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11, 1 B R A^ I^ Y

(■» 1 Hi:

Theological Seminary,

PRINCETON, N. J. Casr 30CL ^'^'^ ■--:•

BoiA

N».

T H VE

RESTORATION

OF'

All Things:

OR, A

VINDICATION

O F

The GOODNESS and GRACE of GOD,

TO BE MANIFESTED AT LAST,

In the RECOVERY of His WHOLE CREATION- OUT OF THEIR FALL,

By JEREMIAH JV H I "T E.

Chaplain to Oliver Cromwell.

THE THIRD EDITION.

WITH AN ADDITIONAL PREFACE; CONTAINING OyOTATIONS

FROM DIVERS OTHER AUTHORS, NOT MENTIONED IN THE

FIRST PREFACE, WHO HAVE WROTE IN CONFIRMATION

OF THE ABOVE DOCTRINE.

ylnd 1 Jaw ajicther Aigelfie in the piidfi of Heaven, ^ having the Everlajiing Go/pel to Preach unto them

i- • that divell on the Earth, and unto every Nation, and

Kindred, and "tongue, and People. Rev. xiv. 6.

LONDON:

Printed for and fold by John Denis 6c Son, Bookfellena

N° 2, in Bridge-Street, near ihe Obelilk^ Fleet -Strict,

MDCCLXXIX.

The PREFACE.

^^^•J( HERE may poffibly need fomething by way ^ 'p ?^ of Apology, for putting out a Book of this w'^^w kind, efpecially in an Age fo profligate; and it may.by fome be look'd upon as a Defign to promote Lihertinifmy and concur with the Aim and End of too many Writers of thefe Times, under pre- tence of Religion to undermine it at the Root : But I doubt not hjut.the Serioufnefs and Solidity, with which this Syrbjeft is managed, the Zeal for the Glory of God, the Vindication of his moft Glorious Attributes.^ and the earneft Endeavours for promoting the Love of God and Charity to all Mankind, which all along ap- pear fo Confpicuous in this Work, will foon convince the Readers that there is a Defign of the utmoft Service to Religion at the bottom j and that rather by a New Topic of Perfuafion to bring in Profelites to the King- dom of Grace, than to drive any from it.

With relation to God, it cannot but be an acccepta- ble Service to reprefent him in his moft amiable Excel- lencies, and vindicate the Supereminence of his Loviy which is his Nature, and the full Latitude of his Mer- cy and Gooducfs towards his Creatures, which has had a Cloud or Pcil of Darknefs drawn over it in the Mind^ of the generality of Mankind ; fo that it has fhone out lefs amiably, and lefs powerfully convincing and com- a ?■ mandine

il The PREFACE.

manding the Hearts and Affections of Men, and giving occafion to many that have been ftrong in the Faculty of Reafoning, and have taken their Notions of God rather from thence than from the Scriptures, as tranf- lated and glofs'd upon, and reprefented according to the Schemes and Syftems of thefe latter Ages, by rea- fon of the many Inconfiftencies therein, to throve off all Revealed Religion, and own only a God in fuch manner as can be proved by Human Reafon ; and others that have lefs Confideration and Ufe of that Talent, thro* their Immerfion into Senfc, have hence had too great Encouragement and too great Arguments for Atheifm and Libertinifm itfeif. And thofe that would convince them upon the Common Hypothefes have wanted alfo their grcatell Arguments to prevail upon them. One Inftance I fhall give, which 1 have been well informed of, and thatis in the late£«>7 of Rochcjler^ in the midft of all his Extravagancies, both of Opinion and Pradlice, he was once in Company with the Au- thor of this Treatife, who difcourfing with him about Religion and the Being of a God, took the Opportuni- ty to difplay the Goodnefs of God in its full Latitude, according to the Scheme laid down in this his prefent Work ; upon which the Earl returned him Anfwer, That he could approve of and like fuch a God as he had repre- fented. So far was he from drawing any Encourage- ment for his loofc Principles from hence, that on this Suppofition he gave up the Caufe. And thus we may fee how, with relation to Mankind, if God were truly reprefented in the Infinity of his Grace and Goodnefs, and the Authority of thofe other Schemes which give his Juftice fo great a Prevalency over his Mercy, were

rebate^

The PREFACE. ill

rebated or taken off, many that can ftand the Shock or Terrors of the Common Preaching of Eternal Wrath and Damnation^ or a" Hell-iFire without End, rnight yet be reclaimed by the Manifeftationof the Goodnefs of God when they fliould come to fee, or uriderfland it as it is. For Love is firongej}^ and in its own Nature moft Powerfiiil to attradi and to perfwade. And there- fore wheh tis obje'(El:ed, This Doftrine'ought not to be broach'd in a Licentious Agc^ apt to take hold of all Occafions of Encouragement : we muft turn back the Arguntentiiponthe Objectors, and tell them. Therefore there is need of greater Strength and Argument for Perfuafion ; that the beft Wine at laft fhould be drawn but, and the full Strength of the Love iii its Turn and Seafonlhould be fuper-added to the Strength of juft- ice and Judgment for Influence upon the Minds of Men.

It may be yet faid, *' Suppoling this Do£lrine to be true, that in the Opinion of feveral that have held it, it.oughtto be kept as a Secret, among fuch as may be fit to receive it, and not publicklyexpofed f" To this I Anfwer,

1. 'Tis true, Origcn himfelf fays fo : But this is not to be underftood of Writing upon the Subjedl:, for that he did himfelf moft freely ; but rather of the general Condu6l of our Converfation, not to expofe the Myfte- ries of Religion to fuch as could not receive them. But,

2. -There is a Time for all Things. There is a Time when, all Secrets are to be Revealed and Proclaimed upon the Houfe Tops. And this is in the Latter Day, in which WISDOM is to manifeft herfeif, and Know- ledo-e to increafe as the Waters that cover the Sea:

a 3 Ifa.

iv The P R E F A C E.

Ifa.'ix. II. St^alCo Dan. ult.iv. lo. Yea, this very Secret has its proper Time to be revealed ; as i Tim. ii. 6. i. e. To be teJiifUd in due Time. — And when is it,, that this pouring out of Knowledge is expedled to be, and the Manifeftations of the hidden Wifdom of God, but in the Preparation or Entrances of the Blefled times di Refreftimcnt from the Prefence of the Lord, in his next or Latter Day Advent, /. e. to his Millen- nial Kingdom j of which we hear the Alarms at this very Day, from all Quarters and all Parties ; from fuch as have been Students of the Prophetic Writers, or heedful Obfervers of the Signs of the Times. As then in this Very Age, we have found many running to and fro, and Knowledge increafed, fo we may «x- pe£l jt will be yet much more fo.

The Occafion of our Author's writing upon this Subjeft is fo very fingular, that I believe fome Account thereof will be both Acceptable and Ufeful to fuch as fhall incline to look into' it. When he was at the U- niverfity, and had (Vudiedall the Schemes of Divinity, he could not find from any, or from all of them toge- ther, that God was Good, that God was Love, as the Scriptures declare of him. This put him into a great DifTatisfaclion and Perpjexity of Mind, from which he could no >vay extricate himfelf ; but it grew upon him more and more, till it threw him into a Fit of Sick- nefs, and that fo dangerous at there was no Hopes of his Recovery ; but in it, at the worft, he had a Beam of Divine Grace darted upon his Intelle£t, with afud- den,warm, and lively I/npreffion ; which gave him im- mediately a New Set of Thoughts concerning Go<i and his Works, and the Way of his dealing with his

Offend -^

The PREFACE. v

Offending Creatures, which, as they became the Rule and Standard of all his Thoughts and Meafures of Things afterwards, as I have heard him declare, fo they gave in particular, the Ground and Occafion of this prefent Defign. And upon this he prefently Re- covered. This, as reafonably may be fuppofed, might give Occafion to an Expreflion of greater Freedom in his Title, as he at firft intended it ; which we have ta- ken the Liberty to omit, left any might ftumble at it j yet the Reader will find it mentioned by him in the Book.

He had wrote at firft more Voluminoufly, but to- wards the latter end of his Life he was bufied in con* trailing and preparing it for the Public Service ; in which he was more particularly taken up, and fo brought it to a Conclufion, a little before his Death.

His Chara^ier is Great, and has been more than once given to the World in Print ; tho* on Account of the Offence many will be apt to take at the Subjedt, it has been thought fit here to conceal his Name.

He goes indeed upon tht PrcdeJIlnarian Hypothcjis, as will appear in feveral PafTages of his Work j but by his Additional Scheme makes it quite another thing, and entirely evacuates it as to the feverer Part. But if any inur'd to other Schemes of Divinity are yet unfatis- fied in this, they may take his General Hypothefis of the Reftoration, and graft it upon their own, and it will fuitas well ; and ferve to Redify and Improve it, as it has done this.

There are many indeed that run fo far in Magnifying the Method God has taken for Manifeftation of his Grace and Mercy towards his fallen Creatures, as to

imagine^

vi The PREFACE.

imagine their Fall was netdful in order to the perfect Difplay of the Wonders of his Goodnefs. Indeed there IS fomething of a particular and partial Manifeftation accidentally made thro' the objeds of Mercy, render'd fo by their Sin and Folly : But furely God needed not this Accident to fhcw that Grace which was contained in, and but as a part of his Eflential Goodnefs ; and which might by the enlightened Eye be contemplated therein ; or by the Works of God, and Manifeftation of' Himfelf, be exhibited to full view by the diredl Pencil of the Divine Wifdom, which operates all in perfed Unity and Harmony, and wants not the Breach or Di vifion of the Properties of Nature in any degree of Difproportion and Difharmony, or of real Contrariety in order to its own perfedl Produd. And the Acci- dental Illuftration of Grace by Sin and Sufferings, fcems to be chiefly in the Paflagc thro' the vale of Mi- fery, or the firft Senfations of thofc that are admitted to the Heavenly Enjoyments, which without thefe Ex- traneous 2nd Acceflbry Excitements, go on Increafing and Multiplying without Bound or End, from their own Eternal Motives and Incentives ; from the ground of the Eternal and Infinite Fullnefs and Perfe<Slion of the Godhead, as moving in its own Harmonious Uni- ty, proccding and manifeftiirg itfelf, of itfelf, and by itfcif, in all harmonious Variety ; and that without any fuch thing as a defcftivc foil ; which has rather been an Offence or Impediment of its Glory, only as this has, and flill does^ like the Sun, break thro' the Fo2 and difcovcr itfcif.

Tn this ^^''ork the x'Vuthor has gone only upon Scrip- tiu'c Grounds j and yet from the Scriptures which he

has

The PREFACE. vil

lias produc'd and difcours'd at large upon, he has fuffi- ciently abfolv'd the Rational Part. And for further Confirmation, it has been thought fit here to add fome Teftimonies both Ancient and Modern to this great Point } and they are as follow.

Origen is well known to be the great I'ropagator ojf' this Dodlrine, fo that it might feem fcarce needful to make Citation from him to this purpofe, yet as a Lea- der of others, I (hall here fet him in the Front, with a Teftimony or two. We find then, this learned Fa- ther, Origen 171 fine Lib. Svi. Explanat in Epijl. ad Rom. declaring himfelf after this manner :

* Qui vero verbi Dei et Doclrinae Evangelics Puri-

* ficationes fpreverit, triflibus et Poenalibus Purificati-

* onibus femetipfum refervat : ut ignis Gehennse in ' Cruciatibus purget, quern nee Apoftolica Doctrina, ' nee Evangelieus Sernio purgaverit ; fecundum illud

* quod fcriptum eft J Et purificaho te Igne^ ad purification

* Item. Verumhaec ipfaPurgatio quae per pcenam Ig- ' nis adhibetur quantis temporibus, quantifve feeulis

* de Peccatoribus exigat Cruciatus, folus fcire poteft

* ille cui Pater omne Judicium tradidit.' i. e. ' But

* he that defpifes the Purifications of the Word of God, and

* the DoBrine of the Gofpely is referved fr ihofe dreadful

* and penal Purifications afterwards ; that fo he may he

* purged by the Fire and Torment of Hcllj who zuould not ' receive Purgation from the Jpofiolicai DoSirine and E-

* vangelical Word, according to that which is written of

* being purified by Fire. Biit how long this Purification

* which is wrought out by Penal Fire flmll endure, or for

* hovj many Periods or /^ges itjhall detain Sinful Souls in

* Torment,

vili The PREFACE.

* lormentj He only knows to whom all 'Judgment is com'

* m'ltted hy the Father,*

And then, upon the fame Place and Subjeft, he adds :

* Veruntamen meminifle femper debemus quod prac-

* fentem locum Apoftolus quafi Myfterium habere vo-

* luit ; quo fcilicet hujufmodi fenfus Fideles quique ' et Perfe6li intra femetipfos velut Myfterium Dei fi-

* lentio tegant, nee paflim Imperfeftis et minus capa- ' cibus proferant.' i. c. * But we mujljlill remember *■ that the Apoftle would have this Text accounted as a Myf-

* tery^ fo as that the Faithful and FerfeB ones may keep its

* Secret Senfe among themfelves^ and not ordinarily Divulge ' it to the Imperfe£l and lefs capable of receiving it.*

The next I fhall cite, (and indeed who might have difputed Precedency with the former, as being Origen's Mafter, tho' lefs noted on this Account) is Clemens Alexandrinus ; Jdumbrat. in Ep. i. Johan. Printed at the end of his Treatife, ^is Dives Sahetur j where he has thefe Words : — * Non folum autem [inquit^ v. ' 2.) pro noftris peccatis Dominus Propitiator eft, hoc

* eft Fidelium, fed etiam pro toto Mundo : proinde

* Univerfos quidem Salvat, fed alios per Supplicia ' convertens; alios autem Spontanea aflequentes Vo-

* lurrtate : et cum Honoris Dignitate, ut omne Genu ' fle£latur, ei, Celeftium, Terreftrium, et Infernorum : ' hoc eft, Angeli, Homines, et Animas qua; ante Ad •

* ventum ejus de hac Vita migravcre temporali.' i. e.

* T}?e Lordis not (fays he. v. 2.) a Prcpi'.iaiicn for cur

* Sins only f that is^ of the Faithful, but alfo for the whole

* fVorld. Therefore he indeed faves all Univerfally \ but

* fomc a; converted by Funijhmenis^ others by Foluntary Sub-

* miff on. And hence he obtains the Honour and Dignity,

* that

The PREFACE. ix

* that To Him every Kneejhall bow, both of things in Hea-

* ven^ and things on Earth, and things under the Earth

* that is. Angels, and Men, and Souls departed this Life

* before his coming into the PPorld,

Another is Gregory Nazianzen. He tells us, Paris Edit. 1630. Orat. ^adrag. Pag. 66^, 66^, — 'OtJ^a, nat TTvp K x«t3-*pT«c/9»', aAAa KO\A^npiov, e.Ti aai 2o-

J\0UITIK0V • —&iTi TO i.T 0 1 [J.(t>T u'iV OV 70) •f'letC'oKiC HTi 0

<B-po '^^(7U'7r\i KupjK CTOpeo«T<K/, KAt TUTUV iTl It'-C-.^lT'^Vy 0

TU AKotmna (rKe^hy\Ki cvvTiTctySJut, ^ri c^iv.CjAV'.v^ ci?.\d J^istiavii^ov 7oii TOVrtfoii* UcLtfja. y) ijidLuTct i'pa.vi^iMi ir/

J^VVa^^iUi, it y.» T« I^CLlKOV HO-VTctV^a. vouv 7aT0 ^ihAl/d-pw

ToTi^i', Kctt TK mKcl/^ov}©" i'TTci^'iui* 1. c. ' IJjere isano-

* ther Fire, not for Purging hut for Puwfhing ; -whether

* it he of that kind hy which Sodom was dcjlroyed, or whe-

* ther that prepared for the Devil, or that which proceeds

* before the Face of the Lord [at his laft Advent], or lafi^

* ly, which is mof Formidable of all, that xvhich is catijoincd ' with the JVorm that never dieth, which is not quenched,

* but burns perpetually upon the Wicked. All thefe are of a ' DefruBive Nature. If yet we are not even here [in the

* laft kind of Fire] to undcrjiand it more mildly [or with

* greater Philanthropy or Love to Mankind] and more

* tvorthy of [or, fuitable to the Nature of ] Him that

* Punifhes:

We have for another Teftimony, from Gregory Nyssknus. In Dial, de Anima l^ RefurreB. Paris Edit, 1659. Xpn }S TraKTH KUi rretvlwi £^£t/p«-3-nm/ -ttotI il ko.-

iiyeci i^vTiv «x. iX-'i orety Treia'A 'Ts^^aifian cv tw '^-'.oj ykvi' i-eti, i]i TavTikii <lipetvt<ry.ov « KctyJitt fxri •)^cdpmit, lo uaiJ'Iv a J]t)< d'TToKiif'S^nvAi J^ox'^'iov ; Et in Catechet. Orat. Cap, xxvi. fol. 517, Chriftus dicitur, loy ri clyd-^aToir

X The P R E F A C E.

i. e. ' For iis wholly and abfolutely needful that Eviljhould

* he removed out of the Circle of Being, Forfince Evilis

* of that Nature, that it cannot be ivithout a Will and

* Purpofe of its oivn ; andfince all Will and Arbitrement ' is in [and of Right belongs to} God^ How can it be

* otherwifej but that the Evil mufl be entirely abolijbed, fd

* that nothing Jhall remain that can be a Receptacle ofit.^ And again in his Catechetical Ofations,' Chap. xxvi. p. 517. '"Tis faid of Chrift, * JVho is He that delivers

* Ji^an from Evil, and who Heals the Inventor [or Au- *. thor] of Evil himfelf.

SuLPicius ServePvUS, De P^ita B"". Martini, />. 488. Edit. Lugd. Bat. 1647. * Si tu ipfe, O Miferabilis, ' ab Hominum Infeftatione defifteres, et teFadtorum

* tuorum vel hoc tempore cum dies Judicii in proxi-

* mo eft, peniteret. Ego tibi vere Confifus in Domino

* Chrifti Mifericordiam pollicerer.' i.e. * If thou, O

* Miferable one, {^fpeaking to the Devil] would ccafefrom *■ thy 'Temptation and Pcrfecution of Jlfan, and Repent

* thee of thy Fa^s, even at this time of Day when the

* Judgment isfo near at hand; I my felf could with true

* JJfurance [or Confidence] in God, Promifc thee the < the Mercy of Chrifi:

This Teftimony, if it does not abfolutely conclude for the Point, yet it does againft the fo great Difficulty and Impoflibility of it, which is by fome fuppos'd j and Vindicates the good will of God, as all being ready, and nothing wanting on his Part for the Salvation of all his Creatures. That which follov/s may likewife be of ufe to fhow the gentlenefs and tenderncfs where- with the Propagators of this Doctrine have been re- ceived ^

The P R E F A C E. xi

reived, and ferye to open the narrownefs, and allay the Severity and Rigidnefs of Spirit, with which they are treated by many at this Day : As alfo to fhew that in the times of the latter, as well as elder Fathers, there was ftilla Referve in the Church, of Vindicators of the great Love of God and Latitude of his Grace. 'Tis from St. Austin, as follows.

AwGUSTiN. De Civ. Dei, lib. xxi. cap. 17. ' Nunc

* jam cum Mifericordibus noftris agendum efle video,

* et pacifice Difputandum ; qui vel omnibus illis Ho-

* minibus quosjuftiflimus Judex dignos Gehennaefup-

* plicio judicabit, vel quibufdam eorum, nolunt cre- ' dere poenam fempiternam futuram, (t^ poft certi ,' temporis metam pro cujufque peccati quantitate lon-

* gioris five brevioris eos inde Exiflimant Liberandos.' i. e. * udnd no-w J fee I mvjiha've to do zvitb our Merciful

* Meri^ and mifl difpute with them Gently and Peaceably,

* ivho either iviil not believe Everlafing Funifhmcnts to be ,* infUBedon thofe zuhom thejufl fudge Jhall condemn to the ,* Pains of Hell ; or at leaf not on all of them : But that

* afer certain Periods of Time, longer or fhorter, according ' to the proportion of their crimes, they fhall be delivered. ' out of that State.''

St. Jerome, at the End of his Comment on Ifaiahy fpeaks thus, concerning the Opinion that Hell Tor- ments fliall have an End ; tho' he himfelf was perfuad- ed in and believed the Eternity of the Torments of pevils and Atheifts. * Quod nos Dei folius debemus ' Scientije derelinquere cujus non folum Mifericordias

* fed & tormenta in pondere funt : & novit quern, quo- f modo & quamdiu, debet Judicare.' i. e. * IVhich f {^Matter) '-j.'c GUgJi^ to leave to the fV if dom of God alone,

' ivhore

xii The PREFACE.

* whofe Judgments as well as his Mercies are in fVeight

* and Mcafure, and who well knows whom, or how^ or for

* how long he ought to Judge them.*

I fhall conclude thefe Teftimonies of the Fathers with that out of Facukdus, Epifcop. Hcrmienjis, lib, iv. cap. 4. pag. 62. Edit. Pari/. iSjg. * In Libello quern

* DoMiTiANUS Ancyrenjis Epifcopus ad Pi^ilium fcrip^

* fit, conquerens de his qui contradicebant Dogmati-

* tibus Origems aflerentis animas Humanas ante Cor-

* pora in quadam bdata Vita praeextitifle \ & omnes

* quae fuerint etcrno fupplicio dcftinatae in priftinam

* Beatitudinem cum Diaboloet Angcliscjus Reftitui j

* dicit etiam hsec ; Profiluerunt ad anathematizandos

* fandli/Iimos & gloriofiffimos Doclores fub occafione

* corum quae de Prx-cxiftentia & Reftitutione mota

* funt Dogmatum ; fub fpecie quidem Origems, om^

* nes autem qui ante cum & poft eum fuerant fandlos

* anathematizantes.' i.e. * In the Book which Domi^

* TiAN Bijhop of Ancyra wrote to Vigilius, he is found

* complaining of thrfe that contradiBed the Do£irines of

* Origin, which maintained that the Souls of Ale n Pre- ' cxified in a State of Happinefs before they came into Bo-

* dies ; and that all thofe that were Doom'd to the Eternal

* Punifhmentyfhall, together with the Devil and his Angels,

* be RcJ}or''d to their former State of Bleffcdmfs. And

* after this he adds. They have rafhly run out to Anathe- ' matize the moft holy and moji glorious Dolors, {or Teach-

* crs of the Church) on occafion of thofe DoElrines that have

* been advanced concerning the Pre-exijlencc, and the Refti~ *■ tution of all Things. And this indeed under Pretext of

* Origen, but thereby Anathematizing all the (great) Saints

* which were before him, and which have been after him.*

Thus

The PREFACE. xiii

Thus have we the Declaration and Teftimonies of Two of the" Ancient Fathers and Bifliops of the Church in One.

This is a tafte of thofe numerous Teftimonies of the Ancients to the Truth of this Dodrine ; and thofe of the Moderns are yet more numerous. There have been ieveral Books written on this Subjeft in French, in the JTtgh Dutch, and the Lwj Dutch ; and particularly in the High German by the learned Dr. Jo. W. Peterfen, fometime Superintendent of Lunenburgh, at large in Folio ; where he has ftrenuoiifly defended this Point, and col- le<3:ed and adopted into his Work the Writings of fe- veral others upon this Subjeil in lefler Trails : *tis called AxojcttTctVracr/f ntdtrm-, or, The Rejlitution cf all Things, There is alfo an Ingenious Piece written in French by a noble eminent Lord and Minifter of the Court of the King of PruJJta, intitled, Entretiens fur la Rejlitution Univerfelle de la Creation : or, A Conference upon the Univerfal Rejlitution of the Creation, Betwixt Do- litheus and Theophilus, But to collefl Teftimonies from all thefe would make a Volume inftead of a Pre- face : Therefore I fhall content myfelf with produc- ing a few Teftimonies from fome of the Learned or Curious Enquirers into this Subjeil, fome more, fome lefs, that have been of our own Nation,

Gerard WiNSTANLEY, in his Book OftheMyfiery of God, &c. p. 9. Printed 1649, declares thus. ' There-

* fore I fay the Myftery of God is thus : God will bruife

* this Serpent's Head, and caft the Murtherer out of

* Heaven, [?. e.of'\ the Human Nature where it dwells

* in Part. And he will dwell in the whole Crea-

* tion in Time, and fo deliver whole Mankind out of « their Fall. There

XIV The PREFACE.

There is another Treatife call'd, The Church Trium- phant : or, J comfortable Treatije of the Amplitude and Largenejs of Chrift's Kingdom ; wherein is proved by Scripture and Reafon, that the number of the Damned is inferior to that of the Ele£V. By Jofcph Jlford, M. A. fometime Fellow of Oriel College, Oxford. Printed An. 1644. The Title-page of which being fo full, 1 (hall omit any further Quotation from the Book.

There is alfo a Book written by^. Stafford, Intitled, Some Thoughts of the Life to come, he. Printed Jnno 1693, In which th's Doctrine is notably aflerted. We find here, p. 52, &c. ' So that let Satan do his worft,

* as it is Proverbially and truly faid, God is above. the *• Devil ; fo his Knowledge doth as much exceed the

* other, (who is a Creature an(J by him made) as the

* whole Ocean a fingle Drop of Water. In the ift

* and 2d chapters of Job, in the 3d of Zcchariah, and

* in Rev. xii. lo ; We fee and underftand God's Su-

* perlative and Over-ruling Goodnefs and Equity;

* how he doth moderate the Matter, and Affirm it by

* the way of Favour and Mercy on the fide of Man-

* kind. And this but as talking a little before the

* Day of Affize, an Emblem and Fore-runner, how

* he will determine it eternally on their fide, at the

* Laft and Great Day of Judgment, notwithfl:anding ' all the Informations, Accufations and Aggravations

* of Satan. And now if there fhould be any

* who draw up more heavy and falfe inditements than ^: the true and very Nature of the Thing doth require

* and will bear : Or if the Confcience itfclf (which >;■ is yet more) prefs'd with; Sin and Guilt, fhould fore- f caft too grievous Things ; all this will not do one

jot

the PREFACE. xv

* jOt of harm in the Day of the Lord ; for He who

* hath prepar'd his Throne for Judgment knows all

* Things -.—Wxth Rlghteottfnefs will ke Judge the Worlds ' and the People with Equity. Pfalm Ixxxix. g. Now ' Equity is a mild thing, which doth State, Moderate,

* and Adjuft a Matter, And then after all, God doth ' referve Mercy, even after Judgment and Condemnation:

* For that is its proper Place,'

And afterwards, P. 55. — ' But God only knows ' what may fucceed after all this, when thofe mifera- ' ble Creatures have Iain under Condemnation and

* Punifhment, a much longer fpace of Duration than

* Six or Seven Thoufand Years, [the Ages or Evers

* of this lower Creation] now God will look down ' from the Heighth of his San(£luary : — From Heaven

* vjill the Lord behold the Earthy (yea, and who knows

* whether he will behold yet Lower : If I make my Bed ' in Hell, Behold, Thou art there / ) — to hear the Groaning

* of the Prifoncrs, to hofe them that are appointed to death,

* Pfa. cii. 19, 20 ; [In the Margin there, it is the Chil-

* dren of Death.] This one Scripture is of more Worth

* than ten thoufand Worlds. If any thing of Good ' or Mitigation is intended to them, it will come in ' upon this Account ; that they are the Creatures of

* God and his Workmanfhip : The Lord {hall rejoice

* in his Works, and they ftiall reciprocally rejoice in

* the Lord their God. If thofe very Creatures who

* feem Rejefted, can but call upon Him by the Name

* of THE Lord, and lay hold on him as Efiu did

* when he cried with a great and exceeding bitter Cry, ' Blefs Me, even Me, O my Father I Hajl thou but on^ '■ BJeJJingj 0 my Father ? [ftill putting in mind of the

^ (■ Relation:]

xvl The P R E F x-^ C E.

' Relation] Blefi Me^ even Mealfo^ O my Father! Scr

* it mav be conceived of thofc conJemn'tl Forlorn and ' Mifcrable Creatures — that after they have been long

* in wailing and gnafhing of Teeth — If they can but

* call upon him by the Name of Creator, and re- ' member and lay it before him, that They are the ' Works of His Hands : — God hath more than one

* Bleffing to Saints and Jngch ; He may make Devils

* and condemn' d Si ivicrs Hewers of Wood and Drawers ' of Water. For I ivill not contend forever (faith the

* Lord ) neither will F be alivays wroth^ for the Spirit tuould

* fail before mcy and the Souls which F have made. Ifa.

* Ivii. 1 8. For God hath concluded all in Unbelief that

* he might have Mercy upon all. Rom. xi. 32.'

The Learned Dr. Henry More, in his Divine Di- alogues^ Printed Anno i668, efpecially that Part which relates and purfues the Vifion of Bathinous's Silver and Golden Keys ( the Keys of Providence^ ) fpeaks very fa- vourabjyof this, yea covertly and at a diftance involves it ; not only in his dirc£l mantaining the Doctrine of Pr^-exifence^ which goes hand in hand with it; but laying down the more general Principles from whence it flows.

We find, P. 47g,BATHYNOUS fpcaking thus :

* I was not content to think of God in the grofs only, ' but began to confider his Nature more diflinclly and

* accurately, and to contemplate and compare his At-

* tributes. And I did confidently conclude, that

' Fiifinitc Poivcr^ If'ifdom^ and Goodnefs, thefe Three,

* were the Chiefeft and moft Comprehenfve Attributes

* of the Divine Nature ; and that the i^oz/frr/g-w of thefe

* was his Goodnef, the Summity and Flower, as I may

' fo

The PREFACE. xvli

* fo fpcak, of the Diw'nity ; and that particularly

* whereby the Souls of Men becotTie Divine: Whereas

* the largeft Coinmunication of the other without this

* would not make them Divine, but Devils. In the ' mean time being verfed in no other Natural Philofo-

* phy nor Metaphyfics but the Vulgar j and expeding

* the Laws of the External Creation, cither Vifible

* or Invifible fhould be fuitable to that excellent and

* ,Iov;ely Idea of the Godhead, which with the moft fe- ' rious Devotion and Affeiliohs I entertain'd in my

' own Breaft ; my Mind Was for a long time charged

* with inextricable Puzzles and Difficulties, to make ' the Phenomena of the World and the vulgar Opini- ' ens of Men in any tolerable way to Confort or Suit ' w;ith thefe two chiefed Attributes of God, his PPif-

* dom and his Goodnefs*

This is a like Plunge with that in which our Ad bor was found, as before -mentioned, viz. To make out that God was Good : And for the extricating of Ba~ ihynous [or The deep Contempiator] out of his Labyrinth, the Vifion of The two Keys of Providence is'ingeni- oufly feign'd : And the firft Sentence in the Scroll'dif- cover'd by the Golden Key, written in Letters of Gold, IS this :

* The Meafure of Providence is the Divine Good-

* nefs : Which has no Bounds but itfelf ; which is ' Infinite.' And another of the Sentences aflerts, the Pre-cxiftcnce of Souls. Another, viz. 5. is, * In Infi-

* nite Myriads of free Agents which were ,the Framers

* of ,^heir own Fortunes, it had been a Wonder if they

* all of. them had taken the fame path ; and therefore ' Sin at the long run, fhook hands with Opacity [or,

^ b2 * the

xvlli The P R E F ACE.

' the Abyfs of Darknefs].' And the 6th, is;

* As much as the Light exceeds the Shadows, (o much

* do the Regions of Happinefs exceed thofe of Sin and

* Mifery.'

The Author of thefe Dialogues would not go to the other Six Sentences, towards which he prepares the way, but makes Bathynous to be fuddenly waked out of his Dream by the Braying of two Afles ; wittily hint- ing the Reafon why heconceal'd the other part of what might ferve to clear up the Providence of God, viz. the Rudenefs and Clamour oi tiarrow and ignorant Spirits.

But laftly we find him aflerting, />. 515- * You ac-

* knowledge then his Goodnefs the leading Attribute in

* the Creation of the World, and his Wifdom and

* Power, to Contrive and Execute what his Will ac-

* tuated by his Goodnefs did intend.— —But this is a

* marvel of marvels tome. That the Goodnefs of God

* being Infinite, the EfFedls thereof fhould be fo Nar-

* row and Finite as commonly Men conceit; if there

* be no Incapacity in the Things themfelves that thus

* ftraitensthem. That one fmall fhare of the Divine

* Goodnefs fhould be Aftive, but that Infinite Re-

* mainder thereof, as I may fo fpeak, Silent and Un-

* active, is a Riddle, a Miracle that does infinitely

* amaze me ! '

This is indeed larger than what may be applied to the particular Occafion, viz. of the Time and Man- ner of the Creation of the World ; but here the Bray- ing comes in again, exprefs'd by Sophroni us : *' 0 Ba- thynous, my very Hcart-ftrhigs are fretted with Fear and Anxiety, zvhcn you plttnge into fttcb profound Dijquijitions us thefe .'" And fo Bathynous keeps ftill to the firft part

of

The PREFACE, xix

of the Scroll, in which he Aflerts Pre-exiftcnce ; but lays the Ground for its Sifter Tenet or Do£lrine, viz. The Rejlitiition of thofe Spirits which had their De- fcent into Regions of Punifhment, for their Defe<3: and Lapfe from their pre-exiftent State ; which, if not prevented by the Weaknefs and Incapacity of the Hearer, had been difcovered as the grand Point of the Second part of the Scroll ; and without which Ward, as I may fay, of the Golden Key, the greateft Objec- tions againft Providence are yet in forcfe, and the Goodnefs of God, which he undertakes to vindicate, re- mains unafTerted and almoft as Dark as before. But he here thought a Word to the Wife was fufficient.

That great and good Man, Dr. John Tillotson, late Archbi/hop of Canierbury^ in his 4th Volume of Sermons, Preach'd 1694, writes thus favourably upon the Cafe, as with Sufpence, and fufplclon of the Pof- fibility of the Truth of it, P. 164 :

* The Cafe then in Jhort JIands thus : Whenever we

* break the Laws of God, we fall into his Hands and

* lie at his Mercy, and he may without Injuftice in-

* flidt what Punifhment upon us he pleafeth : And ' confequently to fecure his Law from Violation, he ' may beforehand threaten what Penalties he thinks

* fit and neceflary to deter Men from the Tranfgreflion

* of it. And this is not efteem'd unjuft among Mai,

* to punifli Crimes that are committed in an inftant, ' with the perpetual Lofs of Eftate, or Liberty, or

* Life. Secondly, This will appear yet more reafon-

* able, when we confider, that after all, He that threa- ' tens hath ftill thePower of JExecutionin his Hands.

b 3 *^ For

XX The P R E F A C E.

' For there is this remarkable difference between Pro-

* mifes and Threatnings, that he v/ho promifeth,

* pafljeth over a Rjght to another, and thereby ftands

* obliged to him in Juftice and Faithful nefs to make

* good his Promifc j and if he do not, the Party to ' whom the Promife is made is not only difappointcd, ' but injurioufly dealt withal. But in Threatnings it

* is> quite otherwife. He that threatens keeps the ' Right of Punifhing in his own Hand, and is not

* oblieed to execute what he hath threatned any fur-

* ther than the Reafons and Ends of Government do

* require: And he may without Injury to the Party

* threatned. Remit zn6. Abate as much as hcpleafeth of

* the Punifliment that he hath threatned : And becaufe

* in fo doing he is not M'orfe but Better than his fVofd,

* Nobody can find fault, or complain of any Wrong

* or Injuftice thereby done to him.

* Nor is this any Impeachment of God's Truth and

* Faithfulnefs, any more than is efteem'd amohg Men

* a piece of Falfhood not to do what they have threat-

* ned. God did abfolutely threaten the Deftru£lion ' oi Nineveh, and his peevifli Prophet did underftand the < Threatnings to be abfolute, and was very angry with

* God for employing him in a MeHage that was not

* made good. But God underftaod his own Right,

* and did what he pleafed, notwithftanding the THreat- '■ ning he had denounc'd ; and for all yonah w^s fo

* touch'd in Honour that he had r:\ther himfelf had

* died than that Nineveh fhould not have been deftroy-

* ed, only to have verified his Mefiage.'

Alfo, P. lyg, he fays : — ' Origot, I know not for ' what. good reafon, is faid to be of Opinion, That

* the

The P R E F A C E. xxi

* the Punlfhment of the Devils and Wicked Men, af- ' ter the Day of Judgment, will continue but for a

* Thoufand Years ; and that after that time they fhall ' all be finally Saved. I can hardly perfwade myfelf ' that fo wife and learned a Man as Origen was, fhould ' be pofitive in an Opinion for which there can be no ' certain Ground in Reafon, efpecially for the punc-

* tual and precife Term of a Thoufand Years. But

* upon the whol^ Matter, however it be ; be it for a ' Thoufand Years, or be it for a longer and unknown ' Term, or be it for ever, which is plainly threatned ' in the Gofpel ; I fay, however it be, this is certain, *• that it is infinitely wifer to take care to avoid it, than •^ to dilpute it, and to run the final hazard of it. Put ' it which way we will, efpecially if we put it at the

* worft, as in all Prudence we ought to do, it is by all

* poffible means to be provided againft. So terrible, ' fo intolerable is the Thought, yea the very leaft ' Stifpiciofi of being miferable for ever !'

This has been look'd upon as fo open ah Intimation in this great Man, that on this Account he has been written againft, in Vindication of the Eternity of . Hell-Torments.

But the moft full and pregnant Teftimony to this Doctrine, we fhall colledl, and that pretty largely, frorn that ingenious Later of Refolution concer7iing the Opinions of Origen, printed Anno 1661, known among the Learned to have been written by a Bifhop of the Church of England^ famous for his excellent TrajSl:, DeVeri- tats. We find him declaring, P. 71.

* I come now to the Father's Fifth Opinion, which

* is this ; That -^ft/r tongP^nods of Times ih^ Damned

' '^"' * pmll

5cxli The PREFACE.

* Jhall be Delivered from their Torments, and try their For-

* tunes again infuch Regions of the If or Id as their Nature

* andprefcnt Difpnfitionfts them for. — There are in fomc ' Mens Minds wonderful high Reaches at great and

* unufual ObjetSls. That DiTpofition of Soul whence

* fuch extraordinary Offers proceed, you may not im-

* properly call, the Magmficcnce of the Intclled, which ' often hath fomething of Temerity in it j as theMo-

* ral Virtue of that Name not feldom hath fome Touch

* of Ambition. But as we are very favourable to this, ' and apt to pardon its fmaller Extravagancies for the ' fake of thofe high Defigns and erninent Works to ' which they adhere : So by the fame Reafon and Juf- ' tice ought that other to be candidly Sentenc'd by us,

* when it feems to flip, becaufe of thofe raifed and ' important Difcoveries it ma^ces, where it lights ' right and happily ; efpecialjy where it feems to have

* been betray'd by a forward and pious Endeavour of

* doing Honour to God. Which is Origen's Cafe here ; '■ of whom his grcateft Adverfaries cannot in reafon

* but confefs, that the Error they conceive him fallen ' into in this Opinion, proceeded from his over great ' Solicitude of rendering the Ways of Providence Clear, ' and Righteous, and Benign. Yet this, as ftrange as

* it looks, has its Probabilities too as well as the for- " mer. For helook'd upon God as making all Things

* for their Good and Benefit ; with this gracious De- ' fign, that they might be Happy, according to their

* Place and Order in the infinite Orb of Beings. And afterwards, P. 72, we read, — • — * That Eter-

* 7ml Mind, therefore, making all Things out of a

* Principle of Infinite Love, and for the Good and

* Happinefs

The PREFACE. xxlii

* Happinefs of the Things themfelves, and feeing what ' he had made, and how he had made them, and what ' was likely to be the Lot of fome 6f them, from the

* Neccflary Unperfedlnefs of their Natures, if their

* future Ill-hap was like to be infinitely more fharp

* and dolorous, than all the Good they fhould enjoy

* from him, till that Calamity befel them, grateful

* and pleafant ; his great Compaflion certainly would ' have perfwaded him quickly to Annihilate them ; or ' rather his Wifdom would have judged it more de- ' corous never to have made them. But we fee fuch

* mutable Creatures made, and hear nothing of their ' Annihilation : — Therefore we may be aflured, there .* are fuch Referves in his moft Wife and Gracious

* Providence, as will both vindicate his Sovereigri

* Goodnefs and Wifdom from all jufl: Difparagement, ' and take fuch Gourfe with, and fp difpofe of all his ^ Creatures, as they (hall never be but in fuch a Con-

* dition, whichj all things confider'd, will be more

* eligible than never to have been.'

Again, fpeaking of Hell Torments, he adds : — ' A

* fad and pityable State, and Torture infufferable !

* But no doubt as Juft as Great. Juft, I fay, not on- ^ ly according to the Eftimation of Modern Theology^

* (which, from an excefs of Complement to the Juf- ' tice of God, becomes almoft as rude and trouble-

* fome as the Afs in the Fable^ who did not fawn up- ' on but Invade his Mafter ; and which tragically ' pronounces, that the leaft Peccadillo highly deferves

* the greateft Punifhment conceivable J ) but alfo in

* the Compute and Judgment of that All-righteous > Mind, which judges and orders all things by the

' Living

xxlv The PREFACE.

* Liv4ng Law of Equity. But what, though it be (o

* Great atid Juft ; — Is it therefore fo dljfcreut from

* the Reajhn of all other Punifhments inflicted by God ' or Man, that there is nothing in it of that End for

* which they are inflifted ? They are Curcuive for < the Emendation of the Party fufFering ; but this, if

* it be Eternal in the Scholaflic Senfe of the Word, *^ leaves no Place for the bettering of the Sufferers,

* who arc never to get out of this inexplicable Laby- ' rinth of Woe and Mifery.

* Now to think thefe Miferable Souls are fo far ^ a'mifs, as to be beyond the Power of all Redrefs and

* Reftitutiort, is to fuppofe God made fome of his *"C features very untowardly ; and that when he pro-

* -nounc'd them all very good, he look'd only upon ' their Primitive State : — For, certainly, if he had caft

* his Eyes to all poffible Conditions they might af-

* terwards fail into, and feen this Never-to-be-ended '* 'Doom of intolerable Pain and Anguifh of Body and ' Mind, the Infinite Compaflionatenefs of his bleffed

* Nature would 'fcarcely have given fo chearful an ' Approbation to the Works of his Hands. • But

* then, to think they are not beyond the Power of Re- ■* drefs and Recovery, and that that great Punifhment

' they fhall undergo in the End of this World may

* contribute thereto, and yet to imagine they (hall, for

* all this their Dtfpojition^ be ftill kept in it for ever ' and ever, is to fix fo harfh a Note upon the Mercy

* and Equity of the Righteous Judge of all the World, '' that the fame Temper in a Man we fliould Execrate

'^!^ and Abominate.' ^ ;,, And

TJic PREFACE.

XXV

- And that the Damned are in a Probability, and even In a Way of being betterM or difpos'd for Grace, this learned Bijhop proceeds to fhew from the Father ^ viz.

* That tho* the Divine Life is. extifigni/bcd iji them, their

* Reafon and Conjtderation remains ; and that their hrutijh

* Dejftres being Jlaclied hy the tormenting Pains, and the Ideas , * of their Joys in Sin con fumed or become dlfgujlful to them,

* any Offer of Rckafc would he welcome to them.' And then he adds : ' What is it then thatfhould make the

* Merciful Governor of Heaven and Earth, and Hell

* too, the Compaflionate Father of Spirits, either for-

* cibly to keep off and prevent this Natural Courfe of

* Things, or which is worfs, fuff\ir thofe Offers or

* Preparations v^^hich it induces for the bettering the ' prefent Condition of fo great and fo confiderable a ' part of his Creation, and for the putting of them

* into a way of Return to what he at firft made them, ' to come to Nought ? r-'Sb that whitherfoever we

* look, whether to the gracious Providence of God, or

* the Neceffity of the Nature of Things, we find fomc < probable Hope, that tfie Piinifliment of the Damned,

* as it implies the Senfe of Pain, fliall not be Eternal

* in the higheft Senfe of the Word. But whether

* their Releafc be by any Change wrought in the Dif-

* ppfition of their Spirits, but without Death j orwhe-

* ther by an Efcape, as it were, by dying, to the Body

* fo tortur'd : There is no doubt to be made, but that ' both ways they may come into Play again, and try

* their Fortunes once ' rrtore in fuch Regions of the

* World as Providence judges fit for them.*

And towards the end ofthe Book, P. 130, We have upon this Head, fomething further, very confiderable : viz. ' A^ainft

xxvi The PREFACE.

* Againfl: the Fifth [fuppofed Error of the Father'^ ' Eplphamus fays not a Syllable; I think he does

* not fo much as barely Name it ; and I remember ' nothing in St Jerome about it, but fuch Admirations ' as thefe — That the Devils Jhould Ifecome Angth again!

*■ and Judzs a Saint! — And fince he has been pleafed

* to fay no more; Ifhall not fay much, butonly,What ' Difference is there between a Devil made an Angel, ' and an Angel made a Devil ? I am fure the Advantage

* lies on the Afcending Part, rather than on the De-

* fcending; for the Mercy and Compaffion of God

* to all other Works of his Hands, may reafonably be

* fuppofed to help them up, tho' undef^rving; but

* there is nothing in his moft Righteous Nature, which

* would caft them down without their high Demerit.

* But if St Jerome wondred at this Reftitution, as cer-

* tain, or eafy, or of ftiort Difpatch, tis his own Mif-

* take he wonder'd at, not Ori^e«'s Opinion, at leaft « in the two laft Particulars,

' What Methodius difputes from the Nature and ' Reafon of Punifhment, againft OrigerCs making the ' Terreftrial Body J^i(r{j.ov kai -riJ^A?^ \_the Bond or Con- ' Jincment of the Soul'] if it be applied to the final Pu-

* nifhment which God will infli£l upon all the obdu- ' rately wicked in the end of this World, will as much

* confirm this Fifth Opinion, as he imagin'd through < Miftake of the Father's Doctrine, and a pedantic Ac- ' curacy in the ufe of a Word, it would weaken the « Third ; and fo he really gives the Father as much « with one Hand as he but thinks he takes from him ' with the other. For he very largely difputes in his

* Socratical

The PREFACE. xxvil

' Socratkal way, that all Punifliment is Curative, and

* for the Emehdation of the Sufi'ering Party.'

* Some there are that think thofe Phrafes of orCp a/*

* w lo'.y and Ko\ao-i; ciia>>iQ-i [i. e. Everlajiinv Fire, and

* EvcrlaJIing Punjjhment'\ and the like, cannot be re- ' concil'd with Origcii^s Opinion. Butthefe Objedtors ' feem to take the Word iiuvt©- [render'd Everlajiingi

* from Scholaftic Definitions, rather than from the

* True and Lawful Mafters of Language, or the Au- ' thentic Rule of its Popular Ufe. For 'tis notorioufly

* known, that the Jeivs^ whether writing in Hehreio ' or Greek, do by Gnolam and */fcV mean any remarka- ' ble Period of Duration, whether it be of Life, or

* Difpenfation, or Polity. Any of which Periods, if

* plainly computable by a known Time, they do then

* define it by a fet Number of Years ; but others

* which are not fo known, they fimply exprefs by Gno"

* lam, and ct/sJc, leaving the Length of them to be de-

* termined according to the fubjedt Matter; which,

* where it is fuch as comprehends more than a fingle

* determinable a,iuv, they exprefs it in Hebrew by the

* Phrafe of Lagnolam vagueJ, in Greek by ^irhvdiavA

* -AAt in or eij TaV dtfuvcti, and «? di^vAiTuv attuvcov' But

* by none of thefe do they mean a Scholajllc Eternity ;

* unlefs the Nature of the Thing then exprefled re-

* quire fuch interminable Duration. And hence the

* Period of this World is call'd aio^v Zto^, when yet

* there is another to fucceed, «fc/«jV Iva^iv^j • And as

* thefe tlnvii differ, fo would alfo the meaning o( did-

* vi@- be different according as it was applied to the

* one or the other of them. And fo in the Plural,

* Chriflr is faid to Appear and Suffer, 4t/ (TvyTi\iU

;ixviil The PREFACE..

* 7^v hk,mv, when yet the longefl: */&> qF ^H y^as ngt

* then come. And He of whom it is faid^ Th^ Throne

* 0 God n, \ii Tov «'«5';'«t tb iliZvQr \_for ever end ev^r'\ yet

* to deliver up the Kingdom to God the Father^ and to be

* Subjeci himfclf to him, %vho did Suhje£l all things to him.

* So that here is plainly an End of that Reign which

* is faid to be for Ever and Ever. Aod as «tV eltuvjQ-

* does not in Scripture fignify /r6»z all Eternity, in the

* Senfe of the Schools, fo by the farne Reafon ought

* not i]i eliut'ct to fignify to all Eternity, in the fame No-

* tion : And is not In dicova., and diccviov, all one? ' Every Lexicographer and Expofitor will furnifh you

* with Authorities enough to confirm what I haye

* faid : And I leave you to judge, whether thewhoje

* SubjecSt Matter in this Periodical Doom, the Nature

* of that Fire and its Fuel, the Power of a Spirit in- ' corporate, be not fuch as will inforce us to m^l^e it 'y7;o?-fi'r than 'fome Men do; who having got eafy

* Ways of afTuring themfelves it fhall not be their

* Portion, do as little pity thofe Calamitous Souls ' whofe Lot it may be, as they darkly fancy God

* himfelf does. But though we from thp Reafpn of ' Things and Right Ufe of the Words, do make it

* (horter than they do ; yet according to our Hypothe- ' Jis, the whole Punifliment of Pain and Death will

* neceflarilybe folong, as mayjuftly be call'd cciaviQ-, ' in a very high Senfe of the Wor^-

' But i/ out of filial Refpe<Sl to the Authority of ' our Dear Mother the Church of Eyigland, you are yet

* fomething backward to give aflent to the Probabili- ' ty o? Origen's Dodlrine, Lwould have you firft to ' confider, that all thofe Jthat Write and Preach in thi«^

' Nation,

The P R E t- A t E. x^ls:

* Natian, are not her SonSi, ndftiorethan they of'(?^-

* het'a, Scotland, or NAo^'Engidftd arc. Secnndly, 1

* Would fain know Why She, who in her xxxix Ar-

* tides does fo punctually follow the Articles agreed

* upon in King Edward's Days, or with little Varia-

* don, fliduld wholly o;ft/V that Article which condemns ' the Refiorers of this Opinion^ if fhe had thought it

* ought to have been condemn'd.' — • — Thus far this excellent and ingenious Author.

This Doctrine has been cultivated by fcveral others : as, Sadler, in his O/Z'/t? ; Peter Sterry, Author of 77j<? Freedom of the [fl/l; the Author of the Emchian PFalks imtb GOD, and The Revelation of the Everlafilng Gofpel Mcjfage, to which an excellent Preface is pre- fixed, running very deep into the Rationale of it ; as alfo by a Scotch Gentleman, Author of the Caballjllcal Epiftle, printed in the Theofophical Tranfaciions, No, 5, where he brings in the Teftimonies of the Jewr/Jj Rab- bis confpiring alfo to the Truth of this great Point, with feveral others. But I muft contain myfelf ; and hope what is advanced may be fufficient to fhow, that this Opinion is not fo ftrangeand unufual, nor counted fo abfurd a Tenet by the Pious and Learned, both of elder and later Times, as it is by the generality ima- gined to be.

And it may be further hoped, that feeing upon Ex- amination there appears fo good Ground in Scripture, fo great Strength in Reafon, and fuch a Cloud of Witneffes to the Truth of this Dodlrine, the Defign and Endeavours of the Editor of this Work may yet

meet

XXX The P R E F A C E.

meet with a more favourable Reception, as in a Time when the broken State of the Church obliges all to be looking towards the firft Foundation of it j and the Re- vival of Jpojlolical Truths as well as Pra£iicCy is fo highly needful.

' And Lajlly, If there be any thing flipt in the Editiort that maybe complained of, he hopes it will be candid- ly cenfur'd, not having enjoy'd his Health for fome time, during the Attendance upon the Prefs ; fo that it has necefl'arily been fubjeft to various Interruptions, and alfo Changes from one Hand to another ; And fo I fhall no longer detain the Reader from the Body of the Work itfelf ; wifhing him the Satisfadion and Benefit that it defigns, and is alfo capable of giving Him.

End of the Original Preface.

^

( xxxi )

^►^>>4<-^^-»^-5o, ^>H«-5o» 4>^*^^-*^5o> ^"^^^

P R E F A G E

T O

THE PRESENT EDITION.

^^^¥ H E Firft Edition of this Work was Printed ^ 'p ?^ for Ciife znd Jackfon, at the Three Crowns w^^w in the Poultry, 17 12. Another Edition was Printed foirj. PFoodward, in Scalding- Alley near Stocks-Market, and J. Morphcvo near Stationer's- Hall, to which no Date was prefixed : The prefent is printed from that of 1712. — The Writer of the pre- ceding Preface (for fome particular Reafbn) thought proper, at the publifliing the Book, to conceal the Name of the Author.

Neither in Bajlc^s nor in the Biographical Dictiona-* ry, is there any mention made of Jeremiah White; — the principal Particulars I have read concerning .him, are to be found in Dr. Calamy\ Account ofEjeHed JUiniJiers, printed in 17 13. Page 5, he fays,

* Mr. Jeremiah White, M. A, was Fellow of

* Trinity Colledge in Cambridge, and afterwards

* Preacher to the Council of State, and Houfhold- ' Chaplain to Oliver CromweiL He lived privately af-

* ter the Reftoration, preaching occafionally, without

* ever undertaking any Paftoral Charge. His Con-

c verfatlon

xxxii The Editor'^ PREFACE.

* verfation was very facetious, and much valued by

* fome Perfons of rank and figure : He died, Anno

* lyoy, -^t, 78. — I know not of any thing of his

* writing being printed in his Life-time, befidesaFu-

* neral Sermon for Mr. Francis Fuller, and fince his

* Death, a Treatife of his has been publilhed ia Oc-

* tavo, entitled, J Pcrfuajive to Afodcration and For- ' hearancehiLove, among the Divided Forms of Chrijlians,

* in which more of his Works are promifed.'

In Dr. Calamy'S I ft Volume of the Continuation, Page 85, is as follows :

* Mr. Jeremiah White, had with a great deal of

* Pains and Charge made aColleftionof the Sufferings

* of the DifTenters by the Penal Laws, after the Refto-

* ration, in 1660, which contain'd an account of the ' Ruin of many Thoufand Families In the feveral parts

* of the Kingdom, by the Severities of thofe Times;

* when King James the Second came to the Crt)wn

* and gave the Diflenters Liberty, he was very much

* importuned by feveral to print this Account. Some ' Agents of King James were with him, and made

* him very confiderable Offers if he would publifti it ;

* but as CircumfVances then flood, he was not to be ' prevailed upon, for fear of ftrengthening the Popifh

* Intereft, which I mention in Honour to his Memory. ' A Book of his has been publifhed fince his Death,

* intitled, The Refioration of all Things ; or a Vindication

* of the Goodncfs and Grace ofGody to be mantfcjicd at lajl

* in the Recovery of his-'u.'hole Creation out of their Fa//y

* Otftavo, iyi2 ; But this is perfect Origcntfm, which . ' is too unfcriptural, too vcnturcfprne an Hypothefis,

The EditorV preface. xxxiii

• to be depended on with Safety.' — So far Dr. Calamy's *■ Account.

But there was a Book in Quarto, printed 1683, en- titled. The Rift:-) Race^ and Royalty of the Kingdom of God in the Soul^ by Peter Sterry ; to which a moft ex- cellent Preface was wrote by Jeremiah White.

The Author of the preceding Preface having infert- ed fome Quotations, both ancient and modern, in lup- port of the Dcflrine of the Rc/Iorr.ilon, I fhall take the Liberty to mention a few other Authors, who have written upon the fame Subjeil.

Anno 1658, a fmall Book, entitled. Of the Torments ef Hell, the Foundation Jhaken and removed', with many infallible Proofs that there is not to be a Pimifhment that Jhall never end : Page 180, the Author writes, —

' Such Torments, of fuch Continuance, in theleaft

* agree not to the gracious Mind and merciful Heart

* of a Saint — he dellres not any Man or Creature to ' t>e in fuch Torment an hour j therefore it doth in no

* Way agree to the Mind of God. We find, the more *■ the Lord manifefts himfelf in any, the more their ' Minds and Spirits are humbled, the more loving and

* merciful they are, even to their Enemies, and can do ' them Good for Evil. Chrift is full of Love and ' Mercy to the worft Men : It was truly faid of Chrift, < that He %vas a Friend of Public ayis and Sinners.'-

In a Quarto Book, printed Anno 1653, intitled. Cod's Light declared in Afyjeries, Page 12, he fays, —

* Now, what is Hell, or Darknefs ? 'Tis a Separation

* from an Enjoyment that it was capable of; That i^

c 2 • iiell^

xxxlv The Editor'j PREFACE.

* Hcll^ and Devil, and Zwr, and Falfc Prophet : They

* fhall not come forth till they have paid the utmoft *" Farthing, then Ihall they receive Mercy. For know, ' that God is Good, and Jufl, and Merciful, and he

* will not punifh a Finite Thing Infinitely.

Richard CoppiN, in his Boole call'd Trull/ sTcfii- many, printed 1655, fays, ' God hath declared in Scrip- ' ture, both by the Mouths of his Prophets and Apof- ' ties, the Salvation of all Men without Refpcft of

* Perfons, i Tim. ii.4, 5,6. He will have all Men to ' befaved, and to come to the Knowledge of the Truth : For

* there is One God, and 0ns Afedlatcr between God and

* A/an, the Man Chrifl Jefus j f'P'ho gave himfelf a Ran- ^ fomfor all, to be teftified in due time. Then may we « fay, Lord, Who hath rcjlftcd thy Will? Let thy Will be ' done ! Paul fays. That as by one Man Death came to ' all, fo by one Life and Salvation to all ; Elfe ChriJI were ' not fufficient to fave All that Jdam loft.'

William Erbury, Minifter in South Wales, ap- pointed by the Committee in Oliver Cromwcirs time, at a Salary of lool. per Annum, preached publickly the Reftoration of all Men, and is charged by Mr. Ed- wards, m his Gangrena, P. 109, with holding many grofs Errors, one of which was that of Univerfal Re- demption, This Erbury, altho' he had nothing to de- pend on for the Support of himfelf and Family but his Salary, was obliged to throw it up, his Confciencc ac- cufing him of preaching for Hire : He publiflied a Trcatife on that Account, called, The Terror offythes, alluding to the Anxiety of his Mind whilft he received them.

The

The Editor'j preface. xxxv

The late Dr. Cheyne held this World to be a State of Punifhment, and in his Difcourfes, P. 27, fays, r—

* Some Individuals may be delivered fooner, fome later,

* according as their Expiation and Purification is per-

* fefted ; and at laft, the whole Syftem and all its In- ^ habitants, muft naturally and neceflarily, but harmo- ' nioufly or analogically, and according to general ' Laws, undergo fome great and violent Crife, and an ' univerfal Gaol Delivery will be brought about, but ' when and how this will be accomplifhedj is beyond ^ Conjedlure.'

Dr Thomas Burnet, Mafterof the Charter -Houfcy and Author of a Book entitled, The 'Theory of the Earthy left a Treatife in Latin, that was not printed in Eng- lifti before his Death, entitled, 7he State of departed Souh-y Page 343, he fays, — ' The Soul flies from the Thought ' and abhors the Remembrance of everlafting Mifery :

* and feveral things have occurred to me, while I have ' been thinking on this Subjedl, by which I am fenli-

* ble that others have been perfuaded, as well as my- ' felf. That God neither will or can endure the

* perpetual Affliction and Torment of his own Crea-r ' ' tures.' — P. 344. < That God (hould condemn his ' own Creatures to a State of Eternal Mifery, and ' fhould retain them in that State, feemsto be repug-

* nant both to Divine Wifdom and Goodnefs, and I

* may add likewife, to Jufl;ice.'

The 2-d Volume of The World Unma/k'd, or The Phi- lofopher the greatejl Cheat ^ tranflated from t\iQ French, is a Series of Letters, proving from Scripture and Reafon the Reftoration of all Men,

The

xxxvl The Editor'j PREFACE.

The late Rev. William Law, fo well known by many pious Divines, in his Letters, ift Edit. Odavo, •printed in 1766, fays, Page 175, _ ' As for the Puri- ' fication of all Human Nature, either in this World * or fome after Ages, I fully believe it.'

I beg leave particularly to addrefs myfelf to thofe Readers, who believe in God's revealing himfelf to his Creatures woiv, as well as heretofore, and that do not agree to that generally adopted Theory, that " Revela- tion iscedfcd-" To fuch I will quote a PafTage from Mr. Marsay, 2i German-, a fmall part of his Works has been tranflated into Englijh, and printed in Scot- land, 1749, and is intitled, Difcourfes on SubjcBs re- lating to a Spiritual Life. Page 165, fpeaking of the Rejioration, he fays : — ' Efait and Pharaoh fhall not be " excluded from this A<£1 of Grace, Glory be to God ^ in the Higheft ! For all the Kingdoms of the Earth, ' even unto the moft unfathomable Depths, (hall be

• fubjedled unto our God, and to his Chrift : Thou

♦ wilt bring back all into thy Sheep-fold, there fliall

* not one be wanting.*

Mr Marsay, in different Parts of his Works, fpeaks of his having feveral Revelations made to him of Spiri- tual Tbings, and in particular mentions. That he was under a Neceflity to affert the Univerfal Rejioration of All things. In his Comme?it on the Revelations y 2 vols. i2mo, in French, he has inferted many wonderful and extra- ordinary Things, which he fays were manifefted to him by Revelation. The firft Treatife that was prin- ted of his, was not wrote till the Year 1735. The Jate Count Zinzindorf was with him fome time where

The Editor^j PREFACE, xxxvli

refided : and 'tis but a few Years fince Mx. Mar fay

^ied. • There are many other Authors befides the

above, who have wrote on the Rejloration of all Afcn ; and o-reat numbers of Proteftants, have and do hold the Dodlrine of a Middle State. [See Campbell's Do^rifie efa Middle State, Folio, printed Anno, I721.

I doubt not, but the late reverend and pious Mr. Hervey, was he alive, and charged with holding the Doctrine of a Middle State, would be ready to oppofe it, left it (hould have any the leaft Tendency towards the Romijh Do£lrine o{ Purgatory, or a State of Purification, Yet, Mr. Hervey, in his Letters, vol. 2. Page 240, fpeaking of Souls departed, fays, — '• They rejoice in

* the Profpeft, the Affiiring and Refrefhing Profpedl

* of 4"eceivingall the Fulnefs of their everlafting Feli-

* city. I faid Fulnefs ; for though the Felicity of the

* Soul is great, yet it will not be compleat till theBo-

* dy is re-united unto it.' — If Mr. Hervey's Words are true, it certainly muft be allowed they are placed in Vi Middle State, beyond this mortal Wofld, but not ar- rived to fulnefs of Blifs. Now what I would defire is this. That thofe Chriftians that have fo great an A- verfion to the Word Purgatory would only change It to Purification, and admit it poffi^le that a Soul in that middle State may, for ought we know, have a Growth in the Spiritual Life, as well there as in this World, if not more fo, if they are better acquainted with the Certainty of Rewards and Punifhments than in this Life. It is certain, the Doftrine of Purgatory as held by the Romijh Church ought j uftly to be exploded, efpe- cially that part of it by which they reap a temporal

Profit

jfxxviii The Editor*j PREFACE.

Profit from the Gifts they receive for praying Souls out of it. But on the other hand it is alfo certain, that Praying for the Dead was the conftant Pradice of the Church for many Ages, it was allowed and pradifed by our Firft Reformers, and has been approved of by many fmcere Protcftants.

As to thofe that aflcrt^ " That this IVorld is the only Fiacc of Probation^* they afiert more than they know, and if they are really fincere and pious Chriftians, more than they ought ; for, as every real Chriftian allows thelnfpiration of the Holy Spirit, and as fome Chrif- tians have faid, that they from that Spirit aflcrt the Rejioration, thofe that oppofe it fo ftrenuoufly, might do well to confider, whether or not it is not poflible for another Perfon's Spiritual Knowledge to exceed their's; and, if fo, whether the AfTertion may not be a Truth, altho' not apparent to them ? God is faicj in Scrip- ture to be no RcfpeSJcr cf Perfons, and with regard to his Almightinefs need be no Refpe6ler of Places : And \i Adam could 'be tempted in Paradife, which as they tell us, was a place of Blifs and Excellency, Why fhould the State of Souls be fixed in Futurity, any more than it was in Paradife or on this Earth ? We find, in Luke, xviii. 27, when the People faid to Jesus Christ, Who then can be faved ? Chrift anfwered. The Things which arc impojjlbkwith Men are pojjlble with God. If we believe Chrift really fpoke thofe Words, Why fliould any Man fo violently oppofe this Doc- trine ; — more cfpecially, as the Scriptures fo often tell us, and all Men naturally agree to it, that GOD is Love J that Fury is not in Plun ; that His tender Afercies

are

The Editor'A^REFACE.

XXXIX

<(re over oil his JVorhs. ; that He keepeth not his j^n^cr for- ever ? Yet, In diredl Oppofition to thefe gracious Characters of the Ahiiighty, the DoiSlrine o^ Eternal Damnation aflerts the contrary. I would afk. Can that Power be Merciful, that dooms a Creature to Eternal Mifery ? Can it be faid, He keepeth not his j^nger forever^ whilft any Souls are continually to feel it ? Can his tender Mercies be felt by thofe that are condemn'd to feel for ever and ever the utmoft Pain and Torment ? No, certainly it cannot. There are many Thoufands would gladly embrace the Do6lrine of the Rejioration, did they not read in Scripture that of Everlajling Pii~ tnjhment ; altho' it is allowed by all the Lfarned in the Languages, that the Word tranflated Everlajling^ is not fo, but only j^ges. How long or fhort a time thofe Ages laft, is known to God only. And here T cannot but think the Words of Mr. Pope, in his Univerfal Prayer, worthy the moft cordial Reception :

'* Let not this weak and erring Hand

'* Prefume thy Bolts to throw, " And deal Damnation round the Land

" On each I judge thy Foe.

*' If I am right, thy Grace impart

*' Still in the right to ftay ; " If I am wrong, O teach my Heart

" To find that better Way."

Would Men but reflecl a little on the above excellent Lines, they would not be fo hafty in their Judgments.

The Rev. Mr. Richard Clarke, in.aBookof his, publifhed in 1763, intitled, A Foice of glad Tidings

d to

xl The EDiTOR'i PREFACE.

to y civs and Gent iksy Page 134, fays, * Whatever

* tliofe fpurious Sainls may think, who write their own ' Names in the Book of Life, with a Creed in their

* Mouths ever babling forth its Blafphcmies and Lies

* againft God and his Chrift, They indeed make it

* one of the highefl: Joys in Heaven, to viev/ the Mi- ' feries, and to hear the deep Groans and dreadful

* Shrieks of the Damned in the never-endini- Tor- ' ments of Hell Fire. It is of no Moment v.-hcthcr

* they are their Parents or Children in this horrible Si-

* tuation, which would reverfe Heaven itfelf to any

* but thcmfelves. They write upon this Ground with

* that Abundance out of which the Heart fpeaketli, ' fo rejoiced do they feem in the diftant Idea of being

* Spectators of eternal Wrath and Vengeance, that it

* would darken their Joys to be told, that the Firft in ' Salvation are to be kind MiniHers and Inflruments of ' faving others who are loft; under the Lord, the Eldeft

* of the Elders, who according to the royal Law ap- ' pointed for Princes, (and they are alfo Kings in tha ' Heavenly Worlds) muft be Servants to the later ' born, though thofe arc punifhed for a while, and are

* under a very juft Rod and Chaftifement for their wil- ' ful Obftinacy and ftiff Neck in Sin and Difobecji-

* once.'

I hope the candid Reader will not be offended at the Paffages here quoted from thefe Authors. I could eafi- ly have enlarged the Number of them, but I think thefe are fufficient to fliew, that Eternal Damnation Is not an Article of Faith with all Men. And indeed if thofe that oppofc the Dodtrine of Rcfioration will allow, that

GOD

The Editor^ PREFACE. xll

GOD can favc all Alankind^ If he -will^ I am at a lofs to know how they can make Damnation an Article of Faith at all, unlefs they attribute the fame or worfe Paflions to God than Man. I know many fay, <' The Glory of God requires it ;" but I am led to think, that God can neither be glorified nor debafedby all the Actions of Men. Man may receive from God, but cannot give to him : Again as Mr. Pope well expref- ies it;

" What Blefungs thy free Bounty gives

*' Let me not caft away ; *' For. (jod is paid u'hen Man receives : —

*' To Enjoy is to Obey."

, I beg the Reader's Pardon for detaining him fo long ; but knowing many People are unacquainted, that this Do61:rine of the Rejloration is believed in and efpoufed by fuch a Variety of Authors, and at fo many different Periods of Time, v/as the Reafon,- why I added ano- ther Preface to this Edition. I know I fhall be con- demned by thofe that oppofe the Rejloration, and cen- fured by many others that do believe in it. The Firft will call it "a Damnable Doctrine ;" the others will fay, that " Publifhingof it, opens a Door to all manner of Liccntloufncfs ; for if they are fure they fhall go to

Heaven, it is no matter how they live !" Of the

firft, I would only defire, whenever they go about to condemn me, That they wouldbear in Mind the Words of Chrift, I JUDGE NO MAN : — If they regard This, I am ^■a!:z they will- not proceed to Condemnation. As fqr the lail, I would beg of them to look around, and fee if the Do6lrine of Eternal Damnation has that Ef- fect, to make Mankijid a6l as if they believed it True :

Let

xlii The Editor'j PREFACE.

Let them only confider the general Actions of Men, from the Prince to the Peafant, — how Pride, Avarice, and Cruelty, is the Spring of almoft all their Adions ; and then let them fay if they can. They really think thofe People adling in that Manner do believe even a Future State ! Sorry I am to fay it, but I have obfer- ved in general, amongft thofe that make little or no ProfeHion of Religion, more AHFability, Generofity, and Humanity than in the others. If this is really the Cafe, What Harm can proceed from adopting the Belief of a General Rcjloration, when all thofe that do believe it unanimoufly agree, that in Proportion to the Wickednefs of their Lives will be their Punifliment both as to Pain and Duration? For myfelf I can on- ly fay, that as I do believe God has the Power to re- ftore all Mankind from their Fallen State to a State of Happinefs, I cannot avoid believing he has the Will (if I may dare to fay J fill, when I mention God) to do it j and that in God is neither Anger, Refentmcnt, or any of thofe Paffions attributed by Man to Him. I allow, Man, by his evil Ways may bring on himfelf thofe Racks and Pains that he calls Anger from God, but furely it is no more fo in itfelf as to the Creature, than the Surgeon's Inftrument is to the Body in par- ticular Cafes. I could rather believe, there were no God at all — than to fay He cannot perfed his Work, or that He could defignedly bring into Exiftence Mil- lions of Beings to be in Pains and Agonies to all E-

tcrnity : 1 muft fay, I deteft the Thouglit. 1

hope the Readers will pardon this Digreflion, and

am their fincere Weli-wifher,

J.D.

THE

The CONTENT S.

Ti

Page.

HE Original Preface. i

Preface to the prefent Edition. xxxl ^he hitrodu^iion. i

Chap. I. The fir /i Proof of the Hy pot hefts frcm Scripture : '-The Will cf God that MJiiall be Saved : And "the Efficacy ofiiiat JVitl. 1 3

Chap. II. Further Evidence for this Hypothejis, from the Confideration of the Unity of God. 20

Chap. III. Purfumg the fame Text. An Argu- ment from the Unity of the Mediator. 3 1

Chap. IV. Chrift a Ranfomfor All; ATeftimo- ny for its proper Sealbn. 3 6

Chap. V. An Argument from r Tim. iv. 10 : God a Saviour (f All, but in a more efpecial manner of them that believe the Gofpei. 40

Chap. VI. Several Objections aga'mji this Hypo- thejis anfwered. 42

Chap. VII. The opening of that Scripture , 1 Pet. iii. 18, 19, 20, for the further Jllujirating of this Argument : and the Anfwer to the former Objeclion^ That from Hell there is no Redemp- tion. 48

Chap. VIII. An Argument from the Mercy promif- ed to the Jews. 56

Chap. IX. A further Argument frcm theVmyeT- fality of the Subje^s to whom the Gofpei is preached* 68

The CONTENTS.

Chap. X. Of the Re-capitulation, or Re-union of all Things under Chrl^ their Head. 78

Chap. XI. 'The Objedion grounded on EIev5^Ion and Reprobation anfwerd. 87

Chap. XII. The OhjeSlion drawn from the Unpar- donablenefs ofihe Sin again/i the Holy Ghoft. 110

Chap. XIII. ^further clearing of the foregoing Ar- gument, from the great Advantages Chrift has to accompUJh this PVork in his Second Ap- pearance. 1 1 9

Chap. XIV. Further Evidence to this Hypothefis arifing from the Relation and Proportion the Firji-fruits bear to the deliverance of the reft. 134

Chap. XV. Jn Argument for this Hypcthefn taken from the Nature of Man, as each Individual is a Compendium & Abftra61 of the entire Crea- tion, andfo not probable to be caft away forever. 14^

Chap. XVI. Further Evidence of this Hypothefis, fromthe high Eulogies ofLovein theScriptures^\ii^<)

Chap. XVII. An Argument for this Hypothefis^ from the Oath of the Angel, Rev. x. i.to 6. 152

Chap. XVIII. ^ he Fruits and Advantages of this Hypothefis. 161

Chap. XIX. ^he Conf deration of God as Love. 173

Chap. XX. Shewing that Love is the Univerfal Perfedion of the Deity. 185

Chap. XXI. That the Will of God is Love. 1 99

Chap. XXII. Shewing that the very Anger of God ;^ kindled by his Love, and fubfcrvient to it ; ayid cannot therefore finally overpower it, and fubdue it into Subordination to itfelf. ' 210

Chap. XXIII. Being a IVarning to Sinners, 225

Chap. XXIV. The Conclufion. 23a

( I )

THE

RESTITUTION

OF ALL

THINGS:

O R,

A VINDICATION OF the NATURE 0/ G O D as LOVE, &c.

INTRODUCTION.

•^^^•^HE Great Jpojk who lay in the Bo- 5P r^y "^ ^om of his Lord^ and partook of his In- A 1 A timate Favours, as the Difciple of Love, A,§^.^^ and confequently moft nearly admitted into the Secrets of God ; and the Reve- lation of his Nature and Good-will towards Men ; and the yet further Grace and Glories to be mani- fefted in hisC^wrc^, tells us, as in lingular Expref- fion of the Divine Nature, that it is LO TE. i John, iv. 8. He that Lovcth not, knowcth net GOD : For God is Love. And again, ver. 16. Andive have known and Believed the Love that God hath to us. God is Love ; and he that Dwelleth in Love Dwelleth in God, and God in Him. And this is indeed the Greateft of all the Revelations given thro' this great Apoille. God B in

( 2 )

in the ExprefTion of his Nature Is not falcl to be Jujlice^ to be Wifdom^ to be Power, but to be Jufli fVifcy Povuerfitl, &c. Tho' yet in a more Metaphy- fical Senfe it may be faid, God is Juftice itfelf» Wifdom itfelf, and Power itlelf, /. e. in the Ab- ftraft ; But yet fo as thcfe and all his other Attri- butes and Perfeftions concur together, and harmo- nize in Unity, to make up the Nature of God. And thus Love is All : And God is Love. And Love is a Unityy the moft perfeft Unity, which is yf///;i One. And it is a Faricty, all Variety difplay'd in that Unity, in moft perfeft Excellence and Beau- ty. Yea, Love is a Trinity in Unity ^ this is in- volv'd in the very Idea and Nature of Love, as we muft here neceffarily take it in its utmoft Perfec- tion, and its Eternally Triumphant A£l. In God, or Love, as the Unity^ there muft be the Eternal Loving, or Lover ; the Eternally Loved, or Beloved; and the Eternal ProduSl, or Fruit, of that Love, or Love in its Manifeftation, which as it is brought forth within the Bofom of its Parent, i. e. Love Derivative in the Bofom of Love Original, which is Infinite, cannot be excluded, or Exift in a Sepa- rated Ellence, but muft Jbidc forever in the Womb of its Conception, and confequently Re-aSl Eter- nally in Love upon its Origmal.

And as this neceffary Truth of the Glorious Trinity in Lenity in the Perfedl Nature of God, has been perverted and denied by many, thro' the extravagant Sallies and Prelumption of Human Realbn in Things above its Line and Capacity; fo the general Nature of God alfo as Love, has been by moft of the Schemes of later Orthodoxy almoft as much injured and mifreprefcnted to tlic World ; and a Ibrt of Confufion of the Divine Attributes introduced, derogatory to the Unity, Predominance and Supremacy of Love ; which is the Divine Na- ture ; in giving His Juftice as Emanating or out- flowing in its Strange Work, or Anger, a kind of Co-Equality and Co-Eternity with his Lovc»

Hiy

( 3 )

His Original Jujlice is indeed Co-eternal with Him- felf, as the Law of his Divine Nature, and the Harmonious Movements of it ; and the Glafs or Pattern of Perfeft Righteoufnefs and Excellence exhibited for Imitation and Refleftion of God in and from his Creatures ; But his Strange Work and Movement in Juftice, /. ^. in Indignation a- gainft Sin and Sinners, as it was in Accommoda- tion to a Movement of the Creature, /. e. within the Limits of Time and Accident ; fo as Time and Accident, and whatfoever implies a Defeat cannot be Eternal, neither can this Strange and Accidental Movement in God be fo ; but as his Juftice is Subfcrvicnt and A£ls to the End of his Love which is Supreme, the kindled Fire in the Severity of the Divine juftice upon the Hay and Stubble, or the Defeft of Sin, fo Hateful in the Eye of God, mull burn it all up at laft, and render the Creature by fuch due Chaftifement and Preparation capable of the Grace and Favour of God ag-ain ; and the out- flowing Anger of God in ftri£t Vindiftive Juftice, Vindiftive of the Honour of the Lefe Majefty of God, and of his Right to Rule over and in all his Creatures according to his own Eternal Will and Nature, i. e. in his Love having done its Work muft be Refum'd itfelf at laft into its Primeval, Eternal A^y viz^ of Original Juftice, as moving in the Unity of the Eternal Nature or Love of God ; and here according to its particular Nature and Of- fice, maintaining and keeping all the Works of God, viz. of the Original and Reftor'd Creation, in that Eternal Order and Harmonious Movement, in and for which he at firft delign'd them, and in order to which his Anger or Zcai of Juftice run out after them as Rebels, to Subdue and Reduce them back again to their Obedience to the Kingdom of Love.

I fliall endeavour to make good this Hypothefis

in the following Work ; and that from th& Qroun4

B2 of

( 4 )

of Holy Scripture, which is pregnant of Evidence td this great Truth. And this defign I fhall pur- fue with all Plainnefs imaginable, becaufe all Man- kind is concerned in it, and therefore it is both rea- fonalile and nccefTary my Stile fhould defcend as low, and reach as far as my Defign, and be as Univerfal in refpcft of the Capacities of Men, as it is for their Intereft.

The Apoftle faith, in i Cor. xiii. 9. Weknowbut In part, and Prophecy but in part. They that affumc more than this, exalt themfelves above that great Apoftle. I will, at prefent take it for granted, that God hath given forth what Scripturehe intends, that the Canon is perfcft and Sealed, but as God was long and leifurely in giving it out, as the Greek , fpeaks, Hib. i. I. So the Afind of God therein is not undcrjlocd but by Portions, as He is pleafed to give it forth. St. Peter tells us, the Prophets themfelves underftood not the Accents and Imports of their own Prophecies : God proportioning his Difcove- ries with a kind of Equality among his Children and Favourites, referving fome things for the Laft and Youngeft, that they who went before without us fliould not be made perfeft. Hcb, xi. 40.

That which occurs to me in my obfervation, as the Dejidcrandum, to loofen the hard Knots and Difficulties in the Cafe, is the acknowledgement of a Common, or rather Univerfal Grace and Sal- vation, and the Reconciling thereof, with Special and Peculiar Grace and Favour: which varieth not much from that which the Apoftle fuggefts to be wanting, as that, that would (when added) fup- ply and perfcft both our difcovery, and our living in that forementioned Love, i Cor. xiii ; Which is ever fpoken of with peculiar Honour, as of a Per- fective Nature, (i John,'iv 18.) and is called the Bond of Pcrfeftnels, Ccl. iii. 14. And, in John, jv. 19. the Apoftle tells us, If e Love God, becaufe

he

( 5 )

hefirjl Loved Us. Until God's Love in the Heights and Depths, and other the Dimenfions of it be known, the Spring, the Seed, the producing Caule of our Love to God, and our Brother is wanting.

But this will appear plainly to our Experience, in the Inftance of the Controverfy between the Orthodox^ as they are vulgarly called, and the Arminians^ in which fo many Learned and Pious Pens on both fides have fweat and tired themfelves and their Readers, but not fatisfied them ; for all that hath been hitherto fuggefted by the firft, doth by no means falve thofe harfh Phenomena's of an appearing Harlhnefs in God, in the Exercife of that Sovereign Prerogative of his, which they moft rightly allow to him, and which is necefTa- rily veiled in him as Supreme; but thus exercifed with the irreparable Damage of the Creature, juft- Jy feems fo difagreeable to his Goodnefs, that from hence the latter, viz. A-minians, have with (it may be) a pure Intention of Mind, run into another moft abfurd Extreme, and have taken oc- cafion thereby to afcrlbe a Power unto Man, and a Freedom of Will jabfolute and independent as to thofe Afts relating to a future State, fetting him up in a Capacity of a right Conduft of himfelf, and by common Grace, to the making void and needlefs the Covenant of Grace, and the Blood of Chrift himfelf in the high and glorious Ends of it. And all this Market for Satan hath been made, by not rightly difcerning and ftating the Sovereign Prerogative of God, and the qualified and righteous Exercife thereof; wherein, altho' he fully difplays the Glory of his Wlfdom, Holinefs, Juftice, and Severity in the fu|Fering of Man to make a full Difcovery of himfelf, his own Defedibility, Ver- tibility, Mutability, Vanity, and Pride, and alfo ^punilhes him for the fame according to his Works ; Yet this not finally and irremediably fo as to abandon and forget his Grace and Goodnefs for- ever ; Nay, he gives fcope to thofe Glorie?, tliofe

other

( 6 )

other Clones of his, to manifeft themrdves fo ful- ly, in order to that fvveeteft, fulleft, and moft tri- \im])hant glorious Clol'e he will make at laft, when allfhall meet and End in Grace and Love, as in a Hately Pyramid or Top Stone, they being all but Steps to this Throne, and Guarders of it. And thus alio, all the Sin, Vanity, and Inftability of the Creature (which is the matter and occalion about which thofe I'ubordinate Glories are employ- ed and exercifed) fhall at laft iffue and break up into the Wonderful and Glorious Manifeftation of the Wifdoniand Goodnefs of God, into an admi- rable Foil and Set-off to his Immutability and E- ternity. And if Sin and Punifhment be but In- ftrumental in God's Defign, and fubordinate to an higher and more ultimate Projeft and End, then it muft be bounded and circumlcribed within a cer- tain Space and Limit of Time, how great foever that be, be it for the whole Courfe of Time, which may be therefore termed for Ever and Everlafting, comprehending this World, and the World next to come, which are both of them but a double Paren- thefls in Eternity ; yet as it had a beginning, fo it muft have an end, and muft lie down and yield up itfelf in that Abyfs of boundlefs and endlefs Love and Grace which was before it, and let it come forth for its own Glory, and muft fhine forth in the perfeft Conqueft|and fubduing of it to the Har- mony of the firft All-comprehending Defign, as the Sun without a Cloud forever.

And here I do, in the fear of God, moft humbly proftrate myfelf before his Divine Majefty, and in the deepeft Senfe of my own Darknefs and Dif- tance from him, do with all my might beg of that infinite Goodnefs I am endeavouring to reprefent to others, that if fomething like to this Platform and Profpeft of Things, be not agreeable to that revealed and natural Light He hath given to us, that my Undertaking may be interrupted, my

De>

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Defign fall, and that the Lord would pardon my at- tempt: and I know he will do fo, for he hath given me to have no further Concern for this Matter, than as I apprehend it to be a moft glorious Truth, wit- neffed to both by the Scriptures of Truth, and by the moft EiTential Principles of our own Reafon, and which will be found fo at the laft opening of the Everlaji'ing Gofpel, to recover in that opening a degenerate world. But if this be a true Draught and Reprefentation of the glorious Defignment of the ever bleffed Goodnefs of the great God, who is Goodnefs itfelf, and if the Holy Scriptures and right Reafon do bear Witnefs unto it, how clear, how fair, how open lies the way before us to juf- tify the Sovereign Power, and Difpofal of God, which he exercifes by Election and Reprobation too, with all the Methods he ufeth in his Holy and Glorious Wifdom and Prudence, in giving way to the Entrance of Sin, and then inflaming the Anguifh of it by the Law, that he may thereby have Occafion to glorify his Juftice and Wrath againft it, and fo make his Way to the more glori- ous Illullration of his Grace and Love in the clofe. And how appofite, efFe£tual, and juftifiable a courfe of Proceeding will the way of God now appear in humbling poor, proud Man, in bringing him to his Foot, making him to know himfelf, how frail and foolifh a thing he is, how unfit for the conduft of himfelf, will appear from the Light which the End and Defign of God therein reflefts upon it, which is but to make him a meet and fubjedt Spoufe for his own Embraces at laft, having no Will, no Wifdom, nothing of his own to rejoice or glory in, but to be wholly given up as a paffive Subjeft for this all-glorious and ever-pregnant Fulnefs to empty and pour forth himfelf into and upon to all Eternity.

In a word, in this Account and Profpeft there

is, as we fhall fee in the fequel of this Difcourfe,

nothing omitted, nothing quarrelled, nothing

B 4 excluded

C 8 )

excluded of all the Ways and Methods of God with Men, which have been by good Minds vavi- ouily contended for.

Here his Univerfal Grace doth no longer thruft out his fpecial and peculiar Favour. Reprobation here will be found confifting with Ele£lion, yea. Damnation itfelf with Salvation; here all thole knots which the other Syftems of Divinity have hitherto tyed fafter, are in a great meaiure loofened.

Here all thofe Difficulties in the Chriftian Reli- gion, which have fo long perplexed the more thinking and enquiring Minds, arc, if not quite removed, at leaft made fo eafy, that we may with fome Contentment and Pleafure wait for that State which can alone perfeftly fatisfy us. And yet all this while, nothing of moment in Chrifti- anity is any way alTaulted and fliaken, but all is much better eftablifhed and confirmed, being here- by made one entire Piece, moft pure and plea- fant from the higheft Truth, and the higheft Good, meeting both in one throughout the whole Contrivance.

Here the Freedom and Peculiarity of God's Grace is fully reconciled to the Amplitude and Ex- tent of it. Here we may behold the Sovereignty, the Abfolutenefs of God, and his Goodnefs embrac- ing each other with the greateft Delight to him, and to us, whilft we now fee this Sovereignty and Abfolutenefs of God to be fovereignly and abfo- lutely Good, and his Goodnefs alone thus Abfolute and Sovereign. Here all thole falfe, barbarous and monftrous Reprefentations of a God are taken away which havehithertohindered lb many Minds (other- wife ingenious) from owning of him, for fear they fliould at the fame time they acknowledge the fu- preme Being, reproach and blafpheme him, by leaving out the higheft and moft Eflential Perfefti- on of his Deity, which is Goodnefs, or at leaft making it more narrow, limited, and contracted, than that of a finite and imperfeft Creature.

Here

( 9 )

Here, in a word, all the Scenes of Time, and all Things done therein, are with an unfpeakable Plea- iure difcovered and fcen to be environed, encom- pafTed, infolded in the Arms and Embraces of Eternity, lying down and refting there, as in the End to which they were Eternally ordained.

He is not a Chriftian, he is not a Man, he hath put off the Tendernefs and Bowels of a Man, he hath loft Humanity itfelf, he hath not fo much Charity as Dives expreffed in Hell, that cannot readily cry out, This is good News if it be true ; that will not fay Amen to it, provided it be agree- able to God, and what his Word will countenance and own ; for under no other Law or Condition can we groundedly rejoice in any Doftrine, than as it bears the Imprefs and Stamp of Divine Au- thority, and tends to his Glory, to which all muft bow : for Heaven itfelf muft pafs away, rather tiian the Gofpel be innovated, or another Gofpel broached, how gratifying or acceptable foever to our fleflily Minds, Upon this Suppoiition then, I conclude this Doftrine muft be acceptable and welcome to every good Man. '

It is a Fond Self-Love which computes the Riches of God's Grace, from that refpeft it hath to a Man's Self; but wherever a true and gene- rous Spirit of Love and Goodnefs doth relide, it will account that raoft rich and free which is of the largeft Extent. It is certainly no argument of rejoicing to a good Man, that he here enjoys more than others do, for he would be better pleafed if they were as happy as himfelf, if he did not fee or believe fome wife and good Ends why it is not fo;. but none fuch can be found out for fuch a diffe- rence of Cafes in that State hereafter, as we fhall fee more at large in its proper place. It is the Na- ture of every good Man to rejoice in the good of others, to take Pleafure in being Inftrumental thereto, and this his Temper of Mmd is a partici- pation of God, a Beam, a Ray, a Spark of the divine

Image

( 10 ) •

Image and Nature, and the higlieft Perfeftlon that the Soul of Man is capable of. If then we will do Honour to God, and pronounce, according to our Faculties, and the beft Light that Heaven hath given us, muft we not conclude that God is infi- nitely belter, more loving, more tender, more pitiful and companionate in all Degrees both of Intention and Extenfion, than the very beft, yea, than all the Sons of Men put together ?

