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  WRITINGS OF JOHN BUNYAN - VOLUME 1
  by John Bunyan
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A collection of theological writings, sermons, and essays by John Bunyan (Volume
1), compiled for study and devotional reading.

  Chapters: 100

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  TABLE OF CONTENTS
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    1. 00.00. Bunyan, John - Library
    2. 01.00. A Book for Boys and Girls
    3. 01.000.     To the Reader
    4. 01.01.     UPON THE BARREN FIG-TREE IN GOD'S VINEYARD
    5. 01.02.     UPON THE LARK AND THE FOWLER.
    6. 01.03.     UPON THE VINE-TREE.
    7. 01.04.     MEDITATIONS UPON AN EGG.
    8. 01.05.     OF FOWLS FLYING IN THE AIR.
    9. 01.06.     UPON THE LORD'S PRAYER.
   10. 01.07.     MEDITATIONS UPON PEEP OF DAY.
   11. 01.08.     UPON THE FLINT IN THE WATER.
   12. 01.09.     UPON THE FISH IN THE WATER.
   13. 01.10.     UPON THE SWALLOW.
   14. 01.11.     UPON THE BEE.
   15. 01.12.     UPON A LOWERING MORNING.
   16. 01.13.     UPON OVER-MUCH NICENESS.
   17. 01.14.     MEDITATIONS UPON A CANDLE.
   18. 01.15.     UPON THE SACRAMENTS.
   19. 01.16.     UPON THE SUN'S REFLECTION
   20. 01.17.     UPON APPAREL
   21. 01.18.     THE SINNER AND THE SPIDER.
   22. 01.19.     MEDITATIONS UPON THE DAY
   23. 01.22.     OF THE BOY AND BUTTERFLY.
   24. 01.23.     OF THE FLY AT THE CANDLE.
   25. 01.24.     ON THE RISING OF THE SUN.
   26. 01.25.     UPON THE PROMISING FRUITFULNESS
   27. 01.26.     UPON THE THIEF
   28. 01.27.     OF THE CHILD WITH THE BIRD
   29. 01.28.     OF MOSES AND HIS WIFE.
   30. 01.29.     OF THE ROSE-BUSH.
   31. 01.30.     OF THE GOING DOWN OF THE SUN.
   32. 01.31.     UPON THE FROG.
   33. 01.32.     UPON THE WHIPPING OF A TOP.
   34. 01.33.     UPON THE PISMIRE.
   35. 01.34.     UPON THE BEGGAR.
   36. 01.35.     UPON THE HORSE AND HIS RIDER.
   37. 01.36.     UPON THE SIGHT OF A POUND OF
   38. 01.37.     UPON A PENNY LOAF.
   39. 01.38.    THE BOY AND WATCHMAKER.
   40. 01.39.     UPON A LOOKING-GLASS.
   41. 01.40.     OF THE LOVE OF CHRIST.
   42. 01.41.     ON THE CACKLING OF A HEN.
   43. 01.42.     UPON AN HOUR-GLASS.
   44. 01.43.     UPON A SNAIL.
   45. 01.44.     OF THE SPOUSE OF CHRIST.
   46. 01.45.     UPON A SKILFUL PLAYER OF AN INSTRUMENT.
   47. 01.46.     OF MAN BY NATURE
   48. 01.47.     UPON THE DISOBEDIENT CHILD.
   49. 01.48.     UPON A SHEET OF WHITE PAPER.
   50. 01.49.     UPON FIRE.
   51. 01.50.     Footnores
   52. 02.00. A CAUTION TO STIR UP TO WATCH AGAINST SIN
   53. 02.00. A Case of Conscience Resolved
   54. 02.01.      Editors Advertisement
   55. 02.01.     ADVERTISEMENT BY THE EDITOR.
   56. 02.02.     CAUTION TO STIR UP TO WATCH AGAINST SIN
   57. 02.02.     The Epistle Directory
   58. 02.03.     FOOTNOTE:
   59. 02.03.     The Woman's Prayer Meeting
   60. 02.20.     OF THE MOLE IN THE GROUND.
   61. 02.21.     OF THE CUCKOO.
   62. 03.00. A DEFENCE OF THE DOCTRINE OF JUSTIFICATION
   63. 03.01.     EDITOR'S ADVERTISEMENT.
   64. 03.02.        A PREMONITION TO THE READER
   65. 03.03.        A DEFENCE OF THE DOCTRINE OF JUSTIFICATION BY FAITH IN JESUS CHRIST
   66. 03.04.        [THINGS ESSENTIAL TO INWARD GOSPEL HOLINESS.]
   67. 03.05.        [FOWLER'S ASSERTION TO THE DESIGN OF THE GOSPEL.]
   68. 03.06.        [FOWLER'S INSIDIOUS ERRORS ROUTED.]
   69. 03.07.        [FOWLER'S FALSE QUOTATIONS OF SCRIPTURE.]
   70. 03.08.        [OUR LORD'S OBJECT WAS TO IMPART ETERNAL HOLINESS]
   71. 03.09.        [THE GRATER OBJECT OF CHRIST DEATH]
   72. 03.10.        [MANS HOLINESS HIGHER THAN ADAM'S CREATION]
   73. 03.11.        [CHRIST GIVES A NEW AND SPIRITUAL LIGHT.]
   74. 03.12.        [LIVING FAITH ESSENTIAL TO SALVATION.]
   75. 03.13.        [JUSTIFYING FAITH AND THE IMPUTATION OF CHRIST'S RIGHTEOUSNESS.]
   76. 03.14.        [THE BIBLE THE ONLY MEASURE AND STANDARD OF TRUTH.]
   77. 03.15.        [THE NECESSITY OF A SOUND FOUNDATION.]
   78. 03.16.        [THE CHRISTIAN'S GREAT PRINCIPLES.]
   79. 03.17.        [THE TRUE GROUND OF DISSENT]
   80. 03.18.        [A COMPLIANT TEMPER MAY PROVE DANGEROUS.]
   81. 03.19.        ['FOR ME TO LIVE IS CHRIST']
   82. 03.20.        [FOWLER'S FALSE AND DANGEROUS CONCLUSIONS.]
   83. 03.21.        THE CONCLUSION.
   84. 04.00. A DISCOURSE OF, THE HOUSE OF THE FOREST OF LEBANON
   85. 04.000.     Advertisement by Editor
   86. 04.01.        THE HOUSE OF THE FOREST OF LEBANON
   87. 04.02.        OF WHAT THE HOUSE OF THE FOREST OF LEBANON WAS A TYPE
   88. 04.03.        OF THE LARGENESS OF THE HOUSE OF THE FOREST OF LEBANON
   89. 04.04.        OF THE MATERIALS OF WHICH THE HOUSE OF THE FOREST OF LEBANON WAS MADE
   90. 04.05.        OF THE WINDOWS IN THE HOUSE OF THE FOREST OF LEBANON
   91. 04.06.        OF THE DOORS AND POSTS, AND THEIR SQUARE, WITH THE WINDOWS OF THE HOUSE...
   92. 04.07.        OF THE REPETITION OF LIGHT AGAINST LIGHT IN THE HOUSE OF THE FOREST OF LEBANON
   93. 04.08.        OF THE SHIELDS AND TARGETS THAT WERE IN THE HOUSE OF THE FOREST OF LEBANON
   94. 04.09.        OF THE VESSELS WHICH SOLOMON PUT IN THE HOUSE OF THE FOREST OF LEBANON
   95. 04.10.        OF THE PORCH OF THE HOUSE OF THE FOREST OF LEBANON
   96. 04.11.        Conclusion
   97. 05.00. A DISCOURSE TOUCHING PRAYER
   98. 05.01.        ADVERTISEMENT BY THE EDITOR.
   99. 05.02.        ON PRAYING IN THE SPIRIT.
  100. 05.03.        WHAT PRAYER IS.

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  CHAPTER 1: 00.00. BUNYAN, JOHN - LIBRARY
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Bunyan, John - Library Bunyan, John - A Book for Boys and Girls Bunyan, John - A
Case of Conscience Resolved Bunyan, John - A CAUTION TO STIR UP TO WATCH AGAINST
SIN Bunyan, John - A Defense of the Doctrine of Justification Bunyan, John - A
Discourse of the House of the Forest of Lebanon Bunyan, John - A Discourse
Touching Prayer Bunyan, John - A Few Sighs From Hell Bunyan, John - A relation
of the imprisonment Bunyan, John - A Treatise of the Fear of God Bunyan, John -
Advice to Sufferers Bunyan, John - An Exposition of Genesis 1-11 Bunyan, John -
Christ a Complete Savior Bunyan, John - Christian Behavior Bunyan, John - Come
And Welcome to Jesus Christ Bunyan, John - Doctrine of Law and Grace Unfolded
Bunyan, John - Grace Abounding Bunyan, John - Instruction for the Ignorant
Bunyan, John - Israel’s Hope Encouraged Bunyan, John - Justification By An
Imputed Righteousness Bunyan, John - Light For Them That Sit In Darkness Bunyan,
John - Memoir of John Bunyan Bunyan, John - Of Antichrist, and His Ruin, and of
the Slaying the Witnesses Bunyan, John - One thing is needful Bunyan, John -
Paul’s Departure and Crown Bunyan, John - Pilgrim’s Progress (2 Vol) Bunyan,
John - Prayer Bunyan, John - Reprobation Asserted Bunyan, John - Saved by Grace
Bunyan, John - Scriptural Poems Bunyan, John - The Acceptable Sacrifice Bunyan,
John - The Desire of the Righteous Granted Bunyan, John - The Greatness of the
Soul Bunyan, John - The Heavenly Footman Bunyan, John - The Holy War Bunyan,
John - The Jerusalem Sinner Saved Bunyan, John - The Life and Death of Mr.
Badman Bunyan, John - The Resurrection and Judgment Bunyan, John - The Saints’
Privilege and Profit Bunyan, John - The Strait Gate Bunyan, John - The Struggler
Bunyan, John - The Work of Jesus Christ As An Advocate Clearly Explained S. A
Continuation of Mr. Bunyan s life S. Biography - English Baptist preacher &
writer S. Dying Sayings S. Love That Is True S. Of the Law and the Christian, Of
the Trinity and the Chrisitian S. Praying in the Spirit S. Prison Meditations

S. Saving Faith S. The Barren Fig Tree S. The Duties of Wives S. The Pharisee
and Publican S. The Rich Man and Lazarus


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  CHAPTER 2: 01.00. A BOOK FOR BOYS AND GIRLS
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A Book for Boys and Girls Or, Temporal Things Spritualized. by John Bunyan,
Licensed and entered according to order.

London: Printed for, and sold by, R. Tookey, at his Printing House in St.
Christopher’s Court, in Threadneedle Street, behind the Royal Exchange, 1701.

Advertisement by the Editor.

Some degree of mystery hangs over these Divine Emblems for children, and many
years’ diligent researches have not enabled me completely to solve it. That they
were written by Bunyan, there cannot be the slightest doubt.

’Manner and matter, too, are all his own.’[1] But no book, under the title of
Divine Emblems, is mentioned in any catalogue or advertisements of Bunyan’s
works, published during his life; nor in those more complete lists printed by
his personal friends, immediately after his death. In all these lists, as well
as in many advertisement, both before, and shortly after Mr. Bunyan’s death, a
little book for children is constantly introduced, which, judging from the
title, must have been similar to, if not the same as, these Emblems; but the
Editor has not been able to discover a copy of the first edition, although every
inquiry has been made for it, both in the United Kingdom and America. It was
advertised in 1688, as Country Rhymes for Children, upon seventy-four things.[2]
It is also advertised, in the same year, as A Book for Boys and Girls, or
Country Rhymes for Children, price 6d.[3] In 1692, it is included in Charles
Doe’s catalogue table of all Mr. Bunyan’s books, appended to The Struggler for
their preservation, No. 36; Meditations on seventy-four things, published in
1685, and not reprinted during the author’s life. In Charles Doe’s second
catalogue of all Mr. Bunyan’s books, appended to the first edition of the
Heavenly Footman, March 1698, it is No. 37. A Book for Boys and Girls, or
Country Rhymes for Children, in verse, on seventy-four things. This catalogue
describes every work, word for word, as it is in the several title pages. In
1707 it had reached a third edition, and was ’ornamented with cuts’;[4] and the
title is altered to A Book for Boys and Girls, or Temporal Things Spiritualized,
with cuts. In 1720, it was advertised, ’price, bound, 6d.’[5] In Keach’s
Glorious Lover, it is advertised by Marshall, in 12mo. price 1s. In 1724, it
assumed its present title, and from that time was repeatedly advertised as
Divine Emblems, or Temporal Things Spiritualized, fitted for the use of boys and
girls, adorned with cuts. By indefatigable exertions, my excellent friend and
brother collector of old English bibles, James Dix, Esq., Bristol, has just
discovered and presented to me the second edition of this very rare little
volume, in fine preservation, from which it appears, that in 1701, the title
page was altered from Country Rhymes and Meditations, to A Book for Boys and
Girls, or Temporal Things Spiritualized. It has no cuts, but, with that
exception, it contains exactly the same subjects as the subsequent editions
published under the more popular title of Divine Emblems. The only difficulty
that remains is to discover seventy-four meditations in the forty-nine Emblems.
This may be readily done, if the subjects of meditation are drawn out. Thus, the
first emblem contains meditations on two things, the Barren Fig-tree, and God’s
Vineyard. So the second has a meditation on the Lark and the Fowler, and another
on the comparison between the Fowler and Satan. Upon this plan, the volume
contains exactly seventy-four meditations.

Under the title of Divine Emblems, it has passed through a multitude of
editions, and many thousand copies have been circulated. It was patronized in
those early efforts of the Religious Tract Society, which have been so
abundantly blessed in introducing wholesome food to the young, instead of the
absurd romances which formerly poisoned the infant and youthful mind.

Among these numerous editions, two deserve special notice. The first of these
was published in 1757, ’on a curious paper, and good letter, with new cuts.’ It
has a singular preface, signed J. D., addressed ’to the great Boys, in folio,
and the little ones in coats.’ The first eight pages are occupied with a
dissertation on the origin of language, perhaps arising from a line in the
dialogue between a sinner and spider, ’My name entailed is to my creation.’ In
this preface, he learnedly attempts to prove that language was the gift of God
by revelation, and not a gradual acquirement of man as his wants multiplied. The
other remarkable edition was published about 1790.[6] It is, both the text and
cuts, printed from copperplate engravings, very handsomely executed. This is an
honour conferred upon very few authors;[7] nor was it ever conferred upon one
more worthy the highest veneration of man than is the immortal allegorist. The
number of editions which have been printed of these little engaging poems, is a
proof of the high estimation in which they have been held for nearly one hundred
and seventy years; and the great rarity of the early copies shows the eager
interest with which they have been read by children until utterly destroyed. The
cuts were at first exceedingly coarse and rude, but were much improved in the
more modern copies. Those to Mason’s edition are handsome. The engraver has
dressed all his actors in the costume of the time of George the Third; the women
with hooped petticoats and high head dresses; clergymen with five or six tier
wigs; men with cocked hats and queues; and female servants with mob caps. That
to Emblem Fifteen, upon the sacraments, is peculiarly droll; the artist,
forgetting that the author was a Baptist, represents a baby brought to the font
to be christened! and two persons kneeling before the body of our Lord!

GEO. OFFOR.


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  CHAPTER 3: 01.000.     TO THE READER
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TO THE READER.

COURTEOUS READER, The title page will show, if there thou look, Who are the
proper subjects of this book. They’re boys and girls of all sorts and degrees,
From those of age to children on the knees. Thus comprehensive am I in my
notions, They tempt me to it by their childish motions. We now have boys with
beards, and girls that be Big[8]as old women, wanting gravity. Then do not blame
me, ’cause I thus describe them. Flatter I may not, lest thereby I bribe them To
have a better judgment of themselves, Than wise men have of babies on their
shelves.[9] Their antic tricks, fantastic modes, and way, Show they, like very
boys and girls, do play With all the frantic fopperies of this age, And that in
open view, as on a stage; Our bearded men do act like beardless boys; Our women
please themselves with childish toys. Our ministers, long time, by word and pen,
Dealt with them, counting them not boys, but men. Thunderbolts they shot at them
and their toys, But hit them not, ’cause they were girls and boys. The better
charg’d, the wider still they shot, Or else so high, these dwarfs they touched
not. Instead of men, they found them girls and boys, Addict to nothing as to
childish toys. Wherefore, good reader, that I save them may, I now with them the
very dotterel[10] play; And since at gravity they make a tush, My very beard I
cast behind a bush; And like a fool stand fing’ring of their toys, And all to
show them they are girls and boys. Nor do I blush, although I think some may
Call me a baby, ’cause I with them play. I do’t to show them how each
fingle-fangle On which they doting are, their souls entangle, As with a web, a
trap, a gin, or snare; And will destroy them, have they not a care. Paul seemed
to play the fool, that he might gain Those that were fools indeed, if not in
grain;[11] And did it by their things, that they might know Their emptiness, and
might be brought unto What would them save from sin and vanity, A noble act, and
full of honesty. Yet he nor I would like them be in vice, While by their
playthings I would them entice, To mount their thoughts from what are childish
toys, To heaven, for that’s prepared for girls and boys. Nor do I so confine
myself to these, As to shun graver things; I seek to please Those more compos’d
with better things than toys; Though thus I would be catching girls and boys.
Wherefore, if men have now a mind to look, Perhaps their graver fancies may be
took With what is here, though but in homely rhymes: But he who pleases all must
rise betimes. Some, I persuade me, will be finding fault, Concluding, here I
trip, and there I halt: No doubt some could those grovelling notions raise By
fine-spun terms, that challenge might the bays. But should all men be forc’d to
lay aside Their brains that cannot regulate the tide By this or that man’s
fancy, we should have The wise unto the fool become a slave. What though my text
seems mean, my morals be Grave, as if fetch’d from a sublimer tree. And if some
better handle[12] can a fly, Than some a text, why should we then deny Their
making proof, or good experiment, Of smallest things, great mischiefs to
prevent? Wise Solomon did fools to piss-ants[13] send, To learn true wisdom, and
their lies to mend. Yea, God by swallows, cuckoos, and the ass,[14] Shows they
are fools who let that season pass, Which he put in their hand, that to obtain
Which is both present and eternal gain. I think the wiser sort my rhymes may
slight, But what care I, the foolish will delight To read them, and the foolish
God has chose, And doth by foolish things their minds compose, And settle upon
that which is divine; Great things, by little ones, are made to shine. I could,
were I so pleas’d, use higher strains: And for applause on tenters[15] stretch
my brains. But what needs that? the arrow, out of sight, Does not the sleeper,
nor the watchman fright; To shoot too high doth but make children gaze, ’Tis
that which hits the man doth him amaze. And for the inconsiderableness Of
things, by which I do my mind express, May I by them bring some good thing to
pass, As Samson, with the jawbone of an ass; Or as brave Shamgar, with his ox’s
goad (Both being things not manly, nor for war in mode), I have my end, though I
myself expose To scorn; God will have glory in the close.

J.B.


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  CHAPTER 4: 01.01.     UPON THE BARREN FIG-TREE IN GOD'S VINEYARD
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A BOOK FOR BOYS AND GIRLS, &c.

DIVINE EMBLEMS, OR TEMPORAL THINGS SPIRITUALIZED, &c.

I.

UPON THE BARREN FIG-TREE IN GOD’S VINEYARD

What, barren here! in this so good a soil? The sight of this doth make God’s
heart recoil From giving thee his blessing; barren tree, Bear fruit, or else
thine end will cursed be! Art thou not planted by the water-side? Know’st not
thy Lord by fruit is glorified? The sentence is, Cut down the barren tree: Bear
fruit, or else thine end will cursed be. Hast thou been digg’d about and dunged
too, Will neither patience nor yet dressing do? The executioner is come, O tree,
Bear fruit, or else thine end will cursed be! He that about thy roots takes
pains to dig, Would, if on thee were found but one good fig, Preserve thee from
the axe: but, barren tree, Bear fruit, or else thy end will cursed be! The
utmost end of patience is at hand, ’Tis much if thou much longer here doth
stand. O cumber-ground, thou art a barren tree. Bear fruit, or else thine end
will cursed be! Thy standing nor they name will help at all; When fruitful trees
are spared, thou must fall. The axe is laid unto thy roots, O tree! Bear fruit,
or else thine end will cursed be.


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  CHAPTER 5: 01.02.     UPON THE LARK AND THE FOWLER.
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II.

UPON THE LARK AND THE FOWLER.

Thou simple bird, what makes thou here to play? Look, there’s the fowler,
pr’ythee come away. Do’st not behold the net? Look there, ’tis spread, Venture a
little further, thou art dead. Is there not room enough in all the field For
thee to play in, but thou needs must yield To the deceitful glitt’ring of a
glass, Plac’d betwixt nets, to bring thy death to pass? Bird, if thou art so
much for dazzling light, Look, there’s the sun above thee; dart upright; Thy
nature is to soar up to the sky, Why wilt thou come down to the nets and die?
Take no heed to the fowler’s tempting call; This whistle, he enchanteth birds
withal. Or if thou see’st a live bird in his net, Believe she’s there, ’cause
hence she cannot get. Look how he tempteth thee with is decoy, That he may rob
thee of thy life, thy joy. Come, pr’ythee bird, I pr’ythee come away, Why should
this net thee take, when ’scape thou may? Hadst thou not wings, or were thy
feathers pull’d, Or wast thou blind, or fast asleep wer’t lull’d, The case would
somewhat alter, but for thee, Thy eyes are ope, and thou hast wings to flee.
Remember that thy song is in thy rise, Not in thy fall; earth’s not thy
paradise. Keep up aloft, then, let thy circuits be Above, where birds from
fowler’s nets are free.

Comparison. This fowler is an emblem of the devil, His nets and whistle, figures
of all evil. His glass an emblem is of sinful pleasure, And his decoy of who
counts sin a treasure. This simple lark’s a shadow of a saint, Under allurings,
ready now to faint. This admonisher a true teacher is, Whose works to show the
soul the snare and bliss, And how it may this fowler’s net escape, And not
commit upon itself this rape.


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  CHAPTER 6: 01.03.     UPON THE VINE-TREE.
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III.

UPON THE VINE-TREE.

What is the vine, more than another tree? Nay most, than it, more tall, more
comely be. What workman thence will take a beam or pin, To make ought which may
be delighted in? Its excellency in its fruit doth lie: A fruitless vine, it is
not worth a fly.

Comparison.

What are professors more than other men? Nothing at all. Nay, there’s not one in
ten, Either for wealth, or wit, that may compare, In many things, with some that
carnal are. Good are they, if they mortify their sin, But without that, they are
not worth a pin.


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  CHAPTER 7: 01.04.     MEDITATIONS UPON AN EGG.
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IV.

MEDITATIONS UPON AN EGG.

1. The egg’s no chick by falling from the hen; Nor man a Christian, till he’s
born again. The egg’s at first contained in the shell; Men, afore grace, in sins
and darkness dwell. The egg, when laid, by warmth is made a chicken, And Christ,
by grace, those dead in sin doth quicken. The egg, when first a chick, the
shell’s its prison; So’s flesh to the soul, who yet with Christ is risen. The
shell doth crack, the chick doth chirp and peep, The flesh decays, as men do
pray and weep. The shell doth break, the chick’s at liberty, The flesh falls
off, the soul mounts up on high But both do not enjoy the self-same plight; The
soul is safe, the chick now fears the kite.

2. But chicks from rotten eggs do not proceed, Nor is a hypocrite a saint
indeed. The rotten egg, though underneath the hen, If crack’d, stinks, and is
loathsome unto men. Nor doth her warmth make what is rotten sound; What’s
rotten, rotten will at last be found. The hypocrite, sin has him in possession,
He is a rotten egg under profession.

3.

Some eggs bring cockatrices; and some men Seem hatch’d and brooded in the
viper’s den. Some eggs bring wild-fowls; and some men there be As wild as are
the wildest fowls that flee. Some eggs bring spiders, and some men appear More
venom’d than the worst of spiders are.[16] Some eggs bring piss-ants, and some
seem to me As much for trifles as the piss-ants be. Thus divers eggs do produce
divers shapes, As like some men as monkeys are like apes. But this is but an
egg, were it a chick, Here had been legs, and wings, and bones to pick.


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  CHAPTER 8: 01.05.     OF FOWLS FLYING IN THE AIR.
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V. OF FOWLS FLYING IN THE AIR.

Methinks I see a sight most excellent, All sorts of birds fly in the firmament:
Some great, some small, all of a divers kind, Mine eye affecting, pleasant to my
mind. Look how they tumble in the wholesome air, Above the world of worldlings,
and their care. And as they divers are in bulk and hue, So are they in their way
of flying too. So many birds, so many various things Tumbling i’ the element
upon their wings.

Comparison.

These birds are emblems of those men that shall Ere long possess the heavens,
their all in all. They are each of a diverse shape and kind, To teach we of all
nations there shall find. They are some great, some little, as we see, To show
some great, some small, in glory be.[17] Their flying diversely, as we behold,
Do show saints’ joys will there be manifold; Some glide, some mount, some
flutter, and some do, In a mix’d way of flying, glory too. And all to show each
saint, to his content, Shall roll and tumble in that firmament.


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  CHAPTER 9: 01.06.     UPON THE LORD'S PRAYER.
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VI.

UPON THE LORD’S PRAYER. Our Father which in heaven art, Thy name be always
hallowed; Thy kingdom come, thy will be done; Thy heavenly path be followed By
us on earth as ’tis with thee, We humbly pray; And let our bread us given be,
From day to day. Forgive our debts as we forgive Those that to us indebted are:
Into temptation lead us not,[18] But save us from the wicked snare. The
kingdom’s thine, the power too, We thee adore; The glory also shall be thine For
evermore.


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  CHAPTER 10: 01.07.     MEDITATIONS UPON PEEP OF DAY.
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VII.

MEDITATIONS UPON PEEP OF DAY.

I oft, though it be peep of day, don’t know Whether ’tis night, whether ’tis day
or no. I fancy that I see a little light, But cannot yet distinguish day from
night; I hope, I doubt, but steady yet I be not, I am not at a point, the sun I
see not. Thus ’tis with such who grace but now[19] possest, They know not yet if
they be cursed or blest.


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  CHAPTER 11: 01.08.     UPON THE FLINT IN THE WATER.
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VIII.

UPON THE FLINT IN THE WATER. This flint, time out of mind, has there abode,
Where crystal streams make their continual road. Yet it abides a flint as much
as ’twere Before it touched the water, or came there Its hard obdurateness is
not abated, ’Tis not at all by water penetrated. Though water hath a soft’ning
virtue in’t, This stone it can’t dissolve, for ’tis a flint. Yea, though it in
the water doth remain, It doth its fiery nature still retain. If you oppose it
with its opposite, At you, yea, in your face, its fire ’twill spit.

Comparison. This flint an emblem is of those that lie, Like stones, under the
Word, until they die. Its crystal streams have not their nature changed, They
are not, from their lusts, by grace estranged.


========================================================================
  CHAPTER 12: 01.09.     UPON THE FISH IN THE WATER.
========================================================================

IX.

UPON THE FISH IN THE WATER.

1. The water is the fish’s element; Take her from thence, none can her death
prevent; And some have said, who have transgressors been, As good not be, as to
be kept from sin.

2. The water is the fish’s element: Leave her but there, and she is well
content. So’s he, who in the path of life doth plod, Take all, says he, let me
but have my God.

3. The water is the fish’s element, Her sportings there to her are excellent; So
is God’s service unto holy men, They are not in their element till then.


========================================================================
  CHAPTER 13: 01.10.     UPON THE SWALLOW.
========================================================================

X.

UPON THE SWALLOW. This pretty bird, O! how she flies and sings,[20] But could
she do so if she had not wings? Her wings bespeak my faith, her songs my peace;
When I believe and sing my doubtings cease.


========================================================================
  CHAPTER 14: 01.11.     UPON THE BEE.
========================================================================

XI.

UPON THE BEE. The bee goes out, and honey home doth bring, And some who seek
that honey find a sting. Now would’st thou have the honey, and be free From
stinging, in the first place kill the bee.

Comparison. This bee an emblem truly is of sin, Whose sweet, unto a many, death
hath been. Now would’st have sweet from sin and yet not die, Do thou it, in the
first place, mortify.


========================================================================
  CHAPTER 15: 01.12.     UPON A LOWERING MORNING.
========================================================================

XII.

UPON A LOWERING MORNING.

Well, with the day I see the clouds appear, And mix the light with darkness
everywhere; This threatening is, to travellers that go Long journeys, slabby
rain they’ll have, or snow. Else, while I gaze, the sun doth with his beams
Belace the clouds, as ’twere with bloody streams; This done, they suddenly do
watery grow, And weep, and pour their tears out where they go.

Comparison.

Thus ’tis when gospel light doth usher in To us both sense of grace and sense of
sin; Yea, when it makes sin red with Christ’s blood, Then we can weep till
weeping does us good.


========================================================================
  CHAPTER 16: 01.13.     UPON OVER-MUCH NICENESS.
========================================================================

XIII.

UPON OVER-MUCH NICENESS.

’Tis much to see how over nice some are About the body and household affair,
While what’s of worth they slightly pass it by, Not doing, or doing it slovenly.
Their house must be well furnished, be in print,[21] Meanwhile their soul lies
ley,[22] has no good in’t. Its outside also they must beautify, When in it
there’s scarce common honesty. Their bodies they must have tricked up and trim,
Their inside full of filth up to the brim. Upon their clothes there must not be
a spot, But is their lives more than one common blot. How nice, how coy are some
about their diet, That can their crying souls with hogs’-meat quiet. All drest
must to a hair be, else ’tis naught, While of the living bread they have no
thought. Thus for their outside they are clean and nice, While their poor inside
stinks with sin and vice.


========================================================================
  CHAPTER 17: 01.14.     MEDITATIONS UPON A CANDLE.
========================================================================

XIV.

MEDITATIONS UPON A CANDLE.

Man’s like a candle in a candlestick, Made up of tallow and a little wick; And
as the candle when it is not lighted, So is he who is in his sins benighted. Nor
can a man his soul with grace inspire, More than can candles set themselves on
fire. Candles receive their light from what they are not; Men grace from Him for
whom at first they care not. We manage candles when they take the fire; God men,
when he with grace doth them inspire. And biggest candles give the better light,
As grace on biggest sinners shines most bright. The candle shines to make
another see, A saint unto his neighbour light should be. The blinking candle we
do much despise, Saints dim of light are high in no man’s eyes. Again, though it
may seem to some a riddle, We use to light our candles at the middle.[23] True
light doth at the candle’s end appear, And grace the heart first reaches by the
ear. But ’tis the wick the fire doth kindle on, As ’tis the heart that grace
first works upon. Thus both do fasten upon what’s the main, And so their life
and vigour do maintain. The tallow makes the wick yield to the fire, And sinful
flesh doth make the soul desire That grace may kindle on it, in it burn; So evil
makes the soul from evil turn.[24] But candles in the wind are apt to flare, And
Christians, in a tempest, to despair. The flame also with smoke attended is, And
in our holy lives there’s much amiss. Sometimes a thief will candle-light annoy,
And lusts do seek our graces to destroy. What brackish is will make a candle
sputter; ’Twixt sin and grace there’s oft’ a heavy clutter. Sometimes the light
burns dim, ’cause of the snuff, Sometimes it is blown quite out with a puff; But
watchfulness preventeth both these evils, Keeps candles light, and grace in
spite of devils. Nor let not snuffs nor puffs make us to doubt, Our candles may
be lighted, though puffed out. The candle in the night doth all excel, Nor sun,
nor moon, nor stars, then shine so well. So is the Christian in our hemisphere,
Whose light shows others how their course to steer. When candles are put out,
all’s in confusion; Where Christians are not, devils make intrusion. Then happy
are they who such candles have, All others dwell in darkness and the grave. But
candles that do blink within the socket, And saints, whose eyes are always in
their pocket, Are much alike; such candles make us fumble, And at such saints
good men and bad do stumble.[25] Good candles don’t offend, except sore eyes,
Nor hurt, unless it be the silly flies. Thus none like burning candles in the
night, Nor ought[26] to holy living for delight. But let us draw towards the
candle’s end: The fire, you see, doth wick and tallow spend, As grace man’s life
until his glass is run, And so the candle and the man is done. The man now lays
him down upon his bed, The wick yields up its fire, and so is dead. The candle
now extinct is, but the man By grace mounts up to glory, there to stand.


========================================================================
  CHAPTER 18: 01.15.     UPON THE SACRAMENTS.
========================================================================

XV.

UPON THE SACRAMENTS.

Two sacraments I do believe there be, Baptism and the Supper of the Lord; Both
mysteries divine, which do to me, By God’s appointment, benefit afford. But
shall they be my God, or shall I have Of them so foul and impious a thought, To
think that from the curse they can me save? Bread, wine, nor water, me no ransom
bought.[27]


========================================================================
  CHAPTER 19: 01.16.     UPON THE SUN'S REFLECTION
========================================================================

XVI.

UPON THE SUN’S REFLECTION UPON THE CLOUDS IN A FAIR MORNING.

Look yonder, ah! methinks mine eyes do see Clouds edged with silver, as fine
garments be; They look as if they saw that golden face That makes black clouds
most beautiful with grace. Unto the saints’ sweet incense, or their prayer,
These smoky curdled clouds I do compare. For as these clouds seem edged, or
laced with gold, Their prayers return with blessings manifold.


========================================================================
  CHAPTER 20: 01.17.     UPON APPAREL
========================================================================

XVII.

UPON APPAREL.

God gave us clothes to hide our nakedness, And we by them do it expose to view.
Our pride and unclean minds to an excess, By our apparel, we to others show.[28]


========================================================================
  CHAPTER 21: 01.18.     THE SINNER AND THE SPIDER.
========================================================================

XVIII. THE SINNER AND THE SPIDER.

Sinner.

What black, what ugly crawling thing art thou?

Spider.

I am a spider-------

Sinner. A spider, ay, also a filthy creature.

Spider. Not filthy as thyself in name or feature. My name entailed is to my
creation, My features from the God of thy salvation.

Sinner.

I am a man, and in God’s image made, I have a soul shall neither die nor fade,
God has possessed me[29] with human reason, Speak not against me lest thou
speakest treason. For if I am the image of my Maker, Of slanders laid on me He
is partaker.

Spider.

I know thou art a creature far above me, Therefore I shun, I fear, and also love
thee. But though thy God hath made thee such a creature, Thou hast against him
often played the traitor. Thy sin has fetched thee down: leave off to boast;
Nature thou hast defiled, God’s image lost. Yea, thou thyself a very beast hast
made, And art become like grass, which soon doth fade. Thy soul, thy reason,
yea, thy spotless state, Sin has subjected to th’ most dreadful fate. But I
retain my primitive condition, I’ve all but what I lost by thy ambition.

Sinner.

Thou venomed thing, I know not what to call thee, The dregs of nature surely did
befall thee, Thou wast made of the dross and scum of all, Man hates thee; doth,
in scorn, thee spider call.

Spider. My venom’s good for something, ’cause God made it, Thy sin hath spoiled
thy nature, doth degrade it. Of human virtues, therefore, though I fear thee, I
will not, though I might, despise and jeer thee. Thou say’st I am the very dregs
of nature, Thy sin’s the spawn of devils, ’tis no creature. Thou say’st man
hates me ’cause I am a spider, Poor man, thou at thy God art a derider; My venom
tendeth to my preservation, Thy pleasing follies work out thy damnation. Poor
man, I keep the rules of my creation, Thy sin has cast thee headlong from thy
station. I hurt nobody willingly, but thou Art a self-murderer; thou know’st not
how To do what good is; no, thou lovest evil; Thou fliest God’s law, adherest to
the devil.[30]

Sinner.

Ill-shaped creature, there’s antipathy ’Twixt man and spiders, ’tis in vain to
lie; I hate thee, stand off, if thou dost come nigh me, I’ll crush thee with my
foot; I do defy thee.

Spider.

They are ill-shaped, who warped are by sin, Antipathy in thee hath long time
been To God; no marvel, then, if me, his creature, Thou dost defy, pretending
name and feature. But why stand off? My presence shall not throng thee, ’Tis not
my venom, but thy sin doth wrong thee. Come, I will teach thee wisdom, do but
hear me, I was made for thy profit, do not fear me. But if thy God thou wilt not
hearken to, What can the swallow, ant, or spider do? Yet I will speak, I can but
be rejected, Sometimes great things by small means are effected. Hark, then,
though man is noble by creation, He’s lapsed now to such degeneration, Is so
besotted and so careless grown, As not to grieve though he has overthrown
Himself, and brought to bondage everything Created, from the spider to the king.
This we poor sensitives do feel and see; For subject to the curse you made us
be. Tread not upon me, neither from me go; ’Tis man which has brought all the
world to woe, The law of my creation bids me teach thee; I will not for thy
pride to God impeach thee. I spin, I weave, and all to let thee see, Thy best
performances but cobwebs be. Thy glory now is brought to such an ebb, It doth
not much excel the spider’s web; My webs becoming snares and traps for flies, Do
set the wiles of hell before thine eyes; Their tangling nature is to let thee
see, Thy sins too of a tangling nature be. My den, or hole, for that ’tis
bottomless, Doth of damnation show the lastingness. My lying quiet until the fly
is catch’d, Shows secretly hell hath thy ruin hatch’d. In that I on her seize,
when she is taken, I show who gathers whom God hath forsaken. The fly lies
buzzing in my web to tell Thee how the sinners roar and howl in hell. Now, since
I show thee all these mysteries, How canst thou hate me, or me scandalize?

Sinner.

Well, well; I no more will be a derider, I did not look for such things from a
spider.

Spider.

Come, hold thy peace; what I have yet to say, If heeded, help thee may another
day. Since I an ugly ven’mous creature be, There is some semblance ’twixt vile
man and me. My wild and heedless runnings are like those Whose ways to ruin do
their souls expose. Daylight is not my time, I work in th’ night, To show they
are like me who hate the light. The maid sweeps one web down, I make another, To
show how heedless ones convictions smother; My web is no defence at all to me,
Nor will false hopes at judgment be to thee.

Sinner.

O spider, I have heard thee, and do wonder A spider should thus lighten and thus
thunder.

Spider. Do but hold still, and I will let thee see Yet in my ways more mysteries
there be. Shall not I do thee good, if I thee tell, I show to thee a four-fold
way to hell; For, since I set my web in sundry places, I show men go to hell in
divers traces. One I set in the window, that I might Show some go down to hell
with gospel light. One I set in a corner, as you see, To show how some in secret
snared be. Gross webs great store I set in darksome places, To show how many sin
with brazen faces; Another web I set aloft on high, To show there’s some
professing men must die. Thus in my ways God wisdom doth conceal, And by my ways
that wisdom doth reveal. I hide myself when I for flies do wait, So doth the
devil when he lays his bait; If I do fear the losing of my prey, I stir me, and
more snares upon her lay: This way and that her wings and legs I tie, That, sure
as she is catch’d, so she must die. But if I see she’s like to get away, Then
with my venom I her journey stay. All which my ways the devil imitates To catch
men, ’cause he their salvation hates.

Sinner.

O spider, thou delight’st me with thy skill! I pr’ythee spit this venom at me
still.

Spider.

I am a spider, yet I can possess The palace of a king, where happiness So much
abounds. Nor when I do go thither, Do they ask what, or whence I come, or
whither I make my hasty travels; no, not they; They let me pass, and I go on my
way. I seize the palace,[31] do with hands take hold Of doors, of locks, or
bolts; yea, I am bold, When in, to clamber up unto the throne, And to possess
it, as if ’twere mine own. Nor is there any law forbidding me Here to abide, or
in this palace be. Yea, if I please, I do the highest stories Ascend, there sit,
and so behold the glories Myself is compassed with, as if I were One of the
chiefest courtiers that be there. Here lords and ladies do come round about me,
With grave demeanour, nor do any flout me For this, my brave adventure, no, not
they; They come, they go, but leave me there to stay. Now, my reproacher, I do
by all this Show how thou may’st possess thyself of bliss: Thou art worse than a
spider, but take hold On Christ the door, thou shalt not be controll’d. By him
do thou the heavenly palace enter; None chide thee will for this thy brave
adventure; Approach thou then unto the very throne, There speak thy mind, fear
not, the day’s thine own; Nor saint, nor angel, will thee stop or stay, But
rather tumble blocks out of the way. My venom stops not me; let not thy vice
Stop thee; possess thyself of paradise. Go on, I say, although thou be a sinner,
Learn to be bold in faith, of me a spinner. This is the way the glories to
possess, And to enjoy what no man can express. Sometimes I find the palace door
uplock’d, And so my entrance thither has upblock’d. But am I daunted? No, I here
and there Do feel and search; so if I anywhere, At any chink or crevice, find my
way, I crowd, I press for passage, make no stay. And so through difficulty I
attain The palace; yea, the throne where princes reign. I crowd sometimes, as if
I’d burst in sunder; And art thou crushed with striving, do not wonder. Some
scarce get in, and yet indeed they enter; Knock, for they nothing have, that
nothing venture. Nor will the King himself throw dirt on thee, As thou hast cast
reproaches upon me. He will not hate thee, O thou foul backslider! As thou didst
me, because I am a spider. Now, to conclude since I such doctrine bring, Slight
me no more, call me not ugly thing. God wisdom hath unto the piss-ant given, And
spiders may teach men the way to heaven.

Sinner.

Well, my good spider, I my errors see, I was a fool for railing upon thee. Thy
nature, venom, and thy fearful hue, Both show that sinners are, and what they
do. Thy way and works do also darkly tell, How some men go to heaven, and some
to hell. Thou art my monitor, I am a fool; They learn may, that to spiders go to
school.


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  CHAPTER 22: 01.19.     MEDITATIONS UPON THE DAY
========================================================================

XIX.

MEDITATIONS UPON THE DAY BEFORE THE SUN-RISING. But all this while, where’s he
whose golden rays Drives night away and beautifies our days? Where’s he whose
goodly face doth warm and heal, And show us what the darksome nights conceal?
Where’s he that thaws our ice, drives cold away? Let’s have him, or we care not
for the day. Thus ’tis with who partakers are of grace, There’s nought to them
like their Redeemer’s face.


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  CHAPTER 23: 01.22.     OF THE BOY AND BUTTERFLY.
========================================================================

XXII. OF THE BOY AND BUTTERFLY.

Behold how eager this our little boy Is for this Butterfly, as if all joy, All
profits, honours, yea, and lasting pleasures, Were wrapt up in her, or the
richest treasures, Found in her, would be bundled up together, When all her all
is lighter than a feather. He halloos, runs, and cries out, Here, boys, here,
Nor doth he brambles or the nettles fear. He stumbles at the mole-hills, up he
gets, And runs again, as one bereft of wits; And all this labour and this large
outcry, Is only for a silly butterfly.

Comparison. This little boy an emblem is of those Whose hearts are wholly at the
world’s dispose, The butterfly doth represent to me, The world’s best things at
best but fading be. All are but painted nothings and false joys, Like this poor
butterfly to these our boys. His running through nettles, thorns, and briars, To
gratify his boyish fond desires; His tumbling over mole-hills to attain His end,
namely, his butterfly to gain; Doth plainly show what hazards some men run. To
get what will be lost as soon as won. Men seem in choice, than children far more
wise, Because they run not after butterflies; When yet, alas! for what are empty
toys, They follow children, like to beardless boys.[32]


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  CHAPTER 24: 01.23.     OF THE FLY AT THE CANDLE.
========================================================================

XXIII. OF THE FLY AT THE CANDLE.

What ails this fly thus desperately to enter A combat with the candle? Will she
venture To clash at light? Away, thou silly fly; Thus doing thou wilt burn thy
wings and die. But ’tis a folly her advice to give, She’ll kill the candle, or
she will not live. Slap, says she, at it; then she makes retreat, So wheels
about, and doth her blows repeat. Nor doth the candle let her quite escape, But
gives some little check unto the ape: Throws up her heels it doth, so down she
falls, Where she lies sprawling, and for succour calls. When she recovers, up
she gets again, And at the candle comes with might and main, But now behold, the
candle takes the fly, And holds her, till she doth by burning die.

Comparison. This candle is an emblem of that light Our gospel gives in this our
darksome night. The fly a lively picture is of those That hate and do this
gospel light oppose. At last the gospel doth become their snare, Doth them with
burning hands in pieces tear.[33]


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  CHAPTER 25: 01.24.     ON THE RISING OF THE SUN.
========================================================================

XXIV. ON THE RISING OF THE SUN.

Look, look, brave Sol doth peep up from beneath, Shows us his golden face, doth
on us breathe; He also doth compass us round with glories, Whilst he ascends up
to his highest stories. Where he his banner over us displays, And gives us light
to see our works and ways. Nor are we now, as at the peep of light, To question,
is it day, or is it night? The night is gone, the shadows fled away, And we now
most sure are that it is day. Our eyes behold it, and our hearts believe it; Nor
can the wit of man in this deceive it. And thus it is when Jesus shows his face,
And doth assure us of his love and grace.


========================================================================
  CHAPTER 26: 01.25.     UPON THE PROMISING FRUITFULNESS
========================================================================

XXV.

UPON THE PROMISING FRUITFULNESS OF A TREE. A comely sight indeed it is to see A
world of blossoms on an apple-tree: Yet far more comely would this tree appear,
If all its dainty blooms young apples were. But how much more might one upon it
see, If all would hang there till they ripe should be. But most of all in beauty
’twould abound, If then none worm-eaten should there be found. But we, alas! do
commonly behold Blooms fall apace, if mornings be but cold. They too, which hang
till they young apples are, By blasting winds and vermin take despair, Store
that do hang, while almost ripe, we see By blust’ring winds are shaken from the
tree, So that of many, only some there be, That grow till they come to maturity.

Comparison. This tree a perfect emblem is of those Which God doth plant, which
in his garden grows, Its blasted blooms are motions unto good, Which chill
affections do nip in the bud. Those little apples which yet blasted are, Show
some good purposes, no good fruits bear. Those spoiled by vermin are to let us
see, How good attempts by bad thoughts ruin’d be. Those which the wind blows
down, while they are green, Show good works have by trials spoiled been. Those
that abide, while ripe upon the tree, Show, in a good man, some ripe fruit will
be. Behold then how abortive some fruits are, Which at the first most promising
appear. The frost, the wind, the worm, with time doth show, There flows, from
much appearance, works but few.


========================================================================
  CHAPTER 27: 01.26.     UPON THE THIEF
========================================================================

XXVI.

UPON THE THIEF. The thief, when he doth steal, thinks he doth gain; Yet then the
greatest loss he doth sustain. Come, thief, tell me thy gains, but do not
falter. When summ’d, what comes it to more than the halter? Perhaps, thou’lt
say, The halter I defy; So thou may’st say, yet by the halter die. Thou’lt say,
Then there’s an end; no, pr’ythee, hold, He was no friend of thine that thee so
told. Hear thou the Word of God, that will thee tell, Without repentance thieves
must go to hell. But should it be as thy false prophet says, Yet nought but loss
doth come by thievish ways. All honest men will flee thy company, Thou liv’st a
rogue, and so a rogue will die. Innocent boldness thou hast none at all, Thy
inward thoughts do thee a villain call. Sometimes when thou liest warmly on thy
bed, Thou art like one unto the gallows led. Fear, as a constable, breaks in
upon thee, Thou art as if the town was up to stone thee. If hogs do grunt, or
silly rats do rustle, Thou art in consternation, think’st a bustle By men about
the door, is made to take thee, And all because good conscience doth forsake
thee. Thy case is most deplorably so bad, Thou shunn’st to think on’t, lest thou
should’st be mad. Thou art beset with mischiefs every way, The gallows groaneth
for thee every day. Wherefore, I pr’ythee, thief, thy theft forbear, Consult thy
safety, pr’ythee, have a care. If once thy head be got within the noose, ’Twill
be too late a longer life to choose. As to the penitent thou readest of, What’s
that to them who at repentance scoff. Nor is that grace at thy command or power,
That thou should’st put it off till the last hour. I pr’ythee, thief, think
on’t, and turn betime; Few go to life who do the gallows climb.


========================================================================
  CHAPTER 28: 01.27.     OF THE CHILD WITH THE BIRD
========================================================================

XXVII. OF THE CHILD WITH THE BIRD AT THE BUSH. My little bird, how canst thou
sit And sing amidst so many thorns? Let me a hold upon thee get, My love with
honour thee adorns. Thou art at present little worth, Five farthings none will
give for thee, But pr’ythee, little bird, come forth, Thou of more value art to
me. ’Tis true it is sunshine to-day, To-morrow birds will have a storm; My
pretty one come thou away, My bosom then shall keep thee warm. Thou subject are
to cold o’nights, When darkness is thy covering; At days thy danger’s great by
kites, How can’st thou then sit there and sing? Thy food is scarce and scanty
too, ’Tis worms and trash which thou dost eat; Thy present state I pity do,
Come, I’ll provide thee better meat. I’ll feed thee with white bread and milk,
And sugar plums, if them thou crave. I’ll cover thee with finest silk, That from
the cold I may thee save. My father’s palace shall be thine, Yea, in it thou
shalt sit and sing; My little bird, if thou’lt be mine, The whole year round
shall be thy spring. I’ll teach thee all the notes at court, Unthought-of music
thou shalt play; And all that thither do resort, Shall praise thee for it every
day. I’ll keep thee safe from cat and cur, No manner o’ harm shall come to thee;
Yea, I will be thy succourer, My bosom shall thy cabin be. But lo, behold, the
bird is gone; These charmings would not make her yield; The child’s left at the
bush alone, The bird flies yonder o’er the field.

Comparison. This child of Christ an emblem is, The bird to sinners I compare,
The thorns are like those sins of his Which do surround him everywhere. Her
songs, her food, and sunshine day, Are emblems of those foolish toys, Which to
destruction lead the way, The fruit of worldly, empty joys. The arguments this
child doth choose To draw to him a bird thus wild, Shows Christ familiar speech
doth use To make’s to him be reconciled. The bird in that she takes her wing, To
speed her from him after all, Shows us vain man loves any thing Much better than
the heavenly call.


========================================================================
  CHAPTER 29: 01.28.     OF MOSES AND HIS WIFE.
========================================================================

XXVIII. OF MOSES AND HIS WIFE. This Moses was a fair and comely man, His wife a
swarthy Ethiopian; Nor did his milk-white bosom change her sin. She came out
thence as black as she went in. Now Moses was a type of Moses’ law, His wife
likewise of one that never saw Another way unto eternal life; There’s mystery,
then, in Moses and his wife. The law is very holy, just, and good, And to it is
espoused all flesh and blood; But this its goodness it cannot bestow On any that
are wedded thereunto. Therefore as Moses’ wife came swarthy in, And went out
from him without change of skin, So he that doth the law for life adore, Shall
yet by it be left a black-a-more.


========================================================================
  CHAPTER 30: 01.29.     OF THE ROSE-BUSH.
========================================================================

XXIX. OF THE ROSE-BUSH. This homely bush doth to mine eyes expose A very fair,
yea, comely ruddy rose. This rose doth also bow its head to me, Saying, Come,
pluck me, I thy rose will be; Yet offer I to gather rose or bud, Ten to one but
the bush will have my blood. This looks like a trapan,[34] or a decoy, To offer,
and yet snap, who would enjoy; Yea, the more eager on’t, the more in danger, Be
he the master of it, or a stranger. Bush, why dost bear a rose if none must have
it. Who dost expose it, yet claw those that crave it? Art become freakish? dost
the wanton play, Or doth thy testy humour tend its way?

Comparison. This rose God’s Son is, with his ruddy looks. But what’s the bush,
whose pricks, like tenter-hooks, Do scratch and claw the finest lady’s hands, Or
rend her clothes, if she too near it stands? This bush an emblem is of Adam’s
race, Of which Christ came, when he his Father’s grace Commended to us in his
crimson blood, While he in sinners’ stead and nature stood. Thus Adam’s race did
bear this dainty rose, And doth the same to Adam’s race expose; But those of
Adam’s race which at it catch, Adam’s race will them prick, and claw, and
scratch.


========================================================================
  CHAPTER 31: 01.30.     OF THE GOING DOWN OF THE SUN.
========================================================================

XXX. OF THE GOING DOWN OF THE SUN.

What, hast thou run thy race, art going down? Thou seemest angry, why dost on us
frown? Yea, wrap thy head with clouds and hide thy face, As threatening to
withdraw from us thy grace? O leave us not! When once thou hid’st thy head, Our
horizon with darkness will be spread. Tell who hath thee offended, turn again.
Alas! too late, intreaties are in vain.

Comparison. Our gospel has had here a summer’s day, But in its sunshine we, like
fools, did play; Or else fall out, and with each other wrangle, And did, instead
of work, not much but jangle. And if our sun seems angry, hides his face, Shall
it go down, shall night possess this place? Let not the voice of night birds us
afflict, And of our misspent summer us convict.[35]


========================================================================
  CHAPTER 32: 01.31.     UPON THE FROG.
========================================================================

XXXI.

UPON THE FROG. The frog by nature is both damp and cold, Her mouth is large, her
belly much will hold; She sits somewhat ascending, loves to be Croaking in
gardens, though unpleasantly.

Comparison. The hypocrite is like unto this frog, As like as is the puppy to the
dog. He is of nature cold, his mouth is wide To prate, and at true goodness to
deride. He mounts his head as if he was above The world, when yet ’tis that
which has his love. And though he seeks in churches for to croak, He neither
loveth Jesus nor his yoke.


========================================================================
  CHAPTER 33: 01.32.     UPON THE WHIPPING OF A TOP.
========================================================================

XXXII.

UPON THE WHIPPING OF A TOP.

’Tis with the whip the boy sets up the top, The whip makes it run round upon its
toe; The whip makes it hither and thither hop: ’Tis with the whip the top is
made to go.

Comparison. Our legalist is like unto this top, Without a whip he doth not duty
do; Let Moses whip him, he will skip and hop; Forbear to whip, he’ll neither
stand nor go


========================================================================
  CHAPTER 34: 01.33.     UPON THE PISMIRE.
========================================================================

XXXIII.

UPON THE PISMIRE.

Must we unto the pismire go to school, To learn of her in summer to provide For
winter next ensuing. Man’s a fool, Or silly ants would not be made his guide.
But, sluggard, is it not a shame for thee To be outdone by pismires? Pr’ythee
hear: Their works, too, will thy condemnation be When at the judgment-seat thou
shalt appear. But since thy God doth bid thee to her go, Obey, her ways
consider, and be wise; The piss-ant tell thee will what thou must do, And set
the way to life before thine eyes.


========================================================================
  CHAPTER 35: 01.34.     UPON THE BEGGAR.
========================================================================

XXXIV.

UPON THE BEGGAR.

He wants, he asks, he pleads his poverty, They within doors do him an alms deny.
He doth repeat and aggravate his grief, But they repulse him, give him no
relief. He begs, they say, Begone; he will not hear, But coughs, sighs, and
makes signs he still is there; They disregard him, he repeats his groans; They
still say nay, and he himself bemoans. They grow more rugged, they call him
vagrant; He cries the shriller, trumpets out his want. At last, when they
perceive he’ll take no nay, An alms they give him without more delay.

Comparison. This beggar doth resemble them that pray To God for mercy, and will
take no nay, But wait, and count that all his hard gainsays Are nothing else but
fatherly delays; Then imitate him, praying souls, and cry: There’s nothing like
to importunity.


========================================================================
  CHAPTER 36: 01.35.     UPON THE HORSE AND HIS RIDER.
========================================================================

XXXV.

UPON THE HORSE AND HIS RIDER.

There’s one rides very sagely on the road, Showing that he affects the gravest
mode. Another rides tantivy, or full trot, To show much gravity he matters not.
Lo, here comes one amain, he rides full speed, Hedge, ditch, nor miry bog, he
doth not heed. One claws it up-hill without stop or check, Another down as if
he’d break his neck. Now every horse has his especial guider; Then by his going
you may know the rider.

Comparison.

Now let us turn our horse into a man, His rider to a spirit, if we can. Then let
us, by the methods of the guider, Tell every horse how he should know his rider.
Some go, as men, direct in a right way, Nor are they suffered to go astray; As
with a bridle they are governed, And kept from paths which lead unto the dead.
Now this good man has his especial guider, Then by his going let him know his
rider. Some go as if they did not greatly care, Whether of heaven or hell they
should be heir. The rein, it seems, is laid upon their neck, They seem to go
their way without a check. Now this man too has his especial guider, And by his
going he may know his rider. Some again run as if resolved to die, Body and
soul, to all eternity. Good counsel they by no means can abide; They’ll have
their course whatever them betide. Now these poor men have their especial
guider, Were they not fools they soon might know their rider. There’s one makes
head against all godliness, Those too, that do profess it, he’ll distress; He’ll
taunt and flout if goodness doth appear, And at its countenancers mock and jeer.
Now this man, too, has his especial guider, And by his going he might know his
rider.


========================================================================
  CHAPTER 37: 01.36.     UPON THE SIGHT OF A POUND OF
========================================================================

XXXVI.

UPON THE SIGHT OF A POUND OF CANDLES FALLING TO THE GROUND. But be the candles
down, and scattered too, Some lying here, some there? What shall we do? Hold,
light the candle there that stands on high, It you may find the other candles
by. Light that, I say, and so take up the pound You did let fall and scatter on
the ground.

Comparison. The fallen candles do us intimate The bulk of God’s elect in their
laps’d state; Their lying scattered in the dark may be To show, by man’s lapsed
state, his misery. The candle that was taken down and lighted, Thereby to find
them fallen and benighted, Is Jesus Christ; God, by his light, doth gather Who
he will save, and be unto a Father.


========================================================================
  CHAPTER 38: 01.37.     UPON A PENNY LOAF.
========================================================================

XXXVII.

UPON A PENNY LOAF.

Thy price one penny is in time of plenty, In famine doubled, ’tis from one to
twenty. Yea, no man knows what price on thee to set When there is but one penny
loaf to get.

Comparison. This loaf’s an emblem of the Word of God, A thing of low esteem
before the rod Of famine smites the soul with fear of death, But then it is our
all, our life, our breath.[36]


========================================================================
  CHAPTER 39: 01.38.    THE BOY AND WATCHMAKER.
========================================================================

XXXVIII. THE BOY AND WATCHMAKER. This watch my father did on me bestow, A golden
one it is, but ’twill not go, Unless it be at an uncertainty: But as good none
as one to tell a lie. When ’tis high day my hand will stand at nine; I think
there’s no man’s watch so bad as mine. Sometimes ’tis sullen, ’twill not go at
all, And yet ’twas never broke nor had a fall.

Watchmaker. Your watch, though it be good, through want of skill May fail to do
according to your will. Suppose the balance, wheels, and springs be good, And
all things else, unless you understood To manage it, as watches ought to be,
Your watch will still be at uncertainty. Come, tell me, do you keep it from the
dust, Yea, wind it also duly up you must? Take heed, too, that you do not strain
the spring; You must be circumspect in every thing, Or else your watch, were it
as good again, Would not with time and tide you entertain.

Comparison. This boy an emblem is of a convert, His watch of the work of grace
within his heart, The watchmaker is Jesus Christ our Lord, His counsel, the
directions of his Word; Then convert, if thy heart be out of frame, Of this
watchmaker learn to mend the same. Do not lay ope’ thy heart to worldly dust,
Nor let thy graces over-grow with rust, Be oft’ renewed in the’ spirit of thy
mind, Or else uncertain thou thy watch wilt find.


========================================================================
  CHAPTER 40: 01.39.     UPON A LOOKING-GLASS.
========================================================================

XXXIX.

UPON A LOOKING-GLASS. In this see thou thy beauty, hast thou any, Or thy
defects, should they be few or many. Thou may’st, too, here thy spots and
freckles see, Hast thou but eyes, and what their numbers be. But art thou blind?
There is no looking-glass Can show thee thy defects, thy spots, or face.

Comparison.

Unto this glass we may compare the Word, For that to man advantage doth afford
(Has he a mind to know himself and state), To see what will be his eternal fate.
But without eyes, alas! how can he see? Many that seem to look here, blind men
be. This is the reason they so often read Their judgment there, and do it
nothing dread.


========================================================================
  CHAPTER 41: 01.40.     OF THE LOVE OF CHRIST.
========================================================================

XL. OF THE LOVE OF CHRIST. The love of Christ, poor I! may touch upon; But ’tis
unsearchable. O! there is none Its large dimensions can comprehend Should they
dilate thereon world without end. When we had sinned, in his zeal he sware, That
he upon his back our sins would bear. And since unto sin is entailed death, He
vowed for our sins he’d lose his breath. He did not only say, vow, or resolve,
But to astonishment did so involve Himself in man’s distress and misery, As for,
and with him, both to live and die. To his eternal fame in sacred story, We find
that he did lay aside his glory, Stepped from the throne of highest dignity,
Became poor man, did in a manger lie; Yea, was beholden unto his for bread, Had,
of his own, not where to lay his head; Though rich, he did for us become thus
poor, That he might make us rich for evermore. Nor was this but the least of
what he did, But the outside of what he suffered? God made his blessed son under
the law, Under the curse, which, like the lion’s paw, Did rent and tear his soul
for mankind’s sin, More than if we for it in hell had been. His cries, his
tears, and bloody agony, The nature of his death doth testify. Nor did he of
constraint himself thus give, For sin, to death, that man might with him live.
He did do what he did most willingly, He sung, and gave God thanks, that he must
die. But do kings use to die for captive slaves? Yet we were such when Jesus
died to save’s. Yea, when he made himself a sacrifice, It was that he might save
his enemies. And though he was provoked to retract His blest resolves for such
so good an act, By the abusive carriages of those That did both him, his love,
and grace oppose; Yet he, as unconcerned with such things, Goes on, determines
to make captives kings; Yea, many of his murderers he takes Into his favour, and
them princes makes.


========================================================================
  CHAPTER 42: 01.41.     ON THE CACKLING OF A HEN.
========================================================================

XLI. ON THE CACKLING OF A HEN. The hen, so soon as she an egg doth lay, (Spreads
the fame of her doing what she may.) About the yard she cackling now doth go, To
tell what ’twas she at her nest did do. Just thus it is with some professing
men, If they do ought that good is, like our hen They can but cackle on’t where
e’er they go, What their right hand doth their left hand must know.


========================================================================
  CHAPTER 43: 01.42.     UPON AN HOUR-GLASS.
========================================================================

XLII.

UPON AN HOUR-GLASS. This glass, when made, was, by the workman’s skill, The sum
of sixty minutes to fulfil. Time, more nor less, by it will out be spun, But
just an hour, and then the glass is run. Man’s life we will compare unto this
glass, The number of his months he cannot pass; But when he has accomplished his
day, He, like a vapour, vanisheth away.


========================================================================
  CHAPTER 44: 01.43.     UPON A SNAIL.
========================================================================

XLIII.

UPON A SNAIL.

She goes but softly, but she goeth sure, She stumbles not, as stronger creatures
do. Her journey’s shorter, so she may endure Better than they which do much
farther go. She makes no noise, but stilly seizeth on The flower or herb
appointed for her food, The which she quietly doth feed upon While others range
and glare, but find no good. And though she doth but very softly go, However,
’tis not fast nor slow, but sure; And certainly they that do travel so, The
prize they do aim at they do procure.

Comparison.

Although they seem not much to stir, less go, For Christ that hunger, or from
wrath that flee, Yet what they seek for quickly they come to, Though it doth
seem the farthest off to be. One act of faith doth bring them to that flower
They so long for, that they may eat and live, Which, to attain, is not in others
power, Though for it a king’s ransom they would give. Then let none faint, nor
be at all dismayed That life by Christ do seek, they shall not fail To have it;
let them nothing be afraid; The herb and flower are eaten by the snail.[37]


========================================================================
  CHAPTER 45: 01.44.     OF THE SPOUSE OF CHRIST.
========================================================================

XLIV. OF THE SPOUSE OF CHRIST.

Who’s this that cometh from the wilderness, Like smokey pillars thus perfum’d
with myrrh, Leaning upon her dearest in distress, Led into’s bosom by the
Comforter? She’s clothed with the sun, crowned with twelve stars, The spotted
moon her footstool she hath made. The dragon her assaults, fills her with jars,
Yet rests she under her Beloved’s shade, But whence was she? what is her
pedigree? Was not her father a poor Amorite? What was her mother but as others
be, A poor, a wretched, and a sinful Hittite. Yea, as for her, the day that she
was born, As loathsome, out of doors they did her cast; Naked and filthy,
stinking and forlorn; This was her pedigree from first to last. Nor was she
pitied in this estate, All let her lie polluted in her blood: None her condition
did commiserate, There was no heart that sought to do her good. Yet she unto
these ornaments is come, Her breasts are fashioned, her hair is grown; She is
made heiress of the best kingdom; All her indignities away are blown. Cast out
she was, but now she home is taken, Naked (sometimes), but now, you see, she’s
cloth’d; Now made the darling, though before forsaken, Barefoot, but now as
princes’ daughters shod. Instead of filth, she now has her perfumes; Instead of
ignominy, her chains of gold: Instead of what the beauty most consumes, Her
beauty’s perfect, lovely to behold. Those that attend and wait upon her be
Princes of honour, clothed in white array; Upon her head’s a crown of gold, and
she Eats wheat, honey, and oil, from day to day. For her beloved, he’s the
high’st of all, The only Potentate, the King of kings: Angels and men do him
Jehovah call, And from him life and glory always springs. He’s white and ruddy,
and of all the chief: His head, his locks, his eyes, his hands, and feet, Do,
for completeness, out-go all belief; His cheeks like flowers are, his mouth most
sweet. As for his wealth, he is made heir of all; What is in heaven, what is on
earth is his: And he this lady his joint-heir doth call, Of all that shall be,
or at present is. Well, lady, well, God has been good to thee; Thou of an
outcast, now art made a queen. Few, or none, may with thee compared be, A beggar
made thus high is seldom seen. Take heed of pride, remember what thou art By
nature, though thou hast in grace a share, Thou in thyself dost yet retain a
part Of thine own filthiness; wherefore beware.


========================================================================
  CHAPTER 46: 01.45.     UPON A SKILFUL PLAYER OF AN INSTRUMENT.
========================================================================

XLV.

UPON A SKILFUL PLAYER OF AN INSTRUMENT.

He that can play well on an instrument, Will take the ear, and captivate the
mind With mirth or sadness; for that it is bent Thereto, as music in it place
doth find. But if one hears that hath therein no skill, (As often music lights
of such a chance) Of its brave notes they soon be weary will: And there are some
can neither sing nor dance.

Comparison.

Unto him that thus skilfully doth play, God doth compare a gospel-minister, That
rightly preacheth, and doth godly pray, Applying truly what doth thence infer.
This man, whether of wrath or grace he preach, So skilfully doth handle every
word; And by his saying doth the heart so reach, That it doth joy or sigh before
the Lord. But some there be, which, as the brute, doth lie Under the Word,
without the least advance Godward; such do despise the ministry; They weep not
at it, neither to it dance.


========================================================================
  CHAPTER 47: 01.46.     OF MAN BY NATURE
========================================================================

XLVI. OF MAN BY NATURE. From God he’s a backslider, Of ways he loves the wider;
With wickedness a sider, More venom than a spider. In sin he’s a considerer, A
make-bate and divider; Blind reason is his guider, The devil is his rider.


========================================================================
  CHAPTER 48: 01.47.     UPON THE DISOBEDIENT CHILD.
========================================================================

XLVII.

UPON THE DISOBEDIENT CHILD.

Children become, while little, our delights! When they grow bigger, they begin
to fright’s. Their sinful nature prompts them to rebel, And to delight in paths
that lead to hell. Their parents’ love and care they overlook, As if relation
had them quite forsook. They take the counsels of the wanton’s, rather Than the
most grave instructions of a father. They reckon parents ought to do for them,
Though they the fifth commandment do contemn; They snap and snarl if parents
them control, Though but in things most hurtful to the soul. They reckon they
are masters, and that we Who parents are, should to them subject be! If parents
fain would have a hand in choosing, The children have a heart will in refusing.
They’ll by wrong doings, under parents gather, And say it is no sin to rob a
father. They’ll jostle parents out of place and power, They’ll make themselves
the head, and them devour. How many children, by becoming head, Have brought
their parents to a piece of bread! Thus they who, at the first, were parents
joy, Turn that to bitterness, themselves destroy. But, wretched child, how canst
thou thus requite Thy aged parents, for that great delight They took in thee,
when thou, as helpless, lay In their indulgent bosoms day by day? Thy mother,
long before she brought thee forth, Took care thou shouldst want neither food
nor cloth. Thy father glad was at his very heart, Had he to thee a portion to
impart. Comfort they promised themselves in thee, But thou, it seems, to them a
grief wilt be. How oft, how willingly brake they their sleep, If thou, their
bantling, didst but winch or weep. Their love to thee was such they could have
giv’n, That thou mightst live, almost their part of heav’n. But now, behold how
they rewarded are! For their indulgent love and tender care; All is forgot, this
love he doth despise. They brought this bird up to pick out their eyes.


========================================================================
  CHAPTER 49: 01.48.     UPON A SHEET OF WHITE PAPER.
========================================================================

XLVIII.

UPON A SHEET OF WHITE PAPER. This subject is unto the foulest pen, Or fairest
handled by the sons of men. ’Twill also show what is upon it writ, Be it wisely,
or nonsense for want of wit, Each blot and blur it also will expose To thy next
readers, be they friends or foes.

Comparison.

Some souls are like unto this blank or sheet, Though not in whiteness. The next
man they meet, If wise or fool, debauched or deluder, Or what you will, the
dangerous intruder May write thereon, to cause that man to err In doctrine or in
life, with blot and blur. Nor will that soul conceal from who observes, But show
how foul it is, wherein it swerves. A reading man may know who was the writer,
And, by the hellish nonsense, the inditer.


========================================================================
  CHAPTER 50: 01.49.     UPON FIRE.
========================================================================

XLIX.

UPON FIRE. Who falls into the fire shall burn with heat; While those remote
scorn from it to retreat. Yea, while those in it, cry out, O! I burn, Some
farther off those cries to laughter turn.

Comparison.

While some tormented are in hell for sin; On earth some greatly do delight
therein. Yea, while some make it echo with their cry, Others count it a fable
and a lie.[38]


========================================================================
  CHAPTER 51: 01.50.     FOOTNORES
========================================================================

FOOTNOTES:

[1] Bunyan’s poem in the Holy War.

[2] On the leaf following the title to One Thing is Needful, &c., by John
Bunyan, 1688. A rare little 32mo, published by the author, in possession of the
Editor.

[3] At the end of Grace Abounding, the sixth edition, and also in The Work of
Jesus Christ as an Advocate, by Bunyan, 1688.

[4] Advertised in the eighth edition of Solomon’s Temple Spiritualized.

[5] In Youth Directed and Instructed-a curious little book for children.

[6] Square 24mo., by Bennet, Gurney, and others, without date.

[7] Sturt engraved the Book of Common Prayer; some French artists elegantly
etched two of their devotional books; and Pyne engraved the texts of Horace and
Virgil with beautiful vignettes.

[8] Altered to ’huge’ in the Emblems, 1724.

[9] A familiar phrase, denoting persons who have been always frivolous and
childish, or those who have passed into second childhood. ’On the shelf’ is a
common saying of ladies when they are too old to get married.-Ed.

[10] The name of a bird that mimics gestures.-Ed.

[11] Indelible, as when raw material is dyed before it is wove, every grain
receives the dye.-Ed.

[12] For this use of the word ’handle,’ see Jeremiah 2:8. ’They that handle the
law.’-Ed.

[13] This word, with pismire and emmet, has become obsolete. ’Ant’ is the term
now universally used.-Ed.

[14] See Psalms 84:3; Leviticus 11:16; Numbers 20:1-29.

[15] A machine used in the manufacture of cloth, on which it is stretched.-Ed.

[16] Spiders being venomous was a vulgar error, universally believed, until
modern discoveries have proved the contrary, excepting a few foreign
species.-Ed.

[17] This is a scriptural idea of the inhabitants of heaven. Revelation 11:8,
saints ’small and great.’ Matthew 19:28: ’The Son of man on his throne, and the
twelve apostles on their thrones.’ Revelation 4:10: ’Four and twenty elders on
their thrones.’ Revelation 5:11: ’An innumerable company of worshippers.’-Ed.

[18] In an ancient battledore or horn-book, and in one of Henry VIII’s primers,
both in the editor’s possession, this sentence is translated-’And let us not be
led into temptation.’-Ed.

[19] When divine light first dawns upon the soul, and reveals sin, O how
difficult is it to conclude that sin is pardoned, and the sinner blest!-Ed.

[20] The swallow is remarkably swift in flight; ’their note is a slight
twittering, which they seldom if ever exert but upon the wing.’-Goldsmith’s
Natural History.-Ed.

[21] ’Be in print’; a proverbial expression, to show order and regularity; like
type in print.-Ed.

[22] ’Ley’; barren or fallow, uncultivated, generally spelt lea.-Ed.

[23] This riddle is solved in the fourth line following. The light of the fear
and love of God begins in the middle of our bodily frame, with the heart.
Bunyan’s love of religious riddles is seen in the second part of the Pilgrimage,
when Christian is resting at the house of Gaius.-Ed.

[24] Convictions of sin make the soul turn from sin.-Ed.

[25] This character is admirably drawn in the second part of the Pilgrim’s
Progress-Mr. Brisk, a suitor to Mercy.-Ed.

[26] Preterite of the verb ’to save,’ from the Saxon agan, to be held or bound
by moral obligation.-Imperial Dictionary.-Ed.

[27] What folly, nay, madness, for man to pretend to make God of a little flour,
or to rely for forgiveness of sin on a wafer, a bit of bread, or a little wine
or water. How degraded is he that pretends to believe such palpable
absurdities.-Ed.

[28] This is one of Bunyan’s keen, shrewd, home thrusts. Clothes professedly
made to hide what they studiously display!!-Ed.

[29] Possessed me with, or has given me possession of.-Ed.

[30] Man’s sinfulness, by nature and practice, justly, but awfully
described.-Mason.

[31] See Proverbs 30:20, and Pilgrim’s Progress. There is also a very striking
allusion to the subject of this emblem, in Bunyan’s Light in Darkness.

[32] He who, in riper years, seeks happiness in sensual gratification, is a
child in understanding: he only changes his toys.-Ed.

[33] ’To the one, a savour of death unto death; and to the other, a savour of
life unto life’ (2 Corinthians 2:16).

[34] ’Trapan’ is the Saxon verb to ensnare, modernized to trap.-Ed.

[35] How agonizing will be the cry of the lost soul-’The harvest is past, the
summer is ended, and we are not saved’ (Jeremiah 8:20).-Ed. Upon the brittle
thread of life hang everlasting things.-Mason.

[36] When the Word of God dwells in us richly in all wisdom, then will the peace
of God rule in our hearts, and we shall be sweetly inclined to every good
thought, word, and work.-Ed.

[37] If the crawling snail finds food, wherefore do ye doubt, O! ye of little
faith.-Ed.

[38] Fools make a mock at sin. The scorner occupies a proud, an elevated seat,
which will sink under him, and crush him down to everlasting destruction. The
threatenings and promises of God stand sure for ever.-Ed


========================================================================
  CHAPTER 52: 02.00. A CAUTION TO STIR UP TO WATCH AGAINST SIN
========================================================================

A CAUTION TO STIR UP TO WATCH AGAINST SIN BY J. BUNYAN


========================================================================
  CHAPTER 53: 02.00. A CASE OF CONSCIENCE RESOLVED
========================================================================

A CASE OF CONSCIENCE RESOLVED BY JOHN BUNYAN.


========================================================================
  CHAPTER 54: 02.01.      EDITORS ADVERTISEMENT
========================================================================

EDITOR’S ADVERTISEMENT

WHETHER, WHERE A CHURCH OF CHRIST IS SITUATE, IT IS THE DUTY OF THE WOMEN OF
THAT CONGREGATION, ORDINARILY, AND BY APPOINTMENT, TO SEPARATE THEMSELVES FROM
THEIR BRETHREN, AND SO TO ASSEMBLE TOGETHER, TO PERFORM SOME PARTS OF DIVINE
WORSHIP, AS PRAYER, ETC., WITHOUT THEIR MEN? AND THE ARGUMENTS MADE USE OF FOR
THAT PRACTICE, EXAMINED.

This exceedingly rare tract was first published in 1683, and was not reprinted,
either separately, or in any edition of Bunyan’s works. The public are indebted
to the owner of a copy in perfect preservation, who kindly lent it, with a
painful prohibition that he is to remain unknown; but with full allowance to any
one who wishes to collate it with this new edition, by applying to the editor.
At the time this case was drawn and submitted to Mr. Bunyan for his opinion, he
was one of the most popular preachers in the kingdom, and universally esteemed
in all the churches of Christ, for his profound knowledge of the sacred
Scriptures. This may account for such a case being sent to him, in preference to
those illustrious divines, who for learning and talent have been unrivalled in
any age. The Reformation had progressed through state impediments so slowly,
that the masses of the people were involved in the grossest darkness. So Mr.
Keach complained, “The church is but newly come out of the wilderness of popish
darkness; and not so fully neither as to be as clear as the sun; as in due time
she shall.” The era of the commonwealth let loose a flood of religious light and
liberty: those who had just emerged from the darkness of Popery, and those who
had received, implicitly, and without investigation, their religion from the
formal services of the Liturgy, were now alarmed with the thunder of faithful
exhortations, personally and prayerfully to examine the sacred Scriptures, upon
pain of everlasting death. A light so new, and so marvellous, dazzled and
perplexed those who rushed into it, without earnest prayer for divine guidance.
They were like men who had been born and brought up in a dark, a deep, a noisome
mine, when, suddenly emerging into light, are overpowered by its splendour. Long
and sharp was the controversy whether singing ought to be used in public
worship; whether the seventh day of the week or the first was to be consecrated;
whether ministers were to be paid for their services; and in this case, to
define the privileges and duties of women as helpers in the gospel; and it is
surprising that this question is almost as new now as it was then. It is thus
stated, “Whether it is the duty of the women of the churches of Christ to
separate themselves from their brethren, and, as so separate, to perform divine
worship by themselves.” It appears that some females in Bedford were in the
habit of thus meeting, under the advice of a Mr. K. They held prayer meetings
for special purposes, at the imminent risk of imprisonment; but whether, in
these meetings, they exhorted, or preached to each other, does not appear. John
Bunyan was applied to for advice, which he plainly gives. He was a stern
advocate for scriptural authority in all things pertaining to divine worship;
and one who, in regarding the invaluable virtues of women, most admired retiring
modesty as the loveliest adornment of the female character. The terms he uses,
and the spirit in which he writes, intimate plainly that his own wife, who was
remarkable for her devotion to God and her affectionate attachment to her
husband, was also the most obedient of her sex. In this tract we find no
unmeaning gallant fribbling, but the solemn language of one who had death and
judgment before his face. He conducts the inquiry with great care, as becomes a
subject of such universal interest: and the great majority of Christians remain
to this day his disciples. The Society of Friends is an exception, as to females
being admitted to the ministry; while the Wesleyan Methodists have gained a most
beneficial influence, by embracing, to the full extent, Bunyan’s notions of
rendering available the tender zeal, in comparatively private labours, of their
pious females, in spreading the hallowed influences of Christianity. The Society
of Friends stands upon high ground in justifying its practice in allowing
females to minister in holy things. J. J. Gurney says, “Friends believe it
right, freely and equally to allow the ministry of both sexes.” His reason is,
“That all true ministry is under the immediate spirit of the influence of
Christ: therefore we are bound to make way for the exercise of the gift of all
persons that the Spirit may direct into this service. We dare not say to the
modest and pious female, “Thou shalt not declare the word of the Lord,” when we
believe that an infinitely higher authority has issued a directly opposite
injunction. The difference arises as to the more public work of the ministry in
proclaiming or preaching the kingdom of Christ to the world. In the ordinary
ministry, by teaching the young, by a godly conversation, by visiting and
praying with the sick and afflicted, by encouraging the inquirers and directing
their way to the kingdom of heaven, in these important duties there appears to
be neither male nor female in Christ Jesus, all are equal. John Bunyan would
have united to a great degree with John Gurney in these sentiments. But as our
Lord appointed no female evangelists, or apostles, or missionaries; and as the
Holy Ghost has directed, that all bishops or elders should be married MEN, it
would appear a strange innovation to place a female in the pastoral office.
Bunyan believed that God usually commissions men and not women to this important
work. J. J. Gurney fully admits that women “are forbidden to usurp authority
over the man,” and therefore no active part is assigned to them in public
assemblies for the settlement of the affairs of the church. The women’s meetings
were established for the purpose of exercising a wholesome care over their own
sex. “That faithful women should be helps to the men in the service of truth, as
they are outwardly in civil and temporal things.” And to this who can refuse his
hearty AMEN. There is too much sectarian spirit in all our controversies.
Reader, in considering this subject, endeavour to forget for the time those
opinions in which you have been trained. Examine the question by the Word alone,
and may the Holy Spirit inscribe upon your hearts that divine record, which is
to be found only in the Christian system: “There is neither male nor female: for
ye are all one in Christ Jesus” (Galatians 3:28).

G. OFFOR.


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  CHAPTER 55: 02.01.     ADVERTISEMENT BY THE EDITOR.
========================================================================

ADVERTISEMENT BY THE EDITOR. This faithful and affectionate appeal to
conscience, was originally published on a half-sheet of copy paper, and being
only printed on one side of the leaf was called a broadside; probably intended
to hang up in the house, or to be pasted inside the cover of the family bible.

Charles Doe gives the date 1685; but a copy of this rare sheet, clean and
perfect as when first printed, was lately discovered in the Stowe Library, among
a great number of single-sheet poems, songs, and proclamations; a memorandum on
it, in the writing of Narcissus Luttrel, shews that he bought it for one penny,
on the 8th of April, 1684. By the liberal permission of Mr. Pickering, of
Piccadilly, the present owner of that extraordinary collection, I have been able
accurately to correct the very numerous alterations and errors which abound in
all the later editions.

Reader, whoever thou art, but especially the young, this unassuming poem is most
worthy of being committed to memory. It is a striking detection of the devil’s
sophistry. Strive, as you value your peace and happiness, to escape the depths
of moral degradation and misery, by avoiding the FIRST overtures of sin.--GEO.
OFFOR.


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  CHAPTER 56: 02.02.     CAUTION TO STIR UP TO WATCH AGAINST SIN
========================================================================

CAUTION TO STIR UP TO WATCH AGAINST SIN

The first eight lines one did commend to me, The rest I thought good to commend
to thee: Reader, in reading be thou rul’d by me, With rhimes nor lines, but
truths, affected be.[1] 8 April 1684

I. Sin will at first, just like a beggar, crave One penny or one half-penny to
have; And if you grant its first suit, ’twill aspire, From pence to pounds, and
so will still mount higher To the whole soul: but if it makes its moan, Then
say, here is not for you, get you gone. For if you give it entrance at the door,
It will come in, and may go out no more.

II. Sin, rather than ’twill out of action be, Will pray to stay, though but a
while with thee; One night, one hour, one moment, will it cry, Embrace me in thy
bosom, else I die: Time to repent [saith it] I will allow, And help, if to
repent thou know’st not how. But if you give it entrance at the door, It will
come in, and may go out no more.

III. If begging doth not do, sin promise will Rewards to those that shall its
lusts fulfill: Penny in hand, yea pounds ’twill offer thee, If at its beck and
motion thou wilt be. ’Twill seem heaven to out-bid, and all to gain Thy love,
and win thee it to entertain. But give it not admittance at thy door, Lest it
comes in, and so goes out no more.

IV. If begging and promising will not do, ’Twill by its wiles attempt to flatter
you. I’m harmless, mean no ill, be not so shy Will ev’ry soul-destroying motion
cry. ’Twill hide its sting, ’twill change its native hue, Vile ’twill not, but a
beauty seem to you. But if you give it entrance at the door, Its sting will in,
and may come out no more.

V. Rather than fail, sin will itself divide, Bid thee do this, and lay the rest
aside. Take little ones (’twill say) throw great ones by, (As if for little sins
men should not die.) Yea SIN with SIN a quarrel will maintain, On purpose that
thou by it might’st be slain. Beware the cheat then, keep it out of door, It
would come in, and would go out no more.

VI. Sin, if you will believe it, will accuse, What is not hurtful and itself
excuse: ’Twill make a vice of virtue, and ’twill say Good is destructive, doth
men’s souls betray; ’Twill make a law, where God has made man free, And break
those laws by which men bounded be. Look to thyself then, keep it out of door,
Thee ’twould entangle, and enlarge thy score.

VII. SIN is that beastly thing that will defile Soul, body, name, and fame in
little while; ’Twill make him, who some time God’s image was, Look like the
devil, love, and plead his cause; Like to the plague, poison, or leprosy Defile
’twill, and infect contagiously. Wherefore beware, against it shut the door; If
not, it will defile thee more and more.

VIII. SIN, once possessed of the heart, will play The tyrant, force its vassal
to obey: ’Twill make thee thine own happiness oppose And offer open violence to
those That love thee best; yea make thee to defy The law and counsel of the
deity. Beware then, keep this tyrant out of door, Lest thou be his, and so thy
own no more.

IX. SIN harden can the heart against its God, Make it abuse his grace, despise
his rod, ’Twill make one run upon the very pikes, Judgments foreseen bring such
to no dislikes Of sinful hazards; no, they venture shall For one base lust,
their soul, and heav’n and all. Take heed then, hold it, crush it at the door,
It comes to rob thee, and to make thee poor.

X. SIN is a prison, hath its bolts and chains, Brings into bondage who it
entertains; Hangs shackles on them, bends them to its will, Holds them, as
Samson grinded at the mill, ’Twill blind them, make them deaf; yea, ’twill them
gag, And ride them as the devil rides his hag. Wherefore look to it, keep it out
of door, If once its slave, thou may’st be free no more.

XI. Though SIN at first its rage dissemble may, ’Twill soon upon thee as a lion
prey; ’Twill roar, ’twill rend, ’twill tear, ’twill kill out-right, Its living
death will gnaw thee day and night: Thy pleasures now to paws and teeth it
turns, In thee its tickling lusts, like brimstone burns. Wherefore beware, and
keep it out of door, Lest it should on thee as a lion roar.

XII. SIN will accuse, will stare thee in the face, Will for its witnesses quote
time and place Where thou committedst it; and so appeal To conscience, who thy
facts will not conceal; But on thee as a judge such sentence pass, As will to
thy sweet bits prove bitter sauce. Wherefore beware, against it shut thy door,
Repent what’s past, believe and sin no more.

XIII. SIN is the worm of hell, the lasting fire, Hell would soon lose its heat,
could SIN expire; Better sinless, in hell, than to be where Heav’n is, and to be
found a sinner there. One sinless, with infernals might do well, But SIN would
make a very heav’n a hell. Look to thyself then, to keep it out of door, Lest it
gets in, and never leaves thee more.

XIV. No match hast sin save God in all the world, Men, angels it has from their
stations hurl’d: Holds them in chains, as captives, in despite Of all that here
below is called Might. Release, help, freedom from it none can give, But he by
whom we also breathe and live. Watch therefore, keep this giant out of door Lest
if once in, thou get him out no more.

XV. Fools make a mock at SIN, will not believe, It carries such a dagger in its
sleeve; How can it be (say they) that such a thing, So full of sweet, should
ever wear a sting: They know not that it is the very SPELL Of SIN, to make men
laugh themselves to hell. Look to thyself then, deal with SIN no more, Lest he
that saves, against thee shuts the door.

XVI. Now let the God that is above, That hath for sinners so much love; These
lines so help thee to improve, That towards him thy heart may move. Keep thee
from enemies external, Help thee to fight with those internal: Deliver thee from
them infernal, And bring thee safe to life eternal.--AMEN.

London: Printed for N. Ponder at the Peacock in the Poultrey.


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  CHAPTER 57: 02.02.     THE EPISTLE DIRECTORY
========================================================================

THE EPISTLE DEDICATORY TO THOSE GODLY WOMEN CONCERNED IN THE FOLLOWING TREATISE.

HONOURED SISTERS,

‘Tis far from me to despise you, or to do anything to your reproach. I know you
are beloved of God for the sake of Christ, and that you stand fixed for ever by
faith upon the same foundation with US. I also know that the Lord doth put no
difference betwixt male and female, as to the communications of his saving
graces, but hath often made many of your sex eminent for piety; yea, there hath
been of you, I speak now of ordinary Christians, that for holiness of life have
out gone many of the brethren: Nor can their virtuous lives but be renown and
glory to YOU, and conviction to those of US that have come behind you in faith
and holiness. The love of women in spirituals, as well as naturals, oft times
outgoes that of men. When Christ was upon earth, we read not that any man did
to, and for him, as did the woman that was a sinner, Joanna, Susanna, and many
others (Luke 7:36-38, Luke 8:1-3). And as they have shewed themselves eminent
for piety, so for Christian valour and fortitude of mind, when called of God to
bear witness to, and for his name in the world: as all histories of that nature
doth sufficiently testify. They were WOMEN, as I take it as well as men, that
were tortured, and that would not accept of deliverance, that they might obtain
a better resurrection (Hebrews 11:35). Wherefore I honour and praise your
eminency in virtue; and desire to be provoked by the exceeding piety of any of
you, in all holy conversation and godliness. And although, as you will find, I
have not without a cause, made a question of the lawfulness of your assembling
together, by yourselves, to perform, without your men, solemn worship to God:
yet I dare not make you yourselves the authors of your own miscarriage in this.
I do therefore rather impute it to our leaders, who whether of a fond respect to
some seeming abilities they think is in you for this, or from a persuasion that
you have been better than themselves in other things; or whether from a
preposterous zeal, they have put you upon a work so much too heavy for you: I
shall not at this time concern myself to inquire into. But this is certain, at
least it is so in my apprehension, that in this matter you are tempted by them
to take too much upon you. I am not insensible but that for my thus writing,
though I thereby have designed your honour and good order; I am like enough to
run the gauntlet among you, and to partake most smartly of the scourge of the
tongues of some, and to be soundly brow-beaten for it by others: specially by
our author, who will find himself immediately concerned, for that I have blamed
him for what he hath irregularly done, both with the Word, to you, and me. I
look also to be sufficiently scandalized, and counted a man not for prayer, and
meetings for prayer, and the like; but I will labour to bear them with patience,
and seek their good that shall be tempted to abuse me. I had not, indeed I had
not, spoke a word to this question in this manner, had not Mr. K. sent his paper
abroad, and amongst us, for the encouraging this practice with us, in opposition
to our peace. I do not say he designed our breach, but his arguments tended
thereto; and had not our people been of a wise and quiet temper, his paper might
have set us into a flame. But thanks be to God, we are at quiet, and walk in
love, notwithstanding the LIFTS that have been to make us do otherwise. There
are also the mouths of some opened against me for this, who lie at wait for
occasions, and shew that they are glad to take them before they are given by me:
to whom I now shew by this ensuing discourse, that I had a reason to do what I
did. I commend you to God, and to the word of his grace, which is able to build
you up, and to give you an inheritance among them that are sanctified by faith
in Jesus Christ: to whom be honour and glory for ever. And remain, your faithful
friend and brother to pray for you, to love you in the gospel, and to do you
what Christian service I can,

JOHN BUNYAN.


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  CHAPTER 58: 02.03.     FOOTNOTE:
========================================================================

FOOTNOTE:

1. This same sentiment is well expressed in Bunyan’s verses at the conclusion of
the Pilgrim, part First.

’Nor let my figure or similitude Put thee into a laughter or a feud; Leave this
to boys and fools, but as for thee, Do thou the substance of my matter see.’


========================================================================
  CHAPTER 59: 02.03.     THE WOMAN'S PRAYER MEETING
========================================================================

THE WOMEN’S PRAYER MEETING A CASE OF CONSCIENCE RESOLVED, &c.

The occasion of my meddling in this manner with this controversy, is this. After
I had, for reasons best known to myself, by searching found, that those called
the women’s meetings wanted for their support, a bottom in the word: I called
them in our fellowship into question. Now having so done, my reasons for so
doing, as was but reason, were demanded; and I gave them, to the causing of that
practice with us to cease. So subject to the word were our women, and so willing
to let go what by that could not be proved a duty for them to be found in the
practice of. But when I had so done, by what means I know not, Mr. K., hearing
of my proceeding in this matter, though I think he knew little of question or
answer, sets pen to paper, and draws up four arguments for the justification of
these meetings. The which, when done, were sent down into our parts; not to me,
but to some of his own persuasion, who kept them, or sent them, or lent them
whither they thought good: And so about two years after, with this note
immediately following, they were conveyed to my hand. Bro: Bunyan, This
enclosed, was sent to me from godly women, whose custom for a long time hath
been to meet together to pray: who hearing of your contrary opinion, sent this.
It came from Mr. K., who would desire to know what objections you have against
it: and he is ready to give his further advice. Pray be pleased to give your
answer in writing, for Mr. K. expects it. Your friends in the Lord,

S. B. S. F.

Pray be pleased to leave your answer with S. F. [‹1.6›]in Bedford.

Now having received the papers, and considering the contents thereof: I was at
first at a question with myself, whether the thing was feigned, or true; and to
that purpose, writ to these women again: but calling to mind, that I had heard
something of this before, I concluded there was ground to believe, as I do,
[that it was true, and not feigned:] And so resolved to answer his demand and
expectation. But to say nothing more as to this, I will next present you with
the arguments he sent, and then with my manner of handling of them.

Mr. K.’s Arguments for Female Prayer Meetings.

He begins with this question, Whether women fearing God may meet to pray
together, and whether it be lawful for them so to do? Which done, he falls to a
wonderment, saying, It seems very strange to me, that any who profess the fear
of God, can make any question touching the lawfulness thereof: The rule for
praying being so general to all, and there being so many instances for the
practice thereof, upon several occasions in the word of God, for their
encouragement therein. He next presents us with his arguments, which are in
number four, but in verity not one, to prove that thing for the which he urgeth
them: as I hope to make appear by that I have done. First, saith he, If women
may praise God together for mercies received for the church of God, or for
themselves? then they may pray together: The proof whereof is plain (Exodus
15:20,Exodus 15:21). If it be objected the case was extraordinary, and that
Miriam was a prophetess; To which I answer, That the danger of ruin and
destruction, and our deliverance from it, if the Lord grant it, cannot be looked
at but as extraordinary. The designs of ruin to the church, and servants of God,
being as great as at that time when God delivered his people from the hand of
Pharaoh. And will call for praises, if the Lord please to send it, as then. And
whereas it is further objected, that Miriam was an extraordinary person. To
which I answer, That the duty itself of praising God for the mercy, was
incumbent upon all, in as much as they were partakers of the mercy. And the same
spirit of Christ that was in her, is also in all his servants: given for the
same end, both to pray for mercies we stand in need of, and to praise God for
[them]. Second, If women have in imminent danger to themselves and the church of
God, prayed jointly together for deliverance, and God hath answered and approved
of the same: then may women jointly pray together. The instance we have is
famous (Esther 4:16). We there see she and her maidens did pray and fast
together, and the Lord gave a gracious answer and deliverance. Third, If God
hath in gospel times promised the pouring out of his Spirit to women, to that
very end that they may pray together apart from men; then it is not only their
liberty, but duty to meet and pray together. But God hath promised his Spirit to
that end (Zechariah 12:10-13). Which Scripture is plain is a promise of gospel
times. And it is to be noted that the text doth not in the singular number, say
He shall pray apart, and his wife apart; but THEY shall pray apart, and THEIR
wives apart. And (Malachi 3:16) God takes notice of all them that speak often
together, and call upon his name. Fourth, If God hath so approved of women’s
meeting together to pray in gospel times, as then, and at that time to take an
advantage to make known to them his mind and will concerning Jesus Christ: then
it is lawful for women to pray together. But God hath so approved of their
meeting to pray together (Acts 16:13). By which text it appeareth it was a
frequent practice for women to meet and pray together. These are Mr. K.’s
arguments; the conclusion of his paper follows. And besides all these particular
instances, says he, what means those general rules to build up one another in
our most holy faith, and pray in the Holy Ghost (Jude 1:20). But it extends to
all that believe, both men and women; unless any will say women are not to be
built up in their most holy faith. Therefore let not any hinder you from a duty
so incumbent upon you in a special manner, in such a day as this is. Cannot many
women that have used this practice, by experience, say, they have met with the
Lord in it, and have found many blessed returns of prayer from God, both to
themselves and the church, wherein God hath owned them? Therefore what God hath
borne witness to, and approved of, let no man deter you from. Pray turn to the
Scriptures quoted, which I hope will give you full satisfaction.

Mr. Bunyan’s Answer.

These are his arguments, and this his conclusion, in which I cannot but say,
there is not only boldness, but flattery. Boldness, in fathering of his
misunderstanding upon the authority of the word of God: and flattery, in
soothing up persons in a way of their own, by making of them the judges in their
own cause: the which I hope to make farther appear anon. For since his women in
their letter told me that Mr. K. expects my answer, I count myself called to
shew the unsoundness of his opinion. Indeed he would, as they insinuate, confine
me to answer by writing. But his papers have been I know not where, and how to
put check to his extravagancies, that also, I know not, but by scattering mine
[answer] abroad. And as I will not be confined to an answer in writing: so
neither to his methods of argumentation. What scholar he is, I know not; for my
part, I am not ashamed to confess, that I neither know the mode nor figure of a
syllogism, nor scarce which is major or minor. Methinks I perceive but little
sense, and far less truth in his arguments: also I hold that he has stretched
and strained the holy Word out of place, to make it, if it might have been, to
shore up his fond conceits. I shall therefore, first take these texts from the
errors to which he hath joined them, and then fall to picking the bones of his
syllogisms. But as I shall not confine myself to his mode and way of arguing, so
neither shall I take notice of his question upon which he stateth the matter in
controversy. But shall propound the same question here, which, for the substance
of it, was handled among us, when the thing itself was in doubt among us,
namely, Whether, where a church of Christ is situate, it is the duty of the
women of that congregation, ordinarily, and by appointment, to separate
themselves from their brethren, and so to assemble together, to perform some
parts of divine worship, as prayer, &c. without their men? This was our
question, this we debated, and this Mr. K. might have sent for, and have spoken
to, since he will needs be a confuter. And, courteous reader, since I have here
presented thee with the question, I will also present thee with the method which
I took when I handled it among my brethren.

First, I opened the terms of the question.

Second, Then shewed what assemblies they were that used to perform divine
worship to God.

Third, And so shewed whose prayers in such worship was used, or by Paul and
others desired.

First, By church of Christ, I mean, one gathered or constituted by, and walking
after the rule of the Word of God. By situate, I mean, where such church shall
happen to be, in whole, or in the parts thereof. By separating, I mean, their
meetings together by appointment of their own, and as so met, to attempt to
perform divine worship [by] prayer without their men. Second, To shew what
manner of assemblies they were that used to perform divine worship to God of
old. Now I find that there have been three sorts of assemblies, in which divine
worship has been performed. 1. It has been performed in mixed assemblies; in
assemblies made up of saints and sinners. I say divine worship has been
performed in such assemblies, for, that there, the saints have been edified,
sinners convinced and converted, and made to confess their sins, to the glory of
God. Of these assemblies we read (Matthew 5:1, Matthew 13:1, Matthew 23:1; Mark
4:1, Mark 2:1, Mark 6:2, Mark 10:1; Luke 5:1, Luke 5:8, Luke 12:1, Luke 13:1,
Luke 15:1, Luke 20:1; 1 Corinthians 14:23). And in many other scriptures. 2. I
also find that the church, by herself, or as distinct from the world, have met
together to perform it by themselves (Mark 4:34; Acts 2:1-4, Acts 13:1, Acts
13:2; Acts 15:4, Acts 20:7; John 20:19-26). 3. I find also that assemblies for
divine worship have been made up of the elders, and principal brethren of the
church, none of the rest of the congregation being present (Matthew 10:1; Luke
9:1; Acts 1:3, Acts 2:17, Acts 2:18; Galatians 2:1, Galatians 2:2) with several
other scriptures beside. But in all the Scripture, I find not that the women of
the churches of Christ, did use to separate themselves from their brethren, and
as so separate, perform worship together among themselves, or in that their
congregation: or that they made, by allowance of the Word, appointment so to do.
Thus far therefore this must stand for a human invention, and Mr. K. for the
promoter thereof. Third, This done, in the third place, I come to shew you whose
prayers, or by whose mouth prayer in such assemblies, as are above proved
lawful, used to be made, or by Paul or others were desired. 1. Whose prayers
were used, or who was the mouth? and I find them called the prayers of the
church in general, or of the principal men thereof in particular (Judges 2:4,
Judges 2:5, Judges 20:8, Judges 20:26; Joel 1:14, Joel 2:15-17; Acts 12:5, Acts
13:1-3). 2. Also when Paul, or others, desired that prayers should be made of
others for them. They either desired the prayers of the church in general, or of
the brethren in particular (but never desireth, or biddeth a woman’s meeting,
that prayers might there be made for them).

(1.) He desireth the prayers of the church in general (Colossians 4:2; Php 1:19,
Php 4:6; 1 Thessalonians 5:17; Hebrews 13:18).

(2.) Or if he desireth prayers of certain persons, he only calls upon the men
and brethren in particular; but never upon a woman by name nor sex to do it (1
Thessalonians 5:25; 2 Thessalonians 3:1; Romans 15:30; 1 Timothy 2:8). Nor was,
as I said, the apostle alone in this thing. Christ speaks a parable to this end,
that MEN ought always to pray (Luke 18:1). James saith, the effectual fervent
prayer of a righteous MAN (James 5:16). Moses sent the young men to sacrifice
(Exodus 24:5). And the people in the time of Zacharias, sent their MEN to pray
before the Lord (Zechariah 7:2). I do not believe that by any of these the
prayers of women are despised, but by these we are taught, who, as the mouth in
assemblies to pray, is commended unto us.

One word more, The women in the time of Jeremiah the prophet, when they had made
their cakes to the queen of heaven, (though the thing which they did was as
right in their own eyes, as if they had done true worship indeed) and was
questioned by the prophet for what they had done, could not justify what they
had done as to the act, but by pleading, They did it not “without their men”
(Jeremiah 44:17-19). Thus having premised these few things, I shall now come
more directly to discourse of the question itself, TO WIT, Whether, where a
church of Christ is situate, it is the duty of the women of that congregation,
ordinarily, and by appointment, to separate themselves from their brethren, and
as so separate, to assemble together to perform divine worship, [by] prayer,
without their men? This was our question, and this I will now give a negative
answer unto. For I find not in Christ’s testament any command so to do; no nor
yet example: and where there is none of these, it cannot be a duty upon them;
no, nor yet liberty, but presumption to attempt it. The command, says Mr. K., is
general to all. But I answer, yet limited, and confined to order and manner of
performance. Women may, yea ought to pray; what then? Is it their duty to help
to carry on prayer in public assemblies with men, as they? Are they to be the
audible mouth there, before all, to God? No verily, and yet the command is
general to all to pray. Women of the respective churches of Christ, have no
command to separate themselves from the men of their congregations, to perform
prayer in their own company without them, and yet the command is general to all
to pray. We must therefore distinguish of [between] persons and performances,
though we may not exclude either. The manner also, and order in which such and
such duties must be done, Mr. K. knows is as essential, in some cases, as the
very matter of worship. But we will come to my reasons for my dissenting from
Mr. K. in this. After which I will consider his arguments, and the scriptures
that he would under-prop them with. As for my reasons for my dissenting from
him, they are these: — First, To appoint meetings for divine worship, either in
the whole church or in the parts of it, is an act of power: which power,
resideth in the elders in particular, or in the church in general. But never in
the women as considered by themselves. Mr. K. indeed doth insinuate that this
power also resided in them; for he saith, God hath in gospel times promised the
Spirit to women to that very end, that they may pray together, apart from men.
Now if the Spirit is given them to THIS very end, that they may do it apart from
men, then they have a power residing in themselves to call their own sex
together to do it. And what brave doings will such a conclusion make, even the
blind himself will perceive. But further of this anon; meanwhile we will attend
[to] our own assertion. Namely, “that to call the church, or parts thereof
together, to perform divine worship to God, is an ACT of POWER, which power
resideth in the church in general, or in the elders in particular.” We will
treat of the last first. 1. For the eldership, Moses and Aaron of old were they,
with the priests, that were to call the church together to perform divine
worship to God, and that both as to the whole, or as to the parts of it (Numbers
10:7, Numbers 10:8; Deuteronomy 4:14, Deuteronomy 31:11,Deuteronomy 31:12;
Exodus 4:29, Exodus 12:21, Exodus 17:5). Also, in after times, they were the
elders and chief of the church, that did it (Joshua 24:1; Ezra 10:5-9; Acts
14:27, Acts 15:3). Or, 2, If their calling together to perform divine worship,
was not by the elders alone: yet it was by the power that resided in the church
for that thing, who jointly ordered the same (Judges 20:8, Judges 20:18 : Ezra
3:1; Zephaniah 2:1-3; Acts 12:12; 1 Corinthians 5:4, 1 Corinthians 11:20). All
these are plain cases. But never, as I ever did read of in the Bible, did women,
ordinary believing ones, assume this power of the elders, or of the church, to
themselves. If it be asked, Who did appoint that meeting made mention of in Acts
12:12? I answer, It was appointed by the power of the church, who, for her own
conveniency, if she cannot come all into one place at once to perform the duty,
as it is not likely four or five thousand should, in times of persecution, which
was their case, [they] may meet some here, some there, for their edification and
comfort. Compare Acts 12:5 with Acts 12:12 and Acts 12:17. Nor do I question the
lawfulness of this or that part of the church’s assembling together for prayer:
though the elders, and greatest part of the brethren, be absent. If, first, such
MEN that call such assemblies are countenanced by the elders, or church, to do
it (1 Timothy 2:8; 2 Timothy 2:22). But that the sisters of this or that church,
may call their own sex together to perform such worship by themselves to God
(for this is the thing in debate) I find no warrant for. Second, Because this
kind of worship, when done in and by a company, is MINISTERIAL to that company,
as well as petitionary to God. That is, they that, as the mouth in assemblies
pray to God, teach that assembly, as well as beg mercies of him. And I find not
that women may assemble to do thus. That such prayer is a kind of ministering in
the word to standers by, consider well 1 Corinthians 14:15-19. Wherefore let
them keep silence in the church, and in the parts thereof, when assembled to
worship God. In all public worship by prayer, teaching is set on foot, two ways:

1. By propounding to that assembly the things that must, by agreement, be prayed
for.

2. And by proving them to suit with the will of God, that prayer may be made in
faith (1 John 5:14).

1. For all such prayer must be made for the things agreed upon first; and
consequently for things that by the word are proved good, and suitable for the
seasons, persons, or things, for or about which such prayers are made. For they
that have meetings for prayer, without this, pray at random, and not by rule.
“If two of you shall agree on earth, as touching anything that they shall ask
[according to God’s will] it shall be done for them,” saith Christ, “of my
Father which is in heaven” (Matthew 18:19). Now, I say, if things prayed for in
assemblies must first be jointly agreed upon, then must such things, by some
one, or more of that assembly, be first propounded, expounded, and proved to be
good by the word. Good for such persons, seasons, or things, for which such
prayer is made. And, besides, the gifts required to do this, if this is not
teaching I am out. And yet this must first be done to instruct all present, to
help their faith, and to quicken their spirits to, and in that worship. That
they may as one man have their eyes unto the Lord (Zechariah 9:1). But that this
power is given to women, to ordinary believing ones that are in the highest
account in churches, I do not believe. I do not believe they should minister to
God in prayer before the whole church, for then I should be a Ranter or a
Quaker; nor do I believe they should do it in their own womanish assembly, for
the reason urged before. And I will add, if brethren not heretofore called by
the church to open scriptures, or to speak in the church to God in prayer, are
not at first to be admitted to do this, but before the elders or principal
brethren, that they may hear and judge (1 Corinthians 14:26-29). How can it be
thought to be meet or lawful for women, of whom it must be supposed, that they
have received no such gifts, that they should use this power? I say, how can it
be imagined that the women should be bound of God to do this in such sort as
doth utterly exclude the elders and all the men in the congregation from a
possibility of understanding and of judging of what they do? And yet this is the
doctrine of Mr. K.; for he saith, “That the Spirit of God is promised to women
to this very end, that they may pray together, apart from men.” But God is not
the author of this confusion in the churches. 2. But secondly, As teaching by
prayer in assemblies, is thus set on foot; so every one also that shall in such
meetings be the mouth of the whole, to God, ministereth so, doctrine to that
assembly, as well as presenteth petitions to God. Else how can that assembly say
AMEN at their prayer or giving of thanks? For to say AMEN is an effect of
conviction, or of edification received of the stander by, from him that now is
so ministering in that assembly before God (1 Corinthians 14:15-17). Yea, I
believe that they that pray in assemblies, or that shall give thanks for mercies
received there, ought to labour to speak, not only with fervency of words, but
with such soundness of doctrine while they mention, urge, or plead the promise
with God, that that whole assembly may be enlightened, taught, taken, and
carried away in their spirits, on the wing of that prayer, and of faith, to God,
whose face they are come to seek, and whose grace they are gathered together to
beg. Now this is called praying and praising, to the teaching and edifying of
others, as by the scripture afore named is made appear (1 Corinthians 14:14-19).
But by what word of God the sisters of the respective churches may set up this
way of teaching of one another in their assemblies, I am ignorant of. Third, The
Holy Ghost doth particularly insist upon the inability of women, as to their
well managing of the worship now under consideration, and therefore it ought not
to be presumed upon by them. They are forbidden to teach, yea to speak in the
church of God. And why forbidden, but because of their inability. They cannot
orderly manage that worship to God, that in assemblies is to be performed before
him; I speak now of our ordinary believing ones, and I know none extraordinary
among the churches. They are not builded to manage such worship, “they are not
the image and glory of God, as the men are” (1 Corinthians 11:7). They are
placed beneath, and are called the glory of the man. Wherefore they are weak,
and not permitted to perform public worship to God. When our first mother, who
was not attended with those weaknesses, either sinful or natural, as our women
now are, stept out of her place but to speak a good word for worship, you see
how she was baffled, and befooled therein; she utterly failed in the
performance, though she briskly attempted the thing. Yea she so failed
thereabout, that at one clap she overthrew, not only, as to that, the reputation
of women for ever, but her soul, her husband, and the whole world besides
(Genesis 3:1-7). The fallen angel knew what he did when he made his assault upon
the woman. His subtilty told him that the women was the weaker vessel. He knew
also that the man was made the head in worship, and the keeper of the garden of
God. The Lord God took the man, said unto the man, commanded the man, and made
him keeper of the garden (Genesis 2:15-17). Wherefore the management of worship
belonged to him. This, the serpent, as I said, was aware of. And therefore he
comes to the woman, says to the woman, and deals with the woman about it, and so
overcomes the world. Wherefore it is from this consideration that Paul tells
Timothy that he permitted not a woman to teach, nor to usurp authority over the
man, but to be in silence. But to call the church or parts thereof together, to
perform solemn worship, and in such a call to exclude or shut out the men, is an
usurping of that authority over them to a high degree. And he renders the reason
of this his prohibition thus, “For Adam was first formed, then Eve, [and
therefore had the headship in worship]. And Adam was not deceived, but the woman
being deceived, was in the transgression” (1 Timothy 2:13, 1 Timothy 2:14). But
again, it should seem, methinks, if women must needs be managers of worship in
assemblies, they should do it, as Eve, before Adam, in presence of the men: But
that I think none will allow, though that would be the way best to correct
miscarriages; how then should it be thought convenient for them to do it alone.
If children are not thought fit to help to guide the ship with the mariners,
shall they be trusted so much as with a boat at sea alone. The thing in hand is
a parallel case. Fourth, If the weightiness of this worship be, as indeed it is,
so great, that the strongest and best able to perform it do usually come off
with blushing, and with repentance for their shortness, as to the well
performance thereof; though they engage therein by good and lawful authority;
what will they do who are much weaker here, and when, as Eve, they set to it in
a way of usurping of authority, and of their own head and will. To offer strange
fire with incense, which was a type of prayer, you know what it cost Nadab and
Abihu, though men, and the sons of Aaron. [Yet] Mr. K. cries the sisters, the
women, the women’s meetings, and the like, and how they have prevailed with
heaven. Poor man, I am sorry for his weakness, and that he should show that
himself is so nunnish in such a day as this. But to return, as all worship in
assemblies ought to be performed with the most exact order and solemnity; so
this of prayer with that, if possible, that is more than all the rest; and
therefore this makes it more heavy still. When men preach they have to do with
men, but when they pray in assemblies they have to do both with men and with God
at once. And I say, if it be so great a matter to speak to men before God; how
great a matter is it to speak to men and God at once; to God by way of petition,
and to men by way of instruction. But I am persuaded if those most fond of the
women’s meetings for prayer were to petition the king for their lives, they
would not set women to be their advocates to him; specially if the king should
declare beforehand by law, that he permitted not a woman in an open auditory to
speak before him. There are also many temptations that attend the duty of
praying in assemblies, especially those that are immediately employed therein.
These temptations, they awake, are aware of, are forced to wrestle with, and
greatly to groan under. Wherefore we put not the weak upon this service; not the
weak, though they be men; not they in the presence of the strong. How then
should the weakest of all be put upon it, and that when together by themselves.
Men, though strong, and though acting by lawful authority in this, are not able,
but with unutterable groans, to do it: how then shall all those that attempt it
without that authority, perform it as acceptable worship to God? This work,
therefore, is as much too heavy for our women now, as that about which Eve
engaged in at first, was too heavy for her. But, Fifth, If this worship may be
managed by the sisterhood of the churches, being congregated together in the
absence of their men: of what signification is it that man is made head of the
woman as well in worship as in nature? (1 Corinthians 11:3, 1 Corinthians 11:7).
Yea more, why are the elders of the churches called watchmen, overseers, guides,
teachers, rulers, and the like? If this kind of worship may be performed,
without their conduct and government? (Ezekiel 3:17, Ezekiel 33:7; Acts 20:28;
Ephesians 4:11; Psalms 28:2; Hebrews 13:17). 1. Why is man made the head of the
woman in worship, in the worship now under debate, in that worship that is to be
performed in assemblies? And why are the women commanded silence there, if they
may congregate by themselves, and set up and manage worship there? Worship was
ordained before the woman was made, wherefore the word of God at the first did
not immediately come to her, but to him that was first formed, and made the head
in worship (Genesis 2:16-18; 1 Corinthians 14:35, 1 Corinthians 14:36). And
hence it is that women are so strictly tied up to this headship; that if they
will learn, they must ask their husbands at home (1 Corinthians 14:35), not
appoint meetings of their own sex to teach one another. “But what must they do
that have unbelieving ones? and what must they do that have none?” Answer, Let
them attend upon those ordinances that God has appointed for the building up and
perfecting of the body of Christ (Ephesians 4:11-13), and learn as the angels do
(Ephesians 3:10; 1 Peter 1:12). 2. But I say, if they must do as Mr. K. says,
they are in duty bound, to wit, meet by themselves apart from their men, and as
so met, perform this most solemn worship to God: how shall the elders and
overseers, the watchmen, rulers, and guides in worship, perform their duty to
God, and to the church of God, in this, since from this kind of worship they are
quite excluded, and utterly shut out of doors: unless it be said, that to watch,
to oversee, and to guide, in the matter and manner of performance of this
worship in assemblies, is no part of the watchman or overseer’s work; or in
their lawful absence, the work of the principal men of the church. Nor will the
faithful and dutiful overseer leave worship, no, not in the best part of the
congregation assembled to worship, to be performed by every weak brother, though
I believe it might with more warrant be left to them, than to the strongest
among our ordinary ones of the other sex. Also our elders and watchmen covet, if
we have unbelievers to behold, that our worship be performed by the most able.
How then shall it be thought that they should be so silly, to turn a company of
weak women loose to be abused by the fallen angels? Can it be thought that their
congregation, since they have it without a command, shall fare better among
those envious spirits than those that are lawfully called shall fare before the
world? Watchman, watchman, see to thy duty, look well to the manner of worship
that is to be performed according to thy commission. Trust not Eve, as Adam did,
with worship, and with its defence. Look that all things be done in worship as
becomes thee, a head, both in nature and by office, and leave not so solemn a
part of worship as prayer, in company, is, and ought to be accounted to be done;
thou canst by no means tell how. Watch in and over all such worship thyself. Be
diligent to know the state of thy flocks, whether they be flocks of men, or
women; and look well to thy herds, and thou shalt have milk enough, not only for
men and babes, but also for the maintenance and life of thy maidens. So that
they need not go with their pitchers to seek water there where their God has not
sent them (Proverbs 27:23-27). Besides the shepherds’ tents is provision
sufficient for them (Song of Solomon 1:8). But, for a conclusion of this, I will
ask this man, If he doth not, by pleading for these women’s meetings, declare,
that the women, without their men, are better able by themselves to maintain
divine worship, than the men are without their elders? forasmuch as he himself
will not allow that the men should always perform worship without his oversight
and inspection, and yet will plead for the women to have such worship in their
congregation, among themselves, excluding for ever the men there from. For,
saith he, the Spirit is promised to be given to them to that very end, that they
may meet together to pray apart without their men. And now for Mr. K.’s
arguments, which, as I said, are in number four. 1. We will take the scriptures
from them; and, 2. Then pick the bones of their carcasses. Yet in my taking of
the scriptures from his arguments, I will do it in a way that is most to his
advantage, making of each of them as formidable an objection as I can against
myself.

OBJECTION.

Miriam took a timbrel in her hand, and went out, and all the women went out
after her, praising God with timbrels and dances for their deliverances.
Therefore the women of the churches of Christ may appoint meetings of their own,
as separate from their brethren, and then and there perform divine worship, [by]
prayer, in that, their congregation, without their men (Exodus 15:20,Exodus
15:21).

ANSWER

1. Miriam was a prophetess: and, I suppose, that none of our women will pretend
to be such. And though Mr. K. labours to get over this, by saying that the work
of praising was incumbent upon all: yet by his leave, judgment, and discretion,
and a spirit of conduct suitable to the duty, as we read of, was found among the
women in none but she. Why is it else said, Miriam led them forth; Miriam the
prophetess did it. Another, by Mr. K.’s argument, might have done it as well.
Thus degrades he the prophetess, that he may get favour with the ordinary women,
and prompt them on to a work that he has a superstitious affection for. 2. But
his assertion is of no weight. The women were not left in that extraordinary
service to the spirit of ordinary believers. Nor can I count it but crooked
dealing to bring in extraordinary persons, in their extraordinary acts, to prove
it lawful for ordinary persons to do that which is not commanded them. 3. But
though Miriam did go forth, or come out with the women, yet not from the men,
into some remote place in the wilderness to worship by themselves. She rather
went or came out, and the women followed her from the place by the sea, where
now they were, after Moses, to sing as her sex became her; for she, though an
extraordinary woman, might not make herself an equal with Moses and Aaron,
therefore she came behind in worship, yet with the body of the people, as it is
said, “So Moses brought Israel from the Red Sea” (Exodus 15:22). Women, though
prophetesses, must wear some badge or other of inferiority to those that are
prophets indeed (1 Corinthians 11:3-9). And I choose to understand that Miriam
did this.

(1.) Because the text last mentioned says so.

(2.) Because Miriam, and all the women, did sing with the words of the men, 1
Corinthians 11:1 compared with 1 Corinthians 11:21.

(3.) For that they did sing them after the men, as taking them from their mouth.
For, saith the text, Miriam answered them, and so handed it down to them of her
sex, saying, “Sing ye to the Lord, for he hath triumphed gloriously” (1
Corinthians 11:1, 1 Corinthians 11:21).

(4.) For that she commanded the women that they should sing the same song: hence
it is called the song of Moses, not of Miriam (Revelation 15:3).

(5.) From all which I conclude, that Miriam did not draw the women away into
some such place where neither Moses, nor Aaron, nor the elders of Israel could
see, behold, and observe their manner of worship. But that she, as her modesty
became her, did lead them out from that place where they were, to sing, and to
dance, and to praise God, after the men.

(6.) This scripture therefore favoureth not this man’s opinion, to wit, “That it
is the duty of the women of the churches of Christ to separate themselves from
their brethren, and as so separate, to perform divine worship by themselves.”

OBJECTION.

Esther, the queen, performed, with her maidens, this duty of prayer, without
their men: therefore the women of gospel churches may separate themselves from
their brethren, and perform it among themselves (Esther 4:16).

ANSWER.

1. Esther was in the house of the king’s chamberlain, and could not at this time
come to her brethren; No, not to her uncle, Mordecai, to consult how to prevent
an approaching judgment. Yea, Mordecai and she were fain to speak one to another
by Hatach, whom the king had appointed to attend upon the queen (Esther 4:5-9).
So she could by no means, at that time, have communion with the church. No
marvel, therefore, if she fasted with her maidens alone: for so she must now do,
or not do it at all. But I will here ask this, our argumentator, whether Esther
did count it a burden or a privilege thus now to be separated form her brethren,
and so forced to perform this work as she did? If a privilege, let him prove it.
If a burden, he has little cause to make use of it to urge that, her practice
then, for a ground to women that are at liberty, to separate from their brethren
to perform such worship by themselves in their company, without their men. 2. We
do not read that she desired that any of the women that were at liberty should
come from the men to be with her; whence we may gather, that she preferred their
liberty to worship with men, far beyond a woman’s meeting. She counted that too
many, by herself and her maidens, were in such bondage already. 3. Neither did
she attempt to take that unavoidable work upon herself, but as begging of the
men that she might, by their faith and prayers, be borne up therein; clearly
concluding that she did count such work too hard for women to perform by
themselves, without the help of men (Esther 4:15, Esther 4:16). 4. Besides this
woman’s meeting, as Mr. K. would have it, was made up of none but the queen and
her household maids, and with but few of them; nor will we complain of our
honest women when the case is so that they cannot go out to the church to do
this, if they pray with their maids at home. 5. But what if Esther did pray with
her maids in her closet, because she could not come out to her brethren. Is it
fair to make the necessity of a woman in bondage a law to women at liberty? This
argument, therefore, is erroneous, and must not have this text to show it up; we
therefore take it away from his words and proceed to a sight of his next.

OBJECTION.

But it is said by the prophet Zecharias, that the Spirit is promised to be
given, in New Testament times, to women, that they may pray together apart from
men (Zechariah 12:11-13).

ANSWER. The text says nothing so, but is greatly abused by this man. Indeed, it
says their wives shall mourn apart, but it saith not, they shall do so together.
Yea, that they shall separate themselves by the dictate of God, from their
brethren, to do so, is that which this text knows nothing of. Sometimes many may
be together, apart from others; but why Mr. K., to serve his purpose, should
rack and strain this text to justify his woman’s meeting, I see no reason at
all. My reason against him is, for that the look here upon him whom we have
pierced, which is to be the cause of this mourning, is to be by an immediate
revelation of the Holy Ghost, who doth not use to tell before hand when he will
so come down upon us. But such a meeting as Mr. K. intends must be the product
of consultation and time. “I will pour,” saith God, “upon the house of David -
the spirit of grace and of supplications: and then they shall look”; that is,
when that spirit so worketh with them as to enable them so to do. Now, I say, I
would know, since this mourning is to be the effect of this look, and so before
one is aware (Song of Solomon 6:12), whether Mr. K. can prove that these women
were to have an item beforehand, when they should have this look. But as it
would be ridiculous thus to conclude, so as ridiculous is it to think to prove
his women’s meetings from hence.

Nor doth the conclusion that he hath made hereupon prove more but that he is
ignorant of the work of the Spirit in this matter, or that his fondness for the
women’s meetings hath made him forget his own experience. For how can one that
never had but one such look upon Jesus Christ, draw such a conclusion from
hence. And that all those women should have this look at the same time, even all
the women of the house of David and of the inhabitants of Jerusalem, that they
might, all of them, by the direction of the Holy Ghost, separate themselves from
their men to hold a woman’s meeting or meetings by themselves for this, is more
fictitious than one would imagine a man should dream. If he says that the women
have a promise to have this look when they please, or that they are sure to have
it because it is entailed to THEIR meeting, for this seems to come nearest his
conclusion: yet what unavoidable inconveniences will flow therefrom, I leave to
any to judge. But I take this mourning to be according as another of the
prophets says, “They shall be on the mountains like doves of the valleys, all of
them mourning, every one for his iniquity” (Ezekiel 7:16). All those souls,
therefore, that shall be counted worthy to have this look shall mourn apart, or
by themselves, when they have it. For though a man cannot appoint to himself
when he will repent of his sins, or when the Holy Ghost will work, yet he shall
repent indeed; he shall do it, I say, when HE doth so work, not staying till
another can do so too. And since our own iniquity will then make us best
consider our own case, mourning apart, or every one for their own iniquity, is
most naturally proper thereto. And this is the mourning that shall be in the
house of David, Jerusalem, the church, both with men and women, at all times
when the Holy Ghost shall help us to look upon him whom we have pierced. Pray
God give Mr. K. and myself more of these looks upon a crucified Christ, for then
we shall understand this and other such like scriptures otherwise than to draw
such incoherent inferences from them as he doth.

OBJECTION.

“Women were wont in gospel times to meet together to pray. Therefore the women
in gospel churches may separate themselves from their brethren to perform divine
worship by themselves without their men” (Acts 16:13). This is another of his
scriptures, brought to uphold this fancy: But,

ANSWER

1. It is not said that the women of churches met together alone to pray. But
that Paul went down to a river-side where prayer was wont to be made, and spake
unto the women that resorted thither. It looks therefore most agreeable to the
word, to think that there the law was read by the Jewish priests to the
proselyted women of that city, and that prayer, as was their custom in all such
service, was intermixed therewith. But this is but conjectural. And yet, for all
that, it is better grounded, and hath more reason on its side, than hath any of
this man’s arguments for the opinion of his women’s meetings. But, 2. There was
there at that time no gospel church of Christ, nor before that any gospel
ministry, consequently no church obedience. Should it then be granted, that
there were none but women at that meeting, and that their custom was to meet at
that river-side to pray, it doth not therefore follow, that their practice was
to be a pattern, a rule, a law to women in churches, to separate from their
brethren, to perform divine worship, in their own woman’s congregation without
their men. 3. There was there no gospel believer. Lydia herself, before Paul
came thither, had her heart shut up against the faith of Jesus Christ; and how a
company of strangers to gospel faith, should in that their doing, be a pattern
to the women in churches, a pattern of Christian worship, I do not understand.
4. If Paul’s call to Philippi had been by the vision of a woman, or woman’s
meeting: what an argument would this man have drawn from thence to have
justified his women’s meetings? But since it was by a man, he hath lost an
argument thereby. Though he, notwithstanding, doth adventure to say, that God so
approved of that meeting, as then, and at that time, to take advantage to make
known his mind and will to them concerning Jesus Christ. 5. And now I am in,
since Mr. K. will needs have this scripture to justify such a practice, I wonder
that he so lightly overlooked Paul’s going to that meeting, for thither he went
to be sure (Acts 16:13-16). Yea how fairly, to his thinking, might he have
pleaded, that Paul by this act of his, was a great lover, countenancer and
commender of those he calls the women’s meetings. Paul went to the women’s
meeting at Philippi, therefore it is lawful for the women of gospel churches to
separate from their brethren, and to congregate by themselves for the
performance of some parts of divine worship. I say how easily might he have said
this, and then have popt in those two verses above quoted, and so have killed
the old one? For the word lies liable to be abused by the ignorance of men, and
it had been better than it is, if this had been the first time that this man had
served it so, for the justification of his rigid principles; but when men, out
of a fond conceit of their own abilities, or of prejudice to them that
contradict their errors, are tempted to shew their folly, they will not want an
opportunity from false glosses put upon the text, to do it. 6. But Paul went to
that company to preach Christ’s gospel to them, not for that they merited his
coming, but of the grace of God, as also did Peter and John, when at the hour of
prayer they went up into the temple, and Paul into the synagogue at Antioch
(Acts 3:1-3, Acts 13:14-16). But as fairly might this man have urged, that the
healing of the lame man that lay at that time at the gate of the temple, and the
conversion of them by Paul at Antioch, was by the procurement of the prayers of
the sisters and by their reading of the law in that synagogue at Antioch, as to
argue as he has done, that God was so well pleased, or so well approved of that
woman’s meeting as he feigns it at Philippi, as to send, &c. to them his
minister. 7. But again, that this woman’s meeting should be so deserving, and
that while they were without the faith of Christ, as to procure a gospel
minister to be sent unto them, that Christ might to them be made known, and yet
that so few of them should be converted to the faith, seems a greater paradox to
me. For we read not that one of the women then, or of them of the town, that did
use to go to that meeting (for Lydia was of Thyatira), was ever converted to
Christ; brethren we read of several, but we hear not of any one more of those
women (Acts 5:40). But Lydia worshipped God, therefore her practice might
prevail. Although it is said she worshipped God, yet she was but a proselyte, as
those Acts 13:1-52 were, and knew no more of Christ than the eunuch did (Acts
8:1-40). But hold, she had faith, will that make all practice acceptable; yea,
law and commandment to others, and the work of those that have none,
meritorious? But we must touch upon these things anon.

OBJECTION.

“But (saith Mr. K.) Malachi 3:16 doth countenance these meetings.”

ANSWER.

Not at all; though Mr. K. has pleased to change a term in the text, to make it
speak his mind; for he has put out thought, and put in call; but all will not do
his work; for when he has done what he can, it will be difficult to make that
scripture say, It is the duty of women in gospel churches to separate from their
brethren, to perform divine worship among themselves.

OBJECTION.

“But Jude 1:20 doth justify these meetings, except,” saith he, “any will say,
women are not to be built up in their most holy faith.”

ANSWER.

How fain would the man lay hold on something, only he wants divine help, that
is, the word of God, to bottom his things upon. But doth the apostle here at all
treat of the women and their meetings, or are they only the beloved; and to be
built up, &c. speaks he not there to the church, which consisteth of men and
women? and are not men the more noble part in all the churches of Christ? But
can women no other way be built up in their most holy faith, but by meetings of
their own without their men? But, Building up YOURSELVES, I suppose is the thing
he holds by. But cannot the church, and every woman in it, build up themselves
without their woman’s meetings? wherefore have they the word, their closet, and
the grace of meditation, but to build up themselves withal? He saith not, “Build
up one another,” but if he had, it might well have been done without a woman’s
meeting. But anything to save a drowning man. This text then is written to the
church of Christ, by which it is exhorted to faith and prayer; but it speaks not
a word of a woman’s meeting, and therefore it is fooling with the word to
suggest it. I cannot therefore, while I see this impertinent dealing, but think
our argumentator dotes, or takes upon him to be a head of those he thinks to
rule over. The woman’s letter to me also seems to import the same, when they
say, “Mr. K. would desire to know what objections you have against it (his
arguments), and he is ready to give his further advice.” Thus having taken from
his arguments those holy words of God which he has abused, to make them stand; I
come next to the arguments themselves, and intend to pick their bones for the
crows.

1stly,

He saith, “That the same spirit that was in Miriam, is also in all God’s
servants for the same end, both to pray for mercies we stand in need of, and to
praise God for mercies received.”

ANSWER.

1. But the question is, whether Miriam did, as she led out the women to dance,
act only as an ordinary saint. And if you evade this, you choose the tongue of
the crafty, and use the words of deceit; for she managed that work as she was
“Miriam the prophetess”; and in your next, pray tell your women so. 2. But as
Miriam the prophetess, she did not lead the women from their men, to worship in
some place remote by themselves, as we have shewed before.

2dly,

He saith, “That God hath promised to pour out his Spirit in gospel times to that
very end, that women might pray together apart from men.”

ANSWER.

1. Not mentioning again what was said before: I add, if by men, he means the
brethren, the prophet will not be his voucher, for he neither saith nor
intimates such a thing. 2. And how far short this saying is, of making of God
and his holy prophet, the author of schism in worship, and an encouragement unto
schism therein, it is best in time that he looks to it. For if they may withdraw
to do thus at one time, they may withdraw to do thus at another. And if the
Spirit is given to them to this very end, that they may go by themselves from
the church, to perform this divine worship at one time, they may, for what
bounds this man has set them, go by themselves to do thus always. But, as I
said, the whole of this proposition being false, the error is still the greater.

3dly,

“God,” saith he, “hath so well approved of women meeting together to pray in
gospel times, as then, and at that time, to take occasion to make known his mind
and will to them concerning Jesus Christ” (Acts 16:13).

ANSWER.

Let the reader consider what was said before, and now it follows; if this
assertion be true, then the popish doctrine of merit is good, yea the worst sort
of it, which is, works done before faith. For that we read of none of these
women save Lydia feared or worshipped God; and yet saith he, God so approved of
that meeting as then, and at that time, to send them his gospel, which is one of
the richest blessings; nor will it help to lay Cornelius, now in my way, for the
deservings here were, for ought we read, of women that feared not God. Here
Lydia only bare that character; it is said SHE worshipped God, but she was not
all the women. But Mr. K. saith thus of them all. I know also there was faith in
some in Messias to come, though when he came, they knew not his person; but this
is not the case neither; these women, who held up as he feigned, this meeting,
were not as we read of, of this people.

4thly,

He said, “That Esther and her maids fasted and prayed, and the Lord gave a
gracious return, or answer and deliverance.” That is, to the church, that then
was under the rage of Haman.

ANSWER.

Let the reader remember what was said before, and now I ask this man, 1. Whether
Mordecai and the good men then did not pray and fast as well as she? And if so,
Whether they might not obtain at least, some little of the mercy, as well as
those women? If so, 2. Whether Mr. K., in applying the deliverance of this
people to the prayer of the queen and her maids, for he lays it only there, be
not deceitfully arguing, and do not tend to puff up that sex, to their hurt and
damage! Yea whether it doth not tend to make them unruly and headstrong? But if
they be more gently inclined to obedience, no thanks to Mr. K. 3. And if I
should ask Mr. K. who gave him authority to attribute thus the deliverance of
this people, to who and what prayers he please, I suppose it would not be easy
for him to answer. The text saith not that the prayers of these women procured
the blessing. But Mr. K. hath here a woman’s meeting to vindicate, and therefore
it is that he is thus out in his mind. Prayers were heard and the church was
delivered. And I doubt not but that these good women had hand and heart in the
work. But should all be admitted that Mr. K. hath said as to this also, yet this
scripture, as hath already been proved, will not justify his woman’s meeting.

5thly,

“He makes his appeal to the women, if they have not obtained, by their prayers
in these their meetings, many blessed returns of prayer from God, both to
themselves and the church of God.”

ANSWER.

I count this no whit better than the very worst of his paper, for besides the
silliness of his appeal, by which he makes these good women to be judges in
their own cause, his words have a direct tendency in them to puff them up to
their destruction. I have wondered sometimes, to see when something
extraordinary hath happened to the church of God for good, that a few women
meeting together to pray, should be possessed with a conceit, that they fetched
the benefit down from heaven, when perhaps ten thousand men in the land prayed
for the mercy as hard as they. Yea I have observed, that though the things
bestowed, were not so much as thought of by them, yet they have been apt to
conclude that their meeting together has done it. But poor women, you are to be
pitied; your tempter is to bear the blame, to wit, this man and his fellows. I
come now to some objections that may yet be thought on: and will speak a word to
them.

OBJECTION.

It is said, “Where two or three are gathered together in my name, there am I in
the midst of them” (Matthew 18:20).

ANSWER.

To gather together in Christ’s name, is to gather together by his authority;
That is, by his law and commandment (Acts 4:17,Acts 4:18,Acts 4:30, Acts
5:28,Acts 5:40; Colossians 3:17). But we have no law of Christ, nor commandment,
that the women of this or that church, should separate themselves from their
brethren, to maintain meetings among themselves, for the performing of divine
worship: and therefore such meetings cannot be in his name; that is, by his
authority, law, and commandment; and so ought not to be at all.

Objection.

“But women may, if sent for by them of their own sex, come to see them when they
are sick, and when so come together, pray in that assembly before they part.”

ANSWER.

The law of Christ is, “Is any sick among you? let him [and the woman is included
in the man] call for the elders of the church; and let them pray over him,” &c.
And to this injunction there is a threefold promise made.

(1.) “And the prayer of faith shall save the sick.”

(2.) “And the Lord shall raise him up.”

(3.) “And if he have committed sins, they shall be forgiven him” (John 5:14,
John 5:15). And considering, that this advice is seconded with so much grace: I
think it best in all such cases, as in all other, to make the word of God our
rule.

OBJECTION.

“But women have sometimes cases, which modesty will not admit should be made
known to men, what must they do then?”

ANSWER.

Their husbands and they are one flesh, and are no more to be accounted two. Let
them tell their grief to them. Thus Rachel asked children of her husband, and
went not to a nest of women to make her complaint to them (Genesis 30:1). Or let
them betake themselves to their closets, with Rebecca (Genesis 25:20-23). Or if
they be in the assembly of the saints, let them pray in their hearts, with
Hannah. And if their petition be lawful, I doubt not but they may be heard (1
Samuel 1:13). Our author, perhaps, will say, I have not spoken to his question;
which was, “Whether women, fearing God, may meet to pray together? And whether
it be lawful for them so to do?” But I answer, I have: with respect to all such
godly women as are in the churches of the saints (1 Corinthians 14:33-35
compared with 1 Corinthians 14:15-17). And when he has told us, that his
question respected only those out of churches, then will I confess that I did
mistake him. Yet he will get nothing thereby, forasmuch as his question, to be
sure, intends those in special. Also his arguments are for the justifying of
that their practice. Now the reason why I waved the form of his question, was,
because it was both scanty and lean of words, as to the matter of the
controversy in hand: also I thought it best to make it more ample, and distinct,
for the edification of our reader. And if after all, Mr. K. is not pleased at
what I have done, let him take up the question, and answer it better. The man
perhaps may fly to the case of utter necessity, and so bring forth another
question, to wit, whether, if the men of a church should all die, be murdered,
or cast into prison: the women of that church may not meet together to pray? And
whether it be not lawful for them so to do? But when he produceth a necessity
for the putting of such a question, and then shall put it to me; I will, as God
shall help me, give him an answer thereto. But, may some say, Our women in this
do not what they do of their own heads, they are allowed to do what they do by
the church. I answer, No church allowance is a foundation sufficient to justify
that which is neither commanded nor allowed by the word. Besides, who knows not,
that have their eyes in their heads, what already has, and what further may,
come into the churches, at such a gap as this. And now to give the reader a
cautionary conclusion.