Now in the Tryal of this great Concern and Caufe, I fhall firft produce the Evidence 1 have for this Scheme, and then anlwer the leveral Objefti- ons which may be brought againft it, and fo leave the Impartial Reader, when he hath perufed and confidered what can be faid on both fides, to pafs his Judgment upon the whole matter. And here I defire again, that if I have a Truth of God to manage, and this be the due Sealbn for the publifh- ing of it, that he would throughout this whole Difcourfe, prepare and affift my Mind with that Humility, Purity, Spirituality, Light, Love, and Strength from his Holy Spirit, as may enable mo to manifeft it, as I ought, to all Perfons intereft- ed in it, and to maintain it againft all the Oppo- sition I expeft to meet with from all forts of Per- fons that have already found their Satisfaction, and taken up their Reft in their prefent Meafures of Underftanding. But if otherwife it be a De- lufion, a Dream, a Fancy, or the Vifion of my own Brain, I do unfeignedly befeech God merci- fully to flop my Pen, that I may neither create trouble to myfelf, or to the Church of God, which ought to be, and is more dear to me than my- felf.

I do alfo fincerely declare to all thofe who are Partakers of that Spirit, which is a Spirit of Meeknefs and Divine Love, as well as of Truth, that they cannot do any thing more acceptable to me, than in that Spirit to endeavour to con- vince me of the Falfehood and Evil of this Un- dertaking,

( " )

dertaking, for as no man willingly takes Coun- terfeits for Realities, or afFefts to be Couzened jn the Riches of this World, fo much lefs can any Reafonable Being chufe to be deceived in the Belief of Truth, or difappointed in his Expefl- ation of Good, which are the moft peculiar Treafures of the Mind, fmce that which lies within me, is more truly mine than any thing without me can be fuppofed to be; nor can I be fo confidently affured of any thing as I mo- deflly am of this, that if what I am attempting to make out, be not fome part, and indeed a principal part of that Truth and Goodnefs, which all intelle£lual Nature is every where feeking after and muft finally reft in. This difcovery from what Hand foever it comes will be more welcome to me, than the greateft Antidote in the World, if upon a miftake I had drank in the worft of Poifons.

And if after this ingenuous acknowledgment, any fhall undertake to Anfwcr this Difcourfe by Reviling and Reproaching the Author, let them daub m& as much as they pleafe : But let them take heed of defiling, and wronging themfelves by fo doing; and beware, leaft when by their rafh Cenfures they run upon me, they do not at the fame time blindly rufh upon the hid- ing of Power, which the Prophet Habbakkuky fpeaking of Ciy^/57 in the Spirit, tells us, is in his Hand, Hab. iii. 4. viz. In thofe Spiritual difcoveries of Chrljiy which are as Hands of Light by which he puts forth Himfelf, and takes hold of the World.

For my own part, I find my Mind perfeflly Satisfied by this Love which hath fubdued mc to this Undertaking, quietly to leave the whole Matter to that Day, which will make all things manifeft, and declare every Man's Work, of what fort it is; for my Confcience bears me Witnefs, that no particular nor felfifh Intereft of any kind,

but

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but a lincere aim at the Glory of God, by a right Reprefentation of Him to the Children of Men, and an Univerfal Charity and Good- will to all Mankind ; yea to all my fellow Creatures hath fet me on Work, and after many btruglings and Exercilesof Mind extorted this Dil'courfc from me.

I have often obferved with great Admiration and Plcafure, thofe moft afFeftionate Irruptions of Spirit and flrongeft pangs of Love in Mofcs and Paw/, Blot me out of thy Book, failh one, I could be accurfed from Chrtflj faith the other, for the fake of My Brethren. I fometimcs feel fo much of the fame Love working in my Soul, that I can hardly think thofe expreffions were Hyperboles, much lefs that they ought to have fuch lean In- terpretations as is ufually put upon them.

It was a noble Speech of a great Perfon, and I fhould think muft be the fenfe of every good Man's Soul, *' Might it be Lawful for me to put forth one Adl of Omnipotence, that I might re- deem poor, funk, degenerate Souls, then I would be content to be Buried in the Grave of an Eter- nal Nothing."

I verily believe, that a Man throughly Afted by a Spirit of Goodnefs, would be ever content to live in a Banifhment from God, I mean from the Sweet lUapfes and Touches of his Love, fo that he might be without Sin, rather than any of God's Creation fhould be ever unacquainted with him, and therefore he thinks it would be the beft Employment, and greateft Happinefs in the World to be ufed as an Inftrument to fuch a Univerfal Good.

And whilft I fometimes entertain myfelf with fuch thoughts as thefe, I feel a Secret Joy fpringing in my Soul, and whifpering to me, if there be {o much Love in a Drop, in a Beam, in aCreature, there mufl fure be infinitely more in all refpefts in the Ocean, in the Sun, in God Himfelf. I find dl thefe good Defires, and Cares in myfelf Swal- lowed

( 13 )

lowed up by the Dlfcovery of an Objedl which is all Goodnefs and Omnipotence, an infinitely Wife and Almighty Goodnefs ; and a ravifhing light of all things already lying in his tender Arms and Sacred Embraces; who in his Sovereign and Incomprehenfible Wifdom hath flill been conduct- ing them thro' all their various Intricacies for a Greater Good and Glory,

I Ihall now proceed dire£lly to the Proof of this great Point and Hypothefis ; and fhow the Certainty and Neceffity of it from the Ground and Foundation of Truth, the Holy Scripture it felf, which abounds with Confirmations of it, and would do fo much more if exaftly and fairly Tranf- lated.

CHAP. I.

^he Firjl Proof of this Hypoihefs from

Scripture, The IVill of God that all

Jhall he Saved, And the Efficacy of that

mil.

TH E Apoftle Paul exhorting to Prayers for all Men, urgeth and backs his exhortation, tipon this Ground, that this is acceptable in the Sight of God our Saviour, who nvill have all Men to be Saved and come to the knowledge of the Truth ^ I Titn. ii, 3.

The Letter of this Text is full and exprefs, God will have all Men to be Saved, and Ihould we Prefs it, there are almofl as many Arguments as Words in it. For

I. It is not faid, he would have all Men to be Saved, by iis Good-Will, but he Will have all

Men

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Alen to be Saved. It is a /F/7/ of Authority and Sovereignty, oi Supreme Sovereignty.

2. It is an Immanent^ Permanent^ a Fixedy a De- terminate aft [of his Will, not Tranjient nor Re~ vocable. He vjill have all Men to be Saved.

3. He fo wills the End as withal he wills all necejjary means leading to it, he will have all Men to be Saved and come to the knoivledge of the Truth, There is no Man is or can be fanftified or faved without the knowledge of the Truth. God wills this therefore that they be Saved, and that this means of Salvation fliall pafs upon them.

4. This Will hath its Ground in the Property of God's Nature, this is Good and Acceptable in the Sight of God our Saviour. Thence it de- rives it felf, where thefe Words our Saviour are not to be reftrained to the EleSl^ for that would not carry forth a Will to Save all Men ; this there- fore is to be taken in the fame Latitude and ex- tent with other Places where he is called the Saviour of all Men, Chap. iv. 10. And God that ^uickeneth all things. Chap. vi. 13. And our Savi- our tells us, all things live to God, Luke 20. 38. and he is called the God of the Spirits, of all Flejh, Numb, xvi. 22. And mark you, who is this Savi- our ? It is God, not only Chrift, for of him he fpeaketh diftinftly afterwards ; But the God the Father of our £or<^Jef\}s Chrift.

5. Upon this account he faid, This Office of Praying for all Men, is acceptable before God our Saviour, which is not meant of zjimple acceptation, as every good Work is acceptable, but by luay of Eminence, this compared with other good Works is Singularly, Eminently, Peculiarly acceptable. Now things are fo faid to be acceptable to Men when they Suit their Inclinations, and Gratijy their great dcjign that they are intent upon, and fall in with it: So doth this Office of Praying for and ieeking the Good, the Spiritual Good, the E- ternal Good of all Men, It falls in with God's

great

( IS )

great defign, and tends to bring it forth into Effeft. When Job prayed for his Friends, that had been very harfh upon him, God took it fo weU that he turned Job''s Captivity upon it, though God was purpofed to reftore Job, yet he takes the very nick of that time to do it, when Job Prayed for his Friends. I know what Cahin and other Expolitors generally fay, to invalidate this Argument, De hominum generibus non Singulis perfonis fermo eji, and afterwards upon v. 6. of Chrift giv- ing himfelf a Ranfom for all, he faid, Particuia Univerfalis femper ad hominum genera referri debet non ad perfonas, viz. That this Particle of Uni- Terfality ought always to be underftood of all Ranks or Sort of Men, not of all Individuals ; but giving no reafon for it but his own Judg- ment, or Ipfe dixit, I need not further concern my felf with it, yet for the Honour I bear the Author, I fhall give my reafon why I take it other- wife which, is this.

The Apoflle doth not exhort to Pray " for the Office of Magijlracy, abftrafted from the Perfons, but for the Perfons of Rulers, or of all in Emi- nency, the Perfons in Rule at that time, whether Nero, or any other as bad as he, and the Subordi- nates under them as bad Men as the World had any, (fo much worfe as they were obliged by him whom they reprefented to have been better ;) thefe Perfons of Men are the Objefts defignedi upon and recommended to the Prayers of the Churches ; and on occafion thereof is the Will of God produced. But now the Reafon holds for all Men, as well as for thefe, thefe being as bad as any, and the very words of the Text io carry the Intentions : It is under the Title of Man, that Kings muft claim the Benefit of this Recommen- dation to the Prayers of the Church for all Men, and they come in the Crowd of all Men in God's willing their Salvation as all, ver. 4, and which all Men he will have Saved.

Now

( i6 )

Now if God wills the Salvation of Nero, and his Subordinate Minifters which might be as bad as he, who befides the common Sins of inferior Men, aljufe that Eminency in which they were placed of God, let us then bring home the Argument. God by the Apoftle requires Prayers to be offered M^for all Men^ for Kings and all in the Eminency, or as the Original Word is, for all that are upper- moll, whatever their Title was ; he declares he ■will have all Men to be Saved ; the Inftance and Praftice in the then prefent cafe, falls upon very Notorious Meriy as bad as any time ever afforded.

Now how is it fair (the State of the Queflion being thus truly put, to fay that by thefe all Men God intends not Singulos generum, but gene^ ra Singulorum, that he intends fome of all Ranks only, as a Garland compofed of divers forts of Flowers picked here and there ? I grant when we come to Eleftion, God chufes oft-times the worft and unworthiefl, but Eledlion, or the Grace of Eleftion, is never lb delivered in general terms, but exceeding fpecial and reftrained ; Many are called, but few are Chofen; And, You fee your Calling, Brethren, how that not many Wife Men after the Flefh, not many Mighty, not many Noble are called, but God hath chofen the Foolilh things of the World to confound the Wife, &c. There- fore this Salvation, with Reference to which God is called generally a Saviour, and wills that all Men be Saved, is of another Sort, and upon another Score, than that whereof the Eleft are peculiarly Partakers, as we fhall fhow in the fequel of this Difcourfe ; and therefore when we are required here to pray for all Men, and feek their good, even their Salvation, it is not in Contradiftion to this Diftindtion that God hath made. It is not to reverfe and alter God's Decrees whereby he hath given fome the Pre-eminence, and double Portion above others, but it is a feeking that Salvation for

alJ

( ^7 )

»11 which God hath Prepared for them In his ov^'n time and ivay.

And furely if there were no Salvation at all for fome Men, God woukl never employ his People to Pray for all, for if the Spirit be the Framer, and Intiiier of tlie Saints Prayers, and n^akes Inter- ceiTion in them, its moft confonant to the Honour of that Spirit to apprehend, that he knowing and fcarching the deep things of God, will make In- terceilion in us according to that iviU ; and fo the Scripture exprelly acquaints us, and that God knows i/jc mind of the Spirit in that Intcrceffion, thatitclalhes not with any Council of his, Rom, 8. 27. 1 herefore this very command to Pray for all iVIen, efpecially back'd with this reafon (for God wills that all Men be Saved) is a ilrorig argument that there is a Salvation in God to he ijfucd nut fooner or letter^ even for alt Alcn ; which is alto more than ftrongly implied in the afcribing that Title ta God of being our Saviour, which I have fhewed beib're, as it is to be underftood generally, fo alfo actually. For it is not faid, htpurpofcs^ or inclines y or rcfolves to be a Saviour, but is a Saviour in aB. For indeed all his works are_^«i/^<,'i^ to him from the P'oundation of the World, and we are Saved in him before the notice of it comes to i^s, as the Apoflle faith, tho' it was a myftery and was hid in Gad till it was manifeftcd by the Gofpel. So the Salvatiorj of all Men is a done thinzvjith God.. thouo;h it hath Ks proper feafons to be exhibited to the view and notice of Men. I cannot imagine what can be further ol)je£ldd againft fo plain an Evidence as this Text affords, but ?^n Exception to the w/7/ where- by God wills that all IMen be Saved ; that it is voluntas jmperantis not voluntas agentis, that God wills, that is, commands all Men to attend the means of Salvation, and that the Gofpel be tendered to all. If this expolition doth not retrieve the Fvidence, 1 know not what can, but it inuft ilaijd Lis a good Proof for the Hypothcfis, '" '•'^

•( i8 )

Kow for Anfwer to this, how weak a prctencd luch a cold defire of all Men^s Salvation is to ground that praifc and Eulogy which is aicribed to God, when he is recognized as the Saviour in Connnon, that luill have all Alcn to he faved, may appear by Conlidering thefe particulars.

1. That this good-will rejllng here and proceed- ing no further than the Propounding Salvation to Men, and putting them on the ufe of the means to attain the fame, never -^Qt favcd any one Soul, no not of the Eleft themfelves, And

2. God hath not been Sparing to tell and inftruft Men, in this that they are Dead in TrcfpaJJes and Sins, that without Chrift they can do not hi no^, and that every good and perfeft Gift comes down

from above, that they mufb be born again, born of the Spirit, that Faith itfelf Vvhereby we receive all, is the ^//> o/Goi^i therefore the will of (iod that all Men be Saved cannot reft, cannot be fliut "up in fuch ftrait powerlefs Bounds of command- ing, and fetting them upon the ufe of means to open their own blind Eyes, and change their own naughty Hearts. Hear what St. James faith of things more in the power of Men themfelves than thefe things are, which are not in the leaft, nor ever were in the power of Creature, Jam. 2. 15, 16. If any fee a Brother or Sijler naked, and def~ titute of daily food: and one of you fay to them. Depart in peace, be ye warmed, and filled : notwithfanding ye give them not thofe things ivhich are needful for tbs Body ; what doth it profit ? Yet Men may work, and by 'their Labour in fome cafes earn what they need for thefe temporal things, but there is no poffibility of recovering ourfelves to Life^ and laving our own Souls by any Power of Nature, or the Law, or by the Letter of the GofpcL Therefore God's will that all Men be Saved, refts pot in fuch things as thefe, in pitying Men, and

wifliins;

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wifhing it better with them, this is not a Love for OmrnpotencYy this is not a Good-will for Him that is the God of Grace, that is Love itfelf, this were lefs than the Love of the Samaritan to the wounded Traveller ; nay, for ought 1 know, than the Love of the Pricft, or the Levite that pafled by him ; they had as much Love as this. God is aa Eternal aoi of Goodnefs^ Love^ and Sweetnefj.^ thai car~ ties hh Effsd mid End Eternally in hlmfelf, and tho' there be a procefs in the difcovery of this Love to ■us, yet in its firji and Eteryial emanation and motiayiy (if we may fo Ipeak) he is in the term of his motion. For he hath and poffeficth the term Eternally in himfelf, and whom he Loves, he Loves to the end. Loves fully, perfedly, furnifliing and fupply- ing all things to the End of his Love richly, freely, intirely, out of himfelf, tho' he inriches, imbellifhes this his Work, this his Love, with all the riches, the fulnefs, the variety^ the darkeft, the fableft contrariety of the Fall, the Curfe, and Wrath, yet thofe contraries tempered, fubdued, reconciled, all to a mofl delightful, blifsful Harmony in the clofe.

3. The ff ill of God, and his ^crk are »»^, God wills nothing but he works it, who ivorkeih till Things after the Counfel of his own fVilly Eph. i. 11. for he wills nothing but with-Counfel, though he go for no Counfel out of himfelf, but his own Will is his Counfel ; but the meaning is, that every thing that God wills, Hands upon Grounds of the moft abfolnte Wifdom and Prudence ; that if a Council were called of all Creatures, nay of all the Attributes of God, better Advice could not be given or taken; no wonder then if what is fo deliberated and refolved be accordingly purfued to effeft and put in Execution, being the refult of fuch a Couni'el, even the Counfel of him whofe Will is Coiafly hath all Counfel in it, that is ib perfeft that nothing can be added to it; therefore his Word is his Work, he fpake and it was done, C 2 he

( 20 )

he is the Rock, and his If ok is p^rfccl ; for all hia Ways arc Judgment, a God of 'fruth, and with- out Iniquity, juft and right is he, Dcut. xxxii. 4. The Sum of this Evidence is, that God wills that all Men be faved, this Will is the Will of an Om'nipotent and Sincere Agent, an immanent and eternal Will, eternally inAfV, that hath its end in its own Power, yea in his Arms and Embraces, and neither can, nor could ever be rcfifted. And upon the account of this his Will, he requires us to pray for and feek the Spiritual ' and Eternal Good of all, which we cannot do as. we ought, without the help of his Spirit, who fearcheth the deep Things of God, and maketh Intercellion in tis according to that Will, and therefore would not move in any thing, (and fo not in this dclire of the Salvation of all Men) were it not accord- ing to the Will of God, nor would the Saints find acceptance with God in fuch Requefts, were they otherwife ; which yet God hath declared they do, faying, This is aueptablc in the Sight of God our Saviour, who upon the account of willing the Sal- vation of all Men, is recognized by this Title of Saviour, the common Saviour. So much for this Text, this is the firil Witnefs.

►■»>•♦•>->■>->♦ v.>..>..y-y>.>>>">->->->"^ ••<■«<-<•■♦<•■•<■.<•■<»<•.<<■■«.<-♦ «-v«-v»<4-«

CHAP. ir.

Farther Kvidence of this Hypoihefis^from theConfideratiGn of the Unity of God.

THE following Verfes will make further Evi- dence to us of this Truth, for there is one God, and one Mediator hctivcen God and Alan, the Man Chrifl fefus, who gave himfelf a Ramjim for ally a Teftiinony, for its proper limes, for fo

the

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the Words arc ratlicr to be read, than as in our 'I'ranflation.

I intended firfl to produce what Evidence might be afforded from plain Texts and Authorities, be- fore I came to the Argumentative Texts and De- du£lions, and to liave drawn forth my Proofs in this order ; firll: to lliew how God the Father ftands engaged and afFciHied in this Caufe, and then Chrifl tlie Son and Mediator. But for as much as thefe Verfes follow upon the former, and both receive Luflre from them, as alio refledt back a Luftre upon them, let us without adjourning them to another Place and Time, hear their Evidence prefently.

I. We have the Unity of God making Evl~ dence in this Caufe, there is One God, for there is one God.

a. The Unity of the Mediator ; and there is one Afediator hetv,'cen God and Man^ ivho gave h'lm- felf, l^c.

3. The Extent and Univerfality of his Ranfom ; \\\\\Q!i\ v<-A.% for every Af an.

4. A tacit Objeftion obviated and prevented, from the apprehended Novelty of this Truth, not apprehended in any times heretofore.

I. To begin wnth the flrft, The Unity of God ; (/&r there is one God,) Why is this brought? 'The Queftion may be, whether to engage us to pray for all Men, or whether to prove that he will have all Men to be laved, or whether for both thefe Ends ?

I fhall not lofe time to difpute it, but if it prove the latter, viz. for that God will have all Men to be faved, then it exahundanti, and into the Bargain proves and engages to the Duty of Praying for all Men. Now this will appear in the opening the Force of this Argument, for there is one God, which we may get fome Knowledge of from other Places where this Argument is ufed, as Rom. iii. 29. is he the God of the Jeif-'s only» C 3 and

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and not of the Gentiles P yes of the GcnilUs alfo, feeing it is one God that jujiijieth the Circumcijion by Faith) and the Uncircumcijion through Faith, We may read the Words thus. Is there a God of the yews only, or have ihcjcvus only a God, have not the Gentiles a God alfo r yea fure, and the fame God: and therefore the Apoftle concludes the fame Juftification to be extended to the one as to the other. So likewife, Gal. iii. 20. when the A- poftle would (hew that the Law, which was 430 Years after the Promife, cannot dilannul or make void the Promife made fo long before, ufeth this Argument, that God is one. Wherefore then ferv- eth the Law? It was added becaufe of Tranfgref- Jion^ untilL the feed Jhould come to whom the Pro- ntije was made, and it was ordained by Angels in the Hand of a Afediator ; now a Mediator is not a Mediator of one, but God is one. In both thefe Places the Apoftle rifethup to a Confideration of God in his fupreme and ■abfolute Unity above Law or Mediator, or any Divifion of People or Seeds founded thereon. In which abfolutenefs God is not obliged to give any Account of himfelf, or any of his Matters, may do with his own what he will. And this Abfolutenefs and Supremacy of his Will is fo exercifed by him, not as by the Ty- rants of this World, to the inthralling, oppref- fing, to the hurt or hindrance of his Creatures, but to the Relief and higheft Security of them ; and cannot be otherwife, from his Nature, that is Gcodnefs itfelf, and is ultimum Refugium^ the lajl andmoji fure Retreat and Refuge of the Creature, when it feels itfelf loft all other ways, as that which vAll raifc it again.

When I fay this Unity and Abfolutenefs of God tranfcends the Conlideration of a Mediator, a$ well as the Law, I deiire to be undcrftood in no Other Senfe than the Scripture itfelf fpeaks, which is a qualified Senfe, viz. as the Mediator iuppofes a Breach and Dillance between God and Man, by

reafon

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reafon of Sin not otherwife ; for fo the Apoftle intimates, when he faith the Law was fo long after the Promife, and was added hecaufe of Tranigreffi- on, and ordained in the Hand of a Mediator. Now a Mediator is not of one, but God in the abfolutenefs of his iirft and original Grace went forth to Man in Chrift, as Chrift was the Head of all Men, before and above all Conlideration of Chrift, as a Mediator of Atonement, or any Need thereof; and there the Seed was but one, not -divid- ed; and he, even God, was one, and alone bearing the fame Relation, the fame Love to all : The fplitting and dividing them, making fome the Vef- fcls of Mercy by Election, others of Wrath by Reprobation, which way foever Perfons underftand it, was Subordinate Counfel and Del;gn for the lliuftration of his ultimate Glory.

To clear this, let us coniider the Onenefs of God, v/hat it is, and vvhat it imports. One is pars numeric a part of Number, many Units make a Number, and One is fons numeri, the Fountain of Number, the pnndpium enumeratic- «/j, the beginning of Number. God is not only One fo, but he is both the beginning and total Sum of all, he is One and Alone, and there is none befides him, but he is a great One, he is the One that is all, that gathers and takes in all, that binds up all in one, and is One in all, and makes all one, as Love doth, which is called the Bond of Perfeftnefs. His Onenefs is as the Soul that dif- fufeth itfcif through the whole, through all the Parts, and is totq in toto i^ tota in quallbct partCy intire in the whole, and in every Part, making thereby many Members to be one Body, as in the God-head there are three Perfons, yet thefe three are One, as in the Divine Fffence there are feveral Attributes, yet they are all one, there is one Mind, pne Spirit in them all: So inhisCounfels and Works this Onenefs is a Quintelience, a Refuli, a Spirit of, Glory that rifeth out of them all, compre- C 4 hends

( H )

bench them all, is ihc Crown and Perfeftion of them all.

1. As to Inftance in thofe Varieties and Teeming Contrarieties that arc in the Ways and Works of God,- wherein the Scriptures ihew a Harmony and Unity of Counl'el and ])efign, as the Law and Grace, what more differing, what more contrary in the Apprcheniion of Man r The Law entered, faith the Apoftle, that Sin might abound, but where Sin abounded, Grace did much more abound, that as Sin hath reigned unto Death, lb might Grace reign through Righteoulncis unto Eternal Life, &c. Rom. v. 21.

Here are three pair of Contraries, the Law and Grace, Sin and Righteoufnefs, Death and Life ; here are two contrary Works^ Sin abounding, Grace fuperabounding ; here are two contrary Ends, Sin reigning to Death, Grace reigning through Righteoufnefs unto Eternal Life ; yet be- hold here the Lenity of the Counfel and Defign, the dark Scene of the Law and Sin, and Death, is fubordinate to the Light, and for the llluftration of it, Grace gets above the Law, Righteoufnefs rifcth above Sin, eternal Life abolilhes Death, and fo the Delign and Counfel of Ciod in this Confli(ft and Combat, clears up into a Delign and Counfel of highcft Love and Plealiire.

You will fay the Fruit and Advantage of this Counfel redounds only to the Elcft ; I grant it as iirll: Fruits ; we fliall reach further by Degrees ; this being but a part of the whole of his Counfels, yet it proves the Unity of the Counfel thus far; for you may remember we told you this Lenity is as the Soul, that is intire in the whole, and intire in every part ; the hitireneis in the parts were no- thing, if it were not alfo in the whole, which if it be a '^Fruth, will appear at length.

2. The next Inftance I fliall bring, is of the Jews and Gentiles, which Divifion takes in the whole World, all' either being Jems ox Gcnt'tlcs.

God

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God filft appropriated the '^jcu.'s, and left out tbe Gtiit'/es ; then he takes in xhe Gtriti/es and calls off the Jews, concluding' tliem in Unbelief, as the Gentiles had been concluded in Unbelief be- fore. As touching the Law and its Privileges, whereby God had iignalized the Jews, and carri- ed them up into an Eminency and Singularity of Favour, the Gentiles were Enemies, they grudged and grumbled at it, and envied them.

As to the Gofpel, whereby the Gentiles got the ilart (the laft were firft) the Jczvs were Enemies for their Sakes : Thus by Turns, all, both Jiwi and Gentiles, are concluded under Sin and Unbe- lief, but what is the Deiign of all, it is a great Myftery the Apoftle confeiles when he opens it, wherein the Depths and Riches both of the Wif- dom and Knowledge of God lie fair to be feen, from Rom. xi. 25.

1. This is but for a Time, till the fulnefs of the G"c;/;//6S be come in, that Blindnefs is happened to Ifrael, which gives Light, to all the Subordinate Wills, Counfels, and Difpenfations of God : They are bounded and limited within a certain Space and Period; nothing runs out beyond Time, but that which is God's ultimate Scope and higheft End, the End of the whole, as fliall be fhewn in its Place : This is the fivft Qualification of this dark Scene of the Jezvs', Reje£lion is but for a. Time, and when that Time is run out, then all Ij- rael fliall be faved, as Verfe 26 : and tiien,

2. Verle 28. Though as touching this Difpen- fation of the Gofpel, the Jews are Enemies upon the Geni'tles' Account, yet there is an higher and

.more original Grace, within the Verge whereof they are, and that is the Election, as touching which, they are beloved for their Father's Sake: which by the way acquaints us, that the preient Difpcnfation of the Gofpel meafures not out to us all the Grace that is in God : there is a Surplufagc, a Referve behind to be manifefted in its own proper

Time,

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Time, as the Apoille fpeaks in this Place oiTlrm^ thy which we arc upon.

3. The Apoftle proceeds, for the Gifts and Cal- lings of God arc "Jiithout Repentance. The Jews had fufficiently forfeited all, but God will be like him- felf, he loved the Fathers, and he Will not cut off the Children for ever. And was not ^dam the Son of God ; and are not all Men Adam\ Children ? did not God make Adam in his own Image, make Paradife for Adam, and gave him Dominion over all the Works of his Hands ? Did God begin thus, with Adam, as well as ever he did with Abraham, and fliall he not End as fvveetly ? Shall not the Gifts and Callings of God here be without Repen- tance, as well as in the cafe of the Jrjus ?

4. The Apoflle rifes yet higher, and makes the prefent Unbelief of the Jews an Argument for their future Reftoration, ver. 30, 31. IFbereas the Gentiles in Times pajl have not believed, yet have TiQvj obtained Mercy through their Unbeliefs even fo have thcfe alfo noiv not believed, that through your Mercy they afo may obtain Mercy. What a Soul or Spirit of Unity is this, running through all the Difpenfations and Works of God, that out of fuch Contraries as Faith and Unbelief, Mercy and Re- jeftion works out the fame end of Mercy, Mercy to the Gt'?z///f5 through x\\tjews^ Unbelief, Mercy to the Jcj:s through tlie Faith and Mercy of the Gentiles^

5. The beft is behind, which is the light of the whole Piece, refulting from the feveral Varieties in it, \^r. 32. For God hath concluded them all in Unbelief, that he might have Mercy upon all, where the All that are the Lump in Unbelief are not the Jeu,'5 only, but both People ; for of the Jews he had laid, Elindncfs i}f part is happened to Ifracl, i. e. the Two Tribes and fome fcattcrcd Parcels of the reft ; for the generality of the Ten Tribes were never tried with the Gofpel ; therefore in the lat- ter Place the nil are both fcws and GeniUes ; God

will

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will have Mercy upon them all when Cod re" members his Afcrcy and Truth to the Hoitfc of Ifrael^ then all the Ends of the Earth Jhcdl fee the Salvation of God, Pf. xcviii. 3. If this reach not to our grand Purpofe as the former Inllance it proves it by- Parts.

III. My third Inftance may carry us a little fur- ther, it is of Vcffels to Honour and Veflels to Difhonour. Contrarier things cannot well be ima- gined. 2 Tim. ii. 20. But in a great Houfe there arc not only Fcjfcls of 'Gold and of Silver^ hut alfo of fVood and of Earthy and fame to Honour and fome to Difhonour, The Apoftle before refleils on dange- rous Doflrines, and the Broachersof them, teach- ing that the Refurre£lion is paft already to the overthrowing of the Faith of fome. What a Jar is this in the Church of God ? how Ihall this be i-educed, reconciled, fubdued, to any good Concord and Harmony. The Apoftle is larger than to give out at this Difficulty : There is an expedient for this, and that is, there is a great Houfe hath divei-s and differing Veffels for Worth and Ufe. But were it not better there were but one Sort ? confider the Allufion, and then anfwer it. While there are mean offices to be done, dirty hands are for dirty work, and thefe Scullions make the Vell'cls of Gold and Silver bright, thcfe Wooden and Earth- en Veflels carry out the Dirt, and excufe the Vef- fels of Gold and Silver; but when all the dirty Work is over, and all the Filth carried out and purged, then it will be time to lind fault with the VelFels of Wood and Earth, that all may become Veflels of Gold and Silver, and not before.

We fee by this Scripture, That the Houfe of God is very great, and tliere are in it Veflels of feveral Values and Ufes, Veflels of Gold and Sil- ver, Wood and Earth ; the VeflTels of Wood and Earth are Veflels of the Houfe, of the great Houfe, as well as thofc of Gold and Silver, though not alike precious, nor to Ufes fo honourable ; but

they

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they have an Unity in relation to the Houfe, which is all the ftrefs 1 put this Place to.

But if we rife licnce to the Unity of the Mafter of this groat Houfe, it will give more Countenance lo our Argument.

God is One. All Men, Reprobates as they arc, Called as well as Eleft, fhare in relation to this one God, have one and the fclf-fame God; the E- lc£t have not one Ciod, and the Reprobate ano- ther, but one God is God of them both. It is an Ar- t;umcnt Cjod ufcs in Mai. ii. lo. againft Opprcf- fion of one another : Have not ivc all one Father ? hath not one God created us ? 17a, the fame good, and I'ind, and merciful God and Father made all ; fo the Apoftle to the Ephefians, chap. iv. 6. to conclude the Arjrument to Unitv, brin"-s in this one God and Father of all, which though applied there to Be- lievers, as the former Place in Malachy is to the 'Jrxs, yet it is true of all Men, God is the God ;nid Father of all Men. And doth that afford no Comfort and Hope to Men ? It is the great and Crowning Joy of the l^seu) Jeri'falem, that God liimlclf Ihall be with them, and be their God, and I -ivill be your God, in the New Covenant, and yonjhail he my People. I grant God is efpccially and peculiarly the God of Believers, yet he. is the God of all Men, Believers eminently have the jirefcnt aftual Fruit and Comfprt of it; but is (7od the Cjod of any, and is there not a Comfort and Hope in it, fini: or lafc ? le are of your Father the Devil, fiiith Chrill to the Je^jcs, that fought to kill him in that Image, in that Spirit they were of the Devil, yet God's Right in them cannot be loft, God is not the Father of Sin, though of the Sinner, he is the God and Father of Sinners, though not as Sinners, but as his Creatures, and in that Rank of Creatures Men : {ivho made of one Blood all Nations of Aien, as Afts xvii. 26.) And the very Heathen by the Light of Nature,- did lay claim to him as his Offspring: And the Holv

Ghoft

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Hhoft allows it, .faying, Moreover he is vet far from every one vf us ; though we be far in our Minds from him, yet there is fuch a rooted Hope towards God in the very worft of Men, except fuch who 7.rc \inder the Judicial Stroke of Dcfpair, which is alfo in its Time to vanifli, that they promife them- felvcs Mercy from him, though they know not whv, nor are fenliblc, as they Ihould be of their Forfeiture.

2. The Relation that this one God bears to Men, was Original and antecedent to Sin, there was a Relation between God and Man before Sin entered, Sin is of a later Date than that Relation. You read in Gcnejis i. that God made Man and all things elie Good, exceeding Cjood ; when God re- viewed everv Day's Work, he faw it good. Good then hath the Start of Evil, the Precedence of it, it is the Elder, and though God made but one Man, yet that one Man was ail, as we all linned and fell in him, fo we all were made in the Image of God in him, we were all crowned with' Glory and Ho- nour in him, vvith the Favour and Love of God. This is no Strain ; the Scripture faith, Zf^'/ paid Tithes to Jllelchi'zedeck^ though then in his Fa- ther Jbraharri^s Loins, and not brought forth of feveral Aaes afterwards. Now therefore turn your Eye, and fee how God begun with Man, how concerned for him, calling a Council about making him : Let us make J\4an. With what a Hand of Art and Skill he formed him curioufly, fearfully, wonderfully, how being fo formed, he breathed into him the Breath of Life, the Lives of all the Creatures, vegetative, feniitive, rational, and angelical, making him truly an Abilraft and Compendium of the whole, a Mierocofm ; how he ilampt his own Image upon him, and fealed him for himfelf, for his own Gonverfe and Socie- ty : How he arrayed him wi.th the Robes of his own Sovereignty, making him next hiiplelf, Lord

of

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of all his Works in tiie lower World : how he nccomniodated him, and made a Garden of Plea- lure for him, ilorcd with all delicious Fruits, and ib tender of his full Satisfaction and Content, that he confidercd his l>eing alone, before he confidered it himfelf, and that nothing might be wanting, made him a Helpmeet for him, giving him Pow- er by that Meansto Increafe and propagate himfelf into a Multitude, as ample as might ballance all other Species.

Now was there Love in all this or no? This was not to y^dam alone, but to every one of us in him ; I fay, were thefe Afts of Love, or did God only make a Flourilh, and lay a Snare for Man, that forfeiting all thefe, he might be more miferable than if he had never been ? If you fay it \<'as Love, as I fee not how it can be avoided, then did you think God began thus with Man to end in a Tempeft ? A Tcmpeft enfued, I grant, and lies ilill upon the greateft part of Mankind, and a worfe is referved for them, as a juft Recompence of their Deeds, even a fiery Indignation, which lliall deftroy the Adverfary, as the Apoflle fpeaks, and make an end of the Flefh, and fo of Sin, which what it means may be fhewed in its Place.

But fhall that bright Sun of Favour and Love, that arofe fofplendidly on Man, fet in an everlaft- ing Cloud ? (Pf. Ixxvii. 8, 9, lO.) fhall all thofe Thoughts of God, whereof he gave an earneft to Man in hisiirft Creation, perifli ? Shall the Lord lofe his everlalling Poffeffion for ever? The fame that is fald of Chrift^ may be faid of Man in his Root, and foof all Men. The Lord pofleired them in the beginning of his Ways, the Lord had Livery and Seijtn of them when thei-e was no ftrange God among them, before ever Sin, or Law, whereby Sin is imputed, did enter, j4(^am was lirft form- ed, faith the Apoftle, then Eve^ and the Man was not deceived, but the Woman being deceived was in the Tranfgreliion. The Woman ftands in

Scripture

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Scripture for the Natural Principle, or fleflily Image. Sin therefore, where it is founded, there it is alfo confounded, condemned in the Flefh, and fo alone poor flefhly Man comes to know Sal- vation through the Sorrow of Child-bearing, ei- ther born by Chrift for us, which is the Privilege of Believers, or bearing their own Iniquity as all others muft do^ to the Deftruftion of the Flelh, that the Spirit, which is the Seed, may rife. But before the Woman was thus deceived, upon what amicable Terms was God and Adam? How fweetly, as Two that were perfectly agreed, did they walk together? Now God is One, and in one Mind, though he may change his Way, and ufe a fuita- ble Variety in that, yet if he begin in Love, as here he did, furely he will not end in Wrath ; though the Creature may apprehend God hath done with him, and will be merciful no more; yet it is not fo, for as he is Alpha, fo is he Omega ; if his Love were the Firft, certain it fliall be Lalt alfo : For who fliall get the upper hand of that Love which is God himfelf ?

3. This Onenefs of God Imports, that his Wrath and Love is one, but of this when we come to that Scripture where God is recognized by the Name of Love,

CHAP III.

Purfuhtg the fame Text, An Argument from the Unity of the Mediator,

WE come to the next Words, which afford further Evidence. One Mediator between God and Aian^ the Man Chrijl Jefus. Here again

Men

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Men are Recapitulated and Headed in One, wh-^ is the Mediator of Reconciliation, and of all Communication of good from God to Man, in whom, as fuch, all Men have joint and equal Intereft. And the Apoflle faymg there is one Medi- ator of God and Man^ fecmeth to import, that Originally the caie is alike with all Men, and fo it is, all are Children of Wrath by nature, one as well as another, and he that pleads the Caufe oftheElc£l, and the Propitiation for their Sins, he is the Advocate of the Reft alfo : And there- fore if the Caufe of the Eleft fucceeds and goes fo well in his Hands, it affords Grounds of hope for the other alfo. This Unity of the JVIediator 3s often refledled on, though in other Words, as one Lard ^ Eph. iv. 5. And one Head, Eph. i. 10. As was hinted before, touching which, this efpeci- ally is to be further noted; that the fe f?// things here recapitulated, are diftributively reflefted on; both which are in Heaven and which are on Earth; which is not a local Diftribution, or a Diftrihution of Place, but of Quality and Condition. All the Eleft, and called Ones are Heavenly Ones, 1 Cor. XV. The reft are Earthly in this prefent State, yet thefe, as well as the others, are recapitulated or re-headed again in Chrift, which rehires to theiirft Heading of them ; which muft alfo have been in Him^ for there was no other Head of Angels, or Men Originally, but He ; He was that Arche^ that Head, which the Fallen Angels kept not, which our Tianflators render their firft State, but it may as well be rendered their Beginning or Head, from which they departed by Dilobedience, and fell.

Now mark here two things :

1. The Argument the ApoHle is upon. And,

2. The Aptnefs of the terms of the medium by which he would evince it. The Argument is here praying for all Men, the Ground, God will have

* all

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all Men to be Saved, the Terms are general, all Men are to be prayed for, not the Eleft only, but all Men, none excepted in this Place, nor in r John V. i6, only the Sin unto Death, which is not en- joined to be prayed for. Of that more hereafter.

2. Obferve the validity of the Terms of the me- dium, there is one God that is unto all Men ftill, all Men have one God, an Intereft in this one God, and one Mediator between God and Man; not be- tween God and the Ele£V, but between God and Men. All that are Men, (he is one, the Mediator between God and Men) and,

Lajily, In the Mediator-fhip of our Saviour, not the God-head, but the Man -hood is reflefted on, to Suit the Argument to pray for all Men; the Maa Chrift Jefus, this one Mediator engages us to it.

The Argument arifing from the whole to the Point in hand is this, that through the Unity of the Mediator, all Men are under a gracious Coun- fel and Defign of Salvation. We have fcen before, how they all ftand related to one God, as the Crea- tures of that one God. God is the God of all Men, but novv they are nearer related, God is in Chrift, become in perfonal Union with the Nature of Man, in which all Men have a common and joint Inte- reft, and fo the perfons of Men, of all Men, are in this their common Reprefentative, Married to Cjod; this is made out by thefe Particulars.

I. God in Chrift, hath Efpoufed the Nature of Man, not the Perfon of any Man, but the Nature, the Seed of the Woman : This refleds honour and privilege upon all that have Intereft in that Nature, Gen. ix. 6. We read, IKbofopcddetb Alan's Blood, by Manjhall his Blood bejhcd, for in the Image of God made he Man. This is faid after Man was fallen, . after that Image was defaced, after that the Old World was deftroyed by the t lood, for the Lewd- nefs and Wickednefs of it ; yet chat Image of God, ftampt on Man in his Creation, tho' but one Man ever wore it in its Frefhnefs and Beauty, pleads a D Privilege^

( 34 )

Privilege, becomes a Security to all his Fallen Race, agalnft violence tO be offered to them. Sure then this Relation, this Union of our Na- ture with God Hypoftatically in Chrift, can never lofe its Force, its Efficacy, but muft ftand in Force for a higher Security. The Death of the Body is but a prick of a Pin to Eternal Death ; fhall God be fo tender of Man, to fecure him from the Lefs, and fhall he not fecure him much rather from the Greater Evil ? Shall the firl! Confideration and the Relation of a Creature, and the created Image ope- rate fo far, and fhall not this farther and higher relation of the Eflential Image to our Conjugal Union, operate much flronger to the advantage of all the Seed ?

CoL i. 15. Next to the Image of God, we read the Firft-born of every Creature, or of the whole Creation, which muft neceffarily at leaft take in all Men ; the other Creatures being vertually in Man. But I fay they are put together, the Image of the invilible God and the Firji-born of every Creature, that the Glory of the latter may fhine forth by the former, and might refle6l Glory on the whole Creation round about : So that there is no Man but this Firft-born is in him, for every Creature by that Scripture hath his Firft- born, and that Firft-born is Chrift, the Image of the inviftble God, The Firft-born of every Crea- ture, is not only the Firft-born of new Creatures ; the new Creature implies a firft Creation before, and this firft Creature, Nature, was found firft in Chrift, and he is the firft-born in it, as well as the firft Begotten from the Dead, and by his Me- diation other Creatures are brought forth ; fo that Chrift is the Mediator of the Creation, the Firft Creation as well as the New Creation ; and all Men in their firft Creation, ftand related to Chrift as Brethren : the Firft-born is the moft Worthy, and hath the double Portion, is the excellency of Dignity and of Power, opens the Womb, but

they

( 35 )

they that come after have the fame Father, and If- fue out of the fame Womb.

The Firfu-born in tlic iirft place, the other af- terwards, which Order of Succeffion in the fame Progeny, infers not fuch a Privilege and Dignity to the Firft, as leaves the following Race wholly abandoned and reje£lcd, but at leaft in the Families of Men who have not enough to maintain the Ho- nour of their Name ; they muft be recommended to the Kindnefs and Care of the Firft-born, w^hich in this Cafe, we may be fecure of, tho' the Fa- ther of this Firfu-born is able to blefs and provide moft bountifully for his latter Children, which all Men you fee are by their Firft Creation, for we are alfo his Offsprhigf as lings the Poet, and the Apoftle difallows it not.

But it will be faid this Title fails, and this re- lation is diflblved and pall away in Chrift j Men can claim nothing by it.

Anfwer. It is rather changed and fwallowed up of a better to them that are new Creatures in Chrift, which is the truelt Senfe of thofe Words, If any Alan he in Chriji^ he is a Nevj Creature^ all old "Things are paji away^ as the Law is paft away to thofe that are under Grace ; ' but tlie Relation of Creatures remains between God and all Men, and will do fo Eternally ; Believers are tlierefore faid to be a kind of iirft Fruits of his Creatures, which is in Comparifon with other Men that are not Be- lievers ; and we know what the Apoftle faith. If the Firft- Fruit be Holy, the Lump alfo is Holy, and ' as the Relation holds to God, fo to Chrift, if he be the Firft-Born of every Creature, all Men are upon that Account related unto Chrift, and tho' there be a great Difference between the Firft- Fruits and other Men, much more between the Firft-Born and Unregencrate Men ; yet there can- not be any Privilege growing from hence, even to the worft of Men, though while they are in Unbelief and Unregeneracy, they have no Know- D 2 ledge

( 36 .)

ledge or Senfe of it. If this Kindred, as I may call it, operates nothing, why doth the Lord own a Philanthropy ? How is it that the Lord lays fuch Laws upon Men, as on Ifrael for their poor Brother, and under the Nczv-Teftament, 'That he that provides not for his Family (not rcftraining it to Believers) hath denied the Faith, and is worfc than an Infidel. The new Creation is a Deiign, an Improvement, advanced upon the firft Creation, it is the firft Title improved by a better, not deftroyed but cloathed upon, as the Apoftle fpeaks, as the Ta- bernacle was houfed in the Temple ; and fo it mull be in whomioever arc faved. Thus we fee what Light thefe Words afford to our prefent Inquiry, There is one Mediator,

*'y^">'>'*>'>'*'*-»'>'>">''»"> ■♦-»'>>'^-<"< •«■♦•<-♦■♦•<-♦•«•<•■«-<••♦•<•<"♦•«•♦•<» «t4*

CHAP. IV.

Chrlft a Ranfom for All, a Tejiimony for its Proper Seafon.

WE come to the next, which relates to a New Creation^ luho gave himfelf a Ranfom for all. In this Place, and upon this Argument, to engage us to pray for all Men, and that upon the following Grounds, that God will have all Men to be faved (can lignify no lefs than general Re- demption) fo far as that the Price is laid down for all Men, fuch a Price as Juftice required, fuch as God accepted : For it is an aftual Ranfom, which it could not have been called if the Creditor had not been agreed, and declared himfelf fatisfied therewith (a Tellimony for its proper Time to be declared for all). This Ranfom for all, is that vvliich the Myftical Jeivs can no more bear now ; than the literal Jews could bear of the Gentiles to be taken into the Covenant of Abraham, which

might

( 37 )

might be the Reafon that the Apoftle clofely Jnii- nuates in thole Words, (a Teftimony for its own proper Times) as if he forefaw by the Spirit, how the elder Brother would grudge that the Prodigal, after all his rambling, fliould find at laft fuch a welcome Entertainment ; but yet the Scrip- tures of the New Tejlament are not wholly lilent in other Places touching this^ Tit. ii. ix. chap, iii. iv. I Tim. ili. lo. Rom. v. i8. i John ii. 2. If any Man Jin %ve have an Advocate ivith the Father y Jcfus Chrijl the Righteous, ivho is the Propitiation for our Sins y and tiot for ours only\ hut for the Sins of the ivhoie pf^orld. A Text fo worded, with a not only ^ ^nA the whole World, as if the Spirit had purpolely confulted to obviate and prevent all clippings of it.

But to come to the Argument; From hence it win be faid, What, tho' Chrifc gives himfelf a Ranfom for all, we fee yet all Men, nay, the greateft Part of Men, have no Benefit by it, but live and die Unreconciled to God ? It isconfelTed, and it is moreover certain, there is no other Name given under Heaven for Men to be faved by : but becaufe this Redemption, this Ranfom operates not in the prefent Time, have we Authority ta fay it never fliall ? The Blood of Chrift never lofes its Virtue. The Covenant with Abraham hath Iain dead this Seventeen Hundred Years and more, with the Body of that Nation, but yet it fhall a- wake and work afrefh, for the Apoftle faith, they are beloved for their Father's fake, and Chrift faith, though Ifrael be not gathered, i. e. in the prefent Time, yet a Time is coming, as if he Ihould fay, When I Iball be glorious in the Eyes of the Lord. If. xlix. 5. He had faid in the Nq^{q before, by way of Objeftion, I have laboured in vain, I have fpent my Strength in vain, and for nought, but he anl'wers himfelf, Tet furely my fudgmcnt is with the Lord, and my Work with my God. The Apoftle upon the Argument of the D 3 Refur-

( 38 )

Refurrcftion, which he extends to all Men, tho' not to all at fnft, but eacji in their Order, and that making alive would be fmall Comfort, if it were only a railing them to Judgment, looks on it as fo harfh a Conlequence, that Clirifc fliould die In vain, that he makes an Argument of it : And 1 confeCs it is lb harfli an Hypothefis, that Chrift fliould give himfelf aRaniom tor all, and that nei- ther firft nor lafl, the grcatefl part of Men fhould have the Fruit of it, that is, be fet free by it, that without better Rcafon than I yet fee, I cannot ad- mit it. He that forbids Ifrael to detain the Wages of the Hireling ])ail the end of the Day, will not furely deny Chrift the Price of his Blood : But be- fore he give up the Kingdom, which is the end ot his Day, as Mediator, he lliall lee the full Tra- vail of his Soul, and be fatisfied. So that here we fee Man Indefinitely defigned for the Advantages of this Mediation, which is inftituted between God and Man, not between God and the Eleft, but be- ■ tween God and Man, now an Indefinite is equal to an Univerfal. Then,

4. We lee in executing this Mediation, Chrifl gave himfelf a Ranfom for all, not reftraining it to a part.

There are Two more Particulars w-hich lie couched in this Text.

I. That this Ranfom is that which all Men have a Share and Intereft in ; for he gave himfelf, who was a public Perfon, that took the Nature of Man; in which all Men have joint Intereft; not the Perfon of any Man, not the Propriety of any Man ; fo that it was the Life of the World that was offered up in Sacrifice, the Life of Man in the Perfon of the ^on of God, enobled and made va- luable by the Union, to be a Ranfom ior all Men ; therefore^ faith the Apofrle, if one died for all^ then were all dead; they were dead cnW«rt//y in Adam^ they were dead penally in Chrift, elfe how could

Relievers

( 39 ) '

Believers reckon themfelvcs dead in him, if his Death were not their Death, Sacramentally, as I may fay, and fo the Death of all, though all re- ceive it not, apprehend it not : Therefore Chrill faith. The Bread which 1 will give is my Fle/b, which I will give for the Life of the fVorld.

2. The fecond thing is the EfFeft of this Tranf- aftion, and gave himfclf a Ranfom for all ', which is an Advantage and Benefit fo large, foextenlive, as is too great for the prefent Faith of Men : There- fore it is faid to be a Tcftimony for its proper Times or Seafons, and what is the meaning of that ? but although this Extent of the Ranfom appear not now, and fo the Teftimony of it cannot be receiv- ed, which may be the Reafon why we have been fo dark in it, yet there fliall be Times wherein itfhall appear; and then, as is faid of the Vilion, it Ihall be made plam upon Tables, that he may rian that reads it, in the mean time it is a Myflery feal- ed up with a Seal of Secrecy, as that which the Seven Thunders uttered was, till the founding of the Seven Trumpets ; and as the Vilion of Chrift's Glory in the Mount of Transfiguration, which was enjoined to be told to no Man till Chrift fhould be rifen from the Dead, becaufe Chrift was yet in a State of Humiliation : So the World is yet in an unreconciled State, and the Time for this Recon- ciliation to operate upon all, is not yet come, but only upon the Eleft, the reft as we fhall fee will follow in their Order,

D 4 CHAP.

( 4<5 )

CHAP V.

yfrz Argument from i Tim. I v. ro. God a Saviour of all, hut in a more efpeciitl Manlier of them that Believe the Gof- peL

MY feconc! Proof Is from i Tim. iv. lo. where God is faid to be the Saviour of all Men, elpecially of them that believe. The Words are thefe ; Fx)r therefore we both labour and fufer Re- proach becaufe ive trujl in the Living God, who is the Saviour of all Men, i^c. I thought to have paft by this Scripture, for that it may be apprehended to refer only to Temporal Salvation, but the Con- text carries it further, for ver. vin. he fpeaks of the Promife of this Life, and that which is to come, which is annexed to Godlinefs, and then ver. ix. faith, 7hts is a faithful Saying, and worthy of all Ac' ccptation, which is the fame Eulogy that he ufhers in the Gofpel with, Chap. i. 15. This a Faithful Saying, and worthy of all Acceptation, fhat fefus- Chrifi came into the JVorld to fave Sinners, whereof I apn Chief; where undoubtedly he fpeaks of Eter- nal Salvation. The Q^ieftion is, what this {j-dki^a, imports, chiefly of them that believe ; wherein it is, that fome, even thofe that believe, have the Advantage of the reft of Men. Before we look farther, let us take what the Place affords : We read, ver. 8. that (lodlinefs hath the Promife of this Life, and of that which is to come; this is the Advantage of Believers above other Men that arefaved which is commonly taken for the Advan- tages of this World, but without Ground; for the Text contradidls this Exception; for then what ineianis the Labour of the Apoilles, and their fuf-

fcring

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fering Reproach if they had the Promife of this Life in that Senfe? it was a Promife not perform- ed to them who yet were eminent in Godlinefs ; therefore the Promife of the Life (now) is fuch as Chrift prom.iies to them that forfake Father and Mother, Houfe and Lands for his fake, that they iliall have an hundred fold in the prefent time with. Perfecution. This hundred fold with Perfecution is in the Spirit, and can be no otherwife, Mark X. 30. This Promife they that believe not are de- prived of, which is fufficlent to ground that diffe- rence which the Greek Word fj-ciAig-ct imports, in God's being the Saviour chiefly of them that be- lieve that he is their Saviour.

They have the Promife of the Life that now is, the others muil ftay for it ; but they that believe are faved already, as Unbelievers are condemned already, John iii. 18. yet God is the Saviour of all Men; how this is, cannot be better expreil than by the Apoftle, i Cor. xv. 22. where he fpeaking of the Refurreftlon, Js in Jdam all die, fo in Chriji Jhali all be made alive, hut ever j one in his own Or- der, Chrifl the FirJI-Fruits, afterivards they that are Chrijl^s at his coming, then cometh the End. Where we have three Seafonsln which the Refurreftionis accomplifhed : Firfl in the rifmg of Chrifl the Firft Fruits of the Eleft or Believers : Secondly in the Refurreftion of Believers ; that are, as James faith, a kind of Firft- Fruits of his Crea- tures.. Then,

Thirdly and Laftly, in the Refurreftlon of the reft of Men, for fo and in this Order fhall the Refurreftion proceed : The dead in Chrift fliall Rife lii-ft, and thofe that fleep in Jefus fhall God bring with him, not all the dead, but thofe that ilecp in Jefus, fo that great is the Odds for Be- lievers above other Men, for they are faved in the prefent Time, or have the Promife of the Life that now is; that Life in the Spirit which is an .hundred -fold beyond all the Pleafur^s of Sin, or

bare

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bare Temporal Enjoyments of natural Men. Then when they die they ficep in Jefus, in his Bofom, until the Rerurre^lion ; not that their Souls fleep, or arc fcaled up in an Inadlivity, as their Bodies in their Graves ; but they refi: fweetly, as in the fweet- eft Sleep from all that niolcfted them here, both Sin and Sorrow, and are with Chrift in Paradife.

And then Thirdly, at Chrift's coming their Bo- dies are raifcd too, and they enjoy the Kingdom with hirn during his whole Reign, which the reft of Men are excluded from, being not raifed, as the Creation is not delivered till the Sons of God are nianifefled, Rom. viii. 19^ 21, but anfwerably in a way of Oppoiition and Contradiftindion ; the reft of Men they are dead while they live, they go to Hell when they die, and are not favcd or made a- live till Chrifc's Kingdom on Earth hath its Accom- *plifliment, which is called the End; Then cometh the ^v Endy when he Jhall have delivered up the Kingdom to God, even the Father.

P rom all that hath been faid, it appears, that this Term UciKi^a. is not quiefcent, idle, or inlig- nificant, but importing a great Difference between Believers and others ; yet not excluding the reft altogether, or for ever from Salvation ; nay, it ftrongly implies the contrary, it implies, that all -ere or muft be faved in one degree or another, at one Time or another.

CHAP. VI.

Several Objediions agalnji this Hypothejis anjwered,

BUT this Truth (if foit fhall prove after all con- fidered that may be alledged in the Cafe) will pafs the more current when we fhall have folved all

thole

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tliofe havfli Phaenomena, which this AlTertlon appears to be attended with ; which Province therefore might leem juftly to challenge the Prece- dency in this Dilquifition. I fhall begin,

Obje^. I. Shall all Men be faved ? What will be- come of the Juiliice of God and his Wrath againft Sin ? This Doftrine will take off all Reflraint from Sinners, all Encouragement to flridl Walking, if all fhould be faved, who would deny his Flefh its Cravings, its fenfual Satisfaftion ?

Anfvjcr^ I. This Objeftion proceeds upon a grand Miflake, if it be not wilful, vi%. That the Grace of God is a blind Injudicious Softnefs : Which is a Weaknefs in Men, and is not once to be imagined of God, who is Wifdom, Truth, and Holinels it- felf, and all thefe in higheft Coniiftency and Har- mony with Grace and Love, and even in the run- • ning over of his Heart to his fpecial Favourites, all is under the Conduft and Management of higheft Prudence and Wifdom, Eph. i. 8.

2. The Scriptures are not only plentiful in Threatning, and denouncing Death and Wrath againft Sin, but in demonftrating to us,

1. The Juftice of this Way of dealing with Men, as Wages is to a Servant, Ihe Wages of Sin is Death.

2. The Naturalnefs and Inevitablenefs of it, that which a Alan foweth^ that Jhall he alfo reap ; he that foweth to the Flejh, fhall of the Flcjh reap Cor- ruption^ &c. if ye live after the Flejh ye Jhall die. Yea,

3- The Co-incidence of Sin and Punifhment in the fame Term of Death, to be carnally Minded is Death,

That there is an Hell after this Life, is clear by the Doftrine of our Saviour himfelf in the Para- ble of Dives and Lazarus, Luke xvi. 23. Matth, V. 22, 29. ch. X. 28. ch. xviii. 9. and that from

Chrift's

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Ch rift's Tribunal all Alen Jhdll receive the Things done in their Bodies^ whether good or bad. Tlie Apof- tle Paul, without any Heiitancy affirms, 2 Cor. V. lo. and tliat there fliall be an exa£l Propor- tion in the Punifliment to the Sin, manv Places of the New Te/iament pro\e J Matth. x. 15. xi. 21, 24. Rev. XX. 12, 13.

Ob/e^. But you will fay, If Hell be admitted you give tip the Caufe. How are they faved that arc caft into Hell, which is a Fire thatjhall never be quenched, Mark ix, 43, 48, and called Everlajiing Fire in many Places ?

Anfivcr. Let him that denies Hell take heed left it be verified upon himfelf ; we have as much for Hell as vvc have for Heaven, only it may be quef- tioned whether we underftand thofe Terms for ever, yea for ever and ever, and everlajiing, and never to be quenched, aright, for as much as thefe Terms are ufed of Things that have an end, as of the Ordinances of the Law, this is an Ordinance for ever, Exod. xxvii. laft, and divers other Places, which yet had an end in Chrift, (o the Lord threat- ens, That his Fury Jhall hum upon Jerufalem, andjlmll not he quenched. Jer. vii. 20. Yet what fvveet Pro- mifes were made to jerufalem, and to that People afterwards ; and after this long- Rejeftion they are tinder the Promife of a gracious Return ftill, there- fore thefe Terms are to be underftood in a limited or qualified Senfe ; and if the everlafting Duration of Hell without end have no other Ground but thofe Terms, it is too weak a Foundation to build fuch an Affertion upon, as concludes and fliuts up God for ever in Wrath, never to come forth in tke exercife of Mercy to far the greateft part of his Creatures.

It is granted, thofe Terms, for ever and ever- kfiing, import a long Time, as Jfracl^s Ordinances

lafted

( 45 ).

lafted till Chrlft came, which was Two Thoufand Years.

2. That may be faid for ever, whofe Term of endinp; is not revealed when it fhall be.

3. What is after this Life in anotlier World, may be faid to be for ever.

4. What is commenfurate vi^ith the Duration of the Kingdom of the Son as Mediator, till he gives up the Kingdom, may be faid to be for ever ; fo the Servants of God and the Lamb fliall reign for ever and ever in the New yerufalem,. Rev. xxii. 5. Which yet is to be given up to the Father when all Enemies are put down under the Feet of Chrift.

5. Eternal Judgment may be fo faid in three other Refpedls. i. Of God the Infiidler. 2. On the Soul on which it is infli£led, which is Immor- tal. 3. Of the full Accompliihment of its End, the full Declaration of his Jullice, and the final Extermination and making an End of Sin, Jer. xxiii. 19, and lait ; Behold the Whirlwind of the Lord goes forth with Fury, a continual M^hirlwindy it

Jhallfall with Pain upon the Head of the fVicked ; the fierce Anger of the Lordfhall not return until he hath done ity and until he hath performed the Intents of his Hearty l^c. Soj verily thou fkalt not come out thence until thou hafi paid the utmofi Farthing.

I know what is commonly pleaded, that Sin being againft an infinite Majefty, Satisfa6lion can- not be made, but by a Punilliment infinite in Du- ration.

But this ftrikes at the Sufficiency of Chrift's Sa- tisfaftion, in which God hath fhewed there is a mean of Satisfaction, without infinite Duration, and God is fatisfied by that one Sacrifice for the Sin of the whole World, fo that God wants not Satisfaction ; befides that, if he did, he fliould by this Principle, be ever fatisfving, but never Satis- fied,

It

C 46 )

It is moft certain, though Chrift hath laid down a fufficient Ranfom for the whole World (and ib intended by him) wherein God's Jufcice is made amends for all the Breach of his Law, and he may now be juft in forgiving the greatell: Sins and Sin- ners, yea the whole World \yithout Exception, yet they that are not by fpecial Grace drawn to be- lieve and receive this Atonement, that are not In- fluenced by this Grace to deny Ungodlinefs, that are not regenerated and born anew by the Spirit of God ; they have not the Benefit and Advantage of this Ranfom, but muft bear their own Iniquity, Ihall die in their Sins, and be caft into Hell, where Body and Soul fliall fuffer in Proportion to their Demerits, and not come out thence untill they have paid the utmoft Farthing.

But by our Saviour's own Mouth, there will be a great Difference between fome and others, even in thofe that perifh ; and if it be more tolerable for fome than others, then we may draw an Ar- gument from hence, for the bounding, the Dura- tion of the Punifliment of the Damned, by the fame Rule of Juilice as proportions the Degrees of Punifliment to the Sin ; for if the Infinitenefs of the Majefly offended, requires the Punifhment af the Offender, infinite in^ Duration, doth it not require itfhouldbe intenfely Exquifite alfo; there- fore that Infinitenefs of the Majefty offended is not the Rule ; but the Reception of the Light of this Divine Majefty, where it hath been more or lefs, that is the Rule ; for, fo faith the Apoftle, they that have Jinned without Lazv, Jhall he judged without Law, and they that have Jinned under the Law Jhall he judged by the Law, and they that Jinned un- ■ der the Gofpel, and agmnjl the Gofpel, Jloall have the hottcjl Judgment of all, fee Heb. x. 26, 30. To iTiut up this Matter there are two Things in Judg- ment that make it more or lefs tolerable ; the In- tenfenefs of it, and the Extent or Duration of it. The Furnace was commanded to be heated Seven

Times

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Times hotter than ordinary, for the three Chil- dren ; that was the Intenfenefs of the Torment ; now one or both of thcfe muft of Neceffity be underftood in the Tolerablenefs of T^re and 4S/- dorC% Judgment before Capernaum and Bethfaida; and if you fay the former, that the heat of their Fire is not fo intenfe, you then yield the Caufe, for their Sins were againft an infinite Majefty, therefore if that were the Rule and Meafure of the Punifliment, their Punifliment muft be as in- tolerable as any others ; yea, indeed as intolera- ble as an Infinite God could make it ; but the Creature is not capable of fuch a Wrath ; for quicqu'id recipitiir^ recip'itur ad modum rccipientis^ a Finite Thing cannot hold an Infinite, therefore they which are moft Enlightened, are capable of moft Wrath; which is the meaning of that PalTage, Pf. xc. II. according to thy Fear, lb is thy Wrath. A poor dull Heathen who was never awakened to a Senfe of Ood, is not capable of that Wrath that thofe are who have lived under the Sun-fhine of the Gofpel. Therefore Chrift took in more of 4:hc Wrath of God than all Men and Angels put together could have done, becaufe he took in the folnels of his Love. He lay in his Bolbm and therefore he had a quicker and more exquifite Senfe of his Wrath, and .lb they that Sin Wil- fully after they have received the Knowledge of Truth, O ! what a fiery Judgment is that which awaits them ! for they have come near to God, they have tafted tlie good Word of God, they have felt the Sweetnefs of Communion with God, (next to New-covenant Communion) they have eaten and drank in his Prefence; how terrible will , the Senfe of Rejeftion be to fuch ! Indeed, they that have the coldeft Hell will find it hot enough, yea, hotter than they can bear, without moft great and extreme Senfe of Torment, double to all the Plea- furesofSin, and of their own Will, whickhave brought this Torment on them ; for this is the

Proportion

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Proportion and Meafure, Ex. xx. 4, 5. Jer. xvl. 18 — xvii. 18. Rev. xviii. 6. and as for Punifh- ment, fo for Reward, If. xl. 2 — Ixi. 7. To con- clucle, in vain is it faid, Men fhall be judged accord- ing to their IForksy and it fliall be more tolerable , for fome than others, if the utmofl Wrath, as an infinite God can inflift, fliall be poured upon all the Puniflied Ones ; and if not utmoft, in refpeft of Intention, then not Endlefs, in refpeft of Ex- tenfion, but proportionable to their IVorks.

CHAP. VII.

. The opening of that Scripture, i Pet. iii, 18, 19, 20. for the further illujirating of this Argument, and the Anfwer unto the former ObjeSiion, that from Hell there is no Redempteon.

THE Words of the Text, i Pet. iii. i^c. arc thefe. For Chrijl alfo hath once fuffered for Sins, the jujl for the'unjufi^ {that he might bring us to God) being put to death in the Flefh, but made alive in the Spirit : in which alfo going forth, he preached to the fpirits in prif'on ; which Tometime^ were difo- bcdienty zvhen once the long-fuffering of God waited in the Days of Noah, tvhile the Ark was in pre- paring, wherein few, that is, eight fouls were faved by fVater, l^c. Compare this Scripture with that which you will find chap. iv. ver. 6, For this caifc was the Gofpel preached alfo (or even) to them that are dead, that they might be judged ac- cording to men in the flefh, hut live according to God in the Spirit. And if it be found that the Gofpel is

preached

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i7renchecl to the Damned, and for this end, that tlirough a Judgment. adminiftered on the fleili, they muft be brought f'ii*rh to a Life in the Spirit, as thefe Scriptures feem to hold forth ; then not only is this Objeftion anfwered, but the main ' Affer- tion of Univerlal Grace is juftiiied ; for there can be no queftion of the poffibility or probability of the Salvation of other Sinners, if the Sinners of the Old World be Saved, and of Sinners in the Flefh, if the Damned in Hell be redeemed and fetched out from thence. For of thefe doth both of thefe Texts fpeak : The former is without Queftion, and the latter Text being but Six or Seven Verfes removed from the former, may be prefumed not to be alien in Senfe. But befides, it is clear the Difcourfe is continued throughout tbefc Verfes, and the argument not altered or changed, and therefore I fhall fpend no time to clear that which is fo clear. to any one that reads the Text. All the queftion will be, what time this going forth of Chrift to preach to the Old World (who were now gone off the Stage, and were only Spirits uncloathed of their Mortal Bodies and in Prifon) was ? whether while on Earth before the Flood came upon them and fwept them away, or whether it vsrere after our Saviour's Death or Refurreflion, rather during thofe Forty Days before his Afcen- iion, anfwering the Forty Days and Forty Nights that it rained upon the Earth : viz. whether this Preaching was the Preaching of Noah in his time, who is called the Preacher of Righteoufnefs by this Apoftle, in his fecond Epiftle, Chap. ii. 5. or of our Saviour in Perfon ? I confefs I have formerly endeavoured to perfuade myfelf upon that ground, zii"^. that Noah is fo recognized, that it was Chrift, in the fpirit of his Mediatory Perfon and Office, going forth in Noah, in the Days of Warning before the Flood, that was meant in the firft Quo- tation of this Apoftle, Chap, iii, 19, byt there are E feverftl

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■feveral Particulars in that I'ext, bcfides the co- gent Arguments in the latter Text, Chap.'\\. 6, which have a nianifeft Conncivion and Dependency with the former, and Relation to it, which fways me to the contrary, and being in Harmony with fo many other Texts of Scripture, makes it more than probable, that Chrift carried the Gofpel in Perfon, to the Spirits of the Old World, after his Refurreftion, to Judge and to Save them : Let us coniider the Particulars diftin6tly in both Texts : I, It cannot be Noahy or his Preaching, that is there meant, or Chrift preaching in AW; ; for the Time, the State, the Place, the Auditory, the Succefs, and other Circumftances, all forbid fuch an Interpretation.

1. The Time was after our Saviour's SufFering, tliat is plain, ver. i8, for Chrift hath once fuffered for Sin, being put to Death in the Flelh, &c. It was after the Days of our Saviour's Flefh, but Noah's Preaching was before his coming in the Flefh, this is the firft Argument.

2. It was in the State the Life that he took up from the dead by the Refurre£lion that be went forth and preached, which is called Spirit in the cndoivcr. i8, in which he is faid to go forth in ver. 19, which is not that State of Spirit in which Chrift was before he was Incarnate ; but it is the Spiritual State of his Humanity in the Refurrec- tion, that's a fecond Argument. To which add, if the Apoftle had here made it his Defign to fhew, that Chrift went forth in Spirit before he took Flefh, he might have inftanced in all the Prophets, and needed not to have taken, fuch a Leap over all their Heads to the Old World : he miG:ht have been furnilhed w'ith Inftances nearer hand than Noah, Therefore this is a Miniftry of the Perfon of Chrift, of the Spiritual State of his Perfon in the Refurrcdion ; this is the Preacher,

3. The

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3- The Place. The Greek words import a Travel or Journey to fome diftant Place or Re- gion, being ufed afterwards, ver. 22, of this Chap- ter, for his afcending to Heaven. This here is a Travel to the Place of the Damned, where they are in Prifon, wherever that is. Whether that Plaec of his defcending to the utmoft Parts of the Earth, Eph. iv. g, make any thing to this Purpofe, 1 fhall not determine, but leave to be conlidered ; but if this be fo that Chrift did withdraw from the Converfe of the Living, to the Place of the Dead, then we have an Account of our Saviour's Time, from the Refurredlion to his Alcenlion, whereof lb little was beflowed in Viiits on his Difciples, the Time being taken up in Evangeli- zing or Preaching the Gofpel to the Dead, as Chap, iv. 6. that which is called only Preaching in the firft Place, Chap, iii. 19, is in the latter cal- led Preaching the Gofpel ; in the firft Place a Preaching to the Spirits in Prifon, in the latter Evangelizing to the Dead. This was not the Preaching of Noah in the Flefh.

4. The Auditors, who are not Men in the Flefh, but the Dead in the latter Place : and leafl that fliould be taken Metaphorically or Myftically for the Dead in Trefpalfes and Sins only, it is over-ruled in the former Place by the Appellation of ■ Spirits, that is fuch as had laid down the Body, and were then thofe Spirits in Prifon, fuch as were Defcended and fent to their own Place, thereto be kept in Prifon to the Day of their Judgment, which here feems to be the Time of Chrift's Re- furreftion, which is the beginning of the Day of Judgment. For Chrift's Refurre£tion was the No- tice and Affurance that was given to all Men, of his being appointed to judge the World in Righ-- teoufnefs, and of that Day being come, AcJs xvii, 31. Heb, ix. 27, which may anfwer the Objec-

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tion of the Day of Judgment, being one conti- nued Day, which Hcb. vi. 2, is called the eternal Judgment. So foon as Men die they come to judgment, but there are fpecial Seafons for lignal and eminent Judgments. Yet all one Judgment continued, and Eternal in the Spirit, though not alike manifeft always, Rev. xv. 4. The time from Chrift's Refurreflion to his Afcenfion, was the time for the Judgment of the Old World ; the Appoiitenefs of which Time may appear from hence, becaufe now was the New World brought to light aftually, which began from finifliing of the Judgment of the Flood. That Judgment was ab- lolv'd in Forty Days from the Refurredion ofChrift* Now this Preaching being to the Dead properly, not metaphorically, not to Men in the Flefh, but to Spirits in Prifon, cannot be the Preaching of Noah, but muft be the Preaching of Chrifl to a World of Men that were gone off the Stage of this World. This is a Fourth Argument.

5. The Succefs; iVo^/^i's Preaching was Fruit* lefs, the Old World was difobedient, and perifhed under his Preaching, but there is a flrong Intima- tion, as if the Preaching of Chrifl had better Suc- cefs, becaufe it is faid of this Auditory, that they were fome time difobedient, and as if now they were not ; but this is not all, the Fruit is plainly exprefs'd in the latter place ; for this caufe the Gol- pel was preached even to them that were dead, that they might be Judged according to Men in the Flefli, but that they might Live according to God in the. Spirit. That Work which the Gofpel prevails for where it is received by Faith, Chrift in his rifen State effeds that by new Acceffion of Power he had received according to his own Ac- knowledgment in feveral Places, Matt, xxviii. 18. John xvii. 2.

And

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And whether the leading Captivity Captive, fpo-» ken of Eph. iv. at his Afcenfion, and giving Gifts to McHy even to the Rebellious, thofe Rebels of the Old World, thofe Giants that made War with Heaven, that the Lord God might dwell among them^ Pf. Ixviii. may not look this w^ay, I fhall leave to be confidered. It is ufual among Men, when Kings are Inaugurated or Inftalled in their King- doms, to open the Prifon Doors, and fct free the Captives. This is a Fifth Argument, concluding againft the Preaching of Noah, to be the Intent of the Apoftle, which is yet made ftronger by the Apoftle in the firft Quotation of Peter ^ w^here jpeaking of the Flood, as a Baptifm oi Salvation in the Light Side of it, though a Baptifm of Judg' ment to the greater part, there being few but only Eight Souls faved by Water, lie makes the Anti- type to be the Refurreftion of Chrift from the Dead : Who therefore muft in a correfpondent Way Save^^ well as Judge, and efpecially we may be bold to conclude fo, when the Scripture goes before us, and acquaints us with the Miniftry he exercifed in Perfon, in this Rifen State, and the Subjeds to whom he Preached, and alfo the End of it, that they might not only be Judged accord- ing to Men in the Flefli, but might Live accord- ing to God in the Spirit. The Salvation now by this Baptifm, is an Earneft of the Univerfal Salva- tion, according to the Commiffion given him, or that he fees ready to be given him upon his Suf- fering, at his Refurreftion, which is by himfelf faid to be a Poiver over all Flefh, John xvii, 2. a Term excluding all, or any Exception or Limita- tion. The Place we fliall refleft upon more par= tlcularly hereafter,

6. There are two or three other Circumllan- ces that will add to the clearing of this Expofiti- on, and take away fome Objeflions that may pof- iihly lie in fome Minds againft what hath been de- clared. As,

£ 3 Firft,

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Firft, the Adverb, tot*, or Sometimes, appli- ed to the Dlfobcdience of the Old World, which fhevvs their Dilbbedience, and this Preaching to them, not to be of the fame Time, and fo not to be the Preaching of Noah.

Again, the Adverb lixa,^, or once, that is appli- ed to the Expe^ation of the Lord's Long-Suffer- ing, flievvs the Expeftation to have been of a former Time antecedent to this Preaching ; and fo it could not be the Preaching of Noah, which did conrtemporate with thatExpcftation again.

Thirdly, while Noah Preached, and this Long- Suffenng of God expcflcd them, they were not Spirits, but Men in the Body ; and not in Prifon, but at Liberty in this World ; not Dead, but Alive in the Flefli.

Fourthly, and fo to obviate an objcflion, if ihe meaning had been, that Noah preached then to Men in the Flefb, who iincc that are now Spi- rits in Prifon, would he not have as accurately diflinguifhed the Times of the one and the other, and have made it clear that they were not Spirits in Prifon then, as he doth in the Two Places to diflinguifh their Difobedience, and God's expeft- ing their Compliance from that Time of this Preaching, of which he treats, by the Adverbs /of^ and apnx.

Fifthly, that Particle {alfo) Chap. Iv. 6, For this Cauje tvas the Gofpel preached alfo to them that are dead, mufl needs mean the Dead properly ; be- ing fo over-ruled by the Senfe of the Terms in the Vcrfe immediately preceding, where he fpeaks of Chrifl Ready, viz. noiv from his KeJurrcBion ready to judge the ^tick and the Dead; and then,

Laflly, What fliould the Apoftle mean by fay- ing, the Gofpel was preached in the Preter-Tcnfc, if it were not that he fpake of an Aftion paft, vi%. in that Forty Days from the Refurreftion of our Saviour, to his Afcenfion ; for if he had intend- ed and fpake of the Preaching of the Gofpel to the

Myftical

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Myftical Dead, that are living on Eartli, by the Minifters of Chrift, he would moft probably, be- caufe moll properly, have fj)oken in the Prefent Time (it is preached) for fo then it was when he wrote, and continues to this Day, more or lefs : therefore it is moft probable he fpake of an A^ion that was paft, even the fame that he had written of in the former Chapter, which adds fome further Light and Evidence to this Expolition, and under- ftanding of the Text.

To conclude this Text, and the Evidence from it, let it be obferved againft the flighting of Sin, and the Judgment it brings on the Sinner, that it was above Two Thoufand Years, by the Compu- tation of the beft Chronologers, that fpeak leaft, from the P'lood to the Times of our Saviour ; and all that Time were the Spirits of the Old World in Prifon. What profit had they of fix or {twen hun- dred Years fpent in Vanity, to lie three Thou- fand Years for it, as fome of the earlieft of them did, if they were delivered at the Refurreftion of Chrift, or by the Efficacy of his Preaching to them, That Forty Days after it before his Afcenfion ? And it is Seventeen Hundred Years and more fince that time, that the Sinners of the New World have expefted the fiery Indignation ; which how long it fliall burn upon them in and during the Reign of Chrift in his Kingdom. I fee not how to determine : but the Duration already, and the Certainty of every one*s receiving according to his Work, by unimaginable Degrees exceed the Shortnefs and Momentarinefs of the Pleafures of Sin_, that are but for a Seafon.

CHA P.

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CHAP. VIII.

^n j^rgument drawn from the Mercy pro- mifedthe Jews.

NEXT to the Damned in Hell is the cafe of the Jews on Earth, for deplorahlenefs botli in re- fped of Sin and Mifery. The Depth of their Mi- fcry is eflimated by the Height of their Privileges, being once the only Church and People of God, but now the moft forlorn and wretched People on Earth, and fo have been 1700 Years and more ; lying under Rejection for that great Sin of Cruci- 4 fying and rejecting Chrift, which was done bv their Fathers, and is owned and not repented of by their Children to this Day ; not to fpeak. of the Ten Tribes, which from the Days of Salmanczar were carried Captive, and remain an unknown Nation, without Prince or Government to this Day; yet what gracious and full Promifes arc made to this People, both to Ifracl and Jiidah^ not only of gathering and raifing them again, as under David znd Solomofj, and bringing them back to their own Land ; but Spiritual Promifes of Life and Sal- vation, and fuch an incorruptible Glory in the glo- rious State of Chrifl's Kingdom at his return in his fecond Appearance, as Ihall make that Time exceed any Time that the Gentile Churches have yet linown, as much as the Light of the Sun exceeds that of the Moon.

Having glanced at this Argument already, upon Occafion given before by the Argument drawn from the Harmony that is in God's Counfel and Defign, I fliall be the briefer on it, and fhall only gleaa a few Refleftions that remain on fome Paf- Tages in Rom. xi. where tlie Apoftle fpends the

whole

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whole Chapter' on this Argument, that God hath not finally call ofF the Jnvs, but upon Defign for a 7ime to receive them again with greater Kindnefs than ever before.

I fliali begin, Verfe ti ; I fay then, faith the A- poftle, have they fumbled that they Jhould fall? God forbid, but rather through their Fall, Salvation is come to the Gentiles to provoke them to Jealoufy, O Eagle-eyed Apoftle ! how were thine Eyes a- nointed witli the Divine Eye-Salve, to efpy any- good, to difcern fo great a Counfel of Good, in and thro' fo dark a Scene as this of the y^zw re- jefting of Chrift, and their being for that rejefted by God ! it was as great a Sin, as great a Fall as ever Men were guilty of. Indeed all v\^ere but Peccadillos to this Sin of their Denying and Cru- cifying of their own yl-i^'Z/Zir?/^ ; yet this Stumble the Apoftle will not have to be that they might fall. What a full, what a pregnant Teftimony is this to what we faid before, that the defign of Wrath is intermediate, not ultimate ; God hath a Defign of Grace beyond his defign of Wrath, and that not to the Gentiles only, to whom through their Fall, Salvation, he faith, is come, but to the 'fezi's themfelves, after that, to provoke them to Jealoufy, to make them come in with a Stomach to Chrift. Yea, this is not the whole of the Pro- ject neither, but there is a further part of it reacheth beyond this receiving in again, and there the Gentiles are to reap the Advantage ; for. If the Fall of them be the Riches of the pp'orld, and the dimi- mjhing of them the Riches ef the Gentiles, hoiu vmch more their Fulnefs? So again, ver. 15, If the cafiing avjay of them be the reconciling of the Tforldy \vhat fhall the receiving of them be but Life from the Dead.P O how full of Light is this part of God's Counrd ! which otherwife, take it alone, is as dark as anv Text to the State of the Damn- ed in Hell ! How doth this Cloud clear up ! What ah Innocency, \Vhat a Serenity appears in

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tJie Original plot nnd Conclu£l of all this Dark- nefs that is to end l"o Elefledly, both to Jcji's and Gentiles !

The Apoflle hath not done with it yet, but is at it again, ver. 22. and I cannot blame him, it is fo full, andfuch a pleafing wonder. Behold there- fore, faith he, the Goodnefs and Severity of God; on them which fell Severity ; but towards Thee Goodnefs, &c. The Apoftle James idWh, out of the fame Fountain proceeds not fvcect PPatcr and bitter^ yet here is Severity and Goodnefs exerclfed by the fame God. What niuft we conclude then ? that his Severity is not without Goodnefs, nor contrary to it; not incompatible with it; his Goodnefs can admit Severity and yet rem:\in Goodnefs notvvithftanding; how doth this flill arride, and confirm that Account before given of a Love Dcjign, or projefl, a majk of Love, a Love Dance? We have here Divine Love takes cut the JczL's alone, and leads them about for the fpace of TwoThoufand Years from Abraham, then lie loofeth Hands with them, and takes the Gentiles for near as long, and the^fxci fit by. Here Severity comes in and a£l:s its part to make that Scene full and glorious. Severity zvaits upon Goodnefs, The yeivsy the blefl'ed Seed of Abraham his Friend are fliut cut, and their Reje£Vion muft be a foil to fet off the Favour of thefe AViv Efpoufals to the Gentiles: but the Gr^r/Za aifo are corrupt and be- come an earthly ferufalem, and they are turned off; and therefore there is another Scene at laft to be prefented, and that is, the Fulnefs of the Gentiles, and the FuUnefs of thefe-ius, which are both to come in together, ver. 25. Here now both the Beloveds are taken in and made one, never to be caft off more, and fo all i/rrtf/ fliall be faved, ver. 26. But this is not all neither ; the Apoftle hath another Effay at it in order to fhew the peculiar Tarn of Art and Skill of the Great Contriver, ver. 30, 31. and that is to prefcnt the part that Unbelief bears,

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in this Scene, and how the Unbelief of the Jews commends the Mercy the Gentiles found, who ob- tained Mercy through their Unbelief. That the Unbe- lief of one People fliould be the Believing of ano- ther, admits great allay in the Severity ; but that the Mercy of the latter People, the GentileSy (liould at laft iffue in the Mercy of the Elder People, the Jews, who through our Mercy Jljall receive Mercy ; This wholly excufes and abfolves God's Contri- vance of all Cruelty and Injuftice, and fliews it to be only the Ingenuity and IVifdom of Love. But tliere is one flrain more, ver. 36, the lafl of this Chap- ter, where the Apoftle having admired the Depths of the Riches both of the Wifdom and Knowledge of God, the Unfearchablenefs of his Judgments, and ihe Infcrutablenefs of his Ways, concludes, that of him, and thrf him, and unto 'him (ire all Things, the Rejc£iion as well as the Embracing^ the JudgmcYit as vjcll as the Mercy ; the Severity as well as the Goodnefs ; and therefore, faith he, to him be glory for ever. This makes all Good, all Glory; all to be but a Projeft of Love and of Glory. Evil proceeds from Evil, as Abigail faith to David^ but from God who is Light, Pure, unmixt Light, in whom is no Darknefs ; from God who is Love, Love without Allay, nothing can proceed but what is like himfelf, all is here but the Seat of the Variegation, the pleafant Difports and gar- nilhing of a Projeft and Delign of Love ; which in the clofe, and not till then, will prefent itfelf unfpeakably Beautiful and Glorious, through all theie interchangeable courfes of Lights and Shades, fo Ikilfully and advantageoufly difplaying them- felves into one intire Light of Glory, where the darknefs itfelf fliall in the delign become a L.".:;ht, and every Spot a Beauty, to and in the whole piece.

C'hj. But how doth fuch an account ci things comport with the Wrath of God, expreffed all manner of ways, through all the Scriptures, thro*

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all Times nnd Ages againfl Sin; forbidding of it, threatningoi it, complaining of it, Judging andPu- nifliing Men for it, with fuch fiercenefs, with fuch feriouineis ? Doth not the Apoftle fay. We knowing the Terrors of the Lord perfuadeMen, and it is as fearful to fall into the Hands of the Living God, yea when he fpeaks to Believers themfelves, dotH he not tell them, our God is a confuming Fire ? But by this account of your's, God fhall feem pcr- fonam induere, to aft the Part, and not to be in ear- nefl, to put on a difguife only for a time ; doth not this invalidate all his Threats and Denuntiations a- gainft Sin ?

Jri fiver, I fhall anfv/er with a God forbid ! I^ow then fhall God Judge the World? what fliall he ground his Judgment upon in fending Men to Hell and holding them there, for fo long continu- ance under fuch exquifite Wrath and Torment, if Sin be not a real Evil and Demerit ? And as for ^Vrath, Men under terror of Confcience feel it real ; and would God fport himfelf with the Suf- fering and Smart of his Creature, if he was not really concerned in his Jullice to deal fo with them ?

This courfe of things therefore hath its Place in the firft and natural Relation, wherein God and the Creatures fland opart fingly and at a diftance, upon a diftinft Bottom and Interell ; but there is another Day, another Light of things brought forth in Chrift, vvherein God and the Creature meet and are one, and wherein God immutably relieves and fixes the Creature's Mutability, and Waveringnefs; his Rightecufnefs cloaths, covers, fmilesupon the Creature's Nakednefs, Unrighteouf- nefs and Sin ; here Mercy and Truth meet together, Righteoufnefs and Peace kifs each other ; yea, Mercy rejoices againfl; Judgement, and in this Light of Things it is, God fpeaks fo lightly of Sin, , and lighter than we durft do, did not he go be- fore us in it, Ifa, i. 18, I'hough ymw Sins be as

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Scarlet the^ Jhall he as White as SiioWf thij they he red as Crimfon they Jhall be as JVool, the Septuagint is more emphatical, making it the Ail of God cleanfing them ; KivzavS.

More is not faid of the Saints' Robes, than is here faid of their Sins, they have wa/hed their robes and made them white in the blood of the Lamb. R£V. vii, 14, what is whiter than Snow, what is fofter than Wool, yet what is blacker than Sin, and what harder than Iniquity ; what a Power therefore of Love, of Life, of Righteoufnefs, muft that be, that can make fuch a Change ? this is that which in Pfalm cxviii. 23, 24, is celebrated with fuch Praife, this is the Lord^s doing, and it is marvellous in our Eyes^ ibis is the day which the Lord hath made, we will be glad and rejoice therein.