CAUTION 1.

Take heed of letting the name, or good show of a thing, beget in thy heart a
religious reverence of that thing; but look to the word for thy bottom,[12] for
it is the word that authorizeth, whatever may be done with warrant in worship to
God; without the word things are of human invention, of what splendour or beauty
soever they may appear to be. Without doubt the Friars and Nuns, and their
religious orders, were of a good intent at first, as also compulsive vows of
chastity, single life, and the like. But they were all without the word, and
therefore, as their bottom wanted divine authority, so the practice wanted
sanctity by the Holy Ghost. The word prayer is, of itself, in appearance so
holy, that he forthwith seems to be a devil that forbids it. And yet we find
that prayers have been out of joint, and disorderly used; and therefore may by
one, without incurring the danger of damnation, be called into question; and if
found without order by him, he may labour to set them in joint again (Matthew
6:5-8, Matthew 23:14; James 4:3). I am not of the number of them that say, “What
profit should we have if we pray unto God?” (Job 21:15). But finding no good
footing in the word for that kind of service we have treated about above, and
knowing that error and human inventions in religion will not offer themselves,
but with wiped lips, and a countenance as demure as may be, and also being
persuaded that this opinion of Mr. K. is vagrant, yea a mere alien as to the
scriptures, I being an officer, have apprehended it, and put it in the stocks,
and there will keep it, till I see by what authority it has leave to pass and
repass as it lists, among the godly in this land.

CAUTION 2.

Yet by all that I have said, I never meant to intimate in the least, but that
believing women are saints as well as men: and members of the body of Christ.
And I will add, that as they, and we, are united to Christ, and made members of
his mystical body, the fulness of him that fills all in all, so there is no
superiority, as I know of, but we are all one in Christ. For, the man is not
without the woman, nor “the woman without the man, in the Lord,” (1 Corinthians
11:11) nor are we counted “as male or female” in him (Galatians 3:28; Ephesians
1:23). Only we must observe that this is spoken of that church which is his true
mystical body, and not of every particular congregation of professing
Christians. The churches of Christ here and there are also called his body. But
no church here, though never so famous, must be taken for that of which mention
was made afore. As Christ then has a body mystical, which is called his members,
his flesh, and his bones (Ephesians 5:30), so he has a body politic,
congregations modelled by the skill that his ministers have in his word, for the
bearing up of his name, and the preserving of his glory in the world against
Antichrist. In this church, order and discipline, for the nourishing up of the
true mystical body of Christ, has been placed from the foundation of the world.
Wherefore in this, laws, and statutes, and government, is to be looked after,
and given heed unto, for the edification of that which is to arrive at last to a
perfect man: to the measure of the stature of the fulness of Christ (1
Corinthians 12:27-30; Ephesians 4:11-13). Now, where there is order and
government by laws and statutes, there must, of necessity, be also a distinction
of sex, degrees, and age. Yea, offices and officers must also be there, for our
furtherance and joy of faith. From which government and rule our ordinary women
are excluded by Paul; nor should it, since it is done by the wisdom of God, be
any offence unto them. In this church there are oft times many hypocrites, and
formal professors, and heresies, “That they which are approved may be made
manifest” (1 Corinthians 11:19). These therefore being there, and being suffered
to act as they many times do, provoke the truly godly to contend with them by
the word; for that these hypocrites, and formal professors, naturally incline to
a denial of the power of godliness, and to set up forms of their own in the
stead thereof (Mark 7:6-9; 2 Timothy 3:5). And this is done for the sake and for
the good of those that are the true members of the body of Christ, and that are
to arrive at his haven of rest: from whom those others at last shall be purged,
and with them, all their things that offend. “Then shall the righteous shine
forth as the sun in the kingdom of their Father. Who hath ears to hear let him
hear” (Matthew 13:43). This church, that thus consisteth of all righteous, that
are so in God’s account: they are to have a house in heaven, and to be for God’s
habitation there. Who, then, shall be governed by their head without those
officers and laws that are necessary here. And both at last shall be subject to
him, that sometime did put all things under Christ, that God may be all in all
(John 14:1-3; Ephesians 2:21; 1 Corinthians 15:23-27). Wherefore, my beloved
sisters, this inferiority of yours will last but a little while. When the day of
God’s salvation is come, to wit, when our Lord shall descend from heaven, with a
shout, with the voice of the archangel, and the trump of God, these distinctions
of sexes shall be laid aside, and every pot shall be filled to the brim. For
with a notwithstanding you shall be saved, and be gathered up to that state of
felicity if you continue in faith, and charity, and holiness, with sobriety (1
Timothy 2:15).

CAUTION 3.

I doubt not at all of the lawfulness of women’s praying, and that, both in
private and public: only when they pray publicly, they should not separate from,
but join with the church in that work. They should also not be the mouth of the
assembly, but in heart, desires, groans, and tears, they should go along with
the men. In their closets they are at liberty to speak unto their God, who can
bear with, and pity them with us; and pardon all our weakness for the sake of
Jesus Christ. And here I will take an occasion to say, there may be a twofold
miscarriage in prayer, one in doctrine, the other in the frame of the heart. All
are too much subject to the last, women [more easily] to the first. And for this
cause it is, at least so I think, that women are not permitted to teach, nor
speak in assemblies, for divine worship, but to be and to learn in silence (1
Corinthians 14:33-35, 1 Corinthians 15:33). For he that faileth as to the frame
of his spirit, hurteth only himself: but he that faileth in doctrine corrupteth
them that stand by. Let the women be alone with Rebecca in the closet; or, if in
company, let her, with Hannah, speak to herself and to God; and not doubt, but
if she be humble, and keep within compass, she shall be a sharer with her
brethren in the mercy.

CAUTION 4.

Nor are women, by what I have said, debarred from any work or employ, unto which
they are enjoined by the word. They have often been called forth to be God’s
witnesses, and have borne famous testimony for him against the sons of the
sorceress and the whore. I remember many of them with comfort, even of these
eminent daughters of Sarah, whose daughters you also are, so long as you do
well, and are not afraid with any amazement (1 Peter 3:1-6). What by the word of
God, you are called unto, what by the word is enjoined you do; and the Lord be
with you. But this of the women’s meetings; since, indeed, there is nothing for
its countenance in the word, and since the calling together of assemblies for
worship is an act of power, and belongeth to the church, elders, or chief men of
the same: let me intreat you to be content, to be under subjection and
obedience, as also saith the law. We hold that it is God’s word that we are to
look to, as to all things pertaining to worship, because it is the word that
authorizeth and sanctifieth what we do.

CAUTION 5.

WOMEN! They are an ornament in the church of God on earth, as the ANGELS are in
the church in heaven. Betwixt whom also there is some comparison, for they cover
their faces in acts of worship (Isaiah 6:2; 1 Corinthians 11:10). But as the
angels in heaven are not Christ, and so not admitted to the mercy-seat to speak
to God, so neither are women on earth, [but] the man; who is to worship with
open face before him, and to be the mouth in prayer for the rest. As the angels
then cry, Holy, Holy, Holy, with faces covered in heaven: So let the women, cry,
Holy, Holy, Holy, with their faces covered on earth: Yea, thus they should do,
because of the angels. “For this cause ought the woman to have power,” that is a
covering, “on her head, because of the angels” (1 Corinthians 11:10). Not only
because the angels are present, but because women and angels, as to their
worship, in their respective places, have a semblance. For the angels are
inferior to the great man Christ, who is in heaven; and the woman is inferior to
the man, that truly worships God in the church on earth. Methinks, holy and
beloved sisters, you should be content to wear this power, or badge of your
inferiority, since the cause thereof arose at first from yourselves. It was the
woman that at first the serpent made use of, and by whom he then overthrew the
world: wherefore the women, to the world’s end, must wear tokens of her
underling ship in all matters of worship. To say nothing of that which she
cannot shake off, to wit, her pains and sorrows in child-bearing, which God has
riveted to her nature, there is her silence, and shame, and a covering for her
face, in token of it, which she ought to be exercised with, whenever the church
comes together to worship (Genesis 3:16; 1 Timothy 2:15; 1 Corinthians 11:13; 1
Timothy 2:9). Do you think that God gave the woman her hair, that she might deck
herself, and set off her fleshly beauty therewith? It was given her to cover her
face with, in token of shame and silence, for that by the woman sin came into
the world (1 Timothy 2:9). And perhaps the reason why the angels cover their
faces when they cry, Holy, Holy, Holy, in heaven, is to shew that they still
bear in mind, with a kind of abhorrence, the remembrance of their fellows
falling from thence. Modesty, and shame-facedness, becomes women at all times,
especially in times of public worship, and the more of this is mixed with their
grace and personage, the more beautiful they are both to God and men. But why
must the women have shame-facedness, since they live honestly as the men? I
answer, In remembrance of the fall of Eve, and to that the apostle applies it.
For a woman, necessity has no law, to shave her head, and to look with open face
in worship, as if she could be a leader there, is so far from doing that which
becomes her, that it declares her to have forgot what God would have her for
ever with shame remember.

CAUTION 6.

In what I have said about the women’s meetings, I have not at all concerned
myself about those women, that have been extraordinary ones, such as Miriam,
Deborah, Huldah, Anna, or the rest, as the daughters of Philip the evangelist,
Priscilla, the women that Paul said laboured with him in the gospel, or such
like; for they might teach, prophecy, and had power to call the people together
so to do. Though this I must say concerning them, they ought to, and did,
notwithstanding so high a calling, still bear about with them the badge of their
inferiority to them that were prophets indeed. And hence it is said, under pain
of being guilty of disorder, that if they prayed in the church, or prophesied
there, with their head uncovered, they then dishonoured their head (1
Corinthians 11:5). The prophetesses were below the prophets, and their covering
for their heads was to be worn in token thereof, and perhaps it was for want of
regard to this order, that when Miriam began to perk it before Moses, that God
covered her face with a leprous-scab (Numbers 12:10). Hence these women, when
prophets were present, did use to lie still as to acts of power, and leave that
to be put forth by them that were higher than they. And even Miriam herself,
though she was one indeed, yet she came always behind, not only in name but
worship, unless when she was in her own disorders (Numbers 12:1). And it is
worth your farther noting, that when God tells Israel that they should take heed
in the plague of leprosy, that they diligently observed to do what the priest
and Levites taught them, that he conjoins with that exhortation, that they
should “remember what God did unto Miriam by the way” (Deuteronomy 24:8,
Deuteronomy 24:9). Intimating surely that they should not give heed to women,
that would be perking up in matters of worshipping God. Much less should we
invest them with power to call congregations of their own, there to perform
worship without their men. Yet, will I say, notwithstanding all this, that if
any of these high women had, but we never read that they did, separate
themselves, and others of their own sex with them, apart to worship by
themselves: or if they had given out commandment so to do, and had joined God’s
name to that commandment, I should have freely consented that our women should
do so too, when led out, and conducted in worship, by so extraordinary a one.
Yea more, If any of these high women had given it out for law, that the women of
the churches in New Testament times, ought to separate themselves from their
men, and as so separate, perform divine worship among themselves: I should have
subscribed thereto. But finding nothing like this in the word of God, for the
sanctifying of such a practice: and seeing so many scriptures wrested out of
their place to justify so fond a conceit: and all this done by a man of conceit,
and of one that, as his sisters say, expects my answer: I found myself engaged
to say something for the suppressing of this his opinion. But to return to the
good women in the churches, and to make up my discourse with them. First, These
meetings of yours, honourable women, wherein you attempt to perform divine
worship by yourselves, without your men, not having the authority of the word to
sanctify them, will be found will-worship, in the day when you, as to that,
shall be measured with that golden reed, the law of God. And “who hath required
this at your hand?” may put you to your shifts for an answer, notwithstanding
all Mr. K. has said to uphold you (Isaiah 1:12; Revelation 11:1). Secondly,
These meetings of yours need not be; there are elders or brethren in all
churches, to call to, and manage this worship of God, in the world: if you abide
in your subjection and worship as you are commanded. Thirdly, These meetings of
yours, instead of being an ornament to the church in which you are, are a shame
and blemish to those churches. For they manifest the unruliness of such women,
or that the church wants skill to govern them (1 Corinthians 14:23). Have you
not “in your flock a male?” (Malachi 1:14). Fourthly, Suppose your meetings in
some cases were lawful, yet since by the brethren they may be managed better,
you and your meetings ought to give place. That the church together, and the
brethren, as the mouth to God, are capable of managing this solemn worship best:
consider,

1. The gifts for all such service are most to be found in the elders and leading
men in the church: and not in the women thereof.

2. The spirit for conduct and government in that worship, is not in the women,
but in the men.

3. The men are admitted in such worship, to stand with open face before God, a
token of much admittance to liberty and boldness with God, a thing denied to the
women (1 Corinthians 11:4, 1 Corinthians 11:5).

4. For that when meetings for prayers are commanded, the men, to be the mouth to
God, are mentioned, but not in ordinary women, in all the Scriptures. Where the
women and children, and them that suck the breasts are called, with the bride
and bridegroom, and the whole land, to mourn: yet the ministers, and elders, and
chiefest of the brethren, are they, and they only, that are bid to say, “Spare
thy people, O Lord! and give not thine heritage to reproach” (Joel 1:13, Joel
1:14, Joel 2:15-17).

5. The word for encouragement to pray believingly in assemblies is given to men.
And it is the word that makes, and that sanctifies an ordinance of God: men,
therefore, in all assemblies for worship, should be they that should manage it,
and let others join in their places.

OBJECTION.

But the women is included in the man, for the same word signifies both.

ANSWER.

1. If the woman is included here, let her not exclude the man. But the man is
[by them] excluded: The man is excluded by this woman’s meeting from worship;
from worship, though he be the head in worship over the women, and by God’s
ordinance appointed to manage it, and this is an excluding of the worst
complexion (1 Corinthians 11:3). 2. Though the woman is included, when the man
sometimes is named, yet the man is not excluded, when himself as chief is named.
But to cut him off from being the chief in all assemblies for worship, is to
exclude him, and that when he for that in chief is named. 3. The woman is
included when the man is named, yet but in her place, and if she worships in
assemblies, her part is to hold her tongue, to learn in silence; and if she
speaks, she must do it, I mean as to worship, in her heart to God. 4. Nor, do I
think, that any woman that is holy and humble, will take offence at what I have
said; for I have not in anything sought to degrade them, or to take from them
what either nature or grace, or an appointment of God hath invested them with:
but have laboured to keep them in their place. And doubtless to abide where God
has put us, is that which not only highly concerns us, but that, which becomes
us best. Sisters, I have said what I have said to set you right, and to prevent
your attempting to do things in such sort unto which you are not appointed.
Remember what God did to Miriam, and be afraid. Be as often in your closets as
you will; the oftener there the better. This is your duty, this is your
privilege: this place is sanctified to you for service by the holy Word of God.
Here you may be, and not make ordinances interfere, and not presume upon the
power of your superiors, and not thrust out your brethren, nor put them behind
your backs in worship. Be also as often as possibly you can, in worship, when
the church, or parts thereof, are assembled for that end, according to God’s
appointment. And when you are there, join with heart and soul with your brethren
in all holy petitions to God. Let the men in prayer be the mouth to God, and the
women list after with groans and desires. Let the men stand with open face in
this worship, for that they are the image and glory of God, and let the women be
clothed in modest apparel, with shame-facedness, in token of the remembrance of
what has been touched afore. When women keep their places, and men manage their
worshipping of God as they should, we shall have better days for the church of
God, in the world (Jeremiah 29:10-14). Women are not to be blamed for that they
are forward to pray to God, only let them know their bounds; and I wish that
idleness in men be not the cause of their putting their good women upon this
work. Surely they that can scarce tie their shoes, and their garters, before
they arrive at the tavern, or get to the coffee-house door in a morning, can
scarce spare time to be a while in their closets with God. Morning
closet-prayers are now, by most London professors, thrown away; and what kind of
ones they make at night, God doth know, and their conscience, when awake, will
know; however I have cause, as to this, to look at home: And God mend me and all
his servants about it, and wherein we else are out. I have done, after I have
said, that there are some other things, concerning women, touching which, when I
have an opportunity, I may also give my judgment. But at present, I intreat that
these lines be taken in good part, for I seek edification, not contention.


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  CHAPTER 60: 02.20.     OF THE MOLE IN THE GROUND.
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XX. OF THE MOLE IN THE GROUND. The mole’s a creature very smooth and slick, She
digs i’ th’ dirt, but ’twill not on her stick; So’s he who counts this world his
greatest gains, Yet nothing gets but’s labour for his pains. Earth’s the mole’s
element, she can’t abide To be above ground, dirt heaps are her pride; And he is
like her who the worldling plays, He imitates her in her work and ways. Poor
silly mole, that thou should’st love to be Where thou nor sun, nor moon, nor
stars can see. But O! how silly’s he who doth not care So he gets earth, to have
of heaven a share!


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  CHAPTER 61: 02.21.     OF THE CUCKOO.
========================================================================

XXI. OF THE CUCKOO.

Thou booby, say’st thou nothing but Cuckoo? The robin and the wren can thee
outdo. They to us play through their little throats, Taking not one, but sundry
pretty taking notes. But thou hast fellows, some like thee can do Little but
suck our eggs, and sing Cuckoo. Thy notes do not first welcome in our spring,
Nor dost thou its first tokens to us bring. Birds less than thee by far, like
prophets, do Tell us, ’tis coming, though not by Cuckoo. Nor dost thou summer
have away with thee, Though thou a yawling bawling Cuckoo be. When thou dost
cease among us to appear, Then doth our harvest bravely crown our year. But thou
hast fellows, some like thee can do Little but suck our eggs, and sing Cuckoo.
Since Cuckoos forward not our early spring, Nor help with notes to bring our
harvest in; And since, while here, she only makes a noise, So pleasing unto none
as girls and boys, The Formalist we may compare her to, For he doth suck our
eggs, and sing Cuckoo.


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  CHAPTER 62: 03.00. A DEFENCE OF THE DOCTRINE OF JUSTIFICATION
========================================================================

A DEFENCE OF THE DOCTRINE OF JUSTIFICATION BY JOHN BUNYAN ’Disallowed indeed of
men, but chosen of God, and precious.’-- 1 Peter 2:4


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  CHAPTER 63: 03.01.     EDITOR'S ADVERTISEMENT.
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EDITOR’S ADVERTISEMENT. BY FAITH IN JESUS CHRIST; SHEWING, TRUE GOSPEL-HOLINESS
FLOWS FROM THENCE; OR, MR. FOWLER’S PRETENDED DESIGN OF CHRISTIANITY, PROVED TO
BE NOTHING MORE THAN TO TRAMPLE UNDER FOOT THE BLOOD OF THE SON OF GOD; AND THE
IDOLIZING OF MAN’S OWN RIGHTEOUSNESS AS ALSO, HOW WHILE HE PRETENDS TO BE A
MINISTER OF THE CHURCH OF ENGLAND, HE OVERTHROWETH THE WHOLESOME DOCTRINE
CONTAINED IN THE 10TH, 11TH, AND 13TH, OF THE THIRTY-NINE ARTICLES OF THE SAME,
AND THAT HE FALLETH IN WITH THE QUAKER AND ROMANIST, AGAINST THEM. This is one
of the least known but most deeply interesting productions of John Bunyan. It
has never been reprinted in a separate form; and once only in any edition of his
works--that with notes, by Mason and Ryland, and then with great carelessness,
the errata remaining uncorrected, and one leaf being entirely omitted. This
treatise was published to counteract the pernicious errors in a very popular
volume called ’The Design of Christianity, by Edward Fowler, minister of God’s
Word at Northill, in Bedfordshire. Printed by the authority of the Bishop of
London, April 17th, 1671’; an octavo volume of 308 pages. The whole object
proposed by Mr. Fowler was to shew, that Christianity is intended merely to
restore man to the original state which he enjoyed before the fall.

Bunyan was at that time suffering his tedious imprisonment for conscience sake
in Bedford jail; and having refused to expatriate himself, was in daily fear
lest his cruel sentence, ’you must stretch by the neck’ for refusing to attend
the church service, should be carried into execution. The fame of Fowler’s gross
perversion of the design of Christ’s gospel reached Bunyan in prison, and its
popularity grieved his spirit. At length, on the 13th of the 11th Month
(February), a copy of the book was brought to him; and in the almost incredible
space of forty-two short days, on the 27th of the 12th Month (March) 1671-2, he
had fully analysed ’The Design,’ exposed the sophistry, and scripturally
answered the gross errors which abound in every page of this learned and subtle
piece of casuistry. The display of Latin and Greek quotations from the heathens
and fathers, those thunderbolts of scholastic warfare, dwindled into mere
pop-gun weapons before the sword of the Spirit, which puts all such rabble to
utter rout. Never was the homely proverb of Cobbler Howe more fully exemplified,
than in this triumphant answer to the subtilities of a man deeply schooled in
all human acquirements, by an unlettered mechanic, whose knowledge was drawn
from one book, the inspired volume:-- ’The Spirit’s teaching in a cobbler’s
shop, Doth Oxford and Cambridge o’ertop.’ The Babel building of the learned
clergyman could not withstand the attack of one who was armed with such
irresistible weapons. His words burn ’like a fire,’ and consume the wood, hay
and stubble; while they fell with overpowering weight, as ’a hammer that
breaketh the rock in pieces’ (Jeremiah 23:29). So cunningly was ’the design’
constructed, that nothing but the fire and hammer of God’s word could have
demolished it. Armed with such weapons, he fearlessly from his dungeon made the
attack; and, encouraged by the Spirit which animated the prophet, he was not
’dismayed at their faces,’ but became as ’a defenced city, and an iron pillar,
and brazen walls against the whole land’ (Jeremiah 1:48).

Such internal and powerful support encouraged Bunyan to use the greatest
plainness of speech. He as fully aware of his danger, and of the great influence
of Mr. Fowler, but he had counted the cost of plain honest dealing, and was
undaunted by the perils which surrounded him. With noble bearing, worthy the
descendant of the apostles, he declares, ’As for your subtle and close incensing
THE POWER to persecute Nonconformists, know that we are willing, God assisting,
to overcome you with truth and patience; not sticking to sacrifice our lives,
and dearest concerns in a faithful witness-bearing.’ ’Wherefore, sir, laying
aside all fear of men, not regarding what you may procure to be inflicted upon
me, for this my plain dealing with you, I tell you again, that you are one of
them that have closely, privily, and devilishly, by your book, turned the grace
of our God into a lascivious doctrine.’ Mr. Fowler’s opinions were not only
contrary to scripture, but to that which some esteem a more heinous offence,
they opposed the thirty-nine articles; and the result was that Bunyan, who
vindicated the scriptures and those articles, was kept in prison, while the
clergyman who opposed them was soon after consecrated Bishop of Gloucester! It
may lead some simple readers to wonder how it could be, that state religion thus
made a mockery of itself. The reason is perfectly obvious; Fowler’s religion was
that of a statesman, which may be comprised in one word, expediency; and the man
who could publish as truth, that religion consists in obeying the orders made
therein by the state, deserved the primacy of the united churches of England and
Ireland. His words are, speaking of religious observances, ’Whatsoever of such
are commended by the custom of the places we live in, or commanded by superiors,
or made by any circumstance convenient to be done; our Christian liberty
consists in this, that we have leave to do them. And, indeed, it is so far from
being a sin, that it would be so to refuse so to do.’ Could the state have
selected a fitter tool for their purposes?

Mr. Fowler is somewhat inconsistent with regard to persecution; in p. 266 he
says, ’As for factious hypocrite, they would be with ease supprest’; in p. 262
he describes these factious hypocrites, ’Such as preach up free grace,--laying
hold on Christ’s righteousness and renouncing our own righteousness.’ Such are
to be suppressed, but for Roman Catholics ’imposing their own sense upon the
word of God, and their persecuting, burning, and damning men for not subscribing
to theirs as to God’s word can be no better than an act of devilish pride and
barbarous cruelty,’ p. 247. Does not the same pride and cruelty apply equally to
the church of Bonner for burning Latimer, of Fowler, for the imprisonment of
Bunyan; and of Philpot, for dragging his brother, Shore, from his family, and
shutting him up in Exeter jail? The admirers of Bunyan will feel surprised at
his strictures upon persons calling themselves Quakers. In these severe remarks
he does not refer to the Society of Friends; but to some unworthy individuals
who assumed the name of Quakers. They will be equally surprised at his freedom
of speech with one who he considered to be an enemy to his Lord. He calls Mr.
Fowler ’a brutish, beastly man,’ ’this thief,’ ’a blasphemer,’ ’horribly
wicked,’ ’a learned ignorant Nicodemus,’ ’one that would fling heaven’s gates
off the hinges,’ ’a bat,’ ’an angel of darkness.’ Such epithets sound strangely
in our more refined age; but they were then considered essential to faithful
dealing. The Bishop in his reply, called ’Dirt wiped off,’ beat the tinker in
abusive language; he calls Bunyan ’A wretched scribbler,’ ’grossly ignorant,’
’most unchristian and wicked,’ ’a piece of proud folly,’ ’so very dirty a
creature that he disdains to dirt his fingers with him,’ ’Bunyan can no more
disgrace him than a rude creature can eclipse the moon by barking at her; or
make palaces contemptible by lifting up their legs against them,’ ’a most
black-mouthed calumniator,’ ’infamous in Bedford for a pestilent schismatic,’
and with a heart full of venom he called upon his majesty not to let such a
firebrand, impudent, malicious schismatic to enjoy toleration, or go unpunished,
lest he should subvert all government. Bunyan had then suffered nearly twelve
years’ incarceration in a miserable jail, and was more zealous and intrepid than
ever: and yet this learned fanatic would have added to his privations, because
he could not resist the arrows of truth with which this poor prisoner for Christ
assailed him, drawn all burning from the furnace of God’s holy word.

Bunyan’s views of the kingly office of Christ are very striking: not only is he
king over the church requiring personal obedience, but over the universe for the
benefit of believers. ’Christ is as well a Lord for us, as to, or over us; and
it highly concerneth the soul--when it believeth in, or trusteth to, the
righteousness of Christ, for justification with God--to see that this
righteousness lords it over death and sin, and the devil and hell for us.’ ’He
led captivity captive, that is, carried them prisoners, whose prisoners we were:
He rode to heaven in triumph, having in chains the foes of believers.’ This
compendious treatise is upon a most important subject, and detects dangerous
errors enveloped in most insinuating sophistry. In preparing this edition for
the press, the text has been carefully collated with the original, which is in
the editor’s possession. The quotations have been verified; those from Fowler by
the first edition of his ’Design of Christianity,’ 1671. The extracts from
’Penn’s Sandy Foundation,’ by the second edition, in the Friends’ library,
Devonshire House. Those from Campian have not been discovered; the author’s
being confined at Bedford, while his book was printing in London, occasioned
numerous typographical errors which have been corrected, and all the obsolete
words explained. To assist the reader, a few leading words have been introduced
in italics, and between brackets, to distinguish them from the text.

GEORGE OFFOR.


========================================================================
  CHAPTER 64: 03.02.        A PREMONITION TO THE READER
========================================================================

A PREMONITION TO THE READER

GENTLE READER, That thou mayest not be tired with longing to know what errors,
and doctrines destructive to Christianity, Mr. Fowler in his feigned design of
Christianity, hath presented the world withal; and that thou mayest even in the
entry, see that which more fully is shewn in the house: namely, of the
contradiction that is in his book, to the wholesome doctrine of the church of
England, while he stands a minister of the same, I have thought convenient,
instead of an epistle, to present thee with those doctrines contained in his;
and that are refuted by the book that thou hast in thy hand. The which also, I
hope, will be a sufficient apology for this my undertaking. His Doctrines are
these:

1. That the first principles of morals, those first written in men’s hearts, are
the essentials, the indispensable, and fundamental points or doctrines of the
gospel (p. 8, 281, 282).

2. That these first principles, are to be followed, principally, as they are
made known to us, by the dictates of human nature: and that this obedience is
the first, and best sort of obedience, we Christians can perform (p. 8, 9, 10).

3. That there is such a thing as a soundness of soul; and the purity of human
nature in the world (p. 6).

4. That the law, in the first principles of it, is far beyond, and more obliging
on the hearts of Christians, than is, that of coming to God by Christ (p. 7-10).

5. That the precept of coming to God by Christ, &c., is in its own nature, a
thing indifferent, and absolutely considered neither good nor evil (p. 7, 8, 9).

6. That Christ’s great errand, in coming into the world, was to put us again in
possession of the holiness we had lost (p. 12).

7. That John the Baptist, the Angel that was sent to Zacharias, and Mary,
preached this doctrine, and so also did Malachi the prophet (p. 13).

8. That Christ by saving us from sin, is meant, not first, his saving us from
the punishment, but from the filth, and from the punishment, as a consequence of
that (p. 14, 15).

9. That Christ’s work, when he was come, was to establish ONLY an inward real
righteousness (p. 16).

10. That Christ’s fulfilling the law FOR US, was by giving more perfect, and
lighter instances of moral duties, than were before expressly given (p. 17).

11. That Christ’s doctrine, life, actions, miracles, death, resurrection,
ascension, and coming again to judgment, is all preached to establish us in this
righteousness (chapters 2 through 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 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 consist in remission, as in healing; [to wit,
our filth,] (p. 216).

21. Faith justifieth, as it includeth true holiness in the nature of it; it
justifieth AS it doth so (p. 221).

22. That faith which entitles a sinner to so high a privilege as that of
justification, must needs be such as complieth with all the purposes of Christ’s
coming into the world, &c. And it is no less necessary that it should justify as
it doth this (p. 222).

23. He wonders that any worthy man should be so difficultly persuaded, to
embrace THIS account of justifying faith (p. 222).

24. There can be no pretence for a man, to think that faith should be the
condition or instrument of justification, as it complieth with, only the precept
of relying on Christ’s merits for the obtaining of it (p. 223).

25. It is, saith he, as clear as the sun at noon-day, that obedience to the
other precepts must go before obedience to this (p. 223).

26. He shall be his Apollo, that can give him a sufficient reason, why
justifying faith should consist in recumbence 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 any other (p. 225).

28. The imputation of Christ’s righteousness, consisteth in dealing with
sincerely righteous persons, as if they were perfectly so, &c. (p. 225).

29. The grand intent of the gospel is, to make us partakers of inward real
righteousness; and it is but secondary, that we should be accepted as before (p.
226).

30. It is not possible (he saith) that any other notion of this doctrine should
have truth in it (p. 226).

31. Whatsoever is commended by the customs of the place we live in, or commanded
by superiors, or made by ANY circumstance convenient to be done, our Christian
liberty consists in this that we have leave to do them (p. 242).

32. For our refusing to comply with these, can hardly proceed from any thing,
than a proud affectation of singularity, or at best from superstitious
scrupluosity (p. 242).

33. Those ministers hinder the design of Christianity, that preach up free
grace, and Christian privileges, OTHER WAYS than as motives to obedience, and
that scarce ever insist upon any other duties than those of believing, laying
hold of Christ’s righteousness, applying the promises, &c. (p. 262).

34. But to make the Christian duties to consist either wholly or mostly in
these, &c., is the way effectually to harden hypocrites (p. 262).

35. Those ministers do nothing less than promote the design of Christianity,
that are never in their element, but when they are talking of the
irrespectiveness of God’s decrees, the absoluteness of his] promises, the utter
disability, and perfect impotence of natural men, to do any thing towards their
own conversion (p. 262).

36. He is the only child of Abraham, who in the purity of his heart obeyeth
those substantial laws, that are by God imposed upon him (p. 283).

37. There is no duty more affectionately commanded in the gospel, than that of
almsgiving (p. 284).

38. It is impossible we should not have the design of Christianity accomplished
in us, &c., if we make our Saviour’s most excellent life, the pattern of our
lives (p. 296).

39. To do well is better than believing (p. 299).

40. To be imitators of Christ’s righteousness, even of the righteousness we
should rely on, is counted by Mr. Fowler, more noble, than to rely thereon, or
trust thereto (p. 300).

READER,

I have given thee here but a taste of these things; and by my book but a brief
reply to the errors that he by his hath divulged to the world: Ay, though many
more are by me reflected than the forty thou are here presented with.

God give thee eyes to see, and an heart to shun and escape all these things that
may yet come to pass, for hurt, and to stand before the Son of Man.

Thus hoping that this short taste may make Mr. Fowler ashamed, and thee receive
satisfaction, touching the truth and state of this man’s spirit and principles;
I rest, Thine to serve thee in the gospel of Christ,

J. BUNYAN From Prison, the 27th of the 12th Month, 1671. [27th March, 1672]


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  CHAPTER 65: 03.03.        A DEFENCE OF THE DOCTRINE OF JUSTIFICATION BY FAITH IN JESUS CHRIST
========================================================================

A DEFENCE OF THE DOCTRINE OF JUSTIFICATION BY FAITH IN JESUS CHRIST;

PROVING THAT GOSPEL-HOLINESS FLOWS FROM THENCE.

SIR,

Having heard of your book, entitled, The Design of Christianity; and that in it
was contained such principles as gave just offence to Christian ears; I was
desirous of a view thereof, that from my sight of things I might be the better
able to judge. But I could not obtain it till the 13th of this 11th month, which
was too soon for you, Sir, a pretended minister of the word, so vilely to expose
to public view the rottenness of your heart in principles diametrically opposite
to the simplicity of the gospel of Christ. And had it not been for this
consideration, that it is not too late to oppose open blasphemy (such as
endangereth the souls of thousands) I had cast by this answer, as a thing out of
season.

Two things are the design of your book.

1. To assert and justify a thing which you call inward, real righteousness and
holiness.

2. To prove, That the whole, the grand, the only, and ultimate design of the
gospel of Christ, is to begin and perfect this righteousness.

Into the truth, or untruth, of both these, as briefly as I may, I shall at this
time inquire.

First, Therefore, a little to examine the nature of your holiness and
righteousness, as yourself hath described the same.

’It is (say you) so sound a complexion of soul, as maintains in life and vigour,
whatsoever is essential to it, and suffereth not anything unnatural to mix with
that which is so; by the force and power whereof a man is enabled to behave
himself as [becometh] a creature indued with a principle of reason, keeps his
supreme faculty in its throne, brings into due subjection all his inferior ones,
his sensual imagination, his brutish passions and affections.’

You add farther, ’It is the purity of the human nature, engaging those in whom
it resides, to demean themselves suitably in that state in which God hath placed
them, and not to act disbecomingly in any condition, circumstance or relation.’

You say, moreover, ’It is a divine, or God-like nature, causing an hearty
approbation of, and an affectionate compliance with the eternal laws of
righteousness; and a behaviour agreeable to the essential, and immutable
differences of good and evil’ (p. 6).

Farther, You call it a principle or habit of soul, ’originally dictates of human
nature’ (p.8).

’A disposition and temper of the inward man, as powerfully inclines it to
regard, and attend to; affectionately to embrace and adhere to; to be actuated
by, and under the government of, all those [good] practical principles, that are
made known either by revelation, nature, or the use of reason’ (p. 11). Which in
conclusion you call that holiness which already we have lost (p. 12).

Thus, Sir, is your holiness, by you described; which holiness you aver is that,
which is the great and only design of Christ to promote both by his life and
glorious gospel. To take therefore your description in pieces, if happily there
may be found ought, but naught therein.

1. ’It is (say you) an healthful complexion of soul, the purity of the human
nature,’ &c.

Ans. These are but words; there is no such thing as the purity of our nature,
abstract and distinct from the sinful pollution that dwelleth in us (Romans
7:24). It is true, a man may talk of, and by argument distinguish between nature
and sin; but that there is such a principle in man (since Adam’s fall) a
principle by which he may act, or that Christ’s whole gospel-design is, the
helping forward such a principle, is altogether without scripture or reason.
There is no man by nature, that hath any soundness in him (Isaiah 1:6), no,
neither in soul or body; his understanding is darkened, his mind and conscience
is defiled (Titus 1:15), his will is perverted and obstinate (Ephesians 4:18).
’There is no judgment in his goings’ (Isaiah 59:6-10). Where now is the sound
and healthful complexion of soul? Let the best come to the best, when we have
mustered up all the excellences of the soul of man, as man, shall nought we find
there, but the lame, the blind, the defiled, the obstinate and misled faculties
thereof. And never think to evade me by saying, the graces of the Spirit of God
are pure: for with them you have nothing to do; your doctrine is of the sound
complexion of soul, the purity of the human nature, a habit of soul, and the
holiness we lost in Adam, things a great way off from the spirit of grace, or
the gracious workings of the spirit. You talk indeed of a divine or godlike
nature, but this is still the same with your pure human nature, or with your
sound complexion, or habit of soul; and so must either respect man, as he was
created in the image or likeness of God, or else you have palpable contradiction
in this your description. But it must be concluded, that the divine nature you
talk of, is that, and no other than the dictates of the human nature, or your
feigned purity thereof; because you make it by your words the self same; it is
the purity of the human nature, it is a divine or Godlike nature.

2. But you proceed to tell us of a degree, it is so sound and healthful a
complexion or temperature of the faculties, qualities, or virtues of soul, ’as
maintains in life and vigour whatsoever is essential to it, and suffereth not
anything unnatural to mix with that which is so.’

Ans. If, as was said before, there is no soundness of soul in man, as man, and
no such thing as a purity of our nature, abstract from that which is sin; then
where shall we find so healthful a complexion, or temperature of soul, as to
maintain in life and vigour whatsoever is essential to it, and that suffereth
not any thing unnatural to mix with that which is so? But let us take Paul’s
definition of a man; ’There is none righteous, no, not one: there is none that
understandeth, there is none that seeketh after God. They are all gone out of
the way, they are together become unprofitable; there is none that doeth good,
no, not one. Their throat is an open sepulchre; with their tongues they have
used deceit; the poison of asps is under their lips: whose mouth is full of
cursing and bitterness: their feet are swift to shed blood: destruction and
misery are in their ways: and the way of peace have they not known: there is no
fear of God before their eyes’ (Romans 3:1-31). I the rather give you this of
Paul, than any of my own; because it is the soundest complexion of soul, that
the Holy Ghost himself could draw. Here is now no purity of the human nature,
nor such sound complexion of soul as can keep itself from mixing with that which
is contrary to itself. And note, that this is the state of all men, and that as
they stand in themselves before God: wherefore together, even altogether, all
the men in the world, take them in their most pure naturals, or with all the
purity of humanity, which they can make, and together, they still will be
unprofitable, and so much come short of doing good, ’that every mouth might be
stopped, and all the world become guilty before God’ (Romans 3:19).

3. But proceeding, you say, that this complexion is so forcible as to ’keep his
supreme faculty (I suppose you mean the conscience) in its throne, (and that)
brings into due subjection all his inferior ones, (as namely) his sensual
imagination, brutish passions and affections.’

Ans. These words suppose that it is within the power of a man’s own soul, always
to keep sin out of itself, and so guilt out of the conscience; albeit the
scripture saith, that both the mind and it are defiled with the filth of sin, in
all whoever do not believe the gospel, with which belief this description
meddleth not (Titus 1:15).

They suppose that this conscience is perfectly clear and light, when the
scriptures say they have the understanding darkened; yea and farther, in despite
of these your sayings of the sound complexion of soul, of the purity of human
nature, and of this supreme faculty, the scriptures teach, that man in his best
estate is altogether vanity, that they are darkness and night, &c. (Ephesians
4:18, Ephesians 4:19; 1 Thessalonians 5:1-28; Psalms 39:5).

’Yea, (say you) this sound complexion brings into due subjection all his
inferior ones.’

Ans. Here seems to be a contradiction to the former part of this description,
yea, to the nature of the soul itself; for you say before, it suffereth not any
thing unnatural to mix itself therewith, when yet here you seem to suggest that
part, I say, even part of itself is disobedient and rebellious, ’it brings into
subjection all his inferior ones.’

’It brings into due subjection.’

Ans. Due subjection is such as is everlasting, universal, perfect in nature,
kind, and manner, such as the most righteous, perfect, comprehensive law, or
commandment cannot object against, or find fault therewith. Here’s a soul!
here’s a pure human nature! here are pure dictates of a brutish beastly man,
that neither knows himself nor one title of the word of God. But ’There is a
generation that are pure in their own eyes, and yet are not washed from their
filthiness’ (Proverbs 30:12).

’It is the purity of the human nature, engaging those in whom it resides,’ &c.

Ans. That is, verily in none at all; for there is no such thing in any man in
this world, as a purity of human nature: ’we are all as an unclean thing’
(Isaiah 64:6) and ’Who can bring a clean thing out of an unclean? not one’ (Job
14:4). Again,

’What is man, that he should be clean? or he which is born of a woman, that he
should be righteous?’ (Job 15:14). These are therefore expressions without the
testimony of the word, arising from your own phantasy.

’It is a divine, or Godlike nature.’

Ans. This you seem also to fetch from the similitude or likeness of God that was
in us at our first creation, before we sinned; but that similitude being at best
but created, and since most unspeakably defiled, defaced and polluted with sin;
there is now, no not in the best of men, as men, any sinless likeness, and
similitude of God to be found, no such petty divine, or Godlike nature to be
found, as you imagine. But having thus stated your holiness in its nature and
essence, you come in the next place to tell us, under what considerations it
moveth a person to act, also by what rules and laws it squareth its acts and
doings.

FIRST, By or under what considerations it acts, and these you scatter here and
there in your description of holiness, under these heads.

I. To act ’as becomes a creature endued with a principle of reason,’ eyeing the
state or place in which God hath set him; approving of, affecting and complying
with the eternal laws of righteousness (p. 6), which eternal laws in page 8 you
call ’divine moral laws,’ those that were first written in the hearts of men,
’and originally dictates of human nature,’ &c.

II. ’To do these, from truly generous motives and principles’ (p. 7). Such as
these,

1. Because ’it is most highly becoming all reasonable creatures (you might also
have added, and those unreasonable) to obey God in everything; (within their
spheres) and as much disbecoming them, to disobey him’ (p. 8).

2. ’Because it is a base thing to do unjustly’ (p. 11).

Now a little to touch upon all these, and then to proceed to what is behind.

I. To act and do the things of the moral law, but as ’creatures endued with a
principle of reason,’ is but to do things in our sphere as men, as the beast,
the hog or horse doth things in his, as a beast; which is at best, if it could
be attained, to act but as pure naturals, which state of man is of at infinite
distance from that, in which it is by God expected the man must act, that doth
ought that is pleasing in his sight. For,

1. The qualification and consideration by you propounded, is that which is in
all men, in men simply as men, they being reasonable creatures, and somewhat,
though but somewhat capable of acting as such.

2. This qualification is not only in, but of men; reason is of the man himself,
even that which is as essential to him, as is that of his being created or made.

3. The law also, which you call divine, moral, and eternal, is that which is
naturally seated in the heart, and as you yourself express it, is originally the
dictates of human nature, or that which mankind doth naturally assent to (p.
11).

Now I say, that a man cannot by these principles, and these qualifications,
please the God of heaven, is apparent.

(1.) Because none of these are faith, ’But without faith it is impossible to
please him’ (Hebrews 11:6).

(2.) Because none of these are of the Holy Ghost, but there is nothing accepted
of God, under a New Testament consideration, but those which are the fruits of
the Spirit (Galatians 5:22-24).

(3.) The man and principles you have stated, may be such as are utterly ignorant
of Jesus Christ, and of all his New Testament things, as such: ’But the natural
man receiveth not the things of the Spirit of God: [the things of his New
Testament] for they are foolishness unto him: neither can he know them, because
they are spiritually discerned’ (1 Corinthians 2:14).

(4.) Your qualifications and considerations, know nothing at all of the adoption
of sons, and of our acting and doing our duty as such. You only content yourself
to rest within the confines of the human nature, acts of reason, as men or
creatures only, or in their supposed pure, natural principles. And Sir, a little
by way of digression; I will tell you also of our truly Christian righteousness,
both as to its original or first principle; and also how, or under what
capacity, it puts the person that is acted by it.

First, The principle which is laid within us, it is not the purity of the human
nature, but of the Holy Ghost itself, which we have of God received, by
believing in the Son of God, a principle as far above yours of humanity, as is
the heavens above the earth; yours being but like those of the first Adam, but
ours truly those of the second (1 Corinthians 6:19). ’As is the earthy, such are
they also that are earthy: and as is the heavenly, such are they also that are
heavenly’ (1 Corinthians 15:48).

Now whosoever hath not this principle, although he be a creature, and also have
the dictates of the human nature, yea, and also follows them, yet he is not
Christ’s: ’If any man have not the Spirit of Christ, he is none of his’ (Romans
8:9). Thus therefore is the Christian principle another from, and far above,
your heathenish Pagan one. By this Spirit is the Christian qualified with
principles, not natural, but spiritual, such as faith, hope, joy, peace, &c. all
which are the fruits of the revelation of the forgiveness of sins, freely by
grace (Galatians 5:25), ’through the redemption that is in Jesus Christ’ (Romans
3:24). In this spirit and faith we walk, by this spirit we are led (Romans
8:14), even into the joy and peace of the New Testament of our Lord; wherefore
our holy actions are the fruits of righteousness, that is by Jesus Christ, not
by our human nature, or the purity of it in us; yea, they are the fruits of the
Spirit of God, the qualifications that attend the new covenant, and those that
by the work of regeneration are brought within the bounds and privileges
thereof. Wherefore,

Second, The capacity that we are in, who act and do from the heavenly principle;
it is that of sons, the sons of God by adoption, as the apostle said, ’Because
ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying,
Abba, Father’ (Galatians 4:6). And again, ’As many as are led by the Spirit of
God, they are the sons of God’ (Romans 8:14). This is a far other than is your
human description of acting as a creature, endued with a principle of reason;
for here is a man acts as a son, endued with the Holy Spirit of God, who hath,
before the world was, predestinated him to this estate, by Jesus Christ, to
himself (Ephesians 1:4, Ephesians 4:6). As a son therefore, the Christian acts
and does, because he is endued with that high and heavenly principle mentioned
before; by which principle this man hath received a new heart, a new spirit, a
new understanding, a good conscience, so made by ’faith in the blood of the Lord
Jesus’ (Hebrews 10:1-39). Thus being made again anew and another man, he acts
from a new and another principle than yours; a principle as far beyond and above
you, as is a man above a brute, and as is grace above nature (2 Corinthians
5:14-16).

Third, As the Christian acts and does from a better principle, and under a
better capacity or consideration than that you have described; so (to allude to
your own notion) the first principles by which they receive this spirit and
adoption, are not those principles of morals, or those originally dictates of
human nature; but it is through the hearing of faith (Galatians 3:1-3), by which
we understand, that the Son of God became a man, died for our sins, hath saved
us from the curse of God, and accounted us to be the righteousness of God in
him; this being heard with the gospel, and a New Testament hearing, the Holy
Ghost forthwith possesseth us, by the glorious working whereof we are helped,
through the Son, to call the God of heaven, our Father.

Now thus being made free from sin, by the only faith of Jesus Christ, ’we have
our fruit unto holiness, and the end everlasting life’ (Romans 6:22). And here
come in those reasonable conclusions, which you would make the very radicals of
Christianity, they being only remote, and after conclusions, drawn from the
fore-mentioned mercy of God, viz., from predestination, calling, adoption, and
justification by Christ’s blood, while we in ourselves are sinners. I say these
are the things which Paul endeavoured to provoke the Romans, Philippians, and
Colossians, to an holy conversation by. To the Romans, ’I beseech you
therefore,’ saith he, ’by the mercies of God, (What mercies? Why those of
election, redemption, calling, justification, and adoption, mentioned in the
foregoing chapters) that ye present your bodies a living sacrifice, holy,
acceptable unto God, which is your reasonable service’ (Romans 12:1). To the
Philippians, ’If there be therefore any consolation in Christ, if any comfort of
love, if any fellowship of the Spirit, if any bowels and mercies, fulfil ye my
joy, that ye be like minded’ (Php 2:1,Php 2:2). To the Colossians, ’If ye then
be risen with Christ, seek those things which are above, where Christ sitteth on
the right hand of God; set your affection on things above, not on things on the
earth; for ye are dead, and your life is hid with Christ in God. When Christ,
who is our life, shall appear, then shall ye also appear with him in glory’
(Colossians 3:1-4). Now mark; mortify therefore, therefore! wherefore? why,
because they were risen with Christ; because they should appear at the end of
this world with Christ himself in glory; therefore mortify the deeds of the
body, or our members that are upon the earth.

These Sir, are the motives by which we Christians act; because we are forgiven,
because we are sons, and if sons, then heirs, and so we act; but to speak to
this more anon.

Perhaps you will say I deal not fairly with you, because you treat, as of moral,
so of gospel or New Testament laws. But to that I will answer at present, that
in this description of your holy principle, which is the foundation of your
book, whether the laws be natural or spiritual, moral or of grace, the principle
by which you do them, is no other than the principle of nature, the dictates of
the human nature; and so such as can by no means reach the doctrines of the
gospel any farther than to make a judgment of them, by that wisdom which is
’enmity with God,’ as will farther be seen in my progress through your book.

Indeed you make mention of divine laws, and that under two heads.

1. Such as are of an indispensable and eternal obligation, as those purely
moral.

2. Such which you call positive precepts, in themselves of an indifferent
nature, and absolutely considered, are neither good nor evil. Of those of this
kind that we have under the gospel, you say you know but three, viz., That of
coming to God by Christ, and the institutions of baptism, and the Lord’s supper.
So then, although you talk of gospel positive laws, and particularly that of
coming to God by Christ; yet those which you call first principles of morals,
are of higher concern with you, and more indispensable by far than this, this
being a thing of an indifferent nature, and in itself absolutely considered, is
neither good nor evil; but the other is the life of the matter. But a little to
gather you up. The morals, say you, are indispensable, and good in themselves,
but that of coming to God by Christ, a thing indifferent, and in itself neither
good nor evil. Wherefore though in this your description, you talk of conforming
to all those good and practical principles, that are made known either by
revelation, nature, or the use of reason, yet in this your obedience you reckon
coming to God by Christ, but an act of a very indifferent nature, a thing if
done not good in itself, neither evil in itself, should a man leave it undone;
and so consequently a man may have in him the ground and essentials of
Christianity without it, may be saved, and go to heaven without it: for this I
say, whatsoever is of an indifferent nature in itself, is not essential to the
Christian religion; but may or may not be done without the hazard of eternal
salvation; but say you, this of coming to God by Christ, is one of the positive
precepts, which are in themselves things indifferent, and neither good nor evil:
therefore not of the substance of Christianity.

But, Sir, where learned you this new doctrine, as to reckon coming to God by
Christ, a thing of so indifferent a nature, a thing not good in itself, but with
respect to certain circumstances. Had you said this of baptism and the Supper of
the Lord, I could with some allowance have borne your words, but to count coming
to God by Christ a thing indifferent in itself, is a blasphemy that may not be
borne by Christians, it being too high a contempt of the blood, and too great a
disgrace to the person of the Lord, the king of glory; of which more hereafter,
but to return.

II. The intent of this your description is to set before us these two things.

(1.) What are the essentials of the rule of that holiness, which by the gospel
we are immediately obliged to, if we would be justified in the sight of God.

(2.) What are the principles by which we act, when we do these works aright.

1. For the first you tell us, ’they are the first principles of morals, such as
are self-evident, and therefore not capable of being properly demonstrated; as
being no less knowable, and easily assented to, than any proposition that may be
brought for the proof of them.’ Such as are self-evident or evident of
themselves; to what? To us as men that know the principles of reason, and that
are as easily assented to as any proposition; why said you not such as may be as
easily known, as we know there is a day or night, winter and summer, or any
other thing that may be brought for the proof of them. This law therefore is
none other than that mentioned in Romans 2:14, Romans 2:15 which is the law of
our nature, or that which was implanted in us in the day of our creation, and
therefore is said to be ourselves, even nature itself (1 Corinthians 11:14).

2. The principle, say you, by which we act, and in the strength of which we do
this law, it is the principle of reason, or a reasonable compliance with this
law written in our hearts, and originally dictates of human nature, &c. which
certain principle, say you, is this, to count it ’most highly becoming all
reasonable creatures, to obey God in every thing; and as much disbecoming them,
in any thing to disobey him.’ The sum is; this your holiness both in root and
act is not other than what is common to all the men on earth; I mean so common
as that for the first, is in their nature, as the second is also part of
themselves, they being creatures whose prime or principal distinction from
other, consisteth more in that they are reasonable, and such as have reason as a
thing essential to them; wherefore the excellency that you have discoursed of,
is none other than the excellency and goodness that is of this world, such as in
the first principles of it, is common to Heathens, Pagans, Turks, Infidels: and
that as evidently dictates to those that have not heard the gospel (I mean as to
the nature the good and evil) as it doth in them that sit under the sound
thereof; and is the self-same which our late ungodly heretics the Quakers have
made such a stir to promote and exalt, only in the description thereof you seem
more ingenious than they: for whereas they erroneously call it Christ, the light
of Christ, faith, grace, hope, the spirit, the word that is nigh, &c. you give
it the names due thereto, viz. A complexion or complication and combination of
all the virtue of the soul, the human nature, the dictates of it, the principles
of reason, such as are self-evident, than which there is nothing mankind doth
naturally assent to (p. 6-11). Only here, as I have said, you glorify your
errors also, with names and titles that are not to be found, but in your own
deluded brains: as that the virtues of the souls can keep themselves incommixed,
that there is yet in us the purity of the humane nature, or such a disposition,
that can both by light and power give a man to see, and powerfully incline him
to, and bring him under the government of all those good and practical
principles, that are made known either by revelation, nature, or the use of
reason. But I say, these principles thus stated by you, being the principles,
and the goodness of this world, and such as have not faith, but the law; not the
Holy Ghost, but humane nature in them; they cannot be those which you affirm,
was or is the design, the great, the only, and ultimate design of Christ, or his
gospel to promote, and propagate in the world; neither with respect to our
justification before God from the curse; neither with respect to the workings of
his Spirit, and the faith of Jesus in our hearts, the true gospel or evangelical
holiness.

First, It is not the righteousness that justifieth us before God from the curse;
because it is that which is properly our own; and acted and managed by
principles of our own, arising originally in the roots of it, from our own.
There is the righteousness of men, and the righteousness of God: that which is
the righteousness of men, is that which we do work from matter and principles of
our own; but that which is the righteousness of God, is that which is wrought
from matter and principles purely divine, and of the nature of God. Again, that
which is our own righteousness, is that which is wrought in and by our own
persons as men; but that which is the righteousness of God, is that which is
wrought in and by the second person in the Trinity, as God and man in one
person; and that resideth only in that person of the Son. I speak now of the
righteousness by which we stand just before God, from the curse of the law. Now
this righteousness of ours, our own righteousness, the apostle always opposeth
to the righteousness of God, saying, ’They going about to establish their own
righteousness, have not submitted themselves unto the righteousness of God’
(Romans 9:3). Father, This righteousness of our own, Paul counts loss and
dog’s-meat, in comparison of that other, far more glorious righteousness, which
he calleth as it is in truth, the righteousness of God (Php 3:7-9), which as I
said but now, resideth in the person of the Son. Therefore (saith Paul) I cast
away my own righteousness, and do count it loss, and ’but dung, that I may win
Christ, and be found in him, not having mine own righteousness, which is of the
law, but that which is through the faith of Christ, the righteousness which is
of God by faith.’ The righteousness therefore, that is our own, that ariseth
from matter and principles of our own (such as that which you have described)
justifieth us not before God from the curse.

Second, The righteousness that you have described, justifieth us not, as before,
because it is the righteousness which is of the moral law, that is, it is
wrought by us, as walking in the law. Now it mattereth not, whether you respect
the law in its first principles, or as it is revealed in the table of the ten
commandments, they are in nature but one and the same, and their substance and
matter is written in our hearts, as we are men. Now this righteousness, the
apostle casteth away, as was shewn before; ’Not having mine own righteousness
(saith he) which is of the law’; why? Because the righteousness that saveth us
from the wrath of God, is the righteousness of God; and so a righteousness that
is without the law. ’But now the righteousness of God without the law is
manifested, being witnessed by the law and the prophets; even the righteousness
of God, which is by faith of Jesus Christ unto all and upon all them that
believe’ (Romans 3:21, Romans 3:22). The righteousness of God without the law;
the righteousness of Christ who is naturally God; wherefore such a righteousness
as was accomplished by him that was Lord, and the very God of the law; whose
nature was infinite, and not that which the law could command or condemn;
neither was the command of the law, the great and principal argument with him,
no, not in its first and highest principles, to do or continue to do it; but
even that which the law commanded of us, that he did, not by the law, but by
that spirit of life, that eternal spirit, and Godhead, which was essential to
his very being: He did naturally and infinitely that which the law required of
us, from higher, and more mighty principles than the law could require of him:
for I should reckon it a piece of prodigious blasphemy to say, that the law
could command his God; the creature, his Lord and Creator: but this Lord God,
Jesus Christ, even he hath accomplished righteousness, even righteousness that
is without, that is above, higher, and better than that of the law; and that is
the righteousness that is given to, and put upon all them that believe.
Wherefore the Lord Jesus Christ, in his most blessed life, was neither prompted
to actions of holiness, nor managed in them, by the purity of humane nature, or
those you call first principles of morals, or as he was simply a reasonable
creature; but being the natural Son of God, truly, and essentially, eternal as
the Father; by the eternal Spirit, his Godhead, was his manhood governed, and
acted, and spirited to do and suffer. ’He through the eternal Spirit offered
himself without spot to God’ (Hebrews 9:14); which offering respects not only
his act of dying, but also that by which he was capacitated to die without spot
in his sight; which was the infinite dignity, and sinlessness of his person; and
the perfect justice of his actions. Now this person, thus acting, is approved
of, or justified by the law to be good: for if the righteousness of the law be
good, which law is but a creature, the righteousness of the Lord, the God of
this law, must needs be much more good; wherefore here is the law, and its
perfection swallowed up, even as the light of a candle, or star is swallowed up
by the light of the sun. Thus then is the believer made, not the righteousness
of the law, ’but the righteousness of God in Christ’ (2 Corinthians 5:21),
because Christ Jesus, who is the righteousness of the Christian, did walk in
this world, in, and under the law; not by legal and humane principles, which are
the excellences of men, but in, and by those that are divine, even such as were,
and are of his own nature, and the essence of his eternal Godhead. This is the
righteousness without the law, accomplished by a person and principles, far
otherwise, than is he, or those you make description of; and therefore yours
cannot be that, by which we stand just before the justice of God without the
law. Now if it be a righteousness without the law, then it is a righteousness
without men, a righteousness that cannot be found in the world; for take away
the law, the rule, and you take away, not only the righteousness, but that by
which men, as men, work righteousness in the world: ’Mine own righteousness
which is of the law.’ The righteousness then by which a man must stand just in
the sight of God from the curse, is not to be found in men, nor in the law, but
in him, and him only, who is greater, and also, without the law; for albeit, for
our sakes he became under the law, even to the curse and displeasure of God; yet
the principles by which he walked in the world to Godward, they were neither
humane, nor legal, but heavenly, and done in the Spirit of the Son. Wherefore it
is not the righteousness you have described, by which we stand just before God.

Third, The righteousness you have described, cannot be that which justifieth us
before God, because of its imperfections, and that both with respect to the
principle, and the power with which it is managed: for though you have talked of
a sound complexion of soul, the purity of the humane nature, and that with this
addition of power, as to be able to keep itself incommixt with that which is not
of itself; yet we Christians know, and that by the words of God, that there is
in man, as man, now no soundness at all, but from the crown of the head, to the
sole of the foot, botches and boils, putrefactions and sores (Isaiah 1:6). We
are ALL an unclean thing, and our righteousness as filthy ulcerous rags (Isaiah
64:6). ’If there had been a law given which could have given life, verily
righteousness should have been by the law’ (Galatians 3:21). Could a man perform
the law to the liking of the justice of the eternal majesty, then would the law
give life to that man; but because of the perfection of an infinite justice, and
the weakness and unprofitableness of the law through our flesh (Romans 8:3),
therefore, though you speak yet farther of the excellency of your sound
complexion, and of the purity of the human nature, you must fly from yourself,
to another righteousness for life, or at the last stick in the jaws of death and
everlasting desperation. ’For by the works of the law shall no flesh be
justified’ (Galatians 2:16).

It is therefore no better than error, thus to ascribe to poor man, ’that hath
drank iniquity like water,’ a soundness of soul, a purity of human nature.
Wherefore Jude saith of you, and of all such naturalists, ’That even in the
things that you know naturally, as the brute, in them you corrupt yourselves’
(Jude 1:10), even in the very principles, the first or original dictates of your
nature or humanity. There is none that understandeth or is good, therefore there
is none that doth good, no not one: that is, none as continuing in a natural
state; none by the power or principles of nature; for he meaneth here, in your
own sense, as men by natural principles have to do with the justice of the law.

Fourth, The righteousness which you have described cannot be that which
justifieth us before God, because it is that which is not of faith. ’The law is
not of faith: but, The man that doeth them shall live in them’ (Galatians 3:12).
The apostle also in Romans 10:1-21 tells us, that the righteousness that is
completed by doing the law is one, and another besides the righteousness of
faith. For faith in the justification of a sinner from the curse and wrath of
God, respecteth only the mercy of God, and forgiveness of sins for the sake of
Christ. ’God for Christ’s sake hath forgiven him that is enabled to believe,
that is, trust to, and venture the eternal concern of his soul upon the
righteousness that is no where to be found, but in the person of the Son of
God.’ For there is justice more than answerable to all the demands of the law,
and equal to the requirements of the eternal justice of God, and he is our
justice; he is made unto us of God, righteousness, or justice; that is, the
righteousness or justice that is in him, is by God accounted the man’s that
shall accept thereof by faith, that he might be made the justice or
righteousness of God in him. For the righteousness that saveth a sinner from
damnation must be equal to that in the eternal Deity: But where can that be
found but in him that is naturally God, as is indeed the Son of the Father; in
him, therefore, and not in the law, there is a righteousness fit for faith to
apply to. Besides, the law is not, neither can be, the object of faith to men;
for that which is the object of faith (I speak now as to justifying
righteousness) it must be a righteousness already completed, and as I said, a
righteousness to be received and accepted, being now perfected and offered, and
given to us by the kindness and mercy of God; but a man may believe long enough
in the law, before that performs for him a perfect righteousness. The law can
work nothing unless it be wrath. ’No thou must work by, and not believe in, the
law’ (Romans 4:1-25). Besides, all that cometh out of the mouth of the law is,
’Cursed is every one that continueth not in all things which are written in the
book of the law to do them’ (Galatians 3:10), which no man is capable of doing,
so as to escape the curse by doing, that hath once, or first transgressed the
same. Wherefore it is a vain thing, yea an horrible wickedness in you, thus to
abuse the law, and the weakness of man, by suggesting that the only, the
ultimate, or grand design of Christ Jesus was, or is, the promoting of a
righteousness by the law, that is performed by humane principles in us.

I could double, yea ten times double the number of these arguments against you,
but I will pass from this to the second thing. ’The righteousness you have
described, is not the true gospel inward holiness.’

I told you before, that the principles which you have described, are not
evangelical principles; and now I will add, that as they are not such in
themselves, so neither do they fetch in, or obtain by our adhering to them,
those things which alone can make, or work in the soul, those truly gospel
inward acts of holiness.


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  CHAPTER 66: 03.04.        [THINGS ESSENTIAL TO INWARD GOSPEL HOLINESS.]
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[THINGS ESSENTIAL TO INWARD GOSPEL HOLINESS.]

There are three things which are essential to the inward gospel holiness; of
which as your description is utterly destitute, so neither can they by that be
obtained, or come into the heart.

1. The Holy Ghost.

2. Faith in Christ.

3. A new heart, and a new spirit.

Without these three, there is no such thing as gospel holiness in man, as before
I have also hinted at. But now as there are none of these three found in your
description of inward holiness; so neither can you, or others, by all your
inclinations, either to those you call first principles of natural reason, or
the dictates of human nature, obtain or fetch into the soul the least dram of
that which is essential, to that which is indeed according to the gospel
description of inward gospel holiness, as will further be manifest in this that
followeth.

1. The Holy Ghost is not obtained by your description, that consisting only in
principles of nature, and in putting forth itself in acts of civility and
morality. When the apostle would convince the bewitched Galatians, that your
doctrine which was also the doctrine of the false apostles, was that, which
instead of helping forward, did hinder, and pervert the gospel of Christ; he
applieth himself to them in this manner. ’This only would I learn of you,
Received ye the Spirit by the works of the law, or by the hearing of faith?’
(Galatians 3:2) By the works of the law, that is, by putting of your principles
into practice. Nay, may I not add, by putting of your principles into practice,
by a more bright and clear rule, than in the beginning of your description is
inserted by you; for the law as written and engraven in stones, with the
addition of all the Mosaical precepts, was a more ample, and full discovery of
the mind of God, than can be obtained by your virtues of soul, your purity of
human nature, or the first principles of morals, as they are written in the
heart of man; and originally dictates of human nature (Romans 3:1-3). Yet by
these, by following these, by labouring to live up to the light of these, their
own experience told them, that they neither could, nor did obtain the enjoyment
of the Holy Ghost; but that rather their now declining the word of faith, by
which indeed they receive it at first (whatever pretences of holiness, and
godliness were the arguments to prevail with them so to do) was in truth none
other but the very witchcraft, and enchantments of the devil.

Farther, The apostle sets this your spirit and principles, and that which indeed
is the Spirit of God, in a line diametrically opposite one against another; yea
the receiving of the one, opposeth the receiving of the other. ’Now we have
received, [saith he] not the spirit of the world,’ (that is, your spirit, and
principles of humanity) to walk by it, or live in it; ’but the Spirit which is
of God; that we may know the things that are freely given to us of God’ (1
Corinthians 2:12). But what is the spirit of the world? He tells us in the verse
before, it is the spirit of a man; which Solomon calls, ’the candle of the Lord;
searching all the inward parts of the belly’ (Proverbs 20:27), by human
principles, good motions to moral duties, workings of reason, dictates of nature
to obey God as Creator. These things flow from the spirit of a man, which is the
spirit of all the world. They that preach, or speak by this spirit, they preach
or speak of the world, of the virtues of the world; and the world, ’the whole
world heareth them,’ or know in themselves what they say (1 John 4:5).

Now when this spirit is received, embraced, and followed, as the spirit that is
of God, then it must be branded with the mark of the spirit of error, and of
antichrist; because the act in so doing, is most wicked; yea, and Christ himself
is made head against, by it. But I say, the Holy Ghost is not obtained by these
principles, nor by the pursuit of them.

2. Faith is not obtained by the pursuit of your principles, but by hearing of
another doctrine; he that presseth men to look to, and live by the purity of
human nature, principles of natural reason, or by the law, as written in the
heart, or bible; he sets the word of faith out of the world; for these doctrines
are as opposite, as the spirits I spake of before; ’For Moses describeth the
righteousness which is of the law, That the man which doeth those things shall
live by them.’ Now he that receiveth this law, to do, and live by; he hath set
up, and is in pursuit of a doctrine of another nature, than that which is called
the righteousness of faith; that being such, as for justification, and
deliverance from the curse, maketh no mention at all of hearing the law, or of
doing good works; but of hearing of the mercy of God, as extended to sinners;
and of its coming to us through the death, and resurrection of Christ Jesus.
’The righteousness which is of faith, speaketh on this wise, Say not in thine
heart, Who shall ascend into heaven? [that is, to bring Christ down from above:]
or, Who shall descend into the deep? [that is, to bring up Christ again from the
dead]. But what saith it? The word is nigh thee, even in thy mouth, and in thy
heart: that is, the word of faith, which we preach; That if thou shalt confess
with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath
raised him from the dead, thou shalt be saved’ (Romans 10:5, Romans 10:9). This
then is the doctrine of faith, or the righteousness with which faith hath to do.
Now as old covenant-works are begotten in men by the doctrine of works; so faith
is begotten by the doctrine of faith. Therefore after he had said, ’faith cometh
by hearing’; he insinuates it to be the hearing the preaching of the gospel of
peace (peace by the blood of the cross) and the glad tidings of good things
(Romans 10:14-17), 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’ (Galatians
3:1-29). This being done, he tells us, that as they differ in the principles, to
wit, of faith and works, so they shall differ in conclusion: ’For the law is not
of faith, the promise is only made to faith; therefore, they only that are of
faith, are blessed with faithful Abraham.’