For the further Account hereof take thefe fol- lowing particulars.

I. It muft be true, God doth put on another

Per/on in Chrift, and fits Vi'^on another Throne; the

yudge is changed, and his Throne is changed from

a Tribunal of Juftice, to a Throne of Grace;

but this change of his Perfon and AfpeB, tnakes

not his firft Appearance under the Law, and in

Wrath feigned as Paffions in a Play are. For Sin

and Righteoufnefs are as Light and Darknefs ?

The Holy Nature of God, and the Fallen Nature

of the Creature, remaining fo at an irreconcileable

diftance. Ahd upon this Account we hear of

Eternal "Judgment, everlafting and unquenchable

Fire, becaufe this Judgment, this Fire never ceafes

burning upon Sin, and upon the Sinner, while

he remains in his own Life, which is Enmity to

God; in which Senfe the Law is faid to have

Dominion over a Man fo long as he liveth, ^'^z.

«ntil he be myftically flain, and then that Domi-

aion determines. And therefore,

2. In the fecond Place, it is not without great and good Caufe, that the Lord puts on another Perfon^ that we find his Perfon, .his Afpeft, his Appear- ance,

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ance, fo quite different from what it was, his Frowns turned into Smiles, his Rebukes into Em- braces; that he changes his Voice, and fpeaks fo calmly, fo undifturbed of the great Provocations of his People. It is that vaji Improvement which God makes to the Glory of all his Attributes, and his Grace eminently and ultimately by occafion of the Fall, through the means of Chrift, who is his Arm in his Delign and Counfel ; it is the plea- fure of this Game, or Divine Projeft, that doth fo pleafe, and influence the Lord, as the Prophet faith, the Lord is well plea fed for his Righteoufnefs fake; for in this way of Chrift he hath not only a full amends made for the Breach of his Law, and for all the Sin and Difobedience of Men, (and that both by the fulfilling of it, and fatis- fying the Penalty) but the Old Man is Crucified, and the Body of Sin deftroyed, and the State of all that believe Fundamentally and Subftantially changed ; and they made a clean new Creation ; they are not in the Flefli, but in the Spirit ; they are taken up out of the firft Adaniy and planted in the fecond Adam, and are as him^ even in this World. So that now the Wrath of God having difcharged itlelf on Chrift in his Sufferings, way is made for that Glory which is deareji to God of all his Names, his Grace, which all his other Attributes do attend upon, and ferve to the difplaying itfelf ia the freeft and moft unlimited, uncontrouled way that his Heart can defire. Now in the might of this Salvation he rejoices over his poor fmitten Crea- tures with Joy ; he refts in his Love; yea he joys over them with Singing, Zep. iii. 17. and calls them to rejoice with him. This Projefl he had al- ways in piofpeft, which made the Lord Jefus his Delight in Eiernity, Prov. viii. upon the account of his Serviceablenefs to him in this Defign : But it was fparingly difcovered unto Men, untill thefe laft times ; for though the Promife was before the Law, yet the Law and Wratli muft enter to

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be a Foil unto it; even as f.rji is that which is Natural, and afterwards that which is Spiritual, faith the Apoftle, i Cor. xv. 46. and it is but darkly we yet fee this, to what God fees, and to what we fhall fee when He, even the Lordjefus fhall appear, when we lliall fee God as he is, Face to Face.

So that it is in another Light than the Light of Man, that thefe things are feen and are true; whoever is not in fome uieafure taken into this Light abldctb in Death and IVrath ahidclh on him. This Glorious Scope and Counfel of God, the A- poille lays open at large, in Rom. v. in two Inftan- ces, as two gradual Steps of it. Firji, In the En- trance of Sin by Adam. Secondly^ In the reviving and abounding of Sin by th« Law. FirJ}^ for Adam he makes a Parallel between the firft and the lecond Adam, flievving wherein they agree, and wherein they differ ; they agree in this, that Adam \yas a Head, and Reprefentative to all his Seed, as Chrift is ; though yfriWwi was but a Subordinate Head; yet he was the figure of him that was to come. Secondly, They agree in this, that the Seed of both Adams were to be Ruled by the fate of their feveral Heads and Reprcfentativcs, ■ and are fo. For as, the firft Adam falling, we were all reckoned to fall in him, which is the meaning of that ver. 12, for as by one Man Sin entered into the World, and Death by Sin, and fo Death palfed upon all Men, viz. in Adam in whom all Sinned, and accordingly Death reigned, from Adam to Mofes ; he bounds it there ; not that it Reigned no more, or did not reign after- wards ; but he diftinguifties, as I faid above, be- tween the Reign of Sin before the Law, which was but a diminutive Reign, in compaViibn with the Reign of Sin by the Law; when Sin abounded and revived; for Sin comparatively v^as not im- puted, viz. charged upon the Confcieiice befores

the

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the La\X', as it was afterwards ; the redditlon of this Panallcl, is not in the Text, but may be fup- plied out of the context, viz. that even foRighteouf- iicjs entered by one, and Life by Righteouftufs.

But now the difference between thele two he brings in with a much more, ver. 15. but not as the Offence, fo alfo is the Free Gift, for if, through the Offence of one, many be dead ; much more tlie Grace of God, and the Gift by Grace hath abounded unto many. I cannot conceive other meaning of it than this, that there is much more in the heart of God to make Men righteous by thf Jecond Adam without their own pcrfonaL merit, than to make Men Sinners by the firjl Adam without their perfonal demerit : Where you fee that Grace hath the preference, in the Plot, God hath a De- fign to fhew his Wrath, and to make his Power known but much more to glorify his Grace.

2. The fecond Difference, is in the comparifon inftituted between the one Sin of Adam charged upon all his Seed, and the abundance of Chrift's rigbtc- cufnefs imputed to his Seed. It was but one Slip, one Tranfgreflion, and that was the eating of the Forbidden Fruit, that all Mankind fmarts for to this Day ; it is true their own Sins inflame the Reckoning, but they are Dead and Condemned Men in Adamy by tliat one Sin, had he or we never Sinned more.

But now Chrift performed many Atts of Obedi- ence, yea, he was all Righteous, and therefore our many Offences are forgiven, and they who receive abundance of Grace, and the Gift of Righteoufnefs, {hall reign in Life by one Man Jefus Chrijl, ver. 16, 17, yea, ver. i8, the Apof- tie extends the Refpeft and Relation of this to all Men j therefore, faith he, as by the Offence cf one yndgme>'t came upon all to Condemnation, even Jo by the Righteoufnefs of one the free gift came KpQH- all Mm unto J uf if cation of Life ; which is

to

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to my general Argunxent, tho* not to my par- ticular Scope. Here I grant the words in the Greek are defeftive, yet as to the Parallel they are full enough. There is one Offence upon all Men to Condemnation, and the Righteoufnefs of one upon all Men to Juftification. Though it is true none but thofe that lay hold of it have the benefit of it, yet it was a Price paid for all ; and that many other Scriptures do atteft. And therefore the many in the next verfe is not a Bounding, a Reftraint, or Limitation of the Scope and Intention of Chrifl's Death; but if it refpeft That, it is Equivalent to the all before ; elfe it fhould be lefs than the Severity, for all died in Adam, and therefore the Apoftle, 1 Cor. XV. 22, faith. In Chrifi Jhall all he made alive. For as the Defign for the manifefting of Grace, is much more defigned of God, and the Grace and Righteoufnefs of the fecond Adam, is much more than the Sin of the firft, fo the extent of it, with refpeft to the SubjeSi. that reaps the benefit of it, it is not probable fhould be fewer or lefs. For though many are not always all, yet all are always many; but if it be to be pnderftood only oi fome, not all, then it refpefts the prefent aftual participation of the Benefit of the. Sacrifice, by the wcMy that do believe. This ip the firft inflance.

2. The fecond, is of the reviving, of the abound- ing of Sin by the Law, for fo the Apoftle, fpeaking of the times before Law in his own perfon, faith, I 'Mas alive once without the Lau;, tho', as a worthy Author lately hath writ, it may be carried higher alfo, even to Adam in Paradife, viz. Men were comparatively alive ; Sin fat not fo heavy on the Conl'cience before the Law, but when the Com- mandment came,. Sin revived and I died ; this iiB the abounding of Sin by the Law, whereof he fpeaks, ver. 20, Thus moreover, (that is as much as to fay, I have done with Adam, and the De- rivation of Sin and Death from him to his Pof- F terity

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terity, before the Law; but the Tide is not at the full till the Law entered, Men knew not, felt not its utmoft Smart and Mifery till then) the Law entered that Sin might abound. Is this a Counfel for the good God to own, to Exaggerate Sin upon the Confciences of poor Sinners ? Read on and you will fee ; but vjhere Sin abounded^ Grace did much more abound. The Law wrought to Grace, and Grace reaped the Advantage of all the Wrath that the Law wrouGrht : that as Sin hath reigned unto Death, it hath Reigned, viz. it hathhad its Reign; Sin is ferved, it hath had its Time ; therefore now it muft give Place to Grace, fo might Grace reign through Rightcoujnefs to Eternal Life, through Jfjus Chrijl our Lord. Grace fweeps the Stakes of all you lee at laft. Now if Sin and Wrath had not been real, then the Glory of Grace liad been but a Pageant ; therefore let us take heed of that ; it was as real as the Nature of God, and the Nature of the Creature in his firft Make, could make it; but as real. as it is, God hath a Power to' deftroy, and null, and make it void, as if it had never been; and will do fo, which makes the Apoftle ling, 0 Death, inhere is thy Sting P O Grave^ where is thy Vi^oryP The Stitig oj Death is Sin, tfje Strength of Sin is the Lazv, but thanks be to God who giveth us the FiHory through fcfus Cbrijl our Lord; who hath abolijhed Death, and brought Life and Immor- tality to Light through the Gofpcl, beginning iirft with the Law, abolifhing that after he hzd fulflied it ; and fo deflroying Sin out of the Confcience, both from reig-ning there by Guilt to Condemnation, and deflroying the Power of Lull and Corruption out of the Heart and Members. Now as this is the Counfel of God in the Law to enhance and raife Grace by the abounding of Sin, fo this is his Coun- fel in all his O^cwovy, and the Government of his great Family in the whole World, in all his Pro^ vidential Difpcnfations ; and therefore we find how

fweetly

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fweetly he clofes after all his Denunciations of Se- verity and Judgment to the People of the Jews by the Prophets, he ends with Promifes of Mercy and Grace, and thofe exceeding their Puntjhmenty as it were eafy to inftance throughout the Prophets ; yea many of the Nations that God fent his Prophets to threaten and to Judge, he makes Promifes to vifit them with Mercy and Deliverance afterwards ; thus to Egypt, Jer. xlvi. 28, to Moab^ Chap, xlviii. 47, to Jmmon, Chap. xlix. 6, to Elaniy Chap, xlix, laft, fo Ifa. xix. iB, and ver. 25, to Sodom and Sa^ tnaria, E%ek. xvi. 53, 67, and to Efau, Gen. xxvii» 40. Now is God thus Gracious, and doth he deal thus in the way, while the Nations are in the Heat of their Sins and Provocations, while the Seafon of Wrath and Judgment properly is, and while Chrift hath not yet adually by his Life, and by that Power which he hath given him, reigned fo pow- erfully, as to bring into efFeft all thofe glorious Advantages of his Death, as he will before the End (for he muft Reign till all Enemies be put under his Feet) and will not that End, when he ihall deliver up the Kingdom to God, even his Father, when he fliall have deftroyed all the Works of the Devil, be folemnized and celebrated with the Afts of the greatefl: and mofl univerfal Grace ? Conilder of it.

F 2 CHAP.

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C H A P. IX.

A further Argument from the Univerfallty of the Suhjedi to whom the Gofpel isfent forth to be Preached,

THE Texts that fhew this are CoL i. 23, Mat, xxviii. 19, and Marking and lall ver. Rev. xiv. 6, Eph. i. 10, Chap. iii. 9, Col. i. 20, Tit. ii. II. The firft of thcfe Places, To/, i. 23, fpeaking of that Gofpel whereof Paul faith he zvas made a M'ln'ijier^ ajfRrms it was preached to every Creature under Heaven^ a Term large enough, yet no larger than the Commifhon and Charge was from our Saviour's own Mouth in the two next Places of Matthew and Mark ; in the firft of which he enjoins them to go and teach all Nations, baptizing them "jDith this Light of Salvation^ for fo it is called Sprinkling^ Ifa. Iii. 15, which by the Words fol- lowing is interpreted of the Rain of Knowledge, as Knowledge and Doftrine is elfewhere refem- bled to Rain and Dew, Deia. xxxii. 2. With this Light they were to baptize all Nations, not in their own Name, or of their own Good-will only, but in the Name of the Father, Son, and Holy Ghof^ a Name and Authority fufficient to bear them out ; and in the latter of thefe Two Evangelifls it is more emphatically exprefs'd: Go yc into all t/M; fforld, and preach the Go/pel to every Creature j he that b'elievcth and is baptized, Jhall be faved, and he that lelieveth not fhall be damned. I expert it will be here faid, the Gofpel carries forth Damna- tion as well as Salvation ; which is moft true, and more terrible Damnation than the Law: but this op- pofeth not ivhat we fay, nor do vve deny this,

but

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but more of this in its Place. Thefe Scriptures fhew Chrill's Commifjion, and the Apoftle's Exe- cution.

The next Scripture fhews it to be fo again to- wards the fall of Babylon. The Words are thefe ; Ifaw another Angel fly in the midji of Heaven, hav- ing the Evcrlafling Go/pel to preach to them that dwell on the Earth, and to every Nation and Kin- dred, and Tongue, and People, with which agrees that in Rev. i. Every Eye Jhall fee him, and ail the Tribes and Kindreds of the Earth, Jhall wail bccaufe of him, which in Zachary is likened to the Mourn- ing for an only Son, or for a Firft-born, which is a Mourning of CompunBion, not of Defperation^ as if towards the end, the Gofpel, which had been pinioned and ftreightened by the churlifh Difpenfers or Monopolizers rather of it, zs Ifaiah calls them, Chap, xxxii. 5, 6, 7, Ihould recover its Wings, and liy abroad, according to its firji franknefs and Largenefs.

Now to draiw our Argument from thefe Scrip* tures, before we come to the others, which are of another Clafs, the Gofpel is fent into all the World, and commanded to be Preached to all Nations, to every Creature under Heaven, and this in the Name of the whole Trinity. What is this Gofpel ? The Apoflle gives us the proper Charafter of it, Ai^s XX. 24, calling it the Gofpel of the Grace of God, and ib in feveral other Places, tl^e fVord of his Grace, ver. 32, of this Chapter, and Chapter xiv. 3. Bui what is the Word, what are the Tidings, the good Tidings of this Grace ? See i Tim. i. 15, that Chrifl came into the 14' or Id to fave Sinners, yea the chief of Sinners', this is a faithful Saying, and vjorthy of all ^Acceptation. This is that that anfwers, that B-allances the ill Tidings of Adam's Fall, that loll us all ; and nothing but fuch a Thing as this can anfwer and ballance it. This is to be preached to all the World, and every Creature, So God loved ths PVorld, He is the Propitiation for the Sim oftJje F 3 whole

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tvholc World. Ihe Bread that I iv'ill give is my Fle/h^ that I will give for the Life of the IVorld. He that believes not this fhall be damned. This is the Sanftion of the Holy Gofpel, it is to be believed on the Pain of Damnation. Is it not then a Truth that Chrif died for all Men ^ (not a Truth by Infe- rence, but by the exprcls Affevtion of Scripture, 2. Cor. V. 14, 15,) and gave himfelf a Ranfom for all Men, paid the Price of all Mens' Redemption, not one excepted ? Then it is not true that Chrifl died only for the Eleft, and that the Gofpel is only fent to them, and only propounded Indefinitely, but intended only to the Ele^, who are fecretly guided to lay hold upon it, and to believe ; for it is true of Judas, and of the verieft Reprobate, that Chrifl died for him Intentionally, as well as the choiceft Saint ; and it is not for want of a part in Chrift's Blood allotted him of Grace, but for' not believing it, that he is damned. It were no Ways congru- ous or agreeable to the Righteoufnefs and Juftice of a Holy God, the Judge of all the Earth, to damn Men for not believing that which doth not belong to them, or to which they have no Right^ no Claim, no Interefl: lawfully given and conferred upon them ; for not believing the Gofpel, which belongs to other Men, and not to themfelvcs* Thereforfe every Man, as a Man, as the Son of Adam, Reprobate as well as EIclI, hath a Share and, Intereft in the redeeming Blood of the Son of God, and may aflume and fay truly, Chrijt died for him>t and is the Propitiation for his Siit, and hath borne his Iniquity-, and the Chajiifcment of his Peace was upon Chrifi, elfe there is no Gofpel preached to every Creature. Now therefore here is the Aro-umcnt, If Chrift died for all Men, and this is the Gofpel, then he is the Saviour of all Men ; and if he be the Saviour of all Men, then there is no Man but fzrll. or laft muft partake of the Fruits and Advantages of this Death, othevwife Chvift died in vain ; as to

ihs

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the mofl of Men Chrift's Travel mifcan ies. Her died for all, but faves but few. Yet we fay, and it is moft true, that his Blood is fo precious, that; one Drop of it is of more value than the whole World, being the Blood of God, Acls xx. 28. Therefore we conclude, that the Damnation of Men, for not believing, how long, how grievous foever (as it is both) and that which is unexpreffi- ble, and weighs down all the Pleafures of Sin. Yea the whole World is not worth, nor can com- penfate the Lofs of a Soul ; yet it mull not, it can- not finally vind for ever prevent them of partaking of the Benefit. It is but a SanSilon of the Gofpeh Now the Sanftion of a Law, is a Confirmation of it, not the Fruftration of it. And this is the u't- mofi: the Apoille fpeaks of the worft and higheil Offenders againft the Gofpel, even of wilful Sm- ners and Apoftates, Hcb. x. 26, to 3.0. He that defpifed Mojh's Law, died without Mercy under Two or Three Witnefles, of how much forer Punifhment fuppofe ye fliall he be thought worthy who hath trodden binder Foot the Son of God, l^c. So that when this Punifliment hath had its Courfe, (as its Courfe it muft have, and it is bounded) Grace fhall return to its Courfe, as the Waters of 'Jordan did when Jfrael was pafTed over ; Elfe Grace mould be fruftrated after great Coft, fuch as the whole World cannot balance, and be defeated for ever : Which is a Confcquence not once to be imj^gined, vi%. that Grace, which is the Choice, the fupreme Glory of God, the Word, that he hath magnified above all his Names, fiiould be thus muffled up and difappointed. Nay rather, this Damnation of thofe that believe not, is for the RatlficatloUy the Confirmation of this Gofpel and Grace of God, and the lUuflration of the Glory of it; being the Punifliment of not believing it; it is the Vengeance of Grace i Grace muft not therefore deftroy itfelf by its own Vengeance : for why is the Vengeance, but for the refilling and refufing of F 4 Grace ?

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Grace ? therefore when Grace hath taken Venge- ance, it muft break forth again, and caji up the Cloud. And thus the Lord gives us a little Model of his Plot in that particular Difpcnfation of his to Ifrael, Ifaiah xxx. 15. to whom he faid, /// Re- turning and Reji Jhali ye he faved^ in ^lietnefs and Confidence Jha I I be your Strength, but ye would not ; yet ye faid Noy for we will flee upon Horjh. If ill ye ^ faith God, and yejhalljlce till ye be lift as a Beacon vpon the top of a Alountain, and as an Enjign on a Hill ; defolate enough, and this for not believing. But ihall this beyor ever P Mark the next Words, And therefore will the Lord wait that be may be gracious unto you ; and therefore will he be exalted, that he may have Jidercy upon you ; for the Lord is a God of Judgment^ hlcjpd are all they that wait for him. The Lord is a God of Judgment, and therefore knows when to have done ; he waits to be gracious, he longs to be at that Work. Which feems to be the mean- ing of thofe Words we meet with, Rom. ix. 22. IVhat, if God, willing tofhew his IVrath, and make his Power known, endured with much Long -Suffering the VcfJ'els of Wrath fitted to DefiruBion, &c. As if the Sufpenlion of himfelf from the Exercife of this Grace, were great Long-Suffering. For this En- during the Veffels of Wrath with much Long- Suffering, muft be underftood either of God's en- during them before he firikes them, or his enduring of them, before his changing and returning them. Novv if we take it in the former Senfe, how doth it agree with or anfwer thefe Two Ends : P'irft, Of lliewing his Wrath, and making his Power Icnown. And Secondly, Making known the Riches of his Glory on the Veffels of Mercy, for thefe Ends are not anfwered thereby, his Wrath is con- cealed whilft he fparesthem, and the Riches of his Glory ro the Veffels oi Mercy, are not made known ; For while the wicked profper they fuffer ; but in the latter Senfe both thefe Ends are anfwered. God fhews his Wrath on thofe Veffels of Wratb, while

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lie endures tliem as fuch, and thereby commends his Love to the Eleft, the Veffels of Mercy, as we may fee in Mai. i. 2, where God thus makes out •his Love to IJrad; I have loved you, faith the Lord, yet ye fay, ivhercin haji thou loved us ? Was not Efau Jacob's Brother ? Jet I loved Jacob and hated Efau, and laid his Mountains and his Heritage iuaj?e for the Dragons of the Wildernefs, O poor weak Man, that needs fuch a Light as this to fee the Love of God ! contraria Juxta fe pojita magis illiuefcunt. Therefore the Wrath on the Veffels of Wrath, fecms to be ordained for this, as one main End tofetoffthe Riches of Glory towards the Veffels of Mercy ; and when that and other holy Ends of it are attain- ed, then will the Lord be at Liberty to come forth in the Manifeftation of that Grace, and thofe Riches of Glory which arc moft natural to him. Then his Enduring, his Suffering, his Long-fuffer- ing of fo dark a Scene will have an end. Befides that this Senfe fuits and agrees bell with what is faid of thofe Veffels of Wrath, that they are fitted to Deftruftion ; the Greek Word lignifies, made up, which relates to the Aftion of the Potter upon his Lump, fpoken of before, and therefore it is moft agreeable to him to have fuch an end upon fuch Veffels which himfelf hath made up in Judgment, (this is Wrath) that it fhould end in the changing and reftoring of them, which muft be indeed by deftroying and breaking them in their firft Form, wherein they are made up for Wrath, as the Apof- tle faith in the cafe of the incefluous Corinthian, Deliver fuch a one to Satan for the I)eJlruBion of the Flefh, that the Spirit may be faved in the Day of the Lord Jefus. And laftly, if we may be allowed fo to uriderftand it, that there is herein a clofe Intima- tion of God's taking up at laft, and changing and reftoring thefe Veffels of Wrath in thofe Terms of his enduring them with much Long-fuffering, as if burthened while they fo remain. Then we have a Fuller and more Satisfactory Anfwer to that

Object

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Objeflloni which the Apoflle raifes, and under- takes to anfwer, ver. 14. What fliall we fay then ? Is there Unrighteoufnels with God ! (as Arminians fay, and thereby feek to overthrow Predeftination ; which is much allayed, if to the Sovereignty of Godj and his Will, we add this, that it is not dfimpiv the Exercife of his Sovereignty, hut his glo- rious Ends, and thofe attained, this Scene fliall have an end, and while it lafts. Gad himfelf fuffers and endures as well as they.

This I fay brings him off fully in his A£l of Predeftination or Direll^llon ; but as to the Execu- tion of this Decree, it is not without the Inter- vention of the Creature's juft Demerit, viz. their Unbelief; wherein is not a fimple Impotency, that they cannot believe, except it be given them to believe; for God tells them fo, and deals moft lin- cerely with them, and there is not a Man at the laft Day, in the face of that great AfTembly, fhall be able to fay to God, ' I came to thee in the

* Senfe of my w^ant of Faith, or the Spirit, or

* any Grace, and my Inability to believe, or to

* give myfelf that Grace, and thou denyedft me.' But there is a Malignity in the Will againil be- lieving in this way of God to fave Men by Grace,

. as well as againft the changing of their Hearts and Natures by the Spirit. For Afm love Darknefs more than Light, they love their Lufts more than the Image of God, and they love and think highly of their own Deeds, which Chrift by his Light fliews to be Evil ; and that makes them to be ill affefted to the Gofpel, becaufe it edifies them not in their over-weening Opinion of their own Righteouf- nefs, not knowing or believing thofe better Works which God offers them in exchange : They are called the fVorks wrought in God, which he that doth truly, and comes to the Light, fees to be his Works, and fees his Work to be, viz, the Work of God in Chrift, made his by Imputation :

Chnft's

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Chrift's Works, fetto his Account ; which i« his Righteoufnefs, and the Spirit and Life of Chrifl: wor-king all his Works in him, and for him, in God, or in a Divine Principle ; which is his Holi- nefsor Sanftification. Both thefe are an Abomi- nation to a Man in the Flefli : And the higher part- ed and the more moralized he is (remaining a Stranger to this Light) the more fierce he is, and. the bitterer Enemy to it ; as may be read in the Scriks and Pbari/ecs, and the Devout Men and. Women of that Day; and it is fo ftlll to this Day, therefore now, there being a Malignity in the Will againft believing, this makes their Suf- fering and Damnation juft, were there nothmg elie : But alas, at the back of this Unbelief (as this that engages the Soul therein) Hand all thofe Lufts, both the Luft of the Flefli, the Luft of the Eye, and the Pride of Life : Yet how long and grievous foever the Punifliment of this Dilobedi- ence, it iliall keep within the Bounds of th^ due Proportion^ and not exceed the Demerit beyond Juftice, for God will judge all Men according to their Works, and fome Ihall find it eafier than others ; they that have finned without Law, they that have not had the Means that others have, fhall not have To hot a Hell.

But to return to my Argument, which to be fure will determine the Senfe of this, and all other like Scriptures, that they cannot conclude or.fliut up the Lord for ever from vifiting thofe with For- givenefs for whom Chrift died. For if this be the Gofpel, that Chrifl came into the World to fave Sinners, that he gave himfelf a Ranlbm ; and this Gofpel is commanded to be carried out into the . World, and preached to every Creature, and they are required to believe it on pain of Damnation ; and if L^nbelief be the only Sin, that makes all otiier Sins damnable, as our Saviour liimfelf im- plies, in Johnxvi, 9, where fpeaking of the Spirit convincing the World of Sin, he hides all under

Unbelief,

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Unbelief, becaufe they believe not on me ; then Aire this is a moft certain Truth, that Chrift is an Ob- jeft of Confidence for every Creature ; and it is a mofl undoubted Truth, that Chrift died for every Man, and if fo, his Death fhall not be without €ffeft,^r/?or laj}. For vre fee there is a time for giving forth the Joy and Comfort of it to the Eleft themfelves, who many of them are not called till late, and remain Children of Wrath in Unbelief a long time ; as alio all the other Fruits and Advan- tages of Chrift's Death, and of his Refurreftion alfo, have their Seafons differing, wherein they are given forth, to fome fooner, to others later, as the Refurre£tion of the Body itfelf ; which follows <iue by good right from Chrift's Refurreftion, who arofe again the Third Day. But tho' 1700 Years and more are elapfed from the Refurreftion of Chrift from the Dead, the Dead are not raifed. And when the Refurreftion fhall come there will be an Order in it ; they that are Chriff s Jhall he raifed at his coming, viz. They that came into Chrift in this Life-time, by believing, they are thofe the Apoftle fpeaks of, when he faith, fhey that are Chriji's at his Coming ; but the reft lie in their Graves till the End, as the Apoftle faith, Then cometh the E?id, when he /hail have delivered up the Kingdom, Sec. And that is the Time of raifing of the Reft of the Dead, who are not to fee nor to have their Part in the Bleffednefs of that Time of Chrift's Kingdom upon the Earth, yet I fay railed muft they be, and made alive they muft be in Chrift the Second j^dam, as they died in Adam ; which by all fair Conftruc- tion muft be taken of another Life than meerly the Bodily Life, becaufe it anfwers to the Life loft in the ^x&Jdami but of that more in its proper Place.

Wherefore, if Men aftign a lefs Purchafe to Chrift's Death, when he died for all, as the Scrip- ture exprefly affirms, than the "Juftification of Lifcy »s the Apoftle calls it, Rom» v. 18. they wrong

aad

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and injure the Blood of Chrift, and fet too low a value upon it. It is not the bringing Men upon a new Probation and Trial, or making them limply Save able through the letter ufe of their Free ivill, than j^damvmde of it, and the purchafing of Means,, and Space, and Opportunity, as fome would have it, that can be deemed in any Righteous Judgment a. valuable Consideration for Chrift^s Blood ; thefe might have been obtained at a cheaper Rate ; it is no lefs than the adtual Saving of thofe Perfons, every one of them, for whom Chrift died, that caa compenfate fo great a Price as the Blood of Chrift,

Q. Thu will fay ^ Why then are Men Damned ?

A, I anfwer, for not believing and obeying the Gofpel: Yet as their Unbelief cannot, muft not make the Faith of God of no EffeB ; fo their Punifh- ment, be it how longfoever, how grievous foever, cannot extinguifh the Right and Claim ofChrifs Blood for their Deliverance^ be it after Ages and Genera- tions ever fo many, Chrift's Blood lofeth not its Virtue, its Value, nor can be fatisfied, but Cries till all for whom it was fhed be delivered : And it was llied for the worft, the verieft Backflider, one of the worft fort of Sinners, elfe how can they be charged with counting the Blood of the Covenant, whereby they were fanftified, an unholy thing, as they are^ Heb. x, 29.

^T^ ^^^

CHAP,

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CHAP. X.

Of the Re'Caphulation, or Re-union of all Things under Chriji their Head*

WE come now to another clafs of Scriptures, the firft whereof is, Eph. i. lo. That in the dijpcnfation of the fulnefs of times, he might gather to- gether in one, all things in Chrifi both uihich are in Heaven andzvhich are on Earth even in him. This is the Myfiery of his Will made known to us by theGof- pel, according to his good Pleafure which he hath purpof- edin himfclf. To this join Col. i. 20. for it pleaf- ed the Father that in him fliould all Fulnefs dweH, and having made peace thro' the blood of his crofs, by him to reconcile all things to himfelf, by him, I fay, whe- ther they be things on Earth, or things in Heaven ; what thofe things are, we may fee more hereafter.

The Words dvAKZ '^a.KAibxra.rr^tti rendered here to gather 'together in one, in the Original fignifies to Rally or Rc-head routed or fcattered Forces or Members, into their Place, in the Body, under their own Head, into the Place or Rank where they were before : And the Word d^oz-ctrAKKoi^at which is here rendered to Reconcile, fignifies to change a Thing from Enmity or Antipathy to Harmony, to make it another thing from what it was. It hath the fame force with the other Word, tho' from another Metaphor; they both import. That all Men, all Things Originally were made by Chrifi, Hood in him, were headed un- der him, did bear a Proportion to him, com- ported dutifully with their relation to him, had no Darknefs or Enmity, no Antipathy ; there was no War, no Fighting, no Diforder; all which

came

(f 79 )^

came in by Sin ; therefore he faith, Ghrift mai^ Peace by the Blood of the Crofs. By the Fall' all things are fallen afunder, and disjointed, and in a War, not knowing their Place and Subor- dination, they juftle one another, having cqji off their Head and diflfolved the facred Bond that held them all together; they move in no Order, no Harmony, but confufedly like Atoms in the Sun : Heaven and Earth are mingled together as in the firft Chaos. This face of Confufion dwells upon all things, even the Elecl as well as the Reprobate, the things in Heaven as well as the things on Earth, they are Children of Wrath by Nature as well as others; they are without Chrift, Aliens ■from the Common-Wealth oi Ifrael, and Strangers from the Covenants of Promife, having no Hope,, and without God in the World ; and thus they" continue till Chrift appears, whom God fends' forth to Recover this fhattered and disjointed Crea- tion to himfelf, and to make it whole again, one new Piece in him ; for he is their proper place and Habitation ; which the Angels that fell for- fook firft, and ravifhed Man with them, and Man carried all things elfe with him ; and He addrefling h-imfelf to this Work like a wife Workman falls upon the Root of the Mifchief and Diforder to remove That, which there was no other way to do, but by his own Death ; taking all upon him- felf. For they were all His, his Body, his Full- nefs, his Members, the Ihadowy Image of Him who is the fubftantial Image of God ; and they ■could not make Satisfaftion but it would ruin therar for ever, and all the Enmity v/as on their part ; it was they were to be reconciled. We no where read of reconciling of God, but God reconciles the World to himfelf by Chrift, and the Love of God in Chrift bearing their Sins and Frovvard- nefs, and diforders on himfelf in his own Body on the Tree, flaying this Enmity and recover-" ing them all to God in the peribn of Chrift ;

makes

( 8o )

makes them all return again to their places ani to ftand firjl in a Jlain and Cruafied Image in hii Death. Wherein the Love of God beholding them defcends upon them with the greateft Ardour, and fo quickens them and carries them up into one glorious Image in the RefurreBiou and Afcenjion of our Lord Jcfus. And this he doth for the things in Earth as well as in Heaven, for Chrift contains both Earth and Heaven in him, and his Kingdonv conlifts of both a Nczfj Heaven and a New Earth.

Now the Argument drawn from thefe Scrip- tures, lies in the generality and Univerfality of the Subjeft Matter, upon which God thus de- figns, which is not only expreft generally by alt things, but diftributlvely all Things which are in Earth, and which are in Heaven. Now as the Apoftle argues in another Cafe, without racking I. Cor. XV. when he faith, all things are put under him. He will not allow it to be a Figurative Speech, or a large Speaking only, (but faith he) it is manifefl that nothing is excepted that is not put under him. So if all Things be reconciled, there is nothing but is reconciled, and if reconciled and that by his Death, we know what follows, Rom. V. lo. if when we were Enemies we were recon- ciled to God by the Death of his Son, much more being reconciled we fhall be Saved by his Life : And fure there is power in his Life and Reign to do it ; and being brought back to him, as their Head, and Handing in him again as his Members, fure none Ihall tear them from him. If they were but in his Har)ds, as his Sheep he faith, none iliall take them ouf of his Hands, John x. 28. and if that be not enough, he adds, his Father is greater than all, and none fhall pluck them out of his Father'' s Hands. Will ye yield to this ? Though as he immc'. diately fubjoins, He and his Father are one', his Father defigned this Recovery, and he the Son ?xecute4 it.

This

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This will be clearer, if we take In tKe other two Scriptures, Eph. iii. 9. to make all Men fee what, is the fellow/hip of the myjiery^ which from the beginning of the Worlds hath been hid in Gody who Created all things by jefus Chrifly and Tit. ii. ii,. %he Grace of God bringing Salvation to all Afen hath appeared. Here in both Places, the Term, is Univerfal, ail Men; all Men mu ft fee what is the Feilowfliip of the Myftery. What Myftery ? The Myftery of the Gofpel, which is the faving Myfiery, or the Myftery of Salvation, which hath been hid and cherifhed in the Heart of God al- ways from Eternity, during this dark Scene of Things, from the beginning of the World, not only from the Fall, but before. The firft Crea- tion was but a fhadowy Image of it. In a Sha- dow there is Darknefs as well as Light ; but Unce the Fall, it was all, dark. Not but that God did beam forth fo much of this Myftery, all along into the Hearts of the Eleft, as fufficed to his. End, and their Salvation ; yet in Comparifon, it, was not revealed till Chrift came, which is called' the Difpenfation, Eph, i. 10. The Difpenfation of the fulnefs of Time, intimating to us, that there was feveral Difpenfations of this Myftery of God's will, and feveral Times for thofe Difpenfations; but that this gathering up of all things into one in Chrift, was referved for the Difpenfation of the Fulnefs of Times, the Times of Chrift. All the Times before. Things lay disjointed as they were by the Fall, things were finking from Adam to Mofesy and Death Reigned openly: Life was con- veyed but Secretly in the promifed Seed, and then with Mofes came the Law, when Sin and Death grew to their height, as the Apoftle fhevvs to the Romans ; and fo the Times before Chrift were the. Times of the fulnefs of Sin, (atleaft)of Sins un- der the firft Teftivmcntk Now as Sin and Death grew and reigned by the Law, till they Came to G theif

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liieir Fulnefs, fo now Grace and Righteo unefs muft come to their Fulnefs under Chrift, which will not be till Chrift's Second coming. For fo it isf'id, we fliall be Saved by his Life; when Chrift who is our Life fhall appear, then we read of the Fulnefs of the Jevus. If the diminifhing of them be the Riches of the World, and the cafting off them the Riches of the Gentiles y how much more their Fulnefs ? And in the fame chapter, we read of the Fulnefs of the Gentiles alfo under the Law, God took only the ^ficj, the Seed of Abraham , for his People, and if aay Gentiles, they were to be Profely ted and ingrafted into that Stock; and he took not all of them neither under the Times of the Gofpel. Hitherto he hath taken his Church indeed out of all Nations, but a fprinkling only of the Nations, and left out the Body of the Je%vijh Nation : But under the Times of Chrift's fecond Appearance and Reign, the Fulnefs both of Jews and Gentiles are to be united, and in that all I)if- penfations Ihall end, and with them all the Times of this World, and Time itfelf is faid to go out, Rev.x.6. Timejhallhe no longer^ which is another Proof of this Point; that all thofe gradual and con- trafted Difpenfations that fhared the former Times between Sin and Righteoufnefs, Life and Death, are bounded by Time, according to that Ec. jii. I. To every thing there is a Seajon and a "Timey to every Purpofe under the Heavens , as he there In- ftances at large for Eight Verfes together. But with Time thele Viciflitudes and interchangeable- Courfes pf Good and Evil go out, and under the Days of Chrift's Glorious and Viiible Reign (or at leaft at or before the End thereof) enters the Time of Everlajling Love, Healing, and Peace y which ftiall give Place to the contrary no more ; but as it was in the beginning fo (with the Addi- tion of all Spoils gained from the Kingdom of Parknefs) fhall it be for Ever. Then fhall this

Myftery

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Myftcry of Life and Salvation, which was hid in God, be manifefted upon all Men, to make all Men know the Fellowfhip of it. For this was in the Heart and Counfel of God always from the begin- ning, though hid there, and not revealed till thele laft Times ; and there is a ftrong Reafon for it in the Text, which extends it to every Individual Man, couched in thcfe Words, Who created all Things by Jefus Chr'ijl ; as who fhould fay, Chrift is the Rock out of which all Things, all Men were hew'd, and they were created of God by Jefus Chrijiy therefore (hall be returned to him through the fame Jefus Chr'ijl ; they muft all be reconciled and Headed again under him. This is but juft, that Chrift fhould be Redintegrated and made whole of all his Members, if you can fay any Man was not created by Jefus Chrift, him you may except ; but the Scripture gives no Allowance to fuch an Exception, for it faith God Created all Things by Jefus Chriji.

This gradual Revelation of Grace fparing at firft, and more and more plentiful as the Time grew on, is prefigured to us by the Waters iffu- ing from the Sanctuary, Ezek. xlvii. which at firft, for a Thoufand Cubits are very Shallow, but the increafe for the next Thoufand is to the Knees, the third Thoufand to the Loins, the Fourth Thoufand a River to fwim in, and otherwife un- paflable : Which Four Thoufand Cubits, if they be underftood of Years, bring us to the Times of Chrift, when as Sin had before abounded, fo now was the Time come for Grace to Super^-. bound, and thofe Waters go down into the Defart, and into the Sea, and being brought forth into the Sea, it is fajd the Waters fliall be healed, ver. viii. and every thing wherefoever the River fhall come, Jhall live, and Joel iii. i8, it is faid of thefe Wa- ters, a Fountain Jhall come forth of the Houfe of the Lord, and Jhall zi.'atcr the Valley of Shittim, or the- Valky of Seddim, vjhich is the Fallcy of Sodom^ G 2 n((H

* ( 84 )

Mcm- Jordan, as Mr. An/worth interprets it in -his Annotations on Gen. xiv. 3. which agreet .with the Prophet Ezekiel, Chap. xvi. of giving Sodom and Samaria for Daughters to ycrufalem, but not by their Covenant. Now if Sodom fliall be healed, you know that thofe are the Cities fet forth as an Example, fufFering the Vengeance of Eteirnal Fire.

Obj. If you fay. but we fee not yet all Mep brought to the K^nowledge of the Myftery.

An fiver, I anfwer as our Saviour in another Cafe, the end is not yet. There were Two Thou- fand Years before the Law, there were T\yp I'houfand Years under the Law. .Chrift's Times are the folnefs of Times, but the Fulnefs of tliefe^ Tines of Chrift are not till the Second Jppearance in his glorious and vilible Kingdom, when he will take to himfelf his Great Power, and Reign. Chrift hath not yet delivered up the Kingdom to the Father. But,

2dly, I fhall anfwer this Exception in the Words of the Author to the Hebrews in a like •Cafe, Chap. ii. 8, 9. But tiow we fee not yet all things put under him ; but, faith the Apoftle, we fee Jefus who for a little Time ( for fo the Words 'fhould be read) was made lower th/an the Angels, for the fuffering of Death crowned with Glory and ■Honour^ that he by the Grace of Cod Jliould tafie Death for every Man. There are Two Things in this Anfwer, and both of them of great Satis- faftioh.

Firft, Thattho' we fee not the whole Race of Men thus magnified (as the Spirit by the Mouth of Davidi, Pf. viii, imports, there fpeaking of Tings future, as done) yet, faith the Apoftle,- we fee Jcfus thus magnified and exalted after his •Humiliation and Abafement; and if yoja fay what ■ ' • . ' ■ ■ i«

(' H' y

is-tiiat to us? vir. io. Shews you he is the Captain' and Reprefentative of the "jihole^ and what is done to him^ is don€ to theirij and fhall be done to therti ; foj both tbdt he thai San£iijieth, and they that arc SanSii- fad are both of one, for luhich Cavfe he is not ajhamed to ccdl thim Brethren.

2dly, The Foundation of this Exaltation of eve- ry Man is laid in ChrijYs [offering Death for every Man ; which by the Grace and Favour of God he did; he tailed Death for every Man, therefore if thiat can work out any Glory for Men, we are iure of that ; every Man hath a fhare and Inte- veft in his Sufferings, in his Death ; and this is af- fured fo perfeftly, that the ApofUe doth not ulc a general Word, that he tailed Death for the World, nor the plr^ral Number, for all Men, which might have been looked upon as intimating a Uni- verfalnefs, but not fo ftrift a Univerfahty ; but OVgp 'TTAVTOi, for every Man, as if the Apoftle had fludied to obviate and prevent any fuch Subterfuge or Evalion. And it is but according to the firft Defign which Objefted itfelf upon Man, as Man, and therefore every one that hath the Nature of Man is under that gracious Counfel and Deiign ; which Sin breaking in to crofs, Chrift hath again takeji but of the way by his Death, be tailing Death for every Man, not a Man, but his Death had an Eye unto ; and every Man, as a Man, hath a part in it by the Defignation even of the Father alfo, or the Grace of God, and indeed the Death of Chrift being by God's Ordination, the fole fuf- ficient Means of the Reconciliation of Men to God, if God bear a Good-will to all Men (as if it be Good-will to Men, as Men, it muft be to all) then this Means muft be intended for all ; and if intended for all, it muft bp fome time or other ap- plied to all. For the Intention of God as well as his Word, muft not be vain, nor return unto him empty, without effefting the thing intended. Therefore as it is the fole-fufficicnt, fo it muft be G 3 :in

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an All-fufficient Means, and efFcftua! to the bring- ing in of all Men to God firft or laft; and to make all Men fee what is the Fellowlhip of this Saving Myflery. And for this, among other Reafons, might the Refurreftion of our Saviour, which was his Reft and Difcharge from the painful Work of our Redemption, be caft, to be upon the firft Day of the Week, as to take in all the Works of God before him. How fhall this make us admire the Lord ! This is the ufe the Apoftle makes of it, Rom. xi. 33. After that rifcourfe of the Counfel of God in the Rejeftion of the Jcivs, and after a Profpeft taken of the gracious and glorious iffuing thereof, in having Mercy upon all, he breaks out, O the Depths of the Riches both of the Wifdom and Knoivkdge of Gody honv unfcarchablc arc his 'judgmentSy and his PVays paji finding out : and concludes, that of bim, and through him^ and to hi mare all Things. And mark what he inftances in, not in his Mercies, they arc plain, but in his fudgments \ hc"M unfearch- able arc his Judgments^ viz. Who would look to find Mercy in judgment ? yet fo it is, the richcft Mer- cf lies at the bottom of the fevereft Judgments ; this makes yl^rryfuch a Myftery.

How fhould this bring us m Love with God, who is Love, who is fuch a Good throughout ? What a Ground of Confidence is this to the Ele6l, to Believers, if God loves all his Creatures, all Men ; fure then thofe that he hath chofen to be the Firft Fruits of his Creatures, are upon a great and happy Advantage and Security. This feems to be in David^ when he fo often refle£ls upon the Goodncfs of (iod to all, Pf. cxlv. g. The Lord is good to all, and bis tender Mercies arc over all his IVorks : and again, Pf". xxxvi. 5, 6. Thy Mercy, O Lord, is in the Heavens, and thy Faithfulnefs rcachcth to the Clouds, viz. it fills the whole Space l-ictween Heaven and Earth. Thy Righteoujneji is like the great A'ktmtains, thy Judgments arc a yycat d^t, thou prfferveji AUn and BeaJ}.. " And

( 8? )

And doth God take care of Oxen ? faith the

Apoftle, Ye are of much more value than many Sparrows, faith our Lord. He that preferveth Beqfls, as who Ihould iay, will not lofe Maity will not lofe fo many Souls ; every one of which is more Worth than the whole World of inferior Crea- tures. What a ftrengthening might it be to ih: Faith of Abraham. Is the Covenant grounded on Chnft, that Righteous one, and his perfeft obe- dience ? When if there had been but ten righteous Perfom in Sodom. God vyould have fpared Sodom, What a hope may this yield us for all Men ; when God hath not the Righteoufnefs of ten righteous Perfons to fuftain him in his (hewing Mercy to them, but hath the per fc^ Obedience and great Sacri- fice of his own Son. That fpotlefs Lamb, his own Righteoufnefs, which is more than ten Thoufand of «9 oifered up for them ; which may bring him ofF with Indemnity to his Juftice as engaged by the Law, tho' otherwife Man is the fubjeit alone that needs to be reconciled.

C H A P. XL

The Obje^iion grounded on Ele^lion and Reprobation Confidered,

THIS Doflrlne may be judged to dcflroy Elec- tion and Reprobation, butunjuftly. If it juf- :1p with any clear Truth of the Gofpel, the Con- troveify is decided, tliis Doftrine cannot be Truth. £It£lion and Reprobation is as clear a Truth of i.hf Gofpel, as Redemption by Chrift is ; not an Elci^ion of polities and Principles (as fome) b'u' vf Prr/cn^ ; ndi ccnd/tional hul ah flute and G4 f--

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fifei\ not Suhfequcrtt of Works or Ihclinatloris, 'b\ft jintecedent. and Eternal before any good or evil done by them ; this is my Faith wherein I ftand, and this Decree of Election is definite^ certain^ and irrevocable', fo that they are known by Name and have great and certain prhilegcs and Immunities ; as not only certain and cverlafting .Srt/'z/<3?/&;/, pre- iently bcgumx. their calling and perfeBed at Deuthy and' at the Refurreflion of the Dead ; but alfo certain prefervation from all Damnable Errors of Seducing Spirits, and the contagious or deadly touchy or contagion of the Evil one, and the Sm vnto Death.

Yet all this doth no more deny the Salvation of the reft of Men, in their order or due Times, than the Refurre£lion of Chrift, the Firft- fruits, doth hinder -the Refurreftion of all that Sleep in him ; whereof it is indeed the Earneji and Pledge. For as Chrift is in his Refurreftion become the Firft-fruits of them that Sleep, and afturance that they fhall Rife alfo : So are the Eleft in their Sanftification and Salvation, the Firjl-fruits of his Creatures, and the pledge and affurance of their Sanftification and Salvation ; and that as the Firft-fruits of the Jewijh Church, the Seed of Abraham doth not deny the lump alfo of that Nation to be vifited with faving and Effeflual Grace in due tifne, but is a pledge and affurance of it ; as the Apoftle ar'gueth, Rom. xi. i6. for if the Firfl-fruits he holy the Lump alfo is holy, and if the Root be ho- ly fo are the Branches. Now as Chrift is called the Firft-fruits of the Ele£l, and the Primitive Church of the Jews were the Firft-fruits of that Nation : So the EleSion among Je^^'s and Gentiles are called a kind of Firfi- fruits of his Creatures. Jam, i. i8, fo alfo, Jer. ii. 3. Rev. xiv. 4.

Now the ordinance of the Firft-fruits as you may fee in the Law, was this, they were to bring of the Seven Fruits of Canaan, mentioned Dcut. y.iii. 8. (in which Number is a Myftery aUb :) and

the

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the defign of it was to acknowledge the Lora'l ri^ht to the -whole Land and all the Fruits thereof, as by the form they ufed at the Solemnity may be feen, Deui. xvi. i6, 17, which is the meaning of what the Apoftle faith, if the Firft-fruits be Holy, vi'z. If it be the Lord's, and given to the Lord, the Lump is alfo Holy : The Lump is the Lord's, and fhall be given to him, or taken by him in due time, \yhen he takes to himfelf his great Power and Reigns.

Now apply this Firft-fruits to Men ; for what arc the Fruits of the Earth to God ? vj'ill he eat the ficjh of Bulls, and drink the blood of Goats? doth he feed on Wheat, or Barley, or Pome- granates, Figs, or Dates, which were the Firft- fruits under the Law ? The Lord's portion is his People ; Jacob is the lot of his Inheritance. Ifrael was the Firft-fruits of the Nation till Chrift came. The EleSion is now the Firft-fruits of his Crea- tures ; who are all to be gathered in at Ch rift's Second Appearance, before he delivers up the King- dom to the Father.

What is there in Eleftion againft this ? but rather an Argument for it, and a Confirmation of it ; efpecialiy if we confider the Form ufed at the Firft-fruits, where the Ifradites confefs'd themfelves to be as ahjed an intcrefi as any of the NationSj till God look'd upon them. An AJfyrian ready to Ferifh was my Father^ referring to J-acob, ferving Laban^ and keeping his Sheep for Twenty Years ; and then oppreffed and made Bonds-Men in Egypt j of the fame Lump with the meaaieft of the Nations, till God exalted them to that privilege by Grace, even as the Eleft are by Nature Children of Wrath, even as others ; therefore by Grace may others be Railed as well as they. I^or as all the Fruits of Canaan were the Lord's, as well as the Firft- fruits : So doth he not fay, all Souls are mine, the boul of the Son, as well as the Father ; the Souls

that

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that Sin and die, as well as the Souls that arc righteous and live ?

But let us confider thefe degrees under thofe other Notions we meet with in Scripture of P'^eJJels, Veflels of //o7/wrand Diflionour, Y t^th oi fVrath'y and Veffels of .Mrr;-. The Apoftle, 2 Tim. ii. 20.^ fpcaking of fome opinions and Doftrincs which he calls prophane and vain Babblings, that were very- dangerous and contagious, eating as doth a Canker, and overthrowing the Faith of fome, making the State of them that held and broached them dan- gerous enough ; having fhewed us the dark fide of this Cloud, yet to quiet us in the Work of God in it gives us this placid account of it, which we may call the light fide of the Cloud, (for fo is every Difpenfation of God, a dark, and a light and hopeful Side, that the Saint may in nothing forrovv as thofe without Hope) the Account he delivers thus. But in a great Houfe there are not only J ejpls of Gold and of Silver y but alfo of Mood and of Earthy and fome to Honour and fome to Difhomur. Mark you how the Veflels to Difhonour arc Vefjeh, as well as the Veflels ' to Honour. For all Veffels are tfcful, and for ufe; no Man makes a Veffel meerly for Deftruftion, but for ufe ; though a dif- honourable ufe, yet it is a neccflary ufe ; and there is fome Honour in that, with the Diilionour : Yea, it is of ufe to the Houfe, it is a Veflel of the Houfe, the great Houfe. This great Houfe is the great World, which is the Houfe of God, as even the Bodies as well as Souls of Men are (aid to be the Lord*s, and tobe made by him, and their Mem- bers to be his ; Members of Chrifl, tho' they nriake them Members of an Harlot, both Myftically and Literally ; and theiy are faid to have their Bodies of him, and to be the Temples of the Holy Ghojl, and not to be their own.' And the reafon following car- ries it for the Bodies of all Men ; for ye are bought with a Price ; all thefe are to be found in f Cor. vi. from ver-. 16, to the end.

But

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But this will appear more fully, if we confidcr what is the ufe of thofe Veffels to Diihonour., We have it in part before, the Veffels of Wrath are to commend the Grace of God to the Veffels of Mercy : As Mifery fets off Mercy, fo Wrath com- mends Grace; Grace would have been Grace if Wrath had never been, but Grace would not have fo appeared Grace ; as the Apolllc faith, Sin would not have been fo exceeding Jinfiil^ if it had not been for the Law. Light would have been Light had there been no Night, no Darknefs ; but Light would not have fo appeared Light, nor have been fo commended to us, who need the Help of one contrary to illuftrate another ; and fo I may fay- is Sin and Righteoufnefs, ChriJI and Belial. There- fore God that made the Day to confift of Evening and Morning, a light Part and a dark ; he alfd ordained the Law as a Foil to Grace, Wrath as a Set-off to Love.

Now then, if this be the End of Wrath, when this End is attained and perfected, (as God's End muft be fooner or later) elfe he fhould never reft, which is not to be imagined of Omnipotency, then muft Wrath end, in its End thus obtained.

But the further ufe of thefe Veffels to Difho- nour, I Cor. xi. 19, For there muji alfo be Hercjies mmong you, that they which are approved, may hi made manifcji among you. The Light manifeftg Errors, and Hereiies manifeft the Truth, as Con- traries illuftrate one another. God hath built this World for thefe Contrarieties to difplay thcm- fclves : For this Caufe, faith God to Pharaoh, have J raifed thee up ( to this Eminency of Subtlety and Power ) that I might Jheiv my Power. Thus the Lord hath appointed ail Things for himfelf, even the wicked for the Day of Evil. The fVickcd and his Day ton are both for the Lord himfelf. The Wicked for the Day, and the Day for the Lord; and when the Wicked and jiis Day have both ferved their End,

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th6n there is another Day wherein God will ap- pear as he is ; and he is Love. This is the Meffage that we have heard of himy that God is Light, and in him is no Darknefs at all. Then,

3. Gonfider whofe Work it is, this difference of Veflels and Work ; it is the Lord's ; he owns it ; he hath Mercy on whom he vAll have Mercy, and whom he will he hardcneth. The hardening proceed- eth from the fame Will as the Mercy. Now the Will or Plealure of God is the Source or Foun- tain of the highe^ft Pleafurs. Man's Will is called his Pleafure, but Man may have Pleafure in Un* righteoufnefs, and in the Mifery and Slavery of others, as Tyrants have ; but God, who is not divided from his Creatures and Works, though he have the Liberty to De^fign and PraBife rtpon them- for the lUuftration of his Glory ; yet he feeks not,' ferves not himfelf ultimately, but in and by the'. Profit, the Jldvaritagc of the Creature. It is faid in yude 4, There are certain Men crept in unawares^ that is, unawares to the Church, but not to God ; for they were before of old ordained to this Condem- jiation, ungodly Men, turning the Grace of God into Lafcivioufnefs, and denying the only Lord God, and our Lord Jefus Chrift. The Word is 'afoyzy^auiAvit, and it Signifies confcripti, fore-writ- ten, or lifted, as Soldiers in a Company. Anfwer-. able hereunto we meet with a Word before, v.tt7i)fTtiiJ.ivot t'li ob'TTuhHitLv , made up, or fitted to De- ftruftion* It is a dreadful Deftiny, but let us confider whofe Will and Ordination this is, who it is that pricks down every Name in this black RolL It is infinite Goodnefs, infinite Sweetnefs doth it, and this brings in fome Light into this dark Shade. If you look on the Ways of God towards his deareft Children, and wait not for the End, you may fee fuch dark Shades, as in the Cafe oi Job ; which therefore the Apoftle holds

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forth to us in the Light of the End. You have heard of the Patience of Job, and the End of the Lord. Finis coronat opus. If you fay God doth not declare or reveal this End, I grant it is but fpar'tngly hinted, becaufe this Scene of Wrath, and of the conflift of Contraries is not yet over, and we are blinded with the Duft of it; but wc fee this end, though darkly in the Nature of Godj who is Love ; we fee it in the Mediation of Chriji, who gave himfelf a Ranfom for all, who is the Propitiation for the Sins of the whole World ; yea, for thefe very Men ordained to this Con- demnation, and that do certainly bring upon them- felves fwift Deftru^tion, 2Pct.n. i. he bought even them that deny him, and bring in thofe dam- nable Herelies.

Ohj^ But you will fay, Doth not this make God the Author of Sin, that he ordains Men to Conr <lemnation and Punifhment ?

Anfmx^ G,od is not tempted of Evil, neither ^oth he tempt any Man ; he puts no Evil into Man, doth not pofitively influence him to Evil ; he needs not do that, defign he never fo much on the Evil of the Creature to draw forth Good out of it ; for the Creature as a Creature, is mutable, corruptible, hath a Defe£libility, without confirm- ing Grace ; but God with-holds, accoi-ding to the Counfel of his Will, that Grace from the Repro- bate ; and this is that which he may lawfully do for the Illuftration of his own Holinefs, Purity^ Immuta- bility; that the Creature fhewing himfelf to be a Creature, a meer Dependency, God may appear to be G.od. Thus he made all Things for himfelf, faith Solomon, but where doth he find himfelf in the winding up, but in caftingout this Enemy that is gotten into Man, and in reftoring him to his own ^nage, and Embrace as at iirft. But to clear up . . .-.UaiitJw; tliii

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this, I will (hew in two inftances, the Pr-erogativtf that God exercifeth juftly and righteoufly in with- holding Grace from Men.

1. In with-holding the Means.

2. In with-holding the blefling upon the Means;

1. The Means : Not that God hath left any of his Creatures wholly without Means, for whofo- ever he brings forth into the light of this World, he furnifhes them with the Means of knowing, him, as the Apoftle faid, Rom. ii. 20, &c. and in u^^i xiv. 17. Such and fo fufficient Means as fhall leave them Inexcufable^ and flop their Mouths at that great Tribunal. But comparatively with the Means he affords to others, he denies the Means to the grcateft part of the World. He hath not dealt fo with every Nation, faith the Pfalmijl, when he contemplates and furveys the Goodnefs of the Lord to Ifraely to whom he gave his Statutes and his Judgments. So faith our Saviour to the Jnvs of Corazin and Bethfaiday If the mighty fi^o'^'^s which have been done in thce^ had been done in Tyre and Sidon, they would have repented long ago in face- cloth and qpjcs. Matth. xi. 21. And fo he faith to Capernaum, If the mighty works which have been done in thee, had been done in Sodomy it would have remained to this day.

2. But now the Jews had all thefe means and mighty Works, yet repented not : Here therefore the Lord denies not the means, but Deut. xxix. 4, with-holds of BleJJingy yea more than this, he owns to- hlind their Eyes and harden their HeartSy and gives the means a Commiflion to a quite contrary Effeft than their Converlion, even to make their Hearts fat, and their Ears heavy, left they fhould fee and be Converted, and he fliould heal them, John xii.40, ^om, xi.8. God hath given them the Spirit of Slumber, Eyes that they fhould not fee, and ivsrs that they ihouUl not hear, to this Day; mark

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that, (unto this Day) That qualifies it : That day iafts dill on the generality of the People ; but it is not faid it Ihall laft for ever, and that they Ihall never fee nor hear ; nay, there are plenti- ful Promifes to th-e contrary, and in verfe ii, the Apoftlc takes them up again, and fhews the candid delign God hath in this ; Have they Jlumblcd that they Jhould jail ? God forbid! bu* rather, through their Fall Salvation is come to the Gentiles. This is the light fide of the defign, which makes amends for the other at prefcnt ; but the other and further purpofes he breaks open afterwards, from ver. 52 to the end of the Chapter which I have pointed at before.

Obj. But you may fay, if God hath fuch aCoun- fel, and it is his Pleafure thus to illullrate his Glory; the Glory of all his Attributes in fuch a way, to with-hold his Grace from the greateft part of his Creatures : Yet how can we reconcile fuch fevere Punifhing of them,, (not only with Temporal, but efpecially with Eternal Damnation) I fay, how can this be reconciled to fuch an Univerfal SweetnefsandGoodnefs as you hold forth in God ?

Anfwer. One would think this was the Objec- tion that croft the way to this Apoftle in his Difcourfe of tliis very Point, Rom. ix. 19, ^hou wil: fay then unto me. If by doth he yet find fault, for who hath refifled his will? and then 1 pray take his Anfwer. ISlay, but O Man ! who art thou that repliefl againfi God : Shall the thing formed fay un- to him that formed ity IVhy hajl thou made me ' thui F Hath not the Potter power over the Clayy &c.- But my Anfwer is, that in fome refpc£l this is that: Objeftion, but in another rerpe<ft it is. not; for the Objeftionas it is here urged, lies agaiail the Goodncfsof'God, but as it is tak?n up by the Apoftle, tidies only againfi his Jufnce-, .and ib in . " Rom,

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Rom, iii. 5, Is God Unrighteous that taketh Ven- geance ? Where the Apoftle makes his Apology for naming it. I /peak as a Alan, faith he, as who would fay, I have Learned otherwife as a Chriftian than to mention fuch a thing in a way of Queftioning, as whether God be Righteous or no : Nay it puts him into an Extafy, as the next Words fliew ; God forbid, for how then Jhail God Judge the World? And this may be the reafon why he is fo (liort in the Anfwer of it, in both places, becaufe it was a Queftion not fit to be made, or an Objeftion not fit to be brought in a Captious way by Men; and therefore he minds themof themfelvesand their mean Extraftion, they are but as Clay before the Potter ; as Things formed : For whom to arraign the Former^ the Former of all things,, is not only very uncomely, but moft abfurd. ^Thus it is not the fame Objec- tion, yet as the Righteoufnefs of God is concerned to make all his Ways agree and comport with his Goodnefs, fo it i^ in that refpe£t alfo an Objeftion that touches the Righteoufnefs of God : For he mufl be juft to himfelf as well as to his Creatures, he mufl not Eternally, no not for a Moment, ap- pear in any Aft or Difpenfation that conftfts not yea, that is not in moft full and perfedt Harmony with his Infinite and Eternal Sweetnefs, Love, Grace, and Goodnefs in a right and true difcerning of it in a true Light.

And therefore tho' the Apoftle be fo fhort and round with thefe Objeftions in both thefe places ; it is not, I conceive, that he had not more to fay upon them, but to that proud and petulant Spirit, that would arraign the Juftice and Righteoufnefs of God, he thinks them worthy of no further Anfwers; but to Ihake them off as he did th^ Viper into the Fire.

But as the Day comes on for the Manifeftatlon of Things, the Divine Light may enabje to give

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further Anfvver, as the feafon and occafion may require. Ic is faid, know ye not that the Saints Jhali Judge the Wwld? And if God will Judge the oecrets of all Hearts according to the Gojpcl, if we fee it, whereby every Mouth may hzjlopped.-, and we have the hopes left upon Record by the fame Apoftle, That howfoever we now fee through a (jlafs darkly ; yet, zve Jhall fee Face to Face and know as we are known ; and fince the time is very pear this of Judgment, and therefore we may expeft that this Light of Things promifed, fliould be o- pened upon us ; as indeed this Light doth open upon us, which turns to us for a Teftimony that (the Day draws near ; then we may proceed to a more full Solution.

I. Therefore, to thofe that acknowledge the Righteoufnefs of God, that he cannot be Unrigh- teous, for he is the Former of all Things ; he may- do with his own what he pleafes ; whatfoever he . doth, is and muft needs be Righteous, becaufe he doth it; for who fhould give Law to him ? to thofe that can fay thus, yet are not furniflied with an Anfvver to check every rifing in their own Heart, or the Objeftions they hear from perverfe Men ; nor to flop their Mouths, though they al- low them not at all, we Ihall offer a Supply of Argument, and proceed to examine this Plea a- gainft the Judge of all the Earth, He. hath Juftified us ; let us fee if in his Light w^e are able to do any Service for him. I have faid before, that God is not the Author of any Man's Sin by Pojitlve Influ- ence, or inftilling Evil into him. Nor is he the Inflifter of the Icv^fl Punifhment, much lefs of their Damnation in Hell, without jujl Cavfe of their Sin: So that every Man's Deilruition is ofhim- felf, and his own Concupifcence, God with-hokls Grace, that muft be granted, that is, fuch Grace as he grants to fome ; though he affords Means to pll, and that fufficient to render them inexcufable, though not effe5iUal^ to fave thern prgfently, or in- H ■ thf

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the pre fent Time. For he hath not only given- them the Book of the Creatures, wherein to read his Goodnefs and their oven Beings^ with all the Mer- cies and Comforts of them, as the Apoftle faith, yf^s xvii. 28, Rom. i. 20. Jcis xiv. 17. Rom. x. 18, 19, taken out of Pfa.'m xix, which gathers and binds xip the Books of (jod, both the Book of the World, and the Book of the Word, or the Scriptures, into one Volume; but which is more, God hath done more for the World, than the greateft part of them know or will know ; he hath given his Son for thcm^ to die for them, and reconcile them, by bearmg their Iniquities; and tho' they have loft or forgotten their Benefit, or thruft it away from them, the Lord took care that this Cjofpel ihould be carried into all the World, ancf preached to every Creature under Heaven ; and the Apoflle Paul faith it was fo, as we have not- ed before, and therefore God may juftly require an Account of it, as he will do : This is the firft thing to clear the Righteoufnefs of God. But,

2. Though God doth with-hold that Grace from Men, whereby they miglit have been kept from Sinning, and from their Contempt of his Goodnefs, and thrufting it away from them ; yet therein his Throne is guiltlefs, as may convincingly appear if we conflder,

ift. That God hath dealt as candidly with Men as poffibly can be delued, and hath told them over and over in his Word, that they are dead in Trcfpaf- fes and Sins, and that without him thev can do no- thing truly or I'piritually good ; that he loves Jir/l, and that from him is all their Fruit found ; and this is the Language, not of Scripture only, but of Nature ; for every Man feels himfelf to be a mere Dependency, and to have his Being of Grace from God, not of himfelf; and the Light of Reafon, which Men can improve in other Things, tells them, that unde effe inde operari ; whence Men's Beings are, theace muft their working be ; if we live, move, and have our Being in God (not only

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from him, "but in him) as to this Life of Nature; Then fure we cannot live nor move in any Spiritual Life or Aftion, without his immediate quickening Prefence and Influence,

2dly, The Lord hath left a Promife large enough, to give the Spirit to every one that afks it, Mai. vii. 7, Luke xi. 9. Where the Spirit, and all the good Things of the Spirit are promifed to everyone that aiketh in Faith, and with the fame

food Earneft as a Child afks Bread when he is lungry, or as Men fcek for Treafure, as Solomon fpeaks, Prov. ii. 4. Upon which Account I fliall be bold to fay. There is not a Man at the laft Day fliall be able to fay to God, * I fought of

* thee the Spirit in the Senfe of my indifpenfable ^ need of it, as being undone without it. I fought ' it as a hungry Man feeks Bread, or with the

* fame Serioufnefs, Sincerity, or Earneftnefs, as

* Men feek Treafure, or the Things of this Life,

* and thou denyedft me.' For to fuch a Seeking is the Promife made, and to fuch a Seeking are Men inftituted, if they take heed thereto. What Man regards an indifferent, cold, carelefs Suitor, that feeks without Concern, not mattering wha? becomes of his Suit ?

3dly, Now fo far are Men from this (all Men that are not bowed, perfuaded, drawn of God, of his fpecial Grace and Favour) that they have an Enmity, Antipathy, Contrariety to the Gofpel, and this way of Salvation by Grace ; yea, it is Foolijh^ ncfs^ it is an Abomination to them. So is Man's Na- ture corrupted and Fly-blown with Pride and Con-! ceit, by Satan that grand Enemy of the Grace of God ; For what Man ever yet hated his ozvn Flefn^ as the Apoftle faith in another Cafe, hut murijhe% and cherijhei it (as here in Corrupt Nature) cigainJI the Lord? And if a Man clofe with Chrift, he mull |iate his own Life comparatively, that is, he mull bring under his Body, even the Body of all natural 3nd le^al Righteoufnefsand Perfeftionj cgpntingaU H % TbiPgl

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Tilings Dung in Comparifon of Chrift, attd tKe Rigliteou fuels of God. I might be copious upon this, hut I do but touch it, which is iufficient in the purluit of my Argument.

4thly, Thcle ufes of Diflionour that the Vefltls of Dishonour are employed in, are of their own chufing, io that tliey have no wrong therein, or if they have, they do themfclves the Wrong. I fpeak net heie of Sin in general^ which is Men's own Choice, and all their fenfual Lufts and Appetites, but of thofe Works wherein God employs both the Evil Spirits and wicked Men. In doing of which they Sin, as not doing God's Will, nor hav- ing any regard to his Commijion^ and the Bounds thereof, but executing their own Luft and Malice, as may be inftanced, Jirjl in the Devil and his y/«- gels. You read of a'feducing Spirit commiflioned againfl Jhab, to draw him to his own Deftruftion at Ratnoth Gilcad^ the Spirit that did it, offered himfelf\ and fo in the cafe oi Job^ the Devil dejt- red the Work to afflift and prove Job. Thefe were both Righteous Works in God. j^hab had for- feited this Life by his Wickednefs before, and it was an Aft of Juftice in God to bring him to Pu- nifhment ; and the making the Patience of Job- confpicuous, and fetting him up as an Example, was likcwife an honourable Counfel and W^ork, as it was the Counfel and Work of God ; But Sa- tan in both thefe was a f'cjfel to Di/honour, and it was a dirty Work, as performed by him in his own Spirit, and yet it was the Work of his own feeking, not of G ocV s impo/ing ; and fo for Men that are the Inftruments of God's Vensreance on one another, or of his Punimments on his own People, Pharaoh, Senacherib, and Nebuchadnezzary they were all raifed and employed by God to hum- ble Ifracl, yet they all did their own fflsrkj and fatisfied their own Will and Lufts therein, and therefore the Lord brings in their Charge againft them. I was a link difpleafed and they (xlped for. -

"Vjard

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"joard the AffliBlon^ Zech. i. 15. and it is a Work they needed not to be fet upon ; they have a Pro- penlity to it of their own Accord, and cannot be kept back from it without Force, as a Grey-hound if a Hare be ftarted before hinn, and the Grey- hound be at Liberty, he makes at her without fet- ting on. So we might obfcrve of Judas, he was ordained of God to that Work, as the Work it- felf was predetermined and foretold, that Chrift lliould be fold, and that by a Familiar. Yet Judos did it out of his own Wicked and Covetous Heart, for fo Jaith the Scripture, Satcm having put into Jadns's Heart to betray liis Mafter, he went and drovq the bargain ; and fo Gog and Afagog^ Ji/.ek. xxxviii. 10, Things /hall conie inlo thy .Mindy and thou Jhait think an evil Thought y &;c. Yet the Work is God's Work, io bring the laft Trial upon the Church, after which fliall be no more, yet the Inftruments are Evil in it, and fet them- felves on work, and fhall be rewarded accord- ingly ; Fire from God, from out of Heaven Ihall feed upon them ; and is it not jufl it Ihould be fo?

5thly, Efpecially if we confidcr, that the Re- ward of every Man fhall be according to his fVorh. God will obferve a moft Righteous Proportion therein ; therefore our Saviour faith it fliall be ea- fier in the Day of Judgment for Tyre and Sidon, than for Corazin and Bethfaida, ea^er for Sodom than for Capernaum^ becaufe they had not the Means that others had. Upon which Account, if a Man vyas fure he was a Reprobate, and muj^ go to Hell, it were his Concern to keep off front as much Sin as he could, for by that Means his Punifh- ment would be the lefs. He thai kncvj not his , Maf- ter" s If' ill ill all be beaten, but w\\\\ few Stripes, in Comparifon of him that knew and did it not. Thy cavelefs and wretched negled\ of Means of Know- ledge tendered, w-ill not excufe (as Ignorance) but fuch lliall be rcckon.ed, as knowing what they H 3 might

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might have knowHy had it not been for their owrt Negleft.

This is but a little of what God hath to bring of his own Juftice and RiQhteoufnefs at that great Day; Yet this is more than I can fee how any Man can anfwer. But if 1 am fhort in what might be pleaded under this Head of the Juflice and Righteoufnefs of God, properly fo called, as it relates to Sin and Sinners, you may perhaps find it made up in this other Head of his Goodnefs ; for he hath a Juftice to thnt^ he muft not, he can- not deny himfelf; he that is true to everything, niufl not be tinjuft to himfelf, and to his highejl and dear ejl Glory, \\\\\c\\ is his Grate, that Word that he hath magnified above all his Names ; for God is Love. Love is Himl'clf moft adequately and properly, and all his other Glories and Attri- butes ferve and minifler to this ; as the Gofpel abundantly teftifies. Therefore now, as 1 faid be- fore, he muft not, he cannot by any one Aft or i\dmini{t ration, much lels by a Courfe, an endlcfs Courfe of IVrath and Judgment, for ever cover this Face of his Love, fo bright and amiable. Therefore having premifed this, I come to anfwer that Objeftion :

Ohj. How this way of withdrawing and {hut- ting up himfelf from his Creature Man (the great- eft part of Men) whereby they miicarry (not- withftanding all he hath done for them by Chrift, whom he gave to bear their Sins, and die for them) and do both Sin and fail of this Grace of God, and perifh and fall into Hell, can ftand with his being one eternal A£i cf Sv.'cctnejs and Goodnefs in himfelf y and unto alU

Anfvjer. To which I anfwer, that in feeking this Sweetnefs of God, we muft not look for a lingle Sweetnefs, ftanding alone from all his other Glories and Attributes, but for a Sweetnefs arif-

incr

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ing from them all in their harmonious Trmpera- *«rf and Compofure; a Svveetnefs that g\\t% free Scope and Liberty to them all ; wherein their d'lf- tinci Sounds are given and heard, as in Mufick ; yet all {o excellent zn^JkilfuUy fuhdued to Harmo- 7iy^ that the greateft and moft Ravifhing Swcet- nel's, is the Refult and effed of all thole Notes both open and Jlopt^ both Sharps and fiats, both i^n- cords and Difcordsy both Trebles, Bafes, and AJeans, or whatfoever elfe Varieties or Contrarieties might be inftanced. And without this, and in cnmparilbn with this, the fweeteft Chords or notes Shigle, tho* very Sweet in ihemfelves, (as there is a great difference in Strings, Notes, and Stops) yet alone they are dull and Hat, and barren of the Delight and Satisfa£l]on to the Hearers.

Now in making out this Swectnefs, this Har- mony, we mult know that God is the Supreme, the Greateft, the moft Abfolute, the moj\ perfect Unity, comprehending in himfelf all Varuty, not only the variety of Diverjity, but of Contrariety, for fo it is faid, he calleth Things that are not (fvich are Sin and Unrighteoufnefs, which are Privations, and have no Pojltive Being ; yet in his Couafel about them, and deliga upon them, he gives them Being, and calls them) as tho' they were, and makes them an Illuftration of Being, an Illuft ration of Things that are, of his own Wifdom and Righ- teoul'nefs.

2. The Sweetnefs and Harmony in this Variety of Diverfity and Contrariety, is the Defcending of this Unity and Svveetnefs to the utmojl point, and diffulingitlelf thro' ail this variety, this contrariety, imparting to it, in all its paffing thro' it, the Sweet- nei's of his own glorious Counfel and Deiign ; and in the clolV Jlelting upon it, in a moft Magni- ficent, open, and full Revelation of itielf in the whole, and in every part as it is m the whole. This is the fweeinefs of the Face and Heart of God, in H 4 all

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all tile dark tempeftuous fcenes of Sin and Wrath, during the times of this World.

This might he demonftrated both in the /)«rfi and in the whole, there being a particular Beauty in every particular aft of this Tragi-Comick Scene, as Solomon faith, every thing being beautiful in its Seafon ; there being nothing Jingle or alone in the work of God, but bearing an Harmonious Relation to other parts and to the whole ♦ whence refult the Beauty of the whole. Sharp Trials, and the reward of Iweeteft joys being in conjunftion, and by a mutual, reciprocal Projeftion of their ray, toward^and upon each other, fetting off and iliuftrating one another: And fo fweet Sin, and bitter Punifliinent ; Dives in his Life-time re- ceiving his good Things, while Ln%ariis receives Evil: And fo in the other Life Za::r/)7(r5 is com- forted while Dives is tormented. The Vcffels to Difhonour have moft generally the Praife, honour, and advantage of this World, while the poor in this World are rich in Faith and Heirs of the Kingdom.^

Ohj. All this will pafs well enough, but ftiU you will fay the Contrariety remains, and thefe arc Happy Ones and miferable Ones, fome feemingly happy and really Miferable, others really Happy and feemingly Miferable ; fome only happy in this World, but Miferable in the next, others Mifera- ble in this World, and Happy in the next ?

Anfwer^ The Grace, the Sweetnefs, that rells upon every part in this Catholick and Univerfal Scene, is that which arifethyrow the light of the whole, which to the Eye of Eternity appears in every Hep of his way ; yea to him appeared from Eternity, before the aftual produftion of any Crea- ture, but to lis who are Creatures will not vifi- bly appear but in the End, or Confummation, when the Myflery of God fliall be liniihed, when the

Body

( I05 )

Body of Sin and Righteoufnefs fhall both have re» ceived their complete Form and Aftuation, the fulnefs of all their integral parts and members. Thus iliall they reft, as it were, and lie down together in the harmonious Bofom of that glorious and Mutch- Icfl CounJiI.a.rA defign, that calls up both the Things that are not, and the Things that are upon the Stage of this World, of Heaven and Earth, to dif- play themfelves in their feveral Shapes and Co- lours, for the Glory of that great Architedtonick Wifdom and Love, that deligned them all ; and deligned upon them all the lUuftrations of that lait and fweeteft Clofe, that overcoming, that ravifli- ing I>ove and Goodnefs, which is the End of thenx all.

Now for the further clearing of this, we are pre- fented with three Scenes in this great delign, uhlch have their diftin<^ and particular .S^afons allotted them.

The firft is the Scene of this World, wherein Light and Darknefs, Life and Death, are brought upon the Stage, with thefe limited and bounded Miffions, to difplay themfelves in their Contraries and Antipathies, and this Scene takes up all the Times of this World.

The fecond Scene is the Reconciliation of all thefe Antipathies and Contraries, a fubduing them to the Harmony of the Defign and Council of God, which is the Work of Chrift and his Crofs to begin, and his Life and Kingly Power to per- feft. And this is begun in the Ele£t in this World, perfe^ed at Death, and in the Refurreflion of the Dead; they being the Firft-fruits.unto God and the Lamb of the reft of the Creation, in whom this Work is not begun till the World to come, or Chrift's Kingdom is glorioufly revealed on Earth : and then (hall it (before Chrift hath done, and fee- fore, or at his Refignation of the Kingdom to the Father) be finifhed upon the whole Nature of Mankind, and everv Individual Perion,

The

( io6 )

The third Scene is, The glorious Fruit and Tn-

\jmph of the whole, thus iinifhed and perfefted in the Kingdom of the Father; whence both thele other Scenes fhall be fvvallowed up, and yet fliall remain as a Landikip of Glory to all Eternity : Where both the Ele£l and Reprobate having a£ted their Parts in this defign, iljall Eternally with higheft joy and thankfulnefs, contemplate and re- view the depth of the Riches, both of the Wildom and Knowledge of God, that governed and manag- ed luch Contrarieties, reconciled luch Antipathies, and brought forth at laft ib glorious an liTue out of them all , where Sinners of all lorts and fizes fliall fee all their SufFerings, Temptations, De- fertions ; but Iball he Afflided with them no more. They fhall look on all indeed as Dangers they have palled, as Deaths they are Delivered out of; Yea, lb fhall the Damned rejoice over that Hell they have been in. I'hey fhall refleft on that Fire out of which they are Delivered ; and it Ihall be the food of their Joy : So that the Defign of God being now accomplifhed and opening itlelf, fhall fwallow up all the Pal!ions of Grief and Sorrow that accompanid thele Scenes of Troubles, while they were in afting; and his Righteoufnels, which is this glorious End, fliall fwallow up the Crea- ture's Unrighteoufnefs whereby he has ferved and wrought unto this End, as he was ordained, but knew it not, which was both his Sin and Pain ; and the Creature will lee that this glorious "Jefm was no thanks to him, but to that glorious Coun- fel and Wil'dom, that brought Good out of Evil in this New Creation, as he commanded Light to fliine out of Darknefs in the Firft Creation. For ye d'td it to evil, faith Jofeph to his Brethren, but Gcd turned it to good.

Thefe are the three Scenes : and if we allow the Firfl' and not the Second, we muft keep God and his Word at a Diftance for ever, we muft deny Chrlft to have fullilled the End, he was fent

and

( 107 )

ftfid ordained for, or to do it but in part ; yea, we TTiufl: make God or his Work, which is all one, (for God's Win and Counfel is Himfelf, and his Work is the Will and Counfel executed and brought forth, and all things are this Will and Counfel) but a part and not the whole, and to whom,- or to what fliall we caft the other part, unlefs with the Manichees We make two Eternal Principles, one of Good, the other of Evil, which is all one as to make two Gods.

And if we allow this Second Scene, as if we deny- not the Scripture we muft, for hemuft Reign, and by the Power of his Life and Kingdom finifh th^ Woik he laid the Foundation of in his Death and Reign, untill all his Enemies are put under his Feet, until Death he dcftroycd, called the laft Enemy : And is it only temporal Death think you ? What Glory would be in that, to deftroy temporal Death, and to leave Eternal Death ram- pant over the grcateft part of Mankind ? There- fore Death, however, in that Place, i Cor. xv. relating to bodily Death in that Argument, yet it implies the other with a multo m^^gisf much more : then I fay, This being allowed, the third Scene will neceffarily follow. For when the Law hath loji its Strength, and Death its Sting, and Sin its ForcCy what fhould hinder, that the whole Quire of every Creature, which is in Heaven and on the Earth, and fuch as are in the Sea, and all that are in them fhould join Hallelujahs, and celebrate that Grace, that Wifdom, that delivered and refcued them out ■ of the Jaws of Death, the Second Death. Then every Sin, that Sinners have comrnitted, and every aggravation of their Sins, the Root of Sin being now Slain by this gracious, this glorious Coun- fel of God, (in the winding up of all, Shining forth upon them) fhall be the oil and fuel of their Joy and Triumph, making the Flame thereof afcend the hi^rher and flronjrer: Yea the remem- brance of the bitter Tvvingesj and Pangs, and Tor- ments

( io8 )

merits they have Suffered for tliem, fliall increafe their Pleafure, and give them the fuller, the fweet- er relifhes of their prefent Endlefs Eafe and Deli- verance.

Thus we fee liow all thefe conflicting Scenes of light and darknefs, good and evil, are bounded with- in the times of this World ; and that the Recon- ciliation of them, the fubduing the enmity and vanquifhing the Darknefs totally is the Work of the next JVorld, and muft receive its Accomplifh- ment then, before that World ends, before that Kingdom be delivered up to the Father. And we 4'ee alfo that the World to come hath an end, and what that End is, even the glorious Kingdom of the Father, the Kingdom of Eternitv, and that nothing muft laft or endure beyond the times of thefe two Worlds, (whicli are bounded with Time) but that which was before them, in which Sin nor Hell neither of them were : But together with which thefe Worlds, which are but as a double Parenthejts in Eternity, or between both, (that a parte ante 2in^ xh?iX. a parte pofl) muft receive their Determination at laft ; and fo Spotkfs Eternity, tliat Light in which is no Darknefs at all muft re- cover its loft Beauty and Glory, and fhine forth ^gain Univerfally with open Face, with the Spoils and Trophies of Conquered time, and all its Births for ever.

Let no Man fay how can thefe Things be : For all things have an End, and pafs away, and fail but Love ; even the fainter and weaker diverfities of Light and Grace ; as we may fee in Paradife, and the Old World, and the Law, and the Tem- ple, and that Firft Covenant, yea the Day of Chrift's iirft Appearance, the fcven Churches oi JJia, with the Glory of the Primitive Times. Much more hath the Lord fet an end to Darknefs, to the times of Sin^ and the Man of Sin, and the reign of Dcatii, and the Kingdom of Wrath; which being now Old and ready to vanifl), and the Power arifing where-

by

( 109 )

by it fhall be done away ; which is the breaking forth of the Light of this bright and glorious Coun- fel and Deiign ; which being backed and affifted with the Life and glorious Appearance and Reign of the Prince of Life, who is ordained for this end, to vanquifh and abolifli Death, and bring Light and Immortality to Light, and doth it by the Gof- pel; fhall make it impoffible for Death and Hell to hold, Or keep back thefe Prifoners any longer; even as the Light arifing upon the Heaven, fets free the Prifoners of Night. Our Saviour when he was Lock'd up in the Grave for Sin, made it too hard a Work for the Pams of Death to detain Him, after the Third Day, the Day of his glorri^ ous Light was rifen upon him ; which was as great a Work as to releafe the Damned out of Hell : for he had the Sins of the whole World upon him. Yea, I will fay, That if this Light did once fhine out upon the Damned, and that after that, they fhould continue in a local Hell : yet Hell would be no more Hell unto them ; nay, it would tura Hell itfelf into a Heaven, and make very Darknefs itfelf to be all Light about them, as David fpeaks of the Light of God's gracious Prefence, Pfalm cxxxix, from verfe 8, to 13.

CHAP.

C ."o )

CHAP. XII.

^he Objedflon drawn from the Unpardon- ablenefi of the Sin againji the Holy Ghoji,

I Shall fet down the Argument in the Words of our Saviour himfelf, Mark\\\, 1%. Verily I fa^ unto yoUy All Sins Jhali be forgwen unto the fom of meny and blnjphemics zvherczvith foever they Jhall blaf- j}herre : But he that Jhall blafpheme againjl the Holy Ghojiy hath never forpvcnefsy but is in clanger of eternal damnation.

This {never) is expreffed Diftributively, Matth, xii. 31. neither in this world , nor in the ivorld to come.. So alio Luke xii. 10, you have the fame words recordedj as to the Subftance, befides many other Scriptures which hold forth the Deplorablenefs and the Irrecoverablenefe of falling away after being once enlightened, and tafting the good Word of God, and the Powers of the World to come, as Hib, vi. that it is impoffihle to renew fuch to Repent- ance i with the Dcmonftration and Illuftration of it, for that they Crucify to themfelves the Son of God afrejhy and put him to an openjhame ; and therefore as the Ground that after all Culture brings forth Briers and Thorns is nigh to Curling : So their End is to be burned. So alfo the Apoftle fpcaks of wilful Sinning after Men had received the knowledge of the Truth ; that there remains no more a Sacrifice for Si^iy but a certain fearful looking for 0,

/•

Judgment and fiery Indignation, which Jhall devour the Jdverfary, Heb. x. Which he illuftrates by a coniparilbn with fuch as defpifed Mofes\ Law, and the reniedilels of their Condition who diedwith^-

put

( "I )

out Mercy ; of hoiv much forer Punijhmentjuppofeye^ (hall he he thought worthy^ that hath trodden under font the Son of Godf find hath counted the blood of the Cove- nant vjherewith he was Sanilifed an unholy things and hath done defpite to tfx Spirit of Grace P Where it is put to Men thcmfelves to Judge of the Equity of this Proceeding. There are many other places, as in Peter and Jude^ that fpealc of Trees twice Dead, pluck'd up by the Roots, and of fuch whole latter End is worfe than their Beginning ; and John that fweet Apoftle, that is fo full of Love, he tells us of a Sin unto Death, of which he faith, I fay not that ye fhall pray for it.

Now the Argument is plain, if any be excepted, be it but one Man, one Sinner in the World, all that we have faid falls to the ground, that's clear.

Before I come to anfwer this Obje£tion, I muft enter this Caution, That what I have faid, and (hall now fay, is not to plead the Caufe of fuch wilful, defperate, and defpitcful Sinners : God for- bid any Man fliould take that Taik on him, where the Spirit of God doth not command us to Pray, that we fhould be bold to Plead ; they are not tjualified for any fuch Favour, nor are they capa- ble of being Qualified or Softened by it ; if the Blood of Chrift will not mollify them, nothing will ; it were loft, loft Labour upon thciii, as to make a Black-a-more white : And it is againft the Courfe of God's Juftice, for Men to endeavour it.

But yet this lays no reftraint upon us, but that for God and for the Truth's fake, the Truth may and ought to be Ipoken : What therefore I here fhall fay, is for the making good the Argument [ have in hand, and for |he Glory of God and his rich Grace, which is concerned therein.

I anfwer therefore not by Denying any thing of the Antecedent, but the Sequel, and fo I deny the Argument; the Antecedent is moft true, fome Sinners have never forgivenefs, but the Illation

is

( ^2 )

is falfe, that therefore they fhall never be Saved* And fo the ObjeftJon lies equally agalnft all that go to Hell, they arc not forgiven ; yet after all th-cy may be Saved, tho' I grant there is a great ciiftcrence between the Sin againft the Holy Ghoft and all other Sins; for there is not any befides, but Men that have committed it may be brought to repent of it, ^ni fo may be faved ; but this Sin precludes Repentance j and therefore as there is alfo a great difference in the degrees of Punilh- ment even in Hell, fo thefe fhall have the loweft and hotteft Place in that Lake of fire : yet this militates not at all againft our Hypothefis, that they as well as others, I fay not as foon as others, but as certainly may fome time or other be Saved, and plucked out of that Burning.

For let us confider our Saviour's Words : They Jhall not he Forgiven : Ihey are mt forgiven, that arc cajl into Hell for their Sim,

Obj. But their Damnation is faid to be Eternal^ and it is faid, they neither fhall be Forgiven in this World nor in that virhich is to come.

Jnfiver. But both this World and the World to come have an End. The End of this World is at hand ; how long the next fhall laft is uncertain ; but it is probable it fhall laft longer than any Man living upon Earth ; which you know in the Old World was almoft to a Thoufand Years ; nay, longer than any of the Monarchies everlafted: if it be meant that during all that fpace they fhall lie under this fiery Indignation, it is a great while. The meaning 1 conceive muft either be that ; or elfe to fhew that tho' ,in the World to come in Chrlft's plorious and vifible Reio;n on Earth, when he fliall \>c a Prieft upon his Tiirone, there inall be the exercifc and demonftration of crreater Grace than ever was in this World, (as many Scriptures il^cw there Ihall, for he will clcanfe their Blood that

be

( ti3 )

he had not ckaufed: And a fountain Jljall go forth from the Houfe of the Lord^ and Jhail water the valley of Shitt'im) yet the Grace how immenfe Ib- ever (as the Waters of the Sanftuary when they were grown to a River unpafTable) all that Water will not wafh away the Guilt of this Sin ; I fay, cither of thefe Senfes gives no Hopes of Forgive- nefs to this Sin, which bars all poffibility of Re- pentance in him that commits it. You will fay then, how fhall they be Pardoned ? I fay, they are not Pardoned, but muft bear their Sin during this World and the World to come. But unlets any Scripture holds forth that they or any other Sin- ners, (and if not they, fure not any others) fhall bear their Sin beyond the term or period of the World to come, then their Punifhment muft end, where the World to come ends, viz. when Chrill gives np the Kingdom to the Father; for the World to come is the glorious State of Chrift's Medi- atory Kingdom, Hcb. ii. 5. And if the continuance of it be fo long and until then, I fee not but this may give us the Account and the meaning of that Never-forgivenefs, and that Eternal Dam- nation which is denounced againft this Sin; the word Eternal being the fame (as all Grammarians know) that is ufed for this World or Age, and efpecially if we take in another Notation, viz. That this Fire is kindled by the breath of the Eternal God who liveth for ever, as the Prophet faith of Topbct,

Ohj. But you may yet fay, if they have never Forgivenefs, nor are ever Pardoned, how Ihall they ever be Saved, efpecially when they lie out of the reach of Repentance ?

Anfi/.'er. You muft anfwer with our Saviour,

when. he had faid, it was a.t eafy for a Camel to go

through the eye of a needle (which fome fay was a

Gate in Jerufalem called the Needless-eye, being of

I a nar-

( "4 )

a narrow oblong figure) yet faith he, ivbat is hn- pojjible with man is poffible with Gcd'y efpecially if we take in that Conficleration that he hath the Times and Seafons in his own Power, and hath appointed and fet them. And therefore,

2dly, When the fet time is come for the deter- mining of Wrath and Punifliment, it then feafes of Courfe. But yet,

3dly, There muft he a legal Publilhlng and Pro- claiming thereof as by the Trumpets in the Year of Jubikey which is the reafon of that Language ufed by the Spirit in many places of the Pro- phets, and in the New Teftament, as i Cor. xv. for the Trumpet Jhall found, which is the publifhing of this gracious, this glorious Countel of God. The Year of Jubilee began the firfl Day of the feventh Month, which was the beginning of their Year ; and therefore from that day the Servants did eat, and drink, and rejoice, and wore Crowns or Garlands in token of their Freedom : Yet they went not out aftually from under the Hands of their Matters, until the Trumpet founded, which was the tenth Day of that Month, then was their Univerfal Freedom publiflied, as Mr. Ainfv:orth ob- ferves, and interprets this founding of the Trum- pet, of the preaching of the Gofpel. This Trum- pet was founded, fay the Rabbinsy firfl by the Sanhedrim, and after that every Mafler was to found throughout the Land, to publifli that Liberty to his Servants. This was done on the tenth Day, becaufe that was the Day of Atonement, fignify- ing their Liberty owed itfelf to the Atonement, which our Redeemer hath made for us, and he is the great Publifher of it ; and therefore we find the Trumpet at his Mouth, Ifa. Ixi, proclaiming this acceptable ymr of the Lord.

Obj. But it will be yet objeftcd : Thefe wilful Sinners, and thofe that have finned againfl the Holy Ghoft, have forfeited the benefit of Chrifl's Redemption ; why elfe is it laid, there remains no more, Sacrifice for Sin } Anjwer*

( ^rs )

Atifwcr. It is Trcre, and it is a fearful thing to fall into the Hands of the living God, to be de- livered up from the tender Hands of a Crucified Saviour, into the Hands of the living God ; yet this living God is the fame Jefus, tho' in another appearance ; fot God even the Father hath commit-^ ted all judgment to the Son, and therefore we read of the PVrath of the Lamb, and the Wrath of God who liveth for ever and ever. Rev. xv. 7, and our God is a confuming fire, and the Lordfefusfhall he revealed from Heaven in flaming fire. The other Scriptures as lyell as this lafl, do all intend Chrift, and they in- tend Chrift not dealing with Men, now in this ap- pearance, as in his Firft, when he came as a Pried to pour out his Blood for them with wooings and intreaties, but avenging the flighting thereof as a King, therefore he now dies not for them any more, he did that once ; but he lives for ever and ever, and by the Power of his Life he judges and brings them under ; but ftill I fay it is the fame fefus. That's one thing. And,

adly, They are ftill faid to be his People even under this Judgment, Heh. x. 30. Immediately before the Apoftle founds that terrible Note in their Ear, that it is a fearful thing to fall into the hands of the living God\ he prefaceth it with this, 'the Lord fh all judge his People, which was fpoken to, and of IJracl, Deut. xxxii, 36. And good reafon, he ought to have a title to them, for he bought them with his precious Blood. Now though they mq^ forfeit their own Intereft, yet they cannot extin- guifli his Right. So the Lord faith in Ezekiel, all Souls are mine ; where yet he fpeaks of fouls that ^ Uie by their Iniquity. Therefore,

3dly, The cafe of thefe Sinners feems to be the fame with thofe Servants that went not out free the fcventh year, whereof we read, Ex, xxi. It was the firft Law that was given after the Ten Commandments almoft, that every Hebrew Servant fhould go forth free the Seventh year, but if he I 2 defpifed

( »i6 )

defplfed his Liberty, (that is in effect the Lan- guage, of his loving his Mafter better than his Freedom) he was to be brought to the Elders and to be bored through' the Ears witli an Awl, to the Poft of the Door of his Mailer's Houfe, and was not to go forth the next feventh year, nor the next, till the year of Jubilee ; and then he w^as to go forth notwithftanding. And the Reafon given i?, becaufe the Children of Ifrael, be they bond or free, were the Lord's Servants, and therefore mull know a time of Liberty, let them fell themfelves away how far foever ; and fo the Land mujl not bt fold for ever: for the land is mine, faith the Lord, Lev. xw. 23, and ye are grangers andfojoumers ivith me; yet their Servitude to the year of ^wZ^z'/t'? is called, a ferving for ever. Upon which Mr. Ainf- ivorth hath this note on the place : ** That as their Ever ended then at the 'Juhilee ; fo the other legal Ordinances, which are commanded to be kept for ever, had alfo their End at the Jubilee of the Gofpel, and the Jev.'s who urge the Ob- fervation of them, may be anfwered from their own Writings, as he quotes Rabbi Menachem on the place, faying, it is a known .thing that this word [Legnolam) for ever, is fometime Ipoken of a determined time, as Exo. xxi. 6, he fhall ferve him for ever, vi'z. unto the year of Jubilee, and fometimes it is fpoken of length of days without knowledge of their Limit, but yet they have a Limit and End, as when they laid. Let King David live for ever." If it be faid, the cafe of the Jews was lingular, all Men are not upon that Advantage. They were the People of God. Nationally by the exprefs Choice and Covenant of God with their Fathers. I an- fwer, that therein tliey were but a typical Firft- fruits of the Nation, and their Land, 'of the whole •Earth ; and therefore it is faid, the Godoftheijuholt 'Earthjhallhc be called.

Now

( 117 )

Now let us Confider, if all Souls be the Lord's, and U]x)n that Account are not to be Servants for ever, then none are to be excepted. And indeed conlider but the value both God and Chrift puts but upon one Soul, preferring it to the whole World : And what fball be given to the Lord in exchange for fo many Millions of Souls loft to him for ever ; as the vulgar opinion holds. Beiides that it is Sin and not Man, (not the Creature of God, the Soul of Man) that is God's Enemy, the Apoftle ftating it fo. Col. \, 21. Enemies by ivlcked JJ'orks, Sinners as Sinners; not as Men, but as Committers or Lovers of wicked Works. There- fore the fiery indignation fliall devour the Adver- faiies, quatenHs Adverfaries, not as the Creatures of God ; and if Sin could be dealt with, out of Man, it were another cafe, but it being in itfelf a Privation, it muft be judged and punifhed in the Subjeft, as you cannot bury Death out of your light, but by burying the Carcafe, fo Sin is con- demned in the Flelli, and the Flefh is judged in Man : If God fliould fuffer Sin ever to embondage Man, where were his Love ? Man were for ever loft. But if in the deftroying of Sin, God fliould for ever abandon Man, what difference is there ? If Hell never have end, Sin can never have end ; For if they live under Wrath endlefsly, Sin is thereby perpetuated, but if Sin be dcftroyed, the fame moment Man is faved. So that if God hatli a mind, as he hath, (his Holinefs carrying Him to it) to exterminate Sin, it muft be the Salvation of the Sinner. Therefore it feems to me, that if the Lord do not annihilate all wicked Men, they muft be allowed a Return fometimcs, (though at what time I determinate not; lave at or before tiie delivering up the Kingdom to the Father) to their firft State which they had in the fore-know- ledge of God, and in their firft Parents before Sin entered.

I 3 Thefe

( ii8 )

Thcfe arc but the foft and low Whifpcrs of that Trumpet, which in due time our great high Prieft the Lord Jejiis fhall fet to his Mouth, and with a loud and Inrill found fhall puhlifh through the Earth and Heavens ; yea, and through all thofe dark Regions of Death and Hell wherefoever this Jubilee^ and with it the power of his endlefs Life, the Spirit of Life fhall go forth from him, to quicken thofe Inhabitants of Death and Hell, not to Torment them any longer, as it hath done at firfl, and will to the lafl, avenging on them the defpifing of his Grace ; but then comforting them with the opening and difclofing the whole Counfel of that Grace, that was fhut up in this Womb of Wrath and Darknefs, and fealed up in Death. This is the Interpreter, one of a Thouiand, that will fhew unto man His Righteoufnefs, as the Strength of his Plea, not only from the Nature of God who is Love, but from and by Reafon of the Counfel and the Will of God, and this delightful projedl which will anfwer and refolve all the HarfhnefTes and Difficulties that feem to be in it, through our not looking to the end thereof. We lee now but thro' a Glafs darkly, we know but in part ; but Chrift knows the whole of the Cafe and will argue it, and plead it with fuch ftrength and advantage for every lofl Soul, that he will carry the Day, and all thofe whom he reconciled by his Death, will he firft or lafl fave by his Life. Therefore as this is terror to fall into the Hands of the living God, this ever-living Jefus ; fo after the Judgments finifhed and the Wrath executed, there is Mercy in the liTue, and as it is faid to JJrael, there is hopes in thy End ; that all the loft Children oi j^dam fhall again return to their bor- der, to their Eilate, in the Favour and Love of God, thro' the Death and thro' the Life of the Lord Jefui who was dead, and that for them ; and is now alive, and that alfo for them ; and behold he lives for evermore to make effeftual the whole

Intention

( 119 )

Intention of his Death, (however Devils and Men themfelves againft themfelves, have done their ut- termoft to fruftrate it) and with and above this, his own concern, fully to uncover and declare his Father to be Love throughout, and to be that Light in whom is no Darknefs at all.

•^^ ■>-»•♦•♦■♦•♦->">->•>•♦•♦•>•♦•■>->•♦••>-» -^•♦^•♦•i^*.* <"*.«•«■■< •♦•♦^■i~i.«-«~«.<4^

CHAP. XIII.

A further clearing of the foregoing Argu- menty from the great advantages Chrijl has to accomplijh this JVork in hisfecond Appearance,

THIS will be much clearer if we conCder that Chrift hath a Second part of his Mediatory Office to perfe£l at his next coming ; which is the greater part, vi%. the moft Powerful, though not the moft coftly or painful to himfelf : For fo the Firft part was, being performed thro' great Sufferings and Death, in a State of Humiliations : But now he comes as a King, not to intreat but to Command, and to put Life into his commands by that All-fufficiency of Power he is invefted with.

That this is the greateft part even towards his own faved ones, viz. the Ele£V, that are the Firft- fruits of his Creatures, appears, becaufe even they are Saved in hope till then, as the Apoftle fhews, Rom. viii. and hope that is fcen is not hope, there- fore faith the Apoftle, Gal, v. 5, JVe thrtf the Spirit wait for the hope of Rightcoufnefs thro' faith : Tho' we be Juftified Perfons in the prefent Time; yet the gloiious Fruits of our juftified State appear but I 4 . in

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part and darkly, and we are faved, but in a Myf* tery. Full many, and thofe great and glorious Things are fpoken of the City of the Living God, of an abfolute Immunity and Freedom from the guilt and power of Sin, and all the confcquents of it; but it doth not yet appear what we fhall be : Therefore Chrift's interceffion in Heaven and the intercefTion of his Spirit in our Hearts re^. lieves and helps us in this State of Infirmity, watching over thofe Enemies which yet remain in the Land ; Over-ruling them, and Bounding them, and turning that to Good, which they at- tempt and praftife to Evil. And thus it will be till Chrift's fecond and glorious appearing; and whether that of the Apoftlc fpoken of the ■ Pro- phets and Worthies of the Old time, that looked iiito the glorious Promii'es made to the time of the Gofpel, but law not the Accomplifliment of them (God having provided fome better things for us, that they without us fliould not be made Perfeft) may not be applied here, z'h. that it is not the will of God that we fliould be Perfeft, ^till that better thing, relating to the whole Crea- tion in Chrift's fecond Appearance be ready, 1 leave to Conlideration.

But if it be fo that the perfefting of the Saints by the actuating their complete Form, and adluali- ling of all thefe Privileges and Glory confirmed and fealed up to them in the Blood of Chrlft awaits another Seafon ; even this fecond Appear- ance of Chrift, what marvel is it, if the reft of Men be deferred to that Seafon, for the reaping the Fruit? and Advantages of his Death : Wherein clfe have the Firft-fruits the pre-eminence, the World enjoys their good things here, whilft the Saints receive their evil Things.

Now that this is fo, that the Saints are ad- journed to this Seafon for the perfefting of their but Inchoate Salvation, is clear from many Scrip, •£U»es, Col. iii. 3. F./^b. i. 10. Chap. iii. 3. Rofn, v.

10.

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50. Ueb. 9, laft. I Pet, i. 13. i Cor. xv. 49. iTheJJl i. 6, 7, &c. vvitli many other, belidcs what was named before.

2dly, The fecond thirtg to be fhewn is the great Advantages our Lord Jefus is upon for this great Work in his Second Appearance, over what he was in his Firft, which lies in fuch particulars as thefe,

1. He comes as a Kin"".

o

2. As a Heavenly Man.

3. As a quickning Spirit.

'4. In the full Revelation of the Father.

I fliall gather them up into two Heads.

1. His Office which he comes to difcharge. And

2. His Qualitications for it.

I ft. He comes as a Klnv^ jn tbe full exercife of his Kingly Office on Eairth, which he hath exer- cifed only Myftically and in Heaven hitherto. Remarkable is that word of our Saviour, my King- dom is not now from hence ; implying that now is not the Seafon of it, but it is to be fhewn in its proper times, as i Tim, vi. 16, viz. At his Second coming. Not but that he comes then as a Piieft too, for he fliall be a Prieft upon his Throne, it is faid, Zech. vi. 13. But the Office he comes emi- nently to difcharge, is his Kingly Office, which iS to enforce his other Offices : For where the fVord of a King is, there is Power, faith Solomon : Therefore it is faid, thy People fhall be Willingnefles in the Day of thy Power, Pf. ex. 4. As who would fay, no fooner fhall Chrift fpeak and intimate his Will, but it fhall be complied with.

Yea, he comes not only as a King, but as God's King; not in his own intereft and behalf only, but his Father's, to bring hack his Creatures to him. '^"ht reform,

2. It

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2. It being his Father's Work, he fetshim forth

and fends him with a mod fplendid Equipage in

his own Glory, and the Glory of all the Holy

Angels which attend him in this expedition from

Heaven. Chrift hath a Glory of his own which

is furpafllngly Refplendent, but when to this fball

be joined his Father's Glory and the Holy Angels',

how great will this Three-fold Glory be ! You

have them altogether mentioned in this coming,

Luke ix. 26. Firft he comes in his own Heavenly

Glory as the Lord from Heaven, as much exceeding

the Glory of the Firft jt^dam in Innocency, as

Heaven exceeds Earth. The firft Man was of the

Earth Earthly, (tho' fine Earth, yet Earth) but

the fecond Man is the Lord from Heaven. And

therefore this Second Man's World and Paradife

ll>all as much exceed the firft, as Heaven exceeds

Earth. Well may it then be called a New Earth.

You read how Chrift's Face in the Transfiguration

Ihone as the Sun, and his very Garments were

White as the Light, whiter than any Fuller on

Earth could make them : This was but a Scheme

in the Days of his Flefh, a Scheme of his Glory

during his Humiliation. Now that Glory itfelf

will prefent itfelf, and that not for a Moment, but

for Continuance.

2. He comes as a Quickning Spirit; the firft Man j^dam was made a Living Soul, the laft j4dam a Quickning Spirit : called Laft, not Second as before j becaufe this will chiefly appear in his Laft coming. Now the Spirit is Life, faith our Saviour, and it is the Spirit that quickeneth. This is that Life we fliall be raifed by, fo afluredly that the Apoftle brings it with a much more, Rom. v. 10. If when ive were Enemies, ive were reconciled to God hyAhe Death of his Son, much more being reconcile^ fball we be faved by his Life, Now this is that which cone but the Eleft have tafted the Power of 'till this time, and they but tafted it. Indeed Tem- pc^rary Believers may tafte the good Word of God,

and

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and the Powers of the World to come, and be made Partakers of the Holy Ghoft, viz. in Gifts and common Graces, but they never tafled of this Life, for if they had they could never have fallen away ; this is that the Tree of Life in Paradife was a Fi- gure of, which if Adam had eaten of, he had lived for ever ; the Antitype itlelf appears in the New Je- rufakm, and there, with a River of Water of Life, both which are prophefied of before by Ezekiel i the Leaves of the Trees are for Medicine for the healing of the Nations, the Fruit for Food. Chrift this Tree of Life hath Leaves as well as Fruit. Leaves are the rich Cloathing or Ornament of a Tree, and preferves and Ihades the Fruit, and thofe that come to the Fruit. Chrift will not. confound but heal the Nations, and by thefe leaves cJirpofe, purge, and prepare them for the Fruit; So the Sun of Righteoufnefs is promifed to arife with healing in his wings. Not but that Chrift will con- found his Enemies at the beginning of his fecond coming, thofe efpecially that he Ihall find in aftual Hoftility againft him ; but when that Work is over, then he will addrefs himfelf to healing, even thofe whom he hath wounded, and to make alive thofe whom he hath killed. So likewife the River of Life, fpoken of in Ezck. xlvii. 8, 9. It is faid, that thefe Waters went down into the Defert, &c. and being brought forth into the Sea, the Waters (even the Waters of the Sea) Ihall be healed, and every thing Ihall live whither the River cometh : What more barren than the Defert ? And the Sea is an Emblem of the Wicked, but what cannot Eternal Life do, the Life of God, when he Ihall no more ftand at the Door and knock, but fhall work with- in, fhall be a vis intus agens as the Plaftick or For- mative Virtue, or as the Soul actuating or forming the Body ? Such is the force of that Word, Epb^ iii. 20. which fpeaks but of that which is the Saint's Experience in this dark time, yet they feel an En- ergy quod Jign'ificat intimam prcfcntiani^ vim ^ effi-

cacitatem

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cacitaiem qua Deus intlme omnia operatur, fay the Criticks upon thefe words.

In this Day of his fecond appearing he will be all Life. The Denomination is of the jrreater and bet- tcrpart; but here the whole throughout is all life. Col. iii. 4. When Chrift who is our Life (hall ap- pear, &c. and that Life is Spirit, all of him is Spirity from his Incarnation, his Conception, his Birth, to his Crofs, his Obedience unto Death, it is all Spirit, and leavens the whole Mafs of Human Nature ; and fo his Refurre£lion, his Exaltation and Glory, it is all Spirit, and fhall now fo appear, there's the ac- cent ; he hath been fo all along before a few, in an Enigmatick dark way, but he will be fo now mani- feftly, openly, univerfally ; therefore as in Adam all die, fo in Chrill iball all be made alive, for he is the Lord, the Spirit ; his Words are Spirit and Life, he faid it in the days of his Flefli ; but now it ihall appear ; his Flefh was then Meat indeed, and his Blood Drink indeed, but now it Ihall be juftified in his Spiritual Body. This is that great Tranf- mutation, the true Philofophers Stone, which Men have been hunting after ; the Tranfmuter, the Transformer that hath given a Tafte of his Virtue and Power in the Eleft all along, and but a Tafte, to what fhall then appear ; therefore we read of that Change in a JWoment^ in the twinkling of an Eye. Spirits have Power over Matter and work in an inftant. I fay not This fliall appear in all pre- fently, but in every Man in their Order ; firftin the Firft-fruits, then after Judgment hath had its Courfe (which, how long that will be, I cannot de- termine) but before the delivering up the Kingdom by the Son to the Father, he will manifeft this Power upon the whole Human Nature : This I am led to apprehend and believe from plentiful Evi- dence. But,

Thirdly^ And laftly, he fhall appear then in the Glory of the Father alfo ; not only as a quickning Spirit (which as a Man and Mediator he is made)

but

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but as God Co-effentialwith the Father, exerclling the fame Creating Power as God that quickneth all Things, and to whom all Things live, as our Sa- viour himlelf laith ; as the Son of Man he hath all Power given him in Heaven and in Earth, Power over all Flefli, and toiquicken whom he will, which is a larger Power than he did own or exercile in the Days of his Flefh, but fhall then come into the full cxercife of it ; but as God, he comes forth in the Original Right of that Power with the Father ; and fo he fpeaks and 'tis Created. As Man he is anoint- ed with the Name, the Vertue of the Father, but as God he is the very Name and Anointing itfelf, and the Power to declare and manifeft this Name, this Vertue to the full ; to fhew all Men plainly and fully of the Father, and to exhibit and Ihew himfelf fli he is ; and fo fhall every eye fee him, for he will be both Light and Eye, and Objeft to every Man ; in this Light we fhall fee Light, yea they alfo that have pierced him, which of all Sinners lliould moft likely be debarr'd this chearing Sight; and left we fhould think it reftrained to the Jews, it is added, that all the Tribes of the Earth Jhall Mourn hc^ caufe of him ; which is an Expreffion of a mourning of Compunction from a Spirit of Grace, not from Defpair, but as in Zachary, for an only Son, and a Firft-born, and this fhall all the Tribes of the Earth do.

And that which fhall influence them to this, and thus melt them down, is that Glorious Revelation, that clear Exhibition he fhall make of himfelf an^i of his Father. This is the Mellage, faith the A- poftle, that we have heard of him, that God is Light, and in Him is no darknefs at all, and in another place, God is Love ; but tjien he fhall deliver it not as a MelTage, but reveal it as a Light of (ilory within us, and round about us, taking ofFthe Yaii both from the Face of the Father and his ozvn Face, and from off our Hearts, that which we have not heard fhall be told us, that which we have not iceu

fliall

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fhall we confider; this is implied in that Promife of feeing him as he is, Ifa. lii. 19. intimating a difguife hath been upon him hitherto, which fhall then be caft off, and the defign of the whole fhall break forth and beautify every Part, every Step in this Glorious Projeft.

Obj. But it will be objefted ; We make Chrift kinder than he makes himfelf in his next appear- ing, for he faith in that place before quoted, Luke ix. 26. JVbofoever Jhall be ajhamed of Me and of my TVords, of himjhall the Son of man be ajhamed^ when ■ hej]}all come in his own glory and in his Father's and of the holy Angeh»

Anfiv. This is not deny'd, but that Chrifl's ap- pearing will be to the Shame of Enemies and Apof- tates ; and many fhall Rife, not only in that Meta- phorical Rcfurreftion in Daniel, but in the proper Refurfeftion of the Body, to Shame and Contempt, and that cverlafting in the Senfe we have opened before, and to the Refurreftion of Damnation, as our Saviour himfelf witneffeth, John v. 29. but all this hinders not, but 'ere Chrift hath finifhed his Work he will bting things to another pafs ; that he will not be afhamed and confounded World without End ; this feems to be the Cafe fpoken to Jfa, xlix. wherein the Lord Jcfus Chrift is brought in as bewailing his loft Labour upon the Jevjs^ Verfe 4. I have laboured in vain, I have [pent my Strength for nought and in vain, as he himfelf tells them, weeping over Jcrufalem, How often would I have ga- thered thee, as a Hen gathers her Chickens under her /fingy but ye would not P Well, this hath coft them dear, Ifa. xxix. 22, 23. Chap. xlix. 18, 24. Chap, liii. 10, II, 12. Tour Houfc is left unto you defo'atc ; and henceforth you fhall not fee me (as for above feven- teen hundred years hath been verified upon them) untill yeJJoall fay, Bleffcd is he that tometh in the Name of the Lord. Is here not a Revolution of Grace :\n4

Favour

i

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iFavour intimated to them ? fo in this Text, Jj'a, xlix. 4. after that bemoaning of himfelf, I have Iw boured in vain, he takes heart again in thefe Words, let ftirely my 'Judgment is with the Lord, and my Work with my God. What Judgment is that ? Why the fame Prophet tells us, not only in the fequel of the Chapter, where the Gentiles are promifed to make up the Lofs of the/tftyi, but Chap, liii 10. Hejhall fee his Seed, hejhall prolong his Days, he Jhallfce of the Travail ojhis Soul and he fatisjied: And is not every Man the Travail of his Soul ? Did not he pour out his Soul to Death for the whole World ? And can he be fatisfy'd with lefs than the Salvation of all that he thus travailed of ? And if the reproach, of the Church is promifed to be done away from off all the Earth, Ifa. xxiv. and this is part of the reproach, and a great part {We have travaif d, ive ifave been in pain, we have brought forth nothing but Wind I neither are the Inhabitants of the World fallen^ Ifa. xxvi.) then fure the reproach of the Head of the Church, yea of the Grace of God who gave Chrift to die for all Men, muft much more be done away ; fhall that bring forth nothing but Wind, or that which is worfe to the greateft part of Man- kind ? Shall that always be under the reproach of Barrennefs and Weaknefs ? Is there not the Wonjb that is called upon to rejoice above Hagar or the Law ? Shall Chrift fail 'Or be difcouraged in his Enterprize, of abolifhing Death and bringing Life and Immortality to Light ? Or fhall he do his Work but in part, when God hath given him Pow- er over all Flefli, that all that he hath given him (for fo the Words are to be rendered, or the whole, vi%. the whole Mafs or Lump of Human Nature) he fhall give Eternal Life unto them ? Firft indeed, to the Firft-fruits only, which are the Eleft, but in due time to the reft, one as well as the other, as the Lord promifed to the Land of Ifrael in their time of Reftitutlon, Ezek. xWn. i^. Twjhali in- habit it one as well as another. fHhen is tbe day when

Jacob

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Jacob Pmll mt be afhamcd^ neither Jhall his Fcue ivaxi pale, but zuhcn he fceth his (JhiUren, the fi'ork. of my Hands in the mid/} of him, iocy Jhall fanBify my Name, Sec. and ^. xxix. 22, 23. J'^ca, they Jhall fee and jlow together, nnd their Heart Jhall fear and be enlarged, be- caufe the ahmidancc of the Sea Jhall be converted to thee, he. Ifa. Ix. 5. which places have a beginning of fulfilling in the reftoiing of the Jevjs, but fliall have a further fulfilling ere the clole of that glorious Day of Chrift's Reign.

To conclude this Evidence from Chrift's Glori- ous Capacity, to make this Univerfal and Wonder- ful Change, even to make all things new upon his Throne ; he fhall therefore be faid to come in the Glory of the Father (the Original Glory) becaufe he fliall let in the Light of Eternity upon Men, and fliall fo uncover his Father, as he was never yet un- covered, and exhibit and prefent him, fo as he was never yet fecn, but by himfelf, who lay eternally in his Bofom ; at which brightnefs all the light \tc have hitherto rejoyced and refted in, fliall be done away, as being but in part, and all thofe Difpen- fations that we have thought fo bright fhall pafs like thick Clouds ; thofe Difcoveries that we have taken for the Face of God, fhall be lliewn to be d^'i/vigs^ and all times and Difpenfations of times of this World, which have like Peterh Sheet been let down from Heaven for us to look upon, having ferved their Seafon, Ihall be taken up into Heaven, and Time itfelf Ihall pafs into Eternity ; and no- thing fliall enter or remain there but that which was before this corrupted World, for all things were good in the beginning.

I fhall clofe this Sedion with that of the Apof- tle, I Cor. u. 7. to ver. 10. which takes aw, the Sub- liance of all that hath been faid upon- this Head; the Words are thefe ; But tve f peak the H'''ifdom of Cod in a Myftcry, even the hidden If'ifdom ivhich God ordained before the ITorld unto oar Glory, luhicb none ijf the Princes of this tforld knew, for had thry knoivn,

they

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they would not have Crucified the Lord of Glory ^ 6cc. in which lafl Words the Apoftle drops an Apology or Excufe for the Princes of this World not re- ceiving Chrifl, though it be not the Scope or Drift of the Apoftle, I grant, for that is another thing, neither doth it excufe them a toto, as they fay, either Guilt or Punifliment, but a tanto only ; the excufe is the fame as the Apoftle grants elfc- where, in the cafe of the Je-ivsj A£ls iii. 17. and that is Ignorance. I ivot Brethren, thro* Ignorance ye did it, as did a!fo your Rulers ; and yet it is the Judgement of many, and thofe Men of note, that the Scribes and Pharifees that purfued Chrift to his Death, were guilty of the Sin againft the Holy Ghoft ; therefore it was not limple or total Igno- rance, but the want of fuch a Knowledge of him, as is given to the Eledlby efteftual calling, and we are told in this Text what it was ; it was an Igno- rance of the Lord of Glory, and the occation of this their Miftake, and not difcerning, was the veil'd appearance in which he then was, during the State of his Humiliation, his Glory but fparingly then fhining forth ; it not being the Seafon of it ; as it is not for the Saints, yet to fliine forth until Chrift's fecond appearance. And therefore faith St. John, i. Chap. iii. 2. The TVorld knowith ifs not, bccaufe it knew not him ; only the Spirit re- veals him to the Ele£t in the prelent time. But then in his fecond coming the Cafe Ihall be other- wife, as ye have heard, and this will be not only a Ipiritual Revelation of him, as never yet was to the eminenteft Saint for fulnefs and perfeftion, but his Pcrfon lliall be revealed in a vifible Glory, be^ yond any created Glory of the Sun, (or if any thing €lfe were more glorious) and this bodily or vifible Glory fhall be aifo all fpiritual, yea all Spirit ; fhajj then imprefs the Mind as well as the Senfes, and fhall work, with his Spirit to the caufing a Submif- lion to him, and a reception of him. And until fuch vecemion, it will be a torment intolerable to every K Creatur©

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Creature that (lands out ap;^inft him, or is not in tinion with him. So the Cirace and Sw'^etnefs ot Chrift in his divine Excellency, which lliall then fhine forth in its Ibength, and ihall pierce even to Hell itielf, will be the Torment of the Damned in Hell, while they abide there, and when the Lord hath liniflied that Work, then will he turn the other fide of this Glory upon them. For as the Pil/ar 0/ Cloud and Fire, it hath a light and a dark lide, and thatfliall revive and comfort thofe whom the other lide did cruciate and afflift ; and fo fliall there the higheft Proof be given of the Truth of that Word, Deiit. xxxii. 29, /, even I am he, and there is no God like me, I kill, and I make alive, I wound, and I heal ^ i^c. The fame God, even the Lord Jefus Chrill, God Man, by the fame Life and Glory of his fe- cond appearance and laft coming, fhall both wound and heal, firft kill and then make alive.

The Punifliment of the Damned is diftinguifli- ed into Pixna Damni ^ Pcena Senfus ; and this Pun- ifhment of Lofs, the Senfe of it (for that they Ihall have) is as great as the Senfe of Pain ; therefore our Saviour tells the yeivs, as an aggravation, that ma- ny fliall come from the Eajl and ^Pc/i, and lit down with Abraham, Ifaac, and Jacob in the king- dpm of Heaven, and the Children of the Kingdom fhall be call out, Alatth. viii. 12. And O ! IVhat weeping and gna/Jying of leeth zvill this cccajion ! Thus Dives lifted up his Eyes in Hell, and favv La- zarus in Abraham's Bofom. Now, to make this Punifhment of Lofs exquifite, they muft have a Knowledge and Senfe of the Glory and Felicity of the faved ones, fuch as they had not while in the Body here. Therefore they fliall be enlightened by this Glory, in which Chrift fliall appear to a Jienie of what they have loft, and therefore this Glory fliall appear otherwlfe to them than while on Earth ; then they defpifed it, chufing their own Will and Pleafure before it, nay lookmg on God ,aiKl Chrift as the darkeft and moft melancholy t7c-^ r: . Objedts

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Obje£ls in the World, and as feeking themfelves, and tying up Poor Man from the beft Enjoyment of himfelf, as the Tyrantsof this World; but when God fhall appear in this Glorious Revelation of himfelf in Chrift, in this time, all Love all Light without Darknefs ! O how unfpcakable will the Torment be, to be jliut out of this Bofom, thefe Embraces ! to want an Interefl in this Life, in this Pleafure ! in this Joy ! O how will this fet them a Weeping and Wailing ! As on the other hand it is faid, the Saints and the faved ones, to commiend their own Mercy, fhall go forth and look on the Garcafes of the Men that have tranfgrefled, whofe Worm fhall not die, neither fhall their Fire be quenched. And this is one Reafon of the Punifh- ment both of Devils and wicked Men, being deferred to this time, becaufe this Prefence and Appearance of Chrift with the Church on Earth, is a main In- gredient and Aggravation of their Torment, there- fore they are faid to he punljhed volth ever la/ling De- JlruElion from the Prefence of the Lord and the Glory of his Power, 2 Thef. i. 9. (as the times of refrefhing alfo are faid to be from the Prefence of the Lord, A£ls iii.) the Prefence and Glory of Chrift being the inflifting Caufe of tlieir Punifliment ; there- fore they cry to the Rocks and Mountains to hide them from the Face of him that fitteth upon the Throne, Rev. vr. 16. which if fo terrible in that Change he made in the Roman Empire at the cafting down the Heathen Dragon in Confantine's Time, what will it be in that time, when he fliall put down all Rule, Authority and Power, and take all into his own Hand, and appeat on his Throne in the Glory of his Father.

All this will down ; but the Revolution, the turning the other fide of this Glory, and revealing to chenj and giving themanlntereft in it is incredi- ble. Yet it having a Power to heal and reftore, as well AS. to Torment, yea, healing bcirig the proper WoTkand Efficiency of.it,. and the other but occa- K 2 fionally

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fionally or accldentallyj who fhall for ever Seal up this Power and Virtue of it, when the Nature of God, who is Love, doth not do it ? We fay, that Power is in vain that is never reduced into AifV, and therefore when the great Gulf or Space of Time which God hath fee for the Declaration of his Juftice in the Puniflinient of the Damned is filled lip, and that the piercing Beams of this Glory that hath fhinedinto Hell itfelf, thro' i\).t\r Kon-interefz therein, hath fulfilled the afBi£ting and punifhing part; then how eafy, how agreeable is it to the Lord to take ofFthofe Chains of Darknefs that hold them from any part in it, and to take off that Veil, and to let them into the Apprehenfion of this Great and Glorious Counfel of imparting it to them alfo, and letting them forth into the Participation of it ? I will not fay I have an exprefs Text for it ; but there is a Text which favours fuch an Appre- henfion, If. xxiv. 21. to the end. Jnd itjhall come topafs in that Day^ that the Lord of Hojisjhall pun'ijh the Hoji of the high ones that are on high, and the Kings of the Earth upon the Earth, and they fhcU be gathered to- gether as Prifoners are gathered in the Pit, and fhall he fhut up in the Prifon, and after many Days they fhall be vifited. What Day is this ? It is the Day of the Lord's Reign on the Earth, that is mani felled from the next verfe ; Then the AhoyifJmll be confound- ed, and the Sun afhamed, %vhen the Lord of Ho/is fhall Reign in Mount Sion andin Jerufalem, and before his Ayitients Glorioufly. Well then, what is the Pit or Prifon, but Tophet or Hell, chap. iii. 33. (which is called a Prifon, a Place ofCuftody, i Pet. iii. 19.) Tophet is ordained of old, yea^ for the Ki?ig it is prepar- ed, he hath made it deep and large, the Pile thereof is Fire and much pp'ood, the Breath of the Lord, f this Life, this Spirit, this Glory of the Man Chrift Jefus) like a Stream of Brimfione, doth kindle it. But that which I bring the Place for \%, that after many Days thefe Prifoners fliallbe vifited or found want- ing, which Sounds to our purpofe, that thro' a ■ ' Vifitation

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Vilitatlon of Grace, they Ihall be delivered, when their Punilhment is fultilled.

To lumupall; this Three-fold quality of Glory, as a Heavenly Man, as a Quickning Spirit, and as the Moft High God, all Ipeak out Love and Grace ; for what is the Glory of Heaven but its Amplitude, its Clarity, its Beneficence and its pow- erful Influence, which are all the lignal Names, Virtues, and Properties of Love, which as the Hea- vens are large, enfolding, encompafling all Things, and taking thisGlobe into its cherifliing Boibm and Embraces, quickning, cliearingand nounlhing eve- ry Plant, every Creature, with its comfortable Warming, fertilizing Beams and Influences, yea the binding Influence of Orioti, is for the Advantage of the Earth and Plants, and of the Bodies of Crea- tures, digefling the cold raw Humours, and by an /bitlpe-iiftajh making the innate Heat more intenfe, andkillino; Worms and Weeds that would deftrov the Seed; and the clarity the lightfomnefs of the Heavens, is a Figure of this Light and Serenity of Love, and the Power and Rule of the Heavens which thefe fublunary things can by no Endeavours turn from or refift, is the all-charming, all-con- quering, refiftlefs Power of Love, which can pre- vail when Law and Threatnings can do nothing. So likcwife, he is that Spirit, that quickning Spirit. Spirits in bodily things are the apex^ the Unity of Power, the QuintefTence of Extradlibn, the Com- bination of all the fhattered Forces and Virtues thro' the whole cxtenfion of a Vegetable; fo in A- nimals, the Spirits are the fineft, the pureft, the fweeteft, and brighteft Blood : and fo in God him- felf, his Love is the Spirit of his God-head ; there are Spirits many, the Spirit of Bondage and Fear, but the Spirit eminently is Love, therefore the New Teftament which lows this Love, is called the Mi- niftration of the Spirit. This was a Seal of Love I received from a dying Saint, who, for Weaknels, could noi ipeak much, but left this with me, that

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the Spirit is Love, which I undert^ood not at that time, fo well as I blefs God I have done fince. And then,

Laftly, God hath recognized himfelf exprefsy by the Name of Love. God is he from whom all things flow as their original Fountain, and as they come from him they are all lovely ; in him we all live, and move, and have our Being, and all our plea- fan r and delightfome Motions. And the very Dif- order and Evil that is broke in, he turns it to Good ; fo that Chrift coming in the Glory of the Father, comes in the Glory of Love, which tenders all his Births as a Father does his Children, and having a Power, cures their Difcal'es, and cafts none away, for if the Man Chrift "^(fus be Heavenly, large, pure, beneficent, if his Spirit be the Mower of Love, what is God his Father, who is the Heaven of Heavens ?

CHAP. XIV.

A further evidence to this Hypothejis, arlf- ingfrom the Relation and Proportion^ the Redemption of the Flrfi-frults bears f&'the deliverance of the refl.

THIS Argument we have, Rom.viii. 19. tover. 23, with which, other places alfo join in Teftimony, as Rom. xi. 16, and 31 vcr.

The Words in the former Place are thefe, For

the earnejl expeHation of t'hc Creature ivaiteth for the manifejlaiion of the Sons- of God, for the Creature ivm madefubjecl to Vanity , not zvillingly (or not by choice) hut by reafon of him who fubjeFled the fame, in hope ; hecaufe the Creature Jhail he dc liver ed from the Bon- dage of Corruption, into the Glorious Liberty of the

ChiUhcH

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Children of God. For we know that the whole Creation groanetH apd travaileth in Pain together until now.

The Words contain an argument of the greatnefs of that Glory that fliall be revealed in Believers, the Argument arileth from the expe<^ation, that the whole Creation hath of that time, and the glo- rious Fruits and Advantage that fhall redound from thence to the whole Creation, which is. no lefs than the Deliverance of the ivhole Crcationy into the glorious Liberty of the Children of God.

The Force of this Argument rcfts upon two Terms.

Firjl, What is meant by the Creature itfelf, and the whole Creation.

Secondly^ What is meant by their being delivered from the Bondage of Corruption into the glorious Liberty of the Children of God.

By the iirftTerm (the Creature) fome underftand the creation below man, the fenfitive and vegetative Creature, Plants and Animals, that thefc Ihall be made incorruptible. If the Text reach thefe Crea- tures (which I fliall not now diiputCj it being not to my Argument) it ftrengthensour Argument, and is itfelf an Argument a fortiori for us. For my part, I take the Creature and the whole Creation here, primarily and principally, if not wholly, to intend Alan, the Human nature and kind, and that for thefe Reafong, to omit others.

ill. For that the Creature in ver, 19, 20, 21, where the Apoftlc fpeaks of the expeftation of the Creature, the Subjcftion of the Creature to Vanity, and the Deliverance of the Creature muft either be taken indefinitely, which is equal to an Univerfal, or at Icaft eminently, for that rank of Creatures, and for all in that rank, of which the Apoftle was difcourfing, which was of Men, for fuch are the Sons of God ; who are to be manifefted, and in whom fuch eminent Glory is to be revealed ; it B 4 being

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being no way congruous to leave out the nobleft Creature, and to give the Title of the Creature to Brutes and Plants, as if they only cxpefted this Manifcflation, &c. but,

2. This is put out of dov.bt by vcr. 22, where it is faid, the whole Creation gronncth^ it being no way congriious nor true, to call Beafts and Plants (which are but a parr, and that lefs principal) the whole Creation. Man may be faid to be the whole Creation, as by way of Eminence, contain- ing in himfelf the excellencies and perfeftions ot all the Creatures below him, and being their im- mediate and next End to which they are ordained to ferve ; but to give this Title of the whole Crea- tion to the inferior Creatures, and leave out Men, or the grcatefl: part of jVIen, is fuch a iolecifm and crime againft the Dignity of human Nature, and againft all Order and Reafon itfelf, as no Man can undertake the Patronage of. Nor,

3dly, Can thefe Actions, Pafiions, Hopes, that are afcribed to the Creature be otherwife than im- properly applied, or attributed to the inferior Creatures, fuch as waiting with earneft expectation, or with an out-ftretch'd Neck, being made fubjeft to Vanity, not willingly ? what Will or Choice is there in the dumb Creatures ? but thefe things do properly agree to human Nature, which is in- dued with thefe faculties of foul, Underftanding and Will, though milerably vitiated, tainted, and corrupted.

4thly, There is another Reafon in the Context which lies deeper and cloi'er ; fhcwing what the Apoftle means by the Creature, and the whole Creation, vi%. AH that part of Men that lie Ihort of that glorious Privilege which Believers at the prefent partake of, vh. The Firjl-fruits of the Spirit, for fo he opens himfelf, ijer. 23. and not on- ly they, but ourftlvts a/Jo, which have the Firjl -fruits of the Spirit, even we our [elves groan within our/elva:, ivaitin^ for the Jdoption, to wit, the Redemption

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%f our bodies. Wherein he fhcws that this Manl- tcftation of the Sons of God, this Cilory to be re- vealed in us, is a ^rffi/tr thing than the FirJI-frtdts of tlie Spirit : And therefore as well we that have the Firft-fruits of the Spirit, as thofe that have not the lame, even fVe Groan. Now how incon- £:,ruous and ablurd a Negation, would this feclu- hon of the irrational Creatures from the Firft- fruits of the Spirit be, who muft iirft be capable of Reafon, before they are capable of the Spirit. Therefore the Apoftle cannot, in propriety of Speech, Senfe or Argument, be thought to intend (at leaft Primarily) the inferior Creation ; tho' what advantage they may have by the ReJiitHtJon of all Things as 1 deny not, fo it is not my bulinefs here cither, to difpute or define.

Thus have we gained the firft Point, which is the main, that by the Creation is meant Man, (primarily at leaft) then by the whole Creation muft be meant all Men, every Man,

Ohj. If you fay, how do IJlcked Men groan, they concern not themfelves about thefe Matters, they ai-e not exercifed about them, and when they hear of them they defire them not, they rather deftrc this World might laft for ever, for they have their ijood Thinjis here ?

JnJ\va\ They that have their good Things here no doubt delire rather the Continuance of the En- joyment of them, than to be ft ripped of them and go to Hell ; but how few are thofe that enjoy fuch a Life of Pleafure that do not Groan ?

But 2dly, Tell me how the dumb Creatures, and how the Heavens and the Earth do groan, as Tome do interpret this Place, and after the fame Manner will I fbew you. That wicked Men even in their Sins and Pleafuresdo ffroan, findins: fhort- nelsand vanity in them. It was a Motto which a Noble-Man wrote over his Summer- Houfe in his

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Garden. There is a ivearhufs in Pleafure, oi well' as in Labour. But to Anfwer fully : In that Spirit that brought forth the whole Creation, in that Spirit doth Univerfal Nature, which flands in tliat Spirit, Groan, with gvoanings, in a Senfe Unutter- able, or by the ear imperceptible.

The reft is eafy, the Deliverance ofvchole Nature, of every Creature in it, into the glorious Liberty of the children of God. I fhall not enquire how far, or into what degree, but delivered they arc to be, and that from the Bondage of Corruption, and that as a Mercy, a Privilege, as the objeft and fruit of this Hope, and furethat implies more than the railing of their Bodies to Judgment, and the Immortalizing of them for Punifliment ; for who would not, might he have his choice granted him, defire rather to be Annihilated ?

But what may be further deftred upon this Point may. be cleaver, when wc have flrengthened and eftabliflied this Doftrine upon its true bafis and grounds, which is couched in thofe Words of the Creature's earneji expc£lation of the Aumifcjlation of the Sons of God, implying that the Manifeftation of the Sons of God, bears the fame Relation to the deliverance of the reft of Men, as the Mani- feftation of Chrift in Glory, doth to our Mani- feftation in Glory, who believe in him, as the Apoftle faith. Col. iii. 3. Which not only leads the Way, but hath a Cafual Influence like wife tliereto.

And tho' this may feem ftrange, yet how to un- derftand the Apoftle without this Suppoiition I fee not, and we are not without other Scriptures con- curring with us.

For firft, we find the yews under the Promife and hope of obtaining Mtrcy through our Mercy, as the Apoftle writes to the Romans, chap. xi. 31, Which implies not only an order of Time, but of Cafualty ; when the Jews ftiall fee in the Gentile Chriftians recovered from under that Apoftacy,

they

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they have lain under during the Reign of ^nti^- CJjriJli when they fhall lee Chrijl by the bright- nefs of his Appearing to have deftroyed the Man of Sin, to have Deftroyed the Face of the cover- ing caft over all People, and the Veil fpread over all Nations, and the Churches of the Gentiles clari- fy into the brightnefs of this Appearance ; this will provoke the Jews lo Jealoufy : I fay, when they fhall fee their Mcfftas in the Arms of the Gentilesy or the Gentiles rather in his Arms, thus Beloved, thus Reftored and Beautified, this will have a Cafn- al Influence into their recovery ; for I can by no means think but it muft be fome more eminent Mercy than the Gentiles have yet found, it muft be the Rejiitntion of the Gentiles that muft operate upon the Je-ivs.

a. We fipd the JrMs recovering themfelves into their antient Place and State in the favour of God, will conduce likewife to the opening of the Eyes of thofe Nations that yet fit out of the Light of the Gofpel ; as well as it will be the advantage of them that have received Chrift before them ; fee for this, Ezek. xvi. 6i. Where Soeiom and 5^- maria are promifed to be given to yerufalem for Daughters, when God remembers his Covenant with her, as in the Days of her Youth, and efta- bliflics unto her an Everlajling Covenant ; which proves clearly it cannot be meant of any tiniie yet paft, but is to come.

3dly, Tliis will further atnd clearer appear to us if we confider, that the Elc£t and thofe which are Saved in this prefent time, bear the relation of the Firjl-fruits to the reft of Men ; and how the Apof- tle argues from that notion in the cafe of the Jews, And it is as true here if the Firji-fruits be Holy, the Lump is alfo Holy, and not for ever to be caft away. If the Root be Holy fo are the Branches.

4rhly, This would not at all be Strange to us, if we did well ponder and confider, that Order and

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Subordination that God hath cftabllfhed and re- vealed, whereby as God hath made Chrift the only Mediator between him and Men ; Chrift hath in a lort, made thcfc Firjl-fruits of the Crea- tion taken from amongft Men, Subordinate Mtdi- ators between him and the reft of Men. Chrift Ihares the Honour of his own Work and Office, with his Miniftcrs and Servants, making them Sub-CommiJJtoncrs, Vice-y^mbaJJadors under him and in his Stead, Co-ivorkcrs, Co-builders with God and Chrift, and the Lord puts his Words into their Mouths, to plant the Heavens, • and lay the Foun- dation of the Earth. Makes them his Voice in the New Creation, and calls them Saviours in Obadiab, Afinlflcrs of the Spirit, his Battle-ax, his IVcapons of /Far to beat down, to demolifli the Old Frame and to Jifdge the J'Vorld, ytz. Jngels ; gives Nations for them, and for their Sakcs fends to Babyjon and brings down the Nobles thereof, and the Houfe of Judah as his goodly Horfe in the Battle, out of whom comes the Corner, the Nail, the Battle-Bow ; and her Governors, like to a hearth of fire in a Wood, and like a Torch of Fire in a Sheaf. And as thus for Judgment, fo likewife for Salvation. Therefore faid our Saviour, as thou hafl fent me into the World ; So have I fent them into the. World ; Upon a like Errand, with the like Commifflon and Power. And as their Miniftry fwttr^^M^/i is Blefled to the Eleil, fo their Glory hath a Miniftry of Power committed to it which fliall Work upon the Ref}, Whereby it is that they fhall be enabled to do greater Works than Chrift did in the Flefh : Which what can it be, but the giving of the Spirit Minifierially, as Chrift himfelf expounds it, John vii. 38. He that believeth on me, as the Scripture hath faid, out of his belly fhall flo-w rivers of living fj'ater. This he fpake of the Spirit which they that be- lieved on him fliould receive: For the Holy Ghoft was not yet given, becaufe that Jcfus was not yet Glorili.ed ; but being glorified this Promife was

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in Beginning, and the F'lrji-fruits fliecl down on the Apoftles, but the Harveft and full Crop of it awaits Chrift's mxt coming and the Saints with him, when they Ihall not only Minifterially give gifts of the Spirit^ as then was done, even to unlanfli- fied Men, (Grace being only given by their Mini- ftry to them, who were ordained to Eternal Life a- mong the Firft- fruits) hutfhall build the old ivafie Places^ and raife up the Foundations of many Ge- nerations, repair Breaches and reftore Paths to dwell in ; not in the Letter, for that Strangers Jh all do for them, but in the Spirit, as the Words follow- ing do fhew, where it is faid they fhail be named Priefls of the Lord, and Men fliall call you the Mini- Jiers of our God^ If. Ixi. 4, 5, 6, with chap. Iviii. 12. This giving of the Spirit by Chrift as a Lord, and that full Revelation of Times and the Works and Myfieries of God, was that greater Thing that Chrift obtained by going to his Father., which was his Glorification, and from this his exalted State, he is faid, now to fpeak from Heaven, Heb. xii. 25. In like manner when the Eleft fliall appear or be Manifefted with him in Glory, (as the Word pro- perly is to be rendered) they fliall then have un- der Chrift, that full and open Vilion and Revelation of God to carry forth to Men. And v/ithal fhall be Inftances, and Examples of the glorious Truth and Efficacy of it in their own Perfons and Spirits, which fliall add great Force and Authority to their Words, that with a Spiritual Energy, as Spirits, they fhall enter the Hearts and Confciences of Men ; thus fpeaking in a fort from Heaven, from the very experience of it in themfclves, which fliall be I'ijible alfo to every Eye, and fliall be able alfo to give an Eye minifterially to thofe that have it not ; whereby through \\\oicfharp arroius the Kings Enemies fliall fall under them; yea, as Ifaiah faith, fhall fall doivn before them ; yea, make Supplication, (they are the Words in the Prophet) zs Nebu.- chadnezzar fell down to Da7iiel, faying, fure/y God

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is in thee. They fliall he fenfible of Divine Pre- lence and virtue in them, which fliall bring them over. For the Saints fliall then appear and Work as one Spirit with Chrijl their Head, who is one Spirit with the Father his Head, who is Love, who as Rivers of Living Water fhall fill them and out of their Bellies, as pipes of Conveyance, next under Chrift, fliall ifTuc forth to the barren Places and Seas, that have been lb to that Time : Tho' in this with a difference of time and order for fome, z'/z. The Survivors to Chiifl's coming, that have cfcaped of the Nations, tliofe fweeping Judgments which fliall carry off Multitudes, fliall be delivered into this glorious Liberty, or Liberty of Glory of the Church, at the beginning or commencement of this Manifeftation of the Sons of God, (or at leaft in the courfe of their Reign with Chrifl) and thefe other Nations fhall be given to them as Daughters. Perhaps after a Time in which they have been Jirji Savants y but the reft, viz. "Thoic that were cut off before that Time, they may yet be brought back afterwards, before or at Chrift's deliverinc; the Kinirdom to the Father.

If this yet ftlck, and will not go down, let it be confidcred, that God in all the Difpenfations of his (jrace, hath had refpe£l to the Relations of the Elc^y though but Natural, yea tho' remote, as to Noah's ivhole Familvy tho' Ham was one of them, and to Ifhmaely becaufe he was of the Flefli of Abraham^ and Lot'' sSon-hi- Law \\.7idi the Offer of Prefcrvation. Yea, had there been Ten Righteous Perfons in Sodom, all Sodom had been fpared for thofe Ten's lake. And in the New Teftament, when the Heads of Families received the Gofpel, the ivbole Hcuf- mldwzs Baptized. Now the Eleft being the Firft- fruits of Men, the reft are the Lump of this Firft- fruits, and in fome fort are their Body and Fuincjs. .And therefore as they wait for the Adoption, to wit, -the Redemption of their Bodies ; fg they cannot

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but have a Longing for the Redemption of this their . Body Mvjiical^ even all Men, And as Chrift will be a Prieft upon his Throne, fo thefe in their Out- goings of Heart (being like to Chrift) unto all their Gvju kind. And as God often hath heard one Pro- phet intercede for a whole Nation, (as Mofei and others for Ifrael) how can he deny the Blood, the Interceflion of his own Son, with all his Myftical Members filled with the Love of God, and having a perfeft Knowledge of it, able to Plead and Extend it to the uttermoft. And as the Pofterity of the yevjs are Beloved for their Father's fake ; fo there is the fame Reafon for the whole Human kind to be Beloved for the EleSTsfake, who are the Firft-fruits and Fathers of the reft. And as God appearing to us and Ihewing himfelf as he is in Chrift, makes us like Chrijly i John iii. 2. So Chrift's appearing in his own peculiar Body of the Ele£t, and Firft-fruits, may Congruoufly be judged to be Ordained to have the farme Fruits and EfFefts upon the refl of Men, Though whether he call them up to the fame degree of Glory I deter- mine not : For as the Apoftle faith. That there is one GXary of the Sun ^ and another of the Moon^ ano- ther of the Stars, and one Star differs from ano- ther Star in Glory; fo alfo he faith, /V the Re- furretlion of the Dead, Yet all fhall be rendered Glorious, thtre{oie Delivered ^nd Saved -y yea, every Eye fhall fee him, and fhall fee his Body myftically glorified : j^nd nothing fo pozverfil, fo operative as Glory, the Glory of God : Therefore they hiuft be transformed by it, the Sight and Change are Reciprocal, Catifi and EffeB to each other, they cannot fee except they be changed, as they can- not be changed except they fee, They may fee to be confounded and fhall fo, till they have horn their Shame : But the operation of Glory refts not there. This glory being the glory of Love whofe proper Work is to Save and Heal, and to Wound only in order to a Judicious and orderly Healing.

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Therefore as Chrift is the Firft-frults of the Eleft, and God's going forth in Chrift isfirft and immedi- ately in order to their Reftoration : So the Eleft are the Firfl-fruits of the Creation, and God'sgoing forth through Chrift, to heal and reftore them, is ia order to the faving and reftoring of the ivhole^ which are to be delivered into the Liberty of this Glory. Chrift immediately takes hold of the feed of Abraham^ but through the Seed of Abraham he takes hold of all the Nations, all the Families of the Ei^rth and Bleffeth them. Let no Man think to avoid the Dint of this by carrying a Synechdoche^ a pars pro toto, I know not then how any argument can be fafely grounded on any Scripture, as the Apoftle doth from a like Phrafe, i Cor. xv. 27. from the Word All, Pf. viii. 6. he hath put all things under his Feet, who might not have found a Syncchdoche there ? But they muft then be quicker fcented than the Apoftle, for he takes it Plainly and Honeftly, that then nothing is excepted. So in the prefent cafe the Eleft are the Firft-fruits of his Creatures : If the Firft-fruits be holy the Lump is Holy ; I fay fince the Lump is not all but a great Part ; why then, if it be but a Part be it never fo great a Part, tis not the Lump : The Lump is that which remains. It is but a larger Firft-fruits if it take not in all, the Lump is all ; and fo the Branches take in all, if the Root be Holy fo are the Branches, if they be of the Humane kind they are Branches, though they are not the Root.

But that which will decide all is the Apoftle's own Application of this, where he ufes the Metaphor with a particular aim at the Jeius ; Where he makes the Father the Root, and the fuccceding Offspring, until their glorious Rcftitution, the Branches. He doth not lay many of them, or the greater part ot them fliall be reftorcd and faved, as ver. 26, but all Ifraeljhall be faved, and fo verfe 22, God hr.th concluded them all in Unbelief th^t he might have Merf/ u^ion all. In the like Senle are the Eleft

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the Firft- fruits of the whole Creation, and there- fore do infer the Sanftification and Salvation of every Individual of the human Nature.

C H A P. XV.

An Argument for this Hypothejis drawn from the Nature of Man, as each In' dividual is a Compendium and Abjlradl cf the intire Creation ; and fo not proba- ble to be cajl away for ever,

IN every individual Man is, not only by a figure in Rhetorical Speech, but in true propriety of I'peaking ; a Microcofm, comprehending in him all the parts of the Microcofm ; and that not only whe- ther we coniider him apart in the two Conflitutives of him, his Soul and Body : But in the whole Corn- flex or rcfult of his Perfon confifting of both. For lirfl in his Body he contains all Vegetative and Sen- fitive Nature^ and in his Soul or Spirit all Rational and IntelleBual Nature, with all the Virtues, Excel- lencies, and Perfe^ions of both : In which refpedt it is faid, God breathed into Man at his Creation, the Breaths or Spirits of Lives, in the plural Number, that is of all Lives, Vegetative, Senfitive, Rational, IntelleAual.

adly, Solomon faith, God hath placed or fet the World in Man's Heart, as a Flower in its Bed or Principle in which it grows. And,

3dly, From hence it was that Adam gave Names to all the Creatures ; and whatfoever he called them, that was the Name thereof; the reafon of Man being the formal determination of tljeir Specijiek Natures, Differences, and Kinds. And,

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4thly, Our Saviour prefers upon this juft Ac- count, the Soul of Man (of one Man and of every Individual) before the whole World of Things below the Soul : Saying, IVkatJhall \t profit a Man to gain the whole fVorld^ and loje his Soul ; or what Ihall a Man give in Exchange for his Soul ? and therefore the redemption of the Soul is precious.

But this will much more appear if we confider the Pcrfon of Man conlifting of Soul and Body ; that it is a Unityy Perfona qiia/i per fe una ; now a Unity is the Jpcx, the confpiration of a Mul- titude, or Variety into on£ ppint ; in which Point all lines do meet, and take mutual hold of it, as in a Spire, or Pyramid, or in a centre of a Globe.

None but lntelle£lual Nature are or can be cal- led Perfons, God, Angels, and Men ; and it is by and for this Spiritual Nature th?,t they are thus called, and qualified for this Appellation. AniJ therefore in every perfon, eo nomine, as he is a Pcrfon, the fupreme ifftityy which is God ; who comprehends all things : (all Being being in him- felf in one) fhadows and figures forth himfelf, and prefents and feats himfelf, as in a glafs or mirrou^r to be feca and reflefted on, in which refpedl, and for which Caufe, Man is faid to be made in the Image of God.

Now to bring home the Argument ; Can we think lb many Afiliions of fuch precious fouls, each of which is an entire World, each of which is more worth than the whole W^orld of Inferior beings, fliould be deemed fuch vile and abjeft things as to he eternally abandoned of God, and loft for ever, never to be vifited, never to be recovered to the glory of the Creator that made them ? See how pallionately the Lord refledVs on Souls eo nomi- ne^ as made by him, preCcinding from Redemption, (which is a New Creation) but merely with rela- tion to their firft make, i/??. Ivii. i6, I will not

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contend for ever^ ntither will I he always ivfath : for fo the fpiriu Jhoiild fail before me^ and the fouls which I have made, A Confequence not to be admitted, or allowed ; nay not once to be imagined.

For if each Soul be a Unity, a Figure, a Sha- d^dW of the Supreme Unity (not a dead but a living Shadow) and that all Lines of Being and Beauty meet mthis Jpex^ and unity of the intelleftual Spi- rit; no fucii individual Soul can be for ever aban- doned ; but the whole nature of things muft fuffer therein, as itdid W'hen Chrift was crucified : which made a Heathen fhat taw that deliquium upon the Sun, fay, aut natura fdvitur aut Dcus nature patitur. If lb many millions of thefe intelleftual Subftances be nevjer look'd upon, or vilited with Redemption, not one .Saint is completely Saved, for if each Spirit be an entire world, all Spirits are in each Spirit; as the Soul is in every part of the Body. And therefore as it is faid of the Body, through the one Spirit in all the Members, that zuhether'one Member fuffer, all the Members fuffer with it ; or one Member be honoured, all the Members rejoice with it : So is it in the Myfical Body, which is in Union (thro' this Union of the ixitelk£lual Spirit) "with all Spi- rits, and tjie whole Nature of things, and therefore: thofe which have the Firft-fruits of the Spirit, do with the Creation groan within thcmfelves, wait- ing for the Adoption, not Redemptionof their own particular Bodies only, but tiie Redemption of the Univerfal Body ; elfe they fhould come fhort of the Creation, and thofe that have not the Firft- Jfruits of the Spirit, for they wait /or the manifefia" tiori of the Sons of God, Whence is it that natural M^n wait for the Manifeftation of the Sons of God ? but for their, intereft therein ; Becaufe they as feeds ^\z\\ fpring up in that Manifejiation ; for as Believers are Chriffs feds, (the feed of his pe» culiar myftical Body Immediately born to him) fe are the reft of Men their feed ami fullnefs ; and h ^ therefore

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therefore they have an intereft and concern like- wife immediately in the quickning of thefe Seeds in due time, till which be done they are not full and perfeft. This is moftconcifcly, yet fully held forth in that fcale of the Apoftle. The Head of the Woman, (that is in the Myftery, the natupl Creation, is the Man^ the Head oi every Man) every fpiritual Man is Chrijl ; 7 he head of Chrijl is God\ which fhews the linking and concatenation, the mutual Intereft and Combination, the enter- ing of one link of this golden Chain into the other^ making all one ; all a Unity, each running into all, and being all, and all being in each one.. Which proves what I faid before, that the Saints are not fully glorified without the reft of Mankind. Nay, that Chrift is not full without them, nor the mani- feftative Glory of God himfelf full and perfect without the recovering the whole. For further fatisfaftion in this Argument, I Ihali refer the Reader to that incomparable and learned Pen of Mr. Peter Sterry^ in his difcourfe of the Soul, in that excellent Treatife of his, upon the Freedom of the Will. Though I have yet more to add upon this Head of Man's being the fullnefs of the Creation of God.

CHAP.

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CHAP. XVI.

A further Evidence of this Hypothefis^from the high Rulogies of Love in the Scrip" ttires

WHATSOEVER the Lord commends to the. Creature, he ftands forth himfelf as the higheft Image and Example in it to the Creature : This being the higheft and moil efFedual way fof Qommending any thing to another, (efpecially to an Inferior) and the higher the Superior is, fo much the more forcible is his own Pra£lice and Example to commend it. God is not as the Scrihes and Pbarifees that laid heavy burthens upon others^ fuch as they would not touch with one of their owa Fingers : But when he bids us be Holy, he givca us this Reafon, For I the Lord your God am .Holy \ when he calls us to be Perfeft, he doth the fame j Be you Perfeft as ycur Heavenly Father is perjc£i. Now there is nothing the Lord commends to Men fo much as Love ; yea, it is Love that Commends ali to God himfelf , Ephef. i. 4. That we (hould be holy and without blame before him in Love, Love is as the Sparkle in the Diamond, even in Holinefs and Unblameablenefs itfelf: As if Holinefs and Unblameablenefs had all its Beauty, all its accept- ance in Love, as indeed it hath, for, i Cor. xiii. the Apoftle, after a large enumeration of choiceft Gifts and Excellencies, as Tongues, Prophclies, underftandlng all Myileries, all Knowledge, all Faith, yea all afts otVCharity, and laftly giving our Bodice to be burned, faith, that Without Love all is Nothing : But Love is all, and where Loye is, npthipg is vyanting, if' that Love Be perfe!^ in L 3 " kindj

( 15© )

kind, there is Long-fufFering, there is Kindnefs, there is no Envy, no Vaunting, no Puffing up, no unfeemly Behaviour, no Self-lecklng ; Love is not eafiJy provoked, thinketh no Evil, rejoiceth not in Iniquity, but rejoiceth in the Truth, beareth all Things, bclleveth all Things, hopeth all Things, endiireth all Things, (vi^hich I would rather inter- pret, comprehendeth all Things, for Reafons here- after mentioned) never failcth, when Prophecies Ihall fail, when Tongues fhall ceafe, when Know- ledge fhall vanifh away. In a Word, it is greater than Faith and Hope ; and, Rom. xiii. lO. Love is the fulfAUng of the LaWy as the Apoftle fhews by an In- duflion of feveral particulars, with a general Claufe in the End of all ; if there be any other Com- mandnient it is all comprehended in this. Thou Jhalt Love thy Neighbour as thyfelf. For Love worketh no III to his Neighbour, therefore he concludes, Love' is the fulfilling of the Law. So the Apoftle to Timothyy i Tim. i. 5. faith, Love is the very Scope, the End of the Commandment ; which is as much as to fay, the Fruit, the Flower, the Perfe<flion of it ; yea, fo doth the Lord ftudy Love, fo doth he de- light to fee Love in his Creatures, that he defigns this Image to be brought forth upon the very Brute Creatures, and the fierccft of them in the Reftora- tion, Ifa. xi. 6. The Wolfjhall d'-xell with the Laml>, and the Leopard ^all lie down lUith the Kid ', and the Calf, an4 the young Liotty and the Suckling together y and if little Child jhall lead them; and the Cow and Bear fhall feed them, their young ones fhall lie down together, and the Lion Jhall eat Straw like tlx 0.v, and they Jhall not hurt nor dcfuoy in all my holy Afoun- fain.

Now as the Pfalmift argueth, He that made the T-yCy Jhall not He Sec ? fo may we in this cafe. He that teacheth Love to all his Creatures, and works it in them, Jhall fiot He Love ^ Yea, why doth he lay it as a Law upon all his Creatures ; But be- caufe it i$ the Law of his own Nature and Being ^

tor

( 151 )

for fq faith the Apoftle, God is Love. Not only that he hath Love, nor only that he doth Love, but that He is Love^ And you can no more fej>aratc Love from him, than you can feparate his Elfence or his Nature from him. Doth God require Love of all, yea Love to all Men ; yea, and that we fhould abound in it ; not only Saints one towards ano- ther, but towards all Men, i Theff. iii. is. Yea, that we Ihould Love not only our Neighbours^ but our Enemies ; Blefs them that Curfe us, do Good to them that Hate us, and Pray for them that de- IpitefuUy ufe and Perfecute us ; and though we cannot delight in them, yet to forgive them, and not to be overcome of their Evil, But to overcome Evil with Good ? i^nd fhall the Evil, yea, the De- fpitc of the Creaturt, fet the Creator, who is the very Omnipotemy of Qoodmfs, Jo hard, that He Jhall never overcome it, never recover it into the Arms of his Good- nejs and Love P Are all Gifts and Excellencies in the Creature, or the Creature in thofe Gifts and Excellencies nothing without Love ? Is Love the Diamond, the Sparkle of the Diamond, even ia Holinefs and Unblameablenefs itfelf ? O then let us fear to fet up a Wifdom, a Power, a Juftice, a Holinefs, a Greatnefs in God, without Love ! Without Love as its Ground, its Root, its Effence, its Defign^ its Fruit, its Image, its End. Is Love the fulfilling of the Law ? Is aU Obedience to a Letter, without Love, lank, lean, and poor ? Is it the Scope, the End of the Commandment given unto Man, and is it not Godh End F The Scope of all his Ways and Works, of all his Difpenfations and Adminiftrations ? Can he be faid to have at- tained his end, to have reached his Mark, and to be at reft, till he hath brought forth, and mani- fefted Love to all; to all his Offspring, the Oif- fpring of his own Bowels ; as the Nature of Man h faid to be ? Is it the Nature of Love to bear all Thing?, to endure all Things, and is there any *hing that God whofe Name and Nature is Love L 4 fluH

( 152 )

iTiall not bear, hath not born and endured for us, for and from the worft, the chiefeft Sinner ? Is it the nature of Love not to feek its own, and fliall God who is Love feek his own otherwife, than in the Good, the Salvation, the Happinefs of his Crea- ture ? Doth Love never fail ? fhall it furvive and over live Prophecies, Tongues, Knowledge ? and Ihall the Wrath and Severity of God outlive, out- laft his Love, his Grace, his Sweetnefs ? Is Love greater than Faith ? than Hope ? and Is PVrath greater than Lffue ? or is Wrath that Word which God hath magnified above all his Name ; or rather is it any other than his Loving-kindncfs and his Truth^ which is all one with Love, Pfa. cxxxviii. 2» or his Mercy, Gen.mvyi. 19. Which upon this account may be faid to rejoice againft Judgment, Jam. ii. 13. Yea, fhall every Creature lie down in Love, though their former courfe hath been Rapine and Cruelty, and fhall God alone fet and lie down in Wrath with the greateft part of the Work of his Hand ? If Love be his EfTence, his Nature, how can this be ? Nature will have its courfe ; expellas furca licet.

»^>>->->'*-»-*'*'*->-»->''»'*->->-»'>->->"^-*-*'*'<-<"»-<'<"^"»'<«»'<"»<-<-4-y»»'itf«

CHAP XVIL

u4n Argument for this Hypothejis^ drawn from the Oath of the JngeU Rev. x. from ver. i. to 6.

THIS other mighty Angel is fo ftiled, cither with Relation to the Angel employed before in delivering this Revelation to John^ or in Comr^ parifon with all the Angels of the Trumpets prefented in Vifioji before, and it mufl needs be Chriji ;

becauf*

( 153 )

becaufe the Chara£lers which are given to this An- gel are given to none but Chrill in this Prophefy, nor any where elfe. And mod probably 'tis to be underftood of Chrift's coming in his Father's Pow- er of Dominion and Kingdom, in order to Reigtr* with his Saints. His Chara£leis are thefe : ' ,

1. ykT/^g-^/y as a diftinguifhing Epithet, we fee no' difference put between the Angels of Miniflry in the other parts of this Revelation, but here and in chap, xviii. ver. i, and 21, where therefore Chrifl is intended.

2. His coming doivn from Heaven^ which fignifies bis Place properly to be in Heaven, and this to be a condefcenjion which is not obferved of the other Angels, whofe Office is to be {^v\X. forth for the good of the Heirs of Salvation.

3. His being clothed nvith a Chad, which lignl-- ftes his Confideration of us, for his excefs of Glory y for though the Angels are in excels of Glory to us Mortals, yet they are not prefented to us in that^ excefsj as to need a Cloud, but only Chrift.

4. The Rainbow on his Head, which is an Em- blem of the Covenant whereof he is head, no Angel but Chrift hath the Rainbow on his Head.

5. But this is more, his Face is z& it were the Sun,'' this ties this expreffion to Chrift, whofe Charafter' it properly and only is. Rev. i. 16. where we have him fo firft defcribed in this Prophecy, as leading to the underftanding of every particular mentioned as they fliould occur through the Book, and teach- ing us how to apply them.

, 6. His Feet as Pillars of Fire, This alfo is the fame with what is given to Chrift, chap. i. 15, and to none elfe in this Prophecy.

7. The open Book in his Hand was his own lin- gular Acqueft, chap. v. 7.

8. His pofture, his prevailing Poflure on the Earth and Sea, the Principles and Seats of his tiuo grand fLncmies, both the Beafts ; is the fame with that

Dan,

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DaH, xii. as is the Oath and the Matter confirmed thereby, as Interpreters do accord.

9. The Voice as of a roaring Lion, agrees moil properly to him, the Lion of the Tribe of Judahy and is often applied to him by the Prophets, And,

10. The Seven Thunders that utter their Voices hereupon, are never mentioned but as proceeding from him and from the Throne of God^ which Throne is he, or the Temple of God^ which he likewife is, and the Seventh Angel which he likewife is, or at the Heels of, chap. xl. 19. chap. xvi. 18. chap. iv. 5. Thus much for the Perfon and his Defcription.

The next thing is the Contents of the Seven Thunders, which John is forbid to write, accord- ing to the Command given to Daniel^ chap. xii. ver. 4, But thou, O Daniel, pjut up tlte Word andfeal the Book, even to the time of the end. Many Ihall run to and fro, and Knowledge (hall be encreafed. What thefe things were, more than the Wonders that were to be accomplifhed, and the Myfery de- clared to the Prophets, which fhould be accomplifhed in its Seafon, and till then, (tho' Men fhould be getting a little Light, time after time, there would not be yet a full Underftanding until I the time of the end) we cannot Divine, unlefs it were the ter- riblenefs of thofe Trials that Ihall ufher in this Bleffed State of Reft, which are fuch, as the Crea- tion never knew, as both Daniel and our Saviour fay, and therefore fhall pafs quickly, and fo are forbidden to be written, Matt, xxiv. 21. 22.

But the next Words which acquaint vis with the Jilion of the Angel that flood upon the Sea and the Earth, who lifted up his Hand to Heaven, and fwore there fhould he Time no longer, acquaints us wnth a great Myftery, vi%. that the whole Myfte- ry of God, as he hath declared to his Servants the Prophets, Ihall be finifhed at the Seventh Trum- pet, and with the finifliing thereof, Time itfelf Ihall expire and go out.

Here

( i5S )

Here are two things, and here are Two Exprcf-' (ions of thofc Things,

I . That timejhall be no ittorti. The word ufed for time is Chronosy which fignifies Protraftion of Time, until fuch a Period, and differs from Kairos^ which (ignifies the fit Juncture for every Purpofe, The meaning of Time fhall be no more, is,

I. That there fhall be no longer protraftioti of thofe things, which God hath declared by the Prophets ; but that they fhall receive their Accom- plifliment: this is the direft meaning, which is the lame with what follows, ver. 7. But there artt two things more implied therein.

1. That Time is God's Hour-glafs, which he turns up, and meafures the fpace and order in which his purpofes are to be brought about ; accor- ding to that in Eccle/iajhs, There is a time appointed to every purpofe under Heaven.

2. With the Accomplifliment of thofe purpofes under Heaven, Time itfelf expires; not that there fhall be no duration of thofe purpofes, or works after they are accomplifhed ; but that duration fhall not be meafured by the Sun or Moon* There is dura- tion in Eternity, which always was, and will be for ever; but there is no meafure of the duration of Eternity, becaufe things are there perfedl at their full groivth ; as the Body of Man, which was brought forth immediately by the Eternity, was at full growth ; and fo were the Trees in Paradife^ and fo fhall it be at the Reftitution of all Things, when that is abfolved and perfected, there fiiall be no more growth^ though an endlefs variety and frefh- nefs in the Joys of the Saints.

2. That all the wonders which God hath de- termined to bring up upon the Stage of this World, is the declaring the fulnefs of his Glory, they are all bounded zfithin time. It hath been the confident aircrrion of fome, that there is not any thing that rhe Prophets have propheiied of, but it is to -re- ceive

C t56 )

ceive its Accomplifhment before Chrift dcliversiip the Kingdom to the Father; and I add only this to it, that all that begun with Time muft end with Time. Now all the Qucftion will be, whether Hell and Damnation be included in the M'orki of Time. 'Tis clear they begun in time; for before there was Sin, there was no Death, and before there were Wicked Spirits, there were no Hell and Damnation. Now before Creation there were no wicked Men, nor Dcvih ; nay, all was good by Creation. The Devils were Angels of Light, they were not Creat- ed Devils, nor were Wicked Men created Wicked and Evil ; therefore it is clear, Sin and Death, Hell and Damnation had a beginning, therefore by the fame Rule they fliall have an end.

Obj. It will be faid by the fame Rule, Angels and Men will have an end, for they are not from Eternity,

Anfwer. Creation puts not things dc novo into Being, but gives them a new manner of Being. There is an Eternal Glafs of all things in God, in the E- ternal fVordy Creation only gives them a Temporary State. So that it is only a State of Men and Angels by Creation, that is Temporary, not the Stibjlratum^ or ground Matter of the Being of Men and Angels. Now this Temporary State of Men and Angels, as well as of all things elfe, fhall end with Time. This Temporary State is their Subjeftion or Obnoxi- oufnefs to Change and Corruption, by which they, with the whole Creation were made Subject upon Defign, as the Words import, Rom,\'n\.

For the Subjeftor, which is God or Chrift, in hope for the Creature, chofe it not as thole Words import.

Which affords us a ftrong reafon for the hope and expectation they have of Deliverance by the expiration of their Bondage ; becaufe God ferves himfelf of them, and his Glory of their State and

Con-

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Condition, and their Pain and Suffering in it. And having finifhed and wrought off this piece of Glory, having raanifefted his Wrath againft Sin, having fet off his own Immutability and Eternity, by the fading and corrupt State of all Created Beings, he will reft in his end, and take off this hard Law and Condition from his Creature, and reftore the Crea- ture to that placid and quiet reft, it had in his Bo- fom before it went forth from thence.

Now having propounded this Senfe of Time Jhail he no more, let us fee what evidence and confirma- tion we can find for it in the Text. And,

I. Let us confider the Oath that is here taken, and who it is that taketh it. An Oath is for Con- firmatioriy and therefore it is brought in as ratifying the New Covenant, Heb, vi. 17, 18, and it is not to be ufed but in cafes of moment that require it, as is the cafe before us ; for it is a great matter, and hard to be believed, that all thefe grievous Births of Time which have continued fo \ox\g^ Jhould have an endy therefore the Lord fwears it. And let us mark how he is defcribed in the Aftion.

I. The Capacity of the Perlbn fwearing. 2. The Name or Power by which he fwears.

1. The P^rfon fwearing, is the Angel which we have proved to be Chrift, by Ten Particulars in hisDefcription: but his Capacity and Qualification which gives value to his Oath, is his full Conqueji and Viftory over the Earth and Sea, which imme- diately refers to the Seat and Principles of the two Beafls. But they may be taken more largely for the Principle of all Mutability and Corruption which Chrifl their Angel hath under his Feet and tramples upon, and can bind and difpofe of it at his Plea- fure, and can fay unto it appear no more,

2. The Name and Power by which he fwears, is by him that liveth forever and ever, viz. the Eter- nity of the Father. This is that Name and Power that muft remove and difplace Time and all the dif- <irdcrs of it. This is his Name, Jah. Pf. Ixviii. 4. y/

Father

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FcitheroftheFatherlcfs, Oitd a Judge- of the Widow, a* Contraftion of that Name by which he makes- known himfelf to Ifrael hy Moftsy when 'l»e' fetit him to deliver them from Egypt.^ ^ type of our Redemption by Chrift. But tliere is more than this in the Text, there is a Rcafon couched for this Pe- riod, which God will put to Time and all the dif- treffes thereof, in thefe Words which refleft on the Creation of Heaven, and Earth, and Sea, and all things therein by him ; as who fliould fay, he that made them, may rightfully difpofe of them, and knows how to do it, hath Power enough, and like- wife hath Love enough to his Creature, that will carry him forth to make an end of its Mifery and Suffering, as it is faid of the Leviathan, that no Man can tame. Job, xl. 19. He that made him can make his S-ivord to approach unto him. God can deal with Satan himfelf, and change him from a Devil to an Angel of Light again, as he can make the Wolf, and the Lion, and the Bear to lay down their fierce and ra- venous Natures, and will do it in the Kingdom of Chrift. And then,

Laftly, we have the time fct for this Great and Glorious Change, and that is in the Days of the P'oice of the Seventh. Angel, when he fhall begin to found, then fliall the Myftery of God befinifliedy as he hath declared by his Servants the Prophets i not all at once poffibly, but in order, for we are told the Trumpet fhall found, that is, probably, it fhall continue ; as it did at Mmmt Sinai, and wax loude? and louder, till it hath founded out Time and all the difbrders of it, and founded into Eternity and its blelTed and joyful Reft.

Thus we fee Eternity like the Waters of Jordan, ftanding upon a heap very far from the City Adam for time to enter, and thole that came down to- wards the Salt Sea failed till time had its courfe, and then fhall thefe Waters of Eternity return unto their Strength, and overflow all their Banks again ; which might be Allegorically intended in that

paifage

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paffage from the Name of the City Jdam, which is the Name of the firft Man, which City is faid to • te befide, or by the ilde of Zoretan, which fignifies Tribulation, and the Waters came down towards the Salt Sea, which was the Sea of Sodom, thefe failed to give i/rf?^/ paffage. Thus as Eternity was, as I may fay, fufpended to give way to Time : So noiv time mu/i give way to Eternity ; as it is faid, the Heavens mull be rowled up as a Scrowl, and Day and Night muji come to an end, by which the Tor- ments of the Beafts'worfhippers is meafured,^f'y.xiv And fo poffibly, the Punilhmentof all the ungodly, which is for ever, or everlaftingnefs intended by thofe Exprefliofis^ not abfolute Eternity, but an ^vitermty. But the matter bound by this Oath is yet behind, \vhich is the main of all ; and that is, that the MyJieryefGodJhall bejinijhed, at the found- ing of the fev^nth Trumpet. What is this Myftery of God ? the Word Myftery comes from a Word that lignifiesy^M«/M^, ox mewing, or clofing up ; lb that Manifeftatioh of God^ which hath filled all times hitherto, is a vailed Manifejlation, glorious wkhin, but with a Vail upon it, and coarfe uncouth Covering Upon it, as was upon the Tabernacle, yea a dlfguife^ a Parabolical and Enigmatical Revelati- on of God. The Light of all times, of every Dif- penlktion, hath been the drawing back fomething of this -Curtain : The lifting up of fome part of this Vail which is promifed to be quite done away in the mount of Chriji's fecond or Heavenly appearance, and that then we fhall fee Eye to Eye, Face to Face, and that is finilhing of this Myftery,

There are two things in it. The Light fhall be perfefted. The Darknefs that was upon it and mixt with it, Ihall be abolilhed and done away, for elfe how is the Myftery finiflied ? The linijhing of a thing leaves nothing remaining, fo that by the Seventh Trumpet, or before it hadadone founding, the Lord will have made a perfect revelation of his fVrath andjujiice againji Sin-y a perfedl difcovei^y 6^

the

( i6o )

the Weaknefs and Vanity of the Creature, and will be rifen to the meridian of the glorious Manifefta- tion of himfelf. The times of this World are as a. Parenthefis between Eternity a parte ante, and Eter- nity a parte poji, rcplenifhed with Wonders for the Illuftration of Eternity ; but thefe are Ihut up with- in two Semi-circles, and having ferved their Sea- Jon, Eternity takes its place again ; and as the Senfe is not broken by a parenthefis, which is read over in a breath, lo, and not more confiderable, is Time to Eternity.

We read of many Signs and Wonders in this Rook of the Revelations, and many Myfteries; the Myftery of the Seven Stars and the Seven Golden Candlefticks, and the Myftery of the Woman, even Babylon^ and all thefe Signs, thefe Wonders, thcfc Myfteries, even the giving Scope to the Myl- tery of Iniquity, and the Revelation of the wicked one, the Man of Sin, are all fubfcrvimt to the Re- velation of Jefus Chriji. And therefore the Book takes its Denomination from thence, and is called the Revelation of Jefus Chriji, that being the Scope thereof, and when they have ferved their end, then they lie down and appear no more. And this is the Law of all things that are not the Eternal Glory it- felf, they lye down into their Ideas, which are in the Eternal Glory ; but there they are as Beauty Spots, not as contending Images, but as Eternal fVitneJps between God and the Creature, between Time and Eternity, as flain Images, as Spoils and Trophies of Almighty and Unchangeable Eternity, which will give the Spirit of God exercife and trouble no more, but will caft the Creature into the Arms and Bofom of its only fafety, and hold it in the firmeft and moft continual dependance on his keeping, without fear 2nd fulpicion of ever being abandoned to change more, and will prefent everlafting occafion of Joy and Triumph to the All-conquering Power oi Di- vine Love and Glory, that hath prevailed againft all this fftaknefs and Enmity in the Creature, and yet

not-

( i6i )

rotwithftanding, hath recovered it to his own Era- braces, and fixed it in the Immutability of his own Bleflednefs.

CHAP. XVIII.

The Fruits and Advantages of this Hypo-

thejis.

A Nether Scripture that gives feme Light to our Hypothefis, is in John xvi. ^3, where our Saviour tells us he hath overcome the World. \i the matter, the manner, the feal and the reaion of this Vi£lory be rightly opened and underftood, it will not only prove Chrift's Conquellof the World, but contribute alfo to our prelent Service; for he conquers not as other Princes do, to deftroy and ferve their Ambition, but to recover, bring back, and fave all that he hath conquered.

I. Then the matter of this Vi£tory is the whole World. The World confifts of two' Parts, a Light and a Dark part, Chrift hath conquered both.

I. The light part of the World, is the firft mat:- ter of Chrift's Conqueft, God at the beginning fet the Image of his own Beauty in the Creation. This Image at the Fall was defaced and fet up by Man inftead of the true Beauty, fo it became of an /m*?^* an Idol^ of a Reprefentation a Rebellion. Our Lord the true Light, the Effential, Subftantial, Original Image breaks forth upon it, and breaks it in pieces, fo in Col. ii. he is faid to fpoil Principalities and Powers upon his Crofs.

5rtw^« laying hold upon thePillarsof the Houfe,

pulling down the Houfe upon the Philijlines and

himfclf, was a fair Type of our dying Saviour j for

M thus

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thus he falling, takes hold of the Pillars, Principles and Powers, the invifible Strengths, Glories of this World : So he pulls them, the World and his own flefhly part into one common ruin. Chrift on the Crofs uncrowned and uncloathed the light part of the World. The Scripture tells us, that he was the Firft Born of the whole Creation, the Head of every Creature, he was cloathed with the Suprema- cy and Eminency of all natural Strength and Glory ; but he takes not up his Reft here, neither doth ap- ply himTelf to build up and heighten this natural Beauty : But he chufes another Title, the Firft-born from the Dead, to Crucify the whole Creation in himlelf, as it flood in its Natural Glory; that he might as theFlrft-born from them, the Dead, become the Head, the Foundation of a New Creation.