3. The third essential is, a new heart, and a new spirit or mind; and this also
comes not by your principle, that being but the old covenant that gendereth to
bondage, and that holds its Ishmaels under the curse for ever: there comes no
new heart by the law, nor new spirit. It is by the new covenant, even the
gospel, that all things are made new (Jeremiah 31:33; Ezekiel 36:1-38; Hebrews
8:8; 2 Corinthians 5:17-19). The apostle, after a large discourse of the two
ministrations, and their excellencies (2 Corinthians 3:1-18), tells us that the
heart is nothing changed, so long as it abideth in the works of the law, but
remaineth blind and ignorant: ’Nevertheless [saith he] when it shall turn [from
the law] to the Lord, the vail shall be taken away.’ But what is it to turn from
the law to the Lord? Why, even to leave and forsake your spirit and principles,
and works from those principles, and fly to the grace and merits; ’the glory of
the Lord Jesus Christ.’ Now when the heart is turned to Christ, then the vail of
Moses is taken off; wherefore then the soul ’with open face beholding as in a
glass the glory of the Lord, is changed - from glory to glory, even as by the
Spirit of the Lord’ (2 Corinthians 3:14, 2 Corinthians 3:18).

Objection. But it seems a paradox to many, that a man should live to the law,
that is, devote himself to the works of the ten commandments, the most perfect
rule of life; and yet not be counted one changed, or new.

Answer. Though it seemeth an untruth, yet it is most true, that by the works of
the law, no heart is made new, no man made new. A man from principle of nature
and reason, (which principles are of himself, and as old) may give up himself to
the goodness of the law: yet these principles are so far off from being new,
that they are as old as Adam in Paradise; and come into the world with all the
children of men. To which principles the law, or the first principles of morals,
so equally suit, that, as you have said (p. 8), ’they are self-evident, than
which there is nothing mankind doth more naturally assent to’ (p. 11). Now
nature is no new principle, but an old: even our own, and of ourselves. The law
is no new principle, but old, and one with ourselves (as also you well have
called it) ’first written in men’s hearts, and originally dictates of human
nature.’ Let a man then be as devout, as is possible for the law, and the
holiness of the law. Yet if the principles from which he acts, be but the habit
of soul, the purity (as he feigns) of his own nature; principles of natural
reason, or the dictates of human nature; all this is nothing else but the old
gentleman in his holiday clothes: the old heart, the old spirit, the spirit of
the man, not the spirit of Christ, is here. And hence the apostle, when he would
shew us a man alive, or made a new man indeed; as he talketh of the Holy Ghost
and faith, so he tells us such are dead to the law, to the law, as a law of
works; to the law as to principles of nature. ’Wherefore, my brethren, ye also
are become dead to the law [the moral law, and the ceremonial law] by the body
of Christ, that ye should be married to another [another than the law] even to
him who is raised from the dead, that we should bring forth fruit unto God’
(Romans 7:4).

Ye are become dead to the law. Dead to the law! Why? That you should be married
to another. Married to another! Why? ’That you should bring forth fruit unto
God.’ But doth not a man bring forth fruit unto God, that walketh orderly
according to the ten commandments? No, if he do it before faith make this in the
spirit of a man, by the dictates of human nature, respecting the law, as that,
by the obeying of which, he must obtain acceptance with God. This is bringing
forth fruit unto himself; for all that he doth, he doth it as a man, as a
creature, from principles natural, and of himself, his own, and for none other
than himself; and therefore he serveth in an old spirit, the oldness of the
letter, and for himself. But now (that is, ye being dead to the law, and married
to Christ) that (the law) being dead; by which (while in ourselves) we were
held; now we are delivered from that law, both as to its curse and impositions,
as it stands a law of works in the heart of the world; we serve in newness of
the spirit, ’and not in the oldness of the letter’ (Romans 7:6). A man must
first then be dead to your principles, both of nature and the law; if he will
serve in a new spirit, if he would bring forth fruit unto God. Wherefore your
description of the principle of holiness in man, and also the principles by
which this holiness is put forth by him into righteous nets; they are such as
are altogether void of the true essentials of inward gospel-holiness and
righteousness.


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  CHAPTER 67: 03.05.        [FOWLER'S ASSERTION TO THE DESIGN OF THE GOSPEL.]
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[FOWLER’S ASSERTION TO THE DESIGN OF THE GOSPEL.]

Fowler’s assertion that the grand, the only and ultimate design of the gospel of
Christ is to re-produce man’s original righteousness examined and confuted. But
there is one thing more in this description, or rather effect thereof, which I
shall also inquire into: and that is your saying, ’As it was the errand of
Christ to effect our deliverance out of that sinful state we had brought
ourselves into: so to put us again into possession of that holiness which we had
lost’ (p. 12). The proof of this position is now your next business; that is, if
I understand your learning, the remaining part of your book, which consisteth of
well nigh 300 pages, is spent for proof thereof; which I doubt not but
effectually to confute with less than 300 lines. Only first by the way, I would
have my reader to take notice that in this last clause, (to put us again into
possession of that holiness which we had lost) is the sum of all this large
description of his holiness in the foregoing pages; that is, the holiness and
righteousness that Mr. Fowler hath been describing; and adds, that Christ’s
whole business when he came into the world was, as to effect our deliverance
from sin; ’so to put us again in possession of that holiness which we had lost.’
The holiness therefore that here he contendeth for, is that, and only that which
was in Adam before the fall, which he lost by transgression; and we by
transgressing in him. A little therefore to inquire into this, if perhaps his
reader and mine may come to a right understanding of things.

First then, Adam before the fall, even in his best and most sinless state, was
but a pure natural man, consisting of body and soul; these, to use your own
terms, were his pure essentials: (p. 11) in this man’s heart, God also did write
the law; that is, as you term them, the first principles of morals (p. 8). This
then was the state of Adam, he was a pure natural man; made by God sinless; all
the faculties of his soul and members of his body were clean. ’God made man
upright’ (Ecclesiastes 7:29). But he made him not then a spiritual man; ’the
first Adam was made a living soul,’ ’howbeit that was not first which is
spiritual; but that which is natural, and afterward that which is spiritual: The
first man is of the earth, earthy’ (1 Corinthians 15:45-47). A living soul he
was; yet but a natural man, even in his first and best estate; but earthly, when
compared with Christ, or with them that believe in Christ. So then, the holiness
of Adam in his best estate, even that which he lost, and we in him, it was none
other, than that which was natural, even the sinless state of a natural man.
This holiness then was not of the nature of that, which hath for its root the
Holy Ghost; for of that we read not at all in him, he only was indued with a
living soul; his holiness then could not be gospel, nor that which is a branch
of the second covenant: his acts of righteousness, were not by the operations of
the Spirit of grace, but the dictates of the law in his own natural heart. But
the apostle when he treateth of the christian inherent holiness; first excluding
that in Adam, as earthly; he tells us, it is such as is in Christ: ’As is the
earthy, such are they that are earthy; and as is the heavenly, such are they
that are heavenly.’ Let then those that are the sons of Adam, in the state of
nature as he, though not so pure, and spotless as he, be reckoned to bear his
image and similitude: but let them that are the children of Christ, though not
so pure as he, bear the image and similitude of Christ: ’for they are
conformable to the image of the Son of God’ (Romans 8:29). The holiness
therefore that was in Adam, being but that which was natural, earthly, and not
of the Holy Ghost, cannot be that which Christ came into the world to give us
possession of.

Second, Adam in his best, and most sinless state, was but a type or figure: ’The
figure of him that was to come’ (Romans 5:14). A type in what? A type or figure
doubtless, in his sinless and holy estate, a type and figure of the holiness of
Christ: But if Christ should come from heaven, to put us in possession of this
sinless holiness that was in Adam, or that we lost in him: to what more would
his work amount, than to put us into the possession of a natural, figurative,
shadowish righteousness or holiness. But this he never intended; therefore it is
not the possessing of his people with that holiness, that was the great errand
Christ came into the world upon.

Third, The holiness and righteousness that was in, and that we lost by, Adam
before the fall; was such as stood in, and was to be managed by his natural
perfect compliance with a covenant of works. For, ’Do this sin and die,’ were
the terms that was from God to Adam. But Christ at his coming brings in another,
a better, a blessed covenant of grace; and likewise possesseth his children,
with the holiness, and privileges of that covenant; not with Adam’s heart nor
Adam’s mind; but a new heart, a new spirit, a new principle to act by, and walk
in a new covenant. Therefore the holiness that was in Adam before, or that we
lost in him by the fall, could not be the holiness that Christ at his coming
made it his great or only business to put us in possession of.

Fourth, The holiness that was in Adam before, and that we lost in him by the
fall, was such as might stand with perfect ignorance of the mediation of Jesus
Christ: for Christ was not made known to Adam as a Saviour, before that Adam was
a sinner; neither needed he at all to know him to be his Mediator, before he
knew he had offended (Genesis 3:1-24). But Christ did not come into the world to
establish us in, or give us possession of such holiness as might stand with
perfect ignorance of his Mediatorship. No; the holiness that we believers have,
and the righteous acts that we fulfil, they come to us, and are done by us,
through the knowledge of the Lord Jesus, and of his being the Messias promised
(Ephesians 4:21, Ephesians 4:22; 2 Peter 1:3).

Fifth, The holiness that was in Adam, was neither given him through the promise,
neither encouraged by the promise. Adam had no promise to possess him with a
principle of holiness; it came to him by creation; neither had he any promise to
strengthen or encourage him in holiness. All he had was instructions concerning
his duty, and death threatened if he did it not (Genesis 2:15-17). But Christ
came not to give us possession of an holiness or righteousness, that came to us
by our creation, without a promise; and that hath no promise to encourage us to
continue therein; but of an holiness that comes to us by the best of promises,
and that we are encouraged to by the best of promises. Therefore it was not his
great errand when he came from heaven to earth, to put us in possession of that
promiseless holiness that Adam had before, and that was lost in him by the fall.

Lastly, In a word; the holiness that Adam had before, and that we lost in him by
the fall; it was a natural shadowish old covenant, promiseless holiness; such as
stood and might be walked in, while he stood perfectly ignorant of the Mediator
Christ. Wherefore it is rather the design of your Apollo the devil, whom in p.
101 you bring forth to applaud your righteousness; I say, it is rather his
design than Christ’s, to put men upon an endeavour after a possession of that:
for that which is truly evangelical, is the spiritual, substantial, new covenant
promised holiness; that which cometh to us by, and standeth in the Spirit, faith
and knowledge of the Son of God, not that which we lost in Adam. Wherefore the
song which there you learnt of the devil, is true, in the sense he made it, and
in the sense for which you bring it; which is, to beget in men, the highest
esteem of their own human nature; and to set up this natural, shadowish,
promiseless, ignorant holiness, in opposition to that which is truly Christ’s.
To dwell in heaven doth not more please him, than Within the souls of pious
mortal men. This is the song; but you find it not in Matthew, Mark, Luke, or
John, but among the heathens who were his disciples, and who were wont to
inquire at his mouth, and learn of him.

Thus have I razed the foundation of your book, even by overthrowing the
holiness, and righteousness, which by you is set up, as that which is the only
true gospel, and evangelical. Wherefore it remaineth, that the rest of your
book, viz. whatever therein is brought, and urged for the proof of this your
description of holiness, &c. it is but the abuse of Christ, of scripture, and
reason; it is but a wresting and corrupting the word of God, both to your own
destruction, and them that believe you.


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  CHAPTER 68: 03.06.        [FOWLER'S INSIDIOUS ERRORS ROUTED.]
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[FOWLER’S INSIDIOUS ERRORS ROUTED.] But to pass this, and to come to some other
passages in your book; and first to that in p. 5 where you say,

’The holiness, which is the design of the religion of Christ Jesus, - is not
such as is subjected in any thing without us, or is made ours by a mere external
application,’ &c.

Answer. 1. These words secretly smite at the justification that comes by the
imputation of that most glorious righteousness that alone resideth in the person
of the Lord Jesus; and that is made ours by an act of eternal grace, we resting
upon it by the faith of Jesus.

2. But if the holiness of which you speak, be not subjected in any thing without
us; then it is not of all that fulness which it pleased the Father should dwell
in Christ: for the holiness and righteousness, even the inward holiness that is
in saints, it is none other than that which dwelleth in the person of the Son of
God in heaven: neither doth any man partake of, or enjoy the least measure
thereof, but as he is united by faith to this Son of God, the thing is as true
in him as in us; in him as the head, and without measure (1 John 2:8); and is
originally seated in him, not in us. ’Of his fulness have all we [saints]
received, and grace for grace’ (John 1:16). Wherefore the holiness that hath its
original from us, from the purity of the human nature (which is the thing you
aim at) and that originally, as you term it, is the dictates thereof, is the
religion of the Socinians, Quakers, &c., and not the religion of Jesus Christ.
And now I will come to your indifferent things, viz., those which you call
’positive precepts’; things, say you, ’of an indifferent nature; and absolutely
considered, are neither good, nor evil;--but are capable of becoming so; only by
reason of certain circumstances’: of these positive indifferent precepts, you
say, you know but three in the gospel; but three, that are purely so, viz.,
’That of going to God by Christ, and the institutions of baptism, and the Lord’s
Supper.’ This we have in p. 7 and 9.

Answer. These words, as I hinted before, are highly derogatory to the Lord, the
King of glory; and trample as much upon the blood of the Son of God, as words
can likely do. For,

1. If going to God by Christ, be in itself but an indifferent thing, then, as I
also hinted before, it is not of the substance of Christianity; but a man may be
truly a Christian without it; may be saved, and go to heaven without it; this is
in truth the consequence of your words: for things purely of an indifferent
nature, do not in themselves either make or mar the righteousness that
justifieth us from the curse before God. Wherefore, by your argument, if a man
remain ignorant of that positive precept, of ’coming to God by Christ’; he
remaineth ignorant but of an indifferent thing, a thing that in itself is
neither good nor evil, and therefore not essentially material to his faith or
justifying righteousness.

2. An indifferent thing in itself is next to nothing, neither good nor evil
then, but a thing betwixt them both.

Then is the blood of the Lord Jesus, in itself, of no value at all; nor faith in
him, of itself, any more than a thing of nought; their virtue and goodness only
dependeth upon certain circumstances that make them so. For the indifferency of
the thing lieth not simply in coming to God, but in coming to him by Christ:
coming otherwise to God, even in this man’s eyes, being the all in all; but in
this coming, in coming to him by Christ, there lieth the indifferency. I marvel
what injury the Lord Jesus hath done this man, that he should have such
indifferent thoughts of coming to God by him? But hath he no better thoughts of
his own good deeds, which are by the law? Yes, doubtless, for those (saith he)
’are of an indispensable, and eternal obligation, which were first written in
men’s hearts, and originally dictates of human nature’ (p. 8). Mark, not a
dictate of human nature, or necessary conclusion or deduction from it, is of an
indifferent, but of an indispensable; not of a transient, but of an eternal
obligation. It is only going to God by Christ, and two other things that he
findeth in the gospel, that of themselves are of an indifferent nature. But how
indifferent? Even as indifferent in itself as the blood of a silly sheep, or the
ashes of an heifer; for these are his very words. ’SUCH [that is, such
ordinances as in themselves are of an indifferent nature] were all the
injunctions and prohibitions of the ceremonial law; and some few such we have
under the gospel’ (p. 7). Then, in p. 9 he tells you what these positive
precepts under the gospel, or things indifferent, are: ’THAT of going to God by
Christ, is one; and the other two, are the institutions of baptism, and the
Lord’s supper.’ Such therefore as were the ceremonies of the law, such, even
such, saith he, is that of going to God by Christ, &c.

Wherefore, he that shall lay no more stress upon the Lord Jesus to come to God
by, than this man doth, would lay as much, were the old ceremonies in force,
upon a silly sheep, as upon the Christ of God. For these are all alike positive
precepts, such as were the ceremonies of the law, things in themselves neither
good nor evil, but absolutely considered of an indifferent nature. So that to
come to God by Christ, is reckoned, of itself, by him, a thing of a very
indifferent nature, and therefore this man cannot do it, but with a very
indifferent heart; his great, and most substantial coming to God, must needs be
by some other way (John 10:1). But why should this THIEF love thus to clamber,
and seek to go to God by other means; such which he reckoneth of a more
indispensable nature, and eternal; seeing Christ only, as indifferent as he is,
is the only way to the Father. ’I am the way, [saith he] the truth and the life;
no man cometh to the Father but by me.’ If he be the only way, then there is
none other; if he be thus the truth, then is all other the lie; and if he be
here the life, then is all other the death; let him call them indispensable and
eternal never so often. So then, how far off this man’s doctrine is, of sinning
against the Holy Ghost, let him that is wise consider it. For if coming to God
by Christ, be in itself but a thing indifferent, and only made a duty upon the
account of certain circumstances; then, to come to God by Christ, is a duty
incumbent upon us only by reason of certain circumstances; not that the thing in
itself is good, or that the nature of sin, and the justice of God, layeth a
necessity on us so to do. But what be these certain circumstances? For it is
because of these, if you will believe him, that God the Father, yea, the whole
Trinity, did consult in eternity, and consent, that Christ should be the way to
life: now, I say, it is partly because by him was the greatest safety, he being
naturally the justice, wisdom, and power of God; and partly, because it would,
we having sinned, be utterly impossible we should come to God by other means and
live. He that will call these circumstances, that is, things over and above
besides the substantials of the gospel, will but discover his unbelief and
ignorance, &c. As for your saying, that Calvin, Peter Martyr, Musculus, Zanchy,
and others, did not question, but that God could have pardoned sin, without any
other satisfaction, than the repentance of the sinner (p. 84). It matters
nothing to me, I have neither made my creed out of them, nor other, than the
holy scriptures of God. But if Christ was from before all worlds ordained to be
the Saviour, then was he from all eternity so appointed and prepared to be. And
if God be, as you say, infinitely (p. 136), and I will add, eternally just; how
can he pardon without he be presented with that satisfaction for sin, that to
all points of the highest perfection doth answer the demands of this infinite,
and eternal justice? Unless you will say, that the repentance of a sinner is
sufficient to answer whatever could be justly demanded as a satisfaction
thereto; which if you should, you would in consequence say, that man is, or may
be in himself, just, that is, equal with God; or that the sin of man was not a
transgression of the law that was given, and a procurer of the punishment that
is threatened, by that eternal God that gave it. (But let me give you a caution,
take heed that you belie not these men) Christ cries, ’If it be possible let
this cup pass from me’ (Matthew 26:39). If what be possible? Why, that sinners
should be saved without his blood (Hebrews 9:22; Luke 24:26; Acts 17:3). ’Ought
not Christ to have suffered?’ ’Christ must needs have suffered,’ not because of
some certain circumstances, but because the eternal justice of God, could not
consent to the salvation of the sinner, without a satisfaction for the sin
committed. Of which, more in the next, if you shall think good to reply.

Now, that my reader may see that I have not abused you in this reply to your
sayings, I will repeat your words at large, and leave them upon you to answer
it.

You say, ’Actions may become duties or sins these two ways; first, as they are
compliances with, or transgressions of, divine positive precepts: These are the
declarations of the arbitrary will of God, whereby he restrains our liberty, for
great and wise reasons, in things that are of an indifferent nature, and
absolutely considered are neither good nor evil; and so makes things not good in
themselves [and capable of becoming so only by reason of certain circumstances]
duties, and things not evil in themselves, sins. Such were all the injunctions
and prohibitions of the ceremonial law, and some few such we have under the
gospel’ (p. 7). Then p. 9 you tell us, that ’the reasons of the positive laws
[that is, concerning things in themselves indifferent] contained in the gospel
are declared; of which [say you] I know not above three that are purely so, viz.
That of going to God by Christ, and the institutions of baptism, and the Lord’s
Supper.’

Here now let the reader note, That the positive precepts, declarations of the
arbitrary will of God, in things of an indifferent nature, being such, as
absolutely considered, are neither good nor evil; some few SUCH, say you, we
have under the gospel, namely, that of coming to God by Christ, &c. I am the
more punctual in this thing, because you have confounded your weak reader with a
crooked parenthesis in the midst of the paragraph, and also by deferring to spit
your intended venom at Christ, till again you had puzzled him, with your
mathematics and metaphysics, &c., putting in another page, betwixt the beginning
and the end of your blasphemy.

Indeed, in the seventh chapter of your book, you make a great noise of the
effects and consequences of the death of Christ, as that it was a sacrifice for
sin, an expiatory, and propitiatory sacrifice (p. 83). Yet, he that well shall
weight you, and compare you with yourself, shall find that words and sense, with
you are two things; and also, that you have learned of your brethren of old, to
dissemble with words, that thereby your own heart-errors, and the snake that
lieth in your bosom, may yet there abide the more undiscovered. For in the
conclusion of that very chapter, even in and by a word or two, you take away
that glory, that of right belongeth to the death and blood of Christ, and lay it
upon other things. For you say, ’The scriptures that frequently affirm, that the
end of Christ’s death was the forgiveness of our sins, and the reconciling of us
to his Father, we are not so to understand, [those places where this is
expressed] as if these blessings were absolutely thereby procured for us any
otherwise, than upon condition of our effectual believing’ (p. 91).

I answer, By the death of Christ was the forgiveness of sins effectually
obtained for all that shall be saved, and they, even while yet enemies, by that
were reconciled unto God. So that, as to forgiveness from God, it is purely upon
the account of grace in Christ; ’We are justified by his blood, we are
reconciled to God by the death of his Son’ (Romans 5:9,Romans 5:10). Yea peace
is made by the blood of his cross (Colossians 1:20), and God for Christ’s sake
hath forgiven us (Ephesians 4:32). So then, our effectual believing is not a
procuring cause in the sight of God, or a condition of ours foreseen by God, and
the motive that prevaileth with him to forgive us our manifold transgressions:
Believing being rather that which makes application of that forgiveness, and
that possesseth the soul with that peace that already is made for us with God,
by the blood of his Son Christ Jesus; ’Being justified by faith, we have peace
with God through our Lord Jesus Christ’ (Romans 5:1). The peace and comfort of
it cometh not to the soul, but by believing. Yet the work is finished, pardon
procured, justice being satisfied already, or before, by the precious blood of
Christ.

Observe, I am commanded to believe, but what should I believe? Or what should be
the object of my faith in the matter of my justification with God? Why, I am to
believe in Christ, I am to have faith in his blood? But what is it to believe in
Christ: and what to have faith in his blood? Verily, To believe that while we
were yet sinners Christ died for us, that even then, when we were enemies, we
were reconciled to God by the death of his Son: To believe that there is a
righteousness already for us completed.

I had as good give you the apostle’s argument and conclusion in his own
language. ’But God commendeth his love toward us, in that, while we were yet
sinners, Christ died for us. Much more then, being now justified by his blood,
we shall be saved from wrath through him’ (Romans 5:8, Romans 5:9). And note
that the word NOW respects the same time with YET that went before. ’For if,
when we were enemies, we were reconciled to God by the death of his Son, much
more, being reconciled, we shall be saved by his life,’ or intercession (Romans
5:10).

Believing then, as to the business of my deliverance from the curse before God,
is an accepting of (1 Timothy 1:15), a trusting to (Ephesians 1:12, Ephesians
1:13), or a receiving (John 1:12), the benefit that Christ hath already obtained
for me; by which act of faith, I see my interest in that peace that is made
before with God by the blood of his cross: For if peace be made already by his
blood, then is the curse taken away from his sight; if the curse be taken away
from his sight, then there is no sin with the curse of it to be charged from God
by the law, for so long as sin is charged by the law, with the curse thereto
belonging, the curse, and so the wrath of God remaineth.

’But [say you] Christ died to put us into a capacity of pardon’ (p. 91).

Answer. True; but that is not all. He died to put us into the personal
possession of pardon: Yea, to put us into a personal possession of it, and that
before we know it.

’But [say you] the actual removing of our guilt is not the necessary and
immediate result of his death’ (p. 91).

Answer. Yea, but it is from before the face of God, and from the judgment and
curse of the law; for before God the guilt is taken away, by the death and blood
of his Son, immediately, for all them that shall be saved; else how can it be
said we are justified by his blood; he hath made peace by his blood. ’He loved
us, and washed us from our sins in his own blood’ (Revelation 1:5), and that we
are reconciled to God by the death of his Son; which can by no means be; if,
notwithstanding his death and blood, sin in the guilt, and consequently the
curse that is due thereto, should yet remain in the sight of God. But what saith
the apostle? ’God was in Christ, reconciling the world to himself, not imputing
their trespasses unto them’ (2 Corinthians 5:19). Those that are but
reconciling, are not yet reconciled: I mean, as Paul, not yet come aright over
in their own souls by faith; yet to these he imputeth not their trespasses:
Wherefore? because they have none: or because he forgiveth them as they believe
and work: Neither of both; but because he hath first made his Son to be sin for
them, and laid all the guilt and curse of their sin upon him, that they might be
made the righteousness of God in him. Therefore even because by him their sin
and curse is taken off, from before the law of God; therefore, God for the sake
of Christ, seeketh for, and beseecheth the sinner to be reconciled; that is, to
believe in, and embrace his majesty.

’No [say you] the actual removing of our guilt, is not the necessary and
immediate result of his death; but suspended until such time as the
forementioned conditions, by the help of his grace, are performed by us’ (p.
92).

Answer. 1. Then may a man have the grace of God within him; yea, the grace and
mercy of the new covenant, viz. Faith, and the like, that yet remaineth under
the curse of the law; and so hath yet his sins untaken away from before the face
of God; for where the curse is only suspended, it may stand there
notwithstanding, in force against the soul. Now, let the soul stand accursed,
and his duties must stand accursed: For first the person, and then the offering
must be accepted of God. God accepted not the works of Cain, because he had not
accepted his person (Genesis 4:5). But having first accepted Abel’s person, he
therefore did accept his offering (Hebrews 11:4). And hence it is said, that
Abel offered by faith: He believed that his person was accepted of God, for the
sake of the promised Messias, and therefore believed also that his offering
should be accepted.

2. Faith, as it respecteth justification in the sight of God, must know nothing
to rest upon but the mercy of God, through Christ’s blood: But if the curse be
not taken away, mercy also hangeth in suspense; yea, lieth as drowned, and hid
in the bottom of the sea. This doctrine then of your’s overthroweth faith, and
rushed the soul into the works of the law, the moral law; and so quite involveth
it in the fear of the wrath of God, maketh the soul forget Christ, taketh from
it the object of faith; and if a miracle of mercy prevent not, the soul must die
in everlasting desperation.

’But [say you] it is suspended till such time as the forementioned conditions,
by the help of his grace, are performed by us’ (p. 92).

Answer. Had you said the manifestation of it is kept from us, it might, with
some allowance, have been admitted; but yet the revelation of it in the word,
which in some sense may be called a manifestation thereof, is first discovered
to us by the word; yea, is seen by us, and also believed as a truth recorded;
before the enjoyment thereof be with comfort in our own souls (1 John 5:11). But
you proceed and say, ’Therefore was the death of Christ designed to procure our
justification from all sins past, that we might be by this means provoked to
become new creatures’ (p. 92).

Answer. That the death of Christ is a mighty argument to persuade with the
believer, to devote himself to God in Christ, in all things, as becometh one
that hath received grace and redemption by his blood, is true; but that it is in
our power, as is here insinuated, to become new creatures, is as untrue. The new
creature, is of God; yea, immediately of God; man being as incapable to make
himself anew, as a child to beget himself (2 Corinthians 5:17, 2 Corinthians
5:18). Neither is our conformity to the revealed will of God, any thing else, if
it be right, than the fruit and effect of that. All things are already, or
before, become new in the Christian man. But to return:

After all the flourish you have made about the death of Christ, even as he is an
expiatory, and propitiatory sacrifice; in conclusion, you terminate the business
far short of that for which it was intended of God: for you almost make the
effects thereof but a bare suspension of present justice and death for sin; or
that which hath delivered us at present from a necessity of dying, that we might
live unto God; that is, according as you have stated it. ’That we might from
principles of humanity and reason, act towards the first principles of morals,
&c. till we put ourselves into a capacity of personal and actual pardon.’

Answer. The sum of your doctrine therefore is, that Christ by his death only
holds the point of the sword of justice, not that he received it into his own
soul; that he suspends the curse from us, not that himself was made a curse for
us, that the guilt might be remitted by our virtues; not that he was made to be
our sin: But Paul and the New Testament, giveth us account far otherwise; viz.
’That Christ was made our sin, our curse, and death, that we by him [not by the
principles of pure humanity, or our obedience to your first principles of
morals, &c.] should be set free from the law of sin and death’ (2 Corinthians
5:21; Galatians 3:13).

If any object that Christ hath designed the purifying our hearts and natures; I
answer, But he hath not designed to promote, or to perfect that righteousness
that is founded on, and floweth from, the purity of our human nature; for then
he must design the setting up man’s righteousness, that which is of the law: and
then he must design also the setting up of that which is directly in opposition,
both to the righteousness, that of God is designed to justify us; and that by
which we are inwardly made holy. As I have shewed before.

You have therefore, Sir, in all that you have yet asserted, shewed no other
wisdom than a heathen, or of one that is short, even of a novice in the gospel.
In the next place, I might trace you chapter by chapter; and at large refute,
not only the whole design of your book by a particular replication to them; but
also sundry and damnable errors, that like venom drop from your pen. But as
before I told you in general, so here I tell you again, That neither the
scriptures of God, the promise, or threatenings, the life, or death,
resurrection, ascension, or coming again of Christ to judgment; hath the least
syllable or tendency in them to set up your heathenish and pagan holiness or
righteousness; wherefore your whole discourse is but a mere abuse of, and
corrupting the holy scriptures, for the fastening, if it might have been, your
errors upon the godly. I conclude then upon the whole, that the gospel hath cast
out man’s righteousness to the dogs; and conclude that there is no such thing as
a purity of human nature, as a principle in us, thereby to work righteousness
withal. Farther, It never thought of returning us again to the holiness we lost
in Adam, or to make our perfection to consist in the possession of so natural,
and ignorant a principle as that is, in all the things of the holy gospel; but
hath declared another and far better way, which you can by no means understand
by all the dictates of your humanity.

I will therefore content myself at present with gathering up some few errors,
out of those abundance which are in your book; and so leave you to God, who can
either pardon these grievous errors, or damn you for your pride and blasphemies.


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  CHAPTER 69: 03.07.        [FOWLER'S FALSE QUOTATIONS OF SCRIPTURE.]
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[FOWLER’S FALSE QUOTATIONS OF SCRIPTURE.]

You pretend in the beginning of your second chapter, to prove your assertion,
viz. ’That the great errand that Christ came upon, was to put us again into
possession of that holiness which we had lost’ (p. 12). For proof whereof you
bring John the Baptist’s doctrine (Matthew 3:1, Matthew 3:2), and the angel’s
saying to Zacharias (Luke 1:16, Luke 1:17), and the prophet Malachi (Malachi
3:1-3), in which texts there is as much for your purpose, and no more, than
there is in a perfect blank; for which of them speak a word of the righteousness
or holiness which we have lost? Or where is it said, either by these mentioned,
or by the whole scripture, that we are to be restored to, and put again into
possession of that holiness? These are but the dictates of your human nature.

John’s ministry was, ’To make ready a people prepared for the Lord Jesus’; not
to possess them with themselves and their own, but now lost, holiness. And so
the angel told his father, saying, ’Many of the children of Israel shall he turn
to the Lord their God’: Not to Adam’s innocency, or to the holiness that we lost
by him. Neither did the prophet Malachi prophesy that Christ at his coming
should put men again in possession of the holiness we had lost. And I say again,
as you here fall short of your purpose, so I challenge you to produce but one
piece of a text, that in the least looketh to such a thing. The whole tenor of
the scripture, that speaks of the errand of Christ Jesus, tells us another
lesson, to wit, That he himself came to save us, and that by his own
righteousness; not that in Adam, or which we have lost in him, unless you can
say and prove that we had once, even before we were converted, the holiness of
Christ within us, or the righteousness of Christ upon us. But you yet get on,
and tell us, ’That this was also the prophesy of the angel to Joseph (p. 14) in
these words HE [Jesus] shall save his people from their sins.’ ’Not [say you]
from the punishment of them, although that be a true sense too; but not the
primary, but secondary, and implied only, and the consequence of the former
salvation’ (p. 15).

Answer. Thus Penn the Quaker and you run in this, in one and the self same
spirit; he affirming that sanctification is antecedent to justification, but not
the consequence thereof.

2. But what salvation? Why salvation? say you: First from the filth; for that is
the primary and first sense: justification from the guilt, being the
never-failing consequence of this. But how then must Jesus Christ, first save us
from the filth? You add in p. 16, ’That he shall bring in, instead of the
ceremonial observations, a far more noble, viz., An inward substantial
righteousness: and by abrogating that [namely of the ceremonies] he shall
establish only this inward righteousness.’ This is, that holiness, or
righteousness you tell us of, in the end of the chapter going before, that you
acknowledge we had lost; so that the sum of all that you have said, is, That the
way that Christ will take to save his people from their sins, is, first to
restore unto them, and give them possession of, the righteousness that they had
lost in Adam: and having established this in them, he would acquit them also of
guilt. But that this is a shameless error, and blasphemy, is apparent, from
which hath already been asserted of the nature of the holiness, or
righteousness, that we have lost, viz., That it was only natural of the old
covenant, typical: and such as might stand with perfect ignorance of the
mediation of Jesus Christ: and now I add, That for Christ to come to establish
this righteousness, is alone, as if he should be sent from heaven, to overthrow,
and abrogate the eternal purpose of grace, which the Father had purposed should
be manifested to the world by Christ. But Christ came not to restore, or to give
us possession of that which was once our own holiness, but to make us partakers
of that which is in him, ’that we might be made partakers of HIS holiness.’
Neither (were it granted that you speak the truth) is it possible for a man to
be filled with inward gospel holiness, and righteousness, that yet abideth, as
before the face of God, under the curse of the law, or the guilt of his own
transgressions (Hebrews 12:1-29). The guilt must therefore, first be taken off,
and we set free by faith in that blood, that did it, before we can act upon pure
Christian principles. Pray tell me the meaning of this one text; which speaking
of Christ, saith, ’Who when he had by himself purged our sins, sat down on the
right hand of the Majesty on high’ (Hebrews 1:3). Tell me, I say, by this text,
whether is here intended the sins of all that shall be saved? If so, what kind
of a purging is here meant, seeing thousands, and thousands of thousands, of the
persons intended by this act of purging were not then in being, nor their
personal sins in act? And note, he saith, he purged them, before he sat down at
the right hand of God: purging then, in this place, cannot first, and primarily,
respect the purging of the conscience: but the taking, the complete taking of
the guilt, and so the curse from before the face of God, according to other
scriptures: ’He hath made him to be sin, and accursed of God for us.’ Now he
being made the sin which we committed, and the curse which we deserved; there is
no more sin nor curse; I mean to be charged by the law, to damn them that shall
believe, not that their believing takes away the curse, but puts the soul upon
trusting to him, that before purged this guilt, and curse: I say, before he sat
down on the right hand of God; not to suspend, as you would have it, but to take
away the sin of the world. ’The Lord hath laid upon him the iniquities of us
all’ (Isaiah 53:6). And he bare them in his own body on the tree (1 Peter 2:24):
nor yet that he should often offer himself; for then must he often have suffered
since the foundation of the world: but now, (and that at once,) in the end of
the world hath he appeared, to put away sin, by the sacrifice of himself
(Hebrews 9:24-26). Mark, he did put it away by the sacrifice of his body and
soul, when he died on the cross: but he could not then put away the inward filth
of those, that then remained unconverted; or those that as yet wanted being in
the world. The putting away of sin therefore, that the Holy Ghost here
intendeth, is, such a putting of it away, as respecteth the guilt, curse, and
condemnation thereof, as it stood by the accusations of the law, against all
flesh before the face of God; which guilt, curse, and condemnation, Christ
himself was made in that day, when he died the death for us. And this is the
first and principal intendment of the angel, in that blessed saying to godly
Joseph, concerning Christ; ’He shall save his people from their sins’; from the
guilt and curse due to them, first: and afterwards from the filth thereof. This
is yet manifest, further; because the heart is purified by faith, and hope (Acts
15:9; 1 John 3:3). Now it is not the nature of faith; I mean, of justifying
faith, to have any thing for an object; from which it fetcheth peace with God,
and holiness before, or besides the Christ of God himself; for he is the way to
the Father: and no man can come to the Father, but by him. Come; that is, so as
to find acceptance, and peace with him: the reason is, because without his
blood, guilt remains (Hebrews 9:22). He hath made peace by the blood of his
cross: so then, faith in the first place seeketh peace. But why peace first?
Because till peace is fetched into the soul, by faith’s laying hold on the blood
of Christ: sin remains in the guilt and curse, though not in the sight of God,
yet upon the conscience, through the power of unbelief. ’He that believeth not,
stands yet condemned’ (John 3:18, John 3:19). Now, so long as guilt, and the
curse in power remains, there is not purity, but unbelief; not joy, but
doubting; not peace, but peevishness; not content, but murmuring, and angering
against the Lord himself. ’The law worketh wrath’ (Romans 4:15). Wherefore, as
yet there can be no purity of heart, because that faith yet wants his object.
But having once found peace with God by believing what the blood of Christ hath
done; joy followeth; so doth peace, quietness, content, and love; which is also
the fulfilling of the law: yet not from such dungish principles as yours, for so
the apostle calls them (Php 3:8). But from the Holy Ghost itself; which God, by
faith, hath granted to be received by them that believe in the blood of his
Jesus. But you add, That Christ giveth, first repentance, and then forgiveness
of sins (p. 17).

Answer. 1. This makes nothing for the holiness which we lost in Adam: for the
proof of which you bring that text (Acts 5:31).

2. But for Christ to take way guilt, and the curse, from before the face of God,
is one thing; and to make that discovery, is another.

3. Again, Christ doth not give forgiveness for the sake of that repentance,
which hath its rise, originally from the dictates of our own nature, which is
the thing you are to prove; for that repentance is called the sorrow of this
world, and must be again repented of: but the repentance mentioned in the text,
is that which comes from Christ: But,

4. It cannot be for the sake of gospel-repentance, that the forgiveness of sins
is manifested, because both are his peculiar gift.

5. Therefore, both faith, and repentance, and forgiveness of sins, are given by
Christ; and come to us, for the sake of that blessed offering of his body, once
for all. For after he arose from the dead, having led captivity captive, and
taken the curse from before the face of God: therefore his Father gave him gifts
for men, even all the things that are necessary, and effectual, for our
conversion, and preservation in this world, &c. (Ephesians 4:8). This text,
therefore, with all the rest you bring, falleth short of the least shew of
proof, ’That the great errand for which Christ came into the world was--to put
us in possession of the holiness that we had lost.’ Your third chapter is as
empty of the proof of your design as that through which we have passed: there
being not one scripture therein cited, that giveth the least intimation, that
ever it entered into the heart of Christ to put us again into possession of that
holiness which we had before we were converted: for such was that we lost in
Adam.

You tell us the sum of all is, ’that we are commanded to add to our faith,
virtue,’ &c. (p. 25). I suppose you intend a gospel faith, which if you can
prove Adam had before the fall, and that we lost this faith in him; and also
that this gospel faith is none other, but that which originally ariseth from, or
is the dictates of human nature, I will confess you have scripture, and
knowledge beyond me. In the mean time you must suffer me to tell you, you are as
far in this from the mind of the Holy Ghost, as if you had yet never in all your
days heard whether there be a Holy Ghost or no.

Add to your faith. The apostle here lays a gospel principle, viz., Faith in the
Son of God: which faith layeth hold of the forgiveness of sins, alone for the
sake of Christ; therefore he is a great way off, of laying the purity of the
human nature, the law, as written in the heart of natural man, as the principle
of holiness; from whence is produced good works in the soul of the godly. In
your fourth chapter also (p. 28) even in the beginning thereof; even with one
text you have overthrown your whole book. This chapter is to prove, that the
only design of the promises, and threatenings of the gospel, is to promote, and
put us again in possession of the holiness we had lost. For that the reader must
still remember, is the only design of your book (p. 12). Whereas the first text
you speak of (2 Peter 1:4), maketh mention of the Divine nature, or of the
Spirit of the living God, which is also received by the precious faith of
Christ, and the revelation of the knowledge of him; this blessed Spirit, and
therefore not the dictates of human nature, is the principle that is laid in the
godly: but Adam’s holiness had neither the knowledge, or faith, or Spirit of the
Lord Jesus, as its foundation, or principle: yea, nature was his foundation,
even his own nature was the original, from whence his righteousness and good
works arose. The next scriptures also, viz. 2 Corinthians 7:1; Romans 12:1
overthrow you; for they urge the promises as motives to stir us up to holiness.
But Adam had neither the Spirit of Jesus, or faith him in him, as a principle:
nor any promises to him as motives: wherefore this was not that to which he, or
which we Christians are exhorted to seek the possession of; but that which is
operated by that Spirit which we receive by the faith of Jesus, and that which
is encouraged by those promises, that God hath since given to them that have
closed by faith with Jesus. The rest also (in p. 29), not one of them doth
promise us the possession of the holiness we have lost, or any mercy to them
that have it.

You add: ’And whereas the promises of pardon, and of eternal life are very
frequently made to believing; there is nothing more evidently declared, than
that this faith is such as purifieth the heart, and is productive of good works’
(p.30).

Answer. 1. If the promise be made at all to believing, it is not made to us upon
the account of the holiness we had lost; for I tell you yet again, that holiness
is not of faith, neither was faith the effect thereof. But,

2. The promises of pardon, though they be made to such a faith as is fruitful in
good works: yet not to it, as it is fruitful in doing, but in receiving good.
Sir, the quality of justifying faith is this, Not to work, but to believe, as to
the business of pardon of sin: and that not only, because of the sufficiency
that this faith sees in Christ to justify, but also for that it knows those whom
God thus pardoneth, he justifieth as ungodly. ’But to him that worketh not, but
believeth’; (Mark, here faith and works are opposed) ’But to him that worketh
not, but believeth on him that justifieth the ungodly, his faith is counted for
righteousness’ (Romans 4:5).

You add farther, ’That the promises may be reduced to these three heads; that of
the Holy Spirit, of remission of sins, and eternal happiness, in the enjoyment
of God’ (p. 30).

Answer. If you can prove that any of these promises were made to the holiness
that we had lost, or that by these promises we are to be possessed with that
holiness again; I will even now lay down the bucklers. For albeit, the time will
come when the saints shall be absolutely, and perfectly sinless; yet then shall
they be also spiritual, immortal, and incorruptible, which you cannot prove Adam
was, in the best of his holiness, even that which we lost in him. The
threatenings you speak of are every one made against sin, but not one of them to
drive us into a possession of that holiness that we had lost: nay, contrariwise,
he that looks to, or seeks after that, is as sure to be damned, and go to hell,
as he that transgresseth the law; because that is not the righteousness of God,
the righteousness of Christ, the righteousness of faith, nor that to which the
promise is made. And this was manifested to the world betimes, even in that day,
when God drove the man and his wife out of Eden, and placed cherubims, and a
flaming sword, in the way by which they came out, to the end, that by going back
by that way, they might rather be killed and die, than lay hold of the ’tree of
life’ (Genesis 3:1-24). 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 (Hebrews 10:20); concluding by this description of the way that is by
blood, that the other is old, and the way of death, even that which is by the
moral law, or the dictates of our nature, or by that fond conceit of the goodly
holiness of Adam.


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  CHAPTER 70: 03.08.        [OUR LORD'S OBJECT WAS TO IMPART ETERNAL HOLINESS]
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[OUR LORD’S OBJECT WAS TO IMPART ETERNAL HOLINESS] Our lord’s object was not
merely to restore man’s natural holiness, but to impart his own infinite and
eternal holiness to those that believe. Your fifth chapter tells us, ’That the
promoting of holiness was the design of our Saviour’s whole life and
conversation among men’ (p. 36).

Answer. 1. Were this granted, it reacheth nothing at all the design for which
you in your way present us with it: For,

2. That which you have asserted is: That the errand about which Christ came,
was, as the effecting our deliverance out of that sinful state we had brought
ourselves into, so to put us again in possession of that holiness which we had
lost; for that, you say, is the business of your book (p. 12). Wherefore you
should have told us in the head of this chapter, not so much that our Saviour
designed the promoting of holiness in general by his life, but that the whole
design of our Saviour’s life and conversation, was to put us again into
possession of that holiness which we had lost, into a possession of that
natural, old covenant, figurative, ignorant holiness. But it seems you count
that there is no other than that now lost, but never again to be obtained
holiness, that was in Adam.

3. Farther, you also falter here, as to the stating of the proposition; for in
the beginning of your book, you state it thus: That the enduing men with inward
real righteousness, or true holiness, was the ultimate end of our Saviour’s
coming into the world, still meaning the holiness we lost in Adam. You should
therefore in this place also, have minded your reader of this your proposition,
and made it manifest if you could, ’that the ultimate end of our Saviour’s whole
life and conversation, was the enduing men with this Adamitish holiness.’ But
holiness, and that holiness, is alone with you; and to make it his end, and
whole end; his business, and the whole business of his life; is but the same
with you. But you must know, that the whole life and conversation of our
Saviour, was intended for another purpose, than to drive us back to, or to endue
us with, such an holiness and righteousness as I have proved this to be.

You have therefore, in this your discourse, put an insufferable affront upon the
Son of God, in making all his life and conversation to centre and terminate in
the holiness we had lost: As if the Lord Jesus was sent down from heaven, and
the word of God made flesh; that by a perfect life and conversation, he might
shew us how holy Adam was before he fell; or what an holiness that our holiness
was, which we had before we were converted. Your discourse therefore, of the
life and conversation of the Lord Jesus, is none other than heathenish: For you
neither treat of the principle, his Godhead, by which he did his works; neither
do you in the least, in one syllable, aver the first, the main and prime reason
of this his conversation; only you treat of it so far, as a mean man might have
considered it. And indeed it stood not with your design to treat aright with
these things; for had you mentioned the first, though but once, your Babel had
tumbled about your ears; for if in the holy Jesus did ’dwell the word,’ one of
the three in heaven; or if the Lord and Saviour Jesus Christ was truly,
essentially, and naturally God; then must the principle from whence his works
did proceed, be better than the principle from whence proceeded the goodness in
Adam; otherwise Adam must be God and man. Also you do, or may know that the
self-same act may be done from several principles: and again, that it is the
principle from whence the act is done, and not the bare doing of the act, that
makes it better or worse accepted, in the eyes either of God or men.

Now then, to shew you the main, or chief design of the life and conversation of
the Lord Jesus.

First, It was not to shew us what an excellent holiness we once had in Adam, but
that thereby God, the Eternal Majesty, according to his promise, might be seen
by, and dwell with, mortal men: For the Godhead being altogether in its own
nature invisible, and yet desirous to be seen by, and dwell with the children of
men; therefore was the Son, who is the self-same substance with the Father,
closed with, or tabernacled in our flesh; that in that flesh, the nature and
glory of the Godhead might be seen by, and dwell with us: ’The word was made
flesh, and dwelt among us, [and we beheld his glory, (what glory? the glory,) as
of the only begotten of the Father] full of grace and truth’ (John 1:14). Again,
’The life [that is, the life of God, in the works and conversation of Christ]
was manifested, and we have seen it, and bear witness, and shew unto you that
eternal life, which was with the Father, and was manifested unto us’ (1 John
1:2). And hence he is called the image of the invisible God (Colossians 1:15);
or he by whom the invisible God is most perfectly presented to the sons of men.
Did I say before, that the God of glory is desirous to be seen of us? Even so
also, have the pure in heart, a desire that it should be so: ’Lord, say they,
shew us the Father, and it sufficeth us’ (John 14:8). And therefore the promise
is for their comfort, that ’they shall see God’ (Matthew 5:8). But how then must
they see him? Why, in the person, and by the life and works of Jesus. When
Philip, under a mistake, thought of seeing God some other way, than in and by
this Lord Jesus Christ; What is the answer? ’Have I been so long time with you,
[saith Christ] and yet hast thou not known me, Philip? He that hath seen me,
hath seen the Father; and how sayest thou then, Shew us the Father? Believest
thou not that I am in the Father, and the Father in me? The words that I speak
unto you I speak not of myself: but the Father, that dwelleth in me, he doth the
works. Believe me, that I am in the Father, and the Father in me; or else
believe me for the very works’ sake’ (John 14:9-11). See here, that both the
words and works of the Lord Jesus, were not to shew you, and so to call you back
to the holiness that we had lost, but to give us visions of the perfections that
are in the Father. He hath given us ’the knowledge of the glory of God, in the
face of Jesus Christ’ (2 Corinthians 4:6). And hence it is, that the apostle, in
that brief collection of the wonderful mystery of godliness, placeth this in the
front thereof: ’God was manifest in the flesh’ (1 Timothy 3:16). Was manifest,
viz. In and by the person of Christ, when in the flesh he lived among us;
manifest, I say, for this, as one reason, that the pure in heart, who long after
nothing more, might see him. ’I beseech thee,’ said Moses, ’shew me thy glory.’
’and will God indeed dwell with men on the earth?’ saith Solomon.

Now to fulfil the desires of them that fear him, hath he shewed himself in flesh
unto them; which discovery principally is made by the words and works of Christ.
But,

Second, Christ by his words and works of righteousness, in the days of his
flesh, neither shewed us which was, nor called us back to the possession of the
holiness that we had lost; but did perfect, in, and by himself, the law for us,
that we had broken. Man being involved in sin and misery, by reason of
transgression committed against the law, or ministration of death, and being
utterly unable to recover himself therefrom, the Son of God himself assumeth the
flesh of man, and for sin condemned sin in that flesh. And that first, by
walking, through the power of his eternal Spirit, in the highest perfection to
every point of the whole law, in its most exact and full requirements; which was
to be done, not only without commixing sin in his doing, but by one that was
perfectly without the least being of it in his nature; yea, by one that now as
God-Man, because it was God whose law was broken, and whose justice was
offended: For, were it now possible to give a man possession of that holiness
that he hath lost in Adam, that holiness could neither in the principle nor act
deliver from the sin by him before committed. This is evident by many reasons:

1. Because it is not a righteousness able to answer the demands of the law for
sin; that requiring not only a perfect abiding in the thing commanded, but a
satisfaction by death, for the transgression committed against the law. ’The
wages of sin is death’ (Romans 6:23). Wherefore he that would undertake the
salvation of the world, must be one who can do both these things; one that can
perfectly do the demands of the law in thought, word, and deed, without the
least commixture of the least sinful thought in the whole course of his life: He
must be also able to give by death, even by the death that hath the curse of God
in it, a complete satisfaction to the law for the breach thereof. Now this could
none but Christ accomplish; none else having power to do it. ’I have power [said
he] to lay down my life, and I have power to take it again: And this commandment
have I received of my Father’ (John 10:18). This work then must be done, not by
another earthly Adam, but by the Lord from Heaven; by one that can abolish sin,
destroy the devil, kill death, and rule as Lord in heaven and earth. Now the
words and works of the Lord Jesus, declared him to be such an one. He was first
without sin; then he did no sin; neither could either the devil, the whole
world, or the law, find any deceit in his mouth: But by being under the law, and
walking in the law, by that Spirit which was the Lord God of the law, he not
only did always the things that pleased the Father, but by that means in man’s
flesh, he did perfectly accomplish and fulfil that law which all flesh stood
condemned by. It is a foolish and an heathenish thing, nay worse, to think that
the Son of God should only, or specially fulfil, or perfect the law, and the
prophets, by giving more and higher instances of moral duties than were before
expressly given (p. 17). This would have been but the lading of men with heavy
burdens. But know then, whoever thou art that readest, that Christ’s exposition
of the law was more to shew thee the perfection of his own obedience, than to
drive thee back to the holiness thou hadst lost; for God sent him to fulfil it,
by doing it, and dying to the most sore sentence it could pronounce: not as he
stood a single person, but common, as Mediator between God and man; making up in
himself the breach that was made by sin, betwixt God and the world. For,

Third, He was to die as a lamb, as a lamb without blemish, and without spot,
according to the type; ’Your lamb shall be without blemish’ (Exodus 12:5). But
because there was none such to be found BY and AMONG all the children of men;
therefore God sent HIS from heaven. Hence John calls him the Lamb of God (John
1:29), and Peter him that was without spot, who washed us by his blood (1 Peter
1:19). Now wherein doth it appear that he was without spot and blemish, but as
he walked in the law? These words therefore without spot are the sentence of the
law, who searching him could find nothing in him why he should be slain, yet he
died because there was sin: Sin! where? Not in him, but in his people; ’For the
transgression of my people was he stricken’ (Isaiah 53:8). He died then for our
sins, and qualified himself so to do, by coming sinless into the world, and by
going sinless through it; for had he not done both these, he must have died for
himself. But being God, even in despite of all that stumble at him, he conquered
death, the devil, sin, and the curse, by himself, and then sat down at the right
hand of God.

Fourth, And because he hath a second part of his priestly office to do in
heaven; therefore it was thus requisite that he should thus manifest himself to
be holy and harmless, undefiled, and separate from sinners on the earth (Hebrews
7:26). As Aaron first put on the holy garments, and then went into the holiest
of all. The life, therefore, and conversation of our Lord Jesus, was to shew us
with what a curious robe and girdle he went into the holy place; and not to shew
us with what an Adamitish holiness he would possess his own. ’Such an high
priest became us, who is holy, harmless, undefiled, separate from sinners, and
made higher than the heavens’; that he might always be accepted, both in person
and offering, when he presenteth his blood to God, the atonement for sin. Indeed
in some things he was an example to us to follow him; but mark, it was not as he
was Mediator, not as he was under the law to God, not as he died for sin, nor as
he maketh reconciliation for iniquity. But in these things consist the life of
our soul, and the beginning of our happiness. He was then exemplary to us, as he
carried it meekly and patiently, and self-denyingly towards the world: But yet
not so neither to any but such to whom he first offered justification by the
means of his righteousness; for before he saith ’learn of me,’ he saith, ’I will
give you rest’; rest from the guilt of sin, and fear of everlasting burnings
(Matthew 11:1-30). And so Peter first tells us, he died for our sins; and next,
that he left us an example (1 Peter 2:21). But should it be granted that the
whole of Christ’s life and conversation among men was for our example, for no
other end at all, but that we should learn to live by his example, yet it would
not follow, but be as far from truth as the ends of the earth are asunder, that
by this means he sought to possess us with the holiness we had lost, for that he
had not in himself; it is true he was born without sin, yet born God and man; he
lived in the world without sin, but he lived as God-Man: he walked in and up to
the law, but it was as God-Man. Neither did his manhood, even in those acts of
goodness, which as to action, most properly respected it; do ought without, but
by and in conjunction with his Godhead: Wherefore all and every whit of the
righteousness and good that he did was that of God-Man, the righteousness of
God. But this was not Adam’s principle, nor any holiness that we had lost. Your
fifth chapter, therefore, consisteth of words spoken to the air. Your sixth
chapter tells us, ’That to make men truly virtuous and holy, was the design of
Christ’s inimitable actions, or mighty works and miracles, and these did only
tend to promote it’ (p. 68).

He neither did, nor needed, so much as one small piece of a miracle to persuade
men to seek for the holiness which they had lost, or to give them again
possession of that; for that as I have shewed, though you would fain have it
otherwise, is not at all the Christian or gospel righteousness. Wherefore, in
one word, you are as short by this chapter to prove your natural old covenant,
promiseless, figurative holiness, to be here designed, as if you had said so
much as amounts to nothing. Farther, Christ needed not to work a miracle to
persuade men to fall in love with themselves, and their own natural dictates; to
persuade them that they have a purity of the human nature in them; or that the
holiness which they have lost, is the only true, real, and substantial holiness:
These things, both corrupted nature and the devil, have of a long time fastened,
and fixed in their minds. His miracles therefore tend rather to take men off of
the pursuit after the righteousness or holiness that we had lost, and to confirm
unto us the truth of a far more excellent and blessed thing; to wit, the
righteousness of God, of Christ, of faith, of the Spirit, which that you speak
of never knew; neither is it possible that he should know it who is hunting for
your sound complexion, your purity of human nature, or its dictates, as the only
true, real, and substantial righteousness. ’They are ignorant of God’s
righteousness, that go about to establish their own righteousness’; and neither
have, nor can, without a miracle, submit themselves unto the righteousness of
God. They cannot submit themselves thereto; talk thereof they may, notion it
they may, profess it too they may; but for a man to submit himself thereto, is
by the might power of God.

Miracles and signs are for them that believe not (1 Corinthians 14:22). Why for
them? That they might believe; therefore their state is reckoned fearful that
have not yet believed for all his wondrous works. And though he did so many
miracles among them, yet they believed him not (John 12:37-40). But what should
they believe? That Jesus is the true Messias, the Christ that should come into
the world. Do you say that I blaspheme (saith Christ) because I said I am the
Son of God: ’If I do not the works of my Father believe me not; but if I do,
though ye believe not me believe the works: that ye may know, and believe that
the Father is in me, and I in him’ (John 10:37, John 10:38). But what is it to
believe that he is Messias, or Christ? Even to believe that this man Jesus was
ordained and appointed of God (and that before all worlds) to be the Saviour of
men, by accomplishing in himself an everlasting righteousness for them, and by
bearing their sins in his body on the tree; that it was he that was to reconcile
us to God, by the body of his flesh, when he hanged on the cross. This is the
doctrine that at the beginning Christ preached to that learned ignorant
Nicodemus. ’As Moses [said he] lifted up the serpent in the wilderness, even so
must the Son of Man be lifted up, that whosoever believeth in him should not
perish, but have eternal life’ (John 3:14, John 3:15). The serpent was lifted up
upon a pole (Numbers 21:9): ’Christ was hanged on a tree.’ The serpent was
lifted up for murmurers: Christ was hanged up for sinners: The serpent was
lifted up for them that were bitten with fiery serpents, the fruits of their
wicked murmuring: Christ was hanged up for them that are bitten with guilt, the
rage of the devil, and the fear of death and wrath: The serpent was hanged up to
be looked on: Christ was hanged up that we might believe in him, that we might
have faith in his blood: They that looked upon the serpent of brass lived: They
that believe in Christ shall be saved, and shall never perish. Was the serpent
then lifted up for them that were good and godly? No, but for the sinners: ’So
God commended his love to us, in that, while we were yet sinners Christ died for
us.’ But what if they that were stung, could not, because of the swelling of
their face, look up to the brazen serpent? then without remedy they die: So he
that believeth not in Christ shall be damned. But might they not be healed by
humbling themselves? one would think that better than to live by looking up
only: No, only looking up did it, when death swallowed up them that looked not.
This then is the doctrine, ’Christ came into the world to save sinners’:
according to the proclamation of Paul, ’Be it known unto you therefore, men and
brethren, that through this man is preached unto you the forgiveness of sins;
And by him all that believe are justified from all things, from which ye could
not be justified by the law of Moses.’ The forgiveness of sins: But what is
meant by forgiveness? Forgiveness doth strictly respect the debt, or punishment
that by sin we have brought upon ourselves. But how are we by this man forgiven
this? Because by his blood he hath answered the justice of the law, and so made
amends to an offended majesty. Besides, this man’s righteousness is made over to
him that looks up to him for life; yea, that man is made the righteousness of
God in him. This is the doctrine that the miracles were wrought to confirm, and
that, both by Christ, and his apostles, and not that holiness and righteousness,
that is the fruit of a feigned purity of our nature.

Take two or three instances for all.

First, ’Then came the Jews round about him, and said unto him, How long dost
thou make us to doubt? If thou be the Christ, tell us plainly. Jesus answered
them, I told you, and ye believed not; the works that I do in my Father’s name,
they bear witness of me. But ye believe not, because ye are not of my sheep’
(John 10:24-26). By this scripture the Lord Jesus testifies what was the end of
his words and wondrous works, viz. That men might know that he was the Christ;
that he was sent of God to be the Saviour of the world; and that these miracles
required of them, first of all, that they accept of him by believing; a thing
little set by, by our author, first in p. 299 he preferreth his doing
righteousness far before it, and above all things else, his words are verbatim
thus, ’Let us exercise ourselves unto real and substantial godliness, [such as
he hath described in the first part of his book, viz. That which is the dictates
of his human nature, &c.] and in keeping our consciences void of offence, both
towards God and towards men, and in studying the gospel to enable us, not to
discourse, or only to believe, but also and above all things to do well.’ But
believing, though not with this man, yet by Christ and his wondrous miracles, is
expected first, and above ALL things, from men; and to do well, in the best
sense (though his sense is the worst) is that which by the gospel is to come
after.

Second, ’Go into all the world, and preach the gospel to every creature. He that
believeth and is baptized shall be saved; but he that believeth not shall be
damned. And these signs shall follow them that believe: In my name shall they
cast out devils, they shall speak with new tongues; they shall take up serpents,
and if they drink any deadly thing, it shall not hurt them,’ &c. (Mark
16:15-18).

Mark you here, it is believing, believing; It is, I say, believing that is here
required by Christ. Believing what? The gospel; even good tidings to sinners by
Jesus Christ; good tidings of good, glad tidings of good things. Mark how the
apostle hath it; the glad tidings is, ’That through this man [Jesus] is preached
unto you the forgiveness of sins; and by him all that believe are justified from
all things, from which ye could not be justified by the law of Moses’ (Acts
13:38, Acts 13:39).

These signs shall follow them that believe. Mark, signs before, and signs after,
and all to excite to, and confirm the weight of believing. ’And they went forth,
and preached everywhere, the Lord working with them, and confirming the word
with signs following. Amen’ (Mark 16:20).

Third, ’Therefore we ought to give the more earnest heed to the things which we
have heard, lest at any time we should let them slip. For if the word spoken by
angels was stedfast, and every transgression and disobedience received a just
recompense of reward; How shall we escape, if we neglect so great salvation;
which at the first began to be spoken by the Lord, and was confirmed unto us by
them that heard him; God also bearing them witness both with signs and wonders,
and with divers miracles, and gifts of the Holy Ghost, according to his own
will’ (Hebrews 2:1-4).

Here we are excited to the faith of the Lord Jesus, under these words ’so great
salvation.’ As if he had said, give earnest heed, the most earnest heed, to the
doctrine of the Lord Jesus, because it is ’so great salvation.’ What this
salvation is, he tells us, it is that which was preached by the Lord himself;
’For God so loved the world, that he gave his only begotten Son, that whosoever
believeth in him should not perish, but have everlasting life’ (John 3:16). God
so loved, that he gave his Son to be so great salvation. Now as is expressed in
the text, to be the better for this salvation, is, to give heed to hear it; for
’Faith cometh by hearing’ (Romans 10:17).

He saith not give heed to doing, but to the word you have heard; faith, I say,
cometh by hearing, and hearing by the word of God (Romans 10:1-21). But that
this hearing is the hearing of faith, is farther evident:

1. Because he speaketh of a great salvation, accomplished by the love of God in
Christ, accomplished by his blood. ’By his own blood he entered in once into the
holy place, having obtained eternal redemption for us’ (Hebrews 9:12).

2. This salvation is set in opposition to that which was propounded before, by
the ministration of angels, which consisted in a law of works; that which Moses
received to give to the children of Israel. ’For the law [a command to works and
duties] was given by Moses, but grace and truth came by Jesus Christ’ (John
1:17). To live by doing works is the doctrine of the law and Moses; but to live
by faith and grace, is the doctrine of Christ, and the gospel.

Besides, the threatening being pressed with an ’How shall we escape?’ Respects
still a better, a freer, a more gracious way of life, than either the moral or
ceremonial law; for both these were long before: But here comes in another way,
not that propounded by Moses, or the angels, but since by the Lord himself. ’How
shall we escape, if we neglect so great salvation; which at the first began to
be spoken by the Lord, and was confirmed unto us by them that heard him.’

Now mark, It is this salvation, this so great and eternal salvation, that was
obtained by the blood of the Lord himself. It was this, even to confirm faith in
this, that the God of heaven himself came down to confirm, by signs and wonders;
’God bearing them witness, both with signs and wonders, and with divers
miracles, and gifts of the Holy Ghost, according to his own will’ (Hebrews 2:4).

Thus we see, that to establish a holiness that came from the first principles of
morals in us, or that ariseth from the dictates of our human nature, or to drive
us back to that figurative holiness that we had once, but lost in Adam, is
little thought on by Jesus Christ, and as little intended by any of the gospel
miracles. A word or two more. The tribute money you mention, was not as you
would clawingly insinuate for no other purpose, than to shew Christ’s loyalty to
the magistrate: But first, and above all, to shew his godhead, to confirm his
gospel, and then to shew his loyalty, the which, Sir, the persons you secretly
smite at, have respect for, as much as you.

Again, Also the curse of the barren fig-tree, mentioned (p. 73) was not (if the
Lord himself may be believed) to give us an emblem of a person void of good
works; but to shew his disciples the power of faith, and what a wonder-working
thing that blessed grace is. Wherefore, when the disciples wondered at that
sudden blast that was upon the tree, Jesus answered not, behold an emblem of one
void of moral virtues; but ’Verily, I say unto you, If ye have faith, and doubt
not, ye shall not only do this which is done to the fig-tree, but also if ye
shall say unto this mountain, Be thou removed, and be thou cast into the sea; it
shall be done. And all things, whatsoever ye shall ask in prayer believing, ye
shall receive’ (Matthew 21:21, Matthew 21:22). Again, Mark saith, When Peter saw
the fig-tree that the Lord had cursed dried up from the roots, he said to his
master, ’behold the fig-tree which thou cursedst is withered away’ (Mark 11:21).
Christ now doth not say as you, this tree was an emblem of a professor void of
good works; but, ’Have faith in, or the faith of God. For, verily I say unto
you, That whosoever shall say unto this mountain, Be thou removed, and be thou
cast into the sea, and shall not doubt in his heart, but shall believe that
those things which he said shall come to pass, he shall have whatsoever he
saith. Therefore I say unto you, What things soever ye desire, when ye pray,
believe that ye receive them, and ye shall have them.’ Christ Jesus therefore
had a higher, and a better end, than that which you propound, in his cursing the
barren fig-tree, even to shew, as himself expounds it, the mighty power of
faith; and how it lays hold of things in heaven, and tumbleth before it things
on earth. Wherefore your scriptureless exposition, doth but lay you even
Solomon’s proverb, ’The legs of the lame are not equal,’ &c. (Proverbs 26:7).

I might enlarge; but enough of this; only here I add, that the wonders and
miracles that attend the gospel, were wrought, and are recorded, to persuade to
faith in Christ. By faith in Christ men are justified from the curse, and
judgment of the law. This faith worketh by love, by the love of God it brings up
the heart to God, and goodness; but not by your covenant (Ezekiel 16:61), not by
principles of human nature, but of the Spirit of God; not in a poor, legal, old
covenant, promiseless, ignorant, shadowish, natural holiness, but by the Holy
Ghost.


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  CHAPTER 71: 03.09.        [THE GRATER OBJECT OF CHRIST DEATH]
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[THE GRATER OBJECT OF CHRIST DEATH]

[The death of Christ accomplished an infinitely greater object than the
restoring of man to his original temporal holiness.] I come now to your seventh
chapter; but to that I have spoken briefly already, and therefore here shall be
the shorter. In this chapter you say, ’that to make men holy was the design of
Christ’s death’ (p. 78).

Answer. 1. But not with your described principles of humanity, and dictates of
human nature. He designed not, as I have fully proved, neither by his death, nor
life, to put us into a possession of the holiness which we had lost, though the
proof of that be the business of your book.

2. To make men holy, was doubtless designed by the death and blood of Christ:
but the way and manner of the proceeding of the Holy Ghost therein, you write
not of; although the first text you mention (p. 78,79) doth fairly present you
with it. For the way to make men inwardly holy, by the death and blood of
Christ, is, first, to possess them with the knowledge of this, that their sins
were crucified with him, or that he did bar them in his body on the tree:
’Knowing this, that our Old Man is crucified with him, that the body of sin
might be destroyed, that henceforth we should not serve sin’ (Romans 6:6). So he
died for all, that they that live, should not henceforth live unto themselves,
as you would have them, nor to the law or dictates of their own nature, as your
doctrine would persuade them; ’but to him that died for them, and rose again’ (2
Corinthians 5:15).

There are two things, in the right stating of the doctrine of the effects of the
death and blood of Christ, that do naturally effect in us an holy principle, and
also a life becoming such a mercy.

First, For that by it we are set at liberty, by faith therein, from the guilt,
and curse that is due to guilt, from death, the devil, and the wrath to come. No
encouragement to holiness like this, like the persuasion, and belief of this;
because this carrieth in it the greatest expression of love, that we are capable
of hearing or believing, and there is nothing that worketh on us so powerfully
as love. ’Herein is love, not that we loved God, but that he loved us, and sent
his Son to be the propitiation for our sins’ (1 John 4:10). He then that by
faith can see that the body of his sin did hang upon the cross, by the body of
Christ, and that can see by that action, death and sin, the devil and hell,
destroyed for him; it is he that will say, ’Bless the Lord, O my soul, and all
that is within me bless his holy name,’ &c. (Psalms 103:1-4).

Second, Moreover, the knowledge of this giveth a man to understand this mystery,
That Christ and himself are united in one. For faith saith, If our Old Man was
crucified with Christ, then were we also reckoned in him, when he hanged on the
cross, ’I am crucified with Christ’ (Galatians 2:20). All the Elect did
mystically hang upon the cross in Christ. We then are dead to the law, and sin,
first, by the body of Christ (Romans 7:4). Now he that is dead is free from sin;
now if we be dead with Christ, we believe that we shall live with him, knowing
that Christ being raised from the dead, dieth no more, death hath no more
dominion over him; for in that he died, he died unto sin once; but in that he
liveth, he liveth unto God: likewise reckon yourselves also dead unto sin, but
alive unto God, through Jesus Christ our Lord (Romans 6:1-23). This also Peter
doth lively discourse of, ’Forasmuch then [saith he] as Christ hath suffered for
us in the flesh, arm yourselves likewise with the same mind: for he that hath
suffered in the flesh hath ceased from sin’ (1 Peter 4:1). By which words he
insinuateth the mystical union that is between Christ the head, and the Elect
his body: arguing from the suffering of a part, there should be a sympathy in
the whole. If Christ then suffered for us, we were (even our sins, bodies and
souls) reckoned in him when he so suffered. Wherefore, by his sufferings, the
wrath of God for us is appeased, the curse is taken from us: for as Adam by his
acts of rebellion, made all that were in him guilty of his wickedness; so Christ
by his acts, and doings of goodness, and justice; made all that were reckoned in
him good, and just also: but as Adam’s transgression did first, and immediately
reside with, and remain in the person of Adam only, and the imputation of that
transgression to them that sprang from him; so the goodness, and justice, that
was accomplished by the second Adam, first, and immediately resideth in him, and
is made over to his also, by the imputation of God. But again, as they that were
in Adam, stood not only guilty of sin, by imputation, but polluted by the filth
that possessed him at his fall; so the children of the second Adam, do not only,
though first, stand just by virtue of the imputation of the personal acts of
justice, and goodness done by Christ; but they also receive of that inward
quality, the grace, and holiness that was in him, at the day of his rising from
the dead.

Thus therefore come we to be holy, by the death, and blood of the Lord: this
also is the contents of those other scriptures, which abusively you cite, to
justify your assertion, to wit.

’That the great errand of Christ in coming into the world, was--to put us again
into possession of the holiness which we had lost. And that only designed the
establishing such a holiness, as is seated originally in our natures, and
originally dictates of the human nature.’ The rest of the chapter being spoken
to already, I pass it, and proceed to the next. Your eighth chapter tells us,
’That it is only the promoting of the design of making men holy, that is aimed
at by the apostles insisting on the doctrines of Christ’s resurrection,
ascension, and coming again to judgment.’

Though this should be granted, as indeed it ought not; yet there is not one
syllable in all their doctrines, that tendeth in the least to drive men back to
the possession of the holiness we had lost; which is still the thing asserted by
you, and that, for the proof of which you make this noise, and ado. Neither did
Christ at all design the promoting of holiness, by such principles as you have
asserted in your book; neither doth the holy Spirit of God, either help us in,
or excite us to our duty, SIMPLY from such natural principles. But the apostles
in these doctrines you mention, had far other glorious designs; such as were
truly gospel, and tended to strengthen our faith yet farther: As,

First, For the resurrection of Christ; they urge THAT, as an undeniable
argument, of his doing away sin, by his sacrifice and death: ’He was delivered
for our offences,’ because he put himself into the room, and state of the
wicked, as undertaking their deliverance from death, and the everlasting wrath
of God. Now putting himself into their condition, he bears their sins, and dies
their death; but how shall we know, that by undertaking this work, he did
accomplish the thing he intended? the answer is, ’He was raised again for our
justification’ (Romans 4:25). Even to make it manifest, that by the offering of
himself he had purged our sins from before the face of God. For in that he was
raised again, and that by him, for the appeasing of whose wrath he was delivered
up to death; it is evident that the work for us, was by him effectually done:
for God raised him up again. And hence it is that Paul calls the resurrection of
Christ, ’the sure mercies of David. And as concerning that he raised him up from
the dead, now no more to return to corruption, he said on this wise, I will give
you the sure mercies of David’ (Acts 13:34). For Christ having conquered and
overcome death, sin, the devil, and the curse, by himself, as it is manifest he
did, by his rising from the dead; what now remains for him, for whom he did
this, but mercy and goodness for ever?

Wherefore the resurrection of Christ is that which sealeth the truth of our
being delivered from the wrath by his blood.

Second, As to his ascension they [the inspired writers] urge and make use of
that, for divers weighty reasons also.

1. As a farther testimony yet, of the sufficiency of his righteousness to
justify sinners withal: for if he that undertaketh the work, is yet entertained
by him, whose wrath he was to appease thereby: What is it? But that he hath so
completed that work. Wherefore he saith, that the Holy Ghost shall convince the
world; that he hath a sufficient righteousness, and that because he went to the
Father and they saw him no more (John 16:1-33), because he, when he ascended up
to the Father, was there entertained, accepted, and embraced of God. That is an
excellent word. ’He is chosen of God, and precious.’ Chosen of God to be the
righteousness, that his Divine Majesty is pleased with, and takes complacency
in; God hath chosen, exalted, and set down Christ at his own right hand; for the
sweet savour that he smelled in his blood, when he died for the sins of the
world.

2. By his ascension he sheweth how he returned conqueror, and victor over our
enemies. His ascension was his going home, from whence he came, to deliver us
from death: now it is said, that when he returned home, or ascended, ’he led
captivity captive’ (Ephesians 4:1-32), 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’ (Hebrews 9:24). ’Wherefore, he is able
also to save them to the uttermost, that come unto God by him, [as indifferent a
thing as you make it to be] seeing he ever liveth [viz. in heaven, whither he is
ascended] to make intercession for them’ (Hebrews 7:25).

4. He ascended, that he might be exalted not only above, but be made head over
all things to the church. Wherefore now in heaven, as the Lord in whose hand is
all power, he ruleth over, both men, and devils, sin, and death, hell, and all
calamities, for the good and profit of his body, the church (Ephesians 1:19-23).

5. He ascended to prepare a place for us, who shall live and die in the faith of
Jesus (John 14:1-3).

6. He ascended, because there he was to receive the Holy Ghost, the great
promise of the New Testament; that he might communicate of that unto his chosen
ones, to give them light to see his wonderful salvation, and to be as a
principle of holiness in their souls: ’For the Holy Ghost was not yet given,
because that Jesus was not yet glorified’ (John 7:39). But when he ascended on
high, even as he led captivity captive, so he received gifts for men; by which
gifts he meaneth the Holy Ghost, and the blessed and saving operations thereof
(Luke 24:1-53; Acts 1:2).

Third. As to his coming again to judgment, that doctrine is urged, to shew the
benefit that the godly will have at that day, when he shall gather together his
elect, and chosen, from one end of heaven unto the other. As also to shew you
what an end he will make with those who have not obeyed his gospel (Matthew
25:1-46; 2 Thessalonians 1:8; 2 Peter 3:7-11).

Now it is true, all these doctrines do forcibly produce an holy, and heavenly
life, but neither from your principles, nor to the end you propound; to wit,
that we should be put into possession of our first, old covenant righteousness,
and act from human and natural principles. Your ninth chapter is spent, as you
suppose, to shew us the nature, and evil of sin; but because you do it more like
a heathen philosopher, than a minister of the gospel, I shall not much trouble
myself therewith. Your tenth chapter consisteth in a commendation of virtue, but
still of that, and no other, though counterfeited for another, than at first you
have described (chap. 1) even such, which is as much in the heathens you make
mention of, as in any other man, being the same both in root, and branches,
which is naturally to be found in all men, even as is sin and wickedness itself.
And hence you call it here, a living up to your feigned ’highest principles,
like a creature possessed of a mind and reason.’ Again, ’While we do thus, we
act most agreeably to the right frame and constitution of our souls, and
consequently most naturally; and all the actions of nature, are confessedly very
sweet and pleasant’; of which very thing you say, ’the heathens had a great
sense’ (p. 113,114).

Ans. No marvel, for it was their work, not to search the deep things of God, but
those which be the things of a man, and to discourse of that righteousness, and
principle of holiness, which was naturally founded, and found within themselves,
as men; or, as you say, ’as creatures possessed with a mind and reason.’ But as
I have already shewed, all this may be, where the Holy Ghost and faith is
absent, even by the dictates, as you call them, of human nature; a principle,
and actions, when trusted to that, as much please the devil, as any wickedness
that is committed by the sons of men. I should not have thus boldly inserted it,
but that yourself did tell me of it (p. 101). But I believe it was only extorted
from you; your judgment, and your Apollo, suit not here, though indeed the devil
is in the right; for this righteousness and holiness which is our own, and of
ourselves, is the greatest enemy to Jesus Christ: the post against his post, and
the wall against his wall. ’I came not to call the righteous [puts you quit of
the world] but sinners to repentance.’


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  CHAPTER 72: 03.10.        [MANS HOLINESS HIGHER THAN ADAM'S CREATION]
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[MANS HOLINESS HIGHER THAN ADAM’S CREATION] [Man in wretched uncertainty if he
possessed no better holiness than that of Adam in his creation.] Your eleventh
chapter is, to shew what a miserable creature that man is, that is destitute of
your holiness.

Ans. And I add, as miserable is he, that hath, or knoweth no better. For such an
one is under the curse of God, because he abideth in the law of works, or in the
principles of his own nature, which neither can cover his sins from the sight of
God, nor possess him with faith or the Holy Ghost.

There are two things in this chapter, that proclaim you to be ignorant of Jesus
Christ.

First, you say, It is not possible a wicked man should have God’s pardon (p.
119,130).

Secondly, You suppose it to be impossible for Christ’s righteousness to be
imputed to an unrighteous man (p. 120).

Ans. To both which, a little briefly; God doth not use to pardon painted
sinners, but such as are really so. Christ died for sinners (1 Timothy 1:15),
and God justifieth the ungodly (Romans 5:6-9), even him that worketh not (Romans
4:3-5), nor hath no works to make him godly (Romans 9:18; Isaiah 33:11).
Besides, pardon supposes sin; now he that is a sinner is a wicked man; by nature
a child of wrath, and, as such, an object of the curse of God, because he hath
broken the law of God. But such God pardoneth; not because they have made
themselves holy, or have given up themselves to the law of nature, or to the
dictates of their human principles, but because he will be gracious, and because
he will give to his beloved Son Jesus Christ, the benefit of his blood. As to
the second head, what need is there that the righteousness of Christ should be
imputed, where men are righteous first? God useth not thus to do; his
righteousness is for the ’stout-hearted, that are far from righteousness’
(Isaiah 46:12). The believing of Abraham was while yet he was uncircumcised; and
circumcision was added, not to save him by, but as a seal of the righteousness
of that faith, which he had, being yet uncircumcised. Now we know that
circumcision in the flesh, was a type of circumcision in the heart (Romans
2:1-29); wherefore the faith that Abraham had, before his outward circumcision,
was to shew us, that faith, if it be right, layeth hold upon the righteousness
of Christ, before we be circumcised inwardly; and this must needs be so: for if
faith doth purify the heart, then it must be there before the heart is purified.
Now this inward circumcision is a seal, or sign of this: that that is the only
saving faith, that layeth hold upon Christ before we be circumcised. But he that
believeth before he be inwardly circumcised, must believe in another, in a
righteousness without him, and that, as he standeth at present in himself
ungodly; for he is not circumcised; which faith, if it be right, approveth
itself also so to be, by an after work of circumcising inwardly. But, I say, the
soul that thus layeth hold on Christ, taketh the only way to please his God,
because this is that also, which himself hath determined shall be accomplished
upon us. ’Now to him that worketh, is the reward not reckoned of grace, but of
debt. But to him that worketh not, but believeth on him that justifieth THE
UNGODLY, his faith is counted for righteousness’ (Romans 4:1-25). He that is
ungodly, hath a want of righteousness, even of the inward righteousness of
works: but what must become of him? Let him believe in him that justifieth the
ungodly, because, for that purpose, there is in him a righteousness. We will now
return to Paul himself; he had righteousness before he was justified by Christ;
yet, he choose to be justified rather as an unrighteous man, than as one endued
with so brave a qualification. That I may ’be found in him, not having mine own
righteousness,’ away with mine own righteousness; I choose rather to be
justified as ungodly, by the righteousness of Christ, than by mine own, and his
together (Php 3:1-21).

You argue therefore, like him that desireth to be a teacher of the law, (nay
worse,) that neither knoweth what he saith, nor whereof he affirmeth. But you
say,

’Were it possible that Christ’s righteousness could be imputed to an unrighteous
man, I dare boldly affirm that it would signify as little to his happiness,
while he continueth so, as would a gorgeous, and splendid garment, to one that
is almost starved,’ &c (p. 12).

Ans. 1. That Christ’s righteousness is imputed to men, while sinners, is
sufficiently testified by the word of God (Ezekiel 16:1-8; Zechariah 3:1-5;
Romans 3:24-25, Romans 4:1-5, Romans 5:6-9; 2 Corinthians 5:18-21; Php 3:6-8; 1
Timothy 1:15,1 Timothy 1:16; Revelation 1:5).

2. And that the sinner, or unrighteous man, is happy in this imputation, is also
as abundantly evident. For, (1.) The wrath of God, and the curse of the law, are
both taken off by this imputation.

(2.) The graces and comforts of the Holy Ghost, are all entailed to, and
followers of, this imputation. ’Blessed is he to whom the Lord will not impute
sin.’ It saith not, that he is blessed that hath not sin to be imputed, but he
to whom God will not impute them, he saith, therefore the non-imputation of sin,
doth not argue a non being thereof in the soul, but a glorious act of grace,
imputing the sufficiency of Christ’s righteousness, to justify him that is yet
ungodly. But what blessedness doth follow the imputation of the righteousness of
Christ, to one that is yet ungodly?

Ans. Even the blessing of Abraham, to wit, grace and eternal life: For Christ
was made the curse, and death, that was due to us as sinners; ’That the blessing
of Abraham might come on the Gentiles, through [faith in] Jesus Christ; that we
might receive the promise of the Spirit through faith’ (Galatians 3:13,
Galatians 3:14). Now faith hath its eye upon two things, with respect to its act
of justifying. First, it acknowledgeth that the soul is a sinner, and then, that
there is a sufficiency in the righteousness of Christ, to justify it in the
sight of God, though a sinner.

We have believed in Jesus Christ, that we might be justified by the faith of
Christ, and not by the works of the law; therefore they that believe aright,
receive righteousness, even the righteousness of another, to justify them, while
yet in themselves they are sinners.

Why do they believe in Christ? the answer is: that they might be justified, not
because in their own eyes they are. They therefore at present stand condemned in
themselves, and therefore they believe in Jesus Christ, that they might be set
free from present condemnation. Now being justified by his blood, as ungodly,
they shall be saved by his life, that is, by his intercession: for whom he
justifieth by his blood, he saveth by his intercession; for by that is given the
spirit, faith, and all grace that preserveth the elect unto eternal life and
glory.

I conclude therefore, that you argue not gospelly, in that you so Boldly affirm,
That it would signify as little to the happiness of one, to be justified by
Christ’s righteousness, while a sinner; as would a gorgeous and splendid garment
to one that is ready to perish. For farther, thus to be justified, is meat and
drink to the sinner; and so the beginning of eternal life in him. ’My flesh is
meat indeed [said Christ] and my blood is drink indeed; and he that eateth my
flesh, and drinketh my blood, hath eternal, or everlasting life.’ He affirmeth
it once again: ’As the living Father hath sent me, and I live by the Father, so
he that eateth me, even he shall live by me’ (John 6:57). Here now is a man an
hungered, what must he feed upon? Not his pure humanity, not upon the sound
complexion of his soul, nor yet on the dictates of his human nature, nor those
neither, which you call truly generous principles: but upon the flesh and blood
of the Son of God, which was once given for the sin of the world. Let those
then, that would be saved from the devil and hell, and that would find a
fountain of grace in themselves, first receive, and feed upon Christ, as sinners
and ungodly; let them believe that both his body, and blood, and soul, was
offered for them, as they were sinners. The believing of this, is the eating of
Christ; this eating of Christ, is the beginning of eternal life, to wit, of all
grace and health in the soul; and of glory to be enjoyed most perfectly in the
next world. Your twelfth chapter is to shew, ’That holiness being perfected is
blessedness itself; and that the glory of heaven consists chiefly in it.’

Ans. But none of your holiness, none of that inward holiness, which we have lost
before conversion, shall ever come to heaven: that being, as I have shewed, a
holiness of another nature, and arising from another root, than that we shall in
heaven enjoy. But further, your description of the glory that we shall possess
in heaven, is questionable, as to your notion of it; your notion is, that the
substance of it consists ’in a perfect resemblance to the divine nature’ (p.
123,124).

Ans. Therefore not in the enjoyment of the divine nature itself: for that which
in substance is but a bare resemblance, though it be a most perfect one, is not
the thing itself, of which it is a resemblance. But the blessedness that we
shall enjoy in heaven, in the very substance of it, consisteth not wholly, nor
principally, in a resemblance of, but in the enjoyment of God himself; ’Heirs of
God.’ Wherefore there shall not be in us a likeness only to, but the very nature
of God: ’Heirs of God, and joint heirs with Christ’ (Romans 8:17). Hence the
apostle tells us, that he ’rejoiced in hope of the glory of God’ (Romans 5:2).
Not only in hope of a resemblance of it. ’The Lord is my portion, saith my
soul.’ But this is like the rest of your discourse. You are so in love with your
Adamitish holiness, that with you it must be God in earth, and heaven. Who they
are that hold, [that] our happiness in heaven shall come by a mere fixing our
eyes upon the divine perfections, I know not: But thus I read, ’we shall be like
him.’ Why? or how? ’For we shall see him as he is.’ Our likeness then to God,
even in the very heavens, will in great part come by the visions of him. And to
speak the truth, our very entrance into eternal life, or the beginnings of it
here, they come to us thus, ’But we all [every one of us that shall be saved,
come by it only thus] with open face beholding as in a glass the glory of the
Lord, are changed into the same image from glory to glory, even as by the Spirit
of the Lord’ (2 Corinthians 3:18). And whereas you tell us (p. 124). That the
devils themselves have a large measure of some of the attributes of God, as
knowledge, power, &c. though themselves are unlike unto them. In this you most
prodigiously blaspheme. Your thirteenth chapter is to show, ’That our Saviour’s
preferring the business of making men holy, before any other, witnesseth, that
this is to do the best service to God.’ But still respecting the holiness, you
have in your first chapter described, which still the reader must have his eye
upon, it is false, and a slander of the Son of God. He never intended to promote
or prefer your natural old covenant holiness, viz. that which we had lost in
Adam, or that which yet from him, in the dregs thereof, remaineth in human
nature; but that which is of the Holy Ghost, of faith, of the new covenant.

I shall not here again take notice of your 130th page, nor with the error
contained therein, about justification by imputed righteousness. But one thing I
observe, that in all this chapter you have nothing fortified what you say, by
any word of God; no, though you insinuate (p. 129 and p. 131) that some dissent
from your opinion. But instead of the holy words of God, being as you feign,
conscious to yourself, you cannot do it so well as by another method, viz. The
words of Mr. John Smith; therefore you proceed with his, as he with Plato’s, and
so wrap you up the business.


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  CHAPTER 73: 03.11.        [CHRIST GIVES A NEW AND SPIRITUAL LIGHT.]
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[CHRIST GIVES A NEW AND SPIRITUAL LIGHT.]

You come next to an improvement upon the whole, where you make a comparison
between the heathens and the gospel; shewing how far the gospel helpeth the
light the heathens had, in their pursuit after your holiness. But still the
excellency of the gospel, as you have vainly dreamt, is to make improvement
first of the heathen principles; such good principles, say you, ’as were by the
light of nature dictated to them’ (p. 133). As, 1. ’That there is but one God;
that he is infinitely perfect,’ &c.

2. ’That we owe our lives, and all the comforts of them to him.’

3. ’That he is our sovereign Lord.’

4. ’That he is to be loved above all things’ (p. 136).

Ans. 1. Seeing all these are, and may be known, as you yourself confess, by them
that have not the gospel; and I add, nor yet the Holy Ghost, nor any saving
knowledge of God, or eternal life: Therefore it cannot be the design of Jesus
Christ by the gospel to promote or help forward this knowledge, simply from this
principle, viz. Natural light, and the dictates of it. My reason is, because
when nature is strained to the highest pin, it is but nature still; and so all
the improvement of its light and knowledge is but an increase of that which is
but natural. ’But [saith Paul] the natural man receiveth not the things of the
Spirit of God: for they are foolishness unto him: neither can he know them,
because they are spiritually discerned’ (1 Corinthians 2:14). But the gospel is
the ministration of the Spirit; a revelation of another thing than is found in,
or can be acquired by, heathenish principles of nature.

I say, a revelation of another thing; or rather, another discovery of the same.
As,

1. Concerning the Godhead; the gospel giveth us another discovery of it, than is
possible to be obtained by the dictates of natural light; even a discovery of a
trinity of persons, and yet unity of essence, in the same Deity (1 John 5:1, 1
John 5:5, 1 John 5:8).

2. The light of nature will not shew us, that God was in Christ, reconciling the
world to himself.

3. The light of nature will not shew us, that we owe what we are, and have, to
God, because we are the price of the blood of his Son.

4. The light of nature will not shew, that there is such a thing as election in
Christ.

5. Or, that there is such a thing, as the adoption of children to God, through
him.

6. Nor, that we are to be saved by faith in his blood.

7. Or, that the man Christ shall come from heaven to judgment. These things, I
say, the light of nature teacheth not; but these things are the great and mighty
things of the gospel, and those about which it chiefly bendeth itself, touching
upon other things, still as those that are knowable, by a spirit inferior to
this of the gospel.

Besides, as these things are not known by the light of nature, so the gospel,
when it comes, as I also told you before, doth implant in the soul another
principle, by which they may be received, and from which the soul should act and
do, both towards God and towards men; as namely the Holy Ghost, faith, hope, the
joy of the Spirit, &c. The other things you mention, viz.

1. ’The immorality of the soul’ (p. 138).

2. ’The doctrine of rewards and punishments in the life to come’ (p. 140).

3. ’Of the forgiveness of sin upon true repentance,’ &c. (p. 142).

[4. The doctrine of God’s readiness to assist men by his special grace in their
endeavours after virtue (p. 143).]

Ans. All these things may be assented to, where yet the grace of the gospel is
not, but yet the apprehension must be such, as is the light by which they are
discovered; but the light of nature cannot discover them, according to the light
and nature of the gospel; because the gospel knowledge of them, ariseth also
from another principle: So then, These doctrines are not confirmed by the
gospel, as the light of nature teacheth them: Wherefore, Paul, speaking of the
things of the gospel, and so consequently of these, he saith, ’Which things also
we speak, NOT in the WORDS which MAN’S wisdom teacheth, but which the HOLY GHOST
teacheth; comparing spiritual things with spiritual’ (1 Corinthians 2:13). As if
he should say, We speak of God, of the soul, of the life to come, of repentance,
of forgiveness of sins, &c. Not as philosophers do, nor yet in their light; but
as saints, Christians, and sons of God, as such who have received, not the
spirit of the world, but the spirit which is of God; that we may know the things
that are freely given to us of God. But you add (for the glory of the gospel)
That we have other things, which no man could, without divine revelation, once
have dreamed of. As, That God hath made miserable sinners the objects of such
transcendent love, as to give them his only begotten Son.

Ans. I must confess, If this one head had by you been handled well, you would
have written like a worthy gospel minister. But you add (p. 146).

1. That when Christ was sent, it was to shew us upon what terms God was
reconcilable to us, viz. By laying ’before us all the parts of that holiness,
which is necessary to restore our natures to his own likeness; - and most
pathetically, moreover to intreat us to do what lieth in us to put them in
practice, that so it may be to eternity well with us.’ What these things are,
you mention not here; therefore I shall leave them to be spoken to under the
third head.

2. A second thing you mention is, ’That this Son of God conversed upon equal
terms with men, becoming the Son of Man, born of a woman [a great demonstration
that God hath a liking to the human nature].’ But little to the purpose as you
have handled it.

3. ’That the Son of God taught men their duty, by his own example, and did
himself perform what he required of them; and that himself did tread before us
EVERY step of that way, which he hath told us leadeth to eternal life.’

Ans. Now we are come to the point, viz.: ’That the way to eternal life is, First
of all to take Christ for our example, trading his step’: And the reason, if it
be true, is weighty: ’For he hath trod every step before us, which he hath told
us leads to eternal life.’

1. Every step. Therefore he went to heaven by virtue of an imputative
righteousness. For this is one of our steps thither.

2. Every step. Then he must go thither, by faith in his own blood for pardon of
sin. For this is another of our steps thither.

3. Every step. Then he must go thither by virtue of his own intercession at the
right hand of God, before he came thither: For this is one of our steps thither.

4. Every step. Then he must come to God, and ask mercy for some great
wickedness, which he had committed. For this is also one of our steps thither.
But again, we will consider it the other way.

1. Every step. Then we cannot come to heaven, before we first be made accursed
of God. For so was he before he came thither.

2. Every step. Then we must first make our body and soul an offering for the sin
of others. For this did he before he came thither.

3. Every step. Then we must go to heaven for the sake of our own righteousness.
For that was one of his steps thither.

O, Sir! What will thy gallant, generous mind do here? Indeed you talk of his
being an expiatory sacrifice for us, but you put no more trust to that, than to
Baptism, or the Lord’s Supper; counting that, with the other two, but things
indifferent in themselves (p. 6-9).

You add again, ’That this Son of God being raised from the dead, and ascended to
heaven, is our high priest there’: But you talk not at all of his sprinkling the
mercy seat with his blood, but clap upon him, the heathens demons; negotiating
the affairs of men with the supreme God, and so wrap up, with a testification
that it is needless to enlarge on the point (p. 149). But to be plain, and in
one word to tell you, about all these things you are heathenishly dark; there
hath not in these one hundred and fifty pages one gospel truth been Christianity
handled by you; but rather a darkening of truth by words without knowledge. What
man that ever had read, or assented to the gospel, but would have spoken, yet
kept within the bounds of truth, more honourably of Christ, than you have done?
His sacrifice must be stept over, as the spider straddleth over the wasp, his
intercession is needless to be enlarged upon. But when it falleth in your way to
talk of your human nature, of the dictates, of the first principles of morals
within you, and of your generous mind to follow it: oh what needs is there now
of amplifying, enlarging, and pressing it on men’s consciences! As if that poor
heathenish, pagan principle, was the very spirit of God within us: And as if
righteousness done by that, was that, and that only, that would or could fling
heaven gates off the hinges.

Yea, a little after you tell us, that ’The doctrine of his sending the Holy
Ghost, was to move and excite us to our duty, and to assist, cheer, and comfort
us in the performance of it.’ Still meaning our close adhering, by the purity of
our human nature, to the dictates of the law, as written in our hearts as men.
Which is as false as God is true. For the Holy Ghost is sent into our hearts,
not to excite us to a compliance with our old and wind-shaken excellencies, that
came into the world with us; but to write new laws in our hearts; even the law
of faith, the word of faith and of grace, and the doctrine of remission of sins,
through the blood of the Lamb of God, that holiness might flow from thence. Your
15th chapter is to shew, That the gospel giveth far greater helps to an holy
life, than the Jewish ceremonies did of old. I answer, But the reader must here
well weigh, that in the gospel you find also some positive precepts, that are of
the same nature with the ceremonies under the law; of which, that of coming to
God by Christ, you call one, and baptism, and the Lord’s supper, the other two.
So then by your doctrine, the excellency of the gospel doth not lie in that we
have a Christ to come to God by, but in things as you feign more substantial.
What are they? ’Inward principles of holiness’ (p. 159). Spiritual precepts (p.
162). That height of virtue, and true goodness, that the gospel designeth to
raise us to: all which are general words, falling from a staggering conscience,
leaving the world, that are ignorant of his mind, in a muse; but tickling his
brethren with the delights of their moral principles, with the dictates of their
human nature, and their gallant generous minds. Thus making a very
stalking-horse of the Lord Jesus Christ, and of the words of truth and holiness,
thereby to slay the silly one; making the Lord of life and glory, instead of a
saviour, by his blood, the instructor, and schoolmaster only of human nature, a
chaser away of evil affections, and an extinguisher of burning lusts; and that
not so neither, but by giving perfect explications of moral precepts (p. 17),
and setting himself an example before them to follow him (p. 297). Your
sixteenth chapter, containeth an answer to those that object against the power
of the christian religion to make men holy.

Ans. And to speak truth, what you at first render as the cause of the unholiness
of the professors thereof (p. 171) is to the purpose, had it been Christianly
managed by you, as namely, men’s gross unbelief of the truth of it; for it
’effectually worketh in them that believe’ (1 Thessalonians 2:13). But that you
only touch and away, neither showing what is the object of faith, nor the cause
of its being so effectual to that purpose; neither do you at all treat of the
power of unbelief, and how all men by nature are shut up therein (Romans 11:32).
But presently, according to your old and natural course, you fall, first, upon a
supposed power in men, to embrace the gospel, both by closing with the promise,
and shunning the threatening (p. 172); farther adding, that ’mankind is endued
with a principle of freedom, and that this principle is as essential, as any
other to the human nature’ (p. 173). By all which it is manifest, that however
you make mention of unbelief, because the gospel hath laid the same in your way,
yet your old doctrine of the purity of the human nature, now broken out into a
freedom of will, and that, as an essential of the human nature, is your great
principle of faith, and your following of that, as it dictateth to you obedience
to the first principles of morals, the practice of faith, by which you think to
be saved. That this is so, must unavoidably be gathered from the good opinion
you have yourself of coming to God by Christ; viz., That in the command thereof,
it is one of these positive precepts, and a thing in itself absolutely
considered indifferent, and neither good nor evil. Now he that looketh upon
coming to God by Christ with such an eye as this, cannot lay the stress of his
salvation upon the faith, or belief thereof: indifferent faith, will serve for
indifferent things; yea, a man must look beyond that which he believeth is but
one with the ceremonial laws, but not the same with baptism, or the Lord’s
supper; for with those you compare that of coming to God by Christ. Wherefore
faith, with you, must be turned into a cheerful and generous complying with the
dictates of the human nature; and unbelief, into that which opposeth this, or
that makes the heart backward and sluggish therein. This is also gathered from
what you aver of the divine moral laws, that they be of an indispensable and
eternal obligation (p. 8), things that are good in themselves (p. 9), considered
in an abstracted notion (p. 10). Wherefore, things that are good in themselves,
must needs be better than those that are in themselves but indifferent; neither
can a positive precept make that, which of itself is neither good nor evil,
better than that which in its own nature remaineth the essentials of goodness.

I conclude then, by comparing you with yourself, by bringing your book to your
book, that you understand neither faith, nor unbelief, any farther than by
obeying or disobeying the human nature, and its dictates in chief; and that of
coming to God by Christ, as one of the things that is indifferent in itself. But
a little to touch upon your principle of freedom, which in p. 9 you call an
understanding and liberty of will.

Ans. First, That there is no such thing in man by nature, as liberty of will, or
a principle of freedom, in the saving things of the kingdom of Christ, is
apparent by several scriptures. Indeed there is in men, as men, a willingness to
be saved their own way, even by following, as you, their own natural principles,
as is seen by the Quakers, as well as yourself; but that there is a freedom of
will in men, as men, to be saved by the way which God hath prescribed, is
neither asserted in the scriptures of God, neither standeth with the nature of
the principles of the gospel. The apostle saith, ’The natural man receiveth not
the things of the Spirit of God.’ And the reason is, not because, not
principally because, he layeth aside a liberty of will, but because ’they are
foolishness to him’ (1 Corinthians 2:14). Because in his judgment they are
things of no moment, but things, as you [Mr. Fowler] have imagined of them, that
in themselves are but indifferent. And that this judgment that is passed by the
natural man, concerning the things of the Spirit of God, of which, that of
coming to God by Christ, is the chief, is that which he cannot but do as a man,
is evident from that which followeth: ’neither CAN he know them, because they
are spiritually discerned.’ Neither CAN he know them as a man, because they are
spiritually discerned. Now, if he cannot know them, from what principle should
he will them? For judgment, or knowledge, must be before the will can act. I
say, again, a man must know them to be things in chief, that are absolutely, and
indispensably necessary, and those in which resteth the greatest glory; or else
his will, will not comply with them, nor centre and terminate in them as such,
but still count themselves, as you, though somewhat convinced that he ought to
adhere unto them, things that in themselves are only indifferent, and absolutely
considered neither good nor evil. A farther enlargement upon this subject, will
be time enough, if you shall contradict.

Another reason, or cause, which you call an immediate one, of the
unsuccessfulness of the gospel, is ’men’s [strange and] unaccountable mistaking
the design of it, - not to say worse, as to conceive no better of it, than as a
science, and a matter of speculation,’ &c. (p. 173).

Ans. If this be true, you have shewed us the reason, why yourself have so base
and unworthy thoughts thereof: for although coming to God by Christ be the very
chief, first, the substance, and most essential part of obedience thereto; yet
you have reckoned this but like one of the ceremonies of the law, or as baptism
with water, and the Lord’s supper (P. 7-9). Falling more directly upon the body
of the moral law, as written in the heart of men, and inclining more to the
teaching, or dictates of human nature, which were neither of them both ever any
essential part of the gospel, than upon that which indeed is the gospel of
Christ. And here I may, if God will, timely advertise my reader, that the
gospel, and its attendants, are to be accounted things distinct: the gospel,
properly taken, being glad tidings of good things; or, the doctrine of the
forgiveness of sins freely by grace, through the redemption that is in Christ
Jesus. For to speak strictly, neither is the grace of faith, hope, repentance,
or newness of life, the gospel; but rather things that are wrought by the
preaching thereof, things that are the effects of it; or its inseparable
companions, to all them that shall be saved. Wherefore the gospel is said to be
preached in all nations, for the obedience of faith (Romans 16:26). Hope also is
called the hope of the gospel, not the gospel itself. So again, the gospel is
preached that men should repent, but it is not preached that men should gospel.
But your gospel, which principally or chiefly, centres in the dictates of human
nature; and your faith, which is chiefly a subjecting to those dictates, are so
far off from being at all any near attendants of the gospel, that they never are
urged in the New Testament, but in order to show men they have forgotten to act
as men (Romans 1:19-21, Romans 2:14,Romans 2:15; 1 Corinthians 11:14). Your last
reason is, because of ’several untoward opinions,’ the gospel is very
unsuccessful (p. 174).

Ans. But what these opinions are, we hear not; nor how to shun them, you tell us
here nothing at all. This I am sure, there are no men in this day have more
opposed the light, glory, and lustre of the gospel of Christ, than those, as the
Quakers and others, that have set up themselves, and their own humanity, as the
essential parts of it.

You in answer to other things, add many other reasons to prove they are mistaken
that count the gospel a thing of but mean operation to work holiness in the
heart: at which you ought yourself to tremble, seeing the Son himself, who is
the Lord of the gospel, is of so little esteem with you, as to make coming to
God by him so trivial a business as you have done. Your large transcript of
other men’s sayings, to prove the good success of the gospel of old, did better
become that people and age, than you and yours; they being a people that lived
in the power thereof, but you such bats as cannot see it. That saying you
mention of Rigaltias, doth better become you and yours: ’Those now-a-days do
retain the name, and society of Christians, which live altogether antichristian
lives. Take away publicans, and a wretched rabble, &c. and our Christian
churches will be lamentably weak, small, and insignificant things’ (p. 181).

I shall add to yours another reason of the unsuccessfulness of the gospel in our
days, and that is, because so many ignorant Sir Johns, on the one hand, and so
many that have done violence to their former light, and that have damned
themselves in their former anathematizing of others, have now for a long time,
as a judgment of God, been permitted to be, and made the mouth to the people:
persons whose lives are debauched, and who in the face of the world, after
seeming serious detestings of wickedness, have for the love of filthy lucre, and
the pampering their idle carcasses, made shipwreck of their former faith, and
that feigned good conscience they had. From which number if you, Sir, have kept
yourself clear, the less blood of the damned will fall upon your head: I know
you not by face, much less your personal practice; yet I have heard as if blood
might pursue you, for your unstable weathercock spirit, which doubtless could
not but stumble the weak, and give advantage to the adversary to speak
vilifyingly of religion.


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  CHAPTER 74: 03.12.        [LIVING FAITH ESSENTIAL TO SALVATION.]
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[LIVING FAITH ESSENTIAL TO SALVATION.] As to your seventeenth and eighteenth
chapters, I shall say little, only I wish that your eighteenth had been more
express in discovering how far a man may go, with a notion of the truth of the
gospel, and yet perish because he hath it not in power.

Only in your inveighing so much against the pardon of sin, while you seem so
much to cry up healing; you must know that pardon of sin is the beginning of
health to the soul: He pardoneth our iniquities, and healeth all our diseases
(Psalms 103:3). And where he saith, by the stripes of Christ we are healed, it
is evident that healing beginneth at pardon, and not pardon after healing, as
you would rather have it (1 Peter 2:24, compare Isaiah 53:1-12). As for your
comparison of the plaster, and the physician’s portion, I say you do but abuse
your reader, and muddy the way of the gospel. For the first thing of which the
soul is sick, and by which the conscience receiveth wounding; it is the guilt of
sin, and fear of the curse of God for it. For which is provided the wounds and
precious blood of Christ, which flesh and blood, if the soul eat thereof by
faith, giveth deliverance therefrom. Upon this the filth of sin appears most
odious, for that it hath not only at present defiled the soul, but because it
keeps it from doing those duties of love, which by the love of Christ it is
constrained to endeavour the perfecting of. For filth, appears filth; that is
irksome, and odious to a contrary principle now implanted in the soul; which
principle had its conveyance thither by faith in the sacrifice and death of
Christ going before. ’The love of Christ constraineth us; because we thus judge,
that if one died for all, then were all dead: And that he died for all, that
they which live should not henceforth live unto themselves, but unto him which
died for them, and rose again’ (2 Corinthians 5:14). The man that hath received
Christ, desireth to be holy, because the nature of the faith that layeth hold on
Christ (although I will not say as you, it is of a generous mind) worketh by
love, and longeth, yea, greatly longeth that the soul may be brought, not only
into an universal conformity to his will, but into his very likeness; and
because that state standeth not with what we are now, but with what we shall be
hereafter: therefore ’in this we groan, - being burdened [with that which is of
a contrary nature] to be clothed upon with our house which is from heaven’ (2
Corinthians 5:1-8). Which state is not that of Adam’s innocency; but that which
is spiritual and heavenly, even that which is now in the Lord in heaven. But I
will descend to your nineteenth chapter, it may be more may be discovered there.


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  CHAPTER 75: 03.13.        [JUSTIFYING FAITH AND THE IMPUTATION OF CHRIST'S RIGHTEOUSNESS.]
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[JUSTIFYING FAITH AND THE IMPUTATION OF CHRIST’S RIGHTEOUSNESS.] Your nineteenth
chapter is to shew; ’That a right understanding of the design of Christianity
[viz. as you have laid it down] will give satisfaction concerning the true
notion.’ First, ’Of justifying faith.’ Second, ’Of the imputation of Christ’s
righteousness’ (p. 221).

First, Of justifying faith; ’It is [say you] such a belief of the truth of the
gospel, as includes a sincere resolution of obedience unto all its precepts.’

Ans. To this I shall answer, first, that the faith which we call justifying
faith, ’Is like precious faith’ with all the elect (2 Peter 1:1), and that which
is most holy (Jude 1:20): but those acts of it, which respect our justification
with God from the curse of the law that is due for sin; are such, as respect not
any good work done by us, but the righteousness that resideth in the person of
Christ; and is made ours by the imputation of grace. His faith, I say,
accounteth him in whom it is, now a sinner, and without works; yea, if he have
any that in his own eyes are such, this faith rejects them, and throweth them
away; for it seeth a righteousness in the person of Christ sufficient; even such
as is verily the righteousness of God. ’Now to him that worketh not, but
believeth.’ Works and faith are put here in opposition, faith being considered
as justifying, in the sight of God from the curse. The reason is, because the
righteousness by which the soul must thus stand justified, is a righteousness of
God’s appointing, not of his prescribing us; a righteousness that entirely is
included in the person of Christ. The apostle also, when he speaks of God’s
saving the election, which hangeth upon the same hinge, as this of justification
doth, to wit, on the grace of God; he opposeth it to works; and that, not to
this or that sort only, but even to work, in the nature of work, ’If by grace,
then is it no more of works: otherwise grace is no more grace. But if it be of
works, then is it no more grace: otherwise work is no more work’ (Romans 11:6).
By this text, I say, the apostle doth so thoroughly distinguish between grace
and works as that which soever standeth in the case, the other must be
annihilated: If it be by grace, then must works be no more, ’then it is no more
of works’: but if it be of works, then is grace no more, ’then it is no more of
grace.’ But this, notwithstanding, you urge farther; ’that faith justifieth, as
it includes a sincere resolution,’ &c.

Ans. Although, as I have said before, the faith which is the justifying faith,
is that of the holiest nature, yet in the act, by which it layeth hold of
justifying righteousness, it respects it, simply, as a righteousness offered by
grace, or given unto the person that by faith layeth hold thereon as he stands
yet ungodly and a sinner.

Faith justifieth not separate from the righteousness of Christ as it is a grace
in us, nor as it subjecteth the soul to the obedience of the moral law, but as
it receiveth a righteousness offered to that sinner, that as such will lay hold
on, and accept thereof. Christ Jesus came into the world to save sinners, by
being their redemption, and righteousness himself (1 Corinthians 1:30). But you
add, ’The faith which entitles a sinner to so high a privilege as that of
justification, must needs be such as complieth with all the purposes of Christ’s
coming into the world,’ &c. (p. 222).

Ans. By this supposition, faith justifieth not by receiving of the righteousness
that Christ by himself accomplished for sinners; but by falling in with all good
works, which because they cannot be known, much less done, by the soul at first,
his faith being then, as to the perfection of knowledge of duties, weak, he
standeth still before God unjustified, and so must stand until he doth comply
with all those purposes of Christ’s coming into the world. But yet again you
recall yourself, and distinguish one purpose from the rest, as a grand one (p.
222). And that is to receive Christ as Lord, as well as a Saviour.

Ans. 1. Although the soul that in truth receiveth Christ, receiveth him wholly,
and entirely as Christ, and not as chopt, and pulled in pieces: yet I
distinguish between the act of faith, which layeth hold of Christ for my
justification from the curse before God, and the consequences of that act, which
are to engage me to newness of life. And indeed, as it is impossible for a man
to be a new man, before he be justified in the sight of God; so it is also as
impossible, but that when faith hath once laid hold on Christ for life, it
should also follow Christ by love. But,

2. Christ may be received at first as Lord, and that in our justification, and
yet not at all be considered as a law-giver, for so he is not the object of
faith for our justification with God, but a requirer of obedience to laws and
statutes, of them that already are justified by the faith that receiveth him as
righteousness. But Christ is as well a Lord for us, as to, or over us; and it
highly concerneth the soul, when it believeth in, or trusteth to the
righteousness of Christ, for justification with God, to see that this
righteousness lords it over death, and sin, and the devil, and hell for us: the
name wherewith he shall be called, is, ’the Lord our righteousness’ (Jeremiah
23:6). Our righteousness, then is Lord, and conqueror over all; and we more than
conquerors through this Lord that loved us (Romans 8:1-39). The author to the
Hebrews calls him ’King of righteousness’ (Hebrews 7:1-28), 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
righteousness; he is Lord as he is imputative righteousness; he is ’the Lord our
righteousness’ (Jeremiah 23:6). Of the same import is that also, ’He is a
Prince, and a Saviour,’ he is a Prince, as he is a Saviour; because the
righteousness by which he saveth, beareth rule in heaven, and earth. And hence
we read again, that even when he was in the combat with our sins, the devils,
the curse, and death, upon the cross, he even in that place ’made a shew of them
openly, triumphing over them’ (Colossians 2:15,Colossians 2:16). Now in these
things he is Lord for us, and the Captain of our salvation; as also in that ’He
led captivity captive’ (Ephesians 4:8); all which places, with many more, being
testimonies to us, of the sufficiency of that righteousness which saveth us from
the justice of the law and wrath of God. But you respect not this his manner of
lording; but will have him be a Saviour, as he giveth laws, especially those you
call indispensable, and eternal, the moral law. You would have him a Saviour, as
he bringeth us back to the holiness we had lost. But this is none other than
barbarous Quakerism, the stress of their writing also tending to no other
purpose. But you tell us, ’That you scarcely admired at any thing more in all
your life, than that any worthy men especially, should be so difficultly
persuaded to embrace this account of justifying faith, and should perplex and
make intricate so very plain a doctrine’ (p. 222).

Ans. And doubtless they far more groundedly stand amazed at such as you, who
while you pretend to shew the design of the gospel, make the very essential of
it, a thing in itself indifferent, and absolutely considered neither good nor
evil (p. 7), that makes obedience to the moral laws (p. 8), more essential to
salvation, than that of going to God by Christ (p. 9), that maketh it the great
design of Christ, to put us into a possession of that promiseless, natural, old
covenant holiness which we had lost long since in Adam, that maketh as if
Christ, rejecting all other righteousness, or holiness, hath established only
this (p. 10-16). Yea, that maketh the very principle of this holiness to consist
in ’a sound complexion of soul, the purity of human nature in us, a habit of
soul, truly generous motives and principles, divine moral laws which were first
written in men’s hearts, and originally dictates of human nature.’ All this
villainy against the Son of God, with much more as bad, is comprized within less
than the first sixteen pages of your book. But say you, ’what pretence can there
be for thinking, that faith is the condition, or instrument of justification, as
it complieth with only the precept of relying upon Christ’s merits for the
obtaining of it: especially when it is no less manifest than the sun at
noon-day, that obedience to the other precepts must go before obedience to this;
and that a man may not rely upon the merits of Christ for the forgiveness of his
sins, and he is most presumptuous in so doing, and puts an affront upon his
Saviour too, till he be sincerely willing to be reformed from them’ (p. 223).

Ans. That the merits of Christ, for justification, are made over to that faith
that receiveth them, while the person that believeth it, stands in his own
account, by the law a sinner; hath already been shewed. And that they are not by
God appointed for another purpose, is manifest through all the bible.

1. In the type, when the bloody sacrifices were to be offered, and an atonement
made for the soul, the people were only to confess their sins over the head of
the bullock, or goat, or lamb, by laying their hands thereon, and so the
sacrifice was to be slain. they were only to acknowledge their sins. And observe
it, in the day that these offerings were made, they were ’not to work at all;
for he that did any work therein, was to be cut off from his people’ (Leviticus
4:1-35; Leviticus 16:1-34; Leviticus 23:1-44).

2. In the antitype thus it runs; ’Christ died for our sins; Christ gave himself
for our sins; he was made to be sin for us; Christ was made a curse for us.’

’Yea, but [say you] What pretence can there be, that faith is the condition, or
instrument of justification, as it complieth with only the precepts of relying
upon Christ’s merits’; that is, first, or before the soul doth other things.

Ans. I say, avoiding your own ambiguous terms, that it is the duty, the
indispensable duty of all that would be saved, First, Immediately, now to close
in by faith with that work of redemption, which Christ by his blood hath
purchased for them, as they are sinners.

1. Because God doth hold it forth, yea, hath set it forth to be received by us,
as such (Romans 3:23-27).

2. Because God hath commanded us by faith to receive it as such (Acts 16:1-40).
And I add, If the jailor was altogether ignorant of what he must do to be saved,
and Paul yet bids him then, before he knew anything else, ’Believe in the Lord
Jesus Christ, and he should be saved,’ that then believing, even believing on
Christ for a righteousness to justify and save him, must go first, and may, nay
ought to be pressed, even then, when the soul stands ignorant of what else he
ought to do (Acts 16:30-32).

’But [you say] It is evident as the sun at noon-day, that obedience to the other
precepts must go before obedience to this, that is, before faith in Christ.’

Ans. This you say; but Paul said to the ignorant jailor, that knew nothing of
the mind of God in the doctrine of justification, that he should first believe
on the Lord Jesus Christ, and so should be saved. Again, when Paul preached to
the Corinthians, the first doctrine that he delivered unto them was, ’That
Christ died for their sins, according to the scriptures,’ &c. (1 Corinthians
15:1-3). But what be these other precepts? Not Baptism, nor the supper of the
Lord; for these you say are, as poor and inconsiderable, as that of coming to
God by Christ, even all three, things in themselves neither good nor evil, but
of an indifferent nature; they must be therefore some more weighty things of the
gospel, than these positive precepts. But what things are they? It is good that
you tell us, seeing you tacitly forbid all men upon pain of presumption and of
doing affront to Jesus Christ, that they rely not on the merits of Christ for
forgiveness till they be sincerely willing to perform them first; yet I find not
here one particular precept instanced by you: But perhaps we shall hear of them
hereafter, therefore now I shall let them pass. You tell us farther, ’That such
a reliance [as that of acting faith, first, on the merits of Christ for
justification] is ordinarily to be found amongst unregenerate, and even the
worst of men’ (p. 223).

Ans. This is but a falsehood and a slander, for the unregenerate know him not;
how then can they believe on him? (1 John 3:1). Besides, the worst of men, so
far as they pretend religion, set up your idol in their hearts, viz. their own
good meanings, their own good nature, the notions and dictates of their nature,
living that little which they do live upon the snuff of their own light, the
sparks of their own fire, and therefore woe unto them. But you add, ’How can it
be otherwise, than that that act of faith must needs have a hand in justifying,
and the special hand too, which distinguisheth it from that which is to be found
in such persons.’

Ans. 1. There is no act of faith doth more distinguish true faith from false,
and the Christian from the painted hypocrite, than that which first lays hold on
Christ, while the person that hath it stands in his own esteem, ungodly; all
over like yourself, being fearful and unbelieving (Revelation 21:8) despisers,
who wonder, and perish (Acts 13:40-41).

2. And this faith, by thus acting, doth more subdue sin, though it doth not
justify as subduing, but as applying Christ’s righteousness, than all the wisdom
and purity of human nature, or the dictates of that nature that is found in the
whole world. But you add farther: ’What good ground can men have for this fancy,
when as our Saviour hath merited the pardon of sin for this end, that it might
be an effectual motive to turn from it?’

Ans. Although you speak this in great derision to faith when it worketh right,
yet know that therefore (seeing you would hear it) I say, therefore hath our
Saviour merited pardon, and bestowed it on men freely, and bid them believe or
receive it, and have it; that thereby they might be encouraged to live to him,
and love him, and comply with his commandments. ’For scarcely for a righteous
man will one die, yet peradventure for a good man some would even dare to die:
But God commendeth his love toward us, in that, while we were yet sinners,
Christ died for us. Much more then, being NOW justified by his blood, we shall
be saved from wrath through him’ (Romans 5:1-21). Now, as here we are said to be
justified by his blood, that is, as his blood appeaseth the justice of God; so
again, it is said that this blood is set forth by God for us to have faith in
it, by the term of a propitiation. ’Whom God hath set forth to be a propitiation
[or a sacrifice to appease the displeasure of God] through faith in his blood. -
To declare at this time his righteousness, that he might be just, and the
justifier of him which believeth in Jesus’ (Romans 3:25, Romans 3:26).

Again, As we are thus justified by blood in the sight of God, by faith in it, so
also it is testified of his blood, that it sprinkleth the conscience of the
faithful, but still only as it is received by faith. But from what is the
conscience sprinkled, but from those dead works that remain in all that have not
yet been justified by faith in this blood. Now if faith in this blood doth
sprinkle the conscience, and so doth purge it from all dead works, then must
faith go first to the blood of Christ for justification, and must bring this
home to the defiled conscience, before it be delivered from those dead works
that are in it, and made capable of serving the living God (Romans 5:7-10,
Romans 3:24, Romans 3:25; Hebrews 9:14, Hebrews 10:19-22). But you say, ’you
will never trust your discursive faculty so long as you live, if you are
mistaken here’ (p. 224).

Tell not me of your discursive faculty: The word of God is plain. And never
challenge man, for he that condemneth your way to heaven, to the very pit of
hell, as Paul doth, can yet set forth a better.

Second, I come now to the second thing, viz. the doctrine of the imputation of
Christ’s righteousness, which you thus expound.

’It consists in dealing with sincerely righteous persons, as if they were
perfectly so, for the sake, and upon the account of Christ’s righteousness’ (p.
225, 226).

Ans. 1. Any thing but truth; but I would know how sincerely righteous they were
that were justified without works? Or how sincerely righteous they were whom God
justified as ungodly? (Romans 4:3-5).

2. Your explication of the imputation of Christ’s righteousness makes it respect
our works rather than our persons: ’It consists [say you] in dealing with
sincerely righteous persons, as if they were perfectly so’: That is, it
justifieth their imperfect righteousness first, and so secondarily their persons
for the sake of that. But observe a few things from this explication.

1. This concludeth that a man may be sincerely righteous in God’s account,
WITHOUT the righteousness of Christ; for that is to be imputed to such, and none
but such.

2. This concludeth that men may be sincerely righteous, before Christ’s
righteousness is imputed: For this sincere righteousness is precedent to the
imputation of Christ’s.

3. This concludeth that a man may have true, yea saving grace in great and
mighty action in him, before he hath faith in the righteousness of Christ. For
if a man must be sincerely righteous first; then he must not only have that we
call the habit, but the powerful acts of grace.

Besides, if the righteousness of Christ is not to be looked to first, but
secondarily; not before, but after we be made sincerely righteous; then may not
faith be thus acted if a man should have it, until he be first a sincerely
righteous person.

4. This concludeth that a man may be brought from under the curse of the law in
God’s sight, before he have faith in the righteousness of Christ, yea before it
be imputed to him: for he that in God’s account is reckoned sincerely righteous,
is beloved of his God.

5. This concludeth that a man may be from under the curse of God, without the
imputation of the righteousness of Christ: For if a man must be sincerely
righteous in God’s account without it, then he is from under the curse of God
without it.

6. This doctrine teacheth farther, that Christ came to call, and justify the
righteous, contrary to his express word. In short, by this account of things,
first we must be healed, and then the plaster comes.

Yea, so confident is this man in this his assertion, that he saith, ’It is not
possible any other notion of this doctrine should have truth in it’ (p. 226). O
this Jesus! This rock of offence! But he that believeth on him shall not be
confounded. But blessed be God for Jesus Christ, and for that he took our
nature, and sin, and curse, and death upon him: And for that he did also by
himself, by one offering purge our sins. We that have believed have found rest,
even there where God and his Father hath smelled a sweet savour of rest; because
we are presented to God, even now complete in the righteousness of him, and
stand discharged of guilt, even by the faith of him: yea, as sins past, so sins
to come, were taken up and satisfied for, by that offering of the body of Jesus,
we who have had a due sense of sins, and of the nature of the justice of God, we
know that no remission of the guilt of any one can be, but by atonement made by
blood (Hebrews 9:22). We also know that where faith in Jesus Christ is wanting,
there can be neither good principle, nor good endeavour. For faith is the first
of all graces, and without it there is nothing but sin (Romans 14:23). We know
also, that faith as a grace in us, severed from the righteousness of Christ, is
only a beholder of things, but not a justifier of persons, and that if it lay
not hold of, and applieth not that righteousness which is in Christ, it carrieth
us no farther than to the [faith of] devils. We know that this doctrine killeth
sin, and curseth it at the very roots; I say we know it, ’who have mourned over
him whom WE have pierced’ (Zechariah 12:10), and who have been confounded to see
that God by his blood should be pacified towards us for all the wickedness we
have done (Ezekiel 16:63). Yea, we have a double motive to be holy and humble
before him; one because he died for us on earth, another because he now appears
for us in heaven, there sprinkling for us the mercy seat with his blood, there
ever-living to make intercession for them that come unto God by him. ’If any man
sin, we have an advocate with the Father, Jesus Christ the righteous, and he is
the propitiation for our sins’ (1 John 2:1, 1 John 2:2). Yet this worketh in us
no looseness, nor favour to sin, but so much the more an abhorrence of it: ’She
loveth much, for much was forgiven her’ (Luke 7:47). Yea, she weeps, she washeth
his feet, and wipeth them with the hairs of her head, to the confounding of
Simon the Pharisee, and all such ignorant hypocrites.


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  CHAPTER 76: 03.14.        [THE BIBLE THE ONLY MEASURE AND STANDARD OF TRUTH.]
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[THE BIBLE THE ONLY MEASURE AND STANDARD OF TRUTH.] But I pass this, and come to
the twentieth chapter, which is to learn us by what measure and standard we are
to judge of doctrines; and that is by the design of Christianity as stated, you
must know, by Mr. Fowler. Wherefore it will be requisite here again, that a
collection of principles and doctrines be gathered out of this book, that the
man that hath a short memory may be helped the better to bear them in mind, and
to make them, if he shall be so bewitched by them, instead of the Bible, a
standard for truth, and a rule for him to obtain salvation by.

First then, he must know that the principle by which he must walk must be the
purity of the human nature, a divine or God-like nature, which yet is but an
habit of soul, or more plainly the moral law, as written in the heart, and
originally the dictates of human nature, a generous principle, such an one as
although it respects law, yet acts in a sphere above it; above it as a written
law, that acts even in the first principles of it (p. 7-10).

Second, He must know, that the holiness Christ designed to possess his people
with, is that which we had lost in Adam, that which he had before he fell, that
natural old covenant Christ-less holiness (p. 12).

Third, He must put a difference between those laws of the gospel that are
essential to holiness, and those positive precepts that in themselves are
indifferent, and absolutely considered neither good nor evil; but must know also
that of these positive precepts, he alloweth but three in the gospel, but three
that are purely such; to wit, that of coming to God by Christ, the institutions
of baptism, and the Lord’s supper (p. 7-9).

Fourth, He must hold for certain, that the faith which entitleth a sinner to so
high a privilege as that of justification, must needs be such as complieth with
all the purposes of Christ’s coming into the world, whether at present it
understands them or not, and it is no less necessary it should justify as it
doth so (p. 222).

Fifth, He must know, that a man may not rely upon the merits of Christ for the
forgiveness of his sins, before he have done other good works first (p. 223).

Sixth, And that the right explication of the imputation of Christ’s
righteousness is this, that it consisteth in having to do with persons that are
sincerely righteous (p. 225). For it is not possible for Christ’s righteousness
to be imputed to an unrighteous man (p. 120).

These things, with many like to them, being the main points by this man handled,
and by him asserted to be the design of Christianity, by these we must, as by a
rule and standard, understand how to judge of the truth of doctrines. And, saith
he, ’seeing the design of Christianity is to make men holy, [still meaning from
principles of humanity, and by possessing us again, with the often repeated
holiness which we had lost,] whatsoever opinions do either directly, or in their
evident consequences, obstruct the promoting of it, are perfectly false’ (p.
227,228).

Ans. Thus with one word, as if he were Lord and Judge himself, he sendeth to the
pit of hell, all things that sanctify or make holy the hearts of men, if they
oppose the design of his Christianity. But what if the Holy Ghost will become a
principle in the hearts of the converted, and will not now suffer them to act
simply and alone upon the principles of pure humanity; or what now if faith will
become a principle to act by, instead of these that are originally dictates of
human nature? Or what if a man should act now as a son, rather than simply as a
creature endued with a principle of reason? I question here whether these things
thus doing do not obstruct, put by, yea and take the way of his pure humanity,
dictates of human nature, and instead thereof act and govern the soul by and
with their own principles. For albeit, there be the dictates of human nature in
the sons of men, yet neither is this nature, nor yet the dictates of it, laid by
Jesus Christ as the truly christian principles in his. But you add:

’Those doctrines which in their own nature do evidently tend to the serving of
THIS design of Christianity, we may conclude are most true and genuine’ (p.
229).

Ans. The holiness which you so often call the design of Christianity, being by
yourself said to be that which we had lost, for this one sentence is it on which
your whole book is built (p. 12), whatsoever doctrine or doctor it be that
asserts it, both that doctrine is of the devil, and that doctor an angel of
darkness, or rather a minister of Satan, become as a minister of righteousness.
For where is it said in all the whole book of God, that ever the Lord Christ
designed, yea made it his errand from heaven, to put us again in possession of
the holiness which we had lost? Yet this you affirm, and tell us the business of
your book is to prove it. But blessed be God, your shifts are discovered, and
your fig-leaves rent from off you, and the righteousness or holiness so much
cried up by you, proved to be none of the holiness of the gospel, but that which
stood with perfect ignorance thereof. I might speak to what yet remains of
falsehood, in the other part of this chapter; but having overthrown the
foundation, and broken the head of your Leviathan; what remains falleth of
itself, and dieth of its own accord.

What you say of modes or forms, and sticklers for little trifles, such as place
their religion in mere externals, you may fasten them where of due they belong:
Yet I tell you the least of the commandments of Christ is better than your
Adamitish holiness.


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  CHAPTER 77: 03.15.        [THE NECESSITY OF A SOUND FOUNDATION.]
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[THE NECESSITY OF A SOUND FOUNDATION.] Your twenty-first chapter tells us, if we
will believe you, how we shall judge of the necessity of doctrine, to be
embraced or rejected; also you say, it giveth us a brief discourse of the nature
of fundamentals: But because your discourse of them is general, and not any one
particularized, I might leave you in your generals till you dealt more candidly,
both with the word of God and your abused reader.

First, Indeed you tell us of primary fundamentals. ’Such, as without the
knowledge and belief of which it is impossible to acquire that inward
righteousness and true holiness which the christian religion aimeth at; - but
the particulars of these, say you, I shall not enumerate, because [as will
appear from what will be said anon] it is not needful to have a just table of
them’ (p. 234).

Ans. Deep divinity!

(1.) They are such as without the knowledge and belief of them, it is not
possible we should acquire your true holiness; and yet for all that, it is not
needful that we be told what they are, or that we should have a just table of
them.

(2.) But if they be things necessary, things without the knowledge of which it
is impossible we should be truly holy, then is it needful that we understand
what they are: yea, then is it needful that they be written, and presented one
by one unto us, that our knowledge of them being distinct and full, we may the
better be able to obtain or acquire your glorious (so pretended) holiness. But I
know your primary fundamentals, they are your first principles of morals; not
faith in the righteousness of Christ, for that is comprehended in your positive,
and in themselves indifferent things: your morals are the things in themselves
absolutely necessary; of an indispensable and eternal obligation (p. 8,9). But,

Second, You tell us of points of faith that are secondarily fundamental; the
disbelief of which cannot consist with true holiness, in those to whom the
gospel is sufficiently made known.

Ans. The secondary fundamentals also, are all kept close and hid, and not
otherwise to be understood, but by implication; however, the disbelief of these
is not of so sad a consequence as is that of the former, because, say you, ’They
are not in their own nature, holiness’ (p. 235). Yea, he insinuateth that the
disbelief of them may stand with true holiness in those to whom the gospel is
not sufficiently made known. Of these secondary fundamentals therefore, whatever
is their number, this is one, even coming to God by Christ; for as in p. 7 and 9
he calleth it a positive precept, a thing that in itself is neither good nor
evil; so here he speaks of such as are not in their own nature holy; not such,
as that holiness is not in some degree or other attainable without the belief of
them. That one of these secondary fundamentals intended by Mr. Fowler, is, that
of coming to God by Christ, I farther gather, because he saith, that ’in the
number of these, are all such doctrines, as are with indisputable clearness
revealed to us,’ that is, by the holy scriptures of the New Testament (p. 235).
For therein is this revealed to be a fundamental; but he saith, not a primary
one, because, that in itself, it is but indifferent, and not in its own nature
good. ’Now the belief of these, saith he, though it is not in itself any more,
than in higher or lower degrees, profitable, [confusions! darkness! confusion!]
yet it is absolutely necessary from an external cause’: That is, with such
abundant clearness, as that nothing can cause men to refuse to admit them, but
that which argueth them to be stark naught.

Ans.

1. Then, hence it seems that the reason why you admit these secondary sort of
fundamentals, is not from any internal power, but an external declaration only.

2. Nay, and you do but admit them neither, and that too, for some external
cause; not because of the worthiness of the nature of the points themselves.

3. And were it not, but that you are loth to be counted stark naught in the eyes
of men, so far as I can discern, you would not at all make profession of them,
with pretence as unto God; for, say you, ’We must take notice here, that all
such points [as these][viz. these fundamentals,] are not of equal necessity to
be received by all Christians, because, that in regard of the diversity of their
capacities, educations, and other means and advantages, some of them may be most
plainly perceived by some, to be delivered in the scriptures, which cannot be so
by others, with the like ease.’

Ans. From these words I take notice of four things.

1. That by this universal (all Christians) is comprehended the Heathen and Pagan
people, they give heed to, and mind to follow that light, that originally, and
naturally, stirreth them to moral duties. These be they that want the education,
and advantages of others, and are not in such a capacity, as they to whom these
things are delivered by the scriptures.

2. That this people, notwithstanding they want a scripture revelation of these
secondary fundamentals, yet have the more necessary, the first sort of
fundamentals; for the secondary sort, say you, are not in their own nature such,
as that holiness is not in some degree or other attainable without the belief of
them.

3. That therefore, these secondary sort of fundamentals, are only necessary to
be believed by them that have the indisputable (the scripture) revelation of
them; and that, in truth, the others may be saved without them.

4. But yet, even those that are made capable, by education and other advantages,
to obtain the belief of them, ought, notwithstanding, not to have the same
respect for them, as for those of the first sort of fundamentals, because they
are not in their own nature such. But will this man know, that Christ is not
only a fundamental, but the very foundation of all other fundamental truths,
revealed both in the Old Testament and the New; and that his pure human nature,
with the dictates of it, with his feigned Adamitish holiness, is no fundamental
at all; I mean no fundamental of faith, no gospel fundamental (1 Corinthians
3:14; Ephesians 2:19,Ephesians 2:20). Yea, will he know, that from heaven there
is none other name given, than the name of Jesus Christ, whereby we must be
saved, none other name given under the whole heavens (Acts 4:12).

Oh the witchcrafts, by which some men’s spirits are intoxicated! and the
strength of delusion, by which some are infatuated, and turned aside from the
simplicity that is in Jesus Christ! But I proceed: Your great question, or
rather your Urim and 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. Farther, he that obeys them
in all things, with your directions, must not look upon faith in the blood of
Christ, and justification by his righteousness, as the main and first, but the
second part of our duty; other commands, or precepts, more naturally holy and
good, first being embraced, and lived in the practice of, by us.

This, I say, being the doctrine you have asserted, and the foundation on which
your Urim and Thummim stands; the foundation, with your trial, are both from the
devil and hell, as hath at large been proved, and discovered in this book. And I
now will add, and bid you take your advantage, that should a man with all his
might, strive to obey all the moral laws, either as they are contained in the
first principles of morals, or in the express decalogue, or Ten Commandments;
without faith, first, in the blood, and death, and resurrection of Christ, &c.
For his justification with God; his thus doing would be counted wickedness, and
he in the end, accounted a rebel against the gospel, and shall be damned for
want of faith in the blood of the Lord Jesus.


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  CHAPTER 78: 03.16.        [THE CHRISTIAN'S GREAT PRINCIPLES.]
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[THE CHRISTIAN’S GREAT PRINCIPLES.] Your twenty-second chapter, saith, ’That the
design of Christianity, teacheth us what doctrines and practices we ought, as
Christians, to be most zealous for, or against’ (p. 237).

Ans. But there is not by that, it being rightly stated, one syllable that
tendeth to encourage any man, to have lower thoughts of coming to God by Christ,
than of keeping the moral law. For even the first text you bring, doth utterly
overthrow it. ’Contend [earnestly], say you, for the faith’; I answer then, not
for the law of works, for the law is not of faith; but the man that doth these
things, shall live in them, by them. ’Contend earnestly for the faith, for there
are certain men crept in unawares, which were before of old, ordained unto this
condemnation’; even the condemnation that is to come upon them that contend
against the faith; for these ungodly men turn the grace of God into
lasciviousness, and deny the only Lord God, and our Lord Jesus Christ. Now these
creeping ungodly men, may be divided in three ranks.

1. Such as by principle, and practice both, say, ’Let us do evil, that good may
come: whose damnation is just’ (Romans 3:8).

2. Such as by practice only, appear to be such, denying to profess the principle
thereof, such are they that made excuse and delay, when invited to come to the
wedding (Matthew 22:1-5; Luke 14:1-35).

3. There is yet another sort; and they are such as seem to deny it, both in
principle, and practice also; only they do it covertly, PRIVILY bringing in
damnable heresies, even denying the Lord that bought them. These ’bring upon
themselves swift destruction’ (2 Peter 2:1). This third sort, made of the
doctrine of grace, and of the forgiveness of sins, through the faith of the
righteousness of Christ, a loose and licentious doctrine, or a doctrine that
giveth liberty to the flesh. By reason of these the way of truth is evil spoken
of, and the hearts of innocent ones alienated therefrom. These will not stick to
charge it upon the very chief of the brethren, if they shall say, ’As sin
abounded, grace hath much more abounded: that they press men to do evil, that
good may come of it’ (Romans 3:8, Romans 3:9). But, as I said, these vilify
Christ, not with open words, but covertly; privily they bring in their blasphemy
under a cloak, crying, the law, holiness, strictness, good works, &c. Besides,
these clothe their doctrines with names and notions that belong not at all unto
them; as of Christ, grace, the spirit, the gospel, when there is only there, the
devil, and his angels, and errors; as angels of light, and ministers of
righteousness. Of this last sort are you, and the subject matter of your book;
for you bring into the world an anti-gospel holiness, anti-gospel principles,
and anti-gospel fundamentals; and that these things might be worshiped by your
disciples, you give them the name of holiness, the design of Christ, and of
Christianity; by which means you remove the Christ of God, from before, and set
him behind, forbidding men to believe on him, till they have practised your
things first: nay, after they have practised yours, they then must come to God
by him, still respecting the principles and dictates of humanity, as things of
the greatest weight, things that are good in themselves; still considering that
’coming to God by Christ, is not good in itself, but so only upon the account of
certain circumstances; a thing in itself of an indifferent nature, and
absolutely considered neither good nor evil.’