2. The dark part of this World. This is the fe- cond matter of Chrift's Conqueft and Viftory, i Tim. i. 10. it is faid Chrift by his Appearance hath aboliflied Death and brought Life and Immortality to Light. I will fay no more of this here, becaufe I referve it for a particular Difcourfe upon that Scripture. . ,

There are two forts of Darknefs, the diark things of Earth, and the dark things of HcU, both thefe are in Scripture comprehended under one Name of Death. The Lord Jefus hath taken away both thefe Deaths out of the nature of Things in his own Perfon. The whole World in both parts of it, in the light, and in the dark parts, this Wprld in all its tempting and tormenting Forms.

2. My fecond general Head is the Manner of Chrifl's Conqueft. This is Four-fold, Chrift con- quered by refifting, by fuffering, by fubmiffion, by Divine Union.

I. Chrift conquered by rcJlfling, our Saviour overcame by fighting, according to the Rule, rejiji the Devil and he iJjill fly from yon.

The Devil made two principal Onfets upon Chrift. The one by the Light, the other by the

dark

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dark part of this World. The firft was after hit Baptifm, then the Devil came armed with the light part of this World. The Beauties of the Earth, a lempky in the Letter, a Rcprcfentation of Divinity, if thou heeji the Son of God, i^c. He prefented and tempt- ed our Saviour at once with all the Kingdoms of this World and their Glory; but our Saviour re- iifted and beat him off, get thee behind me Satan : im-^ mediately upon this All-conquering Word, King- doms, Glory, Satan, and all vanilhed into another Appearance.

The fecond Onfet was at Chrift's Death, of this our Saviour fpeaks afore-hand, John xiv. 30, the Prince of this World cometh, but he finds nothing in me.

The Devil poflfeiTeth the Principles of Nature, by thefe he conveys himfelf into us, and makes us bis own. But Jefus Chrift was not born in the way of Nature, but after a fupernatural manner. A Divine Principle clothed itfelf with the Virgin's Subftance, grew up in it, made it to fubfift in it- felf, and to be wholly in a Divine Perfon; the De- vil now had nothing of his own in Chrift to com- ply with him, when therefore he came armed with the dark part of the World, having called about him all the black Powers of Terror and Wrath from Earth, Hell, Heaven itfelf, he meets with a full and ftrong refiftance from Jefus Chrift, by which he is beaten down into his depth of Dark- ness below; which he confumed and fired about his Head. In this Chrift overcame by refiftin^.

2. The Second Manner was by Si/fering, This World as now it is fince the Fall, (as it is called in Scripture this prefentEvil World) is compound- ed of three Principles. The guilt of Sin. The power of Wrath. The ficailty of the Flefh. Thefe three Chrift hath overcome by Suff^erings.

I. The guilt of Sin, 2 Ccr» v. and laft. Chrift is

made Sin in a, flame of Wrath in our Stead, (or

M 2 a Sa-

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.a Sacrifice for Sin) for us. Chrlft hath made Sa- lisfaflion to divine Juftice : and lb taken away the whole guilt of Sin in his own Perlbn, he is called Lutron, a RaMfom, a ballance to the guilt of Sin, which makes the fcale of fuftice even again. The Suffcrincfs of our Saviour have wondertullv redu- ced the difordcr of Sin into order in the eternal Judgment of God, as tlic God-head was clouded by Sin in the Nature of Man : So now it falls in a cloud of Vengeance upon the Head of all Man- kind : Man afpired by Sin to the top of all things; Man by Sufferings is thrown down btlow all things to the utmoft depths of Woe., The Image of God was fwallowed up into the darknefs of Sin in Man. The Image of God now conlumes the Image of Man, comprehends it, magnifies, and m.akes Cjlo- rious itfclf in it, by the Suffering of Jefus Chnft ; thus Chrifl overcame the guilt of Sin by Suffering. 2. The power of Wrath. The Prince of this World reigns by Wrath. Chrifl draws the whole force of Wrath upon himfelf. To fpend itfelf on him the Devil now is made a Drone^ having Ihot Jiis Sting into our Saviour and loft it there; thus Chrifl by Death dcflroys him who had the power of Death ; Heb. ii. The Pfalmifl faith, Deep calls to Deep ; the deep of Wiath touches upon the deep of Love and Glory. God is the Beginning and End, the Top and Bottom of all Things, as the Earth is faid to fland in the Water, nor as to all his Saints that are faved,' as the Firfl-fruits being Love, fo this World flands in a Sea of Wrath ; what meer Man foever falls into this Sea, can ne- ver come to the bottom, but is eternally' Sinking. Chrifl more than a many times call himiclf into it, immediately reached the utmoft depths, and reach- ed through it to the (jlory below it, difcovercd the foundations of it all in Glory ; upon this difcove- ry the Sea of Wrath difappears for ever in the Per- fon of Chrifl, and is feen no more. He was made a Curfe for us. He did in Death for our Sakes

and

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find in our (lead receive immediately into his owrl Perfon, into his own Breail and Heart, the whole Curfe and Wrath.

3. The frailty of Fle/h. Fiefh is not Sin, but it is the ground, feat, and occalion of Sin : It is faid the Law could not give Righteoufnefs and Life through the weaknefs of the Flefh, Rom. viii. Now we read, i Pet. iii. 18. That Chrift was put to Death in the Flefli, but quickned in the Spirit, fo we read it by the Spirit : But in Greek the Flefh and Spirit do fo exactly anfvver one another, in the connexion and manner of Expreffion, that one would think nothing to be plainer than the Inten- tion of the Holy Ghoft, to fignify that the Flefh and the Spirit had both the fame relation to the Perfon of Chrift, in thofe different States of his dying and riling again ; that by his change the Spi- rit came in the place of the Flefh, and that the Flelh was changed into a Spirit as by a natural Generation, that, that which was Water or Air is made Fire : The words are thefe, i Pet, iii. 18. For Chrijl alfo hath once fuffered for Jin^ the jujl for the unjuji, (that he might bring us to God) being put to death in the fJeJJj, but quickned by the Spirit. In the fame Senfe in which he dyed in Flefli or to the Flefli, fo he rifes again in the Spirit or to the Spirit. That fame Body which dyed a iieflily, compounded, mor- tal Subftance, rifes again a Simple, Pure, immortal Spirit : As a fmall, folitary, perifliing Seed dies 'n\ the Earth, that it may rife again a fair, flourifliing, laftlng Tree ; fo jefus Chrift crucified the Flefli, in its frail and fading Form, that he might bring it forth again in a Spiritual Glory, this is the Con- queft by Suffering,

3. The Third manner '\%hy Submiffon, Chrift overcame by being overcome, by giving up his Will as a captive of Love to his Father's Will ; Not my I'Vill^ b>ut thine be done.

It is an approved Principle that every thing un-

cheek'd in its ccuric, carries that which it lays hold

M 3 on.

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on, all along with it to its own primitive State. The Will of God in its proper and eternal State is Love and Joy. This Will meeting with a yielding Subjeft in Chrift, firft works him into Flefh and Blood, then into Shames and Pains : But it (lays no longer 'till it hath wrought him up again into its own higheftform of Love and Joy.

4. The Fourth manner is by a Divine Union.. This indeed, if I may fo fpeak, is the fleight and Ikill by which Chrift overcome in the other three Stratagems, viz. The Divine Union. This is Two- fold.

1. The bringing down of a Divine Life to be Incarnate, to dwell in Flefli ; Chrift founded this L^nion in his Birth, John i. The Word was made ficjh and dwelt among us. The Original Word is, Krfl 0 Koyoi (Tctpl iyivijo, &c. St. John fpeaks of this U- nion, when he faid. He that denies Chrift to be come in the Flefh, he is Anti-Chrijl.

^ But how doth this Union tend to the con- quering of the World ?

A. I anfwer, two Ways. i. By his Union the whole World is now tranfplanted and taken off from its own root, and ingrafted upon a Divine Principle \vhich poflefTeth and afts it.

2. This Divine Principle is a Fire in the Flefii of Chrift, in his worldly Perlbn facrificing and confuming it. / come, faith Chriji, to fend a Fire into the World, a>id what ivill /, if it he already kindled? Jt was already begun in hie own Flefh, and it is every where fuch a Fire in our Flefh, and in all Flefli.

Fire with us is a light from the Heavenly Bodies, fecretly conveyed to take hold of dark matter here below, where it contefts with the darknefs till it confume it and appear again in its own pure Flame of Light, fuch a Fire is the Divine Life in Flefli,

It

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It coifies riot to tarry here, but to kindle us and carry us back with itlelf, this is the firft Union.

2. The fecond Union is the bringing up of Flefh into the Glory of a Divine Life, as Chrift founded the former at his Birth, fo he founded this Union in his RefurreBion. Wihen Chrift was rifen, he was ftill Flefh and Bones, but he was Flefh fubdued and heightened to a Divine Principle, therefore when it pleafed it could retreat into the Glory of that Prin- ciple, and become inviljble, living after the Fafh- ion of an Angel. When it pleafed it could come forth again in what manner it liked beft, and live as Men on earth, fo it was, as I may humbly fpeak, a blefTed Jmpbibiony living both in Heaven and Earth at Pleafure, as fome Creatures do on tha Waters, and on dry Land ; fome believe that at the end of the World, thofe glorious Lights over our Heads, fhall flame forth with an unwonted force upon all earthly things, and fo fliall not fo much confume as refine them, heightening and uniting them to their own pure Beams to fubfifl together with themfelves, and appear fj-om thence after a new manner. Thus the Heavenly Glory in the Perfon of Chrifl, breaks forth upon the Flefh, glo- rifies it, gives it a Spring and a Seat in itfelf.

It is one great and comprehenfive Article of our Faith, that Jefus Chriji the Immortal Word, by, in, and for whom all things were Created, Vifibl& and Invifible, hath defcended into Flefh ; by and through his Crofs, JlefurredVion and Afcenfion, put olFFlefli, returns to his Father in our Nature, which he hath changed from Flefh into Spirit, making it in Soul and Body one Spirit with God, and yet keeping it in its own Propriety, a dif- tinft Spirit from him. This fame Jefus, as the Lord from Heaven, as a quickening Spirit is flill defcending into the Souls of his Saints, revealing himfelf, and the Father there forming himfelf in them, conforming them to himfelf, purging them M 4 by

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by degrees from all Pollution of Flefh and Spirit, carrying on the fellowfliip of his Death and Suffer- ings, Death and Rci"urre£lion in them, until he compleatly makes them Spirit of his Spirit, one Spirit with himfelf and the Father, tirft in Soul, finally at laft in Body alfo. Then will be brought forth that Adoption of the body of the Natural man, the Apoftle fpeaks of, Rom. viii. 23, u-nithtz for the Adoption y viz. the Redemption of the Bodvy he had fpolccn before of an Adoption of the Spiritual Man, in ver. 15, where he faith, you have received the Spi- rit of Adaption. Jefu% Chriji and the Spiritual Man are already both one Spirit, we have already re- ceived him by our Spiritual Man, into our earthly part, but it is as LiQ;ht into a candleftick, or Liquor into a veffel ; the Candleftick Jhines by the Light of the Candle, but it is ftill dark in itfelf, the Vaf- fel may contain the Tafte and Savour of the Liquor, but is not changed into one fubftance and nature with it; fo the Natural Man receives fome Light, feme Impreffions and fwcet Qualifications from the Prefcnce of the Spiritual Man, but it remains natu- rally in its own dark and four principle; but then the Divine Life and Glory fhall fo fhine thro' the whole Natural Man, that the Natural Man itfelf fliall be altogether Spiritual. This is the Adoption nf the Body^ the fpiritualizing of it, the bringmg it out of the Earthly into the Heavenly Image, and now the Natural Man fliall live together with the Spiritvval Man, in one divine Principle, and Power and Glory to God the Father, of both thefe are the four feveral manners by which Chrift overcame the Wo'i'ld.

3. The- third part, which comes nearer to our Point, is the reafon oi \\\\% Conquelf ; which is not, as I faid before, toenllavehisConqueft, hisConquer- ed, like other Conquerors, but to rellore and bring them back, nor hath he truly conquered them un- til then* This rcafon df his Conqueft is four-fold. 'I'he Si^lvAtion ofMa^. The Reftoration of the

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Creature. The exaltation of Chrlft lilinfclf. Anr^ the Manifcftation of God to be all in all.

1. The firft reaibn is the Snivatjon of ALni^ Hcb. iii. We read, feeing the Children were Partakers of Flefli and Blood, he alio took part of the fame^ &c. We read in that Scripture alio, that the Work of Chvift was to bring many Sous to Glory. Theib Sons were lent forth into F'lcfli and Blood ; united with their Clods of Flefli; they were lurpriztd with the Devil, and made Prilbners, f.iil to the fear of Death, and then to Death itlelf. J'p's Chiji over -ran and overcame all thefe, Satan, Death, Fear, FleHi, and Blood, 1"o he laved us from them, fohc brought the Sons of God to Glory, As tlie Body mail hrft be cracked and fall in pieces be- fore the Soul can be gloritied ; lb muft this World fall, before good Men can grow to their proper greatnefs and height. The Body, and the World are dark Shadows, with which our Spirits are overf call, Chrift, the true Light fcattcring himlelf into thefe Shadows, dilFolves them, and lb we appear together with him in the open Sun-fliine of Glory. This feems to refer only to the Eled, but it refers to them as the Firjl-fntits, for if he had deftroyed him that had the Power of Death, and all what: hath been laid before, they are not conquered, if he leaves them at laft reigning over any, for they were all re-headed in him.

2. Thefccond reafon is, the R.cfi.rjrationrjf the Crea- ture^ I John iii.S. It is faid Chrift came to deflroy the Works of the Devil. The Vanity and Vexa- tion of the Creature are the Devil's W^orks. Every Creature hath in God a Divine Principle, a Di- vine Appearance, as they came forth from God, they were in Paradife, all the Creatures conlpired into one Image of the Eternal Beauty ; each Crea- ture was the fame Image in lefs, Detts mP.kimus in minimOf every fingle Creature was an Image of the great God in a little Frame. When Sin came, the JDevii f^jread a lecret Poiion upon the l-^ace of the

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Creation. The whole was now become a cohfufed piece of Deformity, and every particular an ill- fliaped Monftcr, cui lumen ademptum. The light of the divine Image being withdrawn, ycfus ChriJ?, the brightnefsof his Feather's glory, the unchangea- ble Image of Things, bathed the Creatures in their Blood and in his own, he broke them in pieces, and now cafts them up in himfelf ; thus he reftores them to their Principles, Shape, and State. Our Saviour proclaims of himfelf, I make all things new. Life hath a depth in it, faid a Philofopher of old. The Life is the only newnefs and frelhnefs of things. This is ftill that, which draws forth from its depths a variety and fucceffion of fair Appearances, as plants in the Spring. This World, as it is now, Ts adefolate dying thing : our Saviour, who is the iirfl: Principle, Pattern, Root, Head, and Spirit of all things, by his Crofs kills it outright, that he might put a new Spirit and Life into it. Thus the Apoltle brings in, Rom. viii, all the Creatures groan - ing for the bringing forth of this State in them- felves, which is already brought fortli for them in the Perfon of Chrift.

3. The third reafon is the exaltation of Chrift. in Phil, ii, it is faid of Chrift, that he became OhcdleKt to Death^ there you have the Combat and Conquefl, the end follows, Therefore God hath exalted hiniy and given him a Name above every Name ; that at the Name of Je/us every Knee Jljould bow^ and every Tongue confefs' that Jefus is Lord. Thefe are bor- rowed Expreflions from the Prophet Ifaiah^ with fpme change, Ifaiah xlv. that which the Apoftle interprets here confeffing, the Prophet there calls fvvearing.

^ But what manner of exaltation is this ? What Name can be above every JSJ^me ? What Knee ? What Tongue ? What fwcaringof things in Hea- ven, or below the Earth ?

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A, I anfwer, this Name is the laft and full Ex- preffion of the firft and fupreme Glory in the Per- fon of Chrift. The Knee is the Strength, on which Men and Beafts fuftain their own Weight, and raife themfelves to their due height. The Tongue is that Out-form, in which every thing puts forth and declares itfelf. To fwear, is to acknowledge the Omaipotence, Omniprefence, and Sovereignty of that by which we fwear, together with the fubfift- ence of all things in it ; therefore God fwcars by Himfelf, by his own Life. It was a piece of Flat- tery among the Heathens to fwear by the Life, the Head, the Genius, the Fortune of their Princes. Jofeph had learned fomewhat of this in the Court, when he fwore by the Lifs ofPharoah. St. Paul reckons that which the Prophet calls Swearing to yefusy is confeffing that Jejus is the Lord, fo then Chrill was exalted, every Knee bows, and kneels, ^nd yields itfelf captive to Chrift, every Form and Beauty refigns itfelf to have its Appearance only in his Beams, all things own him as their Strength, Light, Life, their All.

4. The 4th part is the Seat of the Viftory : this Three-fold. The Perfon of Chrift. The Perfon of Saint-s as the Firft-fruits, and the Perfons of the whole World.

I. The firft Seat, EpL i. 10, we read that God hath gathered up ail things in Heaven and Earth in- to one in himfelf. Our Saviour hath, as we may fee more elfewhere, a Comprchenjive and Rcprefen- tative Perfon. The Lord Jefus hath a comprehen- five Perfon ; he contains in himfelf the Principles of Time and Eternity, this World and that which is to come, when he died in our flefhly part and Tofe again in a Spiritual Glory, then was Time and Eternity reconciled in him in their radical Princi- ple. The Lord Jefus hath alfo a reprefentative Perfon, he bears in his Perfon the Image of God and Man, Heaven and Earth, when his earthly Man was cruciiied> then was the whole World cru- cified

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rified and changed in Pifture. This is the firft Seat of this Victory, the Perfonof Chrift, all things arc, as I laid before, tc-hcaded in him.

2. The fccond Seat, the Perfon of the Siaint. The Victory of Chrift enlarges itfelf from him to every Chriftian, as Paul exprelTeth it in his own defign and defire^ Gal. vi. God forbid I fhiould Glory, fave in the Crofs of Chrift, hy which Crofs of Chrift I am crucified to tlie World, and the World to me. The World is become as a Carcafe to me, if it hath loft its beauty and fweetnefs, and I am become as a dead Perfon to the World. Every ,<2;ood Man hath in his Soul a living Picture of Chrift, and a fmall Landfcape of Mount 6'^/i^rtrv, Chrift is formed in him through F'alth, and fo is the Crofi of Chrift, on which a Chriftian and the whole World within him is faftened, an Univerfal Dark- nefs breaks forth, when Chrift fuffered, and an Ori- ental Light encompafles with a full Univerfal Glo- ry, where the World and a Chriftian are feea again, as new created in a diviner Shape. This is the fecond Seat of Chrift's Victory.

3. The third and iaft Seat is general, the v:hole JVorld^ 2 Pet. iii. 7. The Heavens and Earth which fiozv tire, lijfy are referved for Fire.

^ What Fire Is this, or who kindles it ?

-A. I fhall Anfwer, 'tis a Sparkle of divine Glory which fends forth its Objedls in the Bofom of Jefus Chrift, liying through the World, feeding 'itfelf upon all worldly things till it appear a clear and univerfal Flame ; 1 come, faith Chrift, to fend a Fire upon the Earth, and what will I, if it be alrea- <!y kindled : This Fire was kindled when Chrift M as born, and burnt out firft upon the green Tree, the Crofs which bears the goodlieft Fruit that evei? the World brought forth.

All th.ings ftill feel theheat of this Fire in Plagues, Diforders, Wars, all forts of Mileries, till at Iaft

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Day is turned all into Flame ; yet is not this Fife fo much to ruin, as refine things, therefore when Chrift hath reduced this Old World to Afhes, as tlie Phcnix, out of her Aihes he will raife new Hea- vens and new Earth, this is a general View of the Vi£lory of Chrift ; and if the Viftory can be fub- mitted to Sin, to Death, to Hell, and Wrath, .where (liall we find Chrift a Conqueror? but there is no Vidory to be fubmitted to Death, Hell, and Wrath, and therefore I conclude that all thefe muft ihbmit to the Conqueft of Chrift, or he hath not overcome the whole World.

CHAP. XIX.

'J' he Conjlderaiion cfGod, as hove,

MY next Scripture fliall be, i John Iv. i6. G-od is Lo've, and he that dwelletk in Love, dwel- inh in God, and God in him. From this Text open- ed, we fliall find (if God be Love^ if all his Saints dwell in that Love, and they dwell in God, and (jod dwelleth in them) more than Prefumpti- ons that this Text is not true, neither as to God being Love, and dwelling in God, and God in them ; that God can leave the greateft part of his Offspring to be eternally miferable, or that thofe that dwell in one Love with him, can be happy eternally without them. To form my Argument from hence, 1 will take notice of three things in this Scripture.

I. We have a moft excellent and a right Dc- fcriptionof God. God is Love, and herein a moft fieep and rich Ground of Divine Love, which is the God-head itfelf. The Divine Effence is the Glorious Mine, the Divine Bofom, the Blefled Mint of all true Love, God is the firft, and Foun- tain

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tain Love; tKerc is no true Love any where which is not frcm this firft Love, which is not this firft Love itfelf ; for it muft be a Participation of it. In this Love firft lies, as in its Fountain, and from this Love, flows all the true Love every where elfe to be found.

2. We have here the Bleffed Charafter of a Saint, he is one that dwcUeth in Love^ in which Words we have two diftinguifhing Properties of the true Divine Love.

1. The Comprchenjivenefs of this Divine Love, he that dwelleth in Love, in hove Jbfolutej in an un- confined. Unlimited and Univerfal Love, without refpeft to this or that, or to any particularizing or limiting Circumftance, but in Love itfelf, abftraft- ed from all exception to the expreffion of that Love, a Love fixed upon the naked Notion of Good and Lovely.

2. We have here the Conjlancy of this Divine Love, he that dwelleth in Love, a Dwelling is a conftant Abode. Love is indeed God's Dwelling- place, as well as ours, and in this Love, .God and all his Saints do mutually dwell together, one in ano- ther, for fo it is faid, Zepb. iii. 17, that God rejls in hisLove. All motion in all intelleftual Agents tends to, and endeth in reft. All the Motions, Works, and ways of God tend to, and end in Love, which is his Reft ; God in all other Appearances and Forms of things, is only as the Schools fpeak, in tranfitUy paffing through them as a Way- faring Man, till he comes to the full Expreffion of his Love, and this is his Mount 5/o«, his Refting-placc for ever. Here in the full opening of the Myftery of this Love, which is himfelf, he cafteth off every Difguife, he lays afide every Veil ; here he is feen Naked in the fimplicity and brightnefs of his own beautiful Perfon ; and as he is, which the Apoftle faith he is not yet our prefent Hapipinefs. Here alfo his Saints dwell, feeing God, themfelves, and all things in their eternal Forms of Divine Loveli-

ncfs

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jraefs, with a beatifical Villon. Here, I fay, his Saints dwell and reft in Love, till the Perfeftion of that finifliing Difcovery of God's Love : This is their Heaven upon Earth, their Bed of Reft ; a Saint in this Love is at Home, dwells here at his Eafe, in Reft, in perfeft Liberty, unveiled in the free difcovery of himfelf, in the free Exercife and full Enjoyment of his own Spirit, at the height of all Power, Pleafure, and Glory, as every Man dwells in his own Houfe or like a Prince in his Palace: A Saint, according to this Scripture, is never at Home when he fteps out of this Love ; he then is out of his Place, and carried and held preter-naturally. God is Love, a Saint is a Child .of God, a Child of Love ; he is known to himfelf, and to others, to be the divine Seed of the Divine Love, fhining inhim, and lliining forth from him, like the fountain of his Love, which reacheth all things : He dwelleth in Love ; Love is his conftant Abode ; Love is his Orb and Sphere, in which he is fixed, in which he dwells, moves, and fhines. It is impoffible with all Gifts, with all Powers of Miracles, with all the wonderful Expreffions of a kindnefs to our fellow-creatures, with an under- ftanding of all Myfterles, as the Apoftle fpeaks, I Cor. xiii. to patch up a Saint ivithoiit this Love,

3. We have the happinefs of this Perfon, this Saint, and the Heavenlinefs of Divine Love : He that dwelleth in Love, dwelleth in God, and God dwelleth in him. This Love then placeth us in Heaven ; for while we dwell in this Love, we dvyell in God, which is to dwell in Heaven, and more, if it were poffible ; and it is fo, for it is God that makes Heaven, and therefore he is more than Heaven ; and fure I am. Heaven without him would be nothing at all.

Love makes a Saint a Heaven in himfelf; he that diwelleth in Love, hath God dwelling in him ; to be the Dwelling-place of God then, as was faid be- fore, is Heaven and more : and he dwelleth in God,

This

y

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This again muft be Heaven ; God and a Saint are two Loves mutually, dwelling one in the other, -elTcntially, not by a Confufion, but by a Union of Kliences.

To make my way for my Strength from this Scripture to my prefent Argument, I begin with the iirft : The excellent and the right Delcription of God in thele Words, God is Love.

He who was the Dilciple of Love, who lay in the Bofom of Love, and fo bell knew what God is, declares divine Love to be the Nature and EfTence of God ; God, faith he, is Lo«re, and he that dwel- leth in Love, dwelleth in God.

God is pure Love, all I^ove, a God-head of Love, as the Sea is a heap of Waters ; the gathering i^'g^^- thcr of IVatcrs he called the Sea, Gen. i. As the body of the Sun is a pure and funple .Li2,ht, fo is God a Colleftion of Loves, a o-atherin^ together of all Loves mto one Spirit, into this eternal Spring, and Jupreme Form ; fo is God, a Sea of Love, bound- lefs and bottomlefs, without Shore, Bottom, or Sur- face ; an infinite Ocean of Love that can never run itfelf dry : So is God a Sun, a Source of Love that can never fpend all its Light ; all the Plea- iures and Joys of Love meet in him, are his ElTence and Perfon, hlling all, overflowing all with an inii- nite fulnefs and endlefs variety. He in all the In- finitenefs of his Divine Nature, is nothing but Lov^, in its pareft, mod perfeft, moft plentiful »Sweetnefles, with all the vicheft, the numberlefs Beauties and Delights, which Love itfelf, in the' Infinitenels of its Godhead is capable of.

This is the Divine Nature, a perfcft Lenity, Purity, and Simplicity of Love. This is the fa- cred unfearchable Unity of the Divine Majefty, the moll Sacred and Supreme Love. He is, 1 fay, a' perfeft Uniiy of Love, and fo by a necclliiry Confeouence, an Liiinite Love foraperfeft Lenity, IS pofitively and perfeiTtly Liliuite. Unity and \n- rinitenefs in Truth, li^rnify the fame thin<r: the one

bv

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by way of Affi.rm.ation^ the otlier of Negation. An entire Unity tranfcendeth all divifion, all Compo* tfition, and (o all Bounds ; that which is bounded is made up of different Part«, fome more inward, as nearer to the Centre, and fome more Qutward, remote, and cxtream, where the whole is bounded. An abfolute Unity is incapable of being bounded from within or from without, it being fimplc, pure, unmixt, it is every where itfelf, and the fame ^equality withm itfelf, equally remote fiom every thing Foreign, from Jjny ^iipit of Begmnlng or End.

I could caiily fhew, how impoffible it is for an entire Unity to be bp-Jjidcd from any thing U7'r^/;r, for then it muft be divided into different Princi-» pies, Powers and Forms, or Parts ; fome bounded, others bounding, and fo alfo have in itfelf Diver- iitics and Difjimllhudei, in its Approximations to, or remotenefs from its Limits. I m'gh'' alfo go on, and fhew, how an entire Unity is incapable of being bounded by any thing without ; for an x^bfolute Unity comprehendeth all things in the ^oft Etninent and Tranfcendent manner within itfelf; and if there was any thing without this Unity, there would then be an Agreement between this Unity and that Foreign Being'in Beings inaf- much as both are ; theie would be ah'o a Deviation and difference between them, lo f^r ^s they are not both one, and one lies without the other, and fo in this State there would be of nece0ity a Com- polition of differing parts in the Unity, one part in •which it agrees with that without it, and the othcf in which it differeth from it j and fo ijt were qo raore an entire Unity,

I could run out at large upon this Mttaphvjical Notion, to prove the Unity of Love muft be ar^ infinite Love ; but the Age we lue in, doth not relifli A4ctnph\Jtral\aZzr\\\r.z., and I content my-r felf vv-rh the Pleafurc of it to myfelf.

N In

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In God then is an Abfolute Unity of Love, and fo if I am right in my reafoning, as I believe I am, he is an Abfolute, Infinite Love by its Fjpntial Form^ if I may fo fpcak, every way one^ one in all things, one with all things, one infinitely above, beyond, and beneath all things, all things in one with an equal Propriety, and infinitely more. Thus is God a perfeff: Unity of Love ^ thus is God an Infinite "Love, This mofl perfeft Love, with all its Infi- nite, Eternal, and all-comprehending Sweetnefs, is the only true God.

Our Divine Apoflle fpeaketh here of Love, as the Effence of God, and as Convertible with God ; he that dvvellcth in Love, dwelleth in God, and tjod in him ; that is in plain Englijh, God is Love, Love is God, God is Love itfelf j the firfl, the fweetefl, the pureft, the fupreme, the Ibvereign Love, the moll abfolute, the mofl incomprehenfi- ble, the all-comprehending Love, Love itfclf, the EfTence and Subflance of Love ; Love is God him- felf, the Effence of God, convertible with God ; for fo this Scripture fpeaks of God and of Love, as convertible Terms ; becaufe we know nothing, as hath been well obferved, which fo faithfully, fo fully, fo formally, effentially expreffeth the God- head, the Divine Nature, the Divine Perfons in their Diftinftions, in their Unity, as this Name of Love ; Love is the highefl Difcovery of God to our Capacity, as he is in the Simplicity of his Di- vine Effence ; Love is more than an Attribute, it is the very Name of God, it is God himfelf ; an Attribute is an imperfeft and a partial Expreflion of God to us ; But Love is the full Expreflion of him, fo far as God can be exprelfed and conceived •by us. Love is the highefl, the mofl exalted Name pf God, that which the Scripture calls his Glory, as he is unveiled, unclouded. Love istheUniver- ial Pcrfe£lion of the Deity, that Pcrfedlion of God from which, as I may fo fpeak, all his other Per- fc<5lions are derived, and to which they are all fub-

fervient.

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fervient, all the Strengths, the SweetnelTes, the Purities, the Powers, the Beauties of the Divine Nature, of the Divine Perlbns, they are all con- cluded and concentred in this Love; they are no other than this Love itfelf in lb many divine Forms, Figures, and Shapes of Beauty and Bleflednefs, afting thofe Heavenly Parts which make all the Joys and Glories of Love complete in themfelves, and in us. (lod is Love, and therefore all his Attributes are the Attributes of his Love. The full Number of all the Attributes, Excellencies, and Perfeftions of the God-head, like the Stars in Heaven, no one wantini; in their full Glory, like the Sun in its ftrength, never waxing dim, waning, never in any EclipCe or any Cloud, never ri- fing nor fetting, they are all united and centred in this Love, they are all fo many feveral Names, Expreflions, Glories, Vidlories, and Triumphs of this Love, which is himfelf ; or if you will, this Love is the Predominant Attribute that fet all the reft on work, it is the Triumphant Attribute, and the efpecial matter of God's Glory. For although the divine Attributes are equal as they are in God, for one Infinite cannot exceed another, yet Love is reprefented to us, with particular Advantages above the reft, it is God's dear Attribute, as I may fo fpeak, and all his other Attributes and Perfe£tions are the dear goings-forth of this Love. I have more to fay upon this matter, to fhew particularly how all the Attributes, Excellencies, and Perfec- tions of God are Love, in various Forms and Shapes, but of that hereafter ; only before I pro•r^ ceed to the full opening of this, I would conclude by way of Anticipation of myfelf, with two Cau- tions.

1. While we fpeak of God as Love, let us take heed that we bring no Strange Fire to this Golden Altar, that we form not to ourfelves an Image of any Human or Angelical Loves : But let us raife our Spirits upon the Wings of the Chafte and Hea- N a. venly

( i8o )

venly Dove, to.a Love wlihin the inneimofl Veil, within the Wings of the (joldcn Cherubims, to.a Love pure and agreeable to the Purity, the Majefty of the Divine Nature, infinitely tranfcending the pureft, the moft Glorious Flame of the Seraphims themfelves. They lay, there arc feme Mountains in this World lb high, and the Air that blows upon them is fo Pure, that a Man cannot live there for the Purity of it. Sure I am nothing that is unclean can enter into the High and Holy Place of this Love, nothing that defileth, can enter into this Love, no filthy thing can lye in the Spiritual and Chafte Embraces of this Love ; nor can this Love I'uiFer any luch thing to remain in us, and fure I am it will ceafe to be this Love, if it doth not recover us out of all Filth into itfelf. I'here is nothing fo pure as this Love in God and in us ; tlierefove the Apoftle, I Tim. i. 5, puts thefe two together, Love and a pure Heart, Choice Plants, we obferve, grow and profper only in their Native S«i!, if they be tranfplanted into a different Ground, they dege- nerate and come to nothing; afluredly the Love of God will live and flourifli no where but in a pure Heart, in a New and Divine Nature : if our Spirits be impure, unclean, let us ufe what Diligence we can to heighten and cherifli the Love of God in us, by therichefl Notions, the Iwcetcft Entertainments of it in the moft frequent, the mofl Evangelical Duties, this divine Plant of Spiritual Love, will in the midft of all thefc lofe its Beauty, Sweetncfs, and Virtue, and by degrees dye away, if the God of Love did not revive ij.

There is nothing (ojlrin^ fo exaft, fofearching, fo fevere, as this Love, nothing can efcape this Lover's eye and indignation, that is contrary to it ; it finds out every look, every glance, every mo- tion of our Spirit that is unchafte to it j Sin and Divine Love cannot lodge quietly together, cannot divide or fharc out between them two Dominioiis in one Soul, Sinfliall not have Dominion over you,

for

( ifel )

for you are not nncTer the Lmv, b\3t unc^er Gracej Viz. Love ; for Grace is the higlieft, the fweete^, the moft exalted name of Love ; Divine Love will not fnffer any other Intereil to grow up by it, it will be Abfolure wherever it comes, fo ?s all Love here below, tho'' never {o fond, it is ft ill either a Sovereign or a Tyrant.

There is, I fay, nothin.<^ ib fevere, fo fearching as Love, it is compared in bcripture to Fire, fo the Baptifm of the Holy Ghoft, the Spirit of the (jofpel, the Spirit of Grace and Love, the Spirit whofc Name is Love (as the Name of the fccond Ptrfon in the Trinity, is Wifdom, or the "Word) is caHed a Baptifm with Fire ; Divine Love wherever it comes it is a Refiner's Fire, feparating every where be- tween Darknefs and Light, between Good and Evil, Gold and Drofs, things that differ, burning- up the Drofs and bringing forth the pure Gold to Ihine more beautifully, transforming every thing into one Glorious, Heavenly, Immortal Nature with it- ielf, melting and uniting the Gold until it ali run into one undivided Mafs.

Thus again, the Love of the Heavenly Bride- groom, Cant. viii. 6, is thus defcribed, Love isjirong as Death, 'Jeakvfy is hard, cruel as the Graven the Coals thereof are the Coals of Fire, which have a moji vehement Flame. It is in the Hebrew, Coals of the Flame of the Lord, of a Divine Flame : There are two Expreffions here which do very emphati- cally fct forth the fearching and fevere Nature of Love.

1. Jealoufy, which may rather be interpreted the Zeal of Love, it is faid here to be as the Coals of Fire, the Coals of a vehement Flame, of the Flame of fah, it is wherever it comes as the Fire of God, a Divine Fire burning up every thing that is hete- rogeneal, it is to every thing that is contrary to it, like Fire, dreadful, irrelii^ible, devouring, torment- ing, till it hath quite confumed the whole Body of Death, till it hath confumed the whole Frame N 3 of

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of this. Creation in us, feparating us from every form of things, and transforming us into its' own fhinins; and flourifhins; Form. The Divine and Heavenly Perlbn of our Jefus, the primitive and the purefl Love and Lovelinefs,

2. Jealoufy (which as I (aid before may rather be interpreted the Zeal of Love) is laid htre to be as ftrong as Death, hard and cruel as the Grave; Divine Love, the Zeal of Divine Love, both in God and in us, is ftrong as Death, liard and cruel as the Grave ; the meaning, 1 conceive, is this. Death is hard, inexorable, irrefiftible, it devours, it feeds upon it, eateth up without any Mercy, all things Earthly, Fleflily, Mortal, mixt, until it hath confumed the Earthly, the Flcflily, the Mor- tal part, and changed all into a Pure, Heavenly, Spiritual, Immortal Glory, diffolving and refol- ving all mixtures into the ever Blelled and un- changeable Unity.

Thus Divine Love is a Divine Death., hard as Death, cruel as the Grave, inexorable, irreliftiblc, never yielding to any thing corrupt, carnal, and earthly, never to be fubje£led to any thing impure, never to be wrought to a compliance with any- thing that muft die, to cherifli that or to lie down in the Bofom of it ; this is the Treachery and Adultery of unclean Luft, not the Truth and Puri- ty of Heavenly Love.

Divine Love is like a Leaven which over-fprcads, fubdues, and ferments the whole Mafs in which it is wrapt up ; however that Rule, touch not, tafte not, handle not, be abolilhed as to Symbolical Rites, yet it hath in it an immutable Myftery in this Love. Divine Love can be no more reconcil- ed to Sin, than Day and Night, Light and Dark- nefs, Life and Death, can intermingle or comply one with another; to think to live in the Love of God and in Sin, is to endeavour to reconcile Heaven and Hell, and to accommodate matters between God and the Devil as fuch. Love is the Seed of

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God, Sin is the Seed of the Serpent, that Seed which is the very Spirit of Hell and of all Devils, this which makes Hell to be Hell, and the Devils there to be Devils ; there is a perpetual enmity between thefe two Seeds, there can be no Peace, no not lb much as a Truce, a Cefl'ation of Arms, between them, one muft Conquer, Kill, and De- llroy the other, there are not two things in all the World more irreconcileable and inconfiftent than Divine Love and Sin. This Love is hard as Death, cruel as the Grave. O the Sweet, the Heavenly Myftery of Divine Love, and of Death: O the Divinity, the divine Depth of Love and of Death ! They are both one and the fame Divine Myftery, one and the fame way, to one and the fame Bleifed End ; Death is in truth, the Divine Love in the Form of Death. The fuprcmely fweet, the fu- premely glorious Flame of the higheft Unity, de- fcending in a Cloud, drawing all things to it- felf within that Cloud. Thus at once feafting it- felf upon them, and making itfelf a Feaft to them, fo feafting together with them ; while by itsblefled burnings upon them, it converteth them into one Flame, one Spirit of Glory and Majefty with it- felf. This Cloud too, in which this fupremc Unity, this fupreme Love defcendeth, which we call Death, is a Knot, a Chariot of Angels, which are indeed a Cloud to the Natural Senfes, that is, to the difappearing Darknefs, but to the Spiritual Senfes, tothe fpringing Light, Angels, Seraphims, Angels of Love, Divine Mmifters of Divine Love, fliining and {inging as they defcend and afcend ; this is the Myftery, the Divine Myftery of Death ; this is the Myftery of Divine Love in the Form of Death ; this Death is a Divine Love ; thus Love is a Death to every thing that fliould die. O hovr kind is the cruelty of this Death ! O how faith- fully cruel is the kindnefs of this killing Love 1

2. My fecond Caution (having fo fully vindica- ted the purity of this Love) (hall be to take heed N 4 how

(

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how we fct any bounds to this infinite Love ; ho\7 we iiint that Love which is God, that Love, that God who is Love ; a Love which hath a depth in jt, that iwallows up the capacious Spirits of Men^ Saints, and Angels, but can be fathomed by none of them ; but only by that Spirit which fcaicheth all things, even the deep things of God,

This incomprehenfiblc Love is made up of Dreadihs, and lengTh<^, and depths, and heights, which pafs all UndeiTtanding ; here is a depth with- out any bottom, a height without any bound, a breadihj a lersgih without any meafure ; this is a Love which ftretcheth forth itielf beneath, above, through, and heyond all things ; a Love which at once ex ends and exceeds all Underftandings and C.ipaciiies; a Love which hath in it all the lulnefs of the God-head, an inexhauftihle Spring, Foun- tain, O.e.in of Love and Goodnefs without begin- ning or end, without bottom or bound, a Love in which, as hath bee^ faid, where Sin hath abound- ed, Grace doth much more fuper-abound. O tel! me where is this fuper-abounding Grace, and boa is this Text true, if it leave Sin and Death reigo'ng arid triumphing over the greatcft part of M.mkind ? if the Evil that abound in the Creature:* can exeeed the Love and Goodnefs in God, fliall Jntiii:tc' and Eteifnal Love fail, fballthe Soveieignty and Wrath of God out- live his Love, his Grace, li s Sv\(.etnefs ? Js, this Wrath greater and {trongei: ihan his Love ? Is it not a Servant to it ? Do not all his Attributes ferve his Love t Can there be any fupreme Evil? And can God ceafe to be God ? "Which he mufl do wlien he ceafeth to be Good. Let us then take heed we fct no bounds to that \vhich is unbounded. How wc dare to fay to this Ocean of Love, Thus far Ihalt thou go, and no further.

CHAP,

( i85 )

C H A P. XX.

Shewing that Love is the Uni'Verfal Fer>* jedlioH of the 'Deity.

I Have already fliewn that Love is the Root, the C'ricinal, the Meafure, the Flower, the Sum and Subftance of all Perfeftions whatever. Moral or Evangelical, Human or Divine ; that there are no Moral Perfedlions we are acquainted with, and have any notion of in ourlelves or any where elie ; but what flow from and are contained in Love. I nov,' fnew that all the Perfe£lions of God, all the Moral or Divine Perftflions of God are by way of eminence and tranfcendency comprehended in this Love.

There are ibme Perfections in God we beft un- derftand, by a Participation of and Acquaintance \vith them in ourlelves, by a Tranfcript and Copy of them in our Minds, there are other Perfections in God in which it is impoHible for us to commu- nicate with him, becaufe they are inconfiftent with the very Notion of a Creature, and are pe- culiar to the Deity, but yet being revealed to us concerning God, we are fure of them becaufe they are conformable to the moft perfe<^ Ideas we can frame of him ; but all ftill are only fo far Moral and Divine Perfeftions as they fpring from, and tend to Love. We can conceive of no Moral Excellen- ci<:s either in God or in ourlelves; but lb far as they do partake of and are lubfcrvient to this Love. I flull give you leveral Inftances of the Perfeftions of" God to make this aood, and I fhall bejiin with tnole which we would think in their own Nature to be moft remote from Love, no way allied, but contrary to it.

The

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The firft inflance fliall be the Juji'ice of God, Juftice which gives to every one his right and duc^ this is only fo far commendable as it flows froni Love and communicates with goodnefs, for other- wife, as we fay, Summumjus is Jumma injuria, tooftrici yujiice bears upon cruelty • it is no perfe£lion to ex- a£l, to be too ftrift and fevere, whereas if it were in its own Nature and Phyfically good, and not gratia alterius, for the fake of fomcthing elfe, it would be univerfally and fo intenfely and extenfely ib ; for that which is good in itfelf, the more there is of it ftill the better ; fo that Juftice which we think in its own Nature to be moft remote from Love, no way allied but contrary to it, yet this Juftice is only fo far a Moral Perfeftion, is only io far commendable as it flows from Love and com- municates vv'ith goodnefs.

There are two forts of Juftice Remutierajive, and Vindi5iive, or Punitive Juftice ; of the firft, I need lay nothing to prove it ; it is one with Love and Goodnefs, for the thing fpeaks itfelf.

P'indiBive, or Punitive, is either to fatisfy a pee- vifh Humour which pleafes itfelf in the Mifery of thofe by whom it is off^ended, and there is a Spirit of Revenge and Cruelty in it, equally, abfolutely evil and eternally .abhorrent from the Nature of God and all good Men ; for howfoever fome Men have painted God in their own Minds, and reprc- iented him to the World as a cruel Being, as one extending himfelf to a larger Capacity in Severity and Wrath, than Sweetnefies and Loves, as an Ene- my to, and a neglefter of the Joys and Felicities of his Creatures, as one that waiteth for their haltings, and hath rather a Pleafure and Delight to himfelf in the Shame and Ruin of his own Works. This is but a falfe Image, an Idol which guilty, angry, peevifli Man hath fetup within itfelf in the place of God. Or further.

If we conflder well the feveral Grounds of vin- dictive and punitive Juftice. It is either for the

good

C ^87 )

good and correction of thePerfon that is pnnifhed OF for the Example and Prefervation of others, or to repair the Honour and to fecure the Right of the Party offended .; or for the fafety of the Com- munity in which, and againft which, the Crime is committed ; or it is to rcftore and to maintain the Authority of the Law ^ which is the good, the fafety, the welfare of all thofe that live under it, and which is vilified and weakned by every willful Breach of it to the danger of the whole. Now, it the end of the Law being the good, -the fafety, the Welfare of all thofe that live under it, it is plain it mull be the end of the punifhment alfo. Now is plain, that in all thefe Cafes, Love and Goodnefs is the Principle that beflows upon Juftice whatever it hath of Pcrfedlion, and that the end of the pu- nijhment muft be the end of the La"jj\ which is the good of thewhde, or elfe it is to fhew that due ha- tred of, and difpleafure againft Sin, which is in God, and which alfo ought to be in us; but this is by no means to be accompanied with any ill Will to the Sinner, but to difcountenance and deftroy the Sin, and fo Love and Goodnefs is ftill the Root and Fruit of it, the Bottom and Top of it. A right and true hatred of Evil every where fprings from a Love of the Perfon, Wrath and Hatred againft Sin is no bitter Zeal againft the Sinner, but a due In- dignation of Love and Goodnefs againft the Sin, The Deftrudion of Sin and Propagation of the Di- vine Image, is ftill the principal Intention where the Indignation is right. The Subjeft fuffers only as it is in conjunction with that which is ruinons to itfelf and one another, and which God and all good Men muft hate or ceafe to be themfelves. For the proper place which Sin hath in the Univerfal Harmony of Things, is to be the Obje£t of a Di- vine hatred. The Mark and Butt, againft which God flioots his burning Arrows, and at which he cafts his firey Darts.

Or

Or It is for Vhdication of that Rigliteoufnefs, Re6tirude and Purity that is abufed and wronged by Sin, and ib the end of it is either to ftir up in the Sinner, or to encreafe ia others an high Efteem, Keverence and Love .of thofe Ptrfef^ions, and fo Goodnefs is ftill its Rife and Fountain, and its Stream. Or^

Laitly, It ig, as one faitli^ becaufe Sin and Punifli* ment arc Terms whicli do very well agree one with another, and that Sin being the worft thing in the World, it is very meet it Ihould fare accordingly, and this is no more than tiie Natural Courl'e of Things. That as every Principle naturally un- folds itfelf into all the Powers and Forms contained in it : So the Evil of Sin which is the root of all Evil,fhould fpringiip into all manner of Evils, of Blame, Shame, Pain, Sorrow and Torment, which do all lie wrapt up in it; all this is no more than the fenlible Conncxic'tn the inviolable Qrdcr that muft be between the Evil of Sin, and the Evil of Suffering, and this is nothing but a Branch of that Divine Wifdom, Goodnefs, impartial and unbialTed Providence which takes care of the whole.

Thus whether we conlider the feveral kinds and forts of Juftice, and the feveral reafons and grounds of punitive Juftice, it is mod evident that Juflice, both in God and in us, is nothing elle but Love and Goodnefs in another Name and Drcfs, is nothing tl^t but the Order and Harmonv of the Divine Love and Goodnefs : from all the Notions of Juft- ice before-mentioned, it is imnoffible to draw an Argument for Eternal punitive Juftice ; for that can be neither for the Corre6lion of the Perfon that IS punifhed, or for the Prefervation of others, or to repair the Honour, and to fecure the Right of the God oftended, whofe Glory is above all ; or for the maintaining of the Authority of the Law, which is the fafcty and welfare of thofe that live under it, and which is vilified a»d weaken'd by every wilful

Breach •

C »89 )

Breach of It. For the Law is perfeftly fulfilled and abrogated ; fure I am, therefore, that every thing, even Juftice itfelf, mufl end where it begins. Juftice rlfcth up from Love, is govenid by it, and refohes it into itfelf.

As for vindiftive and punitive Juftice, when it is, not for the reafon before-mentioned or fucli like; bui to fatisfy, as hath been faid, a peevifii proud Humour which plcafeth itfelf in the Mifery of thofe !>y whom it is offended, it lofeth the Na- ture and Nam.e of Juftice, and is of a Spirit of Re- venge and Cruelty^ as hath been already faid, and in itscjualitv abfolutely ^TvV, and abhorrent from the Nature of God and good Men. Sure I am for a Judge here below, to condemn the greatcil Male- faftor and Murderer with Pleafure, and Delight in' the Ruin and Deltruftion of his Fellow-Crea- ture, is to make himfelf guilty of the fame OiTence^ the fame Murder for which he condemns another to Punifhment, for Punifliment fake ; for this is. the Lujl of the Punillier, and cannot be the Qua- lification of any good Being. The true Notion of Juftice, the proper Scope and Defign of it is not runifhment ; but the prevention of thofe Evils which are hurtful to ourfelves and others, the Vcn^- geance that is taken on Wicked Men is not the defign of Juftice, but the Necelfavy Confequenccs of it; this is the meaning of all Divine Laws, of all good Laws whatfoever, a Security of Right and Equity, this is the meaning of all the Punifhment annexed to the Breach of thofe La'vvs, to prevent Tranfgreffion ; fo that it is the Alaintenance of that Juftice and Right which governs thefe mat- ters which is the Comm.on C?ood : For Juftice is a thing, not of a Private and Perfonal, but a Pub- lick and Common Nature. All is to be prefer'd before any part whatfoever : God, and no good Man puniihcs any out of a Delight in Punifliment, or in the Suft'erings of the Punilhed ; but all right J*unifttmeiit is either as Phyfic for the recovery of

the

the Patient, or for the good of the whole ; as a Man confents to have a Member of his own Body- cut off to prefeive the reft, ne pars Jincera irahatury fo that the Source and P'ountain of all punifliment is Loz'e and Goodnrfs.

It is plain, from all this, that the Attribute of Juftice doth not at all clalli with that of Goodnefs, at being indeed but a Branch or particular Modifi- cation of it. That Juftice is an eternal Branch of that perfeft Love and Goodneis whvch is the mea- fure of all Things ; which is the Source, the Life, the Soul of all Morality, Virtue and Excellency vvhatlbever : That Love and Goodneis beftows up- on Juftice, whatfoever it hath of a moral Perfec- tion and Excellency, Suppofe now all thele Cafes, for the Recovery of the Ptrfon, the E^xample to ethers, i^c. There is no room for eternal Punifh- ment upon thefe accounts. Take in all the other Arguments for the vindicating the Honour of God and his Law, there is no Pretence yet for eternal Punifliments ; becaufe nothing more runs upon the Honour of God than fuch a Notion ; and if God faves any one in the World with a Salvo to his Juftice, his Juftice is fecured if he goes on and laves all.

Another Inftance is the Holinefs of God. What Is it but his Lovelinefs and Love ? It is called in Scripture the Beauties of Ho/inr/s ; and it is fo cal- led with a peculiar rt fped to God's Mercy, which is one of the fweeteft, tendereft, largcft, and moft condefcending Names of his Love: So z Chrcn. XX. 21. it is faid Jchofapbat appointed Singers unto the Lord, that fhould praife the Beauties of Holi- nefs, and to fay, Praife the Lord^ for his Mercy ck~ durethfor ever. We are too apt to place the Beauty ot our Holinefs in a ievere and rigid and fcornful Carriage tow? •■u< poor Sinners; but Holinefs in God is a Spring of all Sweetnefs, Tendernefs, Com- panions and Bowels towards the worft, the grcateft of Sinners, to the vileft and moft loathfome and

lod

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ioft Sinners. God pi^onounccth one of his fweetcft Promifes to poor undone Sinners, in the greateft Pomp and Majefty of his Holinefs, Jfaiab Ivii. 15. 7 bus faith the high and lofty one, that inhabiteth eta- nhy, ivhofc name is holy, I dwell in the high and holy place, ivith him alfo that is of a contrite and humble Jpirit, to revive the fpirit of the humble, and to revive the heart of the contrite ones. It is becaufe we are no more holy, that we underftand not this ; that where there is moft Holinefs there is moft Meeknels, Pity, Compaffion, and Condefcenfion to poor Sin- ners, 'tis a fingular Expreffion of God to this pur- pofe : Hofea xi. 9, I will not execute the fercenefs of mine anger: I will not return to defroy Ephraim, for I am God and not man, the holy one in the midfl of thee, and I will not enter into the City. Such an High Prieft, faith the Apollle, Heb. vii. 26, became us, was necefjary for us, who is holy, harmlcfs, undefiled, feparate from Sinners, and made higher than the Heavens. He was without Sin, and the greatcft Friend to Publicans and Sinners, and for that very reafon, becaufe he was without Sin. One great reafon why we have no more Bowels for Sinners, why we are fo full of Bitternefs, is, becaufe we hare no more true Holinefs, 1 Tim. ii. 8. The Apoftle fo puts thefe Two together. Lift- ing up holy hands without wrath; as if Holinefs and Wrath were two things that were inconiiftent. And again, the Scripture at once calls God the holy one of Ifrael, and the Saviour thereof. Sure I am, true Holinefs doth not exprefs itfelf in a Sournefs of Temper and Behaviour towards others, but in the greateft fweetnefs, kindnefs, and good- will to them.

We are thus inftru£led. Gal. vi. i. Brethren, if any Man be overtaken in a Fault, ye winch are fpiritual, refiore fuch a one in the fpirit of meeknefs : It is a Phrafe borrowed from Chirurgeons, who when they fet a broken Bone, handle ifwith all

poffiblc

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poffible Tenclerners. We are apt to think our^ . lelves more holy than others, when we infult over, amd are feveve againft a poor fallen Brother ; But where there Is moft Splritunltty^ tht re is moft Tai^ derncfs too, and the greateft Sympathy with fallen ones. And herein we greatly provide for our cwn jianding, as the Apoftle faith in the following words concerning ourfelves, /r/? wc aifo Ic tempted. It is an obfervation of mine that God \\Ti.i\\Jig7mnter, fignaily left Persons to full thcmfelves ; btcaufe they have mifcarried in tbii point. Sure I am^ Holinefs in God is his Beauty, his Sweetnefs, his Goodnels, his Love, and therefore this is ftill brought in as the Burthen of all our Songs of Praife to ^im, who is Glorious in Hotinefs, this i-s Cac Ground, the Reafon of all our Salvations, and jhould be the Crown, the Glory, the End of them all.

Another Inftance is the Faitkfulnefs of God ; i£" V/e do but coniider what it is, we inuft confefs it owes its moral Perfeftion to Love and Good- ncfs. Faithfulnefs, as hath been alreiady faid, is a Conformity of the Declarations of Purpofcs and Intents, to their IlTues and Performances. And is not this accounted a Perfeftion according to the Diverfity of the Subjeft, about which it is con- verlant ? If a Promife be made in abfolute Terms, and afterwards the Performance be fufpended oix a Corldition not cxpreffed, we all account it a Breach of Candour and Ingenuity, and complain cf it as an Abufe and Collufion ; but if a threat- ening be pronounced with the lame AbfoluteneA tjiat upon the commiffion of fuch a Fault; fuch a Punifhment lliall certainly follow : Yet if upon Repentance and Submiffion, or intervening Deplo- ration of the Offender, or Intercelnou of the Mediator in his behalf, the Ofl'ender be remitted, Do Vv'e not applaud it as an Aft of Grace and Cle- mency ?• So that it is moft evident, that it is only the Partaking or not Partaking of Goodnefs that

makes

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makes thefe Afts undergo divers Cenfures. We ihould challenge the Faithfulnefs of God and Man, when a Good promifed is not performed ; but we complain not of the want of Faithfulnefs, when the Evil threatened is not accomplifhed, we are angry with no Man that is not fo bad as his Word, We do not think it an Imperfeftion, but a Per- feftion of God that he repents him of the Evil. Indeed the Prophet Jonah in a peevifli and male- content humour, and preferring his own Reputa- tion to the Honour and Glory of God, was dif- pleafed and very angry with God, becaufe he did not deftroy Nineveh ; and yet in the midft of his Apger gives this Reafon why he fled from the Command of God, to proclaim the Deflruftion of that great City : I know ^ faith he, that thou art a gracious God^ and merciful^ Jlaw to anger, and of great kindnefs, ajid repenteth thee of the Evil. No Perfon ever yet charged God with Unfaithfulnefs to his Word and Command, becaufe he did not deftroy Nineveh.

We may inftance again, in the WifdormviA Power of God ; feparate thefe from Love and Goodnefs, and they are, as a great Man faith, but fubtle, cunning, and crafty Mifchief, and armed Wick- ednefs, and brutifh force. Let us imagine a Being, faith he, of infinite Subtlety and Cunning, that can conceive Ways and Means for carrying on any Delign ; and let this Being have all Power to bring to pafs whatfoever it projefts, and let-it be, as to its Subliftence, immutable and immenfe, yet if you add to this Being Principles of Envy, Ma- lice, and Cruelty, it would be fo far from deferv- ing the Name of God, that it would be a worfe Devil than Hell itfelf can fhew ; for the Prince of Devils there, with all his Cunning and Malice, is fubordinate, he can bring nothing to pafs with- out the Permiflion, the Commiffion, and Autho- rity of the Supreme Being. Sure I am, there is nothing wc fliould be more careful of, and more O afraid

( «94 )

afraid to do, than to fet up a Wlfdom, a Power, a Holinefs, a Grcatnefs in God, without Love and Goodnefs, as its Ground, its Root, its Effence, its Defign, its Fruit, its Image, and its End. Give me leave to enlarge a little more upon thefe Two Inflances, the IVifdom and the Povjcr of God; and in the firft place, to do that Right to the Wif- dom of God as to aiTert it is all Love. The un- fathomable Depths of the Divine Wifdom, What are they but the Contrivances, the Plots, the Myf- teries, the Defigns, the Methods, the Condu£lsand Difcipline of his Love ? as the Apoftle fpeaks, Eph. I. that God in the riches of his grace hath abounded to- wards us in all Jflfdom and Prudc?ice.

The Divine Wlidom is a manifold and deep Channel, which the full Spring of eternal Love niaketh to itfelf, by the Force of which it ealily ilreams through all things in various Courfes and Forms, until they meet again in the Sea of Love, in the Bofom of God. Divine Wifdom is the Riches of Divine Love, fprcading itfelf into an in- finite Variety, through innumerable Changes and Windings, and brings forth itfelf all along, and fully in the clofe into a moft ravifhing Harmony of all Divine Beauties and joys. Divine Wifdom is Love itfelf, forming itlelf into rich Defigns, moft beautiful Contrivances, full of unexpected and furprizing Turns, full of Depths, paft the Searches of every created Eye, that in the clofe it may difplay its blefled Treafures more fully, and that it may fooner or later raife and enlarge every Spirit to take in its Joys. Thus, as was faid be- fore, the Riches of Grace hath abounded towards us in all fVifdom and in all Prudence.

The Divine Wifdom in all its Works within and without, is no other than a deep delightful God- like Conveyance of Love, on which the whole God-head lays itfelf out, to the utmoft of all its bounded Fulnefs and Treafures, for this Love to

bring

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bring forth and exprefs itfelf with all poflible Ad- vant.ige, with all Jleautifyings. Sweetenings, and Heightnings ; as in the whole Contrivance, fo in each part and point of it, through all which this Love hy this Wifdom condu(fted itfelf with an un- exprefll!)le Force and Sweetnefs.

The Wifdom of God is, as an excellent Perfon calls it, the Divine Art of Love, the Divine Pru- dence, and Prudence is the Net of this Love to catch Hearts in, fpread through the Sea of this Creation. O how bleffed are they that are caught in this Net, by thh FiJ/icr of Scuds, the Divine Love and Wifdom !

The WilQom of God, v/hich is a pure aft of Iiigheft and moft uniycrfal Harmony, is the Mvjlch of Divine Love, by which it charmcth Souls, and ^attrafts them to itfelf. Who would not fubmit to all the Methods of this Wifdom, which is Love, the' he doth not comprehend its Ways ? I would further fay from thePowfr of God, his Pcjoer, Om^ nlpotcncy, with his Liberty to do whatever he pleaf- cth, is nothing elfe hut the Strength of his Love -, the Almightinefs of his Gobdnefs, which being flronger than Evil, can never be overcome nor in- terrupted by it; but powerfully reaches all things, and fweetly, firft or lall, fubdues them to himfelf, irrefiftibly imparting itfelf to them, according to thofe fcveral Degrees in which they arc capable of it. God is an Infinite, a PerfeO: Poiver, Hole Duna" mis, as one calls him, a whole Intire Pouier, fuch hath no allay, no mixture of Impotcncy, nor any defeft of Power mingled with it; but ftill the Afoi-al Perfeftion of his Power, is his Lr^-e and Goodncfs. God cannot with all his power do any thing that is Evil, 'his Power is flill guided, go- verned, and exerted by his Will, he workeih all things after the Council of his own Will, and his Will is Love itfelf, Goodncfs itfelf, the Firft, the Supreme, the Eflential Goodnefs, the unfearcha- ble Treafure of all SweetnelTcs and Joys. His Q a Power

( 196 ) '

Power and his Gooclnefs then are infcparablc, are one in all ; thofe mighty A£ls in which he difplays the one, he alio difcovers the other. All the Afts of his Power are indeed but lb many various Ex- prelTions of his Love and Goodnels. It is not rower to be able to do ones lelf a Mifchief : The RofA of all P.owcr is Goodnefs ; the Ttrmiofall Power are the lame Goodnefs. All true Power begms and ends in Goodnefs; Power without Goodnefs is a Monfter. He doth a Child no un- kindnefs who takes from it a Knife or any thing mifchievous to it. He doth a Madman no Injury, that holds his Hands and binds him, and fo hin- ders him from wronging himfelf. It is no Ex- preflion of Health and Strength, but the heighth of a Diflemper and Weaknefs, for a Man to over- power all that are about' him, and to offer violence to himfelf and them. "^Tis a Rule, pojp malum ejl hon pojje, Pwjcr to Evil is Imbecility : it is not pro- perly Power, but Impotency. Power and Liberty to Sin is a Contradlftion in the very Terms ; it is as if one Ihould fay Power to Weaknefs, Power to nothing, or to that which is worfe than nothing, or Liberty to Slavery ; for Goodnefs is eflfential and intrinfical to Power and Liberty. All Power and Liberty is comprehended in the Nature of Good alone ; for what is Power and Liberty, but an Exaltation and Enlargement of Being. And Being and Goodnefs are but one : and therefore there is nothing fo inconfiflent with true Power, Liberty, and Freedom, as Evil ; which is in its very forma- lity a Deficiency, a Fault, a Nothing, a Privation of Being. Whatfoever we promife to ourfclves to find in ways of Sin, tljcre is nothing but Impotency, Weaknefs, Narrownels, Straitnefs, Confinement, and Slavery in all Sm. There is only true Power, Liberty, and Enlargement, and Satisfaftion in Good. We may think Sin an Aft of Power and Freedom ; but it is indeed Weak- ,nefs, Servitude, Bondage, and Slavery j for God

who

(19^ ) who is the mightieft, the trueft Agent, cannot Sin. We may think it an A£l of Strength, Cou- rage, Refolution, Valour, and Bravery ; but it is the greatcft piece of Impotency, Weaknefs, Cow- ardice, and Bafenefs in the world ; for God who is Omnipotent cannot do it. It is like the Paraly- tick Motion, it pretends to Nimblenefs and Agi- lity, but it is only want of Strength. The Head fhakes as if it were troubled with over many Spirits, but we know it proceeds from Weakjiefs, and a loofening of the Powers of Nature ; fuch a weak, crazy, lickly thing is Sin* Whatfoever this deluded World fancies towards Evil, it is Im- potent ; for Man's greateft Power and Perfeftion, before the Fall, was, that he did not k-now Evil ; he was byaffed and inclined to Good, and his Experience of Evil, which we fondly call his Li- berty to Evil, is now his Weaknefs, Slavery, and Mifery.

There are many pofitive Attributes of God, which are his Honour, as to be Omnifcient, Om- nipotent, Eternal, and the like ; and fo the Ne- gation of Power in God to do amifs, is his PerfeAi- on too, this is God's Honour that he cannot Sin, he cannot lye, he cannot do any wrong ; he that hath all Power, and can do all things, cannot do amifs ; he that can do what he will, cannot will what he fliculd not do. All Evil is a Defici- ency, a Tendency to Annihilation, and Power cannot produce Weaknefs. The Aft of Omnipo- tency cannot terminate to nothing ; this is God's Perfeftion, God's Liberty, that he is a Being abfo- Jlutely and neceflarily Good ; his Power, his Free- dom, and Perfeftion, confifts in being able to will only that which is Good, Juft, and Holy, and in having abfolute Power to do what he will. Men and Angels, in their tiril Creation, had an Image ^pf his Power, Freedom, and Bleflednefs ; and this did confift in a Power of willing only fuch things as were good ^nd pleaiing to God, and in a Power O ^ of

( 198 )

of cntertaihlhg all thofe inferior Motions, ac<*bnl- ing to the Rectitude of this Divine Will and Image : but this Power, in refpeft of willing what they Ihould, and doing what they would, was mu- table, and in that it was, fo this Power and Liber- ty fell fhort.

If we go on further, and take a View of the Almighty Power of God throughout, we fhall find it ftill to be Love and Goodncfs : Let us view his Almighty Power in the Works of Creation, we fee that it was an Ocean of Love and Goodncfs which delights to overflow its Banks,- to diffufc and communicate itfelf, that moved him to bring the World into Being, and to make fo many Subje£i» capable of itfelf; for it was impollible for him to -reap any Benefit from any, or all his Creatures, Men and Angels, becaufc nothing can be added to his Perfeftion, Jmor divlnus renim omnium eji princi- pium, as a great Philofopher fpeaks ; it was then to communicate his Goodnefs, and "by that Commu- nication to take up his Creation into a Participa- tion of his own Happinefs, that he made the world.

Take a View again of his Almighty Power in the Works of Prcfervation and Providence, which are continued Afts of Creation, and you will find all here to be a conftant Emanation of the fame Love and Goodnefs, to be from the Beginning to the End, an Emanation of that Love and Good- nefs ; which is but a natural and genuine Notion of God, that he fhould exert the fame Goodnefs to Beings which that Goodnefs produced. Altho' as a great Man faith, it feems becoming the Sim- plicity and Majefty of God, that he lliould be alone with himfelf, retired into the not approach- able Reccfies of his own Being, yet through the Infinite Dcfire of communicating find difFufing his own Love and Goodnefs, he, as it were, lays afids State, and goes forth of himfelf, and by his tender Care and Providence, is ijitimately prefent with

•'■; bru/- th&

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ihe lovvefl Proje£tion of being. The fame Love and Goodnefs is that tender Mother that brought forth and bears up all things, that holds and in- folds the whole Creation continually in the tender Bofom of its loving Embraces. Thus it is faid, he fills all in all, and comprehends all in himfelf. If you view his whole Providence with an un- veiled Eye, you will find it all a rich contexture of the tenderell Love ; eternal Love to be as the Soul of it, the Spring, the Life, the Beauty, the Sweet- nefs refiding in the whole Work of Providence, and refting intirely on each Motion of it. Take a view of all his Power in the Work of Redemption, which a great Man ca.\h uitimus Dlvinl amorh cona- ius, 7he laji Effort ofQacfs Love ; and here you have throughout the exceeding Greatnefs of his Power, in the higheft Exprefflon of his Love and Good- nefs. Thus the Gpfpel, which is a Difcovery and Communication of the higheft Gr^ce and Good- jiefs, is called the Povjer i^God to Salvation,

CHAP. XXL

Shewing that ihe Will of God is Love.

THIS is an Univerfal Truth, that in every Spirit Love and W ill are one. This appears, faith an excellent Perfon, in their Nature, th.eir Objeft, and their Operation. i. The Nature of the Will and Love are one : The Will is defined to be ihe Inclination of the lutelleSlual Spirit, as it icndeth and hendeih itfelfto this or that, this way or that way. Love is ftilecl the Weight of the Soul j a§ heavv things

O 4 ' ''^y

C 200 )

by their PPVight, fo Souls by their Love, arc carried to their proper Centre.

2. The Obje^ of the Will and Love is the fame. It is a Rule, that the Power and Habits in Spirits are divided by their ObjeBs. Every Principle and Faculty is the Objeft in its Seed, the Objeft is the Form and Perfection of the Principle, the Objeft of the Will is Goodncfs Real or Appearing. The Will is never moved but by fonie Reality or Ap- pearance of Good. And what is the Objefl of Love but Lovelinefs ? Now Lovelinefs and Good- nefs both confift in Suitnblenefs, which hath its ground In Unity, If there be any difference be- tween Goodnefs and Lovelinefs, it is this ; that as the Flower of Light is the Sunfhine, and as Jefm Chrlji is the EfFulgency, the Sliine of the Godhead, the Brightncfs of the Glory of God ; fo Loveli- nefs or Beauty is Goodnefs Jhining out to attract all' Hearts to it. Thus Lovelinefs, the Objeft of Love, and Goodnefs, real or appearing, the Objeft of the Will, agree entirely in one.

3. All the Operations of the Will and Love are the fame. The AfFeftions and Paffions are the Motions of the Will, all thefe are Loves, Summer and Winter. Love in the Seed is Delare, Love in the ripe Fruit is Joy ; for Grief and Hatred are Love in its Opposition to its Etiemy, which is En- mity alone. Love flowing from or contending with that which ftands in its way to, or would rob it of its beloved Objeft. This, faith he, is the general Notion concernincT the Will and Love, and he ccoes on and ihews, m particular, how the Divine Will and Love muft more tranfcendcntly appear to be the fame.

The Will of God, faith he, is divided by Di- vines into the ReveaUd and Secret Will of (}od. The one is the Divine Will in outward ligns only, the other is the good Pleafure in his Heart and in Eternity. He goes on, and proves tlie Revealed Will of God to be Love, with that Scripture

which

( 201 )

which was my firll Text to prove my Hypofhcfis*

* I T'im. ii. 5. And that the Secret Will of God is Love too, he proves from thofe Words : Fury({?L\xh God ) is not in me : But who vjouldfet the briars and thorns in battle array againjl me^ iivillgo through them, Iivould confume them. Wrath, faith he, is not pro- perly in God, it is without him ; it is only as a Cloud upon the Sun. The Heart of God is Love, Wrath, is but as the Work of his Hands, and that is his:

Jirange M'^ork, like nothing within, a difguife only. The Face of God, and the proper Light oF it is Love, Wrath is a Vizard, a Mift before his Face, and no more. God's Fury is Love, by theOppo- iition heighten'd to a Flame, to confume all Vanity and Enmity, rhat fettleth itfelf before it or againft it. Thus he excellently writes in his || Rife, Reign and Royalty of the Kingdom of God in the Soul of Man. And I repeat his own Words, becaufe T can- not mend them, and becaufe every one hath not the Book, and becaufe I delight upon all Occafions to make him yet fpeak, tho' he be dead. And he: concludes, * O that 1 had a Voice powerful enouglx

* to reach all the Souls wandering through this:

* whole Creation, and to call them together to take

* this Cup of Salvation into the Hand of their.

* Faith, to fet it to the Mouth of their Faith and

* drink deeply of it ! as the Wine of this Cup goes ' down into their Spirits, they will find it to go

* down right. How fweetly, and how fully will it ' touch, fatisfy, and fill every Faculty, every De-

* fire, every Seed of Life with its proper Food. The

* Cup of Salvation (faith he) which I hold forth to

* all, is this Divine Truth, the Sum of the Gofpel

* preached by Angels in their Song, at the Birth *■ of our Jefus : The Witt of God is Love.

' Hear this (faith he) and believe it, O ye Souls !

* the Inclination of God, the Supreme Spirit, and

* Fountain of Spirits is to you, the Tendency and

' Bent

* Mifiuotecl, Ifuppofe,for I John iv. 16. II Wriiten hy Peter Steny.

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* Bent of the Divine Nature, is to make your Joys

* full by the Pofleffion of all good in itfelf, and to

* fulfill his own Joys in you. For the Will is the

* Inclination of every Spirit, and the Will of God

* is Love. The Will of God, in the Freedom,

* Abfolutenefs, Infinitenefs of it is Love.

Now I live, faith St. Paul, if yc Jiand fajl in the Faith, I Their, iii. 8. (he further obferves) St. Paul fpeaks not this in his own Spirit, but in the Spirit of God. God in his own Spirit then fpeak- €th it with greater force and fuller Senfe to every one of you. If you believe me, and take in my Love, which is my Life. Now I have a new Love, a new Life, a new Joy, and Heaven in you. If you iland faft in it, my Joy and Glory is as firm in your Hearts as in Heaven itfelf.

If we will believe (he concludes) all the Decla- rations of God from Heaven. The revealed W^ill of God is Love. If we have any inward and Di- vine Touch of the Secret Will of God, all the Breathings of his Heart are Love. O then, faith he, let us take in the Love of God, that his Love may become a Divine Immortal Seed of all Love and Lovelinefs in us.

It is true, the Will of God is an Ahfolute SovereigHy without any Controul or Confinement, his Wifdom is unalterable, his Power is unlimited and unboun- ded ; and in all his Perfeftions he is an Arbitrary Being: But Arbitrary Government is due to his Wifdom, becaufe nothmg can mend it, to his Pow- er, bccaufe it is the Power of his Love and Good- nefs, and to his Will, becaufe, as hath been faid, it is Love, and it is our Intereft, and the Intereft of all things to allow this Sovereignty becaufe it is ever attended with an eternal Goodnefs to meafure and regulate it ; and becaufe it can do nothing but that which is good, and whatever is befl in its pro- per Seafon.

And fo I come to fhew the Sovereignty and Do- minion of God over all things, hath its Foun- dation

( 2<^3 ) Jatlon, Virtue, Perfe^lion, and Pre-eminence, ia his Love and Goodnefs. It is founded in the In- finite Excellencies of his Nature, and on this ac- count he claims it, Ifa. xlvi. 9, lO. lam God, and there is none like me, Iivill do all my Pleafure.

The whole Exercife of this Sovereignty and Dominion is as the right, fo the Difcovery of his Infinite Love and Goodnefs. Altho' it is an abfo- lute Sovereignty and Dominion, yet there is no- thing of Tyranny in it ; for it is throughout ma- naged by the Rule of Wifdom, Righteoufnefs, Love, and Goodnefs ; his Sweetnefs is a Svveetnefs of Grace, Love, and that Grace is the higheft, fvveeteft, and mofl exalted Name of Love, as hath been faid.

If we take a View of his Sovereignty and Do- minion in the Nature, Tendency, and the Deligii of all the Laws he hath given us in the Excellency and Perfeftion of them. We Ihall find that he is not here mere Arbitrary Will, fuch Will as hath no Reafon befides itfelf ; but that his Will itfelf is the higheft Law of all Wifdom and Goodnefs, all Equity and Fitnefs. It is as one faith, the tj •^s7oy itfelf decreeing, willing, and afting.

All his Aforal L^ws flow from his own Nature, and are abfolutely good, for what hath he com- manded us here ; but that we fhould giveourfelves to him, to whom, and upon whom we live ; ftill to acknowledge him, by whofe Power we were, and at \yhofe Pleafure we are ; and always to depend upon him, which is the very Law, State, and Ne- ceffity of our Being, and therefore ought to be our Choice. To believe the God of Truth, to fear the God of Power and Juftice, to Love the higheft Love and Lovelinefs in the higheft degree, to enter into and centre our Souls upon the moft unaltera- ble good, to take up our ultimate Satisfaction ire Him who is the Beginning, the Way, the End of idl things^, t^give all Glory, and to attribute all

Good

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Good to our Creator, to refign ourfelves and tor ieek our reft alone in him, and to be ftill returning into him, into his Bofom, who is our Original Glory ; to obey in all things his revealed Will, which is the Copy of the Will, which is in himfelf, and which is himfelf, and which is the Rule and Meafure of all Goodnefs, Reftitude, and Perfec- tion, to converfe with him as the Parent of our Beings, as the Father of our Spirits, in a free and chearful manner, as one in whom we live, move^ and have our Being $ perpetually encompafs'd by him, and never moving out of him ; to reftgn all our Ways and Lives up to him, with an equal and indifferent Mind, as knowing that he guides and governs all things in the beft manner, according to the higheft Rule of Goodnefs, and that our Part and Portion is to behold and admire the excellent Harmony of all his Works, to fink ourfelves as low in Humility before him as we are in felf-Nothing- nefs ; to exprefs a Godlike Spirit and Life in this World, thrQughout all our converfes with it, taking from him the continual Pattern of our Lives, and being throughout, a refembling of him in all our Dealings with others ; to do Good, Ihew Mercy and Compaffion, adrainiftring Juftice and Rightc- oufnefs in the World, being always full of Charity and good Works, looking upon ourfelves as having nothing to do In this World but to difplay the Glory of our Original, and to frame our Minds, our Lives, and all our Actions according to our firft Pattern, always to do that to others which is Juft and Right in itfelf, and according to the mea- sure we would have them do with us. Thefe and feveral other things of this nature, refpedling God, ourfelves, and our Neighbours, which are the Branches of that Mora,l Righteoufncfs God re- quires from us, they are all immutable, unaltera- ble, true, juft, and necefTary, If we were under no Obligation from his abfolute Command. fc... , In

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■~ In a Word, he hath in thefe things commanded us only to be cur true fclves, for all this is no more than the Nature, Meafure and Weight of the true Man, as Pktinus calls him ; yea in all this, he hath only commanded us to be happy, and it is our greateft Offence agai nil him not to be fo, we are •wnder a natural Obligation to all thefe things, there is no need of the Formality of a Law in thefe Cafes ; for the& things are all publiflied and pro- claimed in our very Beings ; a Man mufl ceafe to be what God made him, before he can think him- felf exempted here, or delire to be fo. We are in thefe things engaged at once to do our Duty, and to mind our Happinefs, we muft wrong ourfelves ^s well as offend God and our Neighbours in every Aft of difobedience here. Yea, therefore we of- fend him here, becaufe we wron^ ourfelves and our Neighbours, for he is not at all hurt by our doing this, and we cannot ftrike at his Authority in thefe Laws, hut we muft ftab ourfelves, and endeavour as far as in us lies to kill all our Fellovv-Creatures, fo foolifh, fo furious, fo implacable a thing is eve- ry Breach of this Moral Law of God.

And fb alfo for his pofitive Laws, they are all relatively Good, as our Saviotir fpeaks of the Sab- bath, made for the good of Man, and do ail give

* place when they juftle with any other Law of Mo- ral Duty, or Human NeceHity. God gave thefe Laws, not fo much to raanifeft his abfolute Domi- nion and Sovereignty as fome think, but for the good of thofe ' that were enjoined to obey them,

*jfnd as an Expreflion throughout of the Divine Care and Goodnefs, as well as Power and Authority ; and this belief Mofes endeavours almoft throughoyr the Book of Deuteronomy to ftrcngthen the IfracUtes in. Yea, his very Ceremonial Laws, they were all Types, Figures, Shadows, of the good things that were to come : there is in fiiort the higheft 'good Philanthropy^ equality, fitnefs and charity, •vunning through all his^Lflw/i.

If

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If again we take a View of his Sovereignty and Dominion, as he reigneth over, ruleth and rideth upon all Forms of Things, and doth whatfoevcr he pleafcth in Heaven and in Earth, we fhall find it to be all a Sovereign Love and Goodncfs. .

He from whom all Laws take their rife and ema- nation, is not himfelf, as one faith, without Law, nor in a fober fenfe above it, for the primitive Rule of his CEconomy in this World, arc not the only and fole rcfults of an abfolute Will, but the fa- crcd decrees of the higheft Reafon, Wifdom, and Goodnels, and therefore thole Grandees who call therafelves God's Vicegerents in this World, have as much miftaken the true notion of him they pretend to reprefent, as they have forgotten the Intereft of the People whofe Truftees they are, when they liave aflumed a Power to themfelves, and Sove- reignty above Law. The Prerogative of God himfelf is nothing elfe but an abfolutenefs, a fo- vereignty, a tranfcendency of Goodnefs, ftrongly taking hold of all things at Pleafure, and irrefifti- bly imparting itfelf to them. That Prerogative "•A-hich is eflential to God, which is originally in Jiim, who hath no dependency upon his Creatures, and can derive nothing from them, it isftill exert- ed for their good, and is a Sovereignty of Goodnefs. It is not, was never yet, nor will be laid out againft,. but for his Creatures in the refcuc, fervicc, defence^ and recovery of them, and therefore all claim to any fuch thing on Earth, mufl: be of the fame Tiature, a fovereignty, a tranfcendency of Power for the Good and IVclfarc of the wlyolfy not thc« M'lll and Pleafure of any Particular ; and this is plain, whether fuch Prerogative be derived from God or from the People; for if it be from God, it ought to belike God, having him for its Original and Pattern, and if it be from the People, it ought certainly to be for them, and not againft them, and to be interpreted as their Letter of Attorney, a Power not given for .their hurt but advantage ; •'■'"^- ^ for

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for every ihing throughout Nature ends where it begins.

And that no Man may pretend the Public Wel- fare, and cover his private and corrupt Intereft with fuch pretences againft the general Senfe and Intereft of the whole, it is neceffary that all Pre- rogative and Claim to Power here below, fhould be directed and hounded by Lawj for as a Philo- fopher faith, The Law ought to govern all, or elfe you make a Gap In the Hedge of Government for all manner of confufion and loofenefs to break in ; and this is a Principle and Law in Chriflianity, that we fhould provide things honcjl in the Jight of all ^ Rom. xii. 17. Things honeft, or beautiful, or come- ly, as the Word lignifies, in the fight of all Men. And no Man is in his Adminiftration of Human Affairs, to juftify himfelf from within only, but from thofe other Laws he is under without him, at leaft from the true reafon and Spirit of them ; for there I make a juft exception. Our Saviour was the bed Jew that ever lived, and didmofl perfeft- ly fulfil the Jewifh Law, and yet as thofe Doftors •thought, did break the Letter of it, when he, moft of all, fulfilled the Spirit of that Law : This is moft certain, that all Power, Prerogative, and Priviledge, is to be underftood and exerted for Prefervation and not toMifchief 5 thus it is in the X)ivine Being, and much more mufl be in all limit- edBeings.

It is true, God, and He only is an abfolute Sove- reign, without any limitation, conftraint, or con- finement ; his Will is a Law to himfelf and unto all things elfe. Arbitrary Government is his right, his due; but we muft not for all this think he is nothing (at leaft) but meer Arbitrary. Will in our Senfes. He is not made up of Will, an Authority and Power, without any efl^ential Goodnefs and Juftice to pieafure and regulate them. I readily graat the Will of God is indetcrmined by any Jhing but itfelf, but yet it is not a Will abfolutely

in-

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indifferent to all things; for it can Will nothing but that which is good. And although this Will be tlic very Rule or Meafure of God's Juftice and Wifdom iticlf ; yet it is alfo true, that this Will IS ever determined by a Rule or Reafon of Good. The truth is it at once, it makes all things good by Willing them, and Wills them becaufe they are good ; it is at once Arbitrary, and in its Arbitrari- nefs moft highly reafonable and defirable. God is Arbitrary Will and Power, not in our corrupt Senfe and Praftice, but in a Divine Notion and Senfe; Arbitrary Will and Power in our Senfe and Praftice, is nothing elie butWeaknefs and Impo- tency, a brutifh fury and madnefs, meer humour, an irrational appetite, and fo far from upholding, that it deftroys all Government, not only the true Bleflings of it, but the very right Notion of it : But God is fo in a Divine Senfe, his Arbitrarinefs and Abfolutencfs wifely and juftly difpofing itfelf and Omnipotency, reaching all things, an irrefift- ible Goodnefs, Juftice, and Wifdom ; or as one faith, decoroufnefs, fitncfs, and as was faid before, cf itfelf,^ ilill willing and afting it, fo, as that which is abfolutely the beft, is an indifpenfable Law to it, becaufe its his very Effence. Not that he is bound or obliged to do the beft, in our poor fervile Senfe of thele Words here below, or by any Command or Law from another as fuperior ; this would deftroy his liberty, -and indeed his Being, this would be a contradiftion to the perfections of his own nature, from which he cannot poffibly deviate, no more than ungod himfclf ; and did we rightly underftand this matter, we fliould no more fbfpute about our own poor, broken, low and divid- ed Notions of it, but happily be delivered from all the unneceflary difputes on both fides about it.

And now as an excellent Pcrfon faith very well, what Undei-ftanding or Will of Man, or an Angel, mnft not with an une>cpvclliblc Pleafure refign

them*

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thcmfelves, and all to this ahfolute Sovereign Di- vine Will, when tills Will appears to us in nothing Arbitrary, but in Goodnefs itfelf, its own Objedt Rule and Perfeftion, a goodnefs which is eternally, unalterably and immoveably the Supreme and Uni- verfal Goodnefs, containing in itfelf all kinds and degrees of Goodnefs at an equal height with itfelf; a Goodnefs to which every Underftanding and Will by its own Principle and moll elTential Activity and Motion is carried up with a neceffity and irre- Hftiblenefs, moft rationally and moft voluntarily, that is, moft divinely, harmonious and agreeable. What Spirit, endued with an Underftanding and a Will, can forbear from cafting itfelf with fweeteft tranfports, into the Arms and Abfolute Condudt of this moft Abfolute and Arbitrary Good, viz, of a moft Abfolute and Arbitrary Goodnefs. Think once of God as Wifdom, Goodnefs, Sweetnefs, Juftice, Love itfelf, all pure, unmixt, unconfined in their moft abfolute Eftences, in their higheft ex- altation, in their greateft amplitude, in their moft potent Vigour, and when you havethefe Thoughts tell me, if all things within you do not with the fulleft concurrence meet in this one only moft paf- iionate deflre, that this God, this bej? Mmd, as the Stolcks fpeak, may alone condudl you, and the whole courfe of all Things. Tell me. Reader, if it be not thy Intereft, and the Intereft of all things, that this God fliould be Abfolute, Arbitrary, and Un- controulable, and under no Law, but from himfelf, and what himfelf is to himfelf? We read in a Sto- ry of a Barbarian Ambaffador, who came on pur- pofe to the Romans of old, to negotiate for leave to becotne their Servants. Sure 1 am, it cannot be more the Duty than it muft be the Wifdom, the Policy, the Intereft of every Mind to be ft ill in Obedience and Subjeftion to God, under the Go- vernment and Conduft of Infinite Wifdom, Power and Goodnefs. This is indeed the Safety and Se- curity of all Crcaiurcs, that God fhould be /ibfolutc, P Arbitrary

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Arbitrary and Uncontroulable : Who can delrre his Wifdoni fhould be altered when nothing can amend it, his Power fliould not be unlimited and tinbounded when all other Power wauld be ruinous, if not fubordinate to his Power ?

CHAP. XXII.

Shewing that the very Anger of God is kindled and a^ed hy his Love, a moji pure and perfedl Love, and fubfervient to it, and therefore cannot finally over- power it, and fubdue it into Subordina- tron to itfelf

TO make this plain, I would give a more ge- neral, and then a more particular Explication of this Anger.

That 1 would fay in the general Explanation of this Anger is this.

Anger is attributed to God by a two-fold Figure ; the iirft is called an Anthropopathy ^ when Paflions proper, to Men are applied to God, while by the iuiting of the Language to the Capacities of the Hearers, God is reprcfcnted to us in the form, and in the Faihion of a Man. The other Figure is a Me- tonymy^ where the Caufe is fet for the EfFeft, and the thing fignified in the place of the Sign.

It is a Mctonymical way of fpcalcing, which ex- prefTeth the Effeft by the Caufe, fo the Scripture Ipeaking with the "Tongue of Man (as the ^r^fi exprefs it) reprclenting thole cffcds of the Divine Provi- dence, by the Names of the Anger and the Wrath of Gc^^, which aniwers to thofe effefts that com- monly proceed from Anger and Wrath in Men. - , . Thus

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I'hus by this two-fold Figure, thofe changeable Pailions in created Spirits, which bring forth and cxprels themfelves by changes of Good or Evil, the effects and ligns of thofe Paflions are applied to the unchangeable God, when he brings forth the like Paflions in his Works ; the Holy Scripture fpeaking here with the Tongue, and in the Lan- guage of a Man.