Wherefore, Sir, laying aside all fear of men, not regarding what you may procure
to be inflicted upon me for this my plain dealing with you, I tell you again,
that yourself is one of them, that have closely, privily, and devilishly, by
your book, turned the grace of our God into a lascivious doctrine, bespattering
it with giving liberty to looseness, and the hardening of the ungodly in
wickedness, against whom, shall you persist in your wickedness, I shall not
fail, may I live, and know it, and be helped of God to do it, to discover yet
farther the rottenness of your doctrine, with the accursed tendencies thereof.

What you say about ’doubtful opinion, alterable modes, rites, and circumstances
in religion’ (p. 239). I know none so wedded thereto as yourselves, even the
whole gang of your rabbling counterfeit clergy; who generally like the ape you
speak of, 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 Constantinople, or amidst the greatest
corruption of worship and government. These are therefore doubtless, a third
sort of fundamentals, by which you can wrestle with conviction of conscience,
and stifle it; by which you can suit yourself for every fashion, mode, and way
of religion. Here you may hop from Presbyterianism, to a prelatical mode; and if
time and chance should serve you, backwards, and forwards again: yea, here you
can make use of several consciences, one for this way now, another for that
anon; now putting out the light of this by a sophistical delusive argument, then
putting out the other, by an argument that best suits the time. Yea, how oft is
the candle of the wicked put out, by such glorious learning as this. Nay, I
doubt not, but a man of your principles, were he put upon it, would not stick to
count those you call gospel-positive precepts, of no value at all in the
christian religion; for now, even now, you do not stick to say that, that even
that of going to God by Christ, is one of these, and that such an one, as if
absolutely considered in itself, is neither good nor evil. How then, if God
should cast you into Turkey, where Mahomet reigns as Lord? It is but reckoning
that it is the religion, and custom of the country, and that which is authorized
by the power that is there; wherefore it is but sticking to your dictates of
human nature, and remembering that coming to God by Christ is a thing of an
indifferent nature in itself, and then for peace sake, and to sleep in a whole
skin, you may comply, and do as your superior commands. Why? Because in Turkey,
are your first sort of fundamentals found: there are men that have human nature,
and the law of morals written in their hearts; they have also the dictates
thereof written within them, which teach them, those you call the eternal laws
of righteousness; wherefore you both would agree in your essential, and
immutable differences of good and evil (p. 6), and differ only about these
positive laws, indifferent things. Yea, and Mahomet also for the time, because
by a custom made convenient, might be now accounted worshipful, and the
circumstances that attend his worship, especially those of them that clash not
with the dictates of your human nature, might also be swallowed down.

Behold you here then, good reader, a glorious Latitudinarian, that can, as to
religion, turn and twist like an eel on the angle; or rather like the
weather-cock that stands on the steeple.

’For [saith he] our refusing to comply with either of these can hardly proceed
from anything better than a proud affectation of singularity, or at best, from
superstitious scrupulosity’ (p. 2424). Do but believe him therefore in what he
saith, and you cannot choose but be ready with him to comply with all modes that
may serve for advantage.

Besides, he saith, ’that the word superstition, in the Greek implieth, a
frightful, and over-timorous apprehension of the divine nature; and consequently
a base and under-valuing conception of it.’ So that to be tender of conscience,
especially in things of divine worship, binding up the soul to the words of the
everlasting testament, in such things especially, as a fool can call little, and
insignificant trivial matters, rendereth a man such an one as hath a very
erroneous conscience. But he would not be understood (p. 244) as if he here
intended to vilify things that are plainly commanded, or to tolerate that which
is plainly forbidden, only he would have all things that may fall within the
reach of these two general heads, be examined by this general rule, ’HIS
description of the design of Christianity.’

Ans. But I could tell him, that whatsoever is imposed as a part of God’s
worship, is judged by a better rule than his, both as to its goodness and
badness, neither can we account any thing indifferent that is a part thereof.
Besides, whatsoever is reputed a part of God’s worship, layeth hold on the
conscience of the godly: although a ranting Latitudinarian may say, ’If the
devil should preach, I would hear him, before I would suffer persecution.’ As a
brave fellow which I could name, in his zeal was pleased to declare. But what
trust should any man put to the rule to which you direct him for help, and
relief therein; seeing that from the beginning to the end, from the top to the
bottom, it is a cursed blasphemous book; a book that more vilifieth Jesus
Christ, than many of the Quakers themselves: for which of them said worse of
him, and make coming to God by him, a more insignificant thing, than you by your
pretended design of Christianity have done.

We have therefore a more sure word of the prophets, to the which ’we do well to
take heed’ (2 Peter 1:19), by which, both your doctrine, and practice, is
already judged to be naught, as will be farther discovered time enough, when you
shall justify or condemn particulars. Your twenty-fourth chapter I shall now
pass by, until I can better compare you and popery, against which you there so
stoutly diggle together.


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  CHAPTER 79: 03.17.        [THE TRUE GROUND OF DISSENT]
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[THE TRUE GROUND OF DISSENT] [The scandalous lives and foolish doctrines of
state priests, not the true ground of dissent.] Your twenty-fifth chapter
carrieth in it an hideous outcry against many of your ministers and guides,
complaining and confessing, ’That no one thing hath so conduced to the prejudice
of your church of England, and done the separating parties so much service, as
the scandalous lives of some that exercise the ministerial function in her’ (p.
258).

Ans. I will grant it, if you respect these poor carnal people, who yet have been
shamed from your assemblies, by such vicious persons you mention: but the truly
godly, and spiritually judicious have left you from other arguments, of which I
shall not here dilate. But from p. 261 to the end of the chapter, you take upon
you to particularize other of your ministers that are an offence to you, and to
the design of your Christianity.

1. ’Such as affect to make people stare at their high flown bombast language, or
to please their phantasies with foolish jugglings, and pedantic or boyish wit;
or to be admired for their ability in dividing of an hair, their metaphysical
acuteness, and scholastic subtilty, or for their doughty dexterity in
controversial squabbles.’ And I add, had you joined herewith, such as vilify and
trample upon the blood of the Lord Jesus, preferring the snivel of their own
brains before him, you had herein but drawn your own picture, and given your
reader an emblem of yourself.

2. The second sort you blame, are ’such as seek to approve themselves to their
auditories to be men of mysteries, and endeavour to make the plain and easy
doctrines of the gospel as intricate and obscure as ever they are able.’ I will
add to these, such as take away the doctrine of faith, and that set themselves
and their works in the room thereof: such as have sought to overturn the
foundation, Jesus Christ, and have made coming to God by him, in itself of a far
more indifferent nature than the dictates of our humanity.

3. Another sort (you say) are ’such as preach upon free grace, and christian
privileges, otherwise than as motives to cite to obedience, and never scarce
insist upon any duties, but those of believing, laying hold on Christ’s
righteousness, applying the promises, and renouncing our own righteousness,’
which they that have none at all to renounce, have a mighty kindness for.

Ans.

(1.) Who they are that preach free grace in your church, to excite men to
uncleanness, you may know better than I. But if these words, otherwise than to
cite men to obedience, be thus thrust in, of purpose thereby to speak evil of
the preachers of free grace, and the exalters of the imputed righteousness of
Christ, then look to it; for such venom language as this, doth but involve you
within the bowels of that most dreadful prophecy, concerning the false prophets
of the last days, that shall privily bring in damnable heresies, even denying
the Lord that bought them.

(2.) The preaching of free grace, pressing to believing, and laying hold on
Christ’s righteousness, is the most available means under heaven, to make men
holy, and righteous:

1. Before God.

2. Then before men.

(3.) The preaching of these are first, and principally to beget faith, to beget
life, to beget souls to God; yea, to beget in men such a principle, whereby they
may serve God acceptably, with reverence and godly fear.

(4.) But to preach free grace, doth much condemn your free will; to preach
Christ’s righteousness doth utterly curse, and condemn yours; and to preach the
promise of grace, doth quite shut out a covenant of works: therefore no marvel
if you, who are so wedded to these things, be such an enemy to free grace, the
righteousness of Christ, and the gospel promises, that you make even these
things a characteristical note (first abusing the consequences of them) of a
church-troubling preacher.

(5.) You tauntingly proceed, saying, ’such preachers also press us to renounce
our own righteousness, which they that have none at all to renounce, have a
mighty kindness for.’

Ans. Indeed those that have a righteousness of their own, as the pharisees, and
hypocrites of old, had never much kindness for the doctrine of grace, and the
ministers of Christ, but the publicans and harlots had: and therefore, these,
while they that had righteousness stumbled and fell, entered into the kingdom of
heaven. ’The publicans and the harlots go into the kingdom of God before you.’
But what righteousness have you of your own, to which you so dearly are wedded,
that it may not be let go, for the sake of Christ? seeing also so long as you go
about to establish it, you submit not yourself ’to the righteousness of God’
(Romans 10:3). Yea, why do you taunt those ministers that persuade us to
renounce our own righteousness, and those also that follow their doctrine?
Seeing this was both the doctrine and practice of Paul and all others, save only
those that had Moses’ veil over their hearts.

Another sort of ministers that you say are enemies to the promoting of holiness,
are such as ’are never in their element, but when they are talking of the
irrespectiveness of God’s decrees, the absoluteness of his promises, the utter
disability and perfect impotence of natural men, to do any thing towards their
own conversion, and that insist with great emphasis, and vehemence, upon such
like false, and dangerous opinions’ (p. 262).

Ans. The men that preach these things, being rightly stated, preach the truth of
God, if the scriptures may bear sway; they having all been proved the truth of
the gospel, both by the prophets and apostles: and when you shall think meet by
argument to contradict them, either I, or same other may show you the folly of
your undertaking. In the mean time let the reader take notice that here you have
judged not by scripture, nor by reason, but upon a bare presumption, arising
from your pride or ignorance. Wherefore pray you in your next, shew us,

(1.) What is in man that the decree of election should respect as a thing
foreseen of God, to prevail with him to predestinate him to eternal life by
Jesus Christ our Lord.

(2.) Make it manifest that in the word of God there neither is, nor can be any
absolute promise contained.

(3.) Shew us what ability there is in a natural man, as such, to do things
towards his own conversion; I mean things immediately tending to, and that must
infallibly consummate therein, and let us see what things they are. And know
that when you have well done all this, according to the scriptures of truth,
that then it will be time enough to condemn the contrary for false, and
dangerous opinions. But shall I speak the truth for you? The reason of this your
presumptuous exclamation, and condemnation of these things; is because they
stand in the way of promoting your ignorant, tottering, promiseless, and
gospelless holiness; they stand in the way of old Adam, they stand in the way of
your dunghill rebellious righteousness, they stand in the way of your freedom of
will, and a great rabble more of such like pretended virtues. Yea, they do, and
must, and shall stand there, when you and the rest of the Socinians, and
Quakers, have said their all against them.

There is yet another sort of preachers whom you condemn, and so do I as well as
you, though not in your spirit, nor to advance your pestiferous principles: and
they are ’such as make it their great business, to advance the petty interest of
any party whatsoever, and concern themselves more about doing this, than about
promoting, and carrying on that, wherein consists the chief good of all mankind,
and are more zealous to make proselytes to their particular sects, than converts
[I will add first to Jesus Christ, and then] to an holy life; and press more
exact and rigid conformity to their modes and forms, than to the laws of God,
and the essential duties of the christian religion’ (p. 263).

Lastly, The caution which you give to ministers, because there wanteth for it,
among you a foundation, is to be esteemed but an error, and an abuse of the
words, and practices of the apostle. And as for your subtil and close incensing
the power to persecute Nonconformists, know that we are willing, God assisting,
to overcome you with truth and patience, not sticking to sacrifice our lives,
and dearest concerns in a faithful witness-bearing against your filthy errors,
compiled and foisted into the world, by your devilish design to promote
Paganism, against Christianity (p. 265, 266).


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  CHAPTER 80: 03.18.        [A COMPLIANT TEMPER MAY PROVE DANGEROUS.]
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[A COMPLIANT TEMPER MAY PROVE DANGEROUS.]

I come now to your twenty-sixth chapter, which is spent to prove, ’That an
obedient temper of mind, is a necessary and excellent qualification to prepare
men for a firm belief, and a right understanding of the gospel of Christ’ (p.
267).

Ans.

1. Forasmuch as the obedient temper you mention, is precedent to, or before,
faith, and the right understanding of the gospel, it must needs be also, that
which stands with unbelief, and ignorance of the same. Now that this should be
an excellent, and necessary qualification, to a firm belief, and right
understanding of the gospel, is altogether without proof, and truth. But this is
affirmed for the farther promoting of your human nature, and the things that
originally are dictates thereof. But,

2. The obedience, or inclination to obedience, that is before faith, or the
understanding of the gospel, is so far off from being an excellent preparative,
or good qualification for faith, and the knowledge of the gospel, that in its
own nature, which is more than in its consequences, it is a great obstruction
thereto.

For, while a man remains faithless and ignorant of the gospel, to what doth his
obedient temper of mind incline? Not to faith, nor the gospel of Christ; for
with these, as yet you suppose he hath not to do; therefore he inclineth to the
law of morals, either as it was delivered in tables of stone from Sinai, or as
written in the hearts of all the children of men, to it, under the last
consideration, which is in truth, the most heathen and pagan to it, as so you
intend, your obedient temper of mind should incline (p. 7-10).

Now this doctrine, being in itself of quite another nature than the doctrine of
faith, and also, as such, a covenant by itself, it requireth the mind by virtue
of its commands, to stand to THAT, and to rest in that; for of necessity, the
heart and mind of a man can go no farther than it seeth, and hath learnt, but by
this moral doctrine, the heart and mind is bound and limited to itself, by the
power of the dictate to obedience, and the promise of obtaining the blessing,
when the preceptive part of it is fulfilled. Hence Paul tells us, that though
that ministration, that was written, and engraven in stones, (which in nature is
the same with this) is glorious, yet these imperfections attended the man that
was in it (2 Corinthians 3:1-18).

1. He was but within the bounds of the ministration of death.

2. In this estate he was blind, and could not see how to be delivered therefrom:
’The vail is over their heart,’ so that they could not heretofore, neither can
they now, see to the end of that which was commanded, neither to the perfection
of the command, nor their own insufficiency to do it, nor to the death and curse
of God, that attended him, that in every thing continued not in [all] that was
written in the book of the law to do them.

3. Every lecture, or reading of this old law, is as a fresh hood-winking of its
disciples, and a doubling of the hindrance of their coming to Christ for life.
’But their minds were blinded, for until this day, remaineth the same vail
untaken away in reading of the old testament; which vail is done away in Christ.
But even unto this day, when Moses is read, the vail is upon their hearts’ (2
Corinthians 3:14, 2 Corinthians 3:15). 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
(Galatians 3:24). Wherefore, your so highly commended obedient temper of mind,
you intending thereby an hearty compliance before faith, with morals for
righteousness, is so far off from being an excellent temper, and a necessary
qualification, to help a man to a firm belief, and right understanding of the
gospel; that it is the most ready way of all ways in the world, to keep a man
perpetually blind, and ignorant thereof. Wherefore the apostle saith, that the
vail, the ignorance, cannot be taken away, but when the heart shall turn to the
Lord, that is, from the doctrine of morals, as a law and covenant in our
natures, or, as it was written and engraven in stones, to Christ for mercy to
pardon our transgressions against it, and for imputative righteousness to
justify us from it. While Moses is read, the vail is over the heart; that is,
while men with their minds stand bending also to do it. But mark, when it, the
heart, shall turn to the Lord, or to the word of the gospel, which is the
revelation of him, then the vail shall be taken away. And hence it will not be
amiss, if again we consider how the Holy Ghost compareth, or setteth one against
another, these two administrations. The law he calls the letter, even the law of
morals, that law that was written and engraven in stones. The other
ministration, he calls the ministration of the spirit, even that which Christ
offered to the world, upon believing.

Again, he denieth himself to be a minister of the law of morals. He hath made us
able ministers of the New Testament, not of the letter, or law; but of the
spirit or gospel. The reason is, for the letter, or law, can do nothing but
kill, curse, or condemn; but the spirit, or the gospel, giveth life. Farther, in
comparing, he calls the law, the ministration of death, or that which layeth
death at the doors of all flesh; but the gospel, the ministration of
righteousness, because, by this ministry, there is a revelation of that
righteousness that is fulfilled by the person of Christ; and to be imputed for
righteousness to them that believe, that they might be delivered from the
ministration of death. How then? Hath the ministration of God no glory? Yes,
forasmuch as it is a revelation of the justice of God against sin. But yet
again, its glory is turned into no glory, when it is compared with that which
excelleth. ’But if the ministration of death, written and engraven in stones,
was glorious, so that the children of Israel could not stedfastly behold the
face of Moses for the glory of his countenance; which glory was to be done away;
how shall not the ministration of the Spirit be rather glorious? For if the
ministration of condemnation be glory, much more doth the ministration of
righteousness exceed in glory. For even that which was made glorious had no
glory in this respect, by reason of the glory that excelleth’ (2 Corinthians
3:7-10). So then, your obedient temper of mind, forasmuch as it respecteth the
law of morals, and that too, before faith, or a right understanding of the
gospel, is nothing else but an obedience to the law, a living to death, and the
ministration of condemnation; and is a persuading the world, that to be obedient
to that ministration, that is not the ministration of the gospel, but holdeth
its disciples in blindness and ignorance, in which it is impossible Christ
should be revealed, is an excellent, yea, a necessary qualification to prepare
men for a firm belief, and a right understanding of the gospel of Christ, which
yet even blindeth, and holdeth all blind that are the followers of that
ministration. I come now to your proof, which indeed is no proof of this
anti-gospel assertion, but texts abused, and wrested out of their place, to
serve to underprop your erroneous doctrine. The first is, ’If any man will do
his will, he shall know of the doctrine, whether it be of God, or whether I
speak of myself’ (John 7:17, p. 268).

Ans. This scripture respecteth not at all the moral law, or obedience to the
dictates of human nature, as an acceptable qualification precedent to faith; or
that, for the sake of which God will give men faith in, and a right
understanding of the gospel, but is itself an immediate exhortation to
believing, with a promise of what shall follow; as who shall say, The Father
hath sent me into the world to be salvation to it, through faith in my blood: My
Father’s will therefore is, ’that men believe in me’; and if any will do his
will, he shall know of the doctrine, he shall feel the power thereof, by the
peace and comfort that will presently possess the soul, and by the holy effects
that follow. That this is the true exposition of this place will be verified if
you consider, that to do the will of God, in a New Testament sense, is to be
taken under a double consideration.

1. As it respecteth Christ.

2. Man.

1. As it respecteth Christ, so it concerns his completing the redemption of man
by himself, by his own personal performances (John 6:38,John 6:39; Hebrews
10:5-10).

2. As it respecteth man, it doth first and immediately respect our believing on
him for remission of sins and eternal life. ’And this is the will of him [the
Father] which sent me [saith Christ] that every one that seeth the Son, and
believeth on him, may have everlasting life: and I will raise him up at the last
day’ (John 6:40). This then is the will of God; that men do believe in Jesus
Christ.

Against, when the Jews asked Jesus Christ what they should do, that they might
work the works of God, he did not send them first to the moral precept, or to
its first principles in the hearts of men; by obeying that, to fit themselves
for faith; but immediately he tells them, ’This is the work of God, that ye
believe on him whom he hath sent’ (John 6:29). This is the work of God; that is,
’This is his commandment, That we should believe on the name of his Son Jesus
Christ, and love one another, as he gave us commandment’ (1 John 3:23). If any
man will do his will, he shall know of the doctrine, that is, as I have said, he
shall feel, and have the authority of this faith in his heart, both to give
peace and joy in his heart, and assurance, and the sealing of his soul to glory.
For all these things come in upon believing first in Christ.

1. ’By faith we have peace with God’ (Romans 5:1).

2. ’We have joy and peace through believing’ (Romans 15:13).

3. ’Assurance comes also through believing’ (John 6:69; Hebrews 10:22).

4. Yea, and the sealings up to eternal life; ’In whom also after that ye
believed, ye were sealed with that holy spirit of promise’ (Ephesians 1:13).

5. Sanctification, and a right obedient temper, is not to be found in men
before, but after they have believed; ’He purified their hearts by faith’ (Acts
15:9). Yea, heaven and eternal happiness is promised to them who are sanctified
by faith which is in Christ (Acts 26:18). This first text, therefore, hath been
by you abused, in that you have ungodlily strained it, but in vain, to make it
warrant your heathenish preparations to faith. The second scripture; ’He that is
of God heareth God’s words; ye therefore hear them not, because ye are not of
God’ (John 8:47).

Ans. This scripture supposeth men must first be of God, before they can hear
God’s word; before they can hear it with the hearing of faith; and therefore
nothing respecteth those that before they have faith, live in the law of works;
and least of all, those that become obedient thereto, that thereby they may
obtain everlasting life. For these are not of God, not of him in a New Testament
sense; not sons, because they are born of men, of the will of men, of the law,
and according to the wisdom of flesh and blood (John 1:12, John 1:13). Your
third scripture is, ’And as many as were ordained to eternal life believed’
(Acts 13:48). Which text you thus expound: ’That as many of the Gentiles as were
disposed, or in a ready preparedness for eternal life, believed; that is, those
which were proselytes of the gate, who were admitted by the Jews to the hope of
eternal life, and to have their portion in the age to come, without submitting
to their whole law, or any more than owning the God of Israel, and observing the
seven precepts of Noah’ (p. 269).

Ans.

1. That obedience to the moral law is not a preparative to faith, or an
excellent and necessary qualification to the right understanding of the gospel I
have proved.

2. That to be a Jewish proselyte was to live in the faith of Messias to come, is
the strain of all the scriptures that have to deal with them.

3. But that ordaining men to eternal life respects an act of the Jews, or that
the Jews did dispense with the Gentile proselytes, in their casting off all
their laws, but the seven precepts of Noah.

4. Or that God counted this a fit, or forerunning qualification to faith in
Jesus Christ, neither stands with the word of God, nor the zeal of that people.

5. Besides, the words presently following seem to me to insinuate more, viz.
That the Jews and religious proselytes that adhered to Paul at his first sermon
(Acts 13:43), did contradict and blaspheme at his second (Acts 13:45), and
moreover, that it was they that raised persecution upon him, and expelled him
out of their coasts (Acts 13:50). When the Gentiles, even those that were more
barbarously ignorant at his coming, when they heard that by Christ there was
offered to them the forgiveness of sins, they believed (Acts 13:48), and
glorified the word of the Lord: The wisdom of heaven so disposing such of their
hearts, that were before by HIM, not by Jews ordained to life. ’And as many as
were ordained to eternal life, believed.’ But you come again, in p. 269 to the
scripture first urged by you, ’If any man will do his will,’ &c. and you tell
us, that this must also needs be implied, he shall rightly understand the
doctrine too; which word (understand) you so carry, as may best help you in case
you should meet with an adversary. As if any should thus object, that here you
have granted that the words make promise of an understanding of the gospel; yea
require in it the very first act of the will; then you readily shift it by
saying, That this is implied only, suggesting that obedience to morals is
expressed, and therefore must first be thought on and done. But if one of your
brotherhood stop here, and make the objection; then you add, ’It is knowledge,
at least, in all the necessary points thereof, absolutely necessary and
essential parts, from among which you long since did cast out, "Coming to God by
Jesus Christ."’ Yea you add, ’That by [that which you call] the design of the
gospel, it may be presumed, that whosoever considereth it, with a design of
being so, [that is, of living up to human principles, and that desireth to be
possessed again of the holiness he hath lost, for that is it for the proof of
which you have written above 300 pages] he must needs believe the gospel to have
come from God, and also be enlightened in the true knowledge of at least the
necessary points of it,’ viz. All moral duties contained therein, which are
never a one of them as such an essential of the gospel, but are such duties as
are consequential to the belief thereof.

Wherefore, although you feign it, ’this honest temper,’ as you call it, will not
help you, 1. To judge of the gospel without prejudice; nor 2. To evidence it
with satisfaction; nor

3. Secure those in whom it is from error and delusion; no man being more brutish
or heathenish, nor so void of satisfaction about it, nor more involved in error
concerning it, than yourself; being truly what you charge upon others;

1. Grossly ignorant;

2. Too highly opinionate;

3. Proud in affectation;

4. Liquorish;

5. A self-lover;

6. And for your blasphemy under the just judgment of God.

’If our gospel be hid, it is hid to them that are lost: In whom the god of this
world hath blinded the minds of them which believe not, lest the light of the
glorious gospel of Christ, who is the image of God, should shine into them’ (2
Corinthians 4:3, 2 Corinthians 4:4).


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  CHAPTER 81: 03.19.        ['FOR ME TO LIVE IS CHRIST']
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[’FOR ME TO LIVE IS CHRIST’] [’For me to live is Christ’ includes in it more
than good habits or holy frames of soul.]

I am come now to your last chapter, which tells us wherein the essence and life
of Christianity consisteth, viz. In a good state and habit of mind, in a holy
frame and temper of soul (p. 282).

Ans.

1. It consisteth in a life of faith, when I live in the belief of this, that
Christ loved me, and gave himself for me. ’The life that I now live in the flesh
[saith Paul] I live by the faith of the Son of God, who loved me, and gave
himself for me.’

2. And besides, a good state and habit of mind, or an holy frame and temper of
soul, in your notion of them, which respecteth purely obedience to morals, from
natural impulses, or dictates of our humanity, they are rather heathenish than
Christian, and being alone, end in death rather than life. ’As many as are of
the works of the law, are under the curse,’ he saith not they that sin against
it, but they that are OF the works of it, such as do justice, righteousness,
charity, goodness, mercy, patience, and all kind of moral duties, from
principles human, natural, or as men, they are under the curse, because they
have sinned first, and also are infirm and weak in their pursuit after the
perfections they desire. These follow after righteousness, but that flies from
them; wherefore they do not obtain it, because they seek it not by faith in
Christ, but as it were by the works; the righteous, good, and holy works of the
law (Romans 9:30, Romans 9:32). But you add,

’It is such a habit of mind, such a frame and temper of soul, as esteemeth God
as the chiefest good, and preferreth him and his Son Jesus Christ before all the
world, and that prizeth above all things an interest in the divine perfections,’
&c. (p. 282).

Ans.

1. God must needs be esteemed the chiefest good, by all that have but, and are
ruled by, the light of nature, because they see him by his works to be almighty,
merciful, and eternal (Romans 1:20). But this may be where the knowledge of the
man, the Mediator is not; therefore this, in this and in your sense, cannot be
of the essence of Christianity, for that it is common to all the world. That
estimation of God which is common to natural men, cannot be of the essence of
Christianity, because they want that knowledge of him that comes by Jesus
Christ, and so are not capable to esteem of him under a Christian consideration.
But you say, ’it is that good habit and temper of mind that preferreth God, and
his Son Jesus Christ, before all the world.’

Ans. He that esteemeth God above all, must needs, at least in his judgment, so
prefer him; but whereas you add, and his Son Jesus Christ, you put in them words
but as a cloak, for yourself have not preferred his Son Jesus Christ, no, not
before a moral law, no not before your obedience to it, although but by human
principles; yea, you have accounted the command of God, by which we are enjoined
by him to come to God, a thing in itself but like levitical ceremonies, or as
Baptism and the Lord’s Supper; a thing in itself indifferent, and absolutely
considered neither good nor evil (p. 7,8,9).

You add; ’It is such a temper as prizeth above all things, an interest in the
divine perfections; such as justice and righteousness, universal charity,
goodness, mercy, patience, and all kinds of purity’ (p. 282).

Ans. Seeing by these expressions you only intend moral virtues, and those that
are inherent in you, and originally operations of humanity, it is evident that
you have but impiously and idolatrously attributed to your own goodness so high
and blessed a title. For whatsoever is in your nature, and originally the
dictates thereof, and whatsoever proficiency you make therein by human
principles, and helps of natural endowments; these things are but of yourself,
your own justice, your own righteousness, your own charity, goodness, mercy,
patience, kindness, &c. Now to call these the divine perfections, when they are
only your own human virtues, bespeaks you, I say, fond, impious, and idolatrous,
and shews you, in the midst of all your pretended design to glorify God, such an
one who have set up your own goodness with him, yea and given it the title of
his blessed grace and favour. That scripture you mention (Romans 14:17),
although by the word righteousness there, is intended obedience to the moral
law, yet to it by persons already justified by Christ’s righteousness; hence
they are said to do it in the joy and peace of the Holy Ghost, or by the joy and
peace which they had by faith in Christ’s righteousness, as revealed to them by
the Spirit of God. Hence again, they are said in IT to serve Christ, or to
receive the law at his hand, which he giveth to them to walk after, having first
justified them from the curse thereof by his blood.

2. The law was given twice on Sinai, the last time, with a proclamation of mercy
going before, and he that receiveth it thus, receiveth it after a gospel manner.
For they as justified persons are dead to the law as a covenant of works by the
body of Christ, that they might live to another, even to him that is raised from
the dead (Romans 7:1-25; Galatians 2:19). But you by this scripture intend not
this doctrine, for you make justification by Christ, come after, not before
obedience to the law; yea, you make obedience thereto, the essential, and coming
to God by Christ, but a thing of a more remote nature, from true and substantial
gospel-righteousness. In p. 283, you speak again of the old principle, and thus
you comment, ’A principle of holiness that respecteth duty, as with respect to
the nature of the command, so not with respect to the duty as occasioned by
certain external inducements and motives, but from a good temper and disposition
of soul.’

Ans. This I say, still respecting your old principle of humanity, and the purity
of your nature, the most amounts but to this: Your principle is confined to a
liberty of will and affections, with respect to doing of the law of works, which
many have professed to have, and do before you, and yet have come short of the
glory of God. For as I told you before, I tell you now again, that the
gospel-principles are the Holy Ghost and faith, which help that soul in whom
they dwell to count believing in Jesus Christ the great and essential part of
our Christianity, and our reckoning ourselves pardoned for the sake of him: ’And
thus being set free from sin, we become the servants of God, and have our fruit
unto holiness, and the end everlasting life’ (Romans 6:22). Your description of
a child of Abraham, you meaning in a New Testament sense, is quite beside the
truth. For albeit, the sons of Abraham will live holy lives, and become obedient
to the substantial laws; yet it is not their subjection to morals, but faith in
Jesus, that giveth them the denomination of children of Abraham. ’Know ye,
therefore, that they that are of faith are the children of faithful Abraham:
They that are of faith, the same are the children of Abraham: Yea, they that are
of faith are blessed with faithful Abraham’ (Galatians 3:7,Galatians 3:9). In p.
284, you say, ’That there is no one duty more affectionately recommended to us
in the gospel than is alms-giving.’

Ans. Yes, That there is, and that which more immediately respecteth our
justification with God, than ten thousand such commandments; and that is faith
in Christ. Alms-deeds is also a blessed command; yet but one of the second
table, such as must flow from faith going before. Faith I mean that layeth hold
on Christ’s righteousness, if it be accepted of God. For before the heart be
good the action must be naught; now the heart is good by faith, because faith,
by applying Christ’s righteousness, makes over [a] whole Christ to the soul, of
whose fulness it receiveth, and grace for grace (John 1:16). Many things in this
last chapter are worthy reprehension, but because you tell us, in the last two
pages thereof, is the sum of all that need to be said, I will immediately apply
myself to what is there contained.

You say (p. 296), ’It is not possible we should not have the design of
Christianity accomplished in us, and therefore that we should be destitute of
the power of it, if we make our Saviour’s most excellent life the pattern of our
lives.’ By our Saviour’s life, as by a parenthesis you also express, you mean,
as yourself hath in short described it (John 5:1-47) viz., ’The greatest
freedom, affability, courtesy, candour, ingenuity, gentleness, meekness,
humility, contempt of the world, contention, charity, tenderness, compassion,
patience, submission to the divine will, love of God, devoutest temper of mind
towards him, mighty confidence and trust in God,’ &c.

Ans. Our Saviour’s life, in not only these, but all other duties that respected
morals, was not principally or first to be imitated by us, but that the law,
even in the preceptive part thereof, might be fully and perfectly fulfilled for
us. ’Christ is the end of the law for righteousness’; the end, not only of the
ceremonial law, but the ten commandments too; for if the word righteousness,
respecteth in special them. ’Jesus increased in favour with God’ (Luke 2:52;
Matthew 3:17). This respecteth him as made under the law, and his pleasing of
God in that capacity. So also doth that, ’In him I am well pleased.’ Now I say,
as Jesus stood in this capacity, he dealt with the law in its greatest force and
severity, as it immediately came from God, without the advantage of a Mediator,
and stood by his perfect complying with, and fulfilling every tittle thereof.
Besides, as Jesus Christ had thus to do with the law, he did it in order to his
’finishing transgression, and putting an end to sin’ (Daniel 9:24), and so
consequently as Mediator, and undertaker for the world. For his perfect
complying withal, and fulfilling every tittle of the law, respected nothing his
own private person, that he for himself might be righteous thereby; for in
himself he was eternally just and holy, even as the Father, but it respected us,
even us. For US he was made under the law, that we, by his fulfilling the law,
might by him be redeemed from under the law, and also receive the adoption of
SONS (Galatians 4:4, Galatians 4:5). For we having sinned, and transgressed the
law, and the justice of God, yet requiring obedience thereto, and the law being
too weak through our flesh to do it, God therefore sent his own Son in the
likeness of sinful flesh, who himself for us did first of all walk in the law,
and then for sin suffered also in his flesh, the sentence, and curse pronounced
against us by the law. For it was nothing less necessary, when the Son of God
became undertaker for the sin of the world, that he should walk in obedience to
the whole of the precepts of the law, to deliver us from the judgment of the
law; I say it was no less necessary he should so do, than that he should bear
our curse and death. For it would have been impossible for him to have overcome
the last, if he had not been spotless touching the first. For therefore it was
impossible he should be holden of death, because he did nothing worthy of death;
no, not in the judgment of the law, to which he immediately stood. Now as Christ
Jesus stood thus to, and walked in the law, it is blasphemy for any to presume
to imitate him; because thus to do is to turn Mediator and undertaker for the
sin of the world. Besides, whoso doth attempt it, undertakes an impossibility;
for no man can stand by the moral law, as it immediately comes from the divine
majesty; he having sinned first, even before he goeth about to fulfil it. And in
this sense is that to be understood, ’as many as are of the works of the law are
under the curse,’ held accursed, because they have sinned first; accursed in
their performances, because of imperfection, and therefore assuredly accursed at
last, because they come short of the righteousness thereof.

1. Christ Jesus did never set himself forth for an example, that by imitating
his steps in morals should obtain justification with God from the curse of that
law; for this would be to overthrow, and utterly abolish the work which himself
came into the world to accomplish, which was not to be our example, that we by
treading his steps might have remission of sins, but that through the faith of
him, through faith in his blood, we might be reconciled to God.

2. Besides, thus to imitate Christ, is to make of him a Saviour, not by
sacrifice, but by example. Nay, to speak the whole, this would be to make his
mediatorship wholly to center, rather in prescribing of rules, and exacting
obedience to morals, than in giving himself a ransom for men; yea, I will add to
imitate Christ, as you have prescribed, may be done by him, that yet may be
ignorant of the excellency of his person, and the chief end of his being made
flesh: For in all these things which you have discoursed in that fifth chapter
of him, you have only spoken of that, something of which is apprehended by the
light of nature; yea, nature itself will teach that men should trust in God,
which is the most excellent particular that there you mention. Wherefore our
Lord Jesus himself foreseeing, that in men there will be a proudness, to content
themselves with that confidence, he intimateth that it would be in us
insignificant, if it stand without faith in himself. ’Ye believe [naturally] in
God [saith he] believe also in me’ (John 14:1). Faith in Jesus is as absolutely
necessary as to believe immediately in the divine being. Yea, without faith in
Jesus, whosoever believeth in God is sure to perish and burn in hell. ’If you
believe not that I am he, ye shall die in your sins’ (John 8:24). And to take
Jesus in morals for example, is nowhere called believing in him, neither is
there one promise of eternal life, annexed to such a practice. But you say, ’If
we tread in his blessed steps, and be such, according to our measure and
capacity, as we have understood he was in this world’ (p. 296).

Ans. I say, for a man to confine himself only to the life of the Lord Jesus, for
an example, or to think it enough to make him, in his life, a pattern for us to
follow, leaveth us, through our shortness in the end, with the devil and his
angels, for want of faith in the doctrine of remission of sins; for Christ did
nowhere make another mediator between God and him, nor did he ever trust to
another man’s righteousness, to be thereby justified from the curse of the law;
neither did he at all stand in need thereof, without which, we must be damned
and perish. Now I say, these things being nowhere practised by him, he cannot
therein be an example to us. And I say again, seeing that in these things, by
faith in them, is immediately wrapped up our reconciliation with God; it
followeth, that though a man take the Lord Christ in his whole life, for an
example in the end, that notwithstanding, he abideth unreconciled to God.
Neither will that clause, ’and be such,’ help such a person at all: For
justification with God, comes not by imitating Christ as exemplary in morals,
but through faith in his precious blood. In the law I read, that the Paschal
Lamb was neither to be eaten sodden nor raw, but roast with fire, must it be
eaten (Exodus 12:1-51). Now to make salvation principally to depend upon
imitating Christ’s life, it is to feed upon him raw, or at most, as sodden, not
sanctified and holy: But the precept is, ’Eat it roast with fire’; is to be the
antitype, as accursed of God for sin, and enduring the punishment for it (Exodus
19:1-25; Deuteronomy 33:2; Malachi 4:1). The law is compared to fire, and its
curse to a burning oven. Now under the curse of this fiery law, was the Lord
Jesus afflicted for the sins of the world: wherefore, as so considered, our
faith must lay hold upon him, for justification with God. ’This is the law of
the burnt-offering: [which was the offering for sin;] It is the burnt-offering,
because of the burning upon the altar all night unto the morning, and the fire
of the altar shall be burning in it’ (Leviticus 6:9). But now I would inquire:
Had Israel done the commandment, if they had eaten the passover raw, or boiled
in water? Or if they had offered that offering, that was to be burnt as a
sin-offering, otherwise than it was commanded? Even so, to feed upon Christ, as
he is holy, and of good life only; and also, as taking him therein for an
example to us, to follow his steps for justification with God; this is, to eat
the passover raw, and not as roast with fire; this is, to feed upon Jesus,
without respecting him as accursed of God for our sin, and so consequently to
miss of that eternal life, that by his blood he hath obtained for every one that
believeth on him. I have been pleased with this observation: That none of the
signs and wonders in Egypt, could deliver the children of Israel thence, till
the Lamb was slain, and roast with fire (Exodus 12:31). And I have been also
pleased with this: That the Father, not Moses, gave the manna from heaven, which
was a type of the flesh, and blood of Christ, that whoso feedeth on, shall live
for ever (John 6:32). Yea, circumcision also, which was a type of inward, and
heart-holiness, was not of Moses, but of the Fathers, and principally a
consequence of the faith of Abraham (John 7:22). Whence I gather, that no
wonder, but the blood of Christ can save; that no kindness, but the mercy of
God, can give this to us; and that no law, but the law of faith, can make us
truly holy in heart. But you add, ’Those that sincerely, and industriously,
endeavour to imitate the holy Jesus in his Spirit and actions, can never be
ignorant what it is to be truly Christians.’ Those that follow Jesus in his
Spirit, must first receive that Spirit from heaven, which Spirit is received, as
I have often said, by applying first, by faith, the merits of Christ to the
soul, for life and justification with God. The Spirit is not received by the
works of the law, but by the hearing of faith; neither comes it in the ministry,
or doctrine of morals, but in and by the ministry of faith; and the law is not
of faith. Wherefore seeing you have, in p. 223 of your book, forbidden sinners
to come first to Jesus for justification with God; the Spirit you talk of,
however you call it the Spirit of Jesus, can be no other than the spirit of a
man; which you also yourself, in p. 7, 8, 9 call ’the purity of human nature, a
principle of reason, the first principles of morals, or those that are
originally dictates of human nature.’ Wherefore by these words, ’in his Spirit,’
you do but blaspheme the Holy Ghost, and abuse your ignorant reader; calling
now, Quaker-like, the dictates of your humanity, and your Socinian compliances
therewith, the Spirit of Holy Jesus. I conclude therefore, that the way of
salvation, or the design of Christianity as prescribed by you, is none other
than the errors of your own brain, the way of death, the sum and heart of
Papistical Quakerism, and is quite denied by the Lord Jesus, and by his blessed
Testament. And now go your ways, and imitate the Lord Jesus, and take the whole
history of his life for your example, and walk in his steps, and be such as much
as you can, yet without faith in his blood, first; yea, and if you stand not
just before God through the imputation of his righteousness, your imitating will
be found no better than rebellion, because by that, instead of faith in his
blood, you hope to obtain remission of sins, thrusting him thereby from his
office and work, and setting your dunghill righteousness up in his stead.


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  CHAPTER 82: 03.20.        [FOWLER'S FALSE AND DANGEROUS CONCLUSIONS.]
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[FOWLER’S FALSE AND DANGEROUS CONCLUSIONS.]

I come now to your conclusion. First, in p. 298 ’You press men to betake
themselves to find [that which you call] the design of Christianity,
accomplished in their hearts and lives.’

Ans. Seeing that the holiness that your erroneous book has exalted, is none
other but that which we have lost; yea, and again, seeing you have set this in
the head of, and before the righteousness of Christ, I admonish my reader to
tremble at the blasphemy of your book, and account the whole design therein, to
be none other but that of an enemy to the Son of God, and salvation of the
world. For that holiness as I have shewed, is none other but a shadowish,
Christless, graceless holiness; and your so exalting of it, very blasphemy. You
proceed, saying, ’Let us exercise ourselves unto real and substantial godliness;
[still meaning your Adamitish holiness] let us study the gospel not to
discourse, or only to believe, but also, and above all things, to do well.’

Ans. Herein still you manifest, either ignorance of, or malice against, the
doctrine of faith; that doctrine, which above all doctrines, is the quintessence
of the New Testament, because therein, and not principally, as you feign, by
doing well, is the righteousness of God revealed, and that from faith to faith;
not from faith to works, nor yet from works to faith. Besides, the gospel is
preached in all nations, for the obedience of faith (Romans 16:26). Neither
works, the law, the dictates of humanity, nor the first principles of morals,
knowing what to do with the righteousness of the gospel, which is a
righteousness imputed by God, not wrought by us; a righteousness given, not
earned, a righteousness received by believing, not that which floweth from our
obedience to laws, a righteousness which comes from God to us, not one that
goeth from us to God. Besides, as I also have hinted before, the apostle and you
are directly opposite. You cry, ’above all things, do well’: that is, work and
do the law; but he, ’above ALL, take the shield of faith, wherewith are quenched
all the fiery darts of the wicked’ (Ephesians 6:16). But you add (p. 300), ’Let
us do what lieth in us to convince our Atheists, that the religion of the
blessed Jesus, is no trick or device; and our wanton and loose Christians, that
it is no notional business, or speculative science.’

Ans. This you cannot do by your moral natural principles of humanity: For even
some of your brave philosophers, whose godliness you have so much applauded,
were even then in the midst of their, and your virtues, atheistically ignorant
of the religion of Jesus. And as to the loose Christian; Christ neither hath
need of, nor will he bless your blasphemous opinions, nor feigned godliness, but
real ungodliness, to make them converts to his faith and grace, neither can it
be expected it should, seeing you have not only dirty thoughts, but vilifying
words, and sayings of his person, work, and righteousness. you have set your
works before his (p. 223), calling them substantial, indispensable, and real;
but coming to God by him, a thing in itself indifferent (p. 7-9). You go on, and
say, ’Let us declare--that we are not barely reliers on Christ’s righteousness,
by being imitators of it’ (p. 300). You cannot leave off to contemn and
blaspheme the Son of God. Do you not yet know that the righteousness of Christ
on which the sinner ought to rely for life, is such, as consisted in his
standing to, and doing of the law, without a Mediator? And would you be doing
this? What know you not, that an essential of the righteousness he accomplished
for sinners when he was in the world; is, ’That he was conceived by the Holy
Ghost, born without sin, did all things in the power of, and union with his own
eternal Godhead.’ And are you able thus to imitate him? Again, the righteousness
on which we ought to rely for life, is that which hath in it the merit of blood:
we are ’justified by his blood’ through faith in his blood (Romans 5:9). Is this
the righteousness you would imitate? Farther, the righteousness on which poor
sinners should rely, is that, for the sake of which God forgiveth the sins of
him that resteth by faith thereupon. But would you be imitating of, or
accomplishing such a righteousness? Your book, Sir, is begun in ignorance,
managed with error, and ended in blasphemy.

Now the God of glory, if it may stand with his glory, give you a sight of your
sins, against the Son of God, that you may, as Saul, lie trembling, and being
astonished, cry out to be justified, with the righteousness of God without the
law, even that which is by faith of Jesus Christ, unto all, and upon all them
that believe.

Many other gross absurdities, which I have omitted in your whole book, may
perhaps, be more thoroughly gathered up, when you shall have taken the
opportunity to reply. In the meantime I shall content myself with this.

’Behold the Lamb of God, which taketh away the sin of the world’ (John 1:29).

’Even Jesus, which delivered us from the wrath to come’ (1 Thessalonians 1:10).

’Who when he had by himself purged our sins, sat down on the right hand of the
Majesty on high’ (Hebrews 1:3).

’Christ died for our sins’ (1 Corinthians 15:3).

’God hath made him to be sin for us’ (2 Corinthians 5:21).

’Christ was made a curse for us’ (Galatians 3:13).

’He bare our sins in his own body on the tree’ (1 Peter 2:24).

’He loved us, and washed us from our sins in his own blood’ (Revelation 1:5).

’God for Christ’s sake hath forgiven you’ (Ephesians 4:32).

’We have redemption through his blood, the forgiveness of sins, according to the
riches of his grace’ (Ephesians 1:7).

Now unto the King, eternal, immortal, invisible, the only wise God, be honour,
and glory, for ever, and ever. Amen.


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  CHAPTER 83: 03.21.        THE CONCLUSION.
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THE CONCLUSION. That my reader may farther perceive that Mr. Fowler, even by the
chief of the articles of the church of England, is adjudged erroneous; and
besides the very fundamentals of the doctrine of Jesus Christ, and that in those
very principles that are in the main, I say, and that most immediately concern
Christ, faith, and salvation, will be evident to them that compare his design of
Christianity, with these articles hereunto recited. The Article [X.] concerning
Free-will.

’The condition of man, after the fall of Adam, is such, that he cannot turn and
prepare himself, by his own natural strength and good works, to faith, and
calling upon God: wherefore we have no power to do good works, pleasant and
acceptable to God, without the grace of God by Christ preventing us, that we may
have a good will, and working with us, when we have that good will.’ The Article
[XI.] concerning Justification.

’We are accounted righteous before God, ONLY for the merit of our Lord and
Saviour Jesus Christ, by faith; and not for our own works, or deservings.
Wherefore that we are justified by faith ONLY, is a most wholesome doctrine, and
very full of comfort,’ &c. The Article [XIII.] of Works before Justification.

’Works done before the grace of Christ, and the inspiration of his Spirit, are
not pleasant to God, for as much as they spring not of faith in Jesus Christ, -
or deserve grace of congruity: yea rather, for that they are not done as God
hath willed and commanded them to be done, we doubt not but they have the NATURE
of sin.’

These articles, because they respect the points in controversy betwixt Mr.
Fowler, and myself; and because they be also fundamental truths of the christian
religion, as I do heartily believe, let all men know that I quarrel not with
him, about things wherein I dissent from the church of England, but do contend
for the truth contained, even in these very articles of theirs, from which he
hath so deeply revolted, that he clasheth with every one of them, as may farther
be shewn when he shall take heart to reply. But to wind up this unpleasant
scribble, I shall have done when I have farther shewed, how he joineth with
papist, and Quaker, against these wholesome, and fundamental articles.

Mr. Fowler’s Doctrine compared with Campaign the Jesuit, upon that question
whether Faith only justifieth: saith Campaign,

1. Campaign. ’We [Papists] say, that as grace is put into us in justification,
so also our righteousness is enlarged through good works, and is inherent in us;
therefore it is not true that God doth justify by faith ONLY.’

Fowler (p. 221), ’Justifying faith is such a belief of the truth of the gospel,
as includes a sincere resolution of obedience unto all its precepts: and that it
justifieth as it doth so. - In short, is it possible that faith in Christ’s
blood, for the forgiveness of sins, should be the only act which justifieth a
sinner?’ (p. 224).

2. Campaign. ’So that faith is urged, but not faith ONLY; again, by faith is
meant all Christianity, and the whole religion of Christians.’

Fowler (p. 222), ’For surely the faith which entitles the sinner to so high a
privilege, as that of justification, must needs be such as complieth with all
the purposes of Christ’s coming into the world; especially with his grand
purpose, - as Lord, and that it is no less necessary that it should justify as
it doth this.’

3. Campaign. ’Though works void of Christ are nothing; yet through grace they
serve to justification.’

Fowler (p. 225,226), ’Of the imputation of Christ’s righteousness, - this is the
true explication; it consists in dealing with sincerely righteous persons: as if
they were perfectly so, for the sake and upon the account of Christ’s
righteousness. The grand intent of the gospel being to make us partakers of an
inward and real righteousness; and it being but a secondary one, that we should
be accepted, and rewarded, as if we were completely righteous.’

4. Campaign. ’Speaking of faith, hope, and charity, he confesseth; that faith in
nature is before them, but it doth not justify before they come.’

Fowler (p. 223), ’What pretence can there be for thinking, that faith is the
condition, or instrument of justification, as it complieth with only the precept
of relying on Christ’s merits, for the obtaining of it: especially when it is no
less manifest than the sun at noon-day, that obedience to the other precepts,
[or works of love,] must go before obedience to this’ (p. 284).

5. Campaign. ’I deny [that faith ONLY doth justify] for you have not in all the
word of God, that faith only doth justify.’

Fowler (p. 225), ’And for my part, I must confess, that I would not willingly be
he that should undertake to encounter one of the champions of that foul cause,
with the admission of this principle, that faith justifieth, only as it
apprehendeth [resteth or relieth on (p. 224)] the merits, and righteousness of
Jesus Christ, I must certainly have great luck, or my adversary but little
cunning, if I were not forced to repent me of such an engagement.’

6. Campaign. ’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. Campaign. ’I say that charity and good works, are not excluded [in the causes
of our justification].’

Fowler (p. 214,215), ’For we have shewn, not only that reformation of life from
the practice, and purification of heart from the liking of sin, are as plainly
as can be asserted in the gospel to be absolutely necessary to give men a right
to the promises of it, but also that its great salvation doth even consist in
it.’

Mr. Fowler’s Doctrine compared with William Penn the Quaker.

1. Penn’s Sandy Foundation (p. 19 [p. 16 ed. 1684]), ’Life and salvation is to
them that follow Christ the light, in all his righteousness, which every man
comes only to experiment, as he walks in a holy subjection to that measure of
light and grace, wherewith the fulness hath enlightened him.’

Fowler (p. 8), ’That is, those which are of an indispensable, and eternal
obligation, which were first written in men’s hearts, and originally dictates of
human nature.’

2. Penn (p. 32 [p. 26 ed. 1684]), ’I really confess that Jesus Christ fulfilled
the Father’s will, and offered up a most satisfactory sacrifice, but not to pay
God, or help him [as otherways being unable] to save men.’

Fowler (p. 85), ’Christ was set forth to be a propitiatory sacrifice for sin; I
will not say that his Father [who is perfectly sui juris] might be put by this
means into a capacity of forgiving it.’

3. Penn (p. 16 [p. 14 ed. 1684]), ’God’s remission is grounded on man’s
repentance, not that it is impossible for God to pardon without a plenary
satisfaction.’

Fowler (p. 84), ’There are many that do not question but that God could have
pardoned sin, without any other satisfaction, than the repentance of the
sinner,’ &c.

4. Penn (p. 27 [p. 22 ed. 1684]), ’Justification doth not go before, but is
subsequential to the mortification of lusts.’

Fowler (p. 14,15), ’This blessing of making men holy, was so much the design of
Christ’s coming, that he had his very name from it’: observe the words are, ’He
shall save his people from their sins’; not from the punishment of them. And
that is the primary sense of them, which is most plainly expressed in them:
’That he shall save his people from the punishment of sin, is a true sense too;
but it is secondary and implied only; as this latter is the never failing and
necessary consequent of the former salvation.’

5. Penn (p. 25 [p. 21 ed. 1684]), ’Since therefore there can be no admittance
had, without performing that righteous will, and doing those holy, and perfect
sayings; alas! to what value will an imputative righteousness amount?’ &c.

Fowler (p. 16), ’Christ shall bring in an inward substantial, and everlasting
righteousness, and by abrogating the outward [ceremonial] and establishing ONLY
this righteousness, he should enlarge the Jewish Church, an accession of the
Gentiles, being by that means made unto it.’

6. Penn (p. 24,25 [p. 20 ed. 1684]), ’Since God has prescribed an inoffensive
life, as that which only can give acceptance with him; and on the contrary hath
determined never to justify the wicked, &c. - Will not the abomination appear
greatest of all, where God shall be found condemning the just, on purpose to
justify the wicked; and that he is thereto compelled, or else no salvation,
which is the tendency of their doctrine, who imagine the righteous, and merciful
God to condemn and punish his [innocent righteous Son,] that he having satisfied
for our sins, we might be justified [while unsanctified] by the imputation of
his perfect righteousness. O why should this horrible thing be contended for by
Christians!’

Fowler (p. 119), ’If it were possible [as it hath been proved it is not] that a
wicked man should have God’s pardon, it would not make him cease to be
miserable.’

Fowler (p. 120), ’Were it possible that Christ’s righteousness could be imputed
to an unrighteous man, I dare boldly affirm it would signify as little to his
happiness, as would a gorgeous and splendid garment, to one that is almost
starved with hunger, or that lieth racked by the torturing diseases of the
stone, or colic.’

Fowler (p. 130), ’To justify a wicked man, while he continueth so, if it were
possible for God to do it, would far more disparage his justice, and holiness,
than advance his grace and kindness.’

7. Penn (p. 26 [p. 22 ed. 1684]), ’Unless we be[come] doers of that law, which
Christ came not to destroy, but as our example to fulfil, we can never be
justified before God.’

Fowler (p. 296), ’It is impossible we should not have the design of Christianity
accomplished in us, and therefore that we should be destitute of the power of
it, if we make our Saviour’s most excellent life, the pattern of our lives.
Those that sincerely, and industriously endeavour to imitate the holy Jesus in
his spirit and actions, can never be ignorant what it is to be truly Christians,
nor can they fail to be so.’

8. Penn (p. 26), ’Nor let any fancy that Christ hath so fulfilled it for them,
as to exclude their obedience, from being requisite to their acceptance, but
only as their pattern.’

Fowler (p. 148), ’This Son of God taught men their duty, by his own example, and
did himself perform among them, what he required of them. Now that he should
tread before us EVERY step of that way, which he hath told us leadeth to eternal
happiness, and commend those duties which are most ungrateful to our corrupt
inclinations, by his own practice; our having so brave an example is no small
encouragement, to a cheerful performance of all that is commanded.’

Understandest thou what thou readest?


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  CHAPTER 84: 04.00. A DISCOURSE OF, THE HOUSE OF THE FOREST OF LEBANON
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A DISCOURSE OF, THE HOUSE OF THE FOREST OF LEBANON BY JOHN BUNYAN.


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  CHAPTER 85: 04.000.     ADVERTISEMENT BY EDITOR
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ADVERTISEMENT BY THE EDITOR This House distinct from the Temple at Jerusalem,
which was a type of the Church in her worshipping state, as the House at Lebanon
is a type of the Church in the wilderness, or in sackcloth; larger than the
Temple; all its parts spiritualized. BY JOHN BUNYAN.

Published by Charles Doe, 1692.

Published four years after John Bunyan’s death.

Edited by George Offor. That part of Palestine in which the celebrated mountains
of Lebanon are situated, is the border country adjoining Syria, having Sidon for
its seaport, and Land, nearly adjoining the city of Damascus, on the north. This
metropolitan city of Syria, and capital of the kingdom of Damascus, was strongly
fortified; and during the border conflicts it served as a cover to the Assyrian
army. Bunyan, with great reason, supposes that, to keep them in check, Solomon
built a tower house and palace, well furnished with munitions of war, called the
house in the forest of Lebanon. As the magnificent temple at Jerusalem was the
seat of public worship appointed by God, it was considered typical of the gospel
dispensation, which was intended to supersede it. All its parts and utensils,
sacrifices and services, have been described, in their typical meaning, in
Solomon’s Temple Spiritualized; but as the lovely system of the gospel had, with
slow and irresistible steps, to conquer the prejudices, passions, and wickedness
of mankind, those who bore the brunt of this battle were considered as the
church militant in the wilderness: and Bunyan has, in this treatise, endeavoured
to show that this palace and fortress was typical of the churches of Christ
while in a state of holy warfare, defending their Divine dispensation, and
extending the line of defence by progressive spiritual conquests. While the
churches are surrounded by enemies, they have inexhaustible internal comfort,
strength, and consolation. Like the house in the forest of Lebanon, they are
also pleasantly, nay, beautifully situated. If Mount Zion was the joy of the
whole earth, the mountains of Damascus were a picture of the earthly paradise.
So beautiful is the scenery, and balmy the air, that one part is called Eden, or
the garden of the Lord. It is described by Arabian poets as always bearing
winter far above upon his head, spring on its shoulders, and autumn in his
bosom, while perpetual summer lies sleeping at his feet. It was upon this
beautiful spot, called by Isaiah "the glory of Lebanon," that Solomon built his
house in the forest. This is the plain matter of fact which Bunyan establishes
from the sacred Scriptures, but he was, as to lettered lore, an unlearned man;
at all events, no man could say of him that "much learning has made thee mad."
Bunyan’s is the plain common-sense scriptural account of this building; but he
differs greatly from almost all our learned commentators — they imagining that
this house was near the temple of Jerusalem. The Assembly of Divines, in their
valuable annotations, suggest that it was so called "because great store of
trees, as in Lebanon, were planted about it; and gardens, orchards, and all
manner of delightful things were added thereto": to aid this conjecture, they
quote Ecclesiastes 2:4-6.

Poole says that it was "a house so called, either, first, because it was built
in the mountain and forest of Lebanon, for recreation in summer time; but
generally held to have been near Jerusalem; or rather, secondly, from some
resemblance it had with Lebanon for its pleasant shades and groves." Diodati
considers it the same with Solomon’s palace, but called the house of Lebanon by
reason of the groves planted about it; or of the great number of cedar columns
brought from Lebanon, and used in its construction. Even Bunyan’s favourite
translation, made at Geneva by the Puritans, while it gives two wood-cuts of
"The King’s house IN the wood of Lebanon," a marginal note is added — "For the
beauty of the place, and great abundance of cedar trees that went to the
building thereof, it was compared to Mount Lebanon." Calmet, in his very
valuable translation, accompanied by the Vulgate Latin, gives the same idea: "Il
batit encore le palais appelle la maison du Leban, a cause de la quantite
prodigeuse de cedres qui entraient dans la structure de cet edifice."
[Translation: "Another thing he did was build the palace which was called the
house of Lebanon because of the prodigious quantity of cedars used in its
construction."] Bishop Patrick places this house in or near to Jerusalem, "In a
cool, shady mountain, which made it resemble Mount Lebanon."

Dr. Gill was of opinion that this house was near Jerusalem; because it was a
magazine of arms, and a court of judicature, and had its name from being built
of the cedars of Lebanon, and among groves of trees. Josephus, in his
Antiquities of the Jews, book 8, chapter 6, section 5, states that when the
Queen of Sheba came to Judea, she was amazed at the wisdom of Solomon, and
surprised at the fineness and largeness of his royal palace; "but she was beyond
measure astonished at the house which was called the forest of Lebanon." Matthew
Henry follows the opinion of Bunyan; "I rather incline to think it was a house
built in the forest of Lebanon itself, whither, though far distant from
Jerusalem, Solomon having so many chariots and horses, and those dispersed into
chariot cities, which probably were his stages, he might frequently retire with
ease." Express notice is taken of Lebanon, as the place of a warlike building,
in 2 Kings 19:1-37, and in Song of Solomon 7:4. The tower of Lebanon is
described as looking towards Damascus. The ruins of this house and tower, in the
forest of Lebanon, are probably those seen by Benjamin of Tudela, who describes
the stones of which it was built as twenty palms long, and twelve wide. Gabriel
Sionits describes the tower as an hundred cubits high, and fifty broad. Maundrel
saw the ruins in the mountains of Lebanon at a distance. The objections made by
our commentators to the plain testimony of the Scriptures are, that Solomon
would not have built this beautiful house at so great a distance from the
capital — that he would not have risked so much treasure nor the munitions of
war in a forest — and that he would not, on the extreme border of the kingdom of
Judea, have set up a throne, or seat of judgment. The answer to these objections
appears to me to be conclusive. Lebanon possessed the most commanding sites for
a border fortress, and therefore an admirable depot for arms, to enable the
Jewish warriors to keep out their most vigilant and dangerous enemies, the
Assyrians. The wealth that was deposited in this house was calculated to excite
greater vigilance to protect so important a pass, while it would divert the
attention of an enemy from the still more wealthy temple and fortress at
Jerusalem. A throne of justice was well placed there, to save a long journey to
the capital, for the trial of offenders, and the settlement of disputes on the
borders of the empire. It appears to me that common sense and the soundest
evidence supports the view which Bunyan took, which was far in advance of the
age in which he lived. The way in which this building, with the purposes for
which it was intended, is spiritualized, is very ingenious, and admirably
carried through in the following treatise. Whether it was intended by the Holy
Ghost to be typical, must be left to the judgment of the impartial reader. That
Lebanon is used figuratively by the inspired writers there can be no doubt.
"Lebanon is ashamed and hewn down," must be intended as a type of the church,
when under the malice of her enemies. So also when Babylon, a type of
Antichrist, fell, "the cedars of Lebanon rejoiced"; doubtless referring to the
joy of God’s saints when relieved from the oppressor. Whether the fine old
trees, or the splendid house built as a defence to prevent the approach of
enemies to the temple, is intended as a type of the Christian warfare, is left
to the impartial consideration of the reader. There is very little reason to
doubt but that we shall adopt Bunyan’s view; if we consider the temple to be
typical, we shall consider the house in the forest of Lebanon to be typical
also.

It has been said, by an author of very great repute (Addison), that had Bunyan
lived in the times of the Christian fathers, he would have been as great a
father as the best of them. He stands unrivalled for most extraordinary mental
powers for allegory and for spiritualizing, but to compare him with the best of
the fathers is faint praise indeed. He was as much their superior, as the blaze
of the noon-day sun excels the glimmer of a rushlight. In this treatise we find
many very admirable illustrations of two important subjects. One is, that
temporal governors have nothing to fear from the spread of vital godliness: the
other is upon the nature of the strife and antipathy felt by the world against
Christ and his spiritual seed. They are sweet-scented; the fragrant smell of
their graces excites the enmity of Satan and his followers, who would burn these
cedars, because they are pillars of, and angels for, the truth. "Reason,
history, and experience all confirm this truth; that a people, whose profession
is directly in opposition to the devil, and antichrist, and to all debauchery,
inhumanity, profaneness, superstition, and idolatry," will be hated, persecuted,
and, if possible destroyed by Satan and his adherents. The secret is, that the
world cannot bear such "living epistles, known and read of all men," which
reflect so severely by their conduct upon the vice and profligacy of the
worldling. This was a stinging censure upon the profligate court of Charles II,
and therefore the Nonconformists were hated and persecuted; while conformity to
soul-benumbing rites and ceremonies was cherished and rewarded. To render
persecution perfectly unjustifiable, Bunyan scripturally and plainly exhibits
the harmlessness of the Christian character bearing with meekness the injuries
heaped upon it; followers of him who, when reviled, reviled not again, but
suffered patiently. It is a grievous mistake to suppose that vital godliness
caused the great rebellion, and consequent beheading of King Charles I. It was
frightful and most insupportable tyranny that drove a nation, headed by their
parliament, to arms. The King levied severe taxes without the consent of the
people’s representatives; he perverted justice by the abominable decisions of
the King’s judges in the court of Star Chamber; and attempted to introduce
Popery through the medium of the Queen and her licentious court, composed
principally of the worst class of foreign Papists. And when Leighton, Prynne,
Bastwick, and some of the most virtuous and enlightened citizens, justly but
firmly remonstrated, they were seized and tortured in a way that the heart
sickens with the narrative. It was an attempt to reduce the whole nation to the
most abject slavery of both body and soul, that roused the spirit of the people
to resistance. The solemn league and covenant was taken, Cromwell appeared, and
the country was, by Divine aid, saved from utter desolation. It was not a war of
religious sects; the Presbyterians, Independents, Baptists, and others, could
never have coalesced; it was a war for liberty or despotism, and the principal
of the warriors on both sides were attached to the religion that was by law
established. It is true that many Episcopalians, in the reign of Charles II,
charged the Puritans, not only as being the mainspring, but as possessing the
overwhelming force in that awful struggle, forgetting that the Nonconformists
were then but a handful of men, neither possessed of wealth nor influence. To
attribute victory to so small a band, must refer it to the immediate
interposition of the Most High, as in the case of Gideon in his victory over the
Assyrians. But it was no sectarian fight, except those two great sects of
freemen against despots. Bunyan fully proves that no state has anything to fear
from religion: "She moveth no sedition, she abideth in her place; let her
temple-worshippers but alone, and she will be as if she were not in the world";
"neither she nor her Jesus are for doing them any hurt." "God’s armour is no
burthen to the body, nor clog to the mind, and it being only spiritual, the
slaughter must needs be spiritual also." "All her privileges are soul concerns,
they make no infringement upon any man’s liberties. Let but faith and holiness
walk the streets without control, and you may be as happy as the world can make
you."

"Let not kings, and princes, and potentates be afraid; the saints that are such
indeed, know their places, and are of a peaceable deportment; the earth God hath
given to the children of men, and his kingdom to the sons of God." The Christian
is a pilgrim bound to a far more glorious inheritance: with so bright and
glorious a prospect, he may well apply the encouraging language of Bunyan to his
own soul; "I have a bad master, but I have only a year to serve under him, and
that makes me serve him with patience. I have but a mile to go in this dirty
way, and then I shall have my path pleasant and green, and this makes me tread
the dirty way with patience." This treatise is one of the ten "excellent
manuscripts" which Bunyan had prepared for the press, when his unexpected
decease prevented his publishing them. It first appeared in the folio volume of
his works, printed under the care of Charles Doe, in 1692. It has since been re-
published in every edition of Bunyan’s work, but with the omission of the
Scripture references, and many errors. It is now accurately corrected by the
first edition.

GEO. OFFOR.


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  CHAPTER 86: 04.01.        THE HOUSE OF THE FOREST OF LEBANON
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CHAPTER I THE HOUSE OF THE FOREST OF LEBANON As Solomon built a house for
Pharaoh’s daughter, and that called the temple of the Lord; so he built a house
in Lebanon, called "the house of the forest of Lebanon" (1 Kings 7:2).

Some, I perceive, have thought that this house, called "the house of the forest
of Lebanon," was none other than that called the temple at Jerusalem, and that
that was called "The house of the forest of Lebanon," because built of the wood
that grew there. But that Solomon built another than that, even one in Lebanon,
called "the house of the forest of Lebanon," is evident, and that from these
reasons: —

First, That in the forest of Lebanon is mentioned as another, besides that
called the temple of the Lord; and that too when the temple and its finishing is
spoken of; yea, it is mentioned with an "also," as an additional house, besides
the temple of the Lord.

"In the fourth year," saith the text, "was the foundation of the house of the
Lord laid in the month Zif; and in the eleventh year in the month Bul, which is
the eighth month, was the house finished throughout all the parts thereof, and
according to all the fashion of it; so he was seven years in building it." "But
Solomon was building his own house thirteen years, and he finished all his
house. He built also the house of the forest of Lebanon," &c. (1 Kings 6:37-38;
1 Kings 7:1-2). Can there now be any thing more plain? Is not here the house of
the forest of Lebanon mentioned as another besides the temple? he built the
temple, he built his own house, he built also the house of the forest of
Lebanon.

Second. It is evident by the difference of their measures and dimensions. The
length of the temple was threescore cubits; but the length of the house of the
forest of Lebanon was an hundred cubits; so that the house of the forest of
Lebanon was forty cubits more than was that called Solomon’s temple: The breadth
of Solomon’s temple was twenty cubits, but the breadth of the house of the
forest of Lebanon was fifty cubits: And as there is odds between threescore and
fivescore, so there is also between twenty and fifty. As to their height, they
were both alike; but equality in height can no more make them the same, than can
a twenty years’ age in two, make them one and the same person. Their porches
also differed greatly; the porch of the temple was in length but twenty cubits,
but the length of that of the house of the forest of Lebanon was fifty cubits.
So that here also is thirty odds. The porch of the temple was but ten cubits
broad; but the porch of the house of the forest of Lebanon thirty cubits. Now, I
say, who that considereth these disproportions, can conclude that the house of
the forest of Lebanon was none other than that called the temple of Jerusalem.
For all this compare 1 Kings 6:2-3 with 1 Kings 7:2-6.

Third. If you add to these the different makes of the houses, it will
sufficiently appear that they were not one. The house of the forest of Lebanon
was built upon four rows of cedar pillars; but we read of no such pillars upon
which the temple stood. The windows of the house of the forest of Lebanon stood
in three rows, light against light; but we read of no such thing in the temple.
The temple had two pillars before the door of its porch, but we read not of them
before the door of the porch of the house of the forest of Lebanon. In the sixth
and seventh chapters of the first book of Kings, these two houses, as to their
make, are exactly set forth; so that he that listeth may search and see, if as
to this I have not said the truth.


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  CHAPTER 87: 04.02.        OF WHAT THE HOUSE OF THE FOREST OF LEBANON WAS A TYPE
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CHAPTER II OF WHAT THE HOUSE OF THE FOREST OF LEBANON WAS A TYPE That the house
of the forest of Lebanon was a house significant, I think is clear; also, if it
had not, we should not have had so particular an account thereof in the holy
Word of God: I read but of four buildings wherein, in a particular manner, the
houses or fabrics are, as to their manner of building, distinctly handled. The
tabernacle is one, the temple another; the porch which he built for his throne,
his throne for judgment; and this house of the forest of Lebanon is the fourth.
Now the three first, to wit, the tabernacle, the temple, the porch and throne,
wise men will say are typical; and therefore so is this.

[First.] I will therefore take it for granted that the house of the forest of
Lebanon is a significative thing, yea, a figure of the church, as the temple at
Jerusalem was, though not under the same consideration. The temple was a figure
of the church under the gospel, as she relateth to worship; but the house of the
forest of Lebanon was a figure of that church as she is assaulted for her
worship, as she is persecuted for the same. Or take it more expressly thus: I
take this house of the forest of Lebanon to be a type of the church in the
wilderness, or as she is in her sackcloth state.

We read, before this house was built, that there was a church in the wilderness;
and also, after this house was demolished, that there would be a church in the
wilderness (Acts 7:38; Revelation 12:14). But we now respect that wilderness
state that the church of the New Testament is in, and conclude that this house
of the forest of Lebanon was a type and figure of that; that is, of her
wilderness state. And, methinks, the very place where this house was built does
intimate such a thing; for this house was not built in a town, a city, &c., as
was that called the temple of the Lord, but was built in a kind of a wood, a
wilderness; it was built in the forest of Lebanon, unto which that saying seems
directly to answer. "And to the woman," the church, "were given two wings of a
great eagle, that she might fly into the wilderness into her place" (Revelation
12:14). A wilderness state is a desolate, a tempted, an afflicted, a persecuted
state (Jeremiah 2:6). All which is more than intimated by the witnesses wearing
of, and prophesying in sackcloth, and also expressed of by that Revelation
12:1-17.

Answerable to this is that of the prophet concerning this house of the forest of
Lebanon, where he says, "Open thy doors, O Lebanon! that the fire may devour thy
cedars." And again, "Howl, fir-tree; for the cedar is fallen" (Zechariah
11:1-2). What can be more express? The prophet here knocks at the very door of
the house of the forest of Lebanon, and tells her that her cedars are designed
for fire; unto which also most plainly answer the flames to which so many of the
cedars of Lebanon, God’s saints, I mean, for many hundred years, have been
delivered for their profession; and by which, as another prophet has it, for
many days they have fallen (Daniel 11:33). Also when the king of Assyria came up
with his army against Jerusalem, this was his vaunting, "I am come - to the
sides of Lebanon, and I will cut down the tall cedars thereof" (Isaiah 37:24).

What was this king of Assyria but a type of the beast made mention of in the New
Testament? Now, saith he, I will cut down the cedars of Lebanon; who are, in our
gospel times, the tall ones of the church of God. And I say again, in that he
particularly mentions Lebanon, he intends that house which Solomon built there,
the which was built as a fortification to defend the religion of the temple, as
the saints now in the wilderness of the people are set for the defence of the
gospel. But more of this anon. This house therefore was built to make assaults,
and to be assaulted, as the church in the wilderness is; and hence the state of
this house is compared to the condition of a woman in travail, struggling with
her pains, as also we find the state of the church in the wilderness is — "O
inhabitant of Lebanon, that makest thy nest in the cedars, how gracious shalt
thou be when pangs come upon thee, the pain as of a woman in travail!" (Jeremiah
22:23). And again, "Verily, verily, I say unto you, That ye shall weep and
lament," and have sorrow, as a woman in travail (John 16:20-22). Much answering
her case who, in her travails, and while "pained to be delivered," was said even
in this case to stand before the dragon, who with open mouth sought to destroy
her fruit, so "soon as it was born" (Revelation 12:1-6).

Hence, again, when Christ calls his spouse out to suffer, he calls or draws her
out of his house in Lebanon, to look "from the lions’ dens, from the mountains
of the leopards," to the things that are invisible; even as Paul said when he
was in affliction, "We look not at the things which are seen" (Song of Solomon
4:8; 2 Corinthians 4:18). He draws them out thence, I say, as sheep appointed
for the slaughter; yea, he goeth before them, and they follow him thither.

Also, when the prophet foretells the affliction of the church, he expresses it
by the fall of the cedars of Lebanon, saying, The Lord shall cut down the
thickets of the forest with iron; a little afore called the axe and saw. And
Lebanon shall fall by a mighty one (Isaiah 10:15-34). And again, "The earth
mourneth and languisheth: Lebanon is ashamed and hewn down" (Isaiah 33:9). Do we
think that the prophet prophesieth here against trees, against the natural
cedars of Lebanon? No, no, it is a prophecy touching the afflicted state of the
church in the wilderness, of which Lebanon, I mean this house of the forest of
Lebanon, was a figure. When God also threateneth the enemies of his church in
the wilderness with his judgments, for their cruel dealing with her in the day
of her desertion, he calls those judgments the violence of Lebanon. That is, by
way of comparison, such as the violence done to Lebanon was. "The violence of
Lebanon shall cover thee; and the spoil of beasts which made them [Lebanon]
afraid, because of men’s blood, and for the violence of the land, of the city,
and of all that dwell therein" (Habakkuk 2:17). This is like that, "Reward her,
even as she rewarded you, and double unto her double according to her works"
(Revelation 18:6). This the church doth by her prayers. "The violence done to me
and to my flesh be upon Babylon, shall the inhabitant of Zion say; and my blood
upon the inhabitants of Chaldea, shall Jerusalem say" (Jeremiah 51:35). And then
shall be fulfilled that which is written, Look what they did unto Lebanon shall
be done unto them (Obadiah 1:15; Ezekiel 35:14-15).

God has his time to return the evil that the enemies do to his church, and he
will do it when his time is come upon their own head; and this return is called
the covering of them with the violence of Lebanon, or that violence showed to
her in the day of her distress. It is yet further evident that this house of the
forest of Lebanon was a type of the church in the wilderness: —

1. For that she is called a tower, or place of fortification and defence; the
same term that is given to the church in a captivated state (Song of Solomon
7:4; Micah 4:8-10). For as the church in the wilderness is compared to a woman
in travail, to show her fruitfulness to God-ward in her most afflicted
condition; so she is called a tower, to show her fortitude and courage, for God
and his truth, against antichrist. I say therefore, unto both these is she
compared in that scripture last cited, the which you may peruse if you please. A
tower is a place of receipt for the afflicted, and so is the church under the
rage of antichrist; yea, and though it is the only place designed by the enemy
for ruin and destruction, yet it is the only place of safety in the world.

2. This tower, this house of the forest of Lebanon, it seems to be so built as
to confront Damascus, the chief city of the king of Assyria; and in so doing it
was a most excellent type of the spirit and design of the church in the
wilderness, who is raised up, and built to confront antichrist. Hence Christ
calls some of the features of his church, and compares them to this. "Thy neck,"
says he "is as a tower of ivory; thine eyes like the fish-pools in Heshbon, by
the gate of Bath-rabbim; thy nose is as the tower of Lebanon which looketh
toward Damascus" (Song of Solomon 7:4).

Thy nose, that great ornament of thy lovely countenance, is as a tower looking
that way; so set, as Christ says of his, as a flint. And this is a comely
feature in the church, that her nose stands like a tower, or as he says in
another place, like a fenced brazen wall against Damascus, the metropolitan of
her enemy: "for the head of Syria is Damascus" (Isaiah 7:8). And as Christ thus
compares his church, so she again returns, or compares the face of her Lord to
the same, saying, "His legs are as pillars of marble, set upon sockets of fine
gold: his countenance is as Lebanon, excellent as the cedars" (Song of Solomon
5:15). Thus in Lebanon, in this brave house, is found the excellency of the
church, and the beauty of Christ, for that they are both as a rock, with glory
and majesty, bended against the enemies of the truth. "The face of the Lord is
against them that do evil." Pillars his legs are here compared to, and pillars
were they that upheld this house, this tower, which thus bravely was built with
its face confronting the enemy’s country.

Second. That this house of the forest of Lebanon was a type of the church in
affliction, yet further appears, for that at the fall of Babylon her cedars are
said to rejoice in special. "The fir-trees rejoice at thee, and the cedars of
Lebanon, saying, Since thou art laid down, no feller is come up against us"
(Isaiah 14:8). This is at the destruction of Babylon, the type of that called
antichrist. But why should Lebanon, the cedars in Lebanon, in an especial manner
here, be said to rejoice at his downfall: doubtless to show that as the enemy
made his inroad upon Jerusalem; so in a particular manner Lebanon, and the house
there, were made to smoke for it (Isaiah 37:24; Jeremiah 22:23; Zechariah 11:1).
This answereth to that, "Rejoice over her thou heaven; and ye holy apostles and
prophets, for God hath avenged you of her." Hence again, when he speaks of
giving glory to his afflicted church, for all the sorrow which she hath
sustained in her bearing witness for the truth against antichrist, he calls it
the glory of Lebanon. That is, as I take it, the glory that belongs to her, for
the afflictions which she underwent for his name. "The glory of Lebanon shall be
given unto it" (Isaiah 35:2). And again, "The glory of Lebanon shall come unto
thee" (Isaiah 60:13). These are promises to the church for her suffering of
affliction, and they are made unto her as she bears the name of Lebanon, who or
which was her type in those havocs made in it, when the enemy, as I said,
assaulted the church of old.

Thus by these few lines I have showed you that there was a similitude betwixt
this house in the forest of Lebanon, and our gospel church in the wilderness.
Nor need we stumble because this word house is not subjoined in every particular
place, where this sorrow or joy of Lebanon is made mention of; for it is an
usual thing with the Holy Ghost, when he directs his speech to a man, to speak
as if he spake to a tree; and when he directs his voice to a king, to speak as
if he intended the kingdom; so when he speaks of the house, to speak as to the
forest of Lebanon. Instances many might be given.


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  CHAPTER 88: 04.03.        OF THE LARGENESS OF THE HOUSE OF THE FOREST OF LEBANON
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CHAPTER III OF THE LARGENESS OF THE HOUSE OF THE FOREST OF LEBANON The house of
the forest of Lebanon was forty cubits longer than was the temple at Jerusalem,
to show that the church in the wilderness would increase more, and be far larger
than she that had peace and prosperity. And as it was forty cubits longer, so it
was thirty cubits wider, still showing that every way she would abound. Hence
they that came out of great tribulation, when compared with others, are said to
be a numberless number, or a multitude which no man could number, of all
nations, and kindreds, and people, and tongues. "These," saith one, "are they
which came out of the great tribulation, and have washed their robes, and made
them white in the blood of the Lamb; therefore are they before the throne of
God" (Revelation 7:14-15). The church, as it respected temple-worship, was
confined to the land of Canaan; but our New Testament persecuted one is
scattered among the nations, as a flock of sheep are scattered in a wood or
wilderness. Hence they are said to be in "the wilderness of the people," fitly
answering to this house of the forest of Lebanon (Ezekiel 20:35-37). But though
the house exceeded in length and breadth the temple of Jerusalem, yet as to
their height they were the same, to show that what acts that in the wilderness
doth, above what they have been capable to do, that have not been in that
condition; yet the nature of their grace is the same (Romans 15:27; 1 Peter
1:1).

But, I say, as for length and breadth, the church in the wilderness exceeds more
than the house of the forest of Lebanon did that of the temple at Jerusalem, as
it is written; "More are the children of the desolate than the children of the
married wife, saith the Lord." And again: "Thou shalt break forth on the right
hand and on the left; and thy seed shall inherit the Gentiles, and make the
desolate cities to be inhabited" (Isaiah 54:1-3). This is spoken of the church
in the wilderness, that was made up chiefly of the Gentiles, of which the house
of the forest of Lebanon was a figure; and how she at last shall recover herself
from the yoke and tyranny of antichrist. And then she shall shoulder it with her
adversary, saying, "Give place to me, that I may dwell" (Isaiah 49:20). And I
will add, it was not only thus magnificent for length and breadth, but for
terror; it was compacted after the manner of a castle, or stronghold, as was
said before. It was a tower built for an armoury, for Solomon put there his two
hundred targets and three hundred shields of gold (2 Chronicles 9:15-16). This
place therefore was a terror to the heathen, on that side of the church
especially, because she stood with her nose so formidable against Damascus: no
marvel therefore if the implacable cried out against them, Help, "men of Israel,
help!" And, "Will ye rebel against the king?" (Acts 21:28; Nehemiah 2:19). For
it is the terror, or majesty and fortitude, which God has put upon the church in
the wilderness, that makes the Gentiles so bestir them to have her under foot.
Besides, they misapprehend concerning her, as if she was for destroying kings,
for subverting kingdoms, and for bringing all to desolation, and so they set
themselves against her, "crying, These that have turned the world upside down
are come hither also; whom Jason hath received: and these all do contrary to the
decrees of Caesar, saying that there is another king, one Jesus" (Acts 17:5-7).
Indeed, the very name of Jesus is the very tower of the Christian church, and
that by which she frights the world, but not designedly, but through their
misunderstanding; for neither she, nor her Jesus, is for doing them any hurt;
however, this is that which renders her yet in their eye "terrible as an army
with banners" (Song of Solomon 6:10). How then could she escape persecution for
a time, for it was the policy of Jeroboam (1 Kings 12:26-28). And it is yet the
policy of the nations to secure themselves against this their imagined danger,
and therefore to use all means, as Pharaoh did, to keep this people low enough,
saying, "Come on, let us deal wisely with them, lest they multiply, and it come
to pass that when there falleth out any war, they join also to our enemies, and
fight against us, and so get them up out of the land" (Exodus 1:10). But could
the house of Lebanon, though a fortified place, assault Damascus? Could it
remove from the place on which God had set it? It only was a place of defence
for Judah, or for the worship of the temple. And had the adversary let the
temple-worship and worshippers alone, the shields and targets in the house of
the forest of Lebanon had not been uncovered, had not been made bare against
them. The same may now be said of the church in the wilderness, she moveth no
sedition, she abideth in her place; let her temple-worshippers but alone, and
she will be as if she were not in the world; but if you afflict her, "Fire
proceedeth out of their mouth and devoureth their enemies; and if any man will
hurt them, he must in this manner be killed" (Revelation 11:5). And so die by
the sword of the Spirit. But because the weapons of the church, though none of
them are carnal, be so talked of in the world, the blind are yet more afraid of
her than they in this manner are like to be hurt by her, and therefore they of
old have peeled, and polled, and endeavoured to spoil her all along, sending
their servants, and saying to their bailiffs and sheriffs, "Go - to a nation
scattered and peeled, to a people terrible from their beginning, - a nation
meted out and trodden down, whose land the rivers have spoiled!" (Isaiah 18:2).
But this people shall prevail, though not by worldly force; her God will deliver
her. And then, or at "that time, shall the present be brought to the Lord of
hosts of a people scattered and peeled, and from a people terrible from their
beginning hitherto; a nation meted out and trodden under foot, whose land the
rivers have spoiled, to the place of the name of the Lord of hosts, the Mount
Zion" (Isaiah 18:7).

Now thus did the house of the forest of Lebanon provoke; it was built
defensively, it had a tower, it had armour; its tower confronted the enemy’s
land. No marvel then, if the king of Assyria so threatened to lay his army on
the sides of Lebanon and to cut down the tall cedars thereof (Isaiah 37:24). The
largeness, therefore, and prowess of the church, by reason of her inherent
fortitude and the valorous acts that she hath done by suffering, by prayer, by
faith, and a constant enduring of hardship for the truth, doth force into the
world a belief, through their own guilt and clamours of conscience against them
for their debaucheries, that this house of the forest of Lebanon will destroy
them all when she shall be delivered from her servitude. "Come now, therefore,"
saith Balak to Balaam, and "curse me this people," if peradventure I may
overcome them: when he might have let them pass peaceably by, and they would not
have lifted up a finger against him. Wherefore, from all these things it appears
that the house of the forest of Lebanon was a type of the church in the
wilderness.


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  CHAPTER 89: 04.04.        OF THE MATERIALS OF WHICH THE HOUSE OF THE FOREST OF LEBANON WAS MADE
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CHAPTER IV OF THE MATERIALS OF WHICH THE HOUSE OF THE FOREST OF LEBANON WAS MADE
The foundation of the house of the forest of Lebanon was of the same great
stones which were laid in the foundation of the temple of the Lord (1 Kings
7:2-11). And this shows that the church in the wilderness has the same
foundation and support as had the temple that was at Jerusalem, though in a
state of sackcloth, tears, and affliction, the lot of the church in the
wilderness; for she, while there, is to howl (Zechariah 11:2). Now since the
foundation is the same, what is it but to show also that she, though in an
afflicted condition, shall certainly stand; "The gates of hell shall not prevail
against it" (Matthew 16:18). Her confronting idolatrous nations is therefore a
sign of her troubles, not any prediction of a fall. Her rock is steadfast, not
like the rock of her adversaries, the enemy being judges (Deuteronomy 32:31).
But that which in special I take notice of is, that I find, in a manner, in this
house of the forest of Lebanon, nothing but pillars, and beams, great timber,
and thick beams, and of those was the house builded; pillars to hold up, and
thick beams to couple together, and thus was the house finished. I read not here
of any garnishing, either of the pillars, beams, doors, posts, walls, or any
part of the house; all was plain, without garnish, fitly representing the state
of the church in the wilderness, which was clothed with sackcloth, covered with
ashes, wearing her mourning weeds, with her tears upon her cheeks, and a yoke or
band about her neck (Isaiah 52:1-2, Isaiah 61:3). By this kind of description we
may also note with what kind of members this house, this church is furnished.
Here, as I said, that is, in the house of the forest of Lebanon, you find
pillars, pillars, so in the church in the wilderness. O the mighty ones of which
this church was compacted! they were all pillars, strong, bearing up the house
against wind and weather; nothing but fire and sword could dissolve them. As
therefore this house was made up of great timber, so this church in the
wilderness was made up of giants in grace. These men had the faces of lions; no
prince, no king, no threat, no terror, no torment, could make them yield; they
loved not their lives unto the death. They have laughed their enemies in the
face, they have triumphed in the flames.

They were pillars, they were pillars of cedar: the cedar is the highest tree in
the world; wherefore in that this house was made of cedar, it may be to denote
that in the church in the wilderness, however contemned by men, was the highest
perfection of goodness, as of faith, love, prayer, holy conversation, and
affection for God and his truth. For indeed none ever showed the like, none ever
showed higher cedars than those that were in Lebanon. None ever showed higher
saints than were they in the church in the wilderness. Others talked, these have
suffered; others have said, these have done; these have voluntarily taken their
lives in their hands, for they loved them not to the death; and have fairly, and
in cool blood, laid them down before the world, God, angels, and men, for the
confirming of the truth which they have professed (Acts 15:26; Revelation
12:11). These are pillars, these are strong ones indeed. It is meet, therefore,
that the church in the wilderness, since she was to resemble the house of the
forest of Lebanon, should be furnished with these mighty ones.

Cedars! the same that the holiest of all in the temple was covered within, and
that house was a figure of heaven, to show that the church of God in the
wilderness, how base and low soever in the judgment of the world, is yet the
only heaven that God hath among the children of men. Here are many nations, many
kingdoms, many countries, and many cities, but the church in the wilderness was
but one, and she was the heaven that God has here; hence she is called, "Thou
heaven. Rejoice over her thou heaven" (Revelation 18:20). And again, when the
combustion for religion is in the church in the wilderness it is said to be in
heaven — "And there was war in heaven. Michael and his angels fought against the
dragon; and the dragon fought, and his angels" (Revelation 12:7). The church
therefore loseth not all her titles of honour, no, not when at the lowest, she
is God’s heaven still; though she may not be called now a crown of glory, yet
she is still God’s lily amongst thorns; though she may not be called the church
of Jerusalem, yet she may the church in the wilderness; and though she may not
be called Solomon’s temple, yet she may the house of the forest of Lebanon.
Cedars! cedars are tall and sweet, and so are the members of the church in the
wilderness. O their smell, their scent, it hath been "as the wine of Lebanon"
(Hosea 14:5-7). They that have gone before have left this smell still in the
nostrils of their survivors, as that both fragrant and precious. This house of
the forest of Lebanon was builded "upon four rows of cedar pillars" (1 Kings
7:2). These four rows were the bottom pillars, those upon which the whole weight
of the house did bear. The Holy Ghost saith here four rows, but says not how
many were in a row. But we will suppose them to allude to the twelve apostles,
or to the apostles and prophets, upon whose foundation the church in the
wilderness is said to be built (Ephesians 2:20). And if so, then it shows that
as the house of the forest of Lebanon stood upon these four rows of pillars, as
the names of the twelve tribes stood in four rows of precious stones upon
Aaron’s breastplate when he went into the holiest, so this house, or church in
the wilderness, stands upon the doctrine of the apostles and prophets (Exodus
28:17, Exodus 29:10). But because it only saith it stood upon four rows, not
specifying any number, therefore as to this we may say nothing certain, yet I
think such a conjecture hath some show of truth in it, however, I will leave it
to wiser judgments.

"And it was covered with cedar above, upon the beams that lay on forty-five
pillars, fifteen in a row" (1 Kings 7:3). These pillars, as the others, are such
upon which the house did also bear; this is clear, because the beams that lay
upon the four rows of pillars afore-mentioned lay also upon these forty-five.

It seems, therefore, that these four rows of pillars were they that were the
more outside ones; that is, two rows on this side of the house and two rows also
on that; and that those forty-five pillars, fifteen in a row, stood in three
rows more inward, and so did bear up with the other the beams that were laid
upon them, much like to those inner pillars that usually stand in our parish
churches. If so, then the first four rows did seem to be a guard to these, for
that, as they stood more to the outsides of the house, so more to the weather,
and nearer to the first approach of the enemy. And this may show that the
apostles in their doctrine are not only a foundation to the forty-five pillars,
but a protection and defence; I say a protection and defence to all the pillars
that ever were besides in the church in the wilderness. And it is to be
considered that the four rows are mentioned as placed first, and so were those
upon which the thick beams that first were for coupling of the house were laid;
the which most fitly teacheth that the office and graces of the apostles were
first in the church in the wilderness, according to 1 Corinthians 12:18.

These forty-five pillars standing in the midst, by the others, may also be to
show that in the time of the trouble of the church in her wilderness state,
there will be those that will stand by and maintain her apostolical doctrine,
though for so doing they bear the burthen of the whole. But I read of no
chambers for ease or rest in this house, here is no room for chambering. They
that were for being members in the church in the wilderness, must not look for
rest until their Lord shall come (Romans 13:13-14; 2 Thessalonians 1:5-9).

Here therefore was but hard lodging; the house of the forest of Lebanon was not
made for tender skins and for those that cannot lie out of down beds, but for
those that were war-like men, and that were willing to endure hardness for that
religion that God had set up in his temple, and is fitly answered by that of the
apostle: "Thou, therefore," my son, "endure hardness as a good soldier of Jesus
Christ. No man that warreth entangleth himself with the affairs of this life,
that he may please him who hath chosen him to be a soldier" (2 Timothy 2:3-4).
Forty-five pillars! It was forty-five years that the church was of old in a
bewildered and warlike condition before she enjoyed her rest in Canaan (Joshua
14:10). Now, as there were forty-five years of trouble, so here are forty-five
pillars for support, perhaps to intimate that God will have in his church in the
wilderness a sufficient succession of faithful men that, like pillars, shall
bear up the truth above water all the time of Antichrist’s reign and rage. The
thick beams that lay over-thwart to couple this house of the forest of Lebanon
together, did bear upon these forty-five pillars, to show that, by the
burden-bearers that have and shall be in the church of God in the wilderness,
the unity of that house is through the Spirit maintained. And indeed, had it not
been for these pillars, the sufferers, these burden-bearers in the church, our
house in the forest of Lebanon, or, more properly, our church in the wilderness,
had before this been but in a poor condition. Thus therefore this church, which
in her time is the pillar and ground of truth in the world, has been made to
stand and abide it. "When the blast of the terrible ones has been as a storm
against the wall" (Isaiah 25:4; 1 Timothy 3:15). "Many a time have they
afflicted me from my youth, may Israel now say: many a time have they afflicted
me from my youth: yet they have not prevailed against me" (Psalms 129:1-2).

Thus you see how the house of the forest of Lebanon was a type of the church in
the wilderness; and you see also by this the reason why the house of the forest
of Lebanon had its inward glory lying more in great pillars and thick beams than
in other ornaments. And indeed, here had need be pillars and pillars and beams
and beams too, since it was designed for assaults to be made upon it, since it
was set for a butt for the marksman, and to be an object for furious heathens to
spend their rage against its walls. The glory therefore of the temple lay in one
thing, and the glory of this house lay in another: the glory of the temple lay
in that she contained the true form and modes of worship, and the glory of the
house of the forest of Lebanon lay in her many pillars and thick beams, by which
she was made capable, through good management, to give check to those of
Damascus when they should attempt to throw down that worship. And as I said
before, these pillars were sweet-scented pillars, for that they were made of
cedar; but what cared the enemy for that, they were offensive to him, for that
they were placed as a fortification against him. Nor is it any allurement to
Satan to favour the mighty ones in the church in the wilderness for the fragrant
smell of their sweet graces, nay, both he and his angels are the more bent to
oppose them because they are so sweet-scented. The cedars therefore got nothing
because they were cedars at the hands of the barbarous Gentiles — for they would
burn the cedars — as the angels or pillars get nothing of favour at the hands of
Antichrist because they are pillars of and angels for the truth, yea, they so
much the more by her are abhorred. Well, but they are pillars for all that, yea,
pillars to the church in the wilderness, as the others were in the house of the
forest of Lebanon, and pillars they will abide there, dead and alive, when the
enemy has done what he can. The pillars were set in three rows, for so are
forty-five when they are set fifteen in a row. And they were set in three rows
to bear. This manner also of their standing thus was also doubtless significant.
But again, they, these pillars, may be set, or placed thus in three rows in the
house of the forest of Lebanon, to show that the three offices of Christ are the
great things that the church in the wilderness must bear up before the world.
The three offices of Christ, they are his priestly, his prophetical, and his
kingly offices. These are those in which God’s glory and the church’s salvation
are most immediately concerned, and they that have been most opposed by the
devil and his angels. All heresies, errors, and delusions with which Christ’s
church has been assaulted in all ages, have bent themselves against some one or
all of these (Revelation 16:13-16). Christ is a priest to save, a prophet to
teach, and a king to rule his church (Isaiah 33:22). But this Antichrist cannot
bear, therefore he attempts to get up into the throne himself, and to act as if
he were one above all that is called God, or that is worshipped (2 Thessalonians
2:3,2 Thessalonians 2:4; Revelation 19:19-21). But behold! here are pillars in
three rows, mighty pillars to bear up Christ in these his offices before the
world and against all falsehood and deceit.

Fifteen in a row, I can say no further than I can see; what the number of
fifteen should signify I know not, God is wiser than man; but yet methinks their
standing thus should signify a reserve; as suppose the first three that the
enemy comes at should be destroyed by their hands, there are three times
fourteen behind; suppose again that they should serve the next three so, yet
there is a reserve behind. When that fine one, Jezebel, had done what she could
against the afflicted church in her time, yet there was left a reserve, a
reserve of seven thousand that were true worshippers of God (1 Kings 19:18;
Romans 11:4).

Always when Antichrist made his inroads upon the church in the wilderness, to
slay, to cut off, and to kill, yet some of the pillars stood, they were not all
burnt in the fire, nor cut down. They said indeed, "Come and let us cut them off
from being a nation, that the name of Israel may be no more in remembrance"
(Psalms 83:4). But what then? there is a difference betwixt saying and doing;
the bush was not therefore consumed because it was set on fire; the church shall
not be consumed although she be afflicted (Exodus 3:3). And this reason is,
because God has still his fifteens; therefore if Abel falls by the hand of Cain,
Seth is put in his place (Genesis 4:25). If Moses is taken away, Joshua shall
succeed him (Joshua 1:2-3). And if the devil break the neck of Judas, Matthias
is at hand to take his office (Acts 1:16-26). God has, I say, a succession of
pillars in his house; he has to himself a reserve.

Yet again, methinks that there should be forty-five pillars, and besides them
four rows of pillars, and all this to bear up an invisible burden, for we read
of nothing upon the pillars but the heavens and roof. It should be to show that
it is impossible that a carnal heart should conceive of the weight that truth
lays upon the conscience of a believer. They see, nothing, alas, nothing at all,
but a beam, a truth, and, say they, are you such fools to stand groaning to bear
up that, or what is contained therein? They, I say, see not the weight, the
glory, the weight of glory that is in a truth of God, and therefore they laugh
at them that will count it worth the while to endure so much to support it from
falling to the ground. Great pillars and beams, great saints and great truths,
are in the church of God in the wilderness; and the beams lie upon the pillars,
or the truth upon the saints. The tabernacle and ark formerly were to be borne
upon men’s shoulders, even as these great beams are borne up by these pillars.
And as this tabernacle and ark were to be carried hither and thither, according
to the appointment of God, so were these beams to be by these pillars borne up,
that therewith the house might be girt together, kept uniform, and made to stand
fast, notwithstanding the wind and storm.


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  CHAPTER 90: 04.05.        OF THE WINDOWS IN THE HOUSE OF THE FOREST OF LEBANON
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CHAPTER V OF THE WINDOWS IN THE HOUSE OF THE FOREST OF LEBANON The house of the
forest of Lebanon had many windows in it; "And there were windows in three rows,
and light was against light in three ranks" (1 Kings 7:4). Windows are to let
the light in at, and the eye out at, to objects at a distance from the house,
and from those that are therein. The windows here are figures of the Word of
God, by which light the light of life is let into the heart; through that, the
glass of these windows, the beams of the Sun of righteousness shine into the
church. Hence the word is compared to glass, through which the glorious face of
Christ is seen (2 Corinthians 3:18). This, therefore, this house of the forest
of Lebanon had; it had windows, a figure of that Word of God, through, and by
which, the church in the wilderness sees the mind of God, and so what while
there she ought to believe, do, and leave undone in the world. This house had
plenty of windows — three rows of windows on both sides the house. In three
rows; by these windows in three rows perhaps was prefigured how into the church
in the wilderness was to shine the doctrine of the Trinity: yea, to signify that
she was to be possessed with that in her most low state, and when under her
greatest clouds. The doctrine of the Trinity! that is the substance, that is the
ground and fundamental of all (1 John 2:22-23, 1 John 4:2-4; 2 John 1:9-10). For
by this doctrine, and by this only, the man is made a Christian; and he that has
not this doctrine, his profession is not worth a button. You must know that
sometimes the church in the wilderness has but little light, but the diminution
of her light is not then so much in or as to substantials, as it is as to
circumstantial things; she has then the substantials with her, in her darkest
day, even windows in three rows. The doctrine of the Trinity! You may ask me
what that is? I answer. It is that doctrine that showeth us the love of God the
Father, in giving of his Son: the love of God the Son, in giving of himself; and
the love of the Lord the Spirit, in his work of regenerating of us, that we may
be made able to lay hold of the love of the Father by his Son, and so enjoy
eternal life by grace. This doctrine was always let in at these windows into the
church in the wilderness, for to make her sound in faith, and hearty in
obedience; as also meek and patient in temptation and tribulation. And as to the
substance of Christianity, this doctrine is sufficient for any people, because
it teaches faith, and produceth a good moral life. These therefore, if these
doctrines shine upon us, through these windows of heaven, so as that we see
them, and receive them, they make us fit to glorify God here, and meet to be
glorified of, and with him hereafter. These lights, therefore, cause that the
inhabitants of this church in the wilderness see their way through the dark
pitch night of this world. For as the house of the forest of Lebanon, this
church of God in the wilderness had always her lights, or windows in these three
rows, to guide, to solace, and comfort her. This house therefore, is thus
discriminated and distinguished from all other houses in the world; no house,
that we read of in the Bible, was thus adorned with light, or had windows in
three rows, but this; and answerable hereunto, no congregation or church, but
the true church of God, has the true antitype thereof. Light! windows! A
sufficiency of windows was of great use to a people that dwelt in a forest, or
wood, as the inhabitants of the house of the forest of Lebanon did. But how
solitary had this house been, had it had no light at all! To be in a wood, and
that without windows, is one of the worst of conditions. This also is the relief
that the church in the wilderness had; true, she was in a wood, but had light,
called in another place God’s rod, or his Word, which giveth instruction. "Feed
thy people with thy rod, the flock of thine heritage, which dwell solitary in
the wood," &c. (Micah 7:14). To be, as was said, in a wood, and without light
too, is a condition very desolate: the Egyptians found it so, for all they were
in their houses (Exodus 10:21, Exodus 10:23). But how much more then is that
people’s case to be lamented that are under persecution, but have not light in
three rows to guide them. But this is not the state of the church in the
wilderness; she has her windows in three rows, to wit, the light of the face of
the Father, the light of the face of the Son, and the light of the face of the
Holy Ghost; all shining through the windows or glass of the Word, to her comfort
and consolation, though now in the forest of Lebanon.

"And light was against light in three ranks." This is an additional account of
the windows that were in the house of the forest of Lebanon. Before he said she
had windows in three rows, but now he adds that there was light against light,
light opposite to light, and that also in three ranks. In that he saith they
were in ranks, he either means in order, or insinuates a military posture, for
in both these ways is this word taken (Numbers 2:16-24; 1 Chronicles 12:33-38;
Mark 6:40). Nor need any smile because I say the lights were set in a military
posture; we read of potsherds striving with potsherds; and why may it not as
well be said, "light was against light" (Isaiah 45:9). But we will pursue our
design. Here is opposition insinuated; in the margin it is "sight against
sight"; wherefore the lights thus placed in the house of the forest of Lebanon
give me another encouragement, to think that this house was a type of the church
in the wilderness, and that she is the seat of spiritual war also (Revelation
12:7). For as this house of the forest of Lebanon was that which was the object
of the rage of the king of Assyria, because it stood in his way to hinder his
ruining Jerusalem; so the spirit and faithfulness of the church of God in the
wilderness stands in the way, and hinders Antichrist’s bringing of the truth to
the ground. And as the enemy brake into Lebanon, and did set fire to her cedars,
so the boar, the Antichrist, the dragon, and his angels, got into the church in
the wilderness (Psalms 80:13; 2 Thessalonians 2:4; Revelation 12:7). This being
so, here must needs be war; and since the war is not carnal but spiritual, it
must be made by way of controversy, contention, disputation, argument,
reasonings, &c. which were the effect of opposite apprehensions, fitly set out
in this house of the forest of Lebanon, for that there was "light against
light," "sight against sight," in three ranks. Wherefore in that he saith "light
was against light in three ranks," he suggesteth, to the life, how it would be
in the church in the wilderness. And suppose they were the truly godly that made
the first assault, can they be blamed? For who can endure a boar in a vineyard;
a man of sin in a holy temple; or a dragon in heaven? What then if the church
made the first assault? Who bid the boar come there? What had he to do in God’s
house? The church, as the house of the forest of Lebanon, would have been
content with its own station; and bread and water will serve a man, that may
with peace enjoy his delights in other things. But when privilege, property,
life, delight, heaven, and salvation, comes to be intruded, no marvel if the
woman, though but a woman, cries out, and set her light against them; had she
seen the thief, and said nothing, she had been far worse.

I told you before that by the windows is meant the Word, which is compared to
glass (1 Corinthians 13:12; 2 Corinthians 3:18; James 1:23-25). What, then, is
the Word against the Word? No, verily, it is therefore not the Word, but
opposite apprehensions thereabout, that the Holy Ghost now intends; for he saith
not that window was against window, respecting the true sense of the Word, but
light was against light, respecting the divers notions and apprehensions that
men of opposite spirits would have about the Word. Nor are we to take this word
light, especially in the antitype, in a proper but in a metaphorical sense, that
is, with respect to the judgment of both parties. Here is the true church, and
she has the true light; here also is the boar, the man of sin, and the dragon;
and they see by their way, and yet, as I said, all by the self-same windows.
They that are the church do, in God’s light, see light; but they that are not,
do in their own way see. And let a man, and a beast, look out at the same
window, the same door, the same casement, yet the one will see like a man, and
the other but like a beast. No marvel then, though they have the same windows,
that "light is against light," and sight against sight in this house. For there
are that known nothing but what they know naturally as brutes (Psalms 92:6;
Jeremiah 10:8,Jeremiah 10:14-21; Jude 1:10). No marvel then if there is here a
disagreement; the beast can but see as a beast, but the church is resolved not
to be guided by the eye of a beast, though he pretends to have his light by that
very window by which the church has hers. The beast is moon-eyed, and puts
darkness for light, yea, and hates the light that is so indeed; but the saints
will not hear him, for they know the voice of their Lord (Isaiah 5:20; John
3:20). How then can it be but that light should be against light in this house,
and that in a military posture? And how can it be but that here "every battle of
the warrior" should be "with confused noise, and garments rolled in blood"
(Isaiah 9:5). And in that he saith, "light was against light in three ranks," it
shows their preparations one against another; also that they on both sides are
resolved to stand by their way. The church is confident, the man of sin is
confident; they both have the same windows to see by, and so they manage their
matters; yet not so simply by the windows, as by their divers judgments they
make of that which shineth in at them. Each one therefore hath the true and
false profession, will be confident of his own way; he that was right, knew he
was right; and he that was wrong, thought he was right, and so the battle began.
"There is a way that seemeth right unto a man, but the end thereof are the ways
of death" (Proverbs 14:12). Nor is it in man to help it; there has been
reasoning, there has been disputing, there has blood also been spilt on both
sides, through the confidence that each had of the goodness of his own way; but
no reconciliation is made, the enmity is set here of God; iron and clay cannot
mix (Genesis 3:15; Daniel 2:42-43). God will have things go on thus in the
world, till his words shall be fulfilled: "The deceived, and the deceiver, are
his" (Job 12:16). Things therefore must have their course in the church in the
wilderness, till the mystery of God shall be fulfilled (Revelation 17:17).

Hence it is said God will bring Gog against his people of Israel, "as a cloud to
cover the land" (Ezekiel 38:16). But for what cause? Why, that he may contend a
while with them, and then fall by their light to the ground. Therefore he says
also, that he "will give unto Gog a place there of graves in Israel, and it
shall be called the valley of Hamon-gog" (Ezekiel 39:11).

God will get himself great glory by permitting the boar, the man of sin, and the
dragon, to revel it in the church of God; for they, by setting up and contending
for their darkness and calling of it the light, and by setting of it against
that light, which is light in very deed, do not only prove the power of truth
where it is, but illustrate it so much the more. For as black sets off white,
and darkness light, so error sets off truth. He that calls a man a horse, doth
in conclusion but fix the belief of his humanity so much the more in the
apprehension of all rational creatures.

"Light against light in three ranks." The three ranks on the church’s side
signify her light in the Trinity, as was said, and in the three offices of
Christ; and the ranks against these three ranks be to signify the opposite
apprehensions of the enemy. They differ also about the authority of the Word,
and ordinances, about the offices, officers, and executions of office, in the
church, &c. There is an opposition everywhere, even round about the house; there
was "light against light in three ranks." This house of the forest of Lebanon
was therefore a significative thing, wisely built and fit for the purpose for
which it was designed, which was to show what afterward would be the state of
the church in the wilderness. Nor could anything in the temple more aptly
express itself in a typical way, as to any of the things concerning New
Testament matters, than doth this house of the forest of Lebanon, as to the
things designed to be signified thereby. It speaks, can we but hear: it points
to things, as it were with a finger, have we but eyes to see.

It is not therefore to be wondered at that we hear both parties plead so much
for their authority, crying out against each other, as those that destroy
religion. So doth the church, so doth the man of sin. The living child is mine,
saith one; nay, but the dead child is thine, and the living child is mine, says
the other. And thus they spake before the king (1 Kings 3:16-22). Now this could
not be, were there not different apprehensions here; light against light then is
the cause of all this; and here is "light against light in three ranks"; and so
will be until the beast is dead. The church will not give place, for she knows
she has the truth; the dragon and his angels, they will not give place, but as
beaten back by the power of the truth; for thus it is said of the dragon and his
angels, they fought and prevailed not. Therefore there will, there must, there
cannot but be a spiritual warfare here, and that until one of the two are
destroyed, and their body given to the burning flame (Daniel 7:11; Revelation
19:20).


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  CHAPTER 91: 04.06.        OF THE DOORS AND POSTS, AND THEIR SQUARE, WITH THE WINDOWS OF THE HOUSE...
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CHAPTER VI OF THE DOORS AND POSTS, AND THEIR SQUARE, WITH THE WINDOWS OF THE
HOUSE OF THE FOREST OF LEBANON

"And all the doors and posts were square, with the windows." The doors, they
were for entrance, the posts were the support of the doors, and the windows
were, as was hinted before, for light. Now here they are said to be all square;
square is a note of perfection; but this word square may be taken two ways.

1. Either as to the fashion of the things themselves; or, 2. With reference to
the uniform order of the whole. In the first sense was the altar of
burnt-offering, the altar of incense, and the breastplate of judgment, square
(Exodus 27:1, Exodus 28:16; Exodus 30:2). And so also it is said of our New
Testament New Jerusalem (Revelation 21:16). But the square in the text is not
thus to be understood, but if I mistake not, as is signified under the second
head, that is for an uniform order. The whole fabric, as the doors, posts, and
windows, presented themselves to beholders in an exact uniform order, and so
right delectable to behold. Hence we may gather that this house of the forest of
Lebanon was so exactly built, and consequently so complete to view, that it was
alluring to the beholders; and that the more, for that so pretty a fabric should
be found in a forest or wood. A lily among thorns, a pearl on a dunghill, and
beauty under a veil, will make one turn aside to look on it.

Answerable to this, the church, even in the wilderness, or under persecution, is
compared not only to a woman, but to a comely and delicate woman. And who, that
shall meet such a creature in a wood, unless he feared God, but would seek to
ravish and defile her.

Therefore I say, that which is here said to be square, must be understood to be
so, as to prospect and view, or right taking to the eye.

Thus therefore they are allured, and think to defile her in the bed of love; but
coming to her, and finding of her chaste, and filled with nothing but armour,
and men at arms, to maintain her chastity, nolens volens — their fleshly love is
turned into cruel rage, and so they go to variance.

"I have likened," says God, "The daughter of Zion to a comely and delicate
woman" (Jeremiah 6:2). But where is she? O! she is in the field, in the forest
among the shepherds. But what will they do with her? Why, because she complies
not with their desires, they "prepare war against her," saying, "Arise, let us
go up at noon. Arise, and let us go by night, and let us destroy her palaces"
(Jeremiah 6:4-5). Wherefore the beauty of the house of the forest of Lebanon, as
well as the fortitude thereof, was a temptation to the enemy to come to take it
into their possession; especially since it stood, as it were, on the borders of
Israel, and so faced the enemy’s country.

Thus the church, though in her weeds of widowhood, is become the desire of the
eyes of the nations; for indeed her features are such, considering who is her
head, where mostly to the eye beauty lies, that whoso sees but the utmost
glimpse of her, is easily ravished with her beauties. See how the prophet words
it — "Many nations are gathered together against thee, that say, Let her be
defiled, and let our eye look upon Zion" (Micah 4:11). The church, the very name
of the church of God, is beautiful in the world; and, as among women, she that
has beauty has her head desired, if it might be, to stand upon another woman’s
shoulders; so this, and that, and every nation that beholds the beauty of the
church, would fain be called by that name. The church, one would think, was but
in a homely dress when she was coming out of captivity; and yet then the people
of the countries desired to be one with her. "Let us [said they to Zerubbabel,
and to the fathers of the church] build with you, for we seek your God as ye do"
(Ezra 4:2). The very name of the church, as I said, is striven for of the world,
but that is the church which Christ has made so; her features also remain with
herself, as this comely prospect of the house of the forest of Lebanon abode
with it, whoever beheld or wished for it. The beauty therefore of this house,
though it stood in the forest, was admirable; even as is the beauty of the
church in the wilderness, though in a bewildered state.

Hear the relation that the Holy Ghost gives of the intrinsic beauty of the
church, when she was to go to be in a persecuted state; she was "clothed with
the sun, and the moon under her feet, and upon her head a crown of twelve stars"
(Revelation 12:1). And yet now the dragon stood by her (Revelation 12:4). But I
say, Here is a woman! let who will attempt it, show such another in the world,
if he can.

They therefore that have any regard to morality, civility, or to ceremonial
comeliness, covet to be of the church of God, or to appropriate that glorious
title to themselves. And here, indeed, Antichrist came in; she took this name to
herself; and though she could not come at the sun, nor moon, nor stars, to adorn
herself with them, yet she has found something that makes her comely in her
followers’ eyes. See how the Holy Ghost sets her forth. She "was arrayed in
purple and scarlet colour, and decked with gold and precious stones, and pearls,
having a golden cup in her hand," &c. (Revelation 17:4). Hence she is called,
"The well- favoured harlot," "the lady of kingdoms," &c. (Nahum 3:4; Isaiah
47:5-7). But because the chaste matron, the spouse of Christ, would not allow
this slut to run away with this name, therefore she gets upon the back of her
beast, and by him pushes this woman into the dirt; but because her faith and
love to her husband remains, she turns again, and pleads by her titles, her
features, and ornaments, that she, and she only, is she whose square answereth
to the square of her figure, and to the character which her Lord hath given of
his own, and so the game began. For so soon as this mistress became a dame in
the world, and found that she had her stout abettors, she attempts to turn all
things topsy-turvy, and to set them and to make of them what she lists. And now
she will have an altar like that which was Tiglath-pileser’s. Now must the
Lord’s brazen altar be removed from its place, the borders of the basis must be
cut off, and the laver removed from off them; the molten sea must also now be
taken off the backs of the brazen oxen, where Solomon set it, and be set on a
pavement of stone (2 Kings 16:10-17).

Solomon! alas, Solomon’s nobody now; this woman is wiser in her own conceit than
seven men that can render a reason. Now also the covert for the Sabbath must be
turned to the use of the king of Assyria, &c. (2 Kings 16:18). Thus has the
beauty of God’s church betrayed her into the hands of her lovers, who loved her
for themselves, for the devil, and for the making of her a seat, a throne for
the man of sin. And poor woman, all her struggling and striving, and crying out
under the hands of these ravishers, has not, as yet, delivered her, though it
has saved her life (Deuteronomy 22:25-27). But though thus it has been with
Christ’s true church, and will be as long as his enemy Antichrist reigns, yet
the days will come when her God will give her her ornaments, and her bracelets,
and her liberty, and her joy, that she had in the day of her espousals.


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  CHAPTER 92: 04.07.        OF THE REPETITION OF LIGHT AGAINST LIGHT IN THE HOUSE OF THE FOREST OF LEBANON
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CHAPTER VII OF THE REPETITION OF LIGHT AGAINST LIGHT IN THE HOUSE OF THE FOREST
OF LEBANON To be sure it was not superfluously done of the Holy Ghost to make
repetition of these words, "And light was against light in three ranks,"
therefore something is intended in the adding of them again that was not
intended by the first mentioning of them (1 Kings 7:4-5).

I have told you what I thought was intended by the first rehearsal of them,
namely, to show how Antichrist got in with his sensuality, and opposed it to the
true light of the Word of God, exalting himself above God, and also above all
Divine revelation; this was his light against light. But, I say, why is it
repeated? For he saith, "Light was against light in three ranks" again. Truly, I
think it is repeated to show the evil effects the first antichristian opposition
would have in the church of God, towards the end of her wilderness state. For,
"light against light" now, for that it is here repeated, is to show us some new
thing, or, as far as wood and windows can speak, to let us understand what would
be the consequence of those antichristian figments that were brought into the
church at first by him. For can it be imagined but that, since so much confusion
was brought into the church, some of the truly godly themselves would be much
damnified thereby? The apostle says, "Evil communication corrupts good manners"
(1 Corinthians 15:33). And that "their word will eat as doth a canker" (2
Timothy 2:17). Mischief therefore must needs follow this ugly deed of the man of
sin. If a house be on fire, though it is not burnt down, the smell of the flame
may long remain there; also we count it no wonder to see some of the effects
upon the rafters, beams, and some of the principal posts thereof. The calf that
was set up at Dan defiled that people until the captivity of the land (Judges
18:30). And I say again, since light against light was so early in the church in
the wilderness, and has also been there so long, and again, since many in this
church were both born and bred there under these oppositions of light, it is
easy to conclude that something of the enemy’s darkness might be also called
light by the sincere that followed after. For by antichristian darkness, though
they might call it light, the true light was darkened, and so the eye made dim,
even the eye of the truly godly. Also the Holy Ghost did much withdraw itself
from the church, so the doctrines, traditions, and rudiments of the world took
more hold there, and spread themselves more formidably over the face of that
whole church. For after the first angel had sounded, and the star was fallen
from heaven to the earth, and had received the key of the bottomless pit, and
had opened the mouth thereof, the smoke came out amain. This angel was one of
the first dads of antichristianism, and this smoke was that which they call
light, but it was "light against light." "And he opened the bottomless pit, and
there arose a smoke out of the pit, as the smoke of a great furnace, and the sun
and the air were darkened, by reason of the smoke of the pit" (Revelation
9:1-2). The sun I take to be the gospel of God, and the air a type of the
breathings of the Holy Ghost. The smoke I take to be the doctrines and
traditions of Antichrist; that which was, as I said before, put for light
against the true light of the Word. Now, since the sun and the air were darkened
by this smoke, yea, and so darkened as that the sun, nor moon, nor stars, nor
day, nor night, could shine for a third part of them; no marvel though the true
worshippers here were benighted, or, at least, had but little light to walk by;
yea, I have known some that have been born and bred up in smokey holes, that
have been made, both in smell and sight, to carry the tokens of their so being
bred about them. And I say again, as to what is now under our consideration, no
marvel if they that breathed in this church in the wilderness, after the smoke
came out of this pit, sucked in the smoke with the air until it became natural
to them. A house annoyed with smoke is a great offence to the eyes, whose light
being thereby impaired, the judgment also, since that, as to visibles, is guided
by the eye, must needs be in danger of being in part misled. And this being the
effect of light against light at first, is the cause of what to this day we see
in the church among the true brotherhood. For as a cause produceth an effect, so
oftentimes an effect sets on foot another cause.

Now, therefore, we have light against light among the godly, as afore there was
antichristian against the Christian light. Not that light against light is now
godly in the all of it. It is antichristian that opposes the Christian light
still. But, as before, the darkness that opposed the light was in the
antichristians, now that darkness is got into the Christians, and has set them
against one another. Light therefore against light now is in the Christians,
truly prefigured by that which was in the house of the forest of Lebanon.
Witness the jars, the oppositions, the contentions, emulations, strifes,
debates, whisperings, tumults, and condemnations that, like cannon-shot, have so
frequently on all sides been let fly against one another. Shall I need to
mention particularly contests many years past, and presented to us in print?
Words and papers now in print, as also the many petty divisions and names
amongst us, sufficiently make this manifest. Wherefore light against light in
this last place, or where it is thus repeated, cannot, I think, be more fitly
applied than to that now under our consideration; that is to say, than to the
opposite persuasions, different apprehensions, and thwart conclusions, that are
constantly drawn from the same texts to maintain a diverse practice. Though we
are to acknowledge with thankfulness that this opposition lies not so much in
fundamentals as in things of a lesser import. The godly all hold the head, for
there Antichrist could never divide them; their divisions therefore are, as I
said, only about smaller things. I do not say that the antichristian darkness
has done nothing in the church as to the hurting it in the great things of God.
But, I say, it has not been able to do that which could sever their Head from
them, otherwise there appears even too much of the effect of his doings there.
For even, as to the offices of our Lord, some will have his authority more
large, some more strait. Some confine his rules to themselves and to their more
outward qualification, and some believe they are extended further. Some will
have his power in his church purely spiritual, others again would have it mixed.
Some count his Word perfect and sufficient to guide in all religious matters,
others again hold that an addition of something human is necessary. Some are for
confining of his benefits, in the saving effects of them, only to the elect,
others are for a stretching of them further. I might here multiply things, but
that light against light is now among the godly as light against light was in
the house of the forest of Lebanon, is not at all to be questioned. This
therefore may stand for another argument to prove that the house of the forest
of Lebanon was a type of the church in the wilderness. As to the number here,
that is to say, in three ranks, it is also, as I think, to show that, though, as
was said afore, this darkness could not sever the true church from her Head, yet
it has eclipsed the glory of things. By two lights a man cannot see this or that
thing so exactly as by one single light; no, they both make all confused though
they make not all invisible (Matthew 6:22-23).

As, for instance, sun-light and moon-light together, fire- light and sun-light
together, candle-light and moon-light together, make things more obscure than to
look on them by a single light. The Word reflecting upon the understanding,
without the interposing of man’s traditions, makes the mind of God to a man more
clear than when attended with the other. How much more then when light shall be
against light in three ranks? Christ in his offices, blessed be God, is to this
day known in his church, notwithstanding there is yet with us light against
light in three ranks. But in these things he is not so distinctly, fully, and
completely known, as he was before the church went into the wilderness. No, that
knowledge is lost to a "third part" of it, as was also showed before (Revelation
8:12).

Things therefore will never be well in the church of God so long as there is
thus light against light therein. When there is but one Lord among us and his
name One, and when divisions, by the consent of the whole, are banished, I mean,
not persecuted, but abandoned in all by a joint consent, and when every man
shall submit his own single opinion to those truths, that by their being
retained are for the health of all, then look for good days, and not until then.
For this house of the forest of Lebanon, in which, as you see, there is "light
against light in three ranks," was not built to prefigure the church in her
primitive state, but to show us how we should be while standing before the face
of the dragon, and while shifting for ourselves in the wilderness. And although
by her pillars, and beauty, and tower, aye, and by her facing the very
metropolitan of her enemies, she showeth that the true grace of God is in her,
and a strength and courage that is invincible, yet for that she has also affixed
to her station "Light against light in three ranks." It is evident her eye is
not so single, and consequently that her body is not so full of light, as she
will be when her sackcloth is put off, and as when she has put on her beautiful
garments. For then it is that her moon is to shine as the sun, and that the
light of her sun is to be sevenfold, even as the light of seven days, then, I
say, "When the Lord bindeth up the breach of his people, and healeth the stroke
of their wound" (Isaiah 30:26).

You know that a kingdom flourishes not so long as it is the seat of war, but
when that is over peace and prosperity flourishes. This house, as has been
hinted, was a type of the church in a wood, a forest, a wilderness.


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  CHAPTER 93: 04.08.        OF THE SHIELDS AND TARGETS THAT WERE IN THE HOUSE OF THE FOREST OF LEBANON
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CHAPTER VIII OF THE SHIELDS AND TARGETS THAT WERE IN THE HOUSE OF THE FOREST OF
LEBANON As this house of the forest of Lebanon was that which, in the general,
prefigured the state of the church in the wilderness, so it was accoutered with
such military materials as suited her in such a condition, that is to say, with
shields, and targets; consequently with other warlike things. "And king Solomon
made two hundred targets of beaten gold, six hundred shekels of gold went to one
target, and he made three hundred shields of beaten gold; [three pound] or three
hundred shekels of gold went to one shield. And the king put them in the house
of the forest of Lebanon" (1 Kings 10:16-17; 2 Chronicles 9:15-16). This
supposes that the house of the forest of Lebanon would be attacked by the enemy.
And good reason there was for such a supposition, since it was built for defence
of that worship that was set up in the church. Hence it is said, when the enemy
used to come with his chariots and horsemen against them, that they "did look in
that day to the armour of the house of the forest" (Isaiah 22:7-8). That was, to
see how they were prepared at Lebanon, to make resistance against their foes,
and to secure themselves and their religion from that destruction that by the
enemy was designed should be made upon both. And thus again, or in this thing,
the house of the forest of Lebanon shows that it was a figure of the church of
the wilderness; for she also is furnished with such weapons as were counted by
the wisdom of God necessary for the security of the soul, and Christian
religion, to wit, "the weapons of our warfare," "the whole armour of God" (2
Corinthians 10:4). For though this house of the forest of Lebanon was a place of
defence, yet her armour is described and directed too, both as to matter and to
measure. It was armour made of gold, such armour, and so much of it. And it was
made by direction of Solomon, who was a type of Christ, by the power of whose
grace and working our armour is also provided for us, as in the texts
afore-mentioned may appear. By this description, therefore, of the armour of the
house of the forest of Lebanon we are confined, that being a type to the armour
of God, in the antitype thereto for the defence of the Christian religion. We
then may make use of none but the armour of God for defence of our souls, and
the worship of God; this alone is the golden armour provided by our Solomon, and
put in the house of the forest of Lebanon, or rather in the church in the
wilderness, for her to resist the enemy withal.

Two hundred targets. There is but little mention made of targets in the Bible,
nor at all expressly how they were used, but once; and that was when Goliah came
to defy Israel, he came, as with other warlike furniture, so "with a target of
brass between his shoulders" (1 Samuel 17:6). A target, that is, saith the
margin, a gorget. A gorget is a thing wore about the neck, and it serveth in
that place instead of a shield. Wherefore in some of your old Bibles, that which
in one place is called a target, in another is called a shield. A shield for
that part. This piece of armour, I suppose, was worn in old time by them that
used spears, and it was to guard the upper part of the back and shoulders from
the arrows of their enemies, that were shot into the air, to the intent they
might fall upon the upper part of the body. The shields were for them which drew
bows, and they were to catch or beat off those arrows that were levelled at them
by the enemy before. "Asa had" at one time "an army of men that bare targets and
spears, out of Judah three hundred thousand, and out of Benjamin that bare
shields, and drew bows, two hundred and fourscore thousand" (2 Chronicles 14:8).

I cannot tell what the target should signify here, unless it was to show that
those in the type were more weak and faint-hearted than those in the antitype:
for in that this gorget was prepared for some back part of the body, it supposed
the wearers subject to run away, to flee. But in the description of the
Christian armour, we have no provision for the back; so our men in the church in
the wilderness are supposed to be more stout. Their face is made strong against
the face of their enemies, and their foreheads strong against their foreheads
(Ezekiel 3:8-9). The shield was a type of the Christian faith, and so the
apostle applies it. The which he also counteth a principal piece of our
Christian armour when he saith, "Above all taking the shield of faith, wherewith
ye shall be able to quench all the fiery darts of the wicked" (Ephesians 6:16).
These targets and shields were made of gold, to show the excellent worth of this
armour of God; to wit, that it is not carnal but spiritual, not human but
divine; nor common or mean, but of an infinite value. Wherefore James, alluding
to this, saith, "Hearken, my beloved brethren, Hath not God chosen the poor of
this world rich in faith," (hath he not given them this golden shield) and made
them "heirs of the kingdom which he hath promised to them that love him?" (James
2:5).

Faith! Peter saith, faith, in the very trial of it, is much more precious than
is gold that perisheth. If so, then what is that worth, or value, that is in the
grace itself? (1 Peter 1:7). This also is that which Christ intends when he
says, "buy of me gold tried in the fire, that thou mayest be rich" (Revelation
3:18). And methinks the apostles and the Lord Jesus Christ do in all these
places allude to the shields, the shields of gold, that Solomon made, and put in
the house of the forest of Lebanon; which house, as I have showed, was that
which indeed prefigured the state of the church in the wilderness; and these
shields a type of faith.

Obj. But here is mention made of nothing but shields and targets.

Answ. True, and that perhaps to show us that the war that the church makes with
Antichrist is rather defensive than offensive. Shields and targets are weapons
defensive, weapons provided for self-preservation, not to hurt others with. A
Christian also, if he can but defend his soul in the sincere profession of the
true religion, doth what by duty, as to this, he is bound. Wherefore though the
New Testament admits him to put on the whole armour of God, yet the whole and
every part thereof is spiritual, and only defensive. True, there is mention made
of the sword, but that sword "is the Word of God" (Ephesians 6:17). A weapon
that hurteth none, none at all but the devil and sin, and those that love it.
Indeed it was made for Christians to defend themselves, and their religion with,
against hell and the angels of darkness. These two pieces of armour then that
Solomon the king did put into the house of the forest of Lebanon, were types of
the spiritual armour that the church in the wilderness should make use of. And
as we read of no more that was put there, at least to be typical, so we read of,
and must use no more than we are bid to put on by the apostle, for the defence
of true religion.

Obj. But he that shall use none other than this, must look to come off a loser.

Answ. In the judgment of the world this is true; but not in the judgment of them
that have skill, and a heart to use it. For this armour is not Saul’s, which
David refused, but God’s, by which the lives of all those have been secured that
put it on, and handled it well. You read of some of David’s mighty men of
valour, that their "faces were like the faces of lions, and" that they "were as
swift" of foot "as the roes upon the mountains" (1 Chronicles 12:8). Being
expert in handling spear and shield.

Why, God’s armour makes a man’s face look thus, also it makes him that useth it
more lively and active than before. God’s armour is no burden to the body, nor
clog to the mind, but rather a natural, instead of an artificial, fortification.
But this armour comes not to any but out of the king’s hand; Solomon put these
targets and shields into the house of the forest of Lebanon. So Christ
distributeth his armour to his church. Hence it is said it is given to his to
suffer for him. It is given to his by himself, and on his behalf (Php 1:29).
That is, that they might with it fight those battles which he shall manage
against Antichrist. Hence they are called the armies in heaven, and are said to
follow their Lord "upon white horses clothed in fine linen, white and clean."
But, as I said, still their war was but defensive. For a little further do but
observe, and you shall find the beast fall upon him. "And I saw the beast, and
the kings of the earth, and their armies gathered together, to make war against
him that sat on the horse, and against his army" (Revelation 19:14-19). It is
they that fall on, it is they that pick the quarrel, and give the onset.
Besides, the armour, as I said, is only spiritual; wherefore the slaughter must
needs be spiritual also. Hence as here it is said the Lamb did slay his enemies,
by the sword, spirit, or breath of his mouth; so his army also slays them by the
fire that proceedeth out of his mouth (Revelation 1:16, Revelation 19:21).

Here is therefore no man’s person in danger by this war. And I say again, so far
as any man’s person is in danger, it is by wrong managing of this war. True, the
persons of the Christians are in danger, but that is because of the bloody
disposition of an antichristian enemy. But we speak now with reference to the
Lamb and the army that follows him; and as to them, no man’s person is in danger
simply as such. Wherefore, it is not men but sin; not men, but the man of sin,
that wicked one, that the Son of God makes war against, in and by his church (2
Thessalonians 2:8; Hebrews 12:4).

Let us therefore state the matter right; no man needs be afraid to let Jesus
Christ be chief in the world, he envies nobody, he designs the hurt of none: his
kingdom is not of this world, nor doth he covet temporal matters; let but his
wife, his church alone, to enjoy her purchased privileges, and all shall be
well. Which privileges of hers, since they are soul concerns, make no
infringement upon any man’s liberties. Let but faith and holiness walk the
streets without control, and you may be as happy as the world can make you. I
speak now to them that contend with him. But if seasonable counsel will not go
down, if hardness of heart and blindness of mind, and so perishing from the way,
shall overtake you, it is but what you of old have been cautioned of. "Be wise
now therefore, O ye kings; be instructed, ye judges of the earth. Serve the Lord
with fear, and rejoice with trembling. Kiss the Son, lest he be angry, and ye
perish from the way, when his wrath is kindled but a little. Blessed are all
they that put their trust in him" (Psalms 2:10-12).

Now let this also that has been said upon this head, be another argument to
prove that the house of the forest of Lebanon was a type of the church in the
wilderness.


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  CHAPTER 94: 04.09.        OF THE VESSELS WHICH SOLOMON PUT IN THE HOUSE OF THE FOREST OF LEBANON
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CHAPTER IX OF THE VESSELS WHICH SOLOMON PUT IN THE HOUSE OF THE FOREST OF
LEBANON

Solomon did also put vessels into the house of the forest of Lebanon. "And all
king Solomon’s drinking-vessels were of gold, and all the vessels of the house
of the forest of Lebanon were of" gold, "pure gold, none were of silver; it was
nothing accounted of in the days of Solomon" (1 Kings 10:21; 2 Chronicles 9:20).

Since it is not expressed what those vessels of pure gold were which Solomon put
in the house of the forest of Lebanon, therefore, as to the affirmative, no man
can be absolute; vessels of gold, vessels of pure gold, the Holy Ghost says they
were, and so leaves it to the prudent to make their conjectures; and although I
may not put myself among the number of those prudent ones, yet let me take leave
to say what I think in the case.

First then, negatively, they were not vessels ordained for Divine worship, for
as that was confined to the temple, so the vessels and materials and
circumstances for worship were there. I say, the whole uniform worship of the
Jews now was confined to the temple (1 Chronicles 2:4, 1 Chronicles 7:12, 1
Chronicles 7:15, 1 Chronicles 7:16). Wherefore the vessels here mentioned could
not be such as was in order to set up worship here, for to Jerusalem they were
to bring their sacrifices; true, they had synagogues where ordinary service was
done, there the law was read, and there the priests taught the people how they
should serve the Lord; but for that which stood in carnal ordinances, as
sacrificings, washings, and using vessels for that purpose, that was performed
at Jerusalem. This house, therefore, to wit, the house of the forest of Lebanon,
was not built to slay or to offer burnt-offerings or sacrifices in, but as that
altar was which the two tribes and an half, built by Jordan, when they went each
to their inheritance, namely, to be a witness of the people’s resolutions to
preserve true religion in the church, to themselves, and to their posterity
(Joshua 22:21-29). Since this house therefore was designed for defensive war, it
was not requisite that the formalities of worship should be there. The church in
the wilderness also, so far as she is concerned in contention, so far she is not
taken up in the practical parts of religion (1 Thessalonians 2:2); for religion
is not to be practised in the church in the moments of contention. Let us
practise then our religion in peace, and in all peaceable ways, and vindicate it
by way of contention, that is, when asked or required by opposites to render a
reason thereof (Php 1:7-17; Acts 22:1). But my contention must be, not in
pragmatic languages or in striving about words to no profit, but by words of
truth and soberness, with all meekness and fear (Acts 26:24-25; Titus 3:1-2; 1
Peter 3:15). To practise and defend a practice you know are two things; I
practise religion in my closet, in my family, in the congregation, but I defend
this practice before the magistrate, the king, and the judge. Now the temple was
prepared for the practice of religion, and the house of the forest of Lebanon
for defence of the same (Revelation 11:1). So far then as the church in the
wilderness worships, so far she is compared to the temple, and so far as she
defends that worship, so far she is called an army (Revelation 19:14). An army
terrible with banners (Song of Solomon 6:4). For God has given a banner to them
that fear him, that it may be displayed because of the truth (Psalms 60:4).
Hence she says to God, "We will rejoice in thy salvation, and in the name of our
God, we will set up our banners" (Psalms 20:5). But here is in all this no hurt
to the world, the kingdom, the worship, the war is spiritual, even as the armour
is. I have spoken this to distinguish worship from contending for worship, and
to make way for what is yet to be said.

If the vessels of the forest of Lebanon, or those put in that house, were not
such as related to worship, to worship simply as such, then it should seem —

These vessels therefore were for some other use than for formal worship in the
house of the forest of Lebanon. The best way then, that I know of, to find out
what they were is first to consider to what they are joined in the mention of
them. Now I find them joined in the mention of them with Solomon’s drinking
vessels, and since as they were made of fine or pure gold, I take them also to
be vessels of the same kind, namely, vessels to drink in. Now if we join to this
the state of the church in the wilderness, of which, as we have said, this house
of the forest of Lebanon was a type, then we must understand that by these
vessels were prefigured such draughts as the church has, when in a bewildered or
persecuted state; and they are of two sorts, either, First, Such as are
exceeding bitter; or, Second, Such as are exceeding sweet; for both these attend
a state of war.