But all fuch figurative Expreffions concerning God, arc to be underflood with this Caution and Rule, every thing indeed in the Creature is a Fi- gure, which hath its original Pattern anfwering to It in the Divine Nature; but all Imperfeflions at- tending the Creature are to be removed, all perfec- tion In the uttermoft heights and mofl abfolute ful- nefs, are to be attributed to the original Pattern, when by the fliadowy Figure in the Creature, you look to the exemplary and primitive Truth in God, and fo by thofe changeable and divers Paflions in. Man, you arc to reprefent to yourfelves in God, a Goodncfs, a Power, an unfearchable richnefs of va- riety, and manifeflly various Wifdom, andallthefe apart and together, with the moft ablblute Simplici- ty and higheft Unity in the Divine Effence, produc- ing all diverfity of Accidents, all changes of Good and Evil in thedefign, which cometh forth at once as one piece divinely rich in all variety from him, and as one intire Image filled with the Riches of all diflinft Beauties of him, who is unchangable,who is unchangeably, and fo nioft perfeftly one; this is my general Account of Anger in God, Divine An- ger, Anger in God, is called by the aforefaid Fi- gures, which.cxpreffes things in God after the man- ner of Men.

I would now bring this matter down to every Underflanding, by a more particular Explanation of this Anger. To lift up then the Veil, anc\ to dif- cover the Divine Mylleries beneath this Figure, the Divine Secret and hidden Glory im the Divine Anger. Anger in God fhews itfelf, and itJ Inno-^ cency in theie Particulars.

Pa 1. TherQ

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1. There is In God a Contrariety to every thing that is Evil, as Light and Darknefs, fo is the Di- vine Nature and Sin contrary to one another. The Divine Love and Beauty in their own Nature, are clfentially and eternally contrary to Sin, whofc na- ture altogether fuhfills in Deformity and Enmity ; now the very Principle and Eflence of Anger lies in this contrariety ; fo far as it is Innocent and Divine. God is eternally the fame ; when you prefent thofe things which are fuitable to him, that are Holy, he is faid to be well pleafcd, becaufe there is a fuitablcnefs between him and that which is pre- Icnted to him. When you fet Darknefs, Evil, and Sin before God; now he is faid to be Angry, be- caufe there is a contrariety between that Excellen- cy, which is God, and Sin.

2. The fecond Particular in Anger is this, a Clouding of his Countenance : then we fay a Father, a Friend is Angry with us, when he will no more fpcak kindly to us as formerly he did ; when his Countenance is fliut towards us, then we fay, God is' angry with Man, when he withdraws theDifco- veries of himfelf from Man, when the Joys that flow from him are ebbing, and return back upon himfelf again, when he hides the Light of his Countenance from us.

3. The third particular of Anger in God, carries this along with it, that it is a rijzng of Spirit feeking the DcfiruHion of that which flands in the way of its Content. It is Anger in God when his Spirit is moved and breaks forth within him, to deftroy eve- ry thing that offends, together with the Principles of it, his Spirit ril'eth to deftroy not only Sin, but the finning Principle, the. natural Man, the Fleih ; when our God thus comes forth as a confumins[ Fire upon us, and when he anlwers by terrible Things in Righteoufnefs, he is then our God, and the Cod of our SaivatioU.

Moralifts obferve, that the Objeft of Anger is that which ftands in the way of one's Contentment, *^''"-' ^■' '■ and

r::.lT t

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"and that the Workings of Anger are Paflages to one's Content ; by the Deftruftion of that Impedi- ment. We fay well according to Man, that God is angry, when he rifeth to deftroy and burn up all the Fuel of Sin, that he may make way to the fet- ing up of his Glory every where. Thus God ex- prefleth his own Glory, Ifa. xxvii. 4. Fury is not in me, but ifyonfet the briars and thorns againjl me in bat- tle, I would go through them, I would burn them toge" ther ; if ye put the Jiubblc in the way, Iwillpafs through it and confume it. Thefe are the Particulars of An- ger in God,

The Divine Love and Beauty in their own Na- ture are, as hath been faid, elTentially and eternal- ly contrary to Sin, whofe Nature altogether fub- lilis in Deformity and Enmity. The very En- trance of Sin, as a great Man obferves, is deiigned to thia End, That the Supreme Love may declare its Supreme Purity, in all its LovelineiTes and Sweetnefles by the Powers, the Heights, the L're- concileablenefs of its Oppoiition in all Forms o£ Contrariety, to the Enmity and Deformity of Sin, that it may manifeft its Sovereign Power and Svveetnefs in fubduing Sin to itfelf, in turning its Evil to a greater Good, a more glorious and Eternal Good, that by its Contrariety to Sin it may render itfelf more amiable, and by its Conqueft over Sin, more admirable in all Eyes and Hearts.

I fhall conclude this general and particular Ex- planation of Anger in God, with thefe Two uni- verfally and neceflarily agreed Notes.

I. The Movement of this Anger is a Divine Ex- cellency in God, it damps not his Love, he can no more ceafe to be Love when he is angry, than he can ceafe to be God.

When God is angry he enjoys himfelf as fweetly now as ever he did before. His own Love, and his own Lovellncls, and the Delights that flow from them are nothing at all troubled, and therefore he faith. Fury is not in me. Fury is not a thing that P 3 dwells

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dwells among his Contents, when he is moft angry then is he in the lame Joy and Glory as he was in before; for his Anger moves as in a Sphere with- out. All in him is Love, and even that in him, on which the out-going; Wrath is bottom'd and found - cd, is llill Love, pure Love, or a variation of the Movements of Love.

Again, The Anger of God damps not the Sweet- nefs and Love of God towards any of his Saints. he is as much in Love with them when he is an- gry with them, as when he was fmiling upon them ; nay, the Anger of God towards his own is the fruit of his Love, and a flrong ExpreiTion of it ; as a Heathen could fay, Thofe whom God af- fiifls, fortiter illos amat ^ he loves them flrongly, his Anger hath Love flill for its Spring and for its End.

God hath, as I may fo fpeak, a double Content, the Enjoyment of himfelf, and the Enjoyment of liis Saints in himfelf. When he is angry, it is fo far from weakening this Content, that Anger from God ever flows from his Love, and from that defire and delight that he hath to make his own Joy, and the Joy of his Saints mutual, in the full Enjoyment one of another.

Nor doth this Anger alter or change the Bowels, the Tendernelfes which, as he is the Father of all, he hath to all his Offspring, Job ix. 22. we read, he dejlroys the peffeB and the vcicked. If the Scourge flay fuddenly, he will laugh at the I'rial of the Innocent, when the Scourge falleth alike upon the Innocent and the Wicked, God laugheth at it. Wlien Wicked Men fuffer for their Sins, when In- nocent Perfons are refined by their Sufferings, the Eye of God is fixed upon his own Divine Loveli- ncfs and Glory alike in botii. The purefl and mofb perfect Love afteth here toward this moft pure and perfeft Lovelinefs and Glory in both ; for the meeting and blifsful Embraces of thcfe two, thi^ Love and Lovelinefs in the Divine Nature, his Joy

and

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ah'd Complacency is alike in both equally, fully, equally at the height. As Heat and Cold which continually fight in the Elements be4o\v are in the Heavenly Bodies; but after fo eminent a manner, that they meet and infold each other with a moft harmonious agreeablenefs : Thus Anger and Love, as all Forms of Things, more difcordant in the Creatures, are firft. in the Divine Nature ; but they are there with an Eminence, with a Tranfcenden- cy in which they are refinjed, Harmonized, and heightened far above all Imperfeftion ; here they all meet as a moft grateful and moft agreeable variety in the intireand undivided Unity of the fame Eter- nal Love, of the fame Eternal God; as from this height of a moft perfect Unity ; thefe Divine Va- rieties bring forth various EfFefts in a Ihadowy refemblance here below ; they make the Figures of. the whole 'Divinely One, and divinely Beautiful ; and as divine Seals, they imprefs the Figure of their own Divine Unity upon each fingle EfFeft.

Mv fecond Note is this, the Movement of this Anger in God is a Divine PVifdom. Anger in God doth not darken and difturb his Wifdom, it is not with God as it is with Man. Let Man have made it.the Deiign of many Years to make a Friend hap- py, yet if any variance afterwards happens, now the Counfelsand Defigns of this Man, inftead of making him Happy, are upon Crofting him, when the intent of his Mind at firft, was to raife up and make him Happy. When God is angry, he is one even in that Anger; the Contrivances of God arc as great and as full to make that Saint or Perfon with whom he is Angry, Blejpd and Glorious as ever it was before. Anger is fo far from difturbing the Wifdom of God, that it is the Inftrument of that Wifdom, and God is never angry but upon a De- fign to make his Saints and his Church more Blefied and Glorious by his Anger; and fo may we fay of his Wifdom, with refpeft to all his other Works, over aud above whom his Mercy extends. God P 4 never

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never lofeth nor gives over his grand defign of Love in his Anger, which he halh locked up in his own Breaft from his whole Creation. A Pifture, as one I'peaks, confifts ot" crooked Lines as well as ilrait, and of Shades as well as of Lights and Glo- ries. Divine Love, which abounds towards us in all IVifdom and in ail Prudence^ as the Apoftle fpeaks Eph. i. Divine Love, whicli infinitely tranfcends all the Skill, the Art, the Wit, the Contrivance of all Men, knows how to make every thing Beautiful in itsScafon and Place, and every. Particular in his whole Dcfign, to add Sweetnefs and Luftre to the whole Piece ; whether he lays dark or bright Co- lours, whether he makes Shades or Lights, crook- ed Lines orftrait, or circular, he is ftill aftuated by that Idea of Beauty and Love, which he hath in his ovvn Mind, he is flill forming the fame lovely Face, carrying on the fame defign in every Stroke and Colour, fometimes, as the Perfon before cited fpeaks, he makes a Land of Egypt^ fometimes a Pajfage out of it ; here a RedSea^ there a fVay thro* it, now a PVildemeJ], then a Land of Canaan ; but ilill in all, he keeps his Eye upon the fame Divine Defign of Love and Glory, and is ftill forming this Image of Love and Glory in every E^pt, RedSeay fVildernefs, and Canaan ; he is fliil unchangeable and the fame, tho* in a varied Form, but ever e- qually himfelf, equally living, equally beautiful, never fading, never pafling away. According to this Account of Anger and Wrath in God, I can- not without affronting God and forfeiting my own Underftanding, conceive how Anger and Wrath can at laft, and finally prevail in the Breaft of that Sweetnefs and Wifdom, who hath told us, that jinger rejicth in the Bofom of Foohy and hath com- manded us not to let the Sun godozvn upon our If rath.

Anger and Wrath in us, is indeed a fond, foolifh, rafh, hair-brained thing, ejlbrevis ira furcr, a Ihort Diftraftion, a Frenzy, and our Love is as fond,

as

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as blind, as giddy as our Anger, but there is no fuch thing as ramnefs or fondnefs in God ; be is neither tranfported beyond bounds in his difpleafure, nor in his Love ; he doth not correct us for his Pleafure but for our Profit, to make us Partakers of his own HoUncfsy //i'Z'. xii. 10. and on the other hand, if there be need, we fhall be fure to be in heavinefs for a Seafon^ as Peter tells us, i Pet. i. 6. Anger in God is but a particular extraneous Movement of his Juftice, which is the Purity, the Wifdom, the Order, the Law of the Divine Nature, oppoling the Difcord, the Deformity, the Enmity of Sin. Anger in God is but the even and equal ballance of his Goodnefs, the faithfulnels and exaftnefs of his Love ; it is his Love to us which kindles his Anger againft us, which puts him into an Indignatioa againft Sin, which feparates between us and him, that he and we miirht be BrouQ-ht tofrether. This Anger of his bums until it hath confumed all its own proper ObjeBs ; and fo by lofing them comes to iofi itfclfy and to be fwallowed up into the Love which firft fent it forth ; thus Anger in God hath Love for its Root and for its Fruit, it is indeed all but Lovedifguifed, Love hiding itfclf in order to a more glorious Difcovery. It is all but Love, confuming, burning up all that which ftands in its way, and hinders it from Ihining out in its full Glory, that fo it may obtain a more perfeft Vic- tory and Triumph.

I will fhut up this particular Head, with a few Words to Saints and to Sinners, and to both raixt, for fo they are in this State.

I. Let us learn from hence, how good and fvveet a God the Saints have, and how blefled a Portion is their God ; they have indeed a God that can be Angry with them when they fin againft him, but fo that his Anger itfelf is Love, is a defign to make them more Glorious and Bleffed ; what Ihould we fear but the Anger of our God ? But even here

we

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we have caufe to be comforted ; for it is an unchan- geable Love he works by, even in his Anger ; yea, his very Anger ittelf flows from that Love, and is the faithful purluit of it. If God fmile upon you, Happy are you : But you are happy too tho' he be Angry with you and frown upon you : He forgets not hh.Covenant in his Anger, Pfa, Ixxxix. What can make us miferable but the Anger of God ? and yet in this he carries on our bleffednefs as entirely as when he doth in fmiling. This is the Happinels of a Saint, that the dreadfulleft of all things, the Anger of God jtfelf hath ftill a Myftery in it of Power, Swectnefs and Wifdom carrying on th/s Blcilednefs.

2. Let us learn from hence, to obferve and go- vern our Anger by thele two Characters, which liath; been given of the Anper in God, fo Ihall our Anger be not Carnal but Divine.

1. Let there be aPredominant Principle of Sweet- nefs and Love in our Anger ; we are allowed a Zeal for God ; but not a hitter Zeal, not a Zeal' that fprings from a- root of Bitternefs within ; fo as "James fpeaks of that Zeal, condemns it immediate- ly to that Fountain, which as it blelTcth God, fo it curfes Man; doth thy Anger come from a Spi- rit of Holinefs, from a Spirit of Bleffing, canft thou fay when thou art moft angry with Man in any cafe, that yet thou loveft him, and it is thy Love to him makes thee angry with him, and in the Secret of thy Spirit thou could'ft joy to receive hmi into the I^ellowfhip of the Glory of God with thyfelf ? Now thy Anger is indeed Divine, if thou canft en- joy a fweetnefs within when thou art outwardly Angry, when thy Anger is only the faithfulnefs of thy Love, hath Love for its root, defign, aim, and end, like the Anger, as hath been faid of God, only ZfOve difguifed.

2, What is the aim of thy Anger ? Doth thy Anger raife a Storm, in thy Breaft, where all things %re in a tumultuous Tempeft and Dilbrder in thv

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Apprehenlion and in thy AfFeftion ; and doth tl^e 'bitter Zeal of thy Anger interrupt thy due purfuit of the general Intereft of God and of thy Country ? This renders thy Anger Sufpicious. Is thy An- ger to revenge thyfelf upon the Perlbn with whom thou art angry ? Or is it to make way for the Glory of God to break forth to deftroy that which is con- trary to the Spirit of God in that Perfon ? He that is divinely angry diftinguilhes always between the Glory of God, and a compliance with his own Hu- mour ; he diftinguiflies carefully the Objeft of his Anger, between the Pirjhn of Man and the Princi- ple of Sin in the Man, his Anger tends not to the hurt of the Perfon z\ all. This would be Hatred, which is no where allowed : but his Anger is alto- gether to the Deftiuftton of Sin in the Man, and to tiie favinjT of the Sinner, that the Flefli may be deftroyed. And he diilinguilhes as carefully be- tween the Glory of (sod, and a compliance with his own Humour. He lits down in the calmnefs of his own Spirit, and there between God and him- •felf he witnelFes, it is not to give way to his Hu- mour, or his Opinion which is crofs'd, or to make way for that his Opinion, but only for the enlarge- ment of the Glory of God, and for a clear Paffage of the Gofpel ; for which his Anger works. Take this for a Rule, that when our oivn Perfons are the Caufe of our Anger, that Self is the Caufe of that Anger. All the Devil's rage is the Love ofhim- felf, as he is in himfelf and not in God ; and the Objcft of the Devil's rage is againft the Perfon of Man J it is not the taking away of his Eftate, or Liberty, but it is the Deftrud\ion of his Perfon, and if he can but deftroy that, he will heap upon him all the Contents of the World to bring this to pafs. Let your Anger then, if you would be An- gry as God is, every where diftinguifh between the Good and the Evil, Let the remaining mix- ture in yourfelves inftruft you how to carry it to- war .Is one another in al^ this mixture. Love the

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Good, be Angry with the Evil, advance the Good, oppofo the Evil. But ftill with all your Loving Embraces, but every where diftinguifh with all tendernefs of Spirit between the Perfon and the Evil of the Perfon, difcern the Evil with a quick and piercing Eye, guard yourfelves with all your might from it, maintain an irreconcilable Averlion and Enmity to it, but at the fame time Love the Per- fon, Mourn over and Groan for the Perfon as for your Brother, as for yourfelf, as for a lick and wounded Member of your own Body, until he he recover'd from the Evil which hath captivated hmi, into a Fellowfhip with you, into the Purity and Love of the Divine Nature, when God fo pleafes.

3. Let us learn from hence, that there may be Anger in God towards his dearefl. Children, and yet nothing in that Anger contrary to the Myftery, to the Sweetnefs and to the Glory of the Gofpel, What fliould hinder God from being angry with his own People ? Is there not an Objeft of Anger in them while they are in the Flefh, and whilft Sin cleaves to their Flefh and to them ? Is there not in God, in the Excellencies of the God-head, a con- trariety unto this Flefli and the uncleannefs of it ? Why then fhould we fcruple to fay God may be Angry with his own People for their Sins ? Doth not God frequently carry himfelf towards his Saints as Angry Perfons towards their Friends with whom they are difpleafed ? Doth he not upon our Sin draw in his Countenance ? Doth not the Power of God frequently put forth itfelf on the Saints to confume.Sin in them, and that by terrible Methods in Righteoufnefs ? Wbat is there in all this Anger of God towards a Saint that doth at all contradift the Sweetnefs and Glory of God ? Doth he Love ever the lefs for his Anger ? Nay, he loves fo much the more, and this is one of the great Myfteries of the Gofpel, that Light and Love Works in Dark- nefs and Anger itfelf. Is the Wifdom of God ever the lefs Beautiful ? No, the fame Wifdom that

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■fowed Immortality in the Grave, and that made the Crofs to afcend up to Glory, can by his Anger purify the Air of a Saint's Spirit that it may re- ceive the Divine Influences more clearly and more fweetly ; there is nothing inconliftent in God's Anger to his Saints with his everlafting and un- changeable Love to them, Jam.. i. i^,20. Every man is exhorted to hefwift to hear^Jlovj tofpeak^Jlovj to lurath ; for the wrath of man worketh not the righteoiif- tiefi of God. Let it not be a digreffion, if I fhew how this Scripture Is true in a Three -fold Senfe,

1. The firft Senfe is this : The Righteoufnefs of God is not the Principle that worketh in the Wrath of Man; all Graces are called Fruits of Righteoufnefs in the Scripture, Jefus Chrift is the Righteoufnefs of God, and he is our God, and the Hoot of all Righteoufnefs in us ; Yea, our very Righteoufnefs. Wherefoever there is true Spiritu- ality, the Spirit of God worketh in us, but this Righteoufnefs worketh not in the Wrath of Man's Spirit; it was not in the great and ftrong Winds which rent the Mountains and brake in Pieces the R.ocks, nor in the Earthquake, nor in the Fire, that the Lord was ; but in the flill and fmall Voice ; it is not in a precipitated and angry Spirit that God works, but in a fimple, and calm, and waiting Spi- rit, I Kings^ xlx.

2. The fecond Senfe is this : That the Works of Anger are not righteousWorks, they are not Works approved in the Eye of God. You may in your Anger kill Men for Religion -fake, you may in your angry Zeal forfeit your Eftate, give up your Bodies to be confumed by Fire for the defence of Truth : but this is not that which God accounts Holinefs, if you do all this and have not Charity, the fvveeteft the higheft, and the divinefb Temper of Love.

3. The third Senfe is, this Wrath makes nodif- covery of the Righteoufnefs of God ; he that makes a Judgment of the ablings of Providence, or any Sute of things in the World, in his Anger, and

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in tlie difcontent of his own Spirit, this Man will never difcover the Righteoulncfs of God in it. The Secret of God is with a fubmitted and hum- l^le Spirit, unto that Man will God difcover the Myllcries of his Works, and the Beauty and Glory that is in all his ways ; hkjpd arc the pure in fpirltfor they Jljalt fee Gr.dy a pure Spirit is a calm Spirit ; there is nothing more contrary to the purity of the Air than the dark Clouds and foggy Vapours ; there is nothing more contrary to the purity of our Spirits than this Anger and Wrath, an angry Spirit can never fee the Glory of God, v/hois Love through- out, nor fliall ever the Glory of God break forth in any of his ways to an angry Spirit, until that Spirit is fwallowed up in the Love of God ; but the quiet Spir/it that runs like the Waters of 5'/;//od', that Spi-. rit doth and Ihall fee God, that Spirit iTiall fee the' Righteoufnefs of God, the Excellencies of God, that Spirit fliall fee the Counfel of God in all his, ways, in all his Works, and fliU cry out, O my. God ! O Infinite Love !

4. Let us learn from what hath been fald of Anger in God, to hate and fly from Sin, which is the Fuel to that Anger, that there may be nothing between God and us but Love.

To conclude. There would be no end in fpeaking of thefe and fome other Perfeftions of God, and therefore I fliut up this head of God's being Love, and Love being; the univerfal Perfeftion of the De- ity, with this one general and comprehenfive one.

The unfearchablenefs, the incomprehenfiblenefs and infinitenefs of God is an unfearchable, incom- prehenfible and infinite Love and Goodnefs, not only all that which we know, all that which we can take in of God, fo far as he hath difcovered himfclf to us and given us a capacity to know him; but all that which we cannot undcrfland of him, we reafonably conclude from what hath been faid, it is all a Depth, a Myftery, an Abyfs of Love,"

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which ftlll comprehends us and all things, altho* we and all things can never comprehend it. A depth which fwallows up the moft Capacious Spi- rits of Men, Saints and Angels, but can never be* fathomed by any Spirit, but that which fcarcheth the depths of God ; this incomprehenliblenefs of God is made up of thofe lengths, and breadths, and depths, and heights of Love, which pafleth all Un- derftanding, as we read Eph. iii. i8. a length, breadth, height and depth, which at once extends and exceeds all openings, a depth without bottom, a height without any bound, a breadth, a length without any meafure, a Love which paffeth all Knowledge, which ftretcheth forth itfelf beneath, above, through and beyond all things, an unbound- ed Treafury of Divine Love, Goodnefs and Glory, an inexhauftible Spring and Ocean of Love and Goodnefs, and Perfeftion without beginning or end, without bottom or bound ; we are too narrow to meafure its compreheniion, too proud to under- ftand its condefcenfions, itsftoopings, too low to take its heights, too afpiring to fathom its depths, it is a Love which hath in it all the fulnefs of the Godhead; thus the incomprehenliblenefs andun- fearchablenefs of God, arc the incomprehenfible di- menfions and comprehenfions of his Love.

Thus you fee how Love and Goodnefs is the higheft, the moft eflential and univerfal Perfeftion of the Deity. It is true God is one, the fupreme Unity abfolutely undivided, comprehending all Excellencies, all things within himfclf, in thelim- plicity of his own Unity, incomprehensibly and infinitely above all Diviflon and Compofition, all things divided and compounded ; he is perfeftly one, and hath no parts, the Juftice, the Holinefs, the Power, the Wifdom, the Will, the Goodnefs of God are all one ; as he is in one pure Aft of all Excellencies at their greateft height and in one, fo is he Juflice, Holinefs, Power, Wifdom, Will, and goodnefs all in one, and this Unity of God is

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the higheft and pureft Love, for as I have been laying all along, God is Love, the firft and fupremc Love, is the Moft High, God over all blelTed for ever. The higheft, pureft-, and moft Spiritual P'orms in one Eternal Spirit. This is the Lo/e, this is God, he is Power, as he is a pure Aft of Almightinefs, and this is the Strength of his Love. He is Holinefs as he is feparate from all mixtures and compoiition with any thing of the Creature ; and this Holinefs as I have Ihewn you, is a Spring of all Beauties, Sweetnefl"es and Loves ; he is Juf- ticeas he is a pure Aft of intire and moft perfeft Order, and this is the impartial, even, and equal ballance of his Love, he is Wifdom, as he is a pure Aft of higheft and moft perfeft Harmony, and this is the Conduft, the Mufic of his Love; he is Will, as he is a pure Aft of higheft and moft diffuftve Goodnefs, of the richeft, fweeteft, and fullcft Love, in which are the proper Objefts, and fo the Perfec- tion of the Will, as hath beenfaidj he is Will, as he is a pure Aft of moft heightened and moft com- preheniive Love, Joy and Complacency, which, as I have already fhewn you, are the proper and moft perfeft Operations of the Will. Thus, as hath been laid already, his Will and his Love are one in their Nature, Objeft or Operation, he is Goodnefs as he is eflentially, and fo principally, and fo perfeftly infinitely Good; Goodnefs is the nature of God, but ft ill this Goodnefs conlifts in his Love, and the unchangeablenefs of it : O give thanks unto the Lord for he ii good and his mercy endurctb for ever. The Eftence of God is Goodnefs, the formal reafon, the EflTence of his Goodnefs is Love. Thus his Juftice, Holinefs, Power, Wifdom and Goodnefs, do all meet in one in his Love, at their pureft heights, in their greateft freedom, in their moft proper and perfeft Operations. He himfelf is all thefe, all thefe are himfelf in one pure, fimpie, perfeft Aft, aj; the heights of all Aftivity, and this is called Love. God is Love, and this Love is God, he ii

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Love multiplying itfelf into innumerable Repre- lentations and Reflections of itfelf, that it may- contemplate, pofl'efs and delight itfelf infinitely within itfelf, and in all its Works there is no Suc- ceflion or Dlvifion of A£ls in God, in him one Aft comprehends all Afts; we indeed give feveral Names to God's Aft, according to our partial and imperfeft Confideration of him ; but one Aft of his fwallows up all our Words, and anfwers to all our Names, and he is but one pure and perfeft Aft, and this pure and perfeft Aft is the JuHice, the Holinefs, the Power, the Wifdom, the Sovereignty, the Onenefs, the Unchangeablenefs, the Purity, the Simplicity, the Unity, the Infinitenefs and Eternity of his Love ; thus, as hath been faid, all his Attributes are the Attributes of his Love, fo many feveral Names, Expreffion?, Glories, and Triumphs of that Love which is himfelf. Thus Love is the Moral Goodnefs of God himfelf and all his Excellencies, the Univerfal Perfeftion of the Deity, that Perfeftion in which all his other Per- feftions are Ignited and concentred, they all centre in this Divine Love, which is the Band of Per- feftion,

CHAP, xxiir.

Being a IVarning to Sinners.

I Cannot leave this Difcourfc without an Alarm to Sinners. Though God be Love, all Love to Saints and Sinners, yet he can never love Sin nor take the Sinner into his Bofom, into the Eterftid Embraces of his Love, until he hath confunaed Sin. Do not then, from what you have read, %t

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encouraged to trifle with, and flight the Anger of aGod. Thcie is no An'rer lb S[reat, lb terrible as that which flows from Love, finally abufed and provoked by uf. There is no Anger like the Anger of the Lamb, the meekeft of all Creatures. You may read the terriblenefs of that Anger, Rev, vi.

It is dreadful Scripture, JSinncrs, that tells you cxprefsly, J'ihn iii. laft, thot tU ffratb <jf God abid- eth on you. i believe, through the Light that God hath given me, and the Love I have for you, it Ihall not always abide upon you ; but uhen it will ceafe who can tell ? I know not the Seafon of the general Vihtation, tho* 1 believe it ; fure I am, the Fire of that Anger and Wrath will never go out until the Fuel is burnt up.'

That it fhall at laft be fo, over and above the rcafons in this Difcourl'e, I conclude, becaulc we all, one as well as another, are by Nature Children of Wrath; and yet the Apoftle faith of the Firlt- fruits, Eph,\\. kVe ivho woe fomctimes Children cf IVrath hath he reconciled. This gives a firm Hope that the fame Love and Kindnefs will refcue the Children of Wrath in the whole lump. But whilft 1 am writing of this univerfal Love, let me admo- nifli you what a fearful and dreadful State it is to lie v.nder the Wrath of God, to be a Child of thi^ Wrath, which \< beyond all P^xprefiion terrible. Mofci cries out, P/C xc. ir. Who kmvcs the Poix'er of thine jdn^cr, even according lo thy Fear, fo is thy IVrath. If none can know it, who can tell it, who can bear it, who then will yet dare to try it r^ Let me give thefctwo hints as 1 pafs on.

I. The Power of all Evil lies in the W^rath of GoU as in its Root. The Wrath of God is the Root, the Treafury, the Store-Houfe, the Povver of all Evils, all the Evils which are fcattcred thro' the Earth and Hell, lie wrap'd and fumm'd up tngctiier here. Who knows the Power of thy Wrath, ■ vyhp knows thcfe Evils beyond every

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Name of Evil, that is named in this Life of Sick- nels, Melancholy, and Horrors, which the anger of God is able to bring forth, as twenty fcveral Shillings lye together with Advantage in one twen- ty Shilling Piece of Gold, and that in a more pre- cious Metal, foall particular Evils that are Icattered thro' Earth and Hell, they all lie wrapt up toge- ther, lummM up in one Head, in the Wrath of God, and that in a more eminent way, in an high- er Nature.

idly. There is an immediate, a naked Prefence in the Wrath of God, to give a weight to it ; Ibme Divines, as I remember, exprefs Hell after this mi.nner, all Difeafes, Pains, Griefs; here are Evils hy a weak Tinfture only of Divine Wrath, a little Drop of Wrath mingling itlelf with them ; Hell is pure Wrath. Hell is the Abftraft of Wrath, the Evilof Difeafes, Pains, and Griefs abftra£led from them and heightened to the utmoft. I have no Curiofity about this Matter, but as all the Joys in the Creatures are a weak Tin£lure, a weak glance of Divine Love, like the Sun lliin- ing upon the Water, a weak touch of Divine Love, like the Rays of the Sun-Beams reflefled in a burning Glafs, as the fame Perfon expreffes it; but in God, in Chrift, all Good, all Beauty, all Sweetnefs is to be found in an Infinite Purity without being alloyed, or limited by any mixture. In fuch a manner may all Evil be in the Wrath of God. They tell us again, that God puts forth his Strength to uphold the miferable Wretches in Hell under their Torments, elfe they were unable to bear them. Admitting the one, the other muft beirue. That God himfelf puts forth himfelf im- mediately and naked upon them, at once to tor- ment them, and alfo to fuftain them for their Tor- ments, I underftood no more of this, but in or<)er to a Refining, and let God tike his own Methods for doing that, I am furc the Almightinefs of Love and Goodnefii cannot eternally exaft fuch an Infi- 0^2 nits

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nite Power to fuftain his own Offspring in Eternal Torments.

We read, If. xxx. 33. Tophct is prepared of old, Kffc. The Breath of the Lord, like a Stream of Brimftone doth kindle it; the Breath or the Spirit of the Lord is the Lord in his fpiritual and naked Appearance, coming forth in that Appearance to torment a Soul. This gives me a purer Notion than the vulgar ones of thetorments of Hell; and this gives me alfp a Hope that that Breath which kindles that Tor- ment will blow it out. When an Angel only ap- peared as a Friend and to a great Prophet, to the Prophet Darnel, yet he was not able to bear the Prefence. O! Whither, Poor Sinner, wilt thou link, what will become of thee, when God himfelf lliall appear nakedly, and immediately upon thee, in the fulnefs of his Godhead, and that as an Ene- my in the greateft contrariety to thee, at the high- ell enmity againft thee as can be ? O ! Who can exprefs the riches of the Joy and Glory of thofe Spirits, upon whom God fball appear immediately and nakedly as a Friend, as a Lover in Union with them ? And who can exprefs thofe Pangs, thofe Horrors, thofe unfpeakable and namelels things which that poor Soul muft then fink under, upon whom the fame God fhall appear with the fame nakednefs of his God-head, in a direct contrariety to it, making his Glory itfelf a Fire upon it. The fame Principle and Power which in Heavenly Bor dies is a glorious Light, in earthly Bodies is a rag- ing confuming Fire ; fo is the God-head a delight- ful Light in itfelf, and to all good Spirits, but to linful Man a devouring Fire. O Sinner, what will become of thee, when God lliall ,thus break forth upon thee in the naked appearance of his Wrath, and what a dreadful Eftate art thou in, whilft in thy Natural State ; thou art but as fo much Fuel, fo much dry Stubble for this Wrath to kindle upon thee, and confume thee ; O fly from this Wrath; that Love, that pure Love which

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kindles this Wrath at laft upon thy final provoking it, is every Moment ready to receive thee, and prevent it.

Ohj. But Sinners may fay to me. What do you mean to terrify us thus, by telling us we are in a State of Wrath, and that the Wrath of God abides in us, for our parts, we feel nothing of all this you have faid, and will not trouble ourfelves about fuch Bugbears and Hobgoblins as you have been endea- vouring to fright us with. And indeed, who is there among all the Natural and Carnal Men in the World that will believe this Report before they feel it, and how few are there that feel it before it be too late ? Take therefore thefe few Accounts of their infenfiblenefs.

I. You read in i Sam, xvi. 23. That when David took his Harp and played upon it, Saul had fome eafe from that Evil Spirit which tormented him. Thy Life in this World is an Harp, which, while it is played upon, it entertains thee, diverts thee, and takes off from thee the Senfe of that Wrath which thou liell under, and which abides upon thy Soul. But alas, for all this, thy Condition in this reipeft is no better than the Devil's; for altho* he be bound up in Chains of Darknefs, yet hath he leave to go up and dcv/n upon the Face of this Earth, carrying his Chains with him : He hath Liberty to enjoy the Ligktof this World, and this is fome mitigation to his Torment, and therefore in the Story of the polTeiTed Man, when Chrift came to difpoffefs him, the Devil firft cries out. Art thou come to torment us before our Time, to cajl us from the Face of the Earth, "where- v:e have fome Relief to our Torments, and fo fhut us up in the Bottomlifs Pit, Mat. viii. 29. before the great and the laft Day ; and the fiame Devil befeeches Jefus ChriJ} that he would not fend them out of the Country, but that he would let them enter into the Swine, rather than not live upon the Earth at all. Thus Q, 3 thou

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thou and the Devil arc both in one Co ndition in this refpeft. The Noife of vain Delights in this worldly Life, doth for a while drown and lay a- flcep the mil'erable fcnfe of the Sorrows of that' State, of the Sin and Wrath under which thy Soul lies, and this is a great Device of the Devil upon thee, and there wants nothing bi>t the breaking up of the Charms, and the diliolving of the Enchant- ment of a fceming falfe Life, there Vv'ants nothing but the opening of thy Eyes, which may hapj^tn every Moment, and thou art in Hell, as is laid of Divfs, the Charmr, the Sorceries of a falle leem- ing Life fuffer thee not to have any Scnfe of this thy Statej that as a Bird df "Wings thou mayeft fly from it ; but when thy Eyes come to be opened the Charms are broken, the Sorceries are dilTolved, the falfe Teeming Life is iled away, now by difmal experience thou findeft Sin to be a Knot of Devils twining about thy whole Body and Spirit, fixing in every part t.^eir venomous and burning Stings filling all with the Fire of Hell.

2diy, Let Wicked Perlons do all they can to dif- femble this Matter, yet they are not without Iharp Pangs, and quick feelings of their dreadful State. Sinner, 1 appeal to the Secret of thy own Bofom, What means that horrid darknefs which furrounds thy Soul continually, which fliuts out from thee the Light of God, and a comfortable Eternity ? What means that Worm of Fear and Anxiety which is continually at thy Heart in the midfl of all thy Pleafures? What means thole Struglings and Agitations of Spirit, thole dividing and iinkings of Souls, as on a tempefluous Sea, as the length of a bottomlcfs Gulf without any Harbour to receive thee, without any Bed in thy Spirits on which thou iTiay'ft cafl thyfelf and reft } Art iliou not, whether thou wilt or not, afraid of God ? And is there not a Terror in thy Soul as often as thou think'ft of him ; . and when he at any time thrufts himfclf into thy Thoughts, is it not with thee as it was with Felix^

Afts

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A6ts xxJv. 25. jfnd 0$ Paul rcafancti f^f Righ:cc:?fntf%^ Temperance and Judgment taconuy FtUx tvemhUd '^

God himfelf, who beft knows the Spirits of Poor Men, tells the Wicked Men, (fa. Ivii. 20, 21; 7 hat they are like a trctihkdSca zcbkh cannot rej}^ and there Is HO peace to tkc zx-ickcd. Let WickecJ Men l)nve never ib much to make tbemiblves Deaf 10 Conicience, Vet it is not ia their Power, as one fpeaks, to make Confcience dumb to them ; every Sinner hath that in his own Uread which is ftiil accufing, convifting and condemn] nrr hin'i : for there is in every Man a Lighr, either ihining or burnings refrelh).ng or tormenting him, according to his Actions, a Wit- nels which is not to be reproached or concradifted^ a Judge which is not to be bribed, an Executioner which cannot be refilled. I appeal to all Sinners, whether their own Spirits are not as a Den of Li- ons, Bears, and Wolves, within the midft of al!^ their Jollity without } I appeal to them. Whether their Mirth be not a forced, a neceffitous thing to- prevent and anticipate their fad, dark, and melan- choly Thoughts, like a Poor Man that is not eafy at Home, and therefore abandons himfelf to ill Courfes Abroad ? 1 appeal to them, Whetherthey are not often afraid of theml'elves, and their owa Shadows? Whether they are not filled with Shame^ Confufion, Griefs, AfFvights, Diftraftions and De- fpairs ? Whether their very Rofe-buds are not as ib many Briars and Thorns, burning their Hearts^ their Flefli, their Souls ? Whether their very Joy* and Pleafures, are not fo many tormenting as welt as tempting Forms of Things ? Whether in the: heights of all their Delights, they are without their Jharp Pangs r Are not thefe things irreliftible.- Symptoms of that Senfe which Sinners more or Icfs continually carry about in their Bofoms of that, dreadful State of Wrarh which they do feel thcm- klves to b^t in, or are at leaft afraid they are t

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^dly^ In the 1 Cor. iv. 4. St. Paul tells ui; If his Cofpcl be hid J it is bid from them which are lojl, in whom the God of this PVorld hath blinded the Minds of them that believe not^ left, the Light of the Glorious Gofpel of Chrijiy who is the Image of God, Jhouldjhine unto them. Thy Infenfiblenefs then of the fearful Condition thou art in, is, O Sinner, the greatcft p^rt of thy Mifery, and the greatcft defign of the Devil upon thee is to blind thine Eyes, and harden thy Heart againfl the Sight and Scnfe of the Light of the Divine Beauty, and the Glory of the God-head, fhining in the Heavenly and Eternal Perfon of Chrift. He blinds thine Eyes and hardens thy Heart, to the Sight and Senfe of that Wrath thou art under, that lo thou may'fl be abfolutely loft until the Final Recovery.

In the Valley of the Sons ofHinom, that Gehenna of the Jews, that Tophct, you read that the Idola^ irons Parents came and put their Children into the Arms of the Brafs Image, and then kindled a Fire upon it and offered them up as a Sacrifice by Fire to Moloch ! and whilft the Poor Infants and Chil- dren were there lamentably confuming in the Arms of the Idol Image, the Drums did beat perpetually to drown the Noife of their Scrcechings, left their Parents hearing their Cries, Ihould be moved with Compaflion and fave them before they were quite confumed. Thus, O Sinner, Satan deals with thee; he hath fhut up thy Soul f aft in the Brazen Arms of a Spiritual Death and Wrath, but whilft thou art in this World, there is fame poffibility, lome hope of thy being faved from this Death and Wrath, of thy flying from this \\;rath, and efcap- jng if thou art once made fenfible of it. The De- vil to prevent this, beats up the Drums of all Worldly Pleafure, Pomps and Entertainments continually upon thee, filling all thy Senfes with the found of Vanity, of flefhly Impreflions and Pleafure, that fo he might drown in thy Spirit the Senfe of that Death and Wrath in which thy Soul

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is confuining until he hath hurried thee off from the Stage of this World, then he thinks he is fure of thee, and that thou art loft for ever : But he knows not the After-Counfel of God, and not only- he, but perhaps the Angels in Heaven do not yet know it. And now as Alatn when once he had fal- len, had his eyes open to fee from whence and whether he was fallen : fo now thy Soul is loft and paft recovery, as the blind Devil thinks, the Devil of himfelf makes hafte to open thine Eyes, and give thee tender Senfes that thou may'ft inwardly have the fharpeft feeling of that Death and Wrath which all this while hath lain upon thee.

0 my Friends, think of this dreadful Scripture ; If our Gofpel is hid, it is hid to them that are loft, in whom the God of this World hath blinded the Minds of them that believe not, left the Light of the Glorious Gofpel of Chrift, who is the Imag^; of God, ihould fhine into them.

1 befeech vou here to take notice of two thinsis which I will only mention.

1. The Devil's grand defign and end, and that is to blind your Mind. To what? To the Image of God. To what Image of God ? To the Spiritual and Heavenly Image of God, which is in the Per- fon of Chrift. This is his grand Defign and End to blind your Minds that you fhould not fee that Spiritual Image of God which is in the Perfon of Chrift, left the Light of the Knowledge of the Glory of God in the Face or Perfon of Chrift fnould ftiine into your Heart and deftroy his King- dom ; for there needs no more to the undoing of a Cheat and Impoftor than a Difcovery.

2. Obferve here the Devil's Highway to accora- plifli his grand Defign and End ; and this is the World ; he makes ufe of his Power and Preroga- tive, as he is God of this World. There is then another Inferior Image of God belide this Spiritual linage of God in Chrift, and this is the World, or the Creation. J^fus Chrijl is the eflential increated

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Im^flfc of Got!, this World is a fliaJowy and ere- *recl Image of him, and divides iiltlf into flvcrat

Tliere is t]y^. Senfual Image, wliich confifts of the Plt'a;ant, tlie IJeantiful, the Glorious Things ot'the Earrh here bclmv.

There is the ca;lc{lial Image which is made up of Sun, Moon, and Stars, and their bright and po- tent Bodies above.

There is the Rational, the Intelledual, the An- gelical loagc which confirts in the invillhle Things, in the intellc£t:n.''l Pleafures and Pcrt"c£lions of this World, in the Principk.'^ and Powers, and Suect- ifeties of this Creation. Now the Devil makes uic of all thcfe, or any of thelc, to fct tliem before your Eyes inftcad of J'J^a Cht[fly and \'o to blind vou, that voil fliould never look farther to that Supreme and Heavenly Image, to that Original Glory which is Jefus Chrift hmifelf.

The Devil, as the God of this World and the Father of Lies, cloaths himfelf with this worldly in)age of Things, either in the Viiible, in the Sen- i'lial, in the Rational, Intelledual, or Angelical Paris of it; and thus he bhnds your Mind, draws your Soul down into his own foul and hellifh Em- braces, and (o fills your Spirit with the filthy and polluted Images of this World, that you are infen- fibleof your own wretched Condition, and incapa- ble of taking in the Light of Heavenly Beauties which Ihincs from the Face or Perfon of Chrift. Hefets before yourUnderllandingthe fenfual Image of earthly created things in their briglitefl Beauty and fweeteft Plealure, and if he can fix this upon your Souls inftead of Jefus Chrift, and make you to'icttle here, he fatisfies himfelf, he deftroys your Souls with the lefs Coft and Trouble. But if you ate yet reftlefs in the midft of all the Beauties and Pleafures of Senfe, he will cover his Hook and each vour Souls v/ith a Bait of. rational and in- tellectual PleafurcSj and pcrfuade you to think.

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tliat you have here what fhould fatisfy tlie better inclination of your Souls. If he cannot here fto]> the unquiet and reftlefs Powers of your Souls, he will then carry you up to the iriviiihle Glories of this World, he will make you tafte of the invifible Powers of it, in all the Moral, Literal, and An- gelical Powers of it, and now he will perfuade you that ve are without doubt in a G;ood Condition. lie will prefent thofe invifible and angelical Images oi this World before you in fuch a Glory, and counterfeit refemblance of Jefus Chrift, that if your Pleart be taken with any thijigof the Crea- tuie, you will cafl your Souls now into the Arms of it, and cry out, Certainly the Altar of the Lord is before, us. And this is the Devil's ftrong Delu- fion ; and thus are ye in continual Danger, and under the Power of his Delufion, . whilft your Heart's cleave to any part of this Creation whatfo- ever it be.

I befeech you, according to this Method of the Devil, and this way of his Delufion, to learn the true reafon of your infenfiblenefs of your own Condition, and of the Excellencies of Chrift, it is becaufe the God of this World hath blinded your Eyes, that you fhould not lee the dreadfulnefs of one, and the Glory of the other ; and if ye conti- nue thus in this blindnefs, it is becaufe you are to pcrifh with this World and the God of it. Till the God of this World and the Mafler of the De- vil fave it and him.

God at the beginning did fet up the Image of his own Beauties in the Creation ; the Devil at the Fall, did fet up this Image infteadof the true Beau- ties, fo it became of an Image an Idol, a Reprelen- tation, a Rebellion.

Thus the Devil hath perfuaded and deluded you to fix your AfFcftions upon that fiiadowy Image, init.ad of Jefus Chrift the true Image, and fo fight iBgainft Chnft in the Defence of that.

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Hear this all ye Souls that have any Senfe of your wretched Condition, and no difcerning of, no defire after Chrift.

The Devil as the God of this World, and the Father of Lies, hath prel'ented himfelf before you, in all the delightful Forms and Images of Things, making you believe that thefe empty flying Sha- dows are the true Riches, the only Realities, the only Subftance, and that Jcfus Chrift the Heavenly Image of God, is but a pleafant Fancy and Fiftion^ Through this created Image of Things, the Devil pours forth himfelf, his filthy Lufts, his falfe Loves : thus the God of this World hath wed you in acounterfeitShapeof falfe Beauties, Sweetnelfes, Glories, Powers, and Joys : Thus the Father of Lies hath deceived and poflefled your Souls, and made them his Strumpets, upon which he conti- nually begets young Devils, falfe Forms of Things, "which you kifs and dandle upon your Knee, and Play and Sport yourfelves with. Hopping your Ears to all the Alarms and Muflc of the Preacher^ who would waken you into a Senfe of your mife- Table Condition, and open to you, that by thefe Dalliances you fuck in the Poifon and Fire of Hell, and of all the Devils into all your Veins. I be- ieech Sinners to confider ferioufly of this matter in their retirement, and to think affuredly, as often as this World attrafts you, in any Image of it in its vifible Excellencies, and in its inviflble Powers, that the Devil is now cafting you into an inchant- ing Sleep, and in your Sleep deluding you with falfe Dreams. That as often as this World pre- fents itfelf to you in any of its beautiful and plea- fant Forms, you are as a Man to whom this pre- fent World prefents herfelf, as a Woman, with all the Advantages of Wifdom, Lovelinefs, extraor- dinary Skill and Power to work wonderful Things, and file offers herfelf to this Man to be his Spoul'e; but all this while this Woman is a Witch, a Sor- eerefs, an Apparition from Hell ; think affuredly

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with yourfelf, that all thefe worldly Images of Things, are the Cup of the Devil, that all the fleflily Lufts, the falle Loves that we chink in (o greedily from this Cup, are but the Poilbns given us from the Devil, the very Spirit of Hell, and of all the Devils ; this is the Spirit which makes Hell to be Hell, and all the Evil Spirits to be Devils, Think aflfuredly with yourfelves that this World in all the parts of it is the Devil's Mouth, by which he wooes and folicits you into his Embraces, that while you Court and Kifs your Harlots and Strumpets, your Idols of Gold and Silver, of worldly Wifdom and Power, thefe earthly and flefhly Images of Things, this World and the Lufl-s thereof, the delufive Ob]e£l;s of this World in their vain and vile Pleafures, Profits and Delights; you kifs the Mouth of the Devil and are kifs'd by him, you embrace him and are embraced by him, and that by thefe Kiffes and Embraces he invifi- bly and infenlibly breathes his own Spirit intp you, the Spirit of Darknefs, Ignorance, Blindnefs, and Unbelief ; the Spirit of Luft, Paffions, Wrath and Uncleannels, the Spirit of vain, falfe, helllfli Loves, lulling you thus afleep, and benumbing all your Senfes, that you apprehend not the Danger you are in. Think afluredly with yourfelves, that this Spirit is indeed a Stream of Brimftone of de- vouring Flames, of Anguifh and Torment, and your Bodies and Spirits will burn unquenchablyand endlefsly while this Spirit lafteth in you, until God refine you out of it.

Think with yourfelves how foon this Bed of Filth, Shame, and Security, into which the Devil hath allured you, will be changed into a Bed of Fire and Flame. How foon the Devil, who now wooes you as a great Prince, and gains you as the God of this World, in thefe counterfeit Shapes of falle beauty and fweetnefsj will break forth upoa you in his own Shape, as bethinks, of endiefs Ter- rors and Horrors ; and tho' God will defeat his Thoughts, yet do not you venture to try. Xou arc

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now fo fondly purluing the Joys of tlie Creature, that you can hear and think of nothing elfe.

But the time will quickly come when all the Joys of the Creature will vanifh in the Smoak and Fire of the bottomlefs Pit, and the God of this World, who is now pouring out his falfe Loves and filthy Lulls into your Hearts thro' all thefe Joys of the Creature, will call off his Angelical, his God-like Form, and appear in his own Form to torment you, until God, which God knows when, will releafc you and him.

CHAP. XXIV. The Gonclufion.

'The lajl Scripture Ijhall mention^ is Rom. V 20, 2 1. Moreover the Law entered, that the Offence might ahouncl\ but ivhere Sin abounded, Grace did much more abound : That as Sin hath reizned unto Death, evenfo might Grace reign thro Righteoufnefs unto Eternal Lije,

' h y^A^' Chrijl our Lord.

THE very face and complexion of this Scripture, and much more the inward Senfe of it, gives me very comfortable affurances of my Hypothefis : Every Word is here fraught with a great and rich Treafure of Divine Scnfe and Sweetnefs. I will not enlarge upon this Text, but only take notice of four Words in it, and leave the ingenuous and candid Reader to make the Application of it in my ftcad.

• I. The firft Word, the Lazu came in. The Greek Word is ■~ra.6it7'r\K^=Vy the Law entered fub- irm-iivli,- h^ came in by the by, in tlie way, ^"d

■^ - I under

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r."n(3eT fomething elle as fubordinate and lubiervient to ir.

The great, the principal, the univerfal DefigT» in the Counfel of God, which runs along and fpreads itfclt'ovcr all, through all, from Eternity, is Cj race and Love. This Divine Grace snd Love, is th'at deiitzn from which all ihinf^s areconflitimed, to which all thiniTs ferve, in which (lod be2;innctk and endeth all his Counicls, all his Works, and m wiiich he eternally refieth : In the Current and StreaTii of this Defign, in the Coiiri'e of this Con- trivance, the Law is brouG"nt in, topether with Sin and Death, not for their own fakes, but to fervc and heighten the chief Defjgn, as fubfervrent to it, to fet ofF and heighten the grand Divine Contri- vance of Divine Love and Grace, to be to it like a foil well placed beneath a rich Diatnond, or as a black Ground IkilfuUy laiJ for a beautiftil Pic- ture : That comes in like that part in a Dramatic Poem which we call Z)^^^, ihc tying of the Knot j that the other Part v^hich we call Lu/:), the unty- ing of the Knot, may be more iurprizing and de- Jightful.

Sin reigns unto Death, but Sin and Death comcv in by the Law. The Law. together with thelc comes in, in the wav and paii'age of the grand De- lign, which is the reign of free Grace, of Divine Love, bv that Divine Fvioihteoufnefi unto Eternal Life.

2, The fecond Wor^ htvhere ; where Sin a- bounded, Grace did fuperabound. O, what a ground of Faith to the moft doubting and dcfpair- ing Sinner ! Q, what a fwcct Confolation to the iDoft weary and heavy laden Soul! O, whata'hid- Jen ground of Hope, for the greateit, the worft, ■the mort undone Sinner is here ! No Prcfence, no Prevalency, or Predominancy of any Sin can be ti bar to the Grace of God ; yea, rather (bear it who run) great Sins are Arguments of greater Grace. God hiuiffchf. /aiih, ^w'lierc Sin hath aboundcti, • ' ■" vjiracc

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Grace hath much more abounded ; it Is no matter what thou fayeft, or any Sinner, or what the De- vil faith againft thee and them, God hath faid thus ; fay thou alfo. Here in this Soul of mine Sin hath abounded, then draw the conclufion into the Form of a Prayer, and fay, Be it unto me accord- ing to thy Word, here in this Soul of mine Sin hath abounded, let thy Grace much more abound. Thou canft not make this Prayer unlefs the Spirit of God help thee : Will not that God, that Spirit, which makes this Prayer for thee, make it fooner or later for all his poor Creatures; for thoucouldft not make it without that Spirit, nor can they do it without it : So we read the Pfalmijl faith, O thcu that hcarcjl the Prayer, unto iheejhall all Flejh come. When did you make a prayer that you could call the Prayer above all other : I then fay that Chrifl is the Prayer for us all, as the Dutch Annotations upon the Bible do render that Text ; and fo he is fooner or later, the Prayer that God makes for us all to him, that he might fee the fruit of his facri- fice for all he offered up himfelf for.

If this Text be true that I am upon, it gives Ub hopes, that wherever Sin hath abounded moft, Grace fliall at laft, and in God's due Seafon, fuper- abound.

\ 3. And there is the third word in this Scripture I would take notice of, Grace h.2iX.\\ fuperabyunelcdy hath abounded much more ; it is a compound Word ; the iimple Word fignifies to exalt, to ex- cel, to tranfcend, to abound, to overflow. The Word added to it adds a tranfccndcncy to that tranfcendency, a vaft admirable fuper-abounding Grace, as one expreifcth it, above all meafure, a- bove all comparifon. The Grace of God abounds above all Sin, where Sin hath moft o-f all abound- ed, as the waters in the deluge, as one fpeaks, in- creafed untill they covered the tops of the higheft Mountains. The Grace of God abounds above all mcafurc or expreflion, all conception, all com-

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prehenfion, it abounds above all Things, above all Names and Thoughts of Excellency, or Tranfcen- dency, until it fwallow up all with a moft delightful Admiration into itfelf. We have another compound Word to this purpofe, i Tirrii i. 14^ 15. where the Apoftle faith, The grace of our Lord zvas exceeding ahim- dant with faith and love,, which ii in Chrijl Jefus, This is a faithful Saying, worthy of all Acceptation^ that Chriji came into the world to fave Sinners, of whom I am chief , Howbeit for this canfe 1 obtained mercy, that in me fefus Chrijl frfl might f))ew forth all loHg-fuffering, for a pat- tern to them which fhonld come after to believe on him to everlajling Life. The Grace of God was exceeding abundant, i^tt^p TMovcta-i, and I obtained Mercy, that in me firft Chrift might flievv forth all long-fuffering. A firft fuppofes a fecond, and a fecond a third, and fo on without Number ; and whom in this cafe will not God firft or laft take in ? j^nd I obtained Mercy, for a Pattern, v'TrorvTreoffiv, for a Type ; as Paul was here Typical of the chiefeft of Sinners that fhould come after him, God hath in his cafe provided againft the Defpair of the greateft Sinners in all fucceding times : It is as if he had faid. Let no Sinner after my obtaining Mercy defpair of God's Grace.

Who dare ? Who can fet bounds to this unboun- ded, this unlimited, this uncontroulable, this fuper- abounding Grace ? If this Grace be fuper-abounded by the Creature's Sin and Mifery ; How doth this Grace demand the Glory of fuper-abounding— ^and of fuper-abounding where Sin hath abounded ! If Sin fuper-abounds over this Grace; — if this Grace leave Sin and Death reigning over the greateft part of Mankind, where is it fuper-abounding ?

Can this Ocean of Grace run itfelf dry ? Can this Sun of Grace ever fpend all its Light ? Sliall Infinite, Eternal Love ever fail ? Shall the Wrath and Seve- rity of God out-live his Love, his Grace, his Sweet- nefs ? Is his Wrath greater than his Love ? Is it not, as hath been faid, a Servant to it ? Shall this Wrath fet and lie down over the greateft part of the R Works

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Works of his Hands ? Shall He who commands us riot to he overcome with Evtl^ but overcome evil with Goodf not overcome atlaft all the Evil in us ? Sure 1 am, Ciod can never ceafe to he good, till he ceafes to be God. To this Goodneis 1 have Faith to refign all Things.

4. The fourth Word is, as Sin. Here vvchave a Parallel between the Reign of two great Kings ; Js Sin hath reigned unto Death, evenfojhall Grace reign .' As, here makcth it not a Comparilon in the propor- tion and meafure of the Ivcign of thcfe two Kings j for the foregoing Word makes it plain that the King- dom of Grace doth tranfcend the Kingdom of Sin and Death in the height of Power and Sovereignty beyond all Comparifon and Proportion. TheCom- parifon then is in the Certainty of tlie Reign of this King, Grace, to all its Subjcfts, and then muft be over all, unlefs a greater King can rife up againft it and fubdue this God and Grace.

So certain as the Winter in its Seafon lies upon us with its chilling Snows and killing Frofts, fo cer- tain fliall the Summer, in its Seafon, fhine andfmile Upon us with its golden fky and funfhine, with its- Garden of Rofes and Fields of Corn. The Reign of Sin hath and doth evidence itfelf to us, by moft elTe6lual Proofs and folid Arguments in all the Pow- ers of our Souls and Parts of our Bodies, and in all things round about us, it hath fealed itfelf upon us with plain and deep Characters of Darkncfs, Defor- mity, Confulion, incelTant Pain, endlcfs Cares, and woeful Mortality. Let this comfort us, that as cer- tain, in its Seafon, the Kingdom of Grace Ihall evi- dence itfelf to us, with fuch divine Proofs and glo- rious Demonftrations, that the Kingdom of Sin fliall vanifhand be feen no more. The Kingdom of Grace fhall feat itfelf upon all the Powers of our Souls — the fame Parts of our Bodies — the fame Face of Things round about us ; in the moft lively, the moft lovely, the moft deeply delightful, and moft delight- fully deep Charadters of the Divine Righteoufnefs ;

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with all the ravifliing and pure Beauties of the Di- vine Nature fliining in it — with deep and lafting Charafters of the Immortal and Eternal Life, with all its boundlefs, endlefs Joys — with the eternal Cha- raflers of the glorified Humanity of Chrift — with all his transforming Loves and Lovelinefs upon our Humanity, making it like his own glorious Huma- nity. The refult of this Scripture is this : The Law came in that Sin might abound. Sin reigned unto Death ; but it never was in the Defign of God, Or in the Nature of the Law, as the Law is in the Letter and Covenant of Works, that Righteoufnefs or Life fliould he by the Law. No, by the Law came in Sin, not from any evil in the Law, which is Good, Holy, and Spiritual, but through the Weak- nefs of the Flefli ; by the Law, Sin being come in, is increafed and heightened through Enmity in the Flefh. The Law from its own native Purity, Power, and Spirituality, difcovers, fentences, and condemns Sin ; fo the Sinner dies, fo Sin by the Law reigned unto Death ; but doth that God, whofe Beauty is Holinefs, whole Effence is Love, take Plcafure in Sin, or in the Death of a Sinner ? By no means. The Law came in that Sin might a- bound, but where Sin abounded, Grace did much more abound.

Behold then, the ultimate EfFeft of the Law in the Event ; viz. the Super-abounding of Grace ! See, in the following Words, This ultimate EfFccl in the Event, to be aifo the ultimate End in the Defign j that j^s Sin hath reigned unto Death, So might Grace reign through Righteoufnefs unto Eternal Life.

This then is the ultimate End of the Law, of Sin, of Death, in the eternal Delign, and in the eternal Event, — The Super-ahounding of Grace. Grace is the Beginning of the Defign; and the End of the Work, a Tranfcendencv of Grace. Grace lays the Scheme of the Laws, of Sin and Death, that through thefe DarkncfTes, Blacknefies, ?nd Contrarieties, it may bring forth itfelf more triumphantly, with a more tranfcendent Swe^tnefs and Glory ; That it may R 2 fwal-

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fvvallow up the Deformity, the Guilt of Sin, the Terrors of the Law, the Horrors of Death, into the Beauties of a Divine Righteoufnefs, into the Joys of an eternal Life in the Bofom of an eternal Love, overflowing all with a fuperabundant boundlefs ex- cefs. Thus, as hath been faid. Sin reigns unto Death, but Sin and Death came in by the Law, The Law, together with thefe are brought in, in the w^y and paflage to the grand Dciign, which is the Reign of Free Grace, of a Divine Love, by a Di- vine Righteoulhefs, unto eternal Life.

In the Garden of the Divine Providences, and the Divine Works, every Root, every Principle hath its free fcope, and its full force to unfold itfelf in all its feveral Virtues, Forms, and Degrees, until it bring forth itfelf in its laft and ripeft Fruit. — Sin reigns unto Death.

Thus a Divine Wifdom and Power fets one thing over againfl another, diiplaying itfelf through all Variety, that he who cometh after the King Im- mortal and only Wife, may find nothing to add to his Work. But Grace^ the incorruptible Beauty and pureft Sweetnefs of the Godhead is the Beginning, the V/ay, and the End of the whole Work, of the whole Defign. Thus Grace runs all along unde- filed, unmixt, irrefillible, through all Variety and Contrariety from the beginning to the end ; fweetly, wifely, ftrongly taking hold of all his Works. It , bringeth forth itfelf through all, it giveth Mcafure and Weight unto all, it formeth itfelf upon all, it bindeth up all at laft, into one moft divine harmony, into one moft harmonious Image of Itfelf and of the Divine Efience ; it turneth all into itfelf, as an end-» lefs Glory to itfelf.

Who then, that is acquainted with God and know- cth him as he is Love, can imagine, that God hatli fet up Mutability, Earthlinefs, a Capacity of fin- ning and dying — that He hath fuffered any thing of Evil, of Sin, of Death, to come in upon that which is earthly, frail, and fading, and fo leave his Crea- tion to be fwaliowed up and devoured by Sin and

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Death ? No, He hath permitted all this ; but with a Delign to ftamp upon it the Image and Impreffioa of eternal Love and Glory — to bring in Jefus Chrijiy and Eternal Life by him, in greater Pomp and Glo- ry, with greater Power and Force, with greater Joy and Gladneis, with a more tranfcendent Viftory and Triumph. — As Sin and Death were not brought ia at firft, io it is as certain they fhall not be the End ; for Grace is the Beginning of all — and the End muft be Grace alio.

And now if we ftumble at any part of this Con- trivance, it is becaufe we cannot in one view behold the Works of God, from its Beginning, in its whole Progrefs, unto its End, If we could in one View behold all His Methods^-How full of heavenly Har- mony are they ! — in what Divine Order are the Links of the Golden Chain of His Contrivance of Grace failned one to another, or within one another ! All is Lovcy from the beginning to the end ; but it proceeds from the beginning to the end in fo Divine an Order, as makes a pure and incorruptible Beauty and Majefty to fhine forth from the whole, a moll Heavenly and Divine Melody to found from all parts of it, charming and ravifliing the pure Senfes of all Holy and Heavenly Spirits !

I conclude what I have faid from this Scripture, and on this Subjeft, with this moft Humble AddreCs to GOD ;

p^>.-»'»>.>.>.>.».>.*..v>'V*.>->.>."»...«(^ijfe^©»..<-.+.*-<'*'<'-<-^-*'<-«>«<"<'<'<'«<«4i^

The Author's PRAYER.

"pJRDON mt, O my GOD, if in the Contemplation and Experience ofthyfuper-abounding Grace to myfelf, I have been tranfported in my Rcprefentation of thee beyond thy Alh'-Mance. I think it impojible to exceed, when lam admiring that Grace of thine, which is the higheji, the fwceteji, the moji exalted Name of that Love which is THy-» §LLF^ and the eternal Spring of all Loves and Lovelinefs,

I prefumc

( 246 )

Jprefume not to pry Into the Methodi of thy J^ove and ifry $eaJom for the full Manifefiation of it : i/ow far thy Thoughii and IVays, "johicb are thy Infinite IVifdom, do iranfcend^ I kncruf not ; hut fhre lam, they cannot fallfhort of the limited PerfeBlons of thy Creatures, Thou hafi in thy ovjn firjl Make^ given me a Nature all difpofed to Love. Thou hafi by thy Grace heightned and enlarged thai Love to all thy Offspring, to every thing that bears any Image or Stamp of ihyjelf uprjU it, I could not, as I ought to do^ love thee, if I did not dove thee, wherever I find thee. Thou hafi comfnanded me and all tMnCy to overcome all the Evil of this lower IVorld with Good : No Evil, no hijury I have met with in this unkind IVorld. for thy Jake, or upon afiy (xthcr account whdtfoever^ hath yet exceeded my Love and Fargivenefs, 2ea^ Thou hafi made it one of my highefi Pleafures to love and ferve Emmies ; — Can 1 tlxn think , any Evil in any of thy Creatures can overfet thy Goodnefs ? Thou art the h'lghfi Example to them of all the Goodnefs thou rcquirefi us tofhew to one another : — / mufi believe, then, thy Grace ivlllfooner or later fuper-ahottndy wherever Sin hath mofi abounded I 'till f can think a Utile Drop of Being,, and but one remove from Nothing, can excel in Gctod- T&efs that Ocean of Gmdnefs xvhich Jfath neither Shore, Bot- tom, nor Surface. — Thou art Goodnefs itfelf, in iheAbfiraBy in its firfi Spring, in its fupremc and univcrfcd Form and Spirits ffe mufi believe Thee to be Infinitely Good — ta.be Good without any M'ecfure or Bound- — tr^be Good beyond alt Mxpreffion and Conception of all Qreatares, oj Alen and u^ngels ; or vje mrfi give over thinking thee to he at all, — 'All the Goodnefs which is every where io be found feat tered f among tf?e Creatures, iy fent forth from thee, the Fountain, tlve Sea of all Goodnefs, — Into this Sea of all Goodnefs I deliver myfelfandall my Fclloii'-Creatures : Thtii: art LcvCy and canfi no more ceafe to he fo, than io he thyfelf : Take thy own A'leihodswithusy and fubmit ns to them. Well may we fo do, in an jfffurance that ths Beginning, the }Vay, and the End of them all is Love^.

7o the Inexhaufiible Fountain of all Grace and Goodnefs,, from all his Creatures, be afcribcd All Glory and Praiji for gtucr and.&uxr. Amen. HallELUJAhI

FINIS.

c/?i : irmc

THOUGHTS IN PRISO'

INFIVE PARTS.

VIZ.

THE IMPRISONMENT.

THE RETROSPECT.

PUBLICK PUNISHMENT.

THE TRIAL.

FUTURITY.

By the Rev, WILLIAM DODD, L L D.

1. TO WHICH ARE ADDED,

HIS LAST PRAYER,

Written in the Night before his Death :

AND

OTHER MISCELLANEOUS PIECES.

•— Thefe evils I deferve, and more ;

Acknowledge them nom God infiided on me

Juftly ; yet defpair not of his final p.irdon,

Whofecar is ever open, and his eye

Gracious to re-admit the Suppliant! ALlton.

LONDON:

Printsd for Edward and Charles Dilly, in the Poultry

and G, K^AasLTr at N'^' 46, in t^icrt- Street,

MDCCLXXVII.

I'

ADVERTISEMENT.

' I ^ H E following Work, as the dates of the ' refpedlive Parts evince, was begun by its unhappy Author in his apart- ments at Newgate, on the evening of the day fubfequent to his Trial and Convidion at Juftice-hall; and was finifhed, amidfl various neceffary interruptions, in little more than the fpace of two months,

** Prefixed

ii A D V E R T I S E IM E N T.

Prefixed to the Manufcript is the enfuing

Note : .... ,^^

Jpril2 2y 1777. " I Began thefe Thoughts merely from ' the imprefiion of my mind, v/ithout plan,

* piirpofc, or motive, more than the fitua-

* tion aiid flate of my Soul. I continued

* them on a thoughtful and regular plan :

* ard I have been enabled wonderfully — in ' a il.ate, which in better days I fhould have

* fiippotcd would have deftroyed all power

* of Relicdion— -to bring them nearly to a

* conclufion. I dedicate them to God, and

* to the rep^ing Serious amongfl my

* Fellow-Creatures j and I blefs the Al-

* mighty for the ability to go through

' them, arnidil the Terrors of this dire 5 " Place,

ADVERTISEM ENT. m

•* Place, and the bitter anguifh of my diA " confolate Mind!

•* The Thinking will eafily pardon all ** inaccuracies, as I am neither ^Me nor ** wi//mg to read over thefe melancholy ** lines with a curious or critical eye ! They ** are imperfedl, but the Language of the " Heart ; and, had I time and inclination, " might and ihould be improved.

« But« 1

W. D.'*

The few little Pieces fubjoin'd to the Thoughts^ and the Author's Lajl Prayer^ were found amongfthis Papers. Their evi- dent connexion with the Poem was the in- ducement for adding them to the Volume.

*^* In a Poftfcript to a Friend, the Au- thor writes thus : *' I forgot to requeft my good Friend to tell Mr. Hanway, that in one of my little melancholy Poems, writ- ten in this dreary Place, I have made fuch mention of him as I think his attention to the Improvement of Jails demands : — That I earneflly prefs him, as a Chriftian and a Man, to purfue that Improvement with Zeal : — That much, very much is to be done : — And that while theflate of Prifons remains as it is, the Legiflature has feme reafon tt) charge itfelf with the greater part of ihe Robberies, &c. committed. For the Offenders for petty crimes are here harden'd in almoft every fpecies of Vice -, and turn*d out, neceflary Plunderers of the Publick, from the depravity of their unalterd difpoii- tion, and the deficiency of proper employ- ment. I have felt much on this fubjed; fince I have been here ; and exprelTed fomething ofitinthe Poem. Week the Third." See Page 6 1, j:o, 6cc,

[To front Page 206.

i

THOUGHTS IN PRISON -•

Commenced Sunday Evening, Eight o'Clock*, Feb. 23, 1777.

WEEK THE FIRST. THE IMPRISONMENT.

Y Friends are gone ! Harfh on its fullen hinge

Grates the dread door : the mafly bolts refpond Tremendous to the furly Keeper's touch. The dire keys clang : with movement dull and flow While their behefl the ponderous locks perform : And, faftened firm, the objedt of their care Is left to Solitude, — to Sorrow left !

* The hour when they lock up In this difmal place,

B But

THOUGHTS IN PRISON. WEEK I.

But wherefore faftened ? Oh ftill ftronger bonds Than bolts, or locks, or doors of molten brafs. To Solitude and Sorrow would confi^-n His anguiih'd Soul, and prifon him, tho' free ! For, whither Ihould he fly, or where produce In open day, and to the golden Sun, His haplefs head ! whence every laurel torn, On his bald brow fits grinning Infamy; And all in fportive triumph twines around Tiie keen, the dinging Adders of Difgrace !

Yet what's Difgrace with Man ? or all riie ftings Of pointed Scorn ? What the tumultuous voice Of erring Multitudes ? Or what the fhafts Of kceneil: Malice, levell'd from the bow Of human Inquifition ? — if the God Who knovv's the lieart, looks with complacence

dov/n Upon the flruggling viftim ; and beholds Repentance burRing from the earth-bent eye, And Faith's red crofs held clofely to the breaft I

Oh

WEEK I. THOUGHTS IN PRISON. 3

Oh Author of my being ! of my blifs Beneficent Difpenfer ! wond'rous Power, Whofe eye, all-fearching, thro' this dreary gloom Difcerns thedeepeft fecrets of the Soul ; Aflill me !— With thy ray of light divine Illumine my dark thoughts ; upraife my lowj And g;ive me Wifdom's g-uidance, while I ftrive impartially to ftate the dread account. And call mvself to trial ! Trial far Than That more fearful-— tho' how fearful That Which trembling late I prov'd ' Oh aid my hand To hold the balance equal, and allow The few fad moments of remaining life To Retrofpedion ufeful ! Make my End, As my firft wifli (thou know'ft the heart) has been. To make my whole of Being to my Friends, My fellow-pilgrims thro' this world of woe, inftruftive !— Oh could I conuud but one^ One only with me, to our Canaan's rcfi ^ How could I meet my fate, nor think it hard!

B 2 Not

4 THOUGHTS IN PRISON. WEEK I.

Not think it hard?-~-^ur^ into tears, my Soul; Gufh every pore of my difcrafted frame, Gufli into drops of blood '.—But one ; fave one. Or guide to Canaan'^s rejl F— when all thy Views In better days were dedicate alone To guide, perfuade to that celeftial rejl Souls, which have liftened with Devotion's ear To Sion's fongs enchanting from thy lips. And tidings fweet of Jefei's pardoning Love !

But one, fave one /'— Oh, what a ReJ} is this ! Oh what a Sahhath in this dungeon's gloom, This prifon-houfe, meet emblem of the realm Referv'd for the ungodly ! Hark, methinks I hear the chearful melody of Praife And penitential Sweetnefs * ! 'Tis the found. The well-known found, tow^hich my Soul, attun'd For year fucceeding year, hath hearken'd glad. And Hill with frelh delight : while all my powers

* Referring more immediately to the Duty o^i ^^t Ma gd akn- Chapel.

C In

WEEK I. THOUGHTS IN PRISON. 5^

In bleft employ, have prefl the faving truths

Of Grace Divine, and Faith^s all-conquering.

might. On the fure Rock of Ages grounded firm.

Thofe hours are gone ! and here, from Heaven fhut our, And heavenly works like thefe, on this lov'd day, Reji of my God,— I only hear around The difmal clang of chains ; the hoarfe roua,h fhout Of diflbnant Imprecation ; and the cry Of Mifery and Vice, in fearful din Impetuous mingled -, v/hile my frighted mind Shrinks back in horror ! v/hiie the fcalding tears Involuntary flarting, furrow down My fickly cheeks -, and whirling thought confus'd For giddy moments, fcarce allows to know Or where, or who, or what a Wretch I am !

Not know ?— Alas ! too well it ftrikes my heart, Emphatical it fpeaks j while dungeons, chains.

And

6 THOUGHTS IN PRISON. WEEK 1.

And bars and bolts proclaim the mournful truth, *' Ah what a Wretch thou art ! How funk, how

" fallen, " * From what high Hate of blifs, into what woe!'* Fallen from the topmoft bough that plays in air E*cn of the talleft cedar •, where aloft Proud Happinefs her towering eyrie built ; Built, as I dreamt, for ages. Idle dream ! And yet, amongft the millions of mankind, Y^ho Jleep like me ; how few, like me deceiv'd. Do not indulge the fame fantaftic dream 1

Give me the Angel's Clarion !— Letme found, I oud as the blafl which fhall awake the dead ; Oh let me found, and call the (lumberers forth To view the vifion, which delufive charms j To iliake the potent incantation off; Or ere it burft in luin on their Souls, As it has burft on w/;.r.-- Not on my Soul! Retrad the dread idea : Righteous God I * Mii-TON. Par. L. B. 5. 540,

Not

WEEK I. THOUGHTS IN PRISON. -i

Not on my Soul ! Oh Thou art gracious all, And with an eye of pity from thy Throne Of Majefty Supernal, Thou behold'fl The creatures of thy hand, thy feeble fons. Struggling with Sin, with Satan and the World, Their fworn and deadly foes : and, having felt In human flefh the trials of our kind, Know'fl fympathetic how to aid the tried 1

Rock of my hope ! the ralh, rafh phrafe for-; give; Safe is my Soul ; nor can it know one fear. Grounded on Thee Unchangeable ! Thee firiV, Thee laft, great Cleanfer of all human fm !

But, tho' fecure the vefTel rides in port, Held firm by Faith's ftrong anchor,— well it fuits The mariner to think, by what flrange means Thro' perils unconceivable he pafs'd ; Thro' rocks, fands, pirates, ftorms, and boift'rous

waves. And happily obtain'd that port at laft.

On

^ THOUGHTS IN PRISON. WEEK I.

On these my thoughts are bent : nor deem it

wrong, Minijlring Angels ! whofe ben ignant tafk Affign'd by Heav'n, is to confole Diflrefs, And hold up human hearts amidft the toil Of human woe * !— Bleft Spirits, who delight In fweet, fubmiflive Refignatlon's fmile. To that high Will you know for ever right ;— Deem it not wrong, that with a weeping eye. Deem it not wrong, that with a bleeding heart, I dwell awhile, — unworthieft of my race,— On thofe black rocks, thofe quick-fands, waves

and florms. Which in a fea of trouble have engulph'd All, all my earthly comforts ; and have left Me, a poor, naked, fhipwreck'd, fuffering wretch On this bleak fliore, in this confinement drear ; At fight of which, in better days, my Soul Hath ftarted back with horror ! while my Friend, My bofom-partner in each hour of pain,

* See Pfalm xxxiv. 7, Heb. i. 14.

Widi

WEEK I. THOUGHTS IN PRISON. g

With antidotes preventive kindly arm'd. Trembling for my lov'd health ; when chriflian

calls. And zeal for others welfare, haply brought My ftcps attendant on this Den of Death !

Oh difrnal change ! Now, not in friendly fort . A chriilian Vifitorj to pour the balm Of chriilian comfort in fome wretch's ear,— i am that Wretch myfelf ! and want, much wantj The chriftian confolation I beftow'd -, So chearfully bellow'd ! want, want, my God, From Thee the mercy, from my fellow-man The lenient mercy, whichj— great Judge of Hearts, To Thee I make the folemn, fad appeal — That mercy, v;hich Thou know'fl my gladfoni*

foul Ever fprang forth with tranfport to impart !

Why then, myfterious Providence ! purfued With fuch unfeeling ardour ? why purfued

C i'o

THOUGHTS IN PRISON. WEEK I.

To death's dread bourn, by men to me unknown! Why Stop the deep quellion •, it o'erwhelms

my foul -, It reels, it ftaggers !— Earth turns round !--my

brain Whirls in corifufion ! my impetuous heart Throbs with pulfations not to be reflrain'd : Why? — where? — Oh Chesterfield! my Ion,

my fon !

Nay, talk not of compofure ! I had thought

In olden time, that my weak heart was fofr,

i\nd Pity's felf might break it.— I had thought

That marble-ey'd Severity would crack

The flender nerves v/hich guide my reins of fenfc.

And give me up to madnefs. 'Tis not fo :

My heart is callous, and my nerves are tough :

It will not break ; they will not crack ; or elfe

What more, juft Heaven! was wanting to the

deed,

Than

WEEK I. THOUGHTS IN PRISON, u

Than to behold— Oh that eternal Night Had in that moment fcreen'd me from myTelf !--. My Stanhope to behold, whofc filial ear Drank pleas'd the lore of v/ifdom from my tongue. My Stanhope to behold !--Ah piercing fight ! Forget it J— 'tis di[tra6tion :— Speak who can!

But, I am lofl ' a criminal adjudg'd !

A guilty mifcreant!---Canfl thou think, my Friend, Oh Butler, 'midd a million faithful found !— Oh canft thou think, who know'ft, wiio long haft

known My inmoft foul ; oh canll: thou think that life. From fuch rude outrage for a moment fav'd, And fav'd almod by miracle *, deferves The languid wifh, or e'er can be fullain'd ?

* Referring to the cafe referved for the fclemn dccifion of the i-ivel've Judges ; and which gave the prifoner a much longer fpace than his moR fanguine friends could have expelled, from the complexion of the Procefs. See the ^(^JJions Paper for Feb. 1777.

C 2 It

12 THOUGHTS IN PRISON. WEEK I.

It can —It muft ! That miracle alone To life gives confequence. Oh deem it not Prefumptuous, that my grateful foul thus rates The prefent high deliverance it hath found ;— Sole effort of thy wifdom, Sovereign Power, Without whofe knowledge not a fparrow falls ! Oh may I ceafe to live, ere ceafe to blefs That interpofing Hand, which turn'd afide,— Nay, to my life and prefervation turn'd The fatal blow precipitate, ordain'd To level all my little hopes in duft. And give me to the grave ! Rather, rr.j hand. Forget thy cunning ! Kather fhall my tongue In gloomy lilence bury every note To my glad heart rcfpondent, than I ceafe To dedicate to Hi?n who fpar'd my life, Each breath, each power, while he vouclifafcs

to lend The precious boon !---To him be all its praife ! To Him be all its fervice ! Long or iliort,

The

WEEK I. THOUGHTS IN PRISON. 15

The gift's the fame : to live or die to him.

Is gain fufficient, everlafting gain :

And may that gain be mine !— I live, I live!

Ye hours, ye minutes, bounty of his grace.

Fleet not away v/ithout improvement due:

Rich on your wings bear Penitence and Prayer

To Heaven's all-clement Ruler ; and to Man

Bear all the Retribution Man can make !

Ye precious hours, ye moments fnatch'd from

death, Replete with incenfe rife ; — that my chear'd foul. When comes the folemn call, may fpring away- Delighted to the bofom of its God !

Who fhall-condemn the tru{l?--Proud Rationals (That deep in Speculation's wildering maze Be-mufe themfclves with error, and confound The Laws of Men, of Nature, and of Keav'n) Prefumptuous in their wifdom, dare dethrone Even from his works the Maker ; and contend.

That

H THOUGHTS IN P R-I S O N. WEEK L

That he who form'd it, governs not the World:

While, (lecj/d in Senfe's Lelhe, Sons of Earth

Fronrthe World's partial piflure gaily draw

Their mad conckifions. Bold, broad-ilarino- Vice,

Luli'd on the lap of every miindane biifs,

At meek-eyed Virtue's patient fuffering feoffs,

And dares with dauntlefs infolence the God

Reorardlefs of his votaries !— -Vain and blind I

Alike thro' Wifdom or thro' Folly blind —

Whofe dim contra(5ted view the petiy round.

The mere horizon of the prefent hour

In darknefs terminates ! Oh could I ope

The golden portals of eternal day ;

Four on your fight the congregated blaze

Of light, of wifdom, burrting from the Throne

Of Univerfal Glory ; on the round,

The boundlefs cycle of His moral plan,

V\ho, hid in clouds, terrific Mafter fits

Of fubje6l Men and W^orlds -, and fees at once

The ample fcene of Prei'ent, Future, Pafl,

All naked to his eye of Flame :— ail rang'd

la

WEEK I. THOUGHTS IN PRISON. 15

In harmony complete, to v/ork His will. And finifh with the plaudit of the Skies !

But,— while this whelming blazon may not burft On the weak eyes of mortals : while conhn'd Thro' dark dim glafs, with dark dim fight to look All trembling to the Future, and collefl: The fcatter'd rays of Wifdom ; while referred Our infant Reafon to the 2;uidino; hand Of Faith ftrong eyed, which never quits the view Of Jesus, her great Pole-flar; from wh'jfe Word, Irradiate v/ith the luflre of his love. She learns the mighty Mafter to explore In all his works ; and from the meanell taught Beholds the God, the Father ;- -Scorn ye not. My fellow- pilgrims, fellow heirs of Death, And, oh triumphant thought !— my fellow-heirs Of life immortal;. -if, not fold to Senfe, And Infidelity's black caufe, you caft

Un-

,6 THOUGHTS IN PRISON. WEEK I.

Ungracious from yourfclves the proffer*d boon : — Then fcorn not, Oh my friends, when Heaveri

vouchfafes To teach by meaneft objetfls, reptiles, birds,— ^ To take one leflbn from a Worm like me !

Proof of a gracious Providence I live ; -* To Him be all the glory ! Of his care Paternal, his fupporting fignal love, I live each hour an argument. Away, The fyftematic duUneis of difpute ! Away, each doating Reafoner !— I feelj Feel in my inmoll heart the confcious fenfc^ The grateful preflure of diftinguiHi'd GracCj And live, and only wifh for life to praife it !

For fay, my foul,- -nor midfl this filence fad. This midnight, aweful, melancholy gloom. Nor in this folemn moment of account 'Twixt thee and Heav'n,— when on his altar lies

A fa- il

WEEK I. T II O U G H T S I N PR I S O N. 17

A facrifice thy naked, bleeding heart !

Say, nor, felf- Mattering, to thy confcience hold

The mirror of Deceit ;— could'il thou have thought

Thy Nerves, thy Head, thy Hea,rt;, thy Frame, thy Senfe,

SufBcient to fuftain the fudden fhock.

Rude as a burflifig earthquake, which at onc^e

Toppled thy happy ediHce adown, "Whelm'd thee and thine beneath its ruinous crafh. And buried all in forrow ?— Torn avvay Impetuous from thy Home, thy much-lov'd

Home, Without one moment to refledtion giv'n ! By foothing, folemn promife led to place Ingenuous all thy confidence cf life In Men, afiuming gentle Pity's guife ! Vain confidence, in aught beneath the Sun ! Behold the Hour, the dreadful Hour arriv'd : The Prifon opes its ruthlels gates upon thee !

D Oh

iS Tiro UGH TS IN PRISON. WEEK I.

Oh Horror! But what's this, this frefh attack ? 'Tis fhc, 'tis flie ! my weeping, fainting Wife ! " And haft Thou, faithful, found me ? Has

" thy love " Thus burft thro' every barrier ?— Haft thou trac'd " — Depreft in health, and timid as thou art--- "At midnight trac'd thedefolate wild ftreets -, " Thus in a Prifon's gloom to throw thy arms " Of conjugal endearment round the neck " Of thy loft Huft^and ?— Fate, exad thy worft ; "The bitternefs is paft."— Tdea vain ! To tenfold bitternefs drench'd in my deep cup Of gall the morning rifes ! Statue-like, Inaniniate, half-dead, and fainting half. To fiand a fpe5}ade ! — the Prstor ftcrn Denying to my pleading tears one pang Of human fympathy ! Condudled forth, Amidft th' unfeeling populace ; purfued Lik" fome poor deer, which from the hunter's aim Hathta'en its deadly hurt ; and glad to find-— Panting with woe,— my refuge in a Gaol ! Can Mifery ftretch more tight the torturing cord ?

I But

WEEK I. T H O U G H T S 1 N P R I S O N. 19

But hence this foftnefs ! Wherefore thus lament Thefe petty, poor efcutcheons of thy fate.

When lies all worthy of thyfelf and Life^

Cold in the hearfe of Ruin ?-— Rather turn Grateful thine eyes, and raife, tho' red with tears. To His high throne, who looks on thy diftrcfs With fatherly companion; kindly throws Sweet Comfort's mixture in thy cup ; and foothcs With Gilead's balm thy death-wound. Ke it is, Who, 'midil the fhock difrupting, holds in health Thy fhatter'd frame, and keeps thy Reafon clear : He, He it is, whofe pitying power fupporrs Thy humbled foul, deep humbled in the dull:, . Beneath the fenle of guilty the mournful fenfe Of deep tranlgrefiion 'gainfl: thy fellow-men. Of fad offence 'gainft Him, thy Father-Goo ; Who, laviQi in his bounties, woo'd thy heart With each paternal blefljng ;— ah ingrate. And worthlefs 1 Yet — (His mercies v/ho can count,

D 2 Or

20 THOUGHTS IN PRISON. WEEK I.

Or truly fpeak his praifc ?)— Yet thro' this gloom Of felf-conviclion lowly He vouchfafes To dart a ray cf comfort, like the Sun's All-chearing thro' a fummer's-evening fhower ! Arch'd in his gorgeous fl^y, I v.c.vthe Bow, Of Grace fix'd emblem ! 'Tis that Grace alone Which gives my foul its firmnefs ^---builds my

hope Beyond the gf are i and bids me fpurn the earth !

Firft of all blefTings, hail ! Yet Tkou, from whom Both nril and laft, both grciit: and fmall proceed ; Exhauftlefs Source of every good to Man, Accept for all, the tribute of my praife -, For all are thine !— -Thine the ingenuous Friends, Who folace v/ith compaffion fweet my woe ; Mingle with mine their fympathetic tears j IncefTant and difinterefted toil To v/ork my weal •, and, delicately kind.

Watch

WEEKI. THO UG HTS IN PRIS ON. 21

Watch every keener fenfibility

That lives about my foul. Oh, more thvin Friends

In tendernefs my Childrm /—Thine are too

The very Keepers of the rugged Jail,

— Ill fchool to learn Humanity's foft lore ! —

Yet here Humanity tlieir duty pay.s,

Refpearably affefting ! Whilft they tend

My little wants, officious in their zeal.

They turn av/ay, and fain would hide the tear

That gufhes all unbidden from their eye.

And fanftifies their fervice.— On their heads

Thy bleffing, Lord of Bounty ! <

■ But, of all.