First. Such as are exceeding bitter. These are called cups of red wine,
signifying blood; also, the cup of the Lord’s fury, the cup of trembling, the
cup of astonishment, &c. (Psalms 75:8; Isaiah 51:17-22; Jeremiah 25:15; Ezekiel
23:33). Nor is there anything more natural to the church, while in a wilderness
condition, than such cups and draughts as these. Hence she, as there, is said to
be clothed, as was said afore, in sackcloth, to mourn, to weep, to cry out, and
to be in pain, as is a woman in travail. See the Lamentations and you will find
all this verified. See also Revelation 11:3, Revelation 12:2. And whoso
considers what has already been said as to what the house of the forest of
Lebanon met with, will find that what is here inferred is not foreign but
natural. For, can it be imagined, that when the king of Assyria laid down his
army by the sides of Lebanon, and when the fire was to devour her cedars, also
when Lebanon was to be cut down and languish, that these vessels, these cups,
were not then put into her hand. And I say again, since the church in the
wilderness, Lebanon’s antitype, has been so persecuted, so distressed, so
oppressed, and made the seat of so much war, so much blood, of so many murders
of her children within her, &c., can it be imagined that she drank of none of
these cups? Yes, yes, she has drank the red wine at the Lord’s hand, even the
cup of blood, of fury, of trembling, and of astonishment; witness her own cries,
sighs, tears, and tremblings, with the cries of widows, children, and orphans
within her (Lamentations 1:1-22; Lamentations 2:1-22; Lamentations 4:1-22;
Lamentations 5:1-22). But what do I cite particular texts, since reason,
histories, experience, anything that is intelligible, will confirm this for a
truth; namely, that a people whose profession is directly in opposition to the
devil and Antichrist, and to all debauchery, inhumanity, profaneness,
superstition, and idolatry, when suffered to be invaded by the dragon, the
beast, the false prophet, and whore, must needs taste of these cups, and drink
thereof, to their astonishment. But all these are of pure gold. They are of
God’s ordaining, appointing, filling, timing, and also sanctified by him for
good to those of his that drink them. Hence Moses chose rather to drink a
brimmer of these, "than to enjoy the pleasures of sin for a season" (Hebrews
11:25). The sourness, bitterness, and wormwood of them, therefore, is only to
the flesh that loveth neither God, nor Christ, nor grace (Psalms 75:8; Php
1:28). The afflictions, therefore, that the church in the wilderness hath met
with, these cups of gold, are of more worth than are all the treasures of Egypt;
they are needful and profitable, and praiseworthy also, and tend to the
augmenting of our glory when the next world is come (1 Thessalonians 3:3;
Revelation 2:10; 1 Peter 1:6). Besides they are signs, tokens, and golden marks
of love, and jewels that set off the beauty of the church in the sight of God
the more (Galatians 6:17; Revelation 3:19; Hebrews 12:6). They are also a means
by which men are proved sound, honest, faithful, and true lovers of God, as also
such whose graces are not counterfeit, feigned, or unsound, but true, and such
as will be found to praise, and honour, and glory, at the appearing of Jesus
Christ (Isaiah 27:9; Hebrews 12:7-10; 1 Peter 2:19; 2 Corinthians 4:17-18; 2
Thessalonians 1:5). And this has been the cause that the men of our church in
the wilderness have gloried in tribulation, taking pleasure in reproaches, in
necessities, in persecutions, and in distresses for Christ’s sake (Romans 5:3; 2
Corinthians 12:9-10). Yea, this is the reason why they have bidden one another
rejoice when they fell into divers temptations, saying, Happy is the man that
endureth temptations, and behold we count them happy that endure (James 1:2-12,
James 5:11). And again, "if ye be reproached for the name of Christ, happy are
ye" (1 Peter 4:14).

These therefore are vessels of pure gold, though they contain such bitter
draughts, and though such as at which we make so many wry faces before we can
get their liquor down. Do you think that a Christian, having even this cup in
his hand to drink it, would change it for a draught of that which is in the hand
of the woman that sits on the back of the scarlet-coloured beast? (Revelation
17:3-4). No, verily, for he knows that her sweet is poison, and that his bitter
is to purge his soul, body, life, and religion, of death (2 Timothy 2:11-12).

God sends his love tokens to his church two ways, sometimes by her friends,
sometimes by her enemies. When they come by the hand of a friend, as by a
minister, a brother, or by the Holy Ghost, then they come smoothly, sweetly, and
are taken, and go down like honey. But when these love tokens come to them by
the hand of an enemy, then they are handed to them roughly; Pharaoh handed love
tokens to them roughly; the king of Babylon handed these love tokens to them
roughly. They bring them of malice, God sends them of love; they bring them and
give them to us, hoping they will be our death; they give us them therefore with
many a foul curse, but God blesses them still. Did not Haman lead Mordecai in
his state by the hand of anger? Nor is this cup so bitter but that our Lord
himself drank deep of it before it was handed to his church; he did as loving
mothers do, drink thereof himself to show us it is not poison, also to encourage
us to drink it for his sake and for our endless health (Matthew 20:22, Matthew
26:39-42).

And, as I told you before, I think I do not vary from the sense of the text in
calling them cups; because, though there they have no name, they are joined with
king Solomon’s drinking vessels, and because as so joined in the type, so they
are also joined here; therefore the cup here is called Christ’s cup. "Are ye
able to drink of the cup that I shall drink of?" "Ye shall drink indeed of my
cup" (Matthew 20:22-23). Here you see they are joined in a communion in this cup
of affliction, as the cups in one and the same breath are joined with those king
Solomon drank in, which he put in the house of the forest of Lebanon.

[Second. Such as are exceeding sweet.] But these are not all the cups that
belong to the house of the forest of Lebanon, or rather to the church in the
wilderness; there is also a cup, out of which, at times, is drunk what is
exceeding sweet. It is called the cup of consolation, the cup of salvation; a
cup in the which God himself is (Psalms 116:13; Jeremiah 16:7). As he said, the
Lord is the portion of my cup. Or rather, "The Lord is the portion of mine
inheritance, and my cup" (Psalms 16:5). This cup, they that are in the church in
the wilderness have usually for an after-draught to that bitter one that went
before. Thus, as tender mothers give their children plumbs or sugar, to sweeten
their palate after they have drank a bitter potion, so God gives his the cups of
salvation and consolation, after they have suffered awhile. "For as the
sufferings of Christ abound in us, so our consolation also aboundeth by Christ"
(2 Corinthians 1:5).

Hence the apostle assureth himself concerning the affliction of them at Corinth;
yea, and also promiseth them, that as they were partakers of the sufferings, so
should they be of the consolation (2 Corinthians 1:7). Some of these cups are
filled until they run over, as David said his did, when the valley of the shadow
of death was before him. "Thou preparest a table before me," said he, "in the
presence of mine enemies: thou anointest my head with oil; my cup runneth over"
(Psalms 23:5). This is that which the apostle calls exceeding; that is, that
which is beyond measure. "I am," says he, "filled with comfort, I am exceeding
joyful in all our tribulation" (2 Corinthians 7:4).

Now he has one answering the other. Thou hast made summer and winter. Thou hast
made the warm beams of thy sun answerable to the cold of the dark night. This
may be also yet signified by the building of this house, this type of the church
in the wilderness, in so pleasant a place as the forest of Lebanon was (Song of
Solomon 4:8). Lebanon! Lebanon was one of the sweetest places in all the land of
Canaan. Therefore we read of the fruit of Lebanon, of the streams from Lebanon;
the scent, the smell, the glory of Lebanon; and also of the wine and flowers of
Lebanon (Psalms 72:16; Hosea 14:6-7; Isaiah 35:2, Isaiah 9:13; Nahum 1:4).

Lebanon! That was one thing that wrought with Moses to desire that he might go
over Jordan; namely, that he might see that goodly mountain, and Lebanon. The
glory and excellent beauty of the church, Christ also setteth forth, by
comparing of her to Lebanon. "Thy lips, O my spouse," says he, "drop as the
honey-comb: honey and milk are under thy tongue, and the smell of thy garment is
like the smell of Lebanon" (Song of Solomon 4:11-15). This house, therefore,
being placed here, might be to show how blessed a state God could make the state
of his church by his blessed grace and presence, even while she is in a
wilderness condition.

We will add to this, for further demonstration, that letter of that godly man,
Pomponius Algerius, an Italian martyr; some of the words of which are these: —

"Let," saith he, "the miserable worldly man answer me; what remedy or safe
refuge can there be unto him if he lack God, who is the life and medicine of all
men: and how can he be said to fly from death, when he himself is already dead
in sin. If Christ be the way, verity, and life, how can there be any life then
without Christ?

"The sooly heat of the prison to me is coldness; the cold winter to me is a
fresh spring-time in the Lord. He that feareth not to be burned in the fire, how
will he fear the heat of weather? Or what careth he for the pinching frost,
which burneth with the love of the Lord?

"The place is sharp and tedious to them that be guilty; but to the innocent and
guiltless it is mellifluous. Here droppeth the delectable dew; here floweth the
pleasant nectar; here runneth the sweet milk; here is plenty of all good things.
And although the place itself be desert and barren, yet to me it seemeth a large
walk, and a valley of pleasure; here to me is the better and more noble part of
the world. Let the miserable worldling say, and confess, if there be any plot,
pasture, or meadow, so delightful to the mind of man, as here. Here I see kings,
princes, cities, and people; here I see wars, where some be overthrown, some be
victors, some thrust down, some lifted up. Here is Mount Sion; here I am already
in heaven itself. Here standeth first Christ Jesus in the front; about him stand
the old fathers, prophets, and evangelists, apostles, and all the servants of
God; of whom some do embrace and cherish me, some exhort me, some open the
sacraments unto me, some comfort me, other some are singing about me: and how
then shall I be thought to be alone, among so many, and such as these be, the
beholding of whom to me is both solace and example. For here I see some
crucified, some slain, some stoned, some cut asunder, and some quartered, some
roasted, some broiled, some put in hot caldrons, some having their eyes bored
through, some their tongues cut out, some their skin plucked over their heads,
some their hands and feet chopped off, some put in kilns and furnaces, some cast
down headlong, and given to the beasts and fowls of the air to feed upon. It
would," said he, "ask a long time, if I should recite all.

"To be short, divers I see with divers and sundry torments excruciate; yet
notwithstanding, all living and all safe. One plaster, one salve cureth all
their wounds, which also giveth to me strength and life; so that I sustain all
these transitory anguishes and small afflictions with a quiet mind, having a
greater hope laid up in heaven. Neither do I fear mine adversaries which here
persecute me and oppress me, for he that dwelleth in heaven shall laugh them to
scorn, and the Lord shall deride them. I fear not thousands of people which
compass me about. The Lord my God shall deliver me, my hope, my supporter, my
comforter, who exalteth up my head. He shall smite all them that stand up
against me without cause; and shall dash the teeth and jaws of sinners asunder,
for he only is all blessedness and majesty.

"The rebukes for Christ’s cause make us jocund; for so it is written: if ye be
rebuked and scorned for the name of Christ, happy be you; for the glory and
spirit of God resteth upon you (1 Peter 4:1-19). Be ye therefore certified (said
he, by this his letter to his friends) that our rebukes, which are laid upon us,
redound to the shame and harm of the rebukers. In this world there is no mansion
firm to me; and therefore I will travel up to the New Jerusalem which is in
heaven, and which offereth itself to me, without paying any fine or income.
Behold I have entered already in my journey, where my house standeth for me
prepared, and where I shall have riches, kinsfolks, delights, honours, never-
failing.

"As for these earthly things here present, they are transitory shadows,
vanishing vapours, and ruinous walls. Briefly all is but very vanity of
vanities, whereas hope, and the substance of eternity to come, are wanting;
which the merciful goodness of the Lord hath given, as companions to accompany
me, and to comfort me; and now do the same begin to work, and to bring forth
fruits in me. I have travelled hitherto, laboured and sweat early and late,
watching day and night, and now my travails begin to come to effect. Days and
hours have I bestowed upon my studies. Behold the true countenance of God is
sealed upon me, the Lord hath given mirth in my heart: and therefore in the same
will I lay me down in peace and rest (Psalms 4:1-8). And who then shall dare to
blame this our age consumed; or say that our years be cut off? What man can now
cavil that these our labours are lost, which have followed, and found out the
Lord and maker of the world, and which have changed death with life? My portion
is the Lord, saith my soul, and therefore, I will seek and wait for him.

"Now then, if to die in the Lord be not to die but live most joyfully, where is
this wretched worldly rebel, which blameth us of folly, for giving away our
lives to death? O how delectable is this death to me! to taste the Lord’s cup,
which is an assured pledge of true salvation; for so hath the Lord himself
forewarned us, saying, the same that they have done to me, they will also do
unto you. Wherefore let the doltish world, with his blind worldlings (who in the
bright sunshine, yet go stumbling in darkness, being as blind as beetles), cease
thus unwisely to carp against us for our rash suffering, as they count it. To
whom, thus, we answer again, with the holy apostle, that neither tribulation,
nor anguish, nor hunger, nor nakedness, nor jeopardy, nor persecution, nor
sword, shall be able ever to separate us from the love of Christ; we are slain
all the day long; we are made like sheep ordained to the shambles (Romans
8:1-39).

"Thus," saith he, "do we resemble Christ our Head, which said that the disciple
cannot be above his master, nor the servant about his Lord. The same Lord hath
also commanded that every one shall take up his cross and follow him (Luke
9:1-62). Rejoice, rejoice, my dear brethren and fellow-servants, and be of good
comfort, when ye fail into sundry temptations; let your patience be perfect in
all parts. For so it is foreshowed us before, and is written, that they which
shall kill you shall think to do God good service. Therefore, afflictions and
death be as tokens and sacraments of our election and life to come. Let us then
be glad and sing unto the Lord, when as we, being clear from all just
accusations, are persecuted and given to death; for better it is that we in
doing well do suffer, if it so be the will of God, than doing evil (1 Peter
3:1-22). We have for our example Christ and the prophets which spake in the name
of the Lord, whom the children of iniquity did quell and murder. And now we
bless and magnify them that then suffered. Let us be glad and joyous in our
innocency and uprightness; the Lord shall reward them that persecute us; let us
refer all revengement to him.

"I am accused of foolishness, for that I do not shrink from the true doctrine
and knowledge of God, and do not rid myself out of these troubles, when with one
word I may. O the blindness of man, which seeth not the sun shining, neither
remembereth the Lord’s words. Consider therefore what he saith, you are the
light of the world. A city built on the hill cannot be hid; neither do men light
a candle and put it under a bushel, but upon a candlestick, that it may shine,
and give light to them in the house. And in another place he saith you shall be
led before kings and rulers. Fear ye not them which kill the body, but him which
killeth both body and soul. Whosoever shall confess me before men, him will I
also confess before my Father which is in heaven; and he that denieth me before
men, him will I also deny before my heavenly Father.

"Wherefore, seeing the words of the Lord be so plain, how, or by what authority,
will this wise counsellor then approve this his counsel which he doth give? God
forbid that I should relinquish the commandments of God and follow the counsels
of men. For it is written, Blessed is the man that hath not gone in the way of
sinners, and hath not stood in the counsels of the ungodly, and hath not sit in
the chair of pestilence (Psalms 1:1-6). God forbid that I should deny Christ
where I ought to confess him; I will not set more by my life than by my soul,
neither will I exchange the life to come for this world here present. O how
foolishly speaketh he which argueth me of foolishness!" And a little farther he
saith, "And now let this carnal politic counsellor, and disputer of this world,
tell wherein have they to blame me. If in mine examinations I have not answered
so after their mind and affection as they required of me, seeing it is not
ourselves that speak, but the Lord that speaketh in us, as he himself doth
fore-witness, saying, When you shall be brought before rulers and magistrates,
it is not you yourselves that speak, but the Spirit of my Father that shall be
in you (Matthew 10:1-42). Wherefore, if the Lord be true and faithful of his
word, as it is most certain, then there is no blame in me; for he gave the words
that I did speak, and who was I that could resist his will?

"If any man shall reprehend the things that I said, let him then quarrel with
the Lord, whom it pleased to work so in me; and if the Lord be not to be blamed,
neither am I herein to be accused, which did that I purposed not, and that I
fore-thought not of. The things that there I did utter and express [he means
when he was before the magistrates], if they were otherwise than well, let them
show it, and then will I say that they were my words, and not the Lord’s. But if
they were good and approved, and such as cannot justly be accused, then must it
needs be granted, spite of their teeth, that they proceeded of the Lord; and
then who be they that shall accuse me — people of prudence? Or who shall condemn
me — just judges? And though they so do, yet, nevertheless, the word shall not
be frustrate, neither shall the gospel be foolish or therefore decay, but rather
the kingdom of God shall the more prosper and flourish unto the Israelites, and
shall pass the sooner unto the elect of Christ Jesus, and they which shall so do
shall prove the grievous judgment of God. Neither shall they escape without
punishment that be persecutors and murderers of the just.

"My well-beloved," saith he, "lift up your eyes and consider the counsels of
God. He showed unto us a late an image of his plague, which was to our
correction; and if we shall not receive him he will draw out his sword and
strike with sword, pestilence, and famine, the nation that shall rise against
Christ."

This, as I said, is part of a letter writ by Pomponius Alerius, an Italian
martyr, who, when he wrote it, was in prison, in, as he calls it, his delectable
orchard, the prison of Leonine, 12 calend. August, anno 1555. As is to be seen
in the second volume of the book of martyrs. This man was, when he wrote this
letter, in the house of the forest of Lebanon, in the church in the wilderness,
in the place and way of contending for the truth of God, and he drank of both
these bitter cups of which I spake before, to wit, of that which was exceeding
bitter, and of that which was exceeding sweet, and the reason why he complained
not of the bitter was because the sweet had overcome it — as his afflictions
abounded for Christ, so did his consolations by him. So, did I say? they
abounded much more. But was not this man, think you, a giant, a pillar in this
house? Had he not also now hold of the shield of faith? Yea, was he not now in
the combat? And did he not behave himself valiantly? Was not his mind elevated a
thousand degrees beyond sense, carnal reasons, fleshly love, self- concerns, and
the desires of embracing temporal things? This man had got that by the end that
pleased him; neither could all the flatteries, promises, threats, or reproaches,
make him one listen to or desire to inquire after what the world or the glory of
it could afford. His mind was captivated with delights invisible; he coveted to
show his love to his Lord by laying down his life for his sake; he longed to be
there where there shall be no more pain, nor sorrow, nor sighing, nor tears, nor
troubles; he was a man of a thousand (Ecclesiastes 7:28). But to return again to
our text. You know we are now upon the vessels of the house of the forest of
Lebanon, which, I have told you, could not be vessels for worship, for that
worship that was ordained to be performed at the temple was also confined to
that, and to the vessels that were there. Therefore they must be, in all
probability, the vessels that I have mentioned, the which you see how we have
expounded and applied. If I am out I know it not; if others can give me better
light here about for it I will be thankful.

There was also added to this house of the forest of Lebanon, store-cities,
chariot-cities, and cities of horsemen, unto which king Jotham added castles and
towers (2 Chronicles 8:4-6, 2 Chronicles 27:3-4).

These might be to signify by what ways and means God would at times revenge the
quarrel of his church, even in this world, upon them that, without cause,
should, for their faith and worship, set themselves against them. For here is a
face of threatening revenge, they were store-houses, chariot-cities, cities of
horsemen, with castles and towers. And they stood on the same ground that this
house was builded upon, even in the forest of Lebanon. We know that in Israel
God stirred up kings who at times suppressed idolatry there, and plagued the
persecutors too, as Jehu, Hezekiah, Josiah, &c. And he has promised that, even
in gospel times, kings "shall hate the whore, - make her desolate and naked, and
shall eat her flesh and burn her with fire" (Revelation 17:12-16).

Here now are the store-houses, chariot-cities, cities of horsemen, with towers
and castles, for the help to the house of the forest of Lebanon, for the help of
the church in the wilderness, or, as you have it in another place, as the
serpent cast floods of water out of his mouth after the woman, "that he might
cause her to be carried away of the flood. And the earth helped the woman, and
the earth opened her mouth and swallowed up the flood which the dragon cast out
of his mouth" (Revelation 12:15-16). Thus the Medes and Persians helped to
deliver the church from the clutches and strong hand of the king of Babylon.
This Lebanon, therefore, was a place considerable and a figure of great things;
the countenance of the Lord Jesus is compared to it, and so is the face of his
spouse, and also the smell of her garment (Song of Solomon 4:11, Song of Solomon
5:15, Song of Solomon 7:4).


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  CHAPTER 95: 04.10.        OF THE PORCH OF THE HOUSE OF THE FOREST OF LEBANON
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CHAPTER X OF THE PORCH OF THE HOUSE OF THE FOREST OF LEBANON

Solomon also made a porch to this house of the forest of Lebanon. He made
several porches, as one for the temple, one for the house which he dwelt in, one
for the throne of the kingdom, and this that was for the house of the forest of
Lebanon, of all which this last is that mentioned.

"And he made a porch of pillars, the length thereof was fifty cubits, and the
breadth thereof thirty cubits; and the porch was before them, and the other
pillars, and the thick beam were before them" (1 Kings 7:6). This porch was
famous both for length, and breadth, and strength, it was able to contain a
thousand men. It was like that of the tower of David, otherwise called the
stronghold, the castle of Zion, which is the city of David (2 Samuel 5:7; 1
Chronicles 11:5; Micah 4:8). This tower of David was built for an armoury,
whereon there hanged a thousand bucklers, all shields of mighty men. It was
fifty cubits long and thirty broad, a spacious place, a large receptable for any
that liked to take shelter there. It was made of pillars, even as the house
within was, or it stood upon pillars. The pillars, you know I told you before,
were to show us what mighty men, or what men of mighty grace, God would have in
his church in the wilderness furnished with. And it is worth your observing here
also we have pillars, pillars. And he made the porch of pillars, that is, of
pillars of cedar, as the rest of the pillars of the house were.

"And the porch was before them." That is, as I take it, an entering porch, less
than the space within, so that the pillars, neither as to number nor bigness,
could be seen without, until at least they that had a mind to see entered the
mouth of the porch. And by this was fitly prefigured how unseen the strength of
the church under persecution is of all that are without her. Alas! they think
that she will be run down with a push, or, as they said, "What do these feeble
Jews? Will they fortify themselves? Will they sacrifice? Will they make an end
in a day? Will they revive the stones out of the heaps of the rubbish which are
bunt?" Alas! "if a fox go up he shall even break down their stone wall"
(Nehemiah 4:2-3). But do you think these men saw the strength of the Jews now?
No, no, their pillars were within, and so were shadowed from their eyes. David
himself could not tell what judgment to make of the way of the world against the
people of God, until he went into the sanctuary of God (Psalms 73:16-17).

How then can the world judge of the condition of the saints? Alas, had they
known the church’s strength, surely they would not, as they have, so furiously
assaulted the same. But what have they got by all they have done, either against
the head or body of the same? She yet has being in the world, and will have,
shall have, though all the nations on earth should gather themselves together
against it. Nor is it the cutting off of many that will make her cease to
flourish. Alas, were she not sometimes pruned and trimmed her boughs would stand
too thick. Those therefore that are taken away with God’s pruning-hooks are
removed, that the under branches may grow the better. But, I say, to extinguish
her it is in vain for any to hope for that. She stands upon pillars, on rocks,
on the munition of rocks; stand therefore she must, whether the world believes
it or no.

"And the other pillars - were before them," or, as the margin has it, "according
to them." The other pillars, that is, they more inward, those that were in the
body of the house. Christ doth not, as the poor world doth, that is, set the
best leg before; the pillars that were more inward in the house were as good as
those in the front. It is true some are appointed to death to show to the world
the strength of grace, not that he can help nobody to that strength but they.
The most feeble of his flock, when Christ shall stand by and strengthen them,
are able to do and bear what the strong have underwent. For so he saith. And
"the other pillars and the thick beams were" according to them; nay, "before
them." Indeed, they that are left seem weak and feeble if compared to them that
have already been tried with fire and sword and all the tortures of men. But
that grace by which they were helped that have done such mighty acts already,
can help those who seem more weak yet to go beyond them. God strengtheneth "the
spoiled against the strong, so that the spoiled shall come against the fortress"
(Amos 5:9). Or, as another scripture has it, "The lame take the prey" (Isaiah
33:23). So that you see here is all substance. All here are pillars and thick
beams, both in the house and in the porch. The conclusion therefore is: — The
true members of the church in the wilderness are strong, mighty, being made able
by the grace of God for their standing, and being also coupled and compacted
together with the biggest bands or thickest beams that the Holy Ghost puts forth
to bind and hold this church together. And there is reason for it. The church is
God’s tower or battery by which he beateth down Antichrist, or if you will have
it in the words of the prophet, "Thou art my battle-axe and weapons of war; for
with thee [saith God] will I break in pieces," &c. (Jeremiah 51:19-20).
Wherefore, since the church is set for defence of religion, and to be as a
battery to beat down Antichrist, it is requisite that she should be made up of
pillars of strong and staunch materials. The largeness of the porch was
commodious; it was the next shelter, or the place whereunto they of the house of
the forest of Lebanon, when pursued, might resort or retreat with the less
difficulty. Thus the church in the wilderness has her porch, her place, her
bosom, whereunto her discouraged may continually resort, and take up and be
refreshed. As Abiathar thrust in to David and his men in the wilderness, in the
day when Saul had slain his father, and of his brethren, even "four-score and
five persons that did wear a linen ephod" (1 Samuel 22:17-23). When the apostles
were persecuted "they went to their own company," because the Lord was there
(Acts 4:23). There we find the pillars, and have both solace and example. There,
as Pomponius said of his person, stands Christ Jesus in the front as Captain of
the Lord’s host, and round about him the old fathers, prophets, apostles, and
martyrs. This porch, therefore, I take to be a figure of those cordial and large
affections which the church in the wilderness has to all, and for all them that
love the truth, and that suffer and are afflicted for the sincere profession
thereof. This porch was bigger than that which belonged to the temple by much,
to show that those that are made the objects of the enemies’ rage most are
usually most prepared with affection for them that are in the same condition.
Fellow-feeling is a great matter. It is said of the poor afflicted people that
were in Macedonia "in a great trial of affliction, the abundance of their joy
and their deep poverty abounded unto the riches of their liberality; for to
their power, - yea, and beyond their power," they showed their charity to the
destroyed church of Jerusalem (2 Corinthians 8:1-4). And a porch in a forest, or
a bosom in a wilderness, is seasonable to them that in the wilderness are faint
and weary. Nabal shut up his doors against David, and therefore he died like a
beast. Poor David! thou wast bewildered, but this churl had no compassion for
thee (1 Samuel 25:5-13, 1 Samuel 25:25-39). Blest Obadiah, thou hadst a bosom,
and bread, and hiding-places for the church, when rent and torn by the fury of
Jezebel, and thou hast for it thy reward in heaven (1 Kings 18:3-4; Matthew
10:42). Ebedmelech, because he had compassion on Jeremiah when he was in the
dungeon, God did not only give him his life for a prey, but promised him the
effects of putting his trust in the Lord (Jeremiah 38:7-11, Jeremiah 39:15-18).
And he made a porch of pillars. The porch is but the entrance of the house,
whither many go that yet step not into the house, but make their retreat from
thence; but it is because they are non-residents, they only come to see; or
else, if they pretended more, it was not from the heart. "They went out from
us," said John, "but they were not of us; for if they had been of us they would,
no doubt, have continued with us; but they went out that they might be made
manifest that they were not all of us" (1 John 2:19). And forasmuch as this
porch was fifty cubits long, men may take many a step straight forward therein
and be but in the porch yet. Even as we have seen men go, as one would think,
till they are out of view in the porch of this church in the wilderness, but
presently you have them without the door again.

True, this porch was made of pillars, and so to every one, at first entrance, it
showed the power of the place; the church in the wilderness also is so builded
that men may see it is ordained for defence. Men also, at their first offer to
step over the threshold there, with mouth profess that they will dwell as
soldiers there. But words are but wind; when they see the storm a-coming they
will take care to shift for themselves. This house, or church in the wilderness,
must see to itself for all them. As the house therefore is a figure of the
church in the wilderness, so, so great a porch belonging to it may be also to
show that numbers may there be entertained that, if need be, will quickly whip
out again. Although therefore the porch was made of pillars, yet every one that
walked there were not such. The pillars was to show them, not what they were,
but what they should be that entered into this house. The church also in the
wilderness, even in her porch or first entrance into it, is full of pillars,
apostles, prophets, and martyrs of Jesus. There also hang up the shields that
the old warriors have used, and are plastered upon the walls the brave
achievements which they have done. There are also such encouragements there for
those that stand, that one would think none that came thither with pretence to
serve there would, for very shame, attempt to go back again; and yet, not to
their credit be it spoken, they will forsake the place without blushing, yea,
and plead for this their so doing. But I have done with the explicatory part,
and conclude that from these ten particulars thus handled in this book, the
house of the forest of Lebanon was a type, or figure, of the church in the
wilderness. Nor do I know, if this be denied, how so fitly to apply some of
these texts which speak to the church, to support her under her troubles, of the
comforts that afterwards she shall enjoy, since they are presented to her under
such metaphors as clearly denote she was once in a wilderness, for instance,

1. "Sing, O ye heavens; for the Lord hath done it [that is, redeemed his servant
Jacob from his sins and from the hand of the enemy]: shout, ye lower parts of
the earth [or church once trampled under feet]: break forth into singing, ye
mountains, O forest, and every tree therein [here is comfort for the church
under the name of a forest, that in which the house we have been speaking of was
built]: for the Lord hath redeemed Jacob, and glorified himself in Israel"
(Isaiah 44:23). To what, I say, can this text more fitly be applied, than to the
church in the wilderness, put here under the name of a forest as well as under
the title of heaven? Yea, methinks it is cried here to her, "O forest," on
purpose to intimate to us that the house in the forest of Lebanon was the figure
of the church in this condition.

2. Again, "Is it not yet a very little while, and Lebanon shall be turned into a
fruitful field, and the fruitful field shall be esteemed as a forest? And in
that day shall the deaf hear the words of the book, and the eyes of the blind
shall see out of obscurity, and out of darkness. The meek also shall increase
their joy in the Lord, and the poor among men shall rejoice in the holy One of
Israel. For the terrible one is brought to nought, and the scorner is consumed,
and all that watch for iniquity are cut off" (Isaiah 29:17-20). Lebanon was a
forest, but now she must be a fruitful field. What means he here by Lebanon but
the church under persecution, and the fruitful field? Mistress Babylon shall
become as a forest, that is, as the church under distress. But when shall this
be? Why, when the terrible one is brought low and the scorner is consumed, &c.

What can be more plain than this to prove that Lebanon, even the house in the
forest of Lebanon, for that is here intended, was a figure of the church in the
wilderness, or in a tempted and persecuted state. For to be turned into a
fruitful field signifies the recovering of the afflicted church into a state
most quiet and fruitful; fruitful fields are quiet because they are fenced, and
so shall the church be in that day.

3. "The wilderness and the solitary place shall be glad for them; and the desert
shall rejoice, and blossom as the rose" (Isaiah 35:1).

What are we to understand by these words if they be not a prophecy of the
flourishing state of Christ’s kingdom, who, in the days of her persecution, is
compared to a wilderness, to a desert, and to solitary places. And she "shall be
glad for them"; for what? for that she is rid of the dragons, wild beasts,
satyrs, screech owls, great owl, and vulture, types of the beasts and unclean
birds of Antichrist (Isaiah 34:13-15).

She shall be glad for them that they are taken away from her and placed far
away, for then no lion shall be there nor any ravenous beast; yea, it is the
habitation of dragons, where each lay, shall be grass, with reeds and rushes, as
it is, Isaiah 35:1-10. And now "the lame man shall leap as a hart, and the
tongue of the dumb sing; for in the wilderness shall waters break out, and
streams in the desert." Read the whole chapter. For that the desert and
wilderness is thus mentioned, and that to express the state of the church in
trouble by, it is clear that Lebanon is not excluded, nor the thing that is
signified thereby, which, I say, is the church in her low estate, in her forest,
or wilderness condition.

4. "I will plant in the wilderness the cedar, the shittah-tree, and the myrtle,
and the oil-tree; I will set in the desert the fir-tree, and the pine, and the
box-tree together" (Isaiah 41:19). Can any think that trees are the things taken
care of here? They are the men that Antichrist has murdered in his heat and rage
against Christ, the which God will restore again to his church, when Antichrist
is dead and buried in the sides of the pit’s mouth. And that you may the better
understand he meaneth so, he expresseth again the state of the church as like to
a wilderness condition, and promiseth that in that very church, now so like a
wilderness, to plant it again with Christians, flourishing with variety of gifts
and graces, signified by the various nature and name of the trees spoken of
here.

5. "Behold, I will do a new thing; now it shall spring forth; shall ye not know
it? I will even make a way in the wilderness, and rivers in the desert. The
beast of the field shall honour me, the dragons and the owls: because I give
waters in the wilderness, and rivers in the desert, to give drink to my people,
my chosen" (Isaiah 43:19-20). Here God alludes to the condition of the children
of Israel in the wilderness of old, and implies they shall be in a wilderness
again; and as then he gave them water, and delivered them from serpents,
cockatrices, vipers, dragons, so he will do now, now to his people, his chosen.

6. "The Lord shall comfort Zion: he will comfort all her waste places; and he
will make her wilderness like Eden, and her desert like the garden of the Lord;
joy and gladness shall be found therein, thanksgiving, and the voice of melody"
(Isaiah 51:3).

See here are Zion’s waste places, Zion’s wilderness, forest, or Lebanon. Next
here is a promise that he will comfort her; and what doth this suppose but that
she was in her wilderness state, uncomfortable at least as to her outward peace,
her liberty, and gospel privileges and beauties? Then here is the comparison, by
which he illustrates his promise as to what degree and pitch he will comfort
her. "He will make her wilderness like Eden, and her desert like the garden of
the Lord." The effects of all which will be she will have joy and gladness; she
will be thankful, and be melodious in her voice, in her soul to the Lord. This,
I say, will follow upon her deliverance from her desert, her wilderness, her
desolate, and comfortless state: all which is more fully expressed by her
repeated hallelujahs (Revelation 19:1-6). Which hallelujahs there are the effect
of her deliverance from the rage of the beast and great whore, of whose
greatness and ruin you read in the two foregoing chapters. Now, I say, since the
church was to be in a wilderness condition under the gospel; and since we have
this house of the forest of Lebanon so particularly set forth in the Scriptures;
and also since this house, its furniture, its troubles, and state, do so paint
out this church in this wilderness state, I take it to be for that very thing
designed, that is to say, to prefigure this church in this her so solitary and
wilderness state.


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  CHAPTER 96: 04.11.        CONCLUSION
========================================================================

[CONCLUSION] We will now therefore here make a brief conclusion of all.

First. This may inform us of the reason of the deplorable state of a professing
people. It is allotted to them in this world to be so. The world, and men of the
world, must have their tranquility here, and must be possest of all; this was
foreshown in Esau, who had of his sons many that were dukes and kings before
there was any king in Israel (Genesis 36:31). God so disposing of things that
all may give place when his Son shall come to reign in Mount Zion, and before
his ancients gloriously, which coming of his will be at the resurrection, and
end of this world, and then shall his saints reign with him; "when Christ, who
is our life, shall appear, then shall ye also appear with him in glory"
(Colossians 3:4).

Let not therefore kings, and princes, and potentates be afraid; the saints that
are such indeed, know their places, and are of a peaceable deportment; "the
earth God hath given to the children of men," and his kingdom to the sons of God
(Psalms 115:16; Matthew 25:34; Luke 12:32).

I know there are extravagant opinions in the world about the kingdom of Christ,
as if it consisted in temporal glory in part, and as if he would take it to him
by carnal weapons, and so maintain it in its greatness and grandeur; but I
confess myself an alien to these notions, and believe and profess the quite
contrary, and look for the coming of Christ to judgment personally, and betwixt
this and that, for his coming in Spirit, and in the power of his word to destroy
Antichrist, to inform kings, and so give quietness to his church on earth; which
shall assuredly be accomplished, when the reign of the beast, the whore, the
false prophet, and of the man of sin is out (2 Thessalonians 2:8; Isaiah 49:23,
Isaiah 52:15, Isaiah 60:3,Isaiah 60:10,Isaiah 60:11,Isaiah 60:16, Isaiah 62:2;
Revelation 21:24).

Second. Let this teach men not to think that the church is cursed of God,
because she is put in a wilderness state. Alas, that is but to train her up in a
way of solitariness, to make her Canaan the more welcome to her. Rest is sweet
to the labouring man. Yea, this condition is the first step to heaven; yea, it
is a preparation to that kingdom. God’s ways are not as man’s. "I have chosen
thee," saith he, "in the furnace of affliction." When Israel came out of Egypt,
they were led of God into the wilderness; but why? That he might have them to a
land, that he had espied for them, that he might bring them to a city of
habitation (Ezekiel 20:6; Psalms 107:1-7). The world know not the way of the
Lord, nor the judgment of our God. Do you think that saints that dwell in the
world, and that have more of the mind of God than the world, would, could so
rejoice in God, in the cross, in tribulations and distresses, were they not
assured that through many tribulations is the very roadway to heaven (Acts
14:22).

Let this then encourage the saints to hope, and to rejoice in hope of the glory
of God, notwithstanding present tribulations. This is our seed-time, our winter;
afflictions are to try us of what mettle we are made; yea, and to shake off
worm-eaten fruit, and such as are rotten at core. Troubles for Christ’s sake are
but like the prick of an awl in the tip of the ear, in order to hang a jewel
there.

Let this also put the saints upon patience: when we know that a trial will have
an end, we are by that knowledge encouraged to exercise patience. I have a bad
master, but I have but a year to serve under him, and that makes me serve him
with patience; I have but a mile to go in this dirty way, and then I shall have
my path pleasant and green, and this makes me tread the dirty way with patience.
I am now in my rags, but by that a quarter of a year is come and gone, two
hundred a year comes into my hand, wherefore I will wait, and exercise patience.
Thus might I multiply comparisons. Be patient then, my brethren; but how long?
to the coming of the Lord. But when will that be? the coming of the Lord draws
nigh.

"Be patient," my brethren, be long patient, even "unto the coming of the Lord.
Behold, the husbandman waiteth for the precious fruit of the earth, and hath
long patience for it, until he receive the early and latter rain. Be ye also
patient; stablish your hearts: for the coming of the Lord draweth nigh" (James
5:7-8). THE END


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  CHAPTER 97: 05.00. A DISCOURSE TOUCHING PRAYER
========================================================================

I WILL PRAY WITH THE SPIRIT AND WITH THE UNDERSTANDING ALSO-

OR, A DISCOURSE TOUCHING PRAYER;

WHEREIN IS BRIEFLY DISCOVERED,

1. WHAT PRAYER IS. 2. WHAT IT IS TO PRAY WITH THE SPIRIT. 3. WHAT IT IS TO PRAY
WITH THE SPIRIT AND WITH THE UNDERSTANDING ALSO.

WRITTEN IN PRISON, 1662. PUBLISHED, 1663.

"For we know not what we should pray for as we ought:-the Spirit-helpeth our
infirmities" (Romans 8:26).


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  CHAPTER 98: 05.01.        ADVERTISEMENT BY THE EDITOR.
========================================================================

ADVERTISEMENT BY THE EDITOR.

There is no subject of more solemn importance to human happiness than prayer. It
is the only medium of intercourse with heaven. "It is that language wherein a
creature holds correspondence with his Creator; and wherein the soul of a saint
gets near to God, is entertained with great delight, and, as it were, dwells
with his heavenly Father."1 God, when manifest in the flesh, hath given us a
solemn, sweeping declaration, embracing all prayer-private, social, and
public-at all times and seasons, from the creation to the final consummation of
all things-"God is a Spirit, and they that worship him MUST WORSHIP HIM IN
SPIRIT AND IN TRUTH" (John 4:24). The great enemy of souls, aided by the
perverse state of the human mind, has exhausted his ingenuity and malice to
prevent the exercise of this holy and delightful duty. His most successful
effort has been to keep the soul in that fatal lethargy, or death unto holiness,
and consequently unto prayer, into which it is plunged by Adam’s transgression.
Bunyan has some striking illustrations of Satan’s devices to stifle prayer, in
his history of the Holy War. When the troops of Emmanuel besiege Mansoul, their
great effort was to gain "eargate" as a chief entrance to Mansoul, and at that
important gate there were placed, by order of Diabolous, "the Lord Will-be-will,
who made one old Mr. Prejudice, an angry and ill-conditioned fellow, captain of
that ward, and put under his power sixty men called Deafmen to keep it," and
these were arrayed in the most excellent armour of Diabolous, "A DUMB AND
PRAYERLESS SPIRIT." Nothing but the irresistible power of Emmanuel could have
overcome these obstacles. He conquers and reigns supreme, and Mansoul becomes
happy; prayer without ceasing enables the new-born man to breathe the celestial
atmosphere. At length Carnal Security interrupts and mars this happiness. The
Redeemer gradually withdraws. Satan assaults the soul with armies of doubts,
and, to prevent prayer, Diabolous "lands up Mouthgate with dirt."2 Various
efforts are made to send petitions, but the messengers make no impression,
until, in the extremity of the soul’s distress, two acceptable messengers are
found, not dwelling in palaces, but in "a very mean cottage,"3 their names were
"Desires Awake and Wet Eyes," illustrating the inspired words, "Thus saith the
High and lofty One that inhabiteth eternity, whose name is holy: I dwell-with
him-that is of a contrite and humble spirit" (Isaiah 57:15). By this we are
taught the utter worthlessness of depending upon the prayers of saints on earth,
or the glorified spirits of heaven. Our own prayers alone are availing. Our own
"Desires-awake" and "Wet-eyes," our own aspirations after God, our own deep
repentance and sense of utter helplessness drives us to the Saviour, through
whom ALONE we can find access and adoption into the family of our Father who is
in heaven. The soul that communes with God attains an aptitude in prayer which
no human learning can give; devotional expressions become familiar; the Spirit
of adoption leads them with deep solemnity to approach the Infinite Eternal as a
father. Private prayer is so essentially spiritual that it cannot be reduced to
writing. "A man that truly prays one prayer, shall after that never be able to
express with his mouth, or pen the unutterable desires, sense, affection, and
longing that went to God in that prayer". Prayer leads to "pure religion and
undefiled," "to visit the fatherless and widows in their affliction," and to
preserve us "unspotted from the world" (James 1:27). Blessed indeed are those
who enjoy an abiding sense of the Divine presence; the Christian’s divine life
may be measured by his being able to "pray without ceasing," to "seek God’s face
continually." Men ought always to pray," and to "continue in prayer." This does
not consist in perpetually repeating any form of prayer, but in that devotional
frame of mind which enables the soul to say, "For me to live is Christ." When
David was compassed about with the sorrows of hell, he at once ejaculates, "O
Lord, I beseech thee deliver my soul." When the disciples were in danger they
did not recite the Lord’s Prayer, or any other form, but at once cried, "Lord,
save us, we perish." Bunyan, speaking of private prayer, keenly inquires, will
God not hear thee "except thou comest before him with some eloquent oration?"
"It is not, as many take it to be, even a few babbling, prating, complimentary
expressions, but a sensible feeling in the heart." Sincerity and a dependence
upon the mediatorial office of Christ is all that God requires. "The Lord is
nigh unto all them that call upon him-IN TRUTH" (Psalms 145:18). In all that
related to the individual approach of the spirit to its heavenly Father, our
pious author offended not; but having enjoyed communion with God, he was, as all
Christians are, desirous of communion with the saints on earth, and in choosing
the forms of public worship, he gave great offence to many by rejecting the Book
of Common Prayer. To compel or to bribe persons to attend religious services is
unjustifiable, and naturally produces hypocrisy and persecution. So it was with
the decree of King Darius, (Daniel 6:1-28); and so it has ever been with any
royal or parliamentary interference with Christian liberty. "Who art thou that
judgest another man’s servant? to his own master he standeth or falleth" (Romans
14:4). "EVERY ONE of us shall give account of himself to God" (Romans 14:12).
All the solemnities of the day of judgment point not merely to the right, but to
the necessity of private decision on all questions of faith, worship, and
conduct, guided solely by the volume of inspiration. Mansoul, in its regenerate
state, is the temple which the Creator has chosen for his worship; and it is
infinitely more glorious than earthly edifices, which crumble into dust, while
God’s temples will be ever glorious as eternity rolls on.

Bunyan, to the sixteenth year of his age, had, when he attended public worship,
listened to the Book of Common Prayer. At that time an Act of Parliament
prohibited its use under severe and unjust penalties, and ordered the services
to be conducted by the rules of a directory. In this an outline is given of
public thanksgivings, confessions, and petitions; but no form of prayer. In the
preface the Puritans record their opinion, that the Liturgy of the Church of
England, notwithstanding all the pains and religious intentions of its
compilers, hath proved an offence; unprofitable ceremonies hath occasioned much
mischief; its estimation hath been raised by prelates, as if there were no other
way of worship; making it an idol to the ignorant and superstitious, a matter of
endless strife, and of increasing an idle ministry. Bunyan had weighed these
observations, and recollected his former ignorance and superstition, when he
counted all things holy connected with the outward forms, and did "very devoutly
say and sing as others did."4 But when he arose from the long and dread conflict
with sin, and entered upon his Christian life, he decidedly preferred
emancipation from forms of prayer, and treated them with great severity. He
considered that the most essential qualification for the Christian ministry is
the gift of prayer. Upon this subject learned and pious men have differed; but
the opinions of one so eminently pious, and so well-taught in the Scriptures,
are worthy of our careful investigation. Great allowances must be made for all
that appears harsh in language, because urbanity was not the fashion of that day
in religious controversy. He had been most cruelly imprisoned, with threats of
transportation, and even an ignominious death, for refusing conformity to the
Book of Common Prayer. Being conscientiously and prayerfully decided in his
judgment, he set all these threats at defiance, and boldly, at the risk of his
life, published this treatise, while yet a prisoner in Bedford jail; and it is a
clear, concise, and scriptural discourse, setting forth his views upon this most
important subject.

Any preconceived form would have fettered Bunyan’s free spirit; he was a giant
in prayer, and commanded the deepest reverence while leading the public
devotions of the largest congregations. The great question as to public prayer
is whether the minister should, relying upon Divine assistance, offer up prayer
to God in the Saviour’s name, immediately conceived under a sense of His
presence; or whether it is better, as it is certainly easier, to read a form of
prayer, from time to time, skillfully arranged, and with every regard to beauty
of language? Which of these modes is most in accordance with the directions of
the Sacred Scriptures, and most likely to be attended with spiritual benefit to
the assembled church? Surely this inquiry does not involve the charge of schism
or heresy upon either party. "Let every man be fully persuaded in his own mind."
Nor should such differences lead us to despise each other. Let our first inquiry
be, whether the Saviour intended a fixed form of prayer? And if so, did he give
His church any other than that most beautiful and comprehensive form called the
Lord’s Prayer? And did he license any one, and if so, who, to alter, add to, or
diminish from it? On the other hand, should we conclude that "We know not what
we should pray for as we ought, only as the Spirit helpeth our infirmities,"
then must we rely, as Bunyan did, upon the promised aid of that gracious Spirit.
Blessed, indeed, are those whose intercourse with heaven sheds an influence on
their whole conduct, gives them abundance of well-arranged words in praying with
their families and with the sick or dejected, and-whose lives prove that they
have been with Jesus, and are taught by him, or who, in Scripture language,
"pray with the spirit and with the understanding also." GEO. OFFOR.


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  CHAPTER 99: 05.02.        ON PRAYING IN THE SPIRIT.
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ON PRAYING IN THE SPIRIT.

"I WILL PRAY WITH THE SPIRIT, AND I WILL PRAY WITH THE UNDERSTANDING ALSO"-(1
Corinthians 14:15).

PRAYER is an ORDINANCE of God, and that to be used both in public and private;
yea, such an ordinance as brings those that have the spirit of supplication into
great familiarity with God; and is also so prevalent in action, that it getteth
of God, both for the person that prayeth, and for them that are prayed for,
great things.5 It is the opener of the heart of God, and a means by which the
soul, though empty, is filled. By prayer the Christian can open his heart to
God, as to a friend, and obtain fresh testimony of God’s friendship to him. I
might spend many words in distinguishing between public and private prayer; as
also between that in the heart, and that with the vocal voice. Something also
might be spoken to distinguish between the gifts and graces of prayer; but
eschewing this method, my business shall be at this time only to show you the
very heart of prayer, without which, all your lifting up, both of hands, and
eyes, and voices, will be to no purpose at all. "I will pray with the Spirit."
The method that I shall go on in at this time shall be, FIRST. To show you what
true prayer is. SECOND. To show you what it is to pray with the Spirit. THIRD.
What it is to pray with the Spirit and understanding also. And so, FOURTHLY. To
make some short use and application of what shall be spoken.


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  CHAPTER 100: 05.03.        WHAT PRAYER IS.
========================================================================

WHAT PRAYER IS.

FIRST, What [true] prayer is. Prayer is a sincere, sensible, affectionate
pouring out of the heart or soul to God, through Christ, in the strength and
assistance of the Holy Spirit, for such things as God hath promised, or
according to the Word, for the good of the church, with submission, in faith, to
the will of God. In this description are these seven things. First, It is a
sincere; Second, A sensible; Third, An affectionate, pouring out of the soul to
God, through Christ; Fourth, By the strength or assistance of the Spirit; Fifth,
For such things as God hath promised, or, according to his word; Sixth, For the
good of the church; Seventh, With submission in faith to the will of God.

First. For the first of these, it is a SINCERE pouring out of the soul to God.
Sincerity is such a grace as runs through all the graces of God in us, and
through all the actings of a Christian, and hath the sway in them too, or else
their actings are not any thing regarded of God, and so of and in prayer, of
which particularly David speaks, when he mentions prayer. "I cried unto him,"
the Lord "with my mouth, and he was extolled with my tongue. If I regard
iniquity in my heart, the Lord will not hear" my prayer (Psalms 66:17-18). Part
of the exercise of prayer is sincerity, without which God looks not upon it as
prayer in a good sense (Psalms 16:1-4). Then "ye shall seek me and find me, when
ye shall search for me with all your heart" (Jeremiah 29:12-13). The want of
this made the Lord reject their prayers in Hosea 7:14, where he saith, "They
have not cried unto me with their heart," that is, in sincerity, "when they
howled upon their beds." But for a pretence, for a show in hypocrisy, to be seen
of men, and applauded for the same, they prayed. Sincerity was that which Christ
commended in Nathaniel, when he was under the fig tree. "Behold, an Israelite
indeed, in whom is no guile." Probably this good man was pouring out of his soul
to God in prayer under the fig tree, and that in a sincere and unfeigned spirit
before the Lord. The prayer that hath this in it as one of the principal
ingredients, is the prayer that God looks at. Thus, "The prayer of the upright
is his delight" (Proverbs 15:8). And why must sincerity be one of the essentials
of prayer which is accepted of God, but because sincerity carries the soul in
all simplicity to open its heart to God, and to tell him the case plainly,
without equivocation; to condemn itself plainly, without dissembling; to cry to
God heartily, without complimenting. "I have surely heard Ephraim bemoaning
himself thus; Thou has chastised me, and I was chastised, as a bullock
unaccustomed to the yoke" (Jeremiah 31:18). Sincerity is the same in a corner
alone, as it is before the face of the world. It knows not how to wear two
vizards, one for an appearance before men, and another for a short snatch in a
corner; but it must have God, and be with him in the duty of prayer. It is not
lip-labour that it doth regard, for it is the heart that God looks at, and that
which sincerity looks at, and that which prayer comes from, if it be that prayer
which is accompanied with sincerity.

Second. It is a sincere and SENSIBLE pouring out of the heart or soul. It is
not, as many take it to be, even a few babbling, prating, complimentary
expressions, but a sensible feeling there is in the heart. Prayer hath in it a
sensibleness of diverse things; sometimes sense of sin, sometimes of mercy
received, sometimes of the readiness of God to give mercy, &c.

1. A sense of the want of mercy, by reason of the danger of sin. The soul, I
say, feels, and from feeling sighs, groans, and breaks at the heart. For right
prayer bubbleth out of the heart when it is overpressed with grief and
bitterness, as blood is forced out of the flesh by reason of some heavy burden
that lieth upon it (1 Samuel 1:10; Psalms 69:3). David roars, cries, weeps,
faints at heart, fails at the eyes, loseth his moisture, &c., (Psalms 38:8-10).
Hezekiah mourns like a dove (Isaiah 38:14). Ephraim bemoans himself (Jeremiah
31:18). Peter weeps bitterly (Matthew 26:75). Christ hath strong cryings and
tears (Hebrews 5:7). And all this from a sense of the justice of God, the guilt
of sin, the pains of hell and destruction. "The sorrows of death compassed me,
and the pains of hell gat hold upon me: I found trouble and sorrow." Then cried
I unto the Lord (Psalms 116:3-4). And in another place, "My sore ran in the
night" (Psalms 77:2). Again, "I am bowed down greatly; I go mourning all the day
long" (Psalms 38:6). In all these instances, and in hundreds more that might be
named, you may see that prayer carrieth in it a sensible feeling disposition,
and that first from a sense of sin.

2. Sometimes there is a sweet sense of mercy received; encouraging, comforting,
strengthening, enlivening, enlightening mercy, &c. Thus David pours out his
soul, to bless, and praise, and admire the great God for his loving-kindness to
such poor vile wretches. "Bless the Lord, O my soul; and all that is within me
bless his holy name. Bless the Lord, O my soul, and forget not all his
benefits.6 Who forgiveth all thine iniquities, who healeth all thy diseases; who
redeemeth thy life from destruction; who crowneth thee with loving-kindness and
tender mercies; who satisfieth thy mouth with good things, so that thy youth is
renewed like the eagle’s" (Psalms 103:1-5). And thus is the prayer of saints
sometimes turned into praise and thanksgiving, and yet are prayers still. This
is a mystery; God’s people pray with their praises, as it is written, "Be
careful for nothing, but in every thing by prayer, and supplication, with
thanksgiving, let your request be made known unto God" (Php 4:6). A sensible
thanksgiving, for mercies received, is a mighty prayer in the sight of God; it
prevails with him unspeakably.

3. In prayer there is sometimes in the soul a sense of mercy to be received.
This again sets the soul all on a flame. "Thou, O lord of hosts," saith David,
"hast revealed to thy servant, saying I will build thee an house; therefore hath
thy servant found in his heart to pray - unto thee" (2 Samuel 7:27). This
provoked Jacob, David, Daniel, with others-even a sense of mercies to be
received-which caused them, not by fits and starts, nor yet in a foolish frothy
way, to babble over a few words written in a paper; but mightily, fervently, and
continually, to groan out their conditions before the Lord, as being sensible,
sensible, I say, of their wants, their misery, and the willingness of God to
show mercy (Genesis 32:10-11; Daniel 9:3-4). A good sense of sin, and the wrath
of God, with some encouragement from God to come unto him, is a better
Common-prayer-book than that which is taken out of the Papistical mass-book,7
being the scraps and fragments of the devices of some popes, some friars, and I
wot not what.

Third. Prayer is a sincere, sensible, and an AFFECTIONATE pouring out of the
soul to God. O! the heat, strength, life, vigour, and affection, that is in
right prayer! "As the hart panteth after the water-brooks, so panteth my soul
after thee, O God" (Psalms 42:1). "I have longed after thy precepts" (Psalms
119:40). "I have longed for thy salvation" (Psalms 119:174). "My soul longeth,
yea, even fainteth, for the courts of the Lord; my heart and my flesh crieth out
for the living God" (Psalms 84:2). "My soul breaketh for the longing that it
hath unto thy judgments at all times" (Psalms 119:20). Mark ye here, "My soul
longeth," it longeth, it longeth, &c. O what affection is here discovered in
prayer! The like you have in Daniel. "O Lord, hear; O Lord, forgive; O Lord,
hearken and do; defer not, for thine own sake, O my God" (Daniel 9:19). Every
syllable carrieth a mighty vehemency in it. This is called the fervent, or the
working prayer, by James. And so again, "And being in an agony, he prayed more
earnestly" (Luke 22:44). Or had his affections more and more drawn out after God
for his helping hand. O! How wide are the most of men with their prayers from
this prayer, that is, PRAYER in God’s account! Alas! The greatest part of men
make no conscience at all of the duty; and as for them that do, it is to be
feared that many of them are very great strangers to a sincere, sensible, and
affectionate pouring out their hearts or souls to God; but even content
themselves with a little lip-labour and bodily exercise, mumbling over a few
imaginary prayers. When the affections are indeed engaged in prayer, then, then
the whole man is engaged, and that in such sort, that the soul will spend itself
to nothing, as it were, rather than it will go without that good desired, even
communion and solace with Christ. And hence it is that the saints have spent
their strengths, and lost their lives, rather than go without the blessing
(Psalms 69:3; Psalms 38:9-10; Genesis 32:24,Genesis 32:26).

All this is too, too evident by the ignorance, profaneness, and spirit of envy,
that reign in the hearts of those men that are so hot for the forms, and not the
power of praying. Scarce one of forty among them know what it is to be born
again, to have communion with the Father through the Son; to feel the power of
grace sanctifying their hearts: but for all their prayers, they still live
cursed, drunken, whorish, and abominable lives, full of malice, envy, deceit,
persecuting of the dear children of God. O what a dreadful after-clap is coming
upon them! which all their hypocritical assembling themselves together, with all
their prayers, shall never be able to help them against, or shelter them from.

Again, It is a pouring out of the heart or soul. There is in prayer an
unbosoming of a man’s self, an opening of the heart to God, an affectionate
pouring out of the soul in requests, sighs, and groans. "All my desire is before
thee," saith David, "and my groaning is not hid from thee" (Psalms 38:9). And
again, "My soul thirsteth for God, for the living God. When shall I come and
appear before God? When I remember these things, I pour out my soul in me"
(Psalms 42:2,Psalms 42:4). Mark, "I pour out my soul." It is an expression
signifying, that in prayer there goeth the very life and whole strength to God.
As in another place, "Trust in him at all times; ye people, - pour out your
heart before him" (Psalms 62:8). This is the prayer to which the promise is
made, for the delivering of a poor creature out of captivity and thralldom. "If
from thence thou shalt seek the Lord thy God, thou shalt find him, if thou seek
him with all thy heart and with all thy soul" (Deuteronomy 4:29).

Again, It is a pouring out of the heart or soul TO GOD. This showeth also the
excellency of the spirit of prayer. It is the great God to which it retires.
"When shall I come and appear before God?" And it argueth, that the soul that
thus prayeth indeed, sees an emptiness in all things under heaven; that in God
alone there is rest and satisfaction for the soul. "Now she that is a widow
indeed, and desolate, trusteth in God" (1 Timothy 5:5). So saith David, "In
thee, O Lord, do I put my trust; let me never be put to confusion. Deliver me in
thy righteousness, and cause me to escape; incline thine ear to me, and save me.
Be thou my strong habitation, whereunto I may continually resort: - for thou art
my rock and my fortress; deliver me, O my God, - out of the hand of the
unrighteous and cruel man. For thou art my hope, O Lord God, thou art my trust
from my youth" (Psalms 71:1-5). Many in a wording way speak of God; but right
prayer makes God his hope, stay, and all. Right prayer sees nothing substantial,
and worth the looking after, but God. And that, as I said before, it doth in a
sincere, sensible, and affectionate way.

Again, It is a sincere, sensible, affectionate pouring out of the heart or soul
to God, THROUGH CHRIST. This through Christ must needs be added, or else it is
to be questioned, whether it be prayer, though in appearance it be never so
eminent or eloquent.

Christ is the way through whom the soul hath admittance to God, and without whom
it is impossible that so much as one desire should come into the ears of the
Lord of Sabaoth (John 14:6). "If ye shall ask anything in my name"; "whatsoever
ye shall ask the Father in my name, I will do it" (John 14:13-14). This was
Daniel’s way in praying for the people of God; he did it in the name of Christ.
"Now therefore, O our God, hear the prayer of thy servant, and his
supplications, and cause thy face to shine upon thy sanctuary that is desolate,
for the Lord’s sake" (Daniel 9:17). And so David, "For thy name’s sake," that
is, for thy Christ’s sake, "pardon mine iniquity, for it is great" (Psalms
25:11). But now, it is not every one that maketh mention of Christ’s name in
prayer, that doth indeed, and in truth, effectually pray to God in the name of
Christ, or through him. This coming to God through Christ is the hardest part
that is found in prayer. A man may more easily be sensible of his works, ay, and
sincerely too desire mercy, and yet not be able to come to God by Christ. That
man that comes to God by Christ, he must first have the knowledge of him; "for
he that cometh to God, must believe that he is" (Hebrews 11:6). And so he that
comes to God through Christ, must be enabled to know Christ. Lord, saith Moses,
"show me now thy way, that I may know thee" (Exodus 33:13). This Christ, none
but the Father can reveal (Matthew 11:27). And to come through Christ, is for
the soul to be enabled of God to shroud itself under the shadow of the Lord
Jesus, as a man shroudeth himself under a thing for safeguard (Matthew 16:16).8
Hence it is that David so often terms Christ his shield, buckler, tower,
fortress, rock of defence, &c., (Psalms 18:2; Psalms 27:1; Psalms 28:1). Not
only because by him he overcame his enemies, but because through him he found
favour with God the Father. And so he saith to Abraham, "Fear not, I am thy
shield," &c., (Genesis 15:1). The man then that comes to God through Christ,
must have faith, by which he puts on Christ, and in him appears before God. Now
he that hath faith is born of God, born again, and so becomes one of the sons of
God; by virtue of which he is joined to Christ, and made a member of him (John
3:5, John 3:7; John 1:12). And therefore, secondly he, as a member of Christ,
comes to God; I say, as a member of him, so that God looks on that man as a part
of Christ, part of his body, flesh, and bones, united to him by election,
conversion, illumination, the Spirit being conveyed into the heart of that poor
man by God (Ephesians 5:30). So that now he comes to God in Christ’s merits, in
his blood, righteousness, victory, intercession, and so stands before him, being
"accepted in his Beloved" (Ephesians 1:6). And because this poor creature is
thus a member of the Lord Jesus, and under this consideration hath admittance to
come to God; therefore, by virtue of this union also, is the Holy Spirit
conveyed into him, whereby he is able to pour out himself, to wit, his soul,
before God, with his audience. And this leads me to the next, or fourth
particular.

Fourth. Prayer is a sincere, sensible, affectionate, pouring out of the heart or
soul to God through Christ, by the strength or ASSISTANCE OF THE SPIRIT. For
these things do so depend one upon another, that it is impossible that it should
be prayer, without there be a joint concurrence of them; for though it be never
so famous, yet without these things, it is only such prayer as is rejected of
God. For without a sincere, sensible, affectionate pouring out of the heart to
God, it is but lip-labour; and if it be not through Christ, it falleth far short
of ever sounding well in the ears of God. So also, if it be not in the strength
and assistance of the Spirit, it is but like the sons of Aaron, offering with
strange fire (Leviticus 10:1-2). But I shall speak more to this under the second
head; and therefore in the meantime, that which is not petitioned through the
teaching and assistance of the Spirit, it is not possible that it should be
"according to the will of God (Romans 8:26-27).

Fifth. Prayer is a sincere, sensible, affectionate pouring out of the heart, or
soul, to God, through Christ, in the strength and assistance of the Spirit, FOR
SUCH THINGS AS GOD HATH PROMISED, &c., (Matthew 6:6-8). Prayer it is, when it is
within the compass of God’s Word; and it is blasphemy, or at best vain babbling,
when the petition is beside the book. David therefore still in his prayer kept
his eye on the Word of God. "My soul," saith he, "cleaveth to the dust; quicken
me according to thy word." And again, "My soul melteth for heaviness, strengthen
thou me according unto thy word" (Psalms 119:25-28; see also Psalms 119:41-42,
Psalms 119:58, Psalms 119:65, Psalms 119:74, Psalms 119:81-82, Psalms 119:107,
Psalms 119:147, Psalms 119:154, Psalms 119:169-170). And, "remember thy word
unto thy servant, upon which thou hast caused me to hope" (Psalms 119:49). And
indeed the Holy Ghost doth not immediately quicken and stir up the heart of the
Christian without, but by, with, and through the Word, by bringing that to the
heart, and by opening of that, whereby the man is provoked to go to the Lord,
and to tell him how it is with him, and also to argue, and supplicate, according
to the Word; thus it was with Daniel, that mighty prophet of the Lord. He
understanding by books that the captivity of the children of Israel was hard at
an end; then, according unto that word, he maketh his prayer to God. "I Daniel,"
saith he, "understood by books," viz., the writings of Jeremiah, "the number of
the years whereof the word of the Lord came to Jeremiah, - that he would
accomplish seventy years in the desolations of Jerusalem. And I set my face to
the Lord God, to seek by prayer and supplications, with fasting, and sackcloth,
and ashes" (Daniel 9:2-3). So that I say, as the Spirit is the helper and the
governor of the soul, when it prayeth according to the will of God; so it
guideth by and according to, the Word of God and his promise. Hence it is that
our Lord Jesus Christ himself did make a stop, although his life lay at stake
for it. I could now pray to my Father, and he should give me more than twelve
legions of angels; but how then must the scripture be fulfilled that thus it
must be? (Matthew 26:53-54). As who should say, Were there but a word for it in
the scripture, I should soon be out of the hands of mine enemies, I should be
helped by angels; but the scripture will not warrant this kind of praying, for
that saith otherwise. It is a praying then according to the Word and promise.
The Spirit by the Word must direct, as well in the manner, as in the matter of
prayer. "I will pray with the Spirit, and I will pray with the understanding
also" (1 Corinthians 14:15). But there is no understanding without the Word. For
if they reject the word of the Lord, "what wisdom is in them?" (Jeremiah 8:9).

Sixth. FOR THE GOOD OF THE CHURCH. This clause reacheth in whatsoever tendeth
either to the honour of God, Christ’s advancement, or his people’s benefit. For
God, and Christ, and his people are so linked together that if the good of the
one be prayed for, to wit, the church, the glory of God, and advancement of
Christ, must needs be included. For as Christ is in the Father, so the saints
are in Christ; and he that toucheth the saints, toucheth the apple of God’s eye;
and therefore pray for the peace of Jerusalem, and you pray for all that is
required of you. For Jerusalem will never be in perfect peace until she be in
heaven; and there is nothing that Christ doth more desire than to have her
there. That also is the place that God through Christ hath given to her. He then
that prayeth for the peace and good of Zion, or the church, doth ask that in
prayer which Christ hath purchased with his blood; and also that which the
Father hath given to him as the price thereof. Now he that prayeth for this,
must pray for abundance of grace for the church, for help against all its
temptations; that God would let nothing be too hard for it; and that all things
might work together for its good, that God would keep them blameless and
harmless, the sons of God, to his glory, in the midst of a crooked and perverse
nation. And this is the substance of Christ’s own prayer in John 17. And all
Paul’s prayers did run that way, as one of his prayers doth eminently show. "And
this I pray, that your love may abound yet more and more in knowledge, and in
all judgment; that ye may approve things that are excellent; that ye may be
sincere, and without offence, till the day of Christ. Being filled with the
fruits of righteousness, which are by Jesus Christ unto the glory and praise of
God" (Php 1:9-11). But a short prayer, you see, and yet full of good desires for
the church, from the beginning to the end; that it may stand and go on, and that
in the most excellent frame of spirit, even without blame, sincere, and without
offence, until the day of Christ, let its temptations or persecutions be what
they will (Ephesians 1:16-21; Ephesians 3:14-19; Colossians 1:9-13).

Seventh. And because, as I said, prayer doth SUBMIT TO THE WILL OF GOD, and say,
Thy will be done, as Christ hath taught us (Matthew 6:10); therefore the people
of the Lord in humility are to lay themselves and their prayers, and all that
they have, at the foot of their God, to be disposed of by him as he in his
heavenly wisdom seeth best. Yet not doubting but God will answer the desire of
his people that way that shall be most for their advantage and his glory. When
the saints therefore do pray with submission to the will of God, it doth not
argue that they are to doubt or question God’s love and kindness to them. But
because they at all times are not so wise, but that sometimes Satan may get that
advantage of them, as to tempt them to pray for that which, if they had it,
would neither prove to God’s glory nor his people’s good. "Yet this is the
confidence that we have in him, that if we ask anything according to his will,
he heareth us; and if we know that he hear us, whatsoever we ask, we know that
we have the petitions that we desired of him," that is, we asking in the Spirit
of grace and supplication (1 John 5:14-15). For, as I said before, that petition
that is not put up in and through the Spirit, it is not to be answered, because
it is beside the will of God. For the Spirit only knoweth that, and so
consequently knoweth how to pray according to that will of God. "For what man
knoweth the things of a man, save the spirit of man which is in him? even so the
things of God knoweth no man but the Spirit of God" (1 Corinthians 2:11). But
more of this hereafter. Thus you see, first, what prayer is. Now to proceed.


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Source: https://sermonindex.net/books/writings-of-john-bunyan-volume-1/
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