All thy choice comfbrts in this drear difcrefs, God of our iirfl; young love ! Thine is the Wife Who with affiduous care, from night to morn, From morn to night, watches my every need; And, as in brighteft: days of peace and joy, Smiles on my anguifh, while her own poor breait Is full almoft to burfling ! Profcrate, Lord,

Before

21 THOUGHTS IN PRISON. WEEK I.

Before thy /ootftool Thou, whofe higheft

ftyle On Earth, in Heav*n, is Loz'e /—Thou, who haft

breathed Thro* human hearts the tender charities, The focial fond affedtions which unite In bonds of fweeteft amity thofe hearts, And <^uide to every good !-— Thou, whofc

Jcind eye Complacent muft behold the rich, ripe fruit. Mature and mellow'd on the generous flock Of thy own careful planting !--Low on earth, And mingled v/ith my native dull, I cry •, With all the Hujhand's anxious fondnefs cry ; With all the Friend's folicitude and truth i With all the Teacher'^ fervour j— " God of

" Love, *' Vouchfafe thy choicefl comforts on kcr head ! ♦* Be thine my fate's decifion : To thy Will " With Angel-ref)gnation, lo ! \vc bend !"

But

WEEK I. THOUGHTSINPRISON, 23

But hark ! what found, wounding the Night's dull ear, Burlls fudden on my fcnfe, and makes more hor- rible

Thcfe midnight horrors ? 'Tis the foiemn Bdl^

Alarum to the Prifoners of Death ! **-- Hark ! what a groan, refponfive from the Cells Of Condemnation, calls upon my heart. My thrilling heart, for intercefllon ftrong. And pleadings in the Sufferer's behalf — My Fellow -Sufferers^ and my Fellow-Men f

Ceafe thgn awhile the ftrain, my plaintive Soul, And veil thy face of forrow ! Lonely hours Soon will return thee to thy midnight tafK, For m.uch remains to fing •, Sad themes, unfung,

* This alludes to a very (Iriking and aweful circumftance. The Bellman of St. Sepulchre's, near the Prifon, is by long and pious cuftom appointed to annoonce at Midnight to the condenxned Criminals in their Cells, Tiaf the Hour of tlsir Depf'.rttire is at Hand !

As

24 THOUGHTS IN PRISON. WEEK I;

As deem'd perchance too mournful i— yet, what

elfe Than themes like tlicfe, can fuit a Mufe like mine! —And might it be, that while ingenuous woe Bleeds thro' my verfe ; while the fucceeding page Weaving with my fad ftory the detail Of Crimes, of Punifhments, of Prifons drear. Of prefent Life and future,— -fad difcourfe And ferious fhali contain -, Oh might it be. That human hearts may lifhen and improve ! Oh might it be, that benefit to Souls Flow from the weeping tablet : tho' the A^n In torture die, the Painter ihall rejoice !

Sunday, March 2, 1777.

END OF THE FIRST WEEK.

t ^s ]

THOUGHTS IN PRISON

SUNDAY, March 2, 1777=

WEEK THE SECOND.

THE RETROSPECT.

i/^H, not that thou goeft hence — fweet, droop- ing flower, Surcharg'd with Sorrow's dew ! — Not that thou

quitt'ft This pent and feverifh gloom ; which beams

with light, With health, with comfort, by thy prefence chear'd Companion of my life, and of my woes

E Blef^

t6 THOUGHTS IN PRISON. WEEK IT.

Bled foothcr ! Not that thou gcefl hence to d,rink A purer air, and gather from the breath Cf bahny Spring new fuccour, to recruit Tliy waning health, and aid thee to fuftain. With more than manly fortitude, thy own And my affiidbive Trials ! Not that here, Amidft the glories of this genial day, Immur'd, thro' iron bars I peep at Heaven, "With dim, lack-ludre eye !-— Oh, 'tis not ibis That drives the poiibn'd point of torturous

Thouo-ht Deep to my fpring of life ! It is not this That proflrate lays me weeping in the duft. And draws in fobs the life-blood from my heart !

Well could I bear thy Abfence : well, full well ; Tho' Angel-comforts in thy converfe fmile. And make my dungeon Paradife '.--Full well Could I fuftain thro' iron bars to view The golden Sun, in bridegroom-majefty

4 Taking

WEEK II. THOUGHTS IN PRISON. 27 Taking benicrnant Nature to his love,

DO '

And decking her with bounties ! VN'eil, very

weil Could I forego the delicate delight Of tracing Nature's germens, as they bud j Of viewing Spring's firfi: children, as they rife In innocent fweetnefs, or beneath the thorn In rural privacy ; or on gay parterre More artful, lefs enchanting '.—Well, very well Could I forego to liften,-— in this houfe Of unremitted din,— and nought complain; To lillen, as I oft have ftood with Thee Liflening in fond endearment to the voice Of Stock-dove, thro' the filence of the wood Hoarfe murmuring : — Well, oh well could I

forego Thefe innocent, tho' exquifite delights, Still new, and to my bofom flili attuned In moral, mental melody '---Sweet Sprin'g ! Well could 1 bear this fad exile from Thee,

E i Nor

28 THOUGHTS IN PRISON. WEEK 11;

Nor drop one tear reludant : for my foul,

Strong to fuperior feelings, fears aloft

To eminence of mifery !— Confin*d

On this blcfs'd day— the Sabbath of my God t

—Not from his Houfe alone, not from the

power Of joyful worfhip with affembling Crouds *, But from the labours once fo amply mine. The labour's of his love. Now, laid afide, Cover'd my head with ignominious dufV, My voice is flopp'd ! and had I even the power^ Strong fhame, and Itronger grief would to that

voice Forbid all utterance !— -Ah, thrice haplefs voice, By Heaven's own finger all-indulgent tuned To touch the heart, and win th* attentive foul To love of Truth Divine : how ufelefs now,

* See Pfalm Ixxxiv,

How

WEEK II. THOUGHTS IN PRISON. 25

How diflbnant, unflrung! — Like Salem's harps, Once fraught with richert harmony of praife. Hung in fad filence by Euphrates^ ftream. Upon the mournful willows ! There they wept, Thy captive People wept — O God ! — wheit

Thouo;ht To bitter memory recall'd the fongs. The dulcet fono;s of Ston! Oh bleft fones, Tranfporting chorus of united hearts, In chearful mufic m unting to the praife Of Sion's King of Glory ! — Oh the joy Tranfcendant, of petitions wing'd aloft With fervour irrefiftible from throngs AlTembled in thy earthly Courts, dread Kino- Of all-dependant Nature !— looking up For all to thee, as do the Servants' eyes Up to their foftering Mafter ! Joy of joys, Amidft fuch throng'd affemblies to fland forth, To blow the Silver Trumpet of thy Grace; The gladfome year of Jubilee to proclaim.

And

jQ THOUGHTS IN PRISON. WEEK 14,

And ofFer to the aching SInner*s Keart Redemption's healing mercies ! And methinks (—Indulge the pleafing reverie, my foul ! The waking dream, which in oblivion fweet l.vills thy o'erlabour'd fenfe?) methinks, convcy'd To Ham's lov'd fliades,— dear favourite fhades.^

by Peace And pure Religion fandified,— I hear The tuneful bells their hallow'd meflage found To Chriftian hearts fymphonious ! Circling Time Qnce more hath happily brought round the day. Which calls us to the Temple of our God : Then let us hafte, in decent neatnefs clad. My cheerful little Houfehold, to His Courts, So lov'd, fo truly honour'd ! There we'll mix In meek, ingenuous Deprecation'^ s cry : There we'll unite in full ^bank/giving^ s choir. And all the rich melodioufnefs of praife.

I feci, I feel the rapture \ David's harp Concordant with a thoufand voices founds :

Prayer

WEEK II. THOUGHTS IN PRISON. 31

Prayer mounts exulting i Man afcends the fkie$ On wings of Angel-fervour ! Holy writ Or fpeaks rhe wonders of Jehovah's power^ Or tells, in more than mortal majcfty, The greater wonders of his I/Ove to Man] Proofs of ^that love, fee where the my flick Signsj High emblems of unutterable Grace, Confirm to Man the zeal of Heaven to fave. And call to Gratitude's bell office!

Wife

In all thy facred inflitutions. Lord,

Thy Sabbaths with peculiar wifdom fliine;

Firll and high argument. Creation done,

Of thy benign folicitude for Man,

Thy chiefeft, favourite creature. Time is thine :

How juft to claim a part, who giv'fl the whole !

But oh, how gracious, to aflign that part

To Man's fupreme behoof, his foul's beft good 5

His moral and his mental benefit;

His body's genial comfort ! Savage elfe,

Un.

3? THOUGHTS IN PRISON. WEEK It

Untaught, undifciplin'd, in Hiaggy pride

He'd rov'd the wild, amidfl the brutes a brute

Ferocious •, to the foft civilities

Of cultivated iir:;, Religion, Truth,

A barbarous flranger. To thy Sabbaths theri

All hail, wife Legiflator I 'Tis to thefe

We owe at once the memory of thy works.

Thy mighty works of Nature and of Grace ;—- .

"We owe divine Religion ; and to thefe

The decent comelinefs of Social Life,

Revere, ye earthly Magiitrates, who wield The Sword of Heaven,— the wifdom of Heaven's

plan. And fandify the Sabbaths of your God ! Religion's all : With that or ftands or falls Your Country's weal ! But where fhall ftie obtain . — Religion, fainted Pilgrim,- -fhelter fafe. Or honourable greeting j- -thro' the land, If led by high and low, in giddy dance,

Mad

WEEK II. THOUGHTS IN PRISON. 33

Mad Prophanatton on the facred day Of God's appointed refli, her revel-rout Infulting heads, and leaves the Temple void ? —Oh, my lov'd Country ! oh, ye thoughtlefs

Great, Intoxicate with draughts, that opium-like For tranfient moments flupify the mind. To wake in horrors, and confufion wild !— -

But foft, and knozv thyfelfl 'Tis not for Thee^ Poor Dellitute ! thus groveling in the duft Of felf-annihilation, to aiTume The Cenfor's office, and reprove mankind. Ah vn.Q^—thy day of duty is declin'd ! Thou, rather, to the quick probe thine own

wounds ; And plead for mercy at the Judgment-feat, Where Confcience fmites thee for th' offence de-

plor'd.

F Ta

J4 T H O U G in S I N P R I S O N. WEEK IF.

Yet not prefumptuoiis deem it, Arbiter Of human thouglits, that through the long, long

gloom Of multiplied tranfgreiTions, I behold Complacent fmiling on my fickening Soul, " Delight in thy lov'd Sabbaths I" Well Thou.

know'ft— For Thou know'il all things, —that the chearful

found Of that blefl day's return, for circling weeks. For months, for years, for more than thrice feven

years. Was mufic to my heart f My feet rejoic'd To bear me to thy Temples, haply fraught With Comfort's tidings ; with thy Gofpel's truth. The Gofpel of thy Peace ! Oh, well Thou know'ft, Who knoweft all things, with what welcome toil. What pleafing afllduity I fearch'd Thy heavenly Word, to learn thy heavenly Will -, That faithful I might miniiler its truth,

And

WEEKJI. THOUGHTS IN PRISON. 35

And of the high CommifTion nought keep back From the great Congregation * ! "Well Thou

know'fl, — Sole, facred witnefs of my private hours,-— How copioufly I bath'd with pleading tears. How earneftly in prayer confign'd to Thee The humble efforts of my trembling pen ; My beft, weak efforts in my Mailer's caufe ^ Weak as the feather 'gainft the giant's fhield, Light as the gofmer floating on the wind, Without thy aid omnipotent ! Thou know'u, How, anxious to improve in every grace. That beft to Man's attention might commend Th' important meffage, ftudious I applied My feeble talents to the holy art Of fuafive Elocution ; emulous Of every acquilition which might clothe In pureft dignity the purefl work, Thefirft, the higheft office Man can bear ^

* Pfalm

■ F 2 »^ The

36 THOUGHTS IN PRISON. WEEK IF.

" The Messenger of God!" And well Thou

know'ft, — For all the work^ as all the praife is Thine — What fweet fuccefs accompanied the toil j What harvefts blefs'd the feed-time ! Well Thou

know'il, With what triumphant gladnefs my rapt Soul Wrought in the vineyard ! how it thankful bore The noon-day's heat, the evening's chilly froft, Exulting in its much-lov'd Matter's caule To fpend, and to be /pent I and bring in home From triple labours of the v/ell-toil'd day, A body by fatigue o'erborne ; a mind Replete with glad emotions to its God !

Ah my lov'd Houlliold I ah my little round Of focial Friends ! v/ell do ye bear in mind Thofe pleafing evenings, when, on my return, Much-wifh'd return— Serenity the mild, And Chearfulnefs the innocent, with me

Enter'd

WEEK II. THOUGHTS IN PRISON. 37

Enter'd the happy dwelling ! Thou, my Ernst, Ingenuous Youth ! whofe early fpring befpoke Thy fummer, as it is, with richeft crops Luxuriant waving -, gentle Youth, canft Thou Thofe welcome hours forget ? Or Tbou— oh thou ! ^— How ihall I utter from my beating heart Thy name, fo mufical, fo heavenly fweet Once to thefe ears-diftradled ?— Stanhope, fay, Canfl THOU forget thofe hours, when, cloth'd in

fmiles Of fond refpeft. Thou and thy Friend have llrove fP^bofe little hands fhould readied fupply My willing wants ; officious in your zeal To make the Sabbath-evenings, like the day, A fcene of fweet compofure to my Soul * !

Oh happy Sabbaths ! Oh my Soul's delight ! Oh days of matchlefs mercy ! matchlefs praife ! Gone, gone, for ever gone ! How dreadful fpent

* Good-Friday, Eajler, &c. once fo peculiarly happy— yet how ^z^htre! — Whac a fad Want of die Spirit of Reformation i

Ufelefs,

33 T H O U G H T S I N PRISON. WEEK 11.

Ufelcfs, in tears, and groans, and bitter woe. In this wild place of horrors * !-— Oh, return, Ye happy Sabbaths /—-or to that lov'd realm Difmifs me, Father of Companions, where Reigns one eternal Sabbath ! Tho' my voice. Feeble at belt, be damp'd, and cannot foar Toftrains fublime, beneath the fcrrowing knic Of bafe Ingratitude to thee, my God, ?vly Father, Benefactor, Saviour, Friend ; — Yet, in that realm of reft, 'twill quickly catch Congenial harmony ! 'twill quickly rife Even from Humility's weak, trembling touch ; Rife with the glowing Seraph in the choir. And drive to be the loudeft in thy praife.

Too foaring thought ! that, in a moment funk By f:.d refiedtion, and convicting guilt,

* Boethius hr.s aRefieftion highly applicable to the fenfe of

our Author : " Nee inficiari pofTum profperitntis mcae ve-

lodiniruin curium. Sed hoc eft, quod lecokntem me vehe-

n-;t;iuia> ccquic. Nain in •.nni adverntate Foriunce, infeli-

ci:r:mini Genus eft Inrortanii, fuijle felican.*^ De Conrol.

L. I, rr.f. 4,

Falls

WEEK II. THOUGHTS IN PRISON. 3^

Falls proftrate on the earth. — So, pois'd in air, And warbling his wild notes above the clouds, Almoft beyond the ken of human fight ; Clapp'd to his lide his plumy fteerage, down Drops— -inflantaneous drops the filent Lark ! — How fhall / mount to Heav'n? how join the

choir Celeftial of bright Seraphim .'* Depreft Beneath the burden of a thoufand fins, On what bled dove-like wing fhall I arife. And fiy to the wiiVd rejt ?

—Of counfel free. Some to my aching heart, with kind intent. Offer the poifonous balfam of defert ; " Bid me take comfort from the chearing view " Of deeds benevolent, and active life *' Spent for the weal of others !" Syren-fongs, Soon hufh'd by bowlings of fevere Reproach, Unfeeling, uncompafTionate, and rude. Which o'er my body, panting on the earth,

z With

40 THOUGHTS IN PRISON. WEEK 11,

With wounds incurable infulting whirls Her iron fcourge •, accumulates each ill That can to Man's befl fame damnation add : Spies not one mark of wl>ite throughout my life j And, groaning o'er my anguifh, to Defpair^ As my fole, fad refource, indignant points !

But not from Tou,—dh. cruel, callous Foes, Thus to exult, and prefs a fallen Man j — Nor even from Tou, tho' kind, miftaken Friends, Admit we counfel here. Too deep the flake. Too awful the inquiry — how the Soul May fmile at Death, and meet its God in peace— To reft the anfwer on uncertain Man ! Alike above your friendlhip or your hate. Here, here I tower triumphant! and behold At once confirm'd fecurity and joy. Beyond the reach of mortal hand to Ihake,

Or for a moment cloud. Hail, bleeding Lc^-u^ /

In thy humiliation deep and dread.

Divine Philanthropift, my ranfom'd foul

Beholds

WEEK ir. THOUGHTS IN PRISON. 41

Beholds its triumph, 'and avows its cure ! Its perfed, free falvation ! Knows or feels No merit, no dependance, but thy Faith, Thy Hope and Love confummate! All abjures j Cafts all,— each care, each burden, at the foojt ■Of thy vidorious Crofs : Its heart and life One wifh, one word uniting-— ever may That wifh and word in me, Bleft Lord, unite !-.- '* Oh ever may in me Thy will be done !"

Firm and unfhaken, as old Sion's Hill, Remains this fure Foundation : Who on Christ The Corner-Stone, build faithful, build fecure : Eternity is theirs. Then talk no more, Ye airy, vague, fantaftic Reafoners, Of the light ftubble, crackling in the fire Of God's inveftigation ; of the chaff Difpers'd and floating 'fore the Ilighteft wind,— - The chaff of human merit! Gracious God ! What pride, what contradiction in the term ?

G Shall

42. THOUGHTS IN PRISON. WEEK IL

Shall Man, vain Man, dreft in a little power Deriv'd from Nature's Author i and that pt)wei: Holding, an humble tenant, at the will Of Him who freely gave it -, his high will, The dread Supreme Difpofer : Shall poor Man, A beggar indigent and vile, — enrich*d With every precious faculty of foul, Of Reafon, intelledl •, with every gift Of animal life luxuriant— from the itore Of unexhaufled bounty ; fhall he turn That bounty to abufe? lavifh defy The Giver with his gifts,— a lebel bafe ! And yet, prefumptuous, arrogant, deceived, Aflume a pride for adions not his own j Or boaft of merir, when his All's for God, And he thac All has fquander'd ! Purell Saints, Brif^-htefl: Archangels, in the choir of Heaven, Fulfilling all complete his Holy Will, "Who plac'd them high in glory as they ftand ; fulfill but Dniy ! Nay, as owing more

; From

WEEK II. THOUGHTS IN PRISON. 43

From love's fupreme diftindion, readier veil Their radiant faces with their golden plumes j And fall more humbled 'fore the Throne they

hymn With gratitude fuperior. Could bold Pride One Moment whifper to their lucid fouls Defends intolerable Folly,— down \J\\^^ Lucifer^ the Morning-flar, they'd fall From their bright ftate obfcur'd ! Then, proud

poor worm, Conceiv'd in fins, offending from thy youth. In every point tranfgreflbr of the Law Of Righteoufnefs ; of merit towards God Dream, if thou canft j or madman if thou art, Stand on that plea for Heay'n,--and be undone!

Bled be thy tender mercy, God pf Grace ! That'midft the terrors of this trying Hour, When in this midnight, lonely, prifon-gloom. My inmoft foul hangs naked to thy view ;

G 2 When,

44 THOUGHTS IN PRISON. WEEK II.

"When, undifTembled in the fearch, 1 fain WouM know, explore, and balance every thought (For oh, I fee Eternity's dread Gates

Expand before me, fooii perhaps to clofe !)

Bleft be thy Mercy, that, fubdued to Thee, Each lofty vain imagination bows ; Each high idea humbled in the duft, Of felf-fufficient righteoufnefs my Soul Difclaims, abhors, with Reprobation full The flighteft apprehenfion ! — Worthlefs, Lord Even of the meaneft Crumb beneath thy Board*

Bleft be thy Mercy, that, fo far from due, I own thy Bounties, manifold and rich, Upon my Soul have laid a Debt fo deep. That I can never pay !— And oh ! I feel Compunction inexpreflible, to think How I -have us'd thofe Bounties ! Sackcloth- clad, And cover'd o*er with afhes, I deplore

My

WEEK II. THOUGHTS IN PRISON. 45

My utter worthlefsnefs ; and trembling own.

Thy Wrath and juft Difpleafure well might fink

In deeper floods than theie, that o'er my head

Roar horrible,— in fiery floods of woe.

That know nor end nor refpite ! But, my God,

Blefi: be thy Mercy ever ! Thou 'ft not left

My Soul to defperation's dark difmay !

On Calvary\ Hill my mourning eye difcerns

With Faith's clear view that SpeHacky which

wipes Each tear away, and bids the heart exult !

There hangs the Love cf God ! There hangs of

Man The RMfom ; there the Merit •, there the Cure Of human Griefs — The fVay, the Tratby the

Life I

Oh Thou, for fin burnt-facrifice complete ! Oh Thou, of holy Life th' exemplar bright I Perfe(5tion's lucid Mirrour ! while to Thee

Repentance

46 THOUGHTS IN PRISON. VVfiEK II.

Repentance fcarce dare lift her flowing eyes. Though in his ftrong Arms manly Faith fupports The felf-convi<5led mourner !— Let not Love, Source of thy matchlefs Mercies, aught delay, Like Mary-i with Humility's meek hand Her precious box of coftly Nard to pour On thy dear Feet : diffufmg thro* the Houfe The odour of her Unguents ! Let not Love, Looking with Gratitude's full Eye to Thee, Ceafe with the hallow'd fragrance of her works To cheer thy lowlieft Members ; to refrefli Thee in thy 5^/«/j afflided ! Let not Love Ceafe with each fpiritual Grace, each Temper

mild, Fruits of thy Holy Spirit,— to enrich. To fill, perfume and fandify the Soul, AfTimilate to Thee, fweet JESU ! Thee That Soul's immortal Habitant. How bleft How beyond value rich the privilege, To welcome fuch a Gueft ! How doubly bleft With fuch a fignature,— the Royal Stamp

Of

WEEKir. THOUGHTS IN PRISON. 47

Of thy RefemblancCj Prince of Righteoufnefs, Of Mercy, Peace and Truth ! Oh more and more Transform me to that Image ! More and more. Thou New Creation's Author, form, complete In me the Birth divine ; the heavenly Mind, The Love confummate,— all-performing Love, Which dwelt in Thee, its Pattern and its Sourcej And is to Man, happy regenerate Man, Heaven's lureft Foretajle, and its Earnefi too.

The thought delights and chears, tho' not elates :

Through penfive Meditation's fable gloom

It darts a ray of foft, well-temper'd light,

A kind of lunar radiance on my Soul,

Gentle, not dazzling ! Thou, who knoweft all,

Know'fl well, thrice gracious Mafter ! that my

heart Attun'd to thy dear Love,— howe'er feduc'd By worldly adulation from its Vows,

And

48 THOUGHTS IN PRISON. WEEK II.

And for a few contemptible, ccntemnM Unhappy moments faithlefs j Well thou know'ft That Heart ne'er knew true Peace, but in thy

Love : •

That Heart hath in thy Love known thorough

Peace 5 Hath frequent panted for that Love*s full growth j And fought occafions to difplay its Warmth By Deeds of Kindnefs, mild Humanity, And pitying Mercy to its Fellow- Men !

And Thou haft bleft me ! and I will rejoice That Thou haft bleft me ! Thou haft giv'n my

Soul The Luxury of Luxuries, to wipe The tear from many an eye •, to ftop the groan At many an aching heart. And Thou wilt

wipe

The tears from mine, and Thou the groan

reprefs ;

And

WEEK II. THOUGHTS IN PRISON.

49

And Thou for oh, this beating Heart is thinCj

Fram'd by thy Hand to Pity's quickeft touch, — ■ Thou wilt forgive the Sinner ; and bellow Mercy, fweet Mercy ! which, infpir'd by Thee, He never had the power, and ne'er the Will To hold from others, where he could bellow !

Shall he not then reft happily fecure Of Mercy, thrice-bleft Mercy from Mankind ? "Where refts it ^—E.ejignation's meek-ey'd power Suftain me ftill ! Compofure ftill be mine : Where refts it ?— Oh myfterious Providence \ Silence the wild Idea :— -I have found No Mercy yet j no mild humanity :

With cruel unrelenting rigour torn, And, loft in Prifon, wild to all below !

So from his daily toil returning late O'er Grifon's rugged mountains, clad in fnow. The Peafant with aftonifh'd eyes beholds A gaunt Wolf, from the pine-grove howling ruftif H Chill

^6 THOUGHTS IN PRISON. WEEK If.

Chill horror fcifFens him, alike to fly Unable, or refift : The monfter feeds Blood-happy, growling, on his quivering heart I Mean while light blazes in his lonely Cott The crackling hearth ; his careful wife prepares Her humble cates j and thro' the lattic'd light His little ones, expedling his return. Peep, anxious ! Ah poor viftim, he nor hearth Bright blazing, nor the houfewife's humble cates. Nor much-lov*d children henceforth more fnall fee!

But foft : ^Tis calm Refledion's midnight hour ; 'Tis the Soul's folemn inqueft. Broods a thought Refentful in thy bofom ? Art thou yet. Penitent Pilgrim on Earth's utmoft Bourn, And Candidate for Heaven,— art thou yet In Love imperfed ? and has Malice place^ With dark Revenge, and unforgiving Hate, Hell's blackeft offspring ?— Glory to my God f With triumph let me fing, and clofe my Strain j

Abhorrent

WEEK II. THOUGHTS IN PRISON. 51

Abhorrent ever from my earlieft Youth Of thefe detefled paffions, in this Hour, This trying Hour of keen oppreflive Grief, My foul fuperior rifes ; nor of thefe Malevolent, a touch, the flightell touch Feels, or fnall ever harbour ! Tho' it feels In all their amplitude, with all their weight, Ungentleft treatment, and a load of woe ; Heavy as that, which fabling Poets lay On proud Enceladus ! Tho' life be drawn * By Cruelty's fierce hand down to the lees ; Yet can my heart, with all the truth of Prayer, With all the fervour of fmcere defire. Looking at Thee, thou Love of God and

Man !— Yet can my heart in life or death implore, " Father, forgive Them, as Thou pitiefl me !

Oh where's the wonder, when thy Crofs is feer. !

Oh where's the wonder, when thy Vcice is heard j

H 2 Harmonious

52 THOUGHTS IN PRISON. WEEK II.

Harmonious intercefllon ! Son of God. Oh where's the wonder— or the Aderit where. Or what's the Tajk to love-attuned fouls- Poor fellow-creatures pitying, to implore Forgivenefs for them ? Oh forgive my foes 1 Bejl Friends^ perchance, for they may bring to

Thee !— Complete forgivenefs on them, God of Grace ! Complete forgivenefs, in the dreadful hour. When mod they need forgivenefs ! And oh fuch As, in that dreadful hour, my poor Heart wants. And truRs, great Father ! to receive from Thee, Such full Forgivenefs grant ;-— and my glad foul Shall fold them then, 7ny Brethren, in thy Floufe !

Thus do I foothe, and wile away with fong My lonely hours ; in drear confinement pad. Like thee, oh gallant Raleigh !--or like thee My haplefs Anceftor, fam'd Over bury !-— But Oh, in this- hoy/ different is our fate ! Thou, to a vengeful Womian's fubtle wiles

A haplefs

WEEK II. T H O U G H TS IN PRISON. 53

A haplefs Victim fall'fl ; while my deep gloom Brighten'ci by Female Virtue, and the light Of conjugal afFedion — leads me oft, ' X^ike the poor prifon'd Linnet, to forget Freedom, and tuneful Friends, and rufTet

Heath, Vocal with native melody •, to fwell The feeble throat, and chaunt the lowly llrain ; As in the feafon, when from fpray to fpray Flew Liberty on light elaftic wing. She Hies no more :— Be iiiute, my plaintive Lyre !

March 15, I777»

END OF THE SECOND V/EEK.

[ 54 ]

THOUGHTS IN PRISON:

MARCH 18, 1777.

WEEK THE THIRD. PUBLIC PUNISHMENT.

VAIN are thy generous efforts, worthy Bull*, Thy kind compafiions vain ! The hour is come : Stern Fate demands compliance: I muft pafs Thro' various deaths, keen torturing, to arrive

• Frederick Bull, Efq. Alderman of London ; to whofe kindnefs and humanity the Aathor has expreiild the highell

obligations.

At

WEEK III. THOUGHTS IN PRISON. 55

At That my heart fo fervently implores ; Yet fruitlefs. Ah ! why hides He his fell Front From woe, from wretchednefs, that with glad fmiies Would welcome his approach j and Tyrant-like, Delights to dafh the jocund rofeate cup From the full hand of gaudy Luxury, And unfufpeding Eafe !— Far worfe than Death That Prifon's Entrance, whofe Idea chills With freezing horror all my curdling Blood ; Whofe very Name, flamping with infamy, Makes my Soul frighted ftart, in phrenzy whirPd, And verging near to Madnefs ! See, they ope Their iron Jaws ! See, the vaft Gates expand. Gate after Gate — and in an inflant twang, Clos'd by their growling Keepers :— When again, Myfterious Powers !— oh when to open on me .-* Mercy, fweet Heaven ! Support my faltering fteps, *

Support my fickening heart ! My full eyes fwim j O'er all my frame diftills a cold damp fweat.

Hark—

56 THOUGHTS IN PRISON. WEEK III,

Hark — what a rattling din. I On every fide The congregated chains clankfrightful:— Throngs Tumultuous prefs around, to view, to gaze Upon the wretched ftranger •, fcarce believ'd Other than Vifitor within fuch walls, With Mercy, and with Freedom in his hands-. Alas, how chang'd !— Sons of Confinement, fee No pitying Deliverer ; but a Wretch 0*erwhelm'd with Mifery ; more haplefs far

Than the moil haplefs 'mongfl ye; loaded hard With Guilt's opprefTive Irons ! His are chains No time can loolen, and no hand unbind : Fetters, which gore the Soul. Oh Horror,

Horror ! Ye maflive bolts, give way : Ye fullen doors, Ah, open quick ! and from this clamorous rout^ Clofe in my difmal, lone, allotted room Shrowd me ;— for ever fhrowd from human fight. And make it, if 'tis poffible, my Grave !.

How

WEEK III. THOUGHTS IN PRISON. 57

How truly welcome, then ! Then would I greet With hallow'd joy the drear, but blefl abode ; And deem it far the happieft I have known. The beft I e'er inhabited. But, alas ! There's no fuch mercy for me. I mud run Mifery's extremeft round ; and this mull be A-while my living grave ! the doleful tomb. Sad founding with my unremitted groans, And moiflen'd with the bitternefs of tears !

Ah, mournful dwelling ! dedin'd ne'er to fee The human face divine in placid fmiles. And innocent gladnefs cloath'd : deftin'd to hear No founds of genial, heart-reviving Joy 1 The Sons of Sorrow only are thy guefts. And thine the only mufic of their fighs. Thick fobbing from the temped of their breads ! Ah, mournful dwelling ! never had thou feen, Amidd the numerous wretched-ones imimu'd Within thy done-girt compafs. Wretch fo funk. So lod, fo ruin'd, as the man who falls

I ^ . Thus,

58 THOUGHTS IN PRISON. WEEK III,

Thus, in deep anguilh, on thy ruthlefs floor. And bathes it with the torrent of his tears !

And can it be ? or is it all a dream ? A vapoTir of the mind ?— I fcarce believe Myfelf awake or ading. Sudden thus Am 7--fo compafs'd round with comforts late. Health, Freedom, Peace ! torn, torn from all, and loft !

A Prifoner in ImpofTible ! I (leep r"

*Tis Fancy's coinage ; 'tis a dream's delufion.

Vain dream ! vain Fancy ! Quickly am I rous*d To all the dire realities of diftrefs : I tremble, ftart, and feel myfelf awake, Dreadfully awake to all my woes j and roll From wave to wave on Sorrow's ocean toil !

Oh for a moment's paufe,— a moment's reft. To calm my hurried fpirits ! to recall Refleftion's ftaggering pilot to the helm, And ftill the madd'ning whirlwind in m.y foul !

...It

WEEKirr. THOUGHTS IN PRISON. 59

— It cannot be ! The din encreafes round : Rough voices rage difcordant ; dreadful Ihrieks ! Hoarfe imprecations dare the Thunderer's ire, And call down fwift damnation ! Thoufand chains In difmal notes clink, mirthful! Roaring burfts Of loud obllreperous laughter, and Itrange choirs Of gutturals, diflbnant and rueful, vex E'en the dull ear of Midnight ! Neither reft. Nor peaceful calm, nor filence, of the mind Refreihment fweet ! nor interval or paufe From morn to eve, from eve to morn is found Amidft the iurges of this troubled fea * !

So, from the Leman Lake th* impetuous Rhone His blue waves pufties rapid ; and bears down

* It is but a jull tribute to Mr. Akermauy the Keeper of this difmal place, toobferve, that all the evils here enumerated are the immediate confequences of promi/cuous confinement, and no way chargeable to Mr A.'s account. It is from the ftrifleft obfervation I am perfuaded, that no man could do more in the preient circumllances. His attention is great, and his kindnefs and humanity to thofe in ficknefs or affliftions pecu- liarly pleafing. I can bear teftimony to many fignal inftances, which I have remarked fince my fad confinement.

I 2 (Furiate

6o THOUGHTS IN PRISON. WEEK III.

(Furiate to meet fair S.wne^s pellucid flrcim, With roar tremendous, throu2,h the craggy

ftreights Of Alpine rocks) his freight of waters wild ! Still rufhing in perturbed eddies on ; And (till, from hour to hour, from age to age. In conflux vaft and unremitting, pc^urs His boiflerous flood to old Lugdtmum's walls !

Oh my raek'd brain !— oh my diflra(5led heart! The tumult thickens : wild diforder grows

More painfully confus'd ! And can it be ?

Is this the manfion— /^/j the Houfe ordain'd For Recolle6bion's folemn purpofe ^-—This The place from whence full many a flitting foul (The work of deep Repentance— mighty work. Still, fliill to be perform'd) mufl: mount to God. And give its dread account ! Is this the place Ordain'd by Juftice, to confine a-while The foe to civil ord«r, and return

Reform*d

WEEK III. THOUGHTS IN PRISON. 6i

Reform'd and moraliz'd to focial life !

This Den of drear confufion, wild uproar.

Of mingled Riot, and unblulhing Vice !

This School of Infamy ! from whence, improv'd

In every hardy villainy, returns

More hardened, more a foe to God and Man,

The mifcreant, nurs'd in its infectious lap;

All covered with its peftilential fpots,

And breathing death and poifon wherefoe'er

He ftalks contagious ! from the lion's den

A lion more ferocious, as confin'd !

Britons, while failing in the golden baro-e Of giddy Difllpation, on the ftream. Smooth filver ftream of gorgeous Luxury Boaft gaily — and for Ages may they boaft. And truly ! for thro' Ages we may trufl 'Twill interpofe between our crimes and God, And turn away his juft avenging fcourcre — " The national humanity !" Hither then,

Ye

62 THOUGHTS IN PRISON; WEEK III.

Ye Sons of Pity, and ye Sons of Thought! — Whether by public zeal, and patriot love, Or by Compafiion's gentle flirrings wrought ; Oh hither come, and find fufEcient fcope For all the Patriofs^ all the Chriftian's fearch ! Some great, fome falutary plan to frame, Turning confinement's curfes into good ; And, like the God who but rebukes to fave, Extrading comfort from Corredion's ftrol?.? !

Why do we punijh ? Why do penal laws Coercive, by tremendous fanftions bind Offending Mortals ?---Juftice on her throne Kigid on this hand to example points ; More mild to reformation upon that: «-She balances, and finds no ends but thefc.

Crowd then, along with yonder revel-rout. To EXEMPLARY Punifhment! and mark

The language of the multitude, obfcene,

Wild,

WEEK III. THOUGHTS IN PRISON. 63

Wild, blafphcmous and cruel ! Tent their Looks Of madding, drunken, thoughtlefs, ruthlefs gaze. Or giddy curiofity and vain ! Their Deeds ftill more emphatic, note •, and fee, By the fad fpeftacle unimprefs'd, they dare Even in the eye of death, what to their doom Brought their expiring Fellows ! Learn we hence, How to Example's falutary end Our Juftice fagely miniflers ! But one, — Should there be one— -thnce haplefs, — of a mind By guilt unhardened, and above the throng Of defperate mifcreants, thro' repeated crimes In ftupor luU'd, and loft to every fenfe ; — Ah me, the fad reverfe ! — Ihould there be one . Of generous feelings -, whom remorfelefs Fate, Pallid Neceffity, or chill Diftrefs, The Family's urgent call, or juft demand Of honeft Creditor,— (folicitudes To recklefs, pamper'd worldlings all unknown) Should there be one, whofe trembling, frighted hand

Caufes

64 THOUGHTS IN PRISON. WEEK III.

Caufes like thefe in temporary guilt, Abhorrent to his inmofl: foul, have plung'd, And made obnoxious to the rigid Law ! Sentenc'd to pay, — and, wearied with its weight, Well-pleasM to pay w\ih life that Law's demand! Aweful Difpenfers of i\nt\ Juftice, fay. Would you have more than life ? or, in an Age, A Country, where Humanity reverts ♦

At Torture's bare idea, v/ould you tear Worfe than on racking wheels a Soul like This ; And make him to the il:upid Crowd a gaze For ling'ring hours ?— drag him along to death An ufelefs fpeClacle ; and more than flay Your living viflim ?— Death is your demand : Death your Law's fentence : Then his Life is yours.. Take the jull forfeit : you can claim no more !

Foe to thy Jfjfldeliiy, --^nd griev'd That He avows not, from the Chriflian fource, The firft great Chriftian Luty, which fo v/ell,

So

WEEK in. THOUGHTS IN PRISON. 65

So forcibly He paints !— Yet let me greet

With heart-felt gratulations thy warm zeal,

Succefsfnl in that facred duty's caufe.

The caufe of our Humanity^ Voltaire !

Torturers vile Agents tremble at thy pen :

Intolerance and Perfecution gnafh

Their Teeth, defpairing, at the lucid rays

Of Truth, all prevalent, beaming from thy page.

The Rack, the Wheel, the Dungeon, and the

Flame, In happier Europe ufelefs and unknown. Shall foon,— oh fpeed the hour, Com^aJfiorCs

God! Be feen no more ; or feen as prodigies Scarce credited, of Gothic barbarous times.

Ah gallant France ! for milder manners fam*d ; How wrung it my fad Soul, to view expos'd On inftruments of torture mangled limbs,

K And

X6 T H O U G H T S 1 N P R I S O N. WEEK IIF.

And bleeding Carcafes, befide thy roads.

Thy beauteous woods and avenues ! Fam'd

works. And worthy well the grandeur of Old Rome !

We too, who boafl of gentler Laws, reform'd And civiliz'd by Liberty's kind hand ;

Of Mercy boaft, and mildefl punifhments ; Yet punifhments of Torture exquifite. And idle j — painful, ruinous parade ! We too, with Europe humaniz'd, fhall drop The barbarous feverity of Death, Example^ s Bane, not Profit ;— fhall abridge The fevage, bafe Ovation •, fhall afTign The Wretch, • whofe Life is forfeit to the Laws, *With all the filent dignity of woe. With all the mournful Majelly of Death, Retir'd and folemn, to his awful fate ! Shall to the dreadful moment, dreadful ftill To Souls beft fitted, give diflindtion dliej

Teach

WEEKIlf. THOUGHTS I N P R I S O N. 6.7

Teach the v/ell-order*d Sufferer to depart With each impreffion ferious 5 nor infult With clamorous Crowds, and exultations bafe, A Soul, a Fellow-Soul -, which (lands prepar'd ' On Time's dread verge to take its wond'rous-

flight :

To Realms of Immortality ! Yes, the day —I joy in the idea,— will arrive. When Britons philanthropic fhall rejedt The cruel cuftom, to the Sufferer cruel, Ufelefs and baneful to the gaping Crowd ! The day will come, when Life, the dearefl Price Man can pay down, fufficient forfeit deem'd For guilty Man's tranfgrefTion of the Law, Shall be paid down, as meet for fuch a Price, Kefpeftfu], fad •, with reverence to a Soul's Departure hence ; with reverence to the Soul's And Body's reparation, much lov'd Friends ! W^ithout a torture to augment its lofs, "yVithout an inf.ilt to moleft its calm ;

K 2 Tq

68 THOUGHTS IN PRISON. WEEK III.

To the demanded debt no fell account Of curious, hifTing ignominy annex'd :

Anguilh, beyond the bittereft torture keen ; Unparallel'd in Realms where Bigotry Gives to the furious Sons of Dominic Her fable flag, and marks their way with Blood.

Hail, milder Sons of Athens ! civiliz'd By Arts ingenuous, by the 'fuafive power Of humanizing Science ! Well ye thought. Like you may Britons think ! that 'twas enough. The fentence pafs'd, a Socrates Ihall die ! The Sage, obedient to the Law's decree.

Took from the weeping Executioner

The draught, refign'd : Amidfb his forrowing

friends, Full of immortal hopes convers'd fublime ; And, half in Heav'n — compos'd himfelf, and

died!

Oh

WEEK III. THOUGHTS IN PRISON. 69

Oh envied fate ! oh happinefs fupreme ! So let me die ; fo, midft my weeping friends, Refign my Life ! I allc not the delay Even of a moment. LaWy thou'd'fl have thy

due ! Nor Thou, nor Jufticecan have more to claim.

But equal Laws, on Truth and Reafon built, Look to Humanity with lenient eye. And temper rigid Juftice with the claims Of heaven-defcended Mercy ! to condemn Sorrowing and flow -, while ftudious to correft, Like Man's all-gracious Parent, with the view Benign and laudable, of moral good. And Reformatio?! perfe(5l. Hither then. Ye Sons of Sympathy, of Wifdom ; friends To Order, to Compafllon, to the State, And to your Fellow Beings j hither come. To this wild Realm of Uproar ! hither halle. And fee the Reformation, fee the good Wrought by Confinement in a Den like this !

View

70 T H OUGHTS IN PRISON. WEEK III.

View with unblulliing front, undaunted heart, The caiious Harlot in the open day Adminifter her poifons, 'midft a rout •Scarcely lefs bold orpoifon'd than herfelf ! View, and with eyes that will not hold the tear Jn gentle pity gufhing for fuch griefs,— View the young Wretch^ as yet unfledg'd in vice, Juft Ihackled here, and by the veteran Throng, Jn every infamy and every crime Grey and infulting, quickly taught to dare. Hardened like them in Guilt's opprobrious fchool ! Each bafhful fentiment, incipient grace. Each yet remorfeful thought of Right and Wrong Murder'd and buried in his darken'd heart \ r--Hear how thofe Veterans c-lank,— ev'n jovial

clank

Such is obduracy in vice,— their chains * !

* This circumftance is flightly mentioned Page 59 ; and al- ludes to a faft equally fingular and difguiKul : The rattling of their fetters is frequently, and in a wanton manner pradlifed, amongfl fome pf the worft offenders ; as if an amufement, or tofhew their infenfibility to fhame. How Ihocking to ict Hu- 7tian Nature thus in Kuias ! Here it is emphatically fo ; worfe than in Bedlam, as Madnefs ii-v//^ Reafcn, is more dreadful than n.';iihoiit it 1

Hear,

WEEKIII. THOUGHTS IN PRISON/ 71

Hear, how with Curfes hoarfe, and Vauntings bold^

Each fpirits up, encourages and dares

His defperate Fellow to more defperate Proofs

Of future hardy en terprize -, to plans

Of Death and Ruin ! Not exulting more

Heroes or Chiefs for noble A6ls renown'd.

Holding high converfe, mutually relate

Gallant Atchievements worthy •, than the Sons

Of Plunder and of Rapine here re,count

On peaceful life their devaftations wild ;

Their dangers, hair-breadth 'fcapes, atrocious

Feats, Confederate, and confederating ftill lo fchemes of deathful horror ! Who, furpris'd. Can fuch effefts contemplate, upon minds Eftrang'dto good; fermenting on the lees Of pregnant ill ; aflbciate and combin'd In intercourfe infernal, relllefs, dire •, And goading eonftant each the other's thoughts To Deeds of Defperation from the Tale Qf Vaunted Infamy oft told ; fad fruit

Of

-jt THOUGHTS IN PRISON. WEEK III»

Of the mind's vacancy ! And to that Mind

Employment none is ofFer'd : Not an hour

To fecret recollection is aflign*d ;

No feafonable found inflrudlion brought,

Food for their thoughts, felf-gnawing. Not the

Day To Refi and Duty dedicate, finds here Or Reft or Duty •, revel'd off, unmark'd j Or like the others undiftinguifh'd, fave By Riot's roar, and felf-confuming floth ! For ufeful occupation none is found. Benevolent t' employ their liftlefs hands, With indolence fatigu'd ! Thus every day Anew they gather Guilt's corrofive ruft-. Each wretched day accumulate frelh ills ; And, horribly advanc'd, flagitious grown From faulty^ they go forth, tenfold of Hell More the devoted Children : to the State Tenfold more dangerous and envenom'd Foes Than firft they enter'd this improving School !

So

WEEK Ilf. THdUGHtS IMPRISON. Si

So, cag'd and fcanty fed, or taught to rage By taunting infults, more ferocious burfts On Man the tyger or hyaena race From fell confinement j and, with hunger urg'd, Gnafli their dire fangs, and drench themfelves iri blood.

But, Ihould the Felon fierce, th' abandoned Train Whofe inroads on the human peace forbid, Almofl forbid Gompafilon's mild regard -, (Yet, ah ! what man with fellow-men can fall So low, as not to claim foft Pity's care ?) Should thefe aught juftify the rigid voice. Which to fevere confinement's durance dooms Infallible the body and the foul To bitterefl, furefl: ruin : Shall we not With generous indignation execrate The cruel, indifcriminating Law, Which turns Misfortune into guilt and curfe; And with the Felon harden'd in his crimes,

L Rank§

g2 THOUGHTS IN PRISON. WEEK III.

Ranks the poor haplefs Debtor?-— Debt's not j^«///.

Alas ! the worthieft may incur the ftroke

Of worldly infelicity ! What man,

How high foe'er he builds his earthly nefl,

Can claim fecurity from Fortune's change,

Or boaft him of to-morrow ? Of the Eafl

Greatefl and chief, Lo ! humbled in the dull.

Sits Job— the fport of Mifery ! Weakhiefl: late

Of all bleft Arahy's mod wealthy fons.

He wants a potfherd now to fcrape his wounds •,

He wants a bed to Ihrowd his tortur'd limbs.

And only finds a dunghill ! Creditor,

Wou'd'ft thou add forrows to this forrowing man ?

Tear him from ev'n his dunghill, and confine

*Midft recreant /(?/^;/j in a Britijh Jail ?—

Oh Britifh inhumanity ! Ye climes,

Ye foreign climes- -Be not the truth proclaim'd

Within your flreets, nor be it heard or told j

Left ye retort the cruelty we urge.

And fcorn the boafted mildnefs of our Laws !

Bleft

WEEK III. THOUGHTS IN PRISON. 8j

Blefl: be the hour, — amidft my depth of woe,* Amidfl: this perturbation of my foul,

God of my life, I can, I will exuk !

Bled: be the hour, that to my humble thought Thy Spirit, facred fource of every good, Brought the fublime idea, to expand By Charity, the Angel's grace divine. The rude, rekntlefs, iron prifon-gates, • And give the pining Debtor to the world. His weeping family, and humble home ! Bleft be the hour, when, heedful to my voice Bearing .the Prifoners fad fighs to their ears, Thoufands, with foft commiferation touch'd. Delighted to go forth, and vifit glad Thofe Prifoners in their woe, and fet them free I

God of tlie Merciful ! Thou haft announc'd On Mercy, thy fir ft, deareft attribute, Chofen beatitude 1 Oh pour the dew. The foftering dew of Mercy on their gifts,

L 2 Their

84 THOUGHTS IN PRISON. WEEK lit.

Their rich donations grateful ! May the prayers Of thofe enfranchisM by their bounteous zeal Arife propicious for them ! and, when hears'd In Death's cold arms this haplefs frame fhall lye, — The generous tear, perchance, not quite with- held;-^

When friendly Memory to reflecflion brings, i" y humble efforts, and my mournful fate; ( n itable bafis founded, rnay the work Diffufe its good through Ages ! nor with-hold Its ref.uing influence, till the hour arrives. When Wants, and Debts, and Sicknefs are no

more; And univerfal Freedom blefleth all !

But, till that hour, on Reformation's plan. Ye generous Sons of Sympathy, intent. Boldly fcand forth ! The caufe may well demanfl. And juftify full well your nobleft zeal. Religion, Policy, your Country's good,

And

WEEK III. THOUGHTS IN PRISON. 85

And Chriftian Pity for the fouls of men Xo Prisons call you ; call to cleanfe away The filth of theie foul dens -, to purge from guilt. And turn theni to Morality's fair fchool.

Nor deem impofTible the great attempt, u4ug<£an tho' it feem : yet not beyond The ftrength of thofe, that, like Jlddes, aim High to be rank'd amidfl the godlike Few, :Who fhine eternal on Fame's amplefl roll : Honour'd with Titles, far beyond the firft Which proudeft Monarchs of the Globe can give ; '*' Saviours and Benefactors of Mankind!"

Hail, generous Hanway ! To thy noble plan, Sage, fyrapathetic *, let the Mufe fubfcribe Rejoicing ! In the kind purfuit, good luck She w'ifheth thee, and honour ! Could her drain Embellifh aught, or aught afllit thy toils

* See Mr. Hanway's Pamphlet, intitled, " Solitude in .*' Imprifonmeiit."

Benevolent,

g6 THOtTGHTS IN PRISON, WEEK III.

Benevolent, 'twould chear her lonely hours. And make the dungeon fmile. But toils like

thine Need no embellifhment ; need not the aid Of Mufe or feeMe Verfe. Reafon-approv'd And Charlty-fuftain'd, firm will they ftand. Under His fandlion, who on Mercy's works E'er looks complacent ; and his fons on earth. His chofen fons, with angel-zeal infpires To plan, and to fupport. And thine, well-

plann'd, Shall be fuppor ted. Pity for thy brow. With Policy the fage, fhall fhortly twine The garland, worthier far than that of oak. So fam'd in ancient i^f?;^^— -the meed of him '^Nho^^sr^da Jingle citizen. More blefs'd I^eligion mild, with gentle mercy join'd, Shall hail thee- -for the Citizens, the Souls Inuume.ous reflor'd to God, the State,

Thern-

4

WjEEKIII. THOUGHTS IN PRISON. 87

Themfekes, and focial life, by Solitude ; Devotion's parent, RecoUedion's nurfe. Source of Repentance true j of the Mind's wounds The deepefl prober, but the fafell cure I *

Hail, facred Solitude ! Thefe are thy works, True fource of good fupreme ! Thy bleft effeds Already on my Mind's delighted eye Open beneficent. Ev'n now I view The revel-rout difpers'd ; each to his cell Admitted, filent ! The obftreperous cries,

Worfe than infernal yells ; the clank of chains

Opprobrious chains, to Man fevere difgrace, Hufh'd in calm order, vex the ears no more ! While, in their ftead. Reflexion's deep-drawn

fighs. And prayers of humble penitence are heard. To Heaven well pleafing, in foft whifpers round!

* Vide Taylor's H. L. and D. Part ii. p. 42.

No

08 THOUGHTS IK P R I S O N. WEEK ill.

No more, 'midft wanton idlene'fs, the Jiout'j Drag weafifome and flow : Kind Indujiry Gives wings and weight to every moment's fpeed j Each minute marking with a golden thread Of moral profit. Harden'd Vice no more Communicates its poifon to the fouls Of young aflbciates, nor diffufes wide A peftiiential taint. Still Thought pervades The inmoft heart : Inftrudion aids the Thought -, And bleft Religion with life-giving ray Shines on the niind fequefler'd in its gloom ; Difclofing glad the golden gates, thro' which Repentance^ led by Faith^ may tread the courts Of Peace and Reformation ! Cheer'd and chang'd, .—His happy days of quarantine perform'd--- Lo ! from his folitude the Captive comes New-born, and opes once more his grateful eyes On day, on life, on man ! a fellow-man!

Hail, facred Solitude ! From thee alone plow thefe high blefllngs. Nor be't dccm'dfevere,—

Such

\7E£IC Iir. THOUGHTS IN PRISON. 89

Such [eqjueji ration -, deftiaM to retrieve

The mental lapfe-, and to its powers reftore

The Heaven-born Soul, cncrufted with foul guilt:

'Tis tendereft Mercy , 'tis Humanity

Yearning with kindlleft foftnefs : while her arm

From ruin plucks, effefluates the releafe,

And gives a ranfom'd Man to Earth— to Heaven !

To the Tick Patient, ftruggling in the jaws Of obftinate Difeafe, e'er knew we yet Grateful and pleafmg from Phyfician's hand The rough, but falutary Draught?— For That Do v/e with-hold the Draught ? and, falfely kind^ Hang fighing o'er our Friend,— allow'd to tofs On the hot Fever's bed, rave on, and die, ljnmedicin*d, unrelitv'd ?— But, Sages, fay. Where is the Medicine ! Who will prefcribe a cure. Or adequate to this corroding ill. Or in its op.^ation milder fojnd ?

M See

90 THOUGHTS IN PRISON. WEEK III.

See, old Thames^s waves indignant ride, In fullen terror, yonder fable Bark, By State-Phyficians lately launch'd, and highc JusTiTiA * I Dove-ey'd Pity, if thou canfl, That Bark afcend with me ; and let us learn How, temper'd with her Sifter Mercy:, there Reigns Jufiice •, and, efleflive, to the ill Inveterate grown, her lenient aid fupplies.

And rolls this Bark onThames's generous FJood- Flood that wafts Freedom, wafts the high-born Sons Of gallant Liberty to every Land ? See the chain'd Britons, fetter'd Man by Man ! See, in the ftifled Hold— excluded whence Man's common blefling. Air, ne'er freely breathes— They mingle, crowded! — -To our pamper'd fteeds I-nferijor how in Lodo-ins; I Tainted food,

* The Author feems chiefly to have formed his idc3s of the TT^cde oi^ treating Convi'-ts en the Tliamej.^ from a l^tc Pamphlet publiflic-l by Dr, Smith : But '.\e r.re informed that the evils bore complained < f, Jiave been al.eaJy, in a g-eat meafure, and wc ti;-urt v/ill foon be, wholly removed.

And

WEEK HI. THOUGHTS IN PRISON. 91

And poifon'd fumes their llfe-fprlngs ftagnate

rank J They reel aloft for breath : Their tottering limbs Bend weak beneath the burden of a frame Corrupted, burning •, with blue feverous fpots Contagious ; and, unequal to the toil, Urg'd by Tafk-Mafters vehement, fevere, On the chill Sand- bank !— by defpair and pain Worn down and wearied. Some their Being curfe, And die, devoting to deftru6Vion*s rage Society's whole race detefted ! SomCy More mild, gafp out in agonies of foul Their loath'd exiftence •, which nor Phyfick's aid. Nor fweet Religion's interpofing fmile Soothes with one ray of comfort ! Gracious God, And This is Mercy !— Thus, from fentenc'd

death Britons in pity refpite, to reflore And moralize Mankind ! Corredlion this, Juft Heav'n ! defign'd for Reformation's end !

M 2 Ye

gz THOUGHTSINPRISON. WEEK III,

Ye SUves, that bred in Tyranny's Domains Toil at the Gallies, how fupremely bleft. How exquifite your Lot (fo much deplor'd By haughty Sons of Freedom) to the fate Experienc'd hourly by her free-born Sons, In our Briiannid's vaunted refidence * ; Sole, chofen Refidence of Faith refin'd.

And genuine Liberty ! -Ye Senators,

Ye venerable Sages of the Law,

In juft refentment for your Country's fame^

Wipe off this con trad idory reproach

To manners, and to policy like yours !

Correal, but to amend : 'Tis God's own plan.

Corred", but to reform ; then give to Men

* There is a thought in Lucan to the fame purpofe, ele- gantly exprefled :

" Felices Arabes, Medique, Eoaquc Telius,

" Quam fub peipetuis temierunt Fara tyrannis.

'• Ex populis, quiRegna ferunt, Sors iiitlma noflra eft,

" Quos fervirc pude;."

PharHil, Lib. 7.

2 The

WEEK III. THOUGHTS IN PRISON.. 9

The means of Reformation ! Then, reftor*d To Recolleftion, to Himfelf, to God, The Criminal will blefs your laving hand; A nd, brought to reafon, to Religion brought.

Will own that Solitude, as folely apt

For work fo folemn, has that work atchiev'd.

Miraculous, and perfe6tofhis cure.

Ah me '---to fentiments like thefe eilrang'd, Eftrang'd, as ignorant,— and never pent Till this fad chance within a Prifon's wall j With what deep force, experienc'd, can I urge The truths momentous ! How their pow'r I

feel In this My Solitude, in this lone hour, This melancholy midnight hour of thought,. Encircled with th' unhappy ! firmly clos'd Each barricaded door -, and left, ju ft God ! ph Blcfling— left to penfivenefs and Thee !

To

94 THOUGHTS IN PRISON. WEEK III,

To Me how high a blefling ! Nor contains SeclufiOn aught of punifhment : To mix With "Wretches here were punilhment indeed ! How dread a punifhment !— In Life's beft days. Of all mofl chofen, valu'd and belov*d. Was foft Retirement's feafon I From Youth's

dawn To folitude inur'd, " Ne'er lefs alone *' Than when alone," with Him fo truly fam'd In Wifdom's School, my Heart could ever beat Glad unifon. To Meditation's charms, Pleas'd Votary, how have pafs'd my fweetefl;

Hours In her fecrete and calm fociety ! Still Meditation ! Solitude's fair Child, Man's deareft Friend !— Oh happy be the time That introduc'd me to thy hallow'd Train ; That taught me, thro' thy genial LefTons fage. My beft, my trueft iDignity to place In Thought, Reflection deep, and ftudious fearch,

Divineft:

WEEK IH. THOUGHTS I K PRISON.

95

Divinell Recreations of the Mind !

Oh, happy be the Day, which gave that Mind

Learning's firft tindure ! Blefl thy foftering

care. Thou moil belov'd of Parents, worthicft Sire ! Which, tafte-infpiring, made the letter'd Page My favourite companion ; mofl efteem'd, And moll improving ! Almoll from the Day Of earliefl Childhood, to the prefent Hour Of gloomy, black misfortune. Books, dear Books Have been, and are, my comforts. Morn and

Night,; Adverfity, Profperity, at Home, Abroad, Health, Sicknefs,— good or ill Report, The fame firm Friends ; the fame refrefliment

rich. And fource of confolation ! Nay, even here Their magic power they lofe not : Still the f;*me, ■ Of matchlefs influence in this Prifon-Hcufe, Unutterably horrid -, in an Hour Of Woe, beyond all Fancy's iiaions drear !

Drear

96 THOUGHTS IN PRISON. WEEK IIL

Drear Hour !— What is it ? — Loftin poignant thought. Loft in the Retrofpedion manifold Of thee, lov'd Study !— and of thee, my Sire, Who, to the fountain fair of Science led My infant feet, — I lofe all count of Tinie, I lofemyfelf. Lift ! 'Tis dread Midnight's hour 1 When waking Fancy ("with invention wild By Ages hallow*dj hath to Spirits afllgn'd — Spirits of dear departed Friends— -to walk The filent gloom ; and bring us from the Dead

Tales harrowing up the Soul aghaft ! And,,

hark ! Solemn and ftow the iron tongue of Night Refounds alarming '—My o'er-harrafs'd Soul Confus'd, is loft in forrows : Down mine Eyes Stream the full Tears ! Diftrefs is all alive. And quick Imagination's pulfe beats high !

*' Dear Father ! is it thou ?" Methought Im

ghoft-

Glidcni

WEEK III. T H O U G H T S I N PRISON.

9;

Glided In filence by me ! Not a word, — While mournfully he fhakes his dear pale face ! Oh flay, thou much-lov'd parent ! flay, and

give One word of confolation ; if allow'd To Son, like whom no Son hath ever lov'd, None ever fuffer'd ! See, it comes again : Augull it fiits acrofs th' aflonifh'd room ! I know thee well, thy beauteous image know : Dear Spirit ! flay j and take me to the world Where thou art ! And where thou art, oh iv.j Fa- ther ! I muft, I mufl be happy — Every day Thou know'fl, remembrance hath embalm'd thy

love. And wifh'd thy prefence. Melancholy thought ! At lafl to meet thee in a place like this : Ch fcay, and waft me infta:::t— But, 'tis gone, The dear delufion : He nor hears my words. My filial anxiety, nor regards

N Mv

9? THOUGHTS IN PRISON. WEEK III.

My pleading tears. *Twas but a coinage vain Of the diftemper'd fancy ! Gone, *tis gone ! And here I'm left a trembling wretch, to weep Unheard, unpitied left, to weep alone !

Nor thou, Maria, with me ! Oh, my Wife! And is this bitter with the bitterefl: mix*d ; That I muft lofe thy heavenly company. And confolation foothing ! Yet, 'tis beft : Thy tendernefs, thy prefence doth but wound And ilab to the keenefl quick my burfting heart! " I have undone thee !" Can I then fuflain Thy killing afpefl, and that tender tear. Which fecret fteals a-down thy lovely face, Diffembling fmiles, to chear me !— Chear me^

Heav'ns I Took on the mighty ruin I have pluck'd, Pluck'd inflant, unruipe(5led, in the hour Of Peace and dear Security on her head ! And where--- Oh Vvhsre can Chearfulnefs be

found ?

Mine

WEEKIII. THOUGHTS IN PRISON. 99

Mine mud be Mourning ever. Oh my Wife, " I have undone thee !"--- What th' infuriate hand Of foes vindidive could not have atchiev'd. In mercy would not, / have wrought! Thy

Hufband ! Thy Hufband, lov'd with fuch unfliaken truth. Thy Hufoand, lov'd with fuch a fteady flame. From Youth's firft hour !— Ev'n He hath on thee

pluck'd, On thee, his Soul's Companion, L ife's bed Friend, Such defolation, as to view would draw From the wild Savage Pity's deepeft groan I

Yes, yes, thou cov/ard Mimic I pamper'd Vice ! High praife be fure is thine ! Thou hall obtain'd A worthy triumph! Thou haft pierc'd 10 the

quick A weak, an amiable female heart, A conjugal heart moft faithful, moft aitach'd : —Yet can 1 pardon thee : for, poor Buffoon !

N 2 Thy

100 THOUGHTS IN PRISON. WEEK III.

Thy vices muft bt fed •, and thou mufi live,

Luxurious live, a foe to God and Man ;

CommiJ/ion^d live, thy poifon to diffufe.

And taint the Public Virtue with thy Crimes.

Yes, I can pardon thee---\o\^ as thou art.

And far too mean an objeA even of fcorn :

For thou her merits knsw'il not. Hadfl thou known.

Thou,— -callous as thou art to every fenfe

Of human feeling, every nobler touch

Of generous fenfibility ^---even thou

Couldfc not have wanton pierc'd her gentle breaft ;

Bat at a dillance awful wouldlt have flood ;

And, like thy Prototype of oldeft time,

View'd her juft virtues pafs in triumph by.

And ovvn'd, howe'er reluclant.

March 30, 1777.

END OF THE THIRD WEEK.

E »oi ]

THOUGHTS IN PRISON.

WEEK THE FOURTH.

THE TRIAL.

ipv READ'ST thou an earthly bar ? Thou, who

^ fo oft

In contemplation ferious haft employ'd

Thy deareft meditations on a Bar

Tremendoufly decifive ! who fo oft

That Bar's important terrors haft difplay'd To crowds attentive j with the folemn theme Rapt into thought profound ? — And beats thy heart With throbs tumultuous -, — fail thy trembling knees.

Now

102 THOUGHTS IN PRISON. WEEK IV.

Now that in Judgment thou muft ftand before Weak mortals, like thyfelf^ and foon, like thee. Shivering with guilt and apprehenfions dire, To anfwer in dread Judgment 'fore their God ?

What gives that Judgment terror ? Guilt, pale Guilt; Confcience accufing ftern ; the fiery Law, The terrible hand writing on the wall ! But vanifli thefe,— that mighty Daf s- Man iound^ Who, fmiling on Ccnfejfion^s genuine tear. The meek repentant afped, and the hand With ready, perfecfb retribution fraught. Urges complete his ranfom, and fets free Th' immortal prifoner.— But, ah me ! on earth Such golden mercy reigns not : here is found No potent Bafs-Man-, here no ranfom full, No clement Mediator. Here ftern Law, With vifage all-unbending, eyes alone 1 he rigorous Act. ConfeJJion here is Guilt,

And

WEEK IV. THOUGHTS IN PRISON. 103

And Rejlitution perfed, perfed lofs I Ah me the while, here men the Judges are ; And there th' Omnifcient, Mercy^s fource and flream !

Triumphant confolation ! Firm in Faith, And juftified by Him whofe precious blood For Man flow'd liberal, the Soul, fecure Of future acceptation at that Bar Of trial moft momentous, foars above The World's fcvereft trials * ; and can view

Serene

* The Verfes fubjolned were written by the King of Pruffia, after a decifive defeat, when one of his General Officers had propofed to fet him the example of felf-dellruc- tion.

Dans ces jours, plelns d'alarmes, La conftance et la fermete Sont les boucliers et les armes Que j'oppofe a I'adverfite :

Que le Deftin me perfecute, Qu'il prepare ou hate ma chute,

u

I04 THOUGHTS IN PRISON. WEEK IV.

Serene the horrors of an earthly Bar,

Though far than death more horrid. Yes, kind

Death, How preferable far thy fight to me ! Oh that, without this tedious, dread detail Of awful circumllance,— this long, fad pomp

Le danger ne peut m'ebranler : Quand le vulgaire efc plein de crainte. Que I'efperance femble eteinte, L'homme fqrt doit fe fignaler.

A Friend having given Dr. D. in prifon, a copy of thefe Lines, he was much pleafed with them, and immediately paraphrafed them as follows :

In thefe fad moments of fevere diflrefs.

When dangers threaten, and when forrows prefs.

For my defence behold what arms are given

Firmnefs of foul, and Confidence in Heaven !

With thefe, tho' Fortune hunt me thro' the land,

Tho' inftant, utter ruin feem at hand !

Compos'd and felf-coUefted I remain,

Nor dart at perils, nor of ills complain :

To mean Defpair the low, the fervile fly.

When Hope'i bright ftar feems darken'd in their flcy :

Then fhines the Chriflian, and delights to prove

His Faith unfhaken, and unchang'd his Love !

^ Of

WEEK IV. TH O U G H T S I N P R I S O N. 105

Of miniftering wretchednefs, thy friendly fliaft Had inftant reach'd, and pierc'd my tortur'd

Heart : How had I blefs'd the ftroke, and been at peace ! But, thro' a dreary avenue of woe, A lengthen'd vault of black diilrefs and fhame, With mournful melancholy fable hung, Muft I be led *,— or ere I can receive Thine icy comforts to my chill'd Life's Blood !

Welcome, thrice welcome were they ! But the call Of Heaven's dread Arbiter we wait : His Will Is redlitude confummate. 'Tis the Will Parental of high Wifdom and pure Love ! Then to that Will fubmifllve bend, my Soul :

* Segnius irritant animos demifla per aurem, Quam quze funt oculis fubjefla fidelibus, et tjute Ipfe fibi tradit Spectator !

HOR.

O And,

itO THOUGHTS IN PRISON. WEEK IV.

And, while meek Refigjiation to the Rod Correflive cf his Juftice and his Love Obedient bows,-— Oh for impartial fearch I Oh for a Trial ilrid, to trace the Canfe, The fatal Caufe, whence fprung the ill deplor'd f And why— -fad fpedlacle of Woe— we (land Thus, Sin and Sorrow-funk, at this dread Bar I

Return, blefl Hours ! ye peaceful Days, returx I When thro' each office of celeftial Love Ennobling Piety my glad Feet led Continual, and my Head each Night to red Lull'd on the downy pillow of Content ! Dear were thy Hiades, O Ham ! and dear the

Hours In manly mufmg 'midfl thy Forefls pafs*d. And antique Woods of fober Solitude, Oh Epping ! witnefs to my lonely v/alks By Heaven-direfted Contemplation led !

Ye Days of Duty, tranquil Nights, return !

How

WEEK IV. T H O U G H T S I N P R I S O N. 107

How ill exchanged for thofe, which bufier fcenes To the World's Follies dedicate, engrofs'd In fpecious trifling ; all important deem'd. While o;ilt, Oh Chesterfield ! with feemine: e^old Of prime refinement, thro' thy foftering fmile. And patronage aufpicious !

Sought by Thee^ And fmgled out, unpatroniz'd, unknov/n ; By Thee, whofe tafte confummate was applaufc, Whofe approbation merit ; forth I came.

And with me to the tafk, delighted, brought The upright purpofe, the intention firm To fill the charge, to juftify the choice. Perchance too flattering to my Heart ; a Heart Frank, inexpert, unhackney'd in the World, And yet eflrang'd to guile ! But ye, more fidli'd In that World's artful flyie, Judges Icvere ; Say, in the zenith of bright Stanhope's Sun, (Though kt that Sun, alas ! in mifly clouds -J O 2 Say,

io8 THOUGHTS IN PRISON. WEEK IV.

Say, midfl; his luftre, whom would not that choice Have flatter'd ?— And flill more, when urg'd,

approv'd. And blefs'd by Thee, St. David's ! Honour'd

Friend ; Alike in Wifdom's and in Learning's School Advanc'd and fage !—— Short paufe, my Mufe,

and fad Allow, while leaning on AfFedion's arm Deep-fighing Gratitude, with Tears of Truth, Bedews the Urn, the happy Urn, where reft Mingled thy Alhes, oh, my Friend ! and Her'^ Whofe Life bound up with thine in amity

Indiflblubly firm, felt thy laft pang

Difrupting as her own ; gently figh'd forth

The precious Boon •, while fprung her faithful

Soul, Indignant without Thee to reft below, On Wings of Love, to meet Thee in the Skies !

Bleft

WEEK IV. THOUGHTS IN PRISON, i

09

Blelt pair ! and envied ! Envied and embalm'd In our recording memory, my Wife, My Friend, my lov'd Maria ! Be our lot

Like their's ! But foft,-— ah my foreboding

thoughts ! Reprefs the gufhing Tear j — return, my Song.

Plac'd thus, and fhelter'd underneath a Tree^ Which feem'd like that in Vifions of the Night To Babylonians haughty Prince pourtray'd, Whofe height reach'd ^Heaven, and whofe ver- dant boughs Extended wide their fuccour and their fhade ; How did I truft, too confident ! How dream That Fortune's fmiles were mine ; and how,

deceived. By gradual declenfion yield my truft. My humble happy truft on Thee, my God ! How ill exchang*d for confidence in Man, In Chefierfields^ in Princes !— Wider fcenes,

5 Alps

no THOUGHTS IN PRISON. WEEK IV.

Alps ftiii on Alps were open'd to my view ; And, as the circle in the Flood enlarg'd, . Enlarged expences call. Fed to the full With Flattery's light food *, and the pufF'd wind

Of promifes delufive " Onward ftill !

" Prefs onward !" cried the World's alluring

voice i " The time of retribution is at hand : " See, the ripe Vintage waits thee !" Fool, and

blind, Still credulous I heard, and {till purfu'd The airy meteor glittering, thro' the mire. Thro' brake and bog, till more and more in-

gulph'd

* So prayfen Babes the Peacock's ftarry traine. And wondren at bright Jrgus^ blazing eye ; But who rewards him e'er the more for-thy ? Or feeds him once the fuller by a graine ? m Sike praife is fmoke, that flieddeth in the fkie, Sike words been winde, and wailen foone in vaine.

Sfekser.

In

WEEKI7. THOUGHTS IN PRISON, iij

In the deceitful quag, floundering I lay.

Nor heard was then the World's alluring voice.

Or promifes delufive : Then not feen

The Tree umbrageous, with its ample Ihade :

For me, alas, that Tree had lliade no more !

But, ftruggling in the gulph, my languid Eye

Saw only round the barren rulhy Moor,

The flat, wide, dreary Defert :— Till a Hope,

Drefs'd by the Tempter in an Angel's form,

Prefenting its fair hand,— imagin'd fair.

Though foul as murkiefl: Hell, — to drag me forth,

Down to the center plung'd me, dark and dire Of howling Ruin •,— bottomlefs Abyfs Of defolating Shame, and namelefs Woe !

But, witnefs Heav'n and Earth, 'midft this brief ftage, Thisblafting period of my chequer'd Life,

Tho'

JI2 THOUGHTS IN PRISON. WEEK IV,

Tho' by the World's gay vanities allur*d, I danc'd, too oft, alas ! with the wild rout Of thoughtlefs Fellow-Mortals, to the found Of Folly's tinkling Bells ; the' oft, too oft Thofe paftimes Ihar'd enervating, which ill

Howe'er by fome judg'd innocent, — become

Religion's fober character and garb : Tho' oft, too oft, by weak compliance led. External feemings, and the ruinous bait Of fmooth politenefs, what my Heart condemn'd Unwife it pradlis'd -,- -never without pang ! Tho' too much influenc'd by the pleafing force Of native generofity, uncurb'd And unchaftis'd fas Reafon, Duty taught). Prudent (Economy, in thy fober School Of parfimonious Ledure ; ufeful lore, • And of prime moment to our worldly weal -, — Yet, witnefs Heaven and Earth, amidll this Dream,

This

WEEK IV. THOUGHTS IN PRISON. 113

This tranfient Vifion, ne'er fo flept my Soul, Or facrific'd my Hands at Folly's Shrine, As to forget Religion's publick Toil,

Study's improvement, or the pleading caufe Of fuffering Humanity /—Gracious God, How wonderful a compound, mixture ftrange. Incongruous, inconfiftent, is frail Man !

Yes, my lov'd Charlotte, whofe Top-flone with joy My careful Hands brought forth, what time

expell'd From Ham's loft Paradife, anddriv'n to feek Another place of Reft ! Yes, beauteous Fane \ To bright Religion dedicate. Thou well My happy publick Labours canft atteft. Unwearied and fuccefsful in the Caufe, The glorious, honour'd Caufe of Him, whofe Love Bled for the human Race ! Thou canft atteft The Sabbath-Days delightful, when the throng

P Crowded

s 14 T H O U G HT S I N PRISON. WEEK IV,

Crowded thy hallow*d Walls with eager joys To htar Truth evangelical ^ the found Of Gofpel Comfort ! When attentive fate. Or at the Holy Altar humbly knelt, Perfuafive, pleafmg Patterns — Aibol's Duke, The polifh'd Hervey^ Kingfton the humane, Aylefbury and Marchmont^ Romney all-rever'd j With Numbers more— by fplendid titles lefs Than Piety diilinguifii'd, and pure Zeal.

« Nor, 'midft this -puUlc Duty's bleft diftharge^ Pafs'd idle, unimproving, unemploy*d My other Days ;— as if, the Sabbath's taflc FulfiU'd, the bufmefs of the Week was dpne^ Or felf-allow'd. Witnefs, thnctholy^Book! Pure tranfcript of th' Eternal's Will to Man : Witnefs with what afiiduous care I turn'd Daily thy hallow'd page ; with what deep fearch Explor'd thy facred meaning •, thro' the round Cf learn'd Expofitors and grave trod flow,

And

WEEK. IV. THOUGHTS IN PRISON. 115

And painfully deliberating ; the while My labours unrerriitting to the World Convey'd inftruflion large j— and fhall convey. When moulders in the Grave the feeble Hand, The Head, the Heart, that gave thofe Labours * Birth.

Oh happy Toil ! oh Labours well employ'd ! Oh fweet remembrance to my fickening Soul ! Bleft Volumes ! Nor, thb' levell'd in the Dull Of Self-annihilation, fhall my Soul Ceafe to rejoice, or thy preventive grace Adoring laudj Fountain of every good ! For that no lettered poif on ever ftain*d My page, how weak foe'er j for that my pen. However humble, ne'er has trac'd a line Of tendency immoral, whofe black Guilt

• Alluding to «< Commentary on the Bible," in three Vd- liimes. Folio.

P 2 It

ii6 THOUGHTS IN PRISON. WEEK IV.

It well might wifh to blot with Tears of Blood i

Dear to the Chriftian fhall my little works,

— EfFufions of a Heart fincere, devote

To God and Duty,— happily fur vive

Their wretched Mailer ; and thro* lengthen'd

Years To Souls opprefb Comforfs fweet balm impart j And teach the penfive Mourner how to die *!

'Thou too, biefl Charity ! Vi^hofe golden Key So liberal unlocks the Prifon's Gate At the poor Debtor's call ; oh, witnefs Thou, To cruel taxers of my Time and Thought, All was notloil, ail were not mifemploy'd, Nor all Hunmnity^s fair rights forgot : Since thou, fpontaneous effort of the laft,

* Referring- to " Comfort for the Affliaed,'' and *' Reflec- tions on Death ."

My

WEEK IV. THOUGHTS IN PRISON. 117

My pity's child, and by the firft matur'd, Amidft this flattering, fatal ^ra rofe ; Rofe into Being, to perfecflion rofe. Beneath my humble foflering ! And, at length Grown into publick favour, thou llialt li^e'; And endlefs good diffufe, when deeps in dud; Thy haplefs Founder ; now, by direft fate, Lock'd in a Prifon, whence thy bounty fets. And fhall, oh Comfort! long fet thoufand^ free. .,

Happy, thrice happy, had my active zeal,— Already deem'd too adtive 'chance, by fome, Whofe frozen Hearts, in icy fetters bound Of fordid felfilhnefs, ne'er felt the warmth. The genial warmth of pure Benevolence, Love's ardent flame afpiring ; — had that

Flame Kindled my glowing zeal into efled.

And

ii8 THOUGHTS IN PRISON. WEEK IV.

And to thy Countcrparl* exiilencegiv'n, Lov'd Inftitution ; winh its guardian aid

Proteding^

* He IP tended to have eftablifhed a '' Charity far the Lean of *' Money, nxlthout Intere/l, to indujlrious Trade/men.'" NecefTary Paoers for that end were colltfted from Dublin, Src. and the following- Addrefs, which he wrote and inferted in the Pub- lick Ledger of the ift. January 1776, will, in fome meafure> explain his purpofe.

" To the Wealthy in the Comma-cial World. T Have often wifhed mofl fincerely to fee a charitable Fund eftabliftied in this great and trading City, for the beneficent purpofe of " lending to honeft and induftrious Tradefmeri *' fmall fums Without intereft, and on a reafonable Security'*.

The benefits which would arife from fuch an eflablifliment are too obvious to need enumeration. Almoft every News- paper tends more and more to convince me of the neceflity of fuch a plan ; for in almoft every News-paper we read Adver. tifements from Tradefmen, foliciting little fums in their di- Ihefs ; and offering, — poor unhappy men i even premiums for thofe little fums.

It is not poffible but that perfons occupied in trade and com- merce mull feel for the difficulties of their brethren, and be ready to promote the undertaking 1 would' wiih to recom:- mend, although on no interefted motives ; — for I am no Tradefman, nor can any way be benefited by the plan. Pure good-will, r.nd a ccmpaiTionate refpeft to the hardfhips and

diftrefles

WEEKIY. THOUGHTS IN PRISON. 1:9

I*rote£ling from the Prifon's ruinous doors, Thofe whom thy kindly mercy refcues thence !

diftrefles of my fellow-creatures alone aflaate my heart : And from thefe motives, I ITiail be happy to j^^roceed upon, and pro- fccute this plan v/ith all the efforts and afliduiry I am able, if it fhall be approved by the benevolent, and they will teftify that approbation, and defire of concurrence, by a line diredted to D. at Anderton's Coffee-houfe, Fieet-ftreet. In coufe- quence of which, fliould a probabiliiy of fuccefs appear, a meeting fhall fpeedily be advertifed in the Papers ; and all jtneafures purfued, to put the good defign into immediate execution, which on fuch a meeting may be judged advifeable. It may be proper juft to obferve, that in many cities abroad, — at Rome in particular,- there are inftitutions of this fore : and. there has been one eftablilhed for m^ny years at Dublin, which is found proiuftive of the happieft confequences.

It is made in Scripture one charafteriftic of the good man, ** that he is merciful and Isndeth ;" and a very fmall fum, thus given to a permanent eflablilhment, may enable a man to lend for perpetuity !

How can we better begin the Nenv-Tear, my worthy and homaae countrymen ! than by entering on a work, which may draw down upon us God's bleffing, by our charitable relief to »any fons and daughters of honell and laborious induftry ?—

HUMANITY." Or,

120 THOUGHTS IN PRISON. WEEK IV.

Or, had that zeal, on firm foundation fix'd Like thine, my favourite Magdalen, — the Plan Prefervative of tender Female Fame *, Fair Innocence and Virtue, from thofe ills Deftruftive, complicate, which only find Relief beneath thy hofpltable roof;

How had I died exulting ! But, oh raife,

Infpire fome godlike Spirit, fome great Soul, Father of Mercies ! of all Love, all Good Author and Finifher ;-— thefe, and every work Beneficent, with Courage to purfue. With Wifdom to complete ! Oh crown his zeal ; While forrowing human nature, by his Hand Cherifh'd and footh*d, to latell times fhall tell, And blefs with tears of gratitude his Name !

* " AV\?in?OY a National Female Seiniuarj'^ fince found

amongft the Author's Papers ; and which appears to have un- dergone the infpeflion, and received the approbation of iome very dilUnguiflied names.

Mine

WEEKIV. THOUGHTS IN PRISON. 121

Mine is a difFerent fate !— confcfs'd, jufl Judge, The meed of human mixture in my works Imperfea, frail; and needing, even the befl:. Thy pardon, and the cleanfing of thy blood ! Eife, whence the frequent retributions bafe. Calumnious and ungrateful, for the deeds Of private Pity ? Whence, for publx Ads The ftab opprobrious, and the llanders vile ? Or whence, at this dread moment,— from the fight Shrowd me in tenfold darkneis !— Mercy, Heavens !

And is it he— th' ingenuous Youth, fo ofc Of all my being, fortune, comfort deem'd The crenerous, am.ple fource?--And u it he, In whom, thro' drear Misfortune's da;kefl night, 1 faw Hope's day-ftar rifing ?-- Angel of Peace, Amidft his fucure hours, my life's fad lofs Let not accufmg Confcience to his charge Irnpure, diftrafling !— to My crimfon'd g'.ult

Oh let him lay it, as the forfeit due,

Q And

JJ2 THOUGHTS IN PRISON. WEEK IV.

And juftly paid ! — Would Heaven that it were paid 1 Oh, that with Rome's firft defar, in my robe From fight fo killing, mantled up mine eyes, I might receive the welcome ftab ; figh forth, " My Philip, my lov'd Stanhope,— Is it thou ! — " Then let me die !"

Yet, tho* thus wounded at this Bar I ftand In pangs unutterable, wit-nefs Heaven, ."With deep commiferation do I view Their fcdulous anxiety to prove A guilt, my heart,-— too wounded to deny, Wounded by that Guilt's fenfe, its bittereft part, — Inflant avow*d. What need then all this toil ? The deed is done ! Wound not the fallen Hart, *Tis cruel— that lies bleeding at your feet !

* I own the whole ; I urge no legal plea ! ' On dire Neceflity's imperious call,

* (Sons of the Robe, of Commerce, Sons of

* Men,

** That

WEEK IV. THOUGHTS IN PRISON. 123

* That call imperious hzvcyou never heard ?)

* On full Intention to repay the whole,

' And on that full Intention's perfed work, ' Free Refloration and complete : on wrong

* Or injury to none, deHgri'd or wrought,

' I reft my claim ; — I found my fole defence.* *' Groundlefs — 'tis thundered in my ears— and

«' weak ? " For, in the rigid Courts of human Law, " No Reftitution wipes away th' offence, *' Nor does Intention juftify." So fpoke (And who fhall argue) Judgment's awful voice J

Hafte then, ye weeping Jurymen, and paft Th' awarded fentence ! To the World, to Fame, To Honour^ Fortune, Peace, and Stanhope loft. What have I more to lofe ? or can I think Death were an evil to a Wretch like me 1

Yet, oh ye fons of Juftice !— ere we quit This awful Court, Expoftulatioo's voice

QL2 One

i2f THOUGHTS IN PRISON. WEEK IV.

One moment hear impartial. Give awhile Your honeft hearts to Nature's touches true, Her fine refentments faithful ! Draw afide That veil from Reafon's clear- refledling view, Which Practice long, and Rectitude fuppos'd Of laws eflablilli'd, hath obftruclive hung ! But, pleads or time, or long prefcription aught In favour or abatement of the wrcng By Folly v/rought, or Er.or? Hoary grown, And fanilify'd by Cu it mi's habit grey, Abfuriity (talks forth, (till more abfurd, Arid double fliame lefiedts upon an age "Wife and enfghi en'd. Should not-equal laws Their punifnmients proportionate lo crimes * ; Nor, all Dracoriick, even to blood purfue

* ricracc's precept mull for ever ftand forth as irrcfragably juft.

« Adut '

Regula ; peccatis quae pcEnas irroget asquas : Ne Scutica tlignum horribili fedcre fiagcHo.''

Sat.-^. Lib.h

Yindidlive

WEEK IV. THOUGHTS IN PRISON. 125

Vindiaive, where tlie venial poor oftence Crks loud for mercy ? Death 's the laft demand Law can exad : 1 he penalty extreme Of human crime ! And fhall the petty thief Succumb) beneath its t.rrors, when no more Pays the bold murderer, crimfon'd o'er with guile ?

Few are the crimes againft or God or Man, —Confult th' Eternal Code of Right and Wrong,— Which e'er can juflify this laft extreme *, This wanton fporting with the human life, 1 his trade in blood ! Ye Sages, then, review,

* <' He had fometimes expreffed his thoughts about cur "^Pena! Laws, ih?.t they were too fanguinary ;— that they were " againll not only the laws of God, but of Nature ;- that «' his own cafe was h.rd, that he fhoald die for an Aft, which *« he Hlways declared to be wrong, but by which he never in- " tendei to injure anyone individual ; and that, as the Public *' had forgiven him, he thought he might have been par- «' doned. But now [the day before h's execution] he laid all " thefe thoughts touching himfelf afide; though he continued *' to think in the fame manner of the Penal Laws to his end." ^ee Ordinary'' s Account, /. 14.

Speedy

i%6 THOUGHTS IN PRISON. WEEK IV.

Speedy and diligent, the Penal Code, Humanity's difgrace ; our Nation's firfl And juft reproach, amidO: its vaunted boafls Of Eq =ity and Mercy 1-— Shiver not Fu'J oit your inmoft fouls, when from the Bench Y'-^u deal out death tremendous ; and proclaim 1 h' irrevocable fenience on a wretch Pluck'd early from the paths of Ibcial life. And, immature, to the low grave conugn'd For mifdemeanors trivial ? Runs not back, Affrighted to its fountain your chill'd blood. When, deck'd in all the horrid pomp of death. And Gothic rage furpafTing, to the flames The: weaker fex,— incredible— you doom; Denouncing punirnments the more fevere. As Icfs of ftrength is found to bear their force? Shame on the favage pradice ! Oh fland forth In the great Caufe,— CompafTion's, Equity's Your Nation's, Truth's, Religion's, Honour's Caufe,—

Stand

WEEKIV. THOUGHTS IN PRISON, is;

Stand forth, refleaing Eden * 1 Well thou'ft toil'd

Already in the honourable field :

Might thy young labours animate ! The hour

Aufpicious is arrived. Sages efteem*d.

And venerably learn'd, as in the School

Of Legal Science, fo in that of Worth

And Sentiment exalted, fill the Bench :

And lo ! the Imperial Muscovite, intent

On Public-weal, a bright example fhines

Of civilizing Jufticc. Sages, rife :

The Caufe, the animating Pattern calls !

Oh, I adjure you, with my parting breath.

By all your hopes of Mercy and of Peace,

By all the Blood henceforth unjuftly fpilt.

Or wantonly ! By all the Sorrows deep.

And fcalding Tears fhed for that blood fo fpilt 1

In God's tremendous Name, Lo, I adjure.

Without procraftination to the talk

* See Mr. Ed«n*s admirable book on Penal Laivs;

ImportanI

I2S THOUGHTS IN PRISON. WEEK IV.

Important that you hafte ! With equal hand

In fcales of temperate Juftice balance well

The claims of plending Mercy ! Unto crimes

Inflidions juft and adequate affign ;

On Reformation or KxampU fole,

And all impartial, conilantly intent!

Banifli the Rage for Blood I for Tortures fell.

Savage, reproachful : Study to refcore

Its youn^, its ufcful members to the State,

Weil difciplin'd, correded, moraliz'd \

Preferv'd at once from Shame, fi'om Death, from

Hell, Men, Rationa-s, Immorials,-— Sons of God. Oh, profperous be your labours, crown'd your

zeal !

So fliall the annals of our Sovereign's Reicrn, DiPiinguifxi'd by your Virtue,— noble fruit Of ihat high inderendance he beftow'd *

* Referring to the InP.rpendavce of. 'he Ji'Jges, fettled by the Iving, as ahnoil one of the firll Ads of his Reign,

3 So

W£EK IV. THOUGHTS IN PRISON. 129

So freely from the Treafury of his Love To genuine jufLice---down to future Times Tranfmitting the rich blefiing, Ihine renov/n'd With trueil glory j not by Her's furpais'd, Th' immortal Legillatcr of the Ncrlh I

Ah me, unhappy ! to that Sovereign's Ear Refolv'd to bring thofe Truths, which labouring

long. Have lain, and toil upon rr.v anxious thou9;hts *: Thence too am I excluded ! Fatal Stroke, And wounding to my peace ! Rigour extreme Of angry vengeance ! " Nay, it recks not no-zv,'* Oft, midft the tempefb of mygrief, I cried, " It recks not now what falls me ! From the

Houfe *' Of Him I honour'd, ihut ! Him, whofe lov'd . " Sire

* See my Sermon on the Injttjiics, ijc. of Capital Purrifh- ments.

R " *' My

: 30 T H O U G H T S I N P R I S O N. WEEK IV,

" My Mufe in flrains elegiac weeping fung *, " Mixing her tribute with a Nation's Tears ! " Him to whcfe high-born Race,— of Liberty " Firm Friends and P'autors— -from my car-

" licit Youth, " My Heart, devoted, willing homage paid, " And facred reverence : So parental Love ** And fo my College taught, delightful Clare !'* Dear ever to my Memory for Flours In innocence and peaceful fludy pafl ; Nor lefs for Thee, my Friend, my Lancaster ! Bleft Youth, in early Flour from this Life's woes In richeit Mercy borne ! Had I but died. Oh had I died for Thee, how had I fhunn'd This harfn feverity,— exclufion fad From my lov'd Royal Mafter ! how efcap'd

Its ills attendant ! Reputation dies.

The darling of my Soul, beneath the ftroke !

* See my " Elegy on the Death of Frederick Prince of " Wales." Poems, p. 63.

Wild

WEEK IV. T H O U G H T S I N PRISON. ; 31

Wild, wanton curfes tear my mangled Fame ! My fphere of ufefulnefs contra6led (brinks j And Infamy herfelf v/ith " ghaftly fmiles'* My ruin ridicules ! Turn, turn, my Brain i Diilradled, madden'd, burn ! of Reafon more. Religion, Duty, Eminence, dream not : The Door of Mercy's clos'd. Thee— oft from

Thee Mercy, fweet Heaven ! have I fought and found •, From Fellow-Mortals feldom could I End, HovN^ humbled ere, or penitent, for faults • — And v.'ho of erring Mortals faultlefs breathes ? Mercy , that gift of Thine, which moil adorns The Judge's Veilment, and the Monarch's Crov/n.

Adieu, then, to its hope ; its earthly liope ! Eife where we'll feek it. Forth — oh forth, my

Friends -, My generous, kind, fupporting, weeping Friends ! Forth' from the Bar conducl m.e. It is past.

R 2 Jufiice

: 32 THOUGHTS IN PRISON. WEEK IV.

Juftlcc lias done lier oiTice ! Mercy's fied i Andfmillng, lo ! Pne fits upon a cloud Of ficecy -whltenefs, ting'd with azur'd gold, And beams ineffable ccmpofure on me ! Light fits my bofom's Mailer on his throne; Airy and difcnciimber'd feels my Soul ; And, panting, wlilies to fpririg inilant up T"© that white cloud,— -the golden vehicle To Realms cf llefc immortal ! In my Eyes, So languid late, and all fuffus'd v/itli Tears, IVIethinks 1 fee FIopc's lamp rekindle bright ; A living luftre •, fhedding, like the Sun,

After thick m.ilis, Illumination's fmile

O'er all m.y countenance, marr'd, dimm'd, and

v/an.

Checrly, mjy Friends, ch cheerly ! Look not thus With Pity's melting fofrnefs I That alone

Can

WEEK IV. THOUGHTS IN PRISON. 133

Can {hake my Fortitude. All is not ioil. Lo ! I have gain'd, on this important Day,

A viftory confummate— o'er myfelf.

And o'er this Life a Viftory : On this Day,—

My Birth-Day to Eternity — I've gain'd

Difmiflion from a World, where for a while

Like You, like All, a Pilgcim pafnng poor,

A Traveller, a Stranger, I have met

But flranger treatment, rude and harfli I So

much Tlie dearer, more defir'd, the Home I feek Eternal of my Father and my God !

Ah, little thought ye, Profccutors prompt. To do me good lil^e this ! Little intend For earthly poverty to give th' exchange Of wealth eternal ! Cheronea's fage. Thy Dogmas here, fo paradoxal dccm'd By weak Half-Thinkers*— fee, how amply prov'd,

* See Plutarch " On the Benefits deducible from Enemies." Morals, Vel. I.

Ho\y

134 T H O a G H T S IN PRISON. WEEK IV.

How verified by Men I judg'd my Foes ; — Friends in difguife, Heaven's Inflruments of

good ! Freely, triumphantly, my Soul forgives Each injury, each evil they have v/rought. Each tear they've drawn, each groan they've cofl

my Kcart, Guiitlefs tov/'rds Tbem, iininjur'd. Haplefs Men 1 Down do 1 look, with pity : Fervent beg, And unrciTiitting from all-gracicus Heaven Eternal bleffings on you ! Be your lives. Like mine, true ccnvertites to Grace, to God f And be your deaths— ah, there all- difference

end.s

Then be our Deaths like bis, th' atoning Just, Like His, t\\t Only Righteous, oui' I ajl End!

But oil, oblivious Memory ! baneful Woe, V»' hich thus in dull forgetfulnefs can ileep My Faculties •,-— forgetfulnefs of Iiu\

WEEK IV. THOUGHTS IN PRISON. .35

My better felf ; for whom alone I wifli,

Thus fallen, to remember that I am !

My Wife, my Soul's dear Partner in diftrefs.

Where fits fhe ? lives fhe ?— ah not lives^ but

drags The tedious, torturing, horrid, anxious Hours Of this dire day !— In folemn filence wrapt, — Expreflive filence,— motionlefs, compos'd, The melancholy Mourner meekly v/aits The aweful iffue ! From her lovely Eyes Drops not a tear ! not even a figh is heard From her deep-wounded Heart : Nor thro' her

Lips, Unfever'd from the luckiefs morn till night, Mute Sufferer, ileals a murmur * ! Gentle Dove So, in the mournful abfence of thy Mate,

* " I fpeechlefs fate ;— nor plaintive word, " Nor murmur from my Lips was heard."

Merrick's Pfalms, p. 39.

Perhaps

136 THOUGHTS IN PRISON. WEEK IV.

Perhaps or leveird by the Fowler's art. Or lur'd in net infidious, fitt'ft thou lone Upon the bared bough ; thy little Head Neflling beneath thy filvery wings ; while hang Thy pennons, late fo glofTy, fhivering down Unplum'd, neglefted, drooping ! Thro' the Day So tried, my tender Friends,— another tafk. And heavier yet, remains to beperform'd. Oh, with the balm of Comfort, — with the Voice Of Toothing Softnefs, the fad truth unfold ! Approach the beauteous Mourner, all-rever'd'; And tell her, " that her Hiijband triumphs,

" lives ;

" Lives, tho' condemn'd ; lives to a nobler life ' ** Nor, in the gladfome view of that high life, " Feels he to Death Reludance : Bled with her^ *' Indifferent in his choice to live or die!". •

Be the decifion Thine, Father of Life \ Thou gaveft, Thou haft right to take away j

2 In

WEEK IV. THOUGHTS IN PRISON. i^j

In each alike beneficent ! If Thou Haft pleafure in me, once more fhall I fhare Thy hallow'd Services, my Heart's chief Joy % If not, with happy David— oh like his Could my Song fiovv* repentant— every thought Uniting, cries with Refignation's voice, " Do with me, Lord, as it fhall feem Thee Good* !

Thus fupplicating, down my weary Head To ilumber on its wretched pillov/ funk, O'erpower'd, opprefs'd. Nor on the main-maft high

Rock'dby the bellowing tempeft, and the dafh Of furious furges, the poor fhip-boy fleeps More foundly, than my powers o'erwrouoht,

amidft The din of defperate Felons, and the roar Of harden'd Guilt's mad midnight orgies loud |

• 2 Sam, XV, 25, 35.

S But,

338 THOUGHTS IN PRISON, WEEK IV.

6ut, Fancy free, the bufy Soul was wake ♦, Anticipation pleafing of its ftate. When lleeps its clayey Prifon in the Grave, And forth it burfls to Liberty ! Methbught —Such was the vifion — in a lowly vale Myfelf I found, whofe living green was deck'd With all the beauteous family of Spring •, Pale Primrofe, modeft Violet, Hare-bell blue, Sweet-fcented Eglantine of fragrance rich. And permanent the Rofe : Golden Jonquil, And Polyanthus variegate of hue. With Liilies dale-deUghting. Thro' the midft Meand'ring of pure cryftal flow'd a llream The flowery banks reflefting : On each fide. With homely Cots adorn'd, whofe Habitants When forrow-funk, my voice of comfort footh'd ; Vv^hen ficknefs-worn, my hand of care reliev'd. Tended, and, miniftring to all their wants, Inftrui^ed in t-he-Janguage of the Skies !

Dear

WEEK IV. THOUGHTS IN PRISON. 13^

Dear was the Office, chearing was the Toil, And fomething like angelic felt my Soul !

When lur'd, methought, by one of glittering hue, (Bright gleam'dthe coronet upon his Brow, JRich glow'd his robe of crimlbn, erminei*

deck'd) I toil'd to gain a neighbouring mountain's top. Where blaz'd Preferment'^ Temple : So my

Guide With fmile complacent taught, and led me on. Softening with artful fpeech the tedious way, And arduous ever. As I rofe, the view Still gloomier feem*d, and dreary •, the ftrait path Still ftraiter j and more fharp the pointe4

briars

Entangling ! With infulting fneers the croud,

Prefling the fame bad road, juftled me by.

Or threw me proftrate : 'Till fatigued, and faint, S 2 With

I40 THOUGHTS IN PRISON. WEEK IV;

With feeble voice exhaufled quire, I cried, *' Oh to iny Vale reftore me ! to my Cots, " Illuftrious Guide ! my miniftrations bleft, " Angelical and bleffing .'"-—With a look Of killing fcorn he ey*d me : In (1 ant down, Precipitate dafh'd o^er me craggy rocks. Tumbling tumultuous j and in dungeon dark, Illumin'd only by the furious glare Of Lynx and Tygers' eyes, thro' hunger fierce. And eager to devour, trembling I lay !

When, in a moment, thro' the dungeon's gloom Burft light refplendenr as the mid-day Sun, From adamantine fhield of Heavenly proof. Held high by one *, of more than human port. Advancing flow j while on his tow'ring crefl: Sat Fortitude unfhaken : At his feet Crouch'd the half-famifh'd Savages ! From earth

^ Faith.

He

WEEK IV. THOUGHTS IN PRISON. 141

He rais'd me, weeping, and with look of Peace

Benignant pointed to a crimfon'd Crofs

On his bright Shield pourtray'd. A milder form.

Yet of celeflial iwe£tnefs,-Tfc-fuch as oft

My raptur'd eyes have in the tablet trac'd

Of imaffeded Penitence ; oi her

Pleafing fimilitude— the weeping Fair

Early from royal, but unhallow'd love,

To God's fole fervice flying *~-Fam'd Le Brun^

Thy glowing pencil's Mafler-piece !— Such feem*d

Repentance, meek-approaching. From the den,

lUumin'd and defended by FaitJ/s Ihield,

My trembling feet Ihe led ; and having borne

Thro' perils infinite, and terrors wild

And various, — fainting almofl my fick foul —

She left me at a gate of glittering gold.

Which opened inftantaneous at the touch

• Madame de la Valiere. This fine PIdure is in the Chapel of the Carmelite Nuns at Paris,

I Of

342 THOUGHTS IN PRISON. WEEK IV.

Of homely Porter *, clad in wolfey grey ;

And ever bending lowly to the ground

His modeft countenance ! But what a fcenc,

—Admitted thro* the portal--on my fight

Tranfported rufh'd ! High on a fapphire Throne,

Amidfl: a flame like carbuncle, fat Love,

Beaming forth living rays of Light and Joy

On choral crowds of Spirits infinite,

In Immortality and Glory cloath'd ;

And hymning lofty Strains to Minftrelfy

Of golden Harps accorded, in His praife.

Love, uncreate, effential j Love, which bled ;

"Which bleeding blanch'd topureft white their robe$^

And with eternal gold adorn'd their brows !

Diflblv'd, methought, and all my fenfes rapt In vifion beatific, to a bank Of purple Amaranthus was I borne

* Humility.

WEEKIV. THOUGHTS IN PRISON. 145

By a fuperlor Genius. His white wings Diftilling Panacea, dove-like fpread Refrefliing fragrance o'er me : Firm of brow And mafculine he feem'd,— th' enn bling Power Angelic, deftin'd in the human heart To nourifh Friendship's flame ! Uprais'd my

eyes As from a Trance returning — " Spirit bclov'd, " And honour'd ever !'* anxious ftrait I cried, *' Thrice welcome to my wilhes ! Oh impart— '* For you can tell—in thefe delightful Realms •^^ Of happinefs fupernal, Ihall we know, — *' Say, fhall we meec and know thofe dearell

*' Friends, ** Thofe tender Relatives, to whofe concerns ** You minifter appointed ? — fhall we meet ** In mutual amity ? mutual converfe hold, " And live in Love immortal ? — Oh relieve « My aching heart's folicitude ; and fay,

*' Here fhall I meet, here know, in boundlefs blifs,

t' Flere

144 THOUGHTS IN PRISON. WEEK IV.

«* Here view tranfported, her, my Life's beft

'* Friend, •' My Sorrows* faithful Soother ?" Gufliing

tears Impetuous ftopp'd my voice ; and I awoke To Earthy to Nighty to Darknefs^ and a J ail I

April 14, i777i

END OF THE FOURTH WEEK.

THOUGHTS IN PRISON:

WEEK THE FIFTH.

FUTURITY.

«' nr'O Death devote !" Thus in the vernal

-^ bloom

Of redolent Youth and Beauty, on the Crofs Hung high her Motto * •, — She, in Name, and choice

* Mifs Mary B-f--q--t whofe Motto, encircling a Crofs, is, '* Devoted to DtATH." From fourteen Years of Age fhe dedicated herfelf to fincere Religion, and to the prefent IJoiir has perfevered in the moft exemplary Line of Duty. Her Letters to the Author, in- his laft Diftrefs, afforded him peculiar comfort.

T ©f

146 THOUGHTS IN PRISON. WEEX V.

Of that far better part ^ like Her fo fam'd In ftory evangelical !— Sweet Saint, Friend of my Soul, and foother of my Grief ! Shall / then dread in age, and worn with woe. To meet the King of Terrors ?— Coward Fear

Of what we all muft meet : The primal curfe »

Of our firll Father reds on all his Race,

And " Dull to Duft," the Charter of Mankind !

But, were it poflible, oh ! who would wilh To flretch the narrow fpan, grown tedious, ftale. With dull recurrence of the fame dull ads, Ev'n in its happieft ftate ! a toilfome care, A wearying round of Cloathing, Food, and

Sleep : While chequcr'd over with a thoufand ills

Inevitably painful ! In our Frame

Dwell, Death's Artillery, difeafes dire. And potent to diflodge the brittle Life With agonies Heart-rending ! In the Sottl

Lurks

WEEK V. THOUGHTS IN PRISON. 1^7

Lurks Sin, the Serpent, with her fiery fling t Of forrow, rankling in the Confcience deep. Source of all mental mifery ! — From without. In clofe battalion, a black troop of ills Level their deep-drawn Arrows at our peace ; And fail not, as we pafs through Life's bad Road, To wound th' unguarded Traveller ! Witnefs

You Who groan diftrefs'd beneath Oppreflion's fcourge 5 Ingratitude's fharp Tooth ; the canker'd Tongue Of Slander ; Fortune's lofs ; or, bitterer far. The lofs of Fame, and foul-connefted Friends !

Thus tax'd, thus wretched, can the Man be wife. Who wilhes to retain fo poor a Boon ? Who fears to render the depofit up To his bleft Hands who gave it ? And who thus Beneficent hath ranged his moral pUn,

T 2 Thus

H8 THOUGHTS IN PRISON. WEEK V.

Thus good with evil mix'd •, from Earth's poor

Love, (School of probation !) fuffering Man to wean, And raife his hopes to Heaven ! Silence then The whifper of complaint j low in the duft Dilfatisfadion's Daemons growl unheard ! All, all is good, all excellent below : Pain is a biefling -, forrow leads to joy, Joy permanent and folid ! Every ill Bears with it love paternal : Nay, even Death, Grim Death itfelf, in all its horrors clad. Is Man's fupremeft privilege ! It frees The Soul from Prifon, from foul Sin, from Woe, And gives it back to Glory, Reft, and God !

When will its welcome meflage lay at peace My burden'd, beating Heart ? — Oh ftrange ! to

point Thy Darts, inexorable Tyrant, there y

Where

WEEK V. T H O U G H T S I N P R I S O N. 149

Where Life laughs crown'd with rofes ; when thefe arms. Familiar to thy Sifter Sorrow's fold. Would fo delighted hug thee. But thou lov'Il Full oft the noblefl quarry, higheil aim : Lov'ft, unfufpefted, and with filent ftep, To fteal on the fecure : Lov'fc to deal round Tremendous and impartial thy ftern ftrokes, AfTerting terrible o'er human-kind Thy empire irrefiftible : And nov/ At Monarchsy now at Mimicks, grinning fcorn. Thy Hand indifferent hurls the twanging Shaft.

Ah, what a groupe of primeft Deer lie pierc'd. Thou Hunter all-vi6lorious, at thy feet j Since to thy Empire dedicate I fell From Life's bright Hope, and languilh'd in this

Grave, This living, doleful Sepulchre immur'd !

Not

sst THOUGHTS IN PRISON. WEEK V.

Not all thy Gold or orient Pearl could fa ve Thee, Lufttania^s Monarch, from the ftroke Impending long and dread ! Nor Terrick, thee^ Thy Mitre and thy Rochet ! Enfigns blefl, When worn with fandlity ; then furely chang'd For Crown of Gold, and Robe of fpotlefs white !

See, neither can the Coronet, nor Garb Of ermin'd pomp, from Temple * turn afide The level'd Blow -, nor, higher far in price, Th* uplifted fhield of Janssen's honeft Heart I Lo ! too, as if in Scorn of purpled pride. And all Life's glories, in this high parade Funereal marches, — tragic- A6tor now^ He who fo late light on the comick fock Trod the gay ftage j and bade with Laughter's

burfl Involuntary the throng'd Theatres refound !

• CounttTs of Temple.

Ah,

WEEKV. THOUGHTS IN PRISON. 151

Ah, food for worms, poor Woodward thou,

no lefs Than Patriots, Princes, CountefTes and Priefts \ Death fcorns diftindions : But, defpotic power, Cloath'd in his direft terrors, Hejre he reigns, Here revels ! Here, with bittereil vengeance,

jfhakes O'er trembling Convi^s his determin'd Hiaft, And gluts himfelf with horror ! See him lead From yonder darkfome Cell, all pale with woe. That Stranger * finking ! who, in lucklefs Hour, With rafh Hand pierc'd the bofom he ador'd. Nor drank of comfort more ! Half in his Hearc The black lance feftering flicks j and Death

himfelf, Howe'er relentlefs, ere !ie drives it home.

* Alluding to Tolofa, a poor unhappy Spaniard, lately ex- ecuted for the murder of hi. Female Friend. He took fcarce sny fuftenance from the time of tlie fa>a, and v/a5 more than halt dead wh«n convey'd to the place of execntlop..

Of

T52 THG J GHTS IN PRISON. • WEEK V.

Of ftrange commiferation feels a pan^,

Reludlant to his office ! —

But, that fhriek — Thrilling with dread — whence is it ! 'Tis the voice

Of female mifery : Burftmg thro' the crowd To the lone Dungeon, view that lovely form *, Deck'd in the neateft white,— yet not fo white And wan as her wild vifage : " Keep me not," Raving flie cries, " Keep me not, cruel ! from

" him. *' lie dies this morn ; I know it : He's con- " demn'd -,

* This alfo alludes to a iniferable catalUophe, whichjiop- pencd here on the morning of a late execution. The poor young Woman who came to vifit her Hufband, had laln-in but Jevrn Days. As foon as the Kufband's fetters were knocked ofJ, hertepp'd alldc, and cut his tluoat [in a difmal mimner ; but not quite fufficlcntly to fiaifh liis exigence : — And in that (hocking (late — paid his debt — at thcdefliii'd place!

" The

WEEK V. THOUGHTS IN PRISON. i

S3

" The dreadful Judge has done it ! He mufl die, " My Hufband ! and I'm come, clad in my bell, " To go and fufFer with him ! I have brouo-ht " Sweet flowers to chear him, and to llrew his corfe, " Pale, pale, and fpeechlefs lies it !— Hufband,

" come ! *' The little infant, fruit of our glad loves, " Smil'd on me, as with parting breath I blefl, " And kifs'd the dear babe for thee ! 'Tis but

" young ; " 'Tis tender yet;— feven days is young in life : " Angels will guard my little innocent : " They'll feed it, tho' thu could'fl not find it

" food, *^ And it's poor Mother too ! —And fo rhou dy'fl! " For me and it thou dy'fl ! But not alone, " Thou fhalt not go alone ; I will die v/ith thee : " Sweet Mercy be upon us ! Hence, hence, hence!" Impetuous then, her white arms round his neck She threw j and with deep groans would pierce a rock,

154 THOUGHTS IN PRISON. WEEK V.

Sunk fainting : Oh the Hufband*s, Father's pangs, Stopping all utterance! Up to Heaven he roU'd His frantic eyes; and flaring wildly round In Dcfperation's madnefs, to his heart

Drove the deflruflive fieel! Fell Death,

Would'ft thou a fuller triumph ? — Oh my Wife, How difmal to our ears the Ihrieks, the groans ! — And what a crowd of wild ideas prefs Diftrading on the foul ! " Merciful Heav'n, '* In pity fpare us ! Say, It is enough, " And bid the avenging Angel flay his hand!"

Death bars the plea-, and with his thund'ring flalk Brufhing befide us, calls, in folemn found, Heed to F^is dart grief-pointed. Its keen ftroke, Ah gentle Eleonora * ! gives at once

* Mrs. Dodd's fifter ; who, in the midft of our forrows did — • what fhe never did before— augment them, by dying of a heart broken with grief for our calamity. Oh mifery I

Relief

WEEKV. THOUG HTS IN PRISON. 155

Relief to thy o'er-burthen'd breaft •, to ours Angnifli unutterable ! 'Tis ours he wounds, Thou amiable friend !— whofe languid eye Ne'er rais'd a look from earth, fince that fad hour. When funk my fun! Thou, who from earlieft

' youth Haft humbly fought thy God, thou art at peace: Happy, thrice happy, on that goldtn fhore. Where from the tolling of thcfe troublous waves We foon fhali land. Oh (lay, Affedionate, Oh wait, and welcome us ! Or, if in Heaven Bleft Saints retain concern for thofe on earth Held in the deareft amity, become Thy darling lifter's Guardian ! As from youth. From childhood's dawn, her dear maternal guide. Be now, lov'd Spirit, in this hour of woe Her Angel-comfort, her fupport ! Alas, What talk I of fupport, thou Mercy's God ! Yvhen all her condud, by thy grace infpir'd— When all her patient gentlenefs and love,

U 2 Her

156 THOUGHTS IN PRISON. WEEK V.

Her fortitude unparallel'd, and peace.

Have Thee their Author: Be the glory Thine!

But fay, my foul, 'mid ft thefe alarming calls, This dread familiarity with Death ; Our common debt, from infancy's firfl cry Denounc'd, expeded, iho' its fure approach Lurks in Unceriainty's obfcureft night ;— - Our common debt, which Babes and palfied Seers, Princes and pilgrims equally muft pay-,-- Say, canft thou feel reluflance to difcharge 7'he claim inevitable ? Senfelefs he, "Who in Life's gaudieft moments fondly drives To turn his eyes unlieeding from the view Jnilruflive. 'iMidfl: thofe moments, deep it dwelt On my reflefling mind * -, a mind which llv'd More in the future than the prclent world ; AVhich, frequent cali'd by Duty's folemn voice

* Reflexions on Death.— Tiiouglits on Epiplinny.— Sei- aion on Alutual KfsouL'ledge, See-

Froni

WEEK V. THOUGHTS IN PRISON. i^y

From Earth's low fcenes, on thofe fublimer far

Hath ever thought delighted ; and thofe thoughts

Conveying to mankind, in them defires

Its real tranfcript, its refemblance true

May be furvey'd.— the Pid:ure of itfelf.

For, whatfoe'er may be our earthly State,

The Mind's the Man : My humble labours,'

then, When refls my part corporeal in the dull.

Hang up my living pourtrait ! — And to give Thofe labours all their force, fummon'd I (land By awful Providence, to realize The theoretic Leflbns I have taught. And lo ! compos'd, I fix my dying feal In atteftation to their Truth, their Power, Felt at my heart, my imnoft confcience felt; Imparting triumph o'er Life's Love ; o'er Death Confummate exultation ! while my foul Longs to go forth, and pants for endlefs day 1

But

158 THOUGHTS IN PRISON. WEEK V.

But who can wonder, that amidil the woes. Like a fv;oln torrent, which with frightful roar Have burl> deftruclive o'er me; 'midll the lofs Of all things dear, Fame, Honour, Peace, and Reft-, Amidft the cruel fpoiling of my Goods, The bittereft rancour of envenom'd Spite, And Calumny unfeeling * •,— what furprize That my wean'd foul, above this v/orldly v;reck. With anxious expedation waits the call From melancholy Mourning, and dim Grief, To everlafting Gladnefs ? Powerful Hope, And ail-fufficient to fuitain the foul, Tho' walking thro' the darkeft vale of woe !

Who fnall difprove that Hope ? or who pretend By fubtle fophiflry that foul to rob

* Numbcrlefs letters, of a moft unchriftlan, horrid, and cruel nature, wore continually fent to hi.n in the height of his dillrefTe?;. Yet fome of thcfe letters were fubfcribed, A Lady^ A Cbrijllan, or A Chriplan Brother.

Of

WEEKV. THOUGHTS IN PRISON. 159

Of its chief anchor^ choiceft privilege. And noblefl: confolation— " Steadfaft Faith " In great Futurity's extended fcene : " Eternity of Being ?" All things round Arife in brighteft proof: I fee it, feel it, Thro' all my faculties, thro' all my powers Pervading irrefillible. Each groan Sent from my forrowing heart; each fcalding tear From my convided eyes ; each fervent, Prayer By meek Repentance offer'd up to Heaven, AiTerts my Immortality ! proclaims A pardoning. Deity, and future world. Nor lefs the thought, chill, comfortlefs, abhorr'd Of loath'd Annihilatwn /—From the view. Humiliating, mean, unworthy Man, Almolt unworthy reptiles, --glad I turn. And triumph in exiilence ! Nay, each ill. And every mundane trouble preaches loud The fame important truth. I read it fair And legibly engrav'd on all below :

On

i6o THOU G HTS IN PRISON. WEEK V.

On all the inequalities difcern'd

In this perplexing, mix'd and motley fcene ;

In every rank and order of Mankind * ;

Nay, in the wifeft lyftem of our laws.

Inadequate, imperfect— and full oft

Unjuft and cruel ; in this dilmal Jaily

And in the proudeil palaces alike

I read, and glory to trace out the marks

Irrefragably clear of future Life -,

Of Retribution's juft and equal Itate.

So Reason urges: while fair Nature's fclf. At this fweet Seafon -f joyfully throws in Her atteftation lovely : bids the Sun, AU-bounieous, pour his vivifying light

* See Macleane's Anfwer to Jenyns, &c. p. 52. ■j- Spring : See my Poem on the Epiphany, vcr. 131, &c.. I would have that Poem confidered, in dependence with this, as my Serious Thoughts on thcfe aweful lubjcds, in an early period of my life ; and which, in this lall and dreadful one, I find no reafon to alter.

To

V-

ifclf,

Ijll'

afi"!?

To

V* H- i^f '•^- ^J^ ^i fe> if •■i'p-T ^ t- ^- f : ■'■

•"Vf- ji^ V*- 14- f^f :/^vr >t p?

V/EEK V. THOU G HTS IN PRISON. i6i

To roufe, and waken from their wintry death The Vegetable Tribe ! Frefh from their Graves, At his refiftlefs fummons flart they forth, A verdant Refurredion ! In each Plant, Each Flower, each Tree to blooming Life re-

ftor'd, I trace the pledge, the earneft, and the type Of Man's Revival ; of his future Rife And Viftory o'er the Grave, — compell'd to yield Her facred, rich depofit, from the feed Corrupt and mortal, an immortal frame Glorious and incorruptible ; like His, The Sun of Righteoufnefs, whofe living power The mighty work Ihall operate ! Yes, bricrht

fource Of fpiritual Life !— the immaterial World Pervading, quickening, gladdening,— in the Rays Full-orb'd of Revelation, thy prime Gift I view difplay'd magnificent and full What Reafon, Nature^ in dim darknefs teach,

X Thp»

*5- is?/. ,V

''■> /ii- ''4' >"'■ '^ '^ )^'''t J^

V 'A- 'i^- ^y:- ]f ,r'i^*"

^; -i^ yt, '^-i- yi- ^:-)t; '••i--- ^^.' :^ ..^- ;i^. i^- -Uf*

^^ >t- i:^.- /y Jl

i6o THOU G HTS IN PRISON. WEEK V.

On aH the inequalities difcern'd

In this perplexing, mix'd and motley fcene ;

In every rank and order of Mankind * ;

Nay, in the v/ifeft lyftem of our laws.

Inadequate, imperfec%— and full oft

Unjuft and cruel ; in this difmal Jaily

And in the proudeil palaces alike

I read, and glory to trace out the marks

Irrefragably clear of future Life •,

Of Retribution's juft and equal flate.

So Reason urges: while fair Nature's fclf. At this fweet Seafon -f- joyfully throws in Her atteftation lovely : bids the Sun, All-bounteous, pour his vivifying light

* See Macleane's Anfwer to Jenyns, &c. p. 52. -j- Spring : See my Poem on the Epiphany, vcr. 131, &:c.. I would have that Poem confidered, in dependence with this, as my Serious Thoughts on thcfe aweful iubjcfts, in an early period of my life ; and wkich, in this lall and dreadful one, I find no reafon to alter.

To

V/EEK V. THOU G HTS IN PRISON. i6x

To roufe, and waken from their wintry death The Vegetable Tribe ! Frefh from their Graves, At his refiftlefs fummons flart they forth, A verdant Refurreflion ! In each Plant, Each Flower, each Tree to blooming Life re-

ftor'd, I trace the pledge, the earneft, and the type Of Man's Revival ; of his future Rife

And Vidlory o'er the Grave,— compelPd to yield Her facred, rich depofit, from the feed Corrupt and mortal, an immortal frame Glorious and incorruptible ; like His, The Sun of Righteoufnefs, whofe living power The mighty work Ihall operate ! Yes, bricrht

fource Of fpiritual Life !— the immaterial World Pervading, quickening, gladdening,— in the Ravs Full-orb'd of Revelation, thy prime Gift I view difplay'd magnificeni: and full What Rcafon^ Nature^ in dim darknefs teach,

X Thp»

i62 THOUGHTS IN P R I S O f . WEEK V^

Tho' vifible, not diftincl : I read with joy

Man's high Prerogative ; tranfported read

7 he certain, clear Dilcovery of Life

And Imnicrtaiity, announc'd by Thee,

Parent of Truth, celeftial Vifitant,

Fountain of all intelligence divine !

Of that high Immortalily tlie King,

And of that Life the Author ! How Man mounts.

Mounts upon Angel-Wings, when iief 'd, fccur'd '

In that fublinie Inheritance •, when ^<ttn

As a terreflrial ftranger here ; a god

Coniin'd a- while in Prilbn of the flcfli.

Scon, foon to foar, and meet Iiis Rrother-gods,

Ki3 Fellows, in Eternity i How creeps.

Flow grovels Human Nature ! What a Worm, An Infed of an Flour, poor, finful, fad j Dcfpifed and defpicable, reptile-like Crawls Man, his moment on his ant-liill here; -—Marking- his little Ihininp; path with Slime,—

kj ox '

If limited to Earth, and Earth's brief round,

• • His

WEEK V. THOUGHTS IN PRISON. 163

His painful, narrow views ! Like the poor

Motli, By lights delufive to dellrudion led ; Still ftruggling oft its horrors to evade. Still more and more involvM •, in Flame he lives His tranfient toilfome minute ; and expires In fuffocating Smoak 1

Hume, thou art gone ] Amidft the Catalogue of thofe mow'd down By Time's huge Scythe, late noted * j Thou, be

fare, Wafi: not forgotten 1 Author, Thou haftgain'd Thy vaft Ambition's fummit : Fame was thine ; Wealth too, beyond thy ampleft wiOi's bound Encompafs'd thee : And lo, the pageant ends I For who, without companion's generous tear

* Sec Page 150. and Mr. Hume's Life^ written hy himfelf; with a Letter by pr. Smith, giving an account of his Death.

X 2 Thy

164 THOUGHTS IN PRISON. WEEK V.

Thy Mind, at once capacious and humane, Can view, to Truth, to Hope immortal dead ? Thy penetrating Reafon, fubtle, ftrong, Hoodwink'd by dark Infatuation's veil ; And all thy fine and manly fenfe employ'd. Even on Eternity's thrice-aweful verge. To trifle with the wonders of a State Refpeflably alarrr.ing ! Of a State Whcfe Being gives to A^an—hzd given to Tbee, (Accepted by the humble hand of Faith) True Glory, folid Fame, and boundlefs Wealth ! Treafures that wax not old.

Oh the high blefTings of Humility I Man's firftand richeft Grace ! Of Virtue, Truth, Knowledge and Exaltation, certain Source, And moil abundant : Pregnant of all good ; And, poor in fhcv/, to treafures infinite Infallibly conducing •, her lure gift ! So, when old Hyems has deform'd the Year,

We

WEEKV. THOUGHTS IN PRISON. 165

We view, on fam'd Burgundia's craggy cliffs. The flow vines, fcarce diftind:, on the brown

Earth Negleded lye and grov'ling i—promife poor From plane fo humble, of the fwelling grape In glowing ckifters purpling o'er the hills :— "When all impregnating rolls forth the Sun, And from the mean ftalk pours a lufcious flood Of juice nedareous thro' the laughing land !

Nervous EfTayift ! haply had thy pen. Of mafculine abi'lity, this theme Purfu'd intelligent ; from lowly Heart Delineating true the features mild Of genuine Humility ; Mankind, Now wilder'd by thy fophiflry, had blcfs'd Andhonour'd well thy teaching : Whiift thyfelf Secure had fail'd and happy •, nor been caft On Pride's black Rocks, or empty Scorn's bleak Shore !

Protid

J "6 THOUGHTS IN P R I S O N. WEEK V.

Proud Scorn, liow poor and blind ! How it at once Dcfrroys the fight, and makes us think we fee ! While defperate Ridicule in Wit's wild hands Implants a dangerous weapon ! How it warps From clear difcernment, and conclufions juft, Ev'n captive Reafon's felf ! How gay foe'er— (Ah milplac'd gaiety, on fuch a theme. In Life's laft Hour !)— on Charon's crazy Bark, On 'Tartarus and Elyfium, and the Pomp Solemn and dreaded of dark Pagans Hell ; Thy reafoning powers knew well, full well to

draw Dedudions true from Fables grofs as thefe. By Poet's fancy h-ighten'd ! Well thou knew'ft The deep intelligence, thefolid truth Conceal'd beneath the myflic tale ; well knew'il Fables like thcfc, familiar to Mankind In every Nation, every Clime, through Earth Widely difleminate, through Earth proclaim'd

In

WEEK V. THOUGHTS IN PRISON. 167

In language ftrong, intelligent and clear, " A future State retributive :'* Thou knew'fV, That in each Age the JVife embrac'd the Truth, And gloried in an Hope, how dim foe'er. Which Thou, amidft the Blaze, the Noon day

Blaze Of Chriilian information, madly fcomMft And dy'dft infuking ! Hail, of ancient Times, Worthies and fam'd Believers ! Phic, hall! And thou, imm.ortal SocroJss I of Rome Prime ornament and boaft, my Tully^ hail ! Friend and companion of my ftudious life, In eloquence and found philofophy Alike fuperlative !--Wiih minds enlarg'd. Yet teachable and modefr, how ye fought. You and your kindred fouls,-- -hvov/ daily dug For Wifdom, as the Labourer in the Mine^! llowgrop'd, in Fancy's and dark Fable's night. Your way afiiduous, painful ! Flow dilceni'd. By the mind's trembling, unalTiiled light,—

(Or 3

i£8 THOUGHTS IN PRISON. WEEK V.

(Or, haply, aided by a fcatter'd ray

0[ d'lHsint Revelation, half extindj

The glimmer of a dawn j the twinkling ftar

Of Day-light far remote ! How figh'd fincere

For fuller information 1 and how long'd.

How panted for admiffion to that World

O'er which hung veils impervious ! Sages, yes.

Your fcarch ingenuous proves it : every page

Immortal of your v/ritings fpeaks this truth !

Hear, ye minute Philofophers ; ye herd

Of mean Half-thinkers, who chief glory place

In boldnefs to arraign and judge your God,

And think that fingularity is fenfe !

Hear, and be humbled : Socrates himfelf *---

And kim you boail your Mq/ler^-— would have

fall'n In humble, thankful reverence at the Feet Of Jesus— -and drank Wifdom from his Tongue \

* Alluding to his celebrated X'i' ilL oi Divine Ulumination from (otnG Jit/>ericr Po-ivtr.

Divineil:

WEEK V. THOUG HTS IN PRIS ON. 169

Dlvlneft Fountain ! From tlie copious Stream Then drink we freely, gladly, plenteous draughts Of ever-living Wifdom ; Knowledge clear. And otherwife attainlefs, of that ftate Supernal, glorious ; where, in Angel-form And Angel-blelTednefs *, from Death's dread

power, *■

From Sin's dominion, and from Sorrov/'s fenfe Emancipated ever, we fhall fliare Complete, uninterrupted, boundlefs blifs ; Inceffant flowing forth from God's right hand. Well of perennial joy f ! Our moral powers. By perfedt pure Benevolence enlarg'd. With univerfal Sympathy {hall glow Love's flame ethereal ! and from God himfelf. Love's primal Source, and ever-blefTing Sun, Receive, and round communicate ihs warmth Of Gladnefs and of Glory ! Then fnali rule,

* l7ccyyi\oi. t See Pfalm xlv. 12.

Y From

1 70 T H O U G H T S 1 N P R I S O N. WEE^C V,

From dregs of fordid intereft defecate. Immortal Friendfljip. Then too fhall we trace—- With minds congenial and athirfl for Tru'h Sincere and fimple,-— the Creator's works. Illumined by the intelleclual foul, Refin'd, exalted [—Animating thought! To talk with Plato-, or with Newton tread Thro' Empyrean fpace the boundlefs track Of flars erratick, or the comet vague With fiery luftre wandering thro' the depths Of the blue void^ exhauftlefs, infinite-. While all its wonders, all its myftic ufe Kxpand themfelves to tlie admiring fight !

Defcendiiig then from the celeftial rang5 Of planetary worlds, how bkft to walk And trace \'?ith thee, Nature's true liOver, Hale,-

-— In fcience fao;e and venerable-— trace Thro' Vegetation's principle, the God ! Head in each tube, capillary, and root,

5 irt

WEEKV. THOUGHTS IN PRISON. 171

In every leaf and blofTom, fruit and flower. Creative Energy, confummate Art, Beauty and bounty blended and complete ? Oh what a burfl: of wifdom and delight, Intelligence and pleafure, to engage Th' enraptur'd mind for ages ! 'Tvvere too'^lliort Eternity itfelf, with reafoning queft To fearch, to contemplate great Nature's God ' Throuo-h alliiis Nature's woiks ! Suns, Stars, and Skies, With all their vail and elemental ftore : Seas, with their finny myriads : Birds, that wing With glittering pinions the clailic air, (And Jill the woods with mufic : Animals, That feed, that clothe, that labour for their Lord, Proud Man •, and half up to his reafon climb By inftind marvellous ! Fruits, that inlinite In slow and tafle refrefh Creation's toil •, And Flowers, that rich in fcent their incenfe fwect, —-Delicious offering both to God and Man,—

y 2 iJreatliTC

172 THOU GUTS I N PRISON. WEEK: V.

Breathe free from velvet variegated hucr,.

And fpeak celeftial kindnefs ! Then, from thefe

His lelTer wonders— -Fam'd Anatomijls^

Ye, who with fcrupulous, but ftill painful fearch,

Pore doubtful in the dark reqpfs of Life •^—

Then turn we, ChsfeUen^ to Man j fo form'd

With fear and v/onder by the Mafbcr-hand !

And learn we, from difcoveiy of the fprings

Of this divine Automatcn ; the blood

In nimble currents courfing thro' tlie veins

And purple arteries; the fibres fine;

The tubal nerves, fo ramified, and quick

To keen fenfition ; all the various parts

So complicate, yet diflinft; adapted each

Its functions with minutenefs to fulfill,

"While to the one great end concurring all

With harmony unvarying! Learn we hence

The Wifdom exquifite, which gave to life, To motion, this his prime, his chief machine ! And fuperadued, in liis Loye's difplay,

T!ie

WEEKV. THOUGHTS IN PRISON., 173

The foul's fuperior, intelle6lual rule •, Conncftion wonderful ! and till that hour Of all-expanding Knowledge, to Man's mind Inexplicable ftill, and ftill unknown !

How rife upon the thoijght, to truth attent. Truths new and interefting, 'midft this field Of univerfal Science !— Nor fnall then The Spirit's k;xt and influence on our frame,, Grofs and material, be alone evolv'd "To our aflonilli'd view. Spirit itfelf. Its nature, properties, difcinftions, powers,

Deep fubjed of inveftigation deep.

And chief Refolver of Man's anxious doubtS; Tho' to his fight impoffible, or fearcl\, V/hile darken'd by mortality- --fhall rife. Soon as he burfts the barrier of the Grave, Clear and familiar on his fight enlarg'd : Seen in himfdf, beatified, and cloath'd With fpiritual glory : in the Angelic world

Seen

474 THOUGHTS IN PRISON. WEEK V.

Seen and admir'd. And,— oh extatic view, Whofc fight is perfed blifs, transforming, pure *,- Seen and ador'd ii] Thee, great Firjl and Lajiy Sole, felf-exiftent Thou, the gracious Caufe Of all exiftence ; Infinitely bleft. Yet pleas'd with life and being to impart That bkfling to innumerous creatures round ! Spirit of the Univerfe, thro' all diffus'd. And animating all f Dread Triune God -f.

* There muft be Sympathy in the Future State, to render it uniformly complete and perfeA. We can have no pleafure in God, or God in Us, but from that fympathy arifing from fimilitude. We mutl be made like God to enjoy beatific vifion. Bring a bad man to Heaven, with a foul encrufled and hw^ faalised, he would have no pleafure in it, nor could he endure ihs li*ht J any more than reptiles, that grovel in a cave amidft filth and daikacfs, could endure the fplendors of the mid- d:iv Sun. Shakefpear's defcription is, in this view, highly animated :

*^' For Vice, tho* to a radiant Angel link'd^ " Would fate itfjlf in a celeflial bed, " And prey on garbage,"

•{- Sec Maclean'*s Anfv.er to Jenyns, p. 72.

With

WEEKV, THOUGHTS IN PRISON. 175

With beams exhauftlefs of Eternal Love,

Of Life, of Glory, from thy central Throne

Shining beneficent -, and kindling warm

In every Being fubjed to thy Rule,

Thy wonderous, wide Infinitude of Rule,

Devotion's Rapture and Thankfgiving's S-ong;

Mellifluous Songs, and Hallelujahs high !

New wonders elevate ! For not alone By Contemplation up to Nature's God From Nature's works afcending, Ihall the Soul Beatified receive in future Blifs AcceiTions of Delight through endlefs day :-^. Lo, what a fcene, engaging and profound, Prefents itfelf— the darkening curtain drawn—; From the high A6ls oi Providence, difplay'd la. one clear view confident; in one end Important, grand, concent'ring : one defign Superlatively gracious, through the whole

Purfu'd invariably s e'en from the hour

When

176 THOUGHTS IN PRISON. WEEK V-;

When pafs'd the fentence on die Serpent's head. To that thrice-awful moment, when the Son His Viaor-Car o'er Death and Hell Ihall drive Triumphant, and bolt faft the gates of Time !

XJnroU'd the myflic Volume, we behold In characters of wifdom ftrong pourtray'd The Rife and Fall of Empires -, m thy hand Omnipotent, or inltruments of good. Of of thy Juftice punitive and dre^d Awful difpenfers ! There, of Heroes, Kings, Sages and Saints, of Prophets and of Priefts, Thy diftributions, difficult but wife, Difcerning, fhall we gratefully adore : And in the long, long chain of feeming Chance, And Accidents fortuitous, lliall trace Omnifcience all-combining, guiding all ! No difpenfations then will feem too hard. Through temporary ills to blifsful life Leading, tho' labyrinthal ! All will Ihine jn open day : all, o'er the mighty plan,

Difcover

WEEK V. T PI OUGHTS IN PRISON. 177

Difcover thee, with Wifdom infinite Prefiding glorious : All thy Itedfaft truth. And love paternal, manifeft ; while falls The proftrate World of Spirits, Angels, Saints, In Adoration's homage 'fore Jiy throne !

Noj' to our Earth, or Earth's poor confines bound ; The Soul dilated, glorified and free, On Seraph's wings fhall foar, and drink in glad, New draughts of high delight from each lurvey Of its Creator's Kingdoms ! Pleas'd fliall pafs From flar to ftar ; from planetary worlds. And fyflems far remote, to fyftems, worlds Remoter ftill, in boundlefs dep. hs of Space ; Each peopled with its myriads : and Hi all learn The wife and firiil dependance of the whole; Concatenation flriking of Thy work?, AU-perfe6t, mighty Mader ! Wonder-loll Ip, the vail view of Syftems numberiefs,

Z All

178 THOUGHTS IN PRISON. WEEK V.

All regular, in one eternal round Of beauteous order rolling ! All defign'd With fkill confummate •, tending to one goal j And manifefting all, in charaflers Tranfparent as the diamond's brilliant blaze, Their Sovereign Ruler's JJitity of Willy His all-efficient Wifdom, and his Love^ Jn Grace and Glory infinite -, the chain Connefling firm, and through its every link Transfufing Life's ineffable delights !

Oh Goodnefs Providential ! lleeplefs Care ! Intent, as ever bleft, to blefs the whole ! What plaudits from that Whole are due, fhall burft From full Creation's Univerfal Choir !

Then, oh tranfporting ! fhall the Scheme profound. Heaven's labour, and of Angels' anxious thought Sublimeft meditation ;— then fhall blaze In fullefl Glory on the Race redeem'd,

Redemption's

WEEKV. THOUGHTS IN PRISON. 179

Redemption's boundlefs Mercy !- — High in

Heav'u, To millions bleft, rejoicing in its Grace, And hymning all its bounties, Ihall the Crofs, Thy Crofs, i\ll-conquering Saviour! be dif-

play'd ; While Seraphs veil their glories j and while men. Thronging innumerable proftrate fall Before thy feet ; and to the bleeding Lamb Afcribe their free Salvation !

'Midil that throng Of Spirits juftified, and thro' Thy blood Cleans'd, perfected and bleft, might I be found. To fcenes fo high exalted ; to fuch views Ennobling brought, fuch intelleft refin'd. Such Light and Love, fuch Holinefs and Peace; Such Spheres of Science, and fuch Realms of Reft ! Ah, how I'd fcorn the pafTage ftrait of Death, How doleful e'er, and horrid ! How I'd look

Z 2 With

I So THOUGHTS IN PRISON. WEEK V.

With fteadfaftnels iinfliuken through the Grave, And fmile o'er all its faunefs ! 1 low I'd rife Exulting, great Forerunner, o'er the waves And bitternefs of Life! How, ilnil ng, court E'en the fell hand of Horror, to difmifs From Earth, from.Darknefi, my delighted foul To Fleaven, to God, and everlafiing Day !

Teacher of Truth, blefl Jesu !— On the throne Of majefty co e ;uai Thou who fitt'ft From all Fternity in Glory's blaze With thy Almighty Farher ! Thou, benign. From bofom of that Father had brought down Inreliisence to Man of this bkil ftate Coniblatory, rational •, and fraught With every good beyond the higheft reach Of Man's fupreme conception ! How Ihall thea In equal language Man his homage pay. Or grateful laud thy goodnefs ! Sons of Greece^ Or ye, who in old Times, of fcvenfold Nile,

Proud

WEEK V. THOUGHTS IN PRISON. iSx

Proud 'J'yber, or the Ganges^ facred flood Religious drank, and to your dremons dark Paid Superftiiiop's tribute;— tho' I trace Delighted, in your vifions of the world

Beyond the Grave, your dreams of Future Life,

Proofs of that Life's firm credence, of your Faith

In the foul's deathlefs Nature •, -Yet with tears

Of human Pity, humbled o'er the fenfe

Of human Imbecillity, I read

Your futile fables, puerile and poor ;

To the Soul's life, to Virtue's godlike Love

Unanimating, ufelefs ; while illum'd

By Gofpel-fplendor,—t\{Q, no doubt, as dark

And worthy pity — owns my heart rejoic'd,

That Gofpel's eniinence of Wifdom, Truth,

And heavenly Emanation, in its traits

Of future Life fuperlatively drawn !

And who could paint that life, that fcene defcribe Immortal, and All-glorious,— from the view

Of

iZz THOUGHTS IN PRISON. WEEK V.

Of mortals fhrouded ever,-fave the Son, Who from Eternity that life enjoy'd; And came in condefcenfion to reveal A glimpfe of its perfection to Mankind ?

Prefumption vain and arrogant, in Man, To think of flcetching with his weak, faint line, A fcene To much above him ! And behold That vain Prefumption punilh'd as it ought. In Arahf^ Impojlor^ dark and lewd j Who dar'd, with temporary follies fraught. And low Self-intereft, (talking in the van Of mad Ambition's route--to cheat his train. Deluded by his darings, with the hope Of fenfual ravifhment, and carnal joys Perpetual in the Paradife of God ; Referv'd— for Sons of Murder and of Luft !

« Shame on the impious madnefs ! Nor Icfs fhame

Muft Truth indignant dart on thofe, who boaft

Exdufive

WEEK V. THOUGHTS IN PRISON. 183

Exdujive Chrijlianity •, yet dare, Prefumptuous, in their fancied Penal Fire To fetter the free Soul, " till the foul fins *' Done in its days of nature be purged out, " And burn'd away * ;" unlefs by lucky chance The oft-repeated mafs^ thro' potent gold, — AU'facred influence ! — gain'd, unlocks the door Of difmal Prifon-houfe ; and gives the foul Enfranchis'd, up to Peter's better care !

Prepofterous, weak delufion ! ftrange reproach To Chriftian fapience, and to manly fenfe ! But not to Christ's true Gofpel^ and the Code Of Revelation pure ; before whofe Light, Refplendently informing. Fables old Like thefe, and vain (of Ignorance the birth. Or coinage facerdotal, in an age Of grofs Cimmerian darknefs,) growling hide Their ignominious heads : As birds of night,

* See Hamlet.

Reptiles

i84 THOUGHTS IN PRISON. WEEK V.

Reptiles, and beads of pr y before the Sun, Mounting the mifty hills, in fplendor rob'd, J And beaming all around refulgent Day !

Other, far other, from that luminous Code Breaks on the rational, enlighten'd mind In T erfe£l Beauty that exalted ftate. Of v/hnfe high Excellence our fight hath dar'd, How dim f c-'er, to take an humble glimpfe; A peep into its wonders !-— But what tongue Of Man in language adequate can tell. What mortal pencil worthily pourtray That Excellence, thofe Wonders? where nor

Nor 5/.';, re. 3?/;? fhall enter ever ;— where Each 111 excluded, every Good fnail reign; Where Day fhall ne'er decline ^ but ceafelefs Light —The Lamb's eternal luftre-blazing blefs With falut^'y GJory ! where fhall fmile One pring unvarying ; and glad Nature teem

J Spontaneous

WEEKV. THOUG HTS IN PRISON. 185

Spontaneous with exuberance of Bounty!

Where, in immortal health, the Frame fublim'd,

Refin'd, exalted thro' the chymick Grave,

In union with the Soul made perfeft, pure, '

And to the likenefs of its God transform'd 5

Shall find for every fenfe divine employ,

Gratification ample, exquifite.

Angelical and holy : Chief in fight.

In vifion beatific of its God ;

In blefi communion of his Love ; in praife, '

High choral praife, ft rung to the golden harp

In unifon eternal, with the throng,

Thoufands of Thoufands that furround the

Throne, And feel his praife their Glory and their Blifs !

There too his Work* conftantth' adoring Soul Shall pleas'd inveftigate ; and conftant find Frefh well-fpring of delight ; there confiiant fliare

A a The

i86 THOUGHTS IN PRISON. WEEK V.

,The lov'd Society and Converfe high

Of all the Good, the Wife, the truly Great

Of every Age and Clime ; with Saints and Seers

Divine communication holding, rapt

Perpetually in new and deep difplays

Of Wifdom boundlefs, and of perfed Love.

Then too, oh Joy ! amidft this blaze of good.

This confummation rich of highefl blifs ;

Then ihall we meet,— meet never more to part,

Dear, dear, departed Friends ! and then enjoy

Eternal Amity. My Parents then.

My Touth^s Companions* I From mymoifien'd

cheeks Dry the unv/orthy Tear ! Where art Thou, Death ? Is This a caufe for mourning ?--What a date Of Happinefs exalted lies before me ! To, my bared bofom Strike: — I court the

blow :

* See Thoughts on the Epiphany, v. 331, &c.

I long,

WEEKV. THOUGHTS IN PRISON. iS;

I long, I pant for everlalling Day, For Glory, Immortality, and God !

But ah ! why droops my Soul ? why o'er mc thus Comes a chill cl©ud ? Such triumph well befuits The faiihful ChnH'mn •, Thee had fuited well, If haply perfevering in the Courfe, As firil thy Race exultingly began. But Thou art fallen, fallen ! Oh, my Heart, What dire compunftion !— -funk in foul offence, A Prifoner, and condemn'd : An outcall vile j Bye-word and fcorn of an indignant World, Who reprobate with Horror thy ill Deeds ; Turn from thee loath'd ; and to damnation juil AfTign, unpitying, thy devoted Head, Loaded with every Infamy !

Diead God Of Juftlce and of Mercy ! wilt Thou too,

A a 2 In

1 83 THOUGHTS IN PRISON. V/EEK V.

In fearful Indignation on my Soul, My anguifh'd Soul, the door of pity clofe, And fliut me from Thee ever ?— Lo ! in dufl, Humiliant, proilrate, weeping 'fore thy Throne- Before thy Crofs, oh dying Friend of Man, Friend of repentant Sinners, I confefs, And mourn my deep Tranfgreffions ; as the fand Innumerous, as the glowing crimfon red : With every Aggravation, every Guilt Accumulate and burden'd ! Againft Light, 'Gainfb Love and cleared Knowldge perpetrate ! Stamp'd with Ingratitude^s mod odious Ilain j Ingratitude to Thee -, whofe favouring Love • Had blefs'd m.e, had difiinguilh'd me with Grace,

With Goodnefs far beyond my wifh or worth ! Ingratitude to Man ; whofe partial Ear Attended to my Doiftrine with delight ; And from my Zeal confpicuous jufcly claim'd

Confpicuous Example ! Lord, I fink

0'crv;helm'd with fclf- conviction, with difmay,

With

WEEK V. THOUGHTS IN PRISON. 189

With anguifh and confufion paft compare ! And could I weep whole Seas of briny Tears In painful penitence ; could I deplore From my Heart's aching Fountain, Drop by

Drop, My Crimes and Follies ; my deep Grief and

Shame, >

For vile difiionour on thy Gofpel brought -, For vile difcredit to my Order done ; For deep Offence againft my Country's Laws -, For deep Offence to Piety and Man -, A patriarchal Age would be too iliort To fpeak my Sorrows, and lament my Sins ; Chief, as I am, of Sinners ! Guiltier far Than He who, falling, at the Cock's ilirill call

Roie, and repented weeping : Guiltier far-

I dare not fay, than Judas -, for my Heart Hath ever Icv'd,— could never have betray'd^ Oh never, never, Thee, dear Lord ! to Death ;

Tho' cruelly, unkindly and unwife.

That

190 THOUGHTS IN PRISON. WEEK V,

That Heart hath facrific'd its Truth and Peace, —For v/hat a Ihameful, what a paltry Price ! — To Sin, detefted Sin •, and done Thee wrong, Oh blefled Source of all its Good, its Kope ' For tho', thus funk, thus finful, forrowing thus, It dare not, cinno Judas' Crime commit, Laft Crime,— and of thy Mercy, Lord, defpair ! But, confciousof its Guilt-, contrite and plung'd In lowed felf-abjedion, in the depths Of fad compunftion, of repentance due And undiffembled, to thy Cross it cleaves,''

And cries for ardent cries for Mercy, Lord !

Mercy, its only Refuge ! Mercy, Christ ! By the Red Drops that in the Garden gufli'd 'Midfl: thy Soul's anguifh from Thee ! By the

Drops That down thy precious Temples, from the

Crown Of Agony diftill'd ! By thofe that flow'd From thy pierc'd Hands, and blefled Feet fo free j By all thy Blood, thy Sufferings, and th) Death,

Mercy,

WEEKV. THOUGHTS IN PRISON. 191

Mercy, oh Mercy, Jesus ' Mercy, Thou, Who erft on David, with a clement Eye, When mournh-ig at thy Footftool, deign'dft to

look ! Thou, who th* adulterous Magdalen forgav'ft. When in the winning garb of penitence ContHte flie knelt, and with her flowing Tears Wafh'd lowly thy lov'd Feet! Nor Thou the

Thief, Even in the laft, the bittereft Hour of Pain, Refufed'ft, gracious .! Nor wilt Thou refufe My humble fupplication ! nor rejed My broken, bleeding Heart, thus ofFer'd up On true Contrition's Altar ; while thro' Thee, Only thro' Thee acceptance do I hope. Thou bleeding Love ! confum.mate Advocate, Prevailing Intercefibr, great High Prieft, Almighty Sufferer ! Oh look pitying down ! On thy fufficient Merits I depend ; From thy unbounded Mercies I implore

I The

192 THOUGHTS IN PRISON. WEEK V.

Thie Look of Pardon, and the Voice of Grace,— Grace, Grace !— Victorious Conqueror over Sin, O'er Death, o'er Hell, for Me, for all Mankind -, For Grace I plead : Repentant at thy Feet I throw myfelf, unworthy, loft, undone; Truiling my Soul, and all its dear concerns "With filial refignation to thy Will : Grace,-— ftill on Grace my whole reliance built ! Glory to Grace triumphant !— and to Thee, Difpenfer bounteous of that fovereign Grace ! Jesus, thou King of Glory ! At thy call I come obedient : Lo, the future World Expands its views tranfporting ! Lord, T come j And in that World Eternal truft to 'plaud. With all Redemption's Sons, thy glorious Grace !

Then farewell, oh, my Friends ! light o'er my Grave The green fod lay, and dew it with the Tear Of Memory affedlionate ! And l^'oti

—The

dsuk

WEEKV. THOUGHTS IN PRISON. 193

—The Curtain dropt decifive— oh, my Foes, Your rancour drop •, and, candid, as I am Speak of Me, haplefs ! Then you'll fpealc of one, Whofe Bofom beat at Pity's gentled touch From earlieft infancy : Whofe boyifh mind In a6ls humane axd tender ever joy'd ; And who,-— that temper by his inmoll fcnCc Approv'd and cultivate with conftant care,-— Melted thro' Life at Sorrow's plaintive tale ; And urg'd, companionate with pleafure'ran To foothe the Sufferer, and relieve the Woe ! Of One, who, though to humble Fortune bred. With fplendid Generofity's bright form Too ardently enamour'd, turn'd his fight Deluded, from Frugality's juftcarc, And Parfimony needful ! One, who fcorn'd Mean love of Gold, yet to that power, — his

fcorn Retorting vengeful,— a mark'd vidim fell ! Of ONE, who, iinfufpeding, and ill-form'd

B b For

194

THOUGHTS IN PRISON. WEEK V.

For the World's fubtleties, his bare bread bore

Unguarded, open •, and ingenuous thought

All Men ingenuous, frank and open too !

Of ONE, who, warm with human paflions, foft

To tendereil imprefTions, frequent rufh'd

Precipitate into tihe tangling m.aze

Of Error ;— inftant to each fault alive !

Who, in his little Journey through the World —

Mil-led, deluded oft, miflook his way -,

Met with bad Roads and Robbers, for his fteps

Infidious lurking : And, by cunning craft

Of Fellow-Travellers fometimes deceiv'd.

Severely felt of Cruelty and Scorn,

Of Envy, Malice, and of ill Report *,

The

* The following is a ftriking Inflance ; and an alarming proof, that Calumny anJ Slander will one day grievoufly alflift

the confcious minu. A Clergyman, with whom I had lived

in much Friendlhip, always ready to fliew him every proof of civility, and for when; I had much cileem ; after an ab-

ence

A

WEEK V. THOUGHTS IN PRISON. i

95

The heavy Hand opprefTive ! One, who brought — From Ignorance, from Indifcretion blind, —

Ills numerous on his Head ; but never aim'd.

fence of a twelve-month or more, fent me a line, that he was then in a dangerous ftate, apprehenfive of fpeedy death, and very anxious to fee me as foon as pofiible. I flew to my Friend with- all zeal and fpeed j and found him, as it feemed, in a very dangerous way. Almoft as foon as he faw me, he hurft into tears, and clafping my hands vehemently, faid, " Oh, my Dear Dodor ! 1 could not die in peace without '* feeing you, and earneftly imploring your pardon. For '* amidft all the feeming friendlLip I iliewed, 1 have been *' your bicter Enemy ! I have done all I could on every occa- *' fion to traduce and leflen you ! Envy, bafe Envy alone, *' being my motive ; for 1 could not bear the brilliancy of " your reputation, and the fplendor of your abilities. Can '* you forgive me ?"

I was fhocked ; but with great truth told him to be perfeftly at peace ; that he had my moll: finccre forgivenefs ; — I did all I could to foothe his mind. He recovered ; and furely muft ever be my Friend ! Would to God what he then fuftered may be a warning to him, and to all, how they indulge fuch dia- bolical paifions ; which as being moll oppolite to the God who is Love, cannot but fooner or later woelully diftradl the Heart !

B b 2 Nor

,96 THOUGHTS IN PRISON. WEEK V.

Nor wiili'd an 111 or Injary to Man ! Injur'd, with chearful read inefs forgave ; Nor for a moment in his happy Heart Harbour'd of Malice or Revenge a Thought : Still glad and bleft to avenge his Foes' defpiti;

By Deeds of Love benevolent [ Of one—

Oh painful contradiction ' who in God,. In Duty, plac'd the fummit of his Joy ; Yet left that God, that blifsful Duty leftj Prepofterous, vile Deferter ! and receiv'd A jufc return--" Defertion from his God, ^' And confequentiai plunge into the depth " Of all his prefent of all human Woe !"

Then hear his fufferings'! Hear, (if found too

faint His feeble Sopg to win attention) 1 l^s^v. And heed his Dying Cotinfd ! Cautious, ihun The Rocks on which He fplit. Cleave clofc to

God, Your Father, fure Prote*51:or, and Defence :

Forfake

^,

WEEK V. THOUGHT.S IN PRISON.

19?

Forfake not his lov'd Service -, and your Caufe Be fure He'U ne'er forfake. Initiate once Happy and profperous, in Religion's Courfe Oh perfevere unfainting ! Nor to Vice Or tempting Folly flighteft parley give * Their black Tents never enter : On the watch Continue unremitting, nor e'er flack The neceflary guard. Trivial negleds, Smalleft beginnings *, to tlie wakeful Foe Open the door of danger;— and down finks, Thro' the minuteft Leak once fprung, the Ship In gayeft and moll gallant tackle trim. By fmall neglefts He fell ! —

Oh could Ye rife, Blest Ministers of Peace, by his fad Fall •,

* Principiis obfla : fero medicina paratur. Cum mala per longas convaluere moras. Sed propera ; nee te venturas differ in horas. Qui non ell hodie, eras minus aptus erit.

Ov. R. A. Lib. I, Li 91,'

Gathei'

198 THOUGHTS IN PRISON. WEEK V.

Gather increafe of caution and of zeal ; And, feeing on what flippery edge ye ftand, Of foul and fatal lapfe take the more heed ;— With deeper thankfulnefs He'd bow the knee. While thus his Fateprodudtive prov'd of good To You, of Truth bleft Heralds ! whom he views With heart-felt anguifh fcandaliz'd, impugn'd By his atrocious Follies : But for that Not honour'd lefs, or honourable, if rous'd, Ev'n by his errors, wifely you maintain

Your high ProfeiTion's dignity -, and look With fingle Eye intenron the great w^ork Thrice holy, of your Calling j happieft Work Of Mortals here, " Salvation of Men's Souls."

Oh envied Pastor, who thus occupied Looks down -on low Preferment's diftant views Contemptible ; nor e'er his plotting Mind To little^ mean Servilities enilaves •, Forgetting Duty's exercife fublime, And his attachments heavenly ' Who nor joins

In

WEEK V. T H O U G H T S I N P R I S O N. 199

In frivolous converfe on the rife of this,

Nor profpefls flattering of that worldly Clerk \

Strange inconfiflency ! marching aloft

With Hep fuperior and Ambition's paw

To Dignity's wifli'd Summit ! — Nor allows

Envious, or fpreads malicious the low Tales

Dimini filing of Brethren^ who by zeal,

Or Eniinence of merit in the Caufe,

The common Caufe of CM}?, diftinguifh'd lliinc :

Of futile politicks and party rage

Who, heediefs, ever for the Powers that be

In meek fmcerity implores -, and lives

Only to fpread around the Good, the Peace,

The Truth, the Happinefs his open Heart

Innocuous poiTefTes, as the Gift

Of Him, the God of Peace he ferves and loves !

Much envied Pastor ! Ah, ye Men of God, Who crowd the Levee, Theatre, or Court ; Foremoft in each Amufement's idle walk ;

Of

ses THOUGHTS IN PRISON. WEEK V.

Of Vice and Vaniry the fportive fcorn, The vaunted Pillars ;— ah, that ye were All Such happy, envied P^/tfrj / How Mankind' With Eyes of Reverence would devoutly look, How would yourfelves with ILyes of Pleafure look On Charafters fo uniform ' while nov/, What view is found lefs pleafing to the fight !

Nor wonderful, my aged Friends ! For none Can inward look complacent, where a void Pj^fents its deiblations drear and' dark. Hence 'tis You turn (incapable to bear Rcfle(51;ion's juflrefentment) your lull'd minds To Infantine Amufements •, and employ The Hours,— ihort Hours, indulgent Heav'n

affords For purpofes mofc folemn, in the toil Uf bufy trifling •, of diverfions poor, ^Yh!ch irritate as often as amufe, Paffions mofl low and fordid ! With due fliame,

With

WEEK V. THOUCi HTS IN PRISON. 201

With Sorrow I regret — Oh pardon me This mighty wrong ! — that frequent by your fide Silent I've fat, and with a pitying eye .Your follies mark'd, and unadmonilh'd left, * Tho' tenderly lamenting ! Yet, at laft, —If haply not too late my friendly call Strike on dead ears, Oh profit by that call ! And, to the Grave approaching, its alarms Weigh with me all-confiderate ! Brief Thne Advances quick in tread -, few hours and dark Remain : Thofe hours in frivolous employ Wafte not impertinent ; they ne'er return ? Nor deem it dulnefs to ftand ftill and paufe. When dread Eternity hath claims fo high. Oh be thofe claims fulfill'd !

Nor, my Young Friends, Whom Life's gay Sunfhine warms with laughing

Pafs YOU thofe claims unheeding ! — In the bud

Co Of

202 THOUGHTS IN PRISON. WEEK V.

Of earlieft Rofe oft have I forrowing feen The canker-worm lurk blighting ; oft, ere noon. The Tulip have beheld drop its proud head In eminent beauty open'd to the morn ! In Youth, in Beauty, in Life's outward charms Boafl not felf-flatrering ; Virtue has a grace. Religion has a power, v/hich will preferve Immortal your true Excellence ! Oh give Early and happy your young hearts to God ! And God will fmile in countlefs bleflings on

you ! Nor, captivate by Fafhion's idle glare, And the World's Ihews delufive, dance the

maze. The fame dull round, fatiguing and fatigu'd j Till, difcontented, down in Folly's feat.

And Difappointment's, worthlefs, toil'd, you

fmk, Defpifmg and defpis'd ! Your gerjtle hearts To kind imprefiions yet fufceptible.

Will

V/EEK V. THOUG HTS IN PRISON. 103

Will amiably hear a FriencTs Advice : And if, perchance, amidft the giddy whirl Of circling Folly, his unheeding tongue Hath whifper'd Vanity, or not announced Truth's falutary didlates to your ears ; Forgive the injury^ my Friends belov'd j And fee Me now, foUicitous t' atone

That, and each fault, each error; with full eyes

Intreating you, by all your Hopes and Fears^

By all your dear Anxieties ; by all

You hold in Life mofl precious, to attend^

To liften to his Lore ! to feek for Blifs

In God, in Piety ; in hearts devote

To Duty and to Heav'n ! And feeking thus.

The Treafure is your own. Angeh on earth.

Thus pure and good, foon will ye mount, and

live Eternal Angels with your Father— God !

Cci Of

264 THOUGHTS IN PRISON. WEEK V.

Of admonition due, juft felf-contempt, And frank Expoflulation's honeft charge.

The needful Debt thus paidj hafle thou, my

Song, As haftes my life,--- brief fhadow,— to its clofe !

Then farewell, oh my Friends, moft valued ! bound By Confanguinity's endearing tye, '^ Or Friendlhip's noble fervice, manly love. And generous obligations ! See, in All —And fpare the Tear of Pity— Heav'n's high

Will Ordaining wife and good. / fee, I own His difpenfation, howfoever harfli, To my hard Heart, to my rebellious Soul Needful and falutary ! His dread Rod Paternal, lo, I kifs ! and to the llroke Severe, fubmifTive, thankfully refign !

it

WEEK V. THOUGHTS I N P R I S O N» 205

It weans me from the World-, it proves how vain.

How poor the Life of erring Man !— — hath

taught. Experimentally hath taught, to look With Scorn, with Triumph upon Death ;— to

wifh The moment come ! — Oh were that moment

come; When, launch'd from all that's fmful here below^ Securely I Ihall fail along the Tide Of glorious Eternity ! My friends, Belov'd and honour'd, Oh that we wer^

launch*d, And failing happy there, where ihortly all Muil one day fail ! Oh that in peaceful Port We all were landed ! all together fafe In everlafting Amity and Love, With God, our God; our Pilot thro* the

Storms

4 Of

£o6 THOUGHTS IN PRISON. WEEK V.

Of this Life's Sea !— But, why the frivolous

wifh ? Set a few Suns,— a few more days decline ; And I fhall meet you, — oh the gladfome hour ! Meet you in Glory,— nor with flowing tears, Afflitfted drop my Pen, and figh. Adieu /

END OF THE FIFTH WEEK.

PIECES

PIECES

FOUND AMONGST THE

author's papers in PRISON,

WITH

HIS LAST PRAYER.

t 20S» 3

L

THE

ADMONITION.

FFLICTED Prifoner, whofoe'er thou art, ' To this lone Room unhappily coniin'd • Be thy firft bufincfs here to fcarch thy heart, And probe the deep corruptions of thy mind !

Struck with the foul TranfgrefTions ' thou haft ! wrought.

With Sin,— the fource of all thy worldly woe % To Shame, to Sorrow, to Convidion brought.

Oh fall before the Throne of Mercy low !

With true Repentance pour thy foul in Prayer,

And fervent plead the Saviour's cleanfing

blood :

FAtTH*s ardent Cry will pierce the Father's Far,

And Christ's a Plea which cannot be with-

Hood !

D d SCRIP-

[ 210 3 II.

SCRIPTURE-PENITENTS.

(A FRAGMENT.)

XT' IRS T in the Lift cf Penitents we place "■^ The Sinful Parent of our Sinful Race ; Who, by Temptation foil'd, and Man's lirft Foe, ^^ Brought Death into the World, and all our ' " woe 1"

TranfgrefTion's debt how deeply does he pay ! Depriv'd of Innocence 5 to Death a prey ; From Paradife expell'd; to Toil afTign'd,-- Toil of the fainting Frame, and fick'ning Mind? And doom'd to fhcd, for near a thoufand years^ O'er fall'n defcendants^ penitential Tears !

Thus feiz'd the (riple League * on mortal Man, And thus, Repentance, thy fad Reign begnn.

* Sin, Sorroiv, and Death.

. . Yet,

SCRIPTURE. PENITENTS. 211

Yet, awful Power, how blefl beneath thy fway. Who feel Contrition's ditlates, and obey; Their vicious deviations who deteft, And hold Faith's Crofs, all-humbled, to their

brcaft ! From God's lov'd prefence then they need not

fly • ; Nor ope in Wrath the Flood-gates of the Sky : For fince to Man Perfedion was denied, By Thee his deep demerits are fupplied: And, led by Thee a Suppliant to the Throne, The God of Mercy looks with pity down ; 3miles on the Mourner; and delights to prove How free is Grace, and how triumphant Love \

Eternal Proof! See, bath'd in floods of tears, Where David foremoil in thy train appears : How deep his crime, the Prophet pictures well j JIow deep his penitence, thofc forrows tell !

* As Cain, Gen. iv. 14, 16.

D d a That,

212 S C R I P T U R E - P E N IT E N T S.

That, whether to deplore the crime, or blefs. We (land fufpended -, fince its evil lefs, Lefs bright his Soul's ingenuous grief had flione, And lefs at once his comfort, and our own !

Hear, like a Torrent how his Sorrows roll ; Convidion's tempeft tearing up his foul ! Hear, fad and folemn, to the mournful firino-s. In trembling anguilh, how he weeps aqd fings !

" Mercy, oh Mercy, Lord ! with humble heart, *' For thy known pity's fake, mercy I pray !

*' Boiindlcfs in tender mercies as Thou art, **= Takcj Lord I oh take my foul offence away '

"•' Ohj from my loathfome guilt, wafli, cleanfe my *' foul J " Remove, dear Father ! each defiling ftain : *' Guilty, oh, guilty, Lord ! I ov/n the v/hole ; '■ i fee. I feel it j all excufe is vain,

*' Againll

SCRIPTURE-PENITENTS. 213

^ Againft Thee, Lord, ev'n Thee, have I tranf- *' grefs'd •, " Lo, felf-convided, I before Thee fall ! •«• Juft are thy Words •, their Trtah is thus coa- fefs'd; " J nil are thy Judgments ! Sinners are we all,

-" Prone to offend, or e'er to birth I came,

" My Mother, when conceiving, gave me guilt:

*' Shapen in Sin was my corrupted frame,

" When in the Womb that wcnd'rous frame " was built.

" But Thou, of purer Eyes than guilt to view, " Thou wilt accept the Soul's fincere defire -, '= Pardon the pad, the humbled Heart renew, '* And Wifdom by thy Secreu-One infpire.

^' Then liflen to my cry ; and oh, m.y God !

" Purge me v/ith HylTop, and I pure fhall grow;

*' Wafli me, foul Leper, in the myftic blood,

" And whiter I ihall be than whiteft fnow

o " Apain

»I4 SC RIPTURE-.PENITENTS»

♦' Again the voice of Gladnefs let mc hear,

" Thy voice of pard'ning Love •, for it is fweet :

•' The Soul dejeded fo fhalt thou uprear,—

" The Wo.-m, v/hich, crulh'd^ lies trembling " at thy Feet.

" Hide from my Sins,— the obje6ls of thy hate,— - " Oh hide thy face, and blot them from thy " view : '

*^ A clean Heart, God of Grace, in me create, *' And a right Spirit in my Soul renew !

" From thy lov'd Prefence let me not be driv'n i " Let me not lofe thy blefled Spirit's aid.

*' Again the joy of thy Salvation giv'n,

" L'^phold, fupport, fuilain my Heart difmay'd,

*', Then, of thy pardoning Mercy fatisfy'd,

*' Thy pardoning Mercy loud will I proclaim :

*' So ihall TranfgrefTors, taught by me, confide

** In thy companions i turn, andblefs thy Name,

*' Ah !

SCRIPTURE-PENITENTS. 21^

'^ Ah! my Soul fliudders !---From the Guilt of

" Blood,

" Oh, from blood-guiltinefs deliver me \

** Oh God, deliver— my ialvation's God ! " And praife unceafing will I pay to Thee*

*' Permit my Lips, now clos'd by guilt and fliame^ " Thy pardoning Love, Jlhovahj to exprefs;

" Then to the lift'ning World TU tell thy Name, ** Proclaim thy Praife, and fmgthyRighteoufnefs-

** For crinles like mine no offerings can atone i " The gift of outward Sacrifice is vain :

" Could thefe avail, before thy righteous Throne *' Whole hecatombs I gladly would have flaini

" The contrite fpirit, and the fighs fincere,

" Which from the broken, bleeding Heart arifc,

•* To Thee more pleafing facrifices are •, *' Arc Gifts, my God, which thou Vv'ilt not defpife.

" Plear

zj6 SCRIPTURE-PENITENTS.

*' Hear then, and fave ! and to my People, Lcrd,- " Thy faving Mercy graciouily extend !

*' Oh let our Ziou live in thy regard -, *' The walls of our Jerufalem defend !

" So Ihall the Righteous to thy Temple go, *' And joyful bring their Off 'ring, and their " Praife :

*' So fhall the BI004 of Lambs in plenty flow, *' And Incenfe on thy Altar copious blaze * !"

With Joy, with Grief, the Penitent I fee. Offending Heav'n, yet Heav'n-abfolv'd, for Me ! Oh while, like his, I feel my guilt and iliame. Be my Repentance and my Grief the fame ' Then fliall the truth which cheer'd his Heart,

be mine -, Thy God has pardon'd tliee, and Life is thine.

But hark, my .Soul ! what melancholy found Re-echoes from the Du7igeojt''s dark profound !

* See Pfalm 51. and Chriflian's Magazine, Vol. 3. p. 134.

Hear

SCRIPTURE-PENITENTS. 217

Hear, fympathetic hear : A King complains, Fall'n from his Throne, a Prilbner, and in chains I

" God of the World, at length thy Rule I own; " And proflrate fall before thy boundlefs Throne ; " Thy Power refiftlefs trembling I confcfs, ** In threat*nings awful, but in love no lefs 1

•* Oh what a bleffing has that Love aflign'd, " By penitence to heal the wounded mind ! " By penitence to Sinners, who, like Me, '* More than th' unnumber'd fands that Ihorc

" the Sea, ** My crimes acknowledge-, which, of crimfon

" dye, *' In all their fcarlet Horrors meet my Eye !

" Oh Eye, unworthy of the Light of Heav'n ; " Oh Sins, too mountainous to be forgiv'n : " Oh Rebel to the Law, and Love divine, " How juitiy God's leverell Vengeance thjne !

E e . ** But

ai8 SCRIPTURE. PENITENTS.

*' But oh, I bend my Heart's obedient Knee, " In fnpplication. Lord, for Grace from Thee ! " Yes, I have fmn'd, and I confefs the whole-- " Forgive me then, nor cafl away my Soul I " Save me from evil,— from thine anger fave, " And fnatch me from the dark, untimely Grave!

. *.' Friend of the contrite, Thou wilt Pardon " give; " A Monument of Mercy I Ihall live ( " And worthlefs as I am, for ever prove, " That true Repentance leads to faving Love ! *' That true Repentance tunes to praife the Heart, " And in the Choir of Heav*n Ihall bear an am- " pie part * !

Thus, by Affli6lion*s deep correction taught, Manasseh to the Lord for Mercy fought i

* See Prayer of Manafich, in the Apocrypha, next to the Firft

Book of Maccabees ; and compare 2 Chron. xxxiii. v. 1 1, ^c

o Brought

REFLECTIONS. 219

By the kind chafteningof a Father's Rod, Broughi to the Knowledge of himfelf and God! Happy affliftion, for fuch knowledge giv'n ; And bleft the Dungeon, which thus led to Heav'n !

III.

REFLECTIONS.

(UNFINISHED.)

HERE, feclufe from worldly pleafure, In this doleful place confined. Come, and let's improve the leifure : Meditate, my thoughtful mind !

Soul alike and body fharing.

How have I the one forgot ! While for t'other only caring,

Lo [ my miferable lot !

E e 2 Yet

220

REFLECTIONS.

Yet the one I fo much cherifh,

Doom'd to Death when giv'n to Life, Soon, perhaps, muft fink and perilh,

Duft to Dufl — muft end the Strife !

from a tedious Tour returning,

Into diflant foreign Land, How my anxious Heart is burning

News of Home to underftand !

******* #«

To

( 221 )

To My FRIENDS;

E SPECIALLY OF TH E

CHARITABLE SOCIETIES^ ON THEIR SOLICITUDE.

A H, my lov*d Friends ! why all this care for ■*■ ^ one

To Life fo loft, fo totally undone ; Whofe Meat and Drink are only bitter Tears, Nights pafs'd in Sorrow, Mornings wak'd to

Cares ; Whofe deep Offence fits heavy on his Soul, And thoughts felf-torturing in deep tumult roll ?

Could you, by all your Labours fo humane, -From this dread Prifon his deliverance gain ; Could you, by kind exertions of your Lovqi To generous Pardon Royal Mercy move •,

Where

ziz ADDRESS TO HIS FRIENDS.

Where fhould he fly ? where hide his wretched

Head, With Shame fo cover'd •, fo to Honour dead ?

Spare then the talk, and, as he longs to die, 1 Set free the Captive, — let his Spirit fly, >-

!

Enlarg'd and happy, to its native Sky ! J

Not doubting Mercy from His Grace to find. Who bled upon the Crofs for all Mankind.

But if it mufl: not be ; — if Heav'n's high Will Ordains him yet a Duty to fulfil ; Oh may each Breath, while God that Breath Ihall

fpare. Be your's in Gratitude ; be Heav'n's in Prayer ! Deep as his Sin, and low as his Offence, High be his Rife thro' humblefl; Penitence !

While, Life or Death, — Mankind at leafl: ftiall learn From his fad fliory, and your kind concern, ^

That

ADDRESS TO HIS FRIENDS. 223

That Works of Mercy, and a zeal to prove By fympathetic aid the Heart of Love, On Earth itfelf a fure reward obtain ; Nor e'er fall Pity's kindly drops in vain !

Hive a proof ! and dying, round my Urn JjPi5iion*s Family will crowd and mourn : " Here refts our Friend^'' if weeping o'ot my

Grave

They cry— 'tis aU the Epitaph I crave !

HIS

( 2H )

HIS LAST PRAYER:

Written June 27, in the Night previous to His Suffering*.

GREAT and glorious Lord God ! Thou Fa- ther of Mercies, and God of all Comfort I a poor and humbled Publican Hands trembling in thy aweful Prefence •, and under the deep fenfe of innumerable TranfgrefTions, fcarce dares fo much as to lift up his Eyes, or to fay. Lord, Be merciful to ms^ a Sitmer /

For i have fmned, oh Lord ! I have moft griev-- oufly fmned againfl Thee ; linned againll Light, againft Convidion ; and by a thoufand, thoufand Offences, juftly provoked thy Wrath and Indig- nation ! My Sins are peculiarly aggravated, and their burden more than ordinarily oppreiTive to my Soul, from the fight and fenfe I have had of thy Love, and from the high and folemn obliga- tions of my ficred Cbara^er !

&ut.

HIS LAST PRAYER. 225

But, opprefs*d with cOinfcioufnefs, and broken In Heart under the Senfe of Guilt, I come, oh Lord ! with earneft Prayers and Tears, fupplicating Thee, of thy Mercy, to look upon me ; and for- give me for his precious Merits Sake, which are infinitely more unbounded than even all the Sins of a whole finful World I By his Crofs and Paf-. fion I implore Thee, to fpare and to deliver me^ O Lord f

BlelTed be thy unfpeakable Goodnefs, for that wonderful difplay of Divine Love, on which alone is my Hope and my Confidence f Thou haft invited, oh blefled Redeemer ! the burdened and heavy-laden, the fick in Soul, and wearied with Sin, to come to Thee, and receive Reft, Lord, / come I Be it unto me according to thy infallible Word! Grant me thy precious, thy l^eftimableRfiST!

F f Be

226 HIS LAST PRAYER.

Be with me, thou all-fufficient God, in tht; dreadful Trial through which I am to p^fs ! and gracioufly vouchfafe to fulfil in mc thofe precious Pro7nifes, which Thou, in fuch fatherly kindnefs, haft delivered to thy afflift^d Children ! Enable me to fee and adore thy difpofmg Hand, in this aweful, but mournful Event ; and to contemplate at an humble diftance Thy great Example ; who didft go forth, bearing thy Crofs, and enduring its Shame, under the confolatory afTurance of the Joy fet before Thee ! ^

And oh, my Triumphant Lord ! in the Mo- ment of Death, and in the laft Hour of Con- flid, fuffer me not to want thine efpecial aid !

Suffer me not to doubt or defpond ! But fuftain me in thy Arms of Love -, and oh receive and prefent faultlefs to thy Father, in the Robe of thy Righteoufnefs, my poor and unworthy Soul, which thou haft redeemed with thy moft precious Blood '

A. Thus

HIS LAST PRAYER. 2.27

Thus commending myfelf, and my eternal concerns into thy moft faithful Hands, in firm hope of a happy reception into thy Kingdom ; Oh my God, hear me, while I humbly extend my Supplications for others -, and pray. That thou wouldefl blefs the King and all his Family ; That Thou wouldefl preferve the Crown in his Houle to endlefs Generations ; and make Him the happy Minifler of Truths of Peaccy and of Profperity to his People ! Blefs that People^ oh Lord ! and Ihine, as Thou

haft done, with the Light of thy Favour on this little portion of thy boundlcfs Creation. DifFufe more and more a Spirit of Chriflian Piety amongft all ranks and orders of Men ; and in particular fill their Hearts with univerfal and undifTembled 1^0 vc : — Love to Thee, and Love to each other !

Amidll the manifold Mercies and BlefTmgs

vouchfafed through thy gracious Influence —

F f 2 Thou

258 HIS LAST PRAYEfe.

Thou Sovereign Ruler of all hearts'!— to fo un- worthy a Worm, during this dark day of my forrows : Enable me to be thankful ; and in th# fmcerity of heart-felt Gratitude to implore thine efpecial Bleffing on all my beloved Fellow-creatures ^ who have by any means interefled themfelves in my prefervation ! May the prayers they have offered for me, return in mercies on their own heads ! May the fympathy they have Ihewn, refrelh and comfort their own hearts ! And may all their good endeavours and kindnefles be amply repaid by a full fupply of thy Grace, and abundant afllftance to them in their day of diftrefs ;---in their moft anxious hours of need!

To the more particular and immediate inftru- ments of thy Providentialjove and goodnefs to me. Oh vouchfafe to impart,— Author of all Good!— a rich fupply of thy choiceft comforts !

Fill

HIS LAST PRAYEE. 429

Fill their hearts with thy love, ^nd their lives with thy favour ! Guard them in every danger: foothc them in every forrow : blefs them in every lau-r dabie undertaking : reftore an hundred-fold all their temporal fupplies to me and mine : and, after a courfe of cxtenfive utility, advance them, through the merits of Jesus, to lives of eternal Blifs.

jExtend, great Father of the World ! thy more -cfpecial care and kindnefs to my nearer and mofl: dear Connexions. Blefs with thy continual pre- fence and protection my dear Brother and Sifter, and all their children and friends ! Hold them in thy hand of tender care and mercy ; and give them to experience, that in Thee there is infinite

Loving-kindnefs and Truth! —— . — Look

with a tender eye on all their temporal concerns % and after Lives of Faithfulnefs and Truth, oh. bear them to thy Bofom, and unite us together In thy Eternal Love !

Buj:

53© HIS LAST prayer;

But oh, my adorable Lord and Hope ! fufFer me in a more particular manner to offer up to thy Sovereign and Gracious care my long- t-ried and moft affectionate Wife ! Hufband of the WidoWy be thou her fupport i fuftain and con- folc her afHidled mind ! enable her with patient fubmiiiion to receive all thy will : --and when, in thy good time, thou haft perfected her for thy bleffed Kingdom, unite again our happy and immortal Spirits in celeflial love, as thou haft been pleafed to unite us in flncere earthly affedion 1 Lord Jefus, vouchfafe unto her thy peculiar Grace, and alt-fufficient Confolation !

If I have any enemies, oh Thou who diedft for thy enemies, hear my prayers for them ! For- «rive them all their ill-will to me, and fill

o

their hearts with thy love ! And, oh, vouchfafe abundantly to blefs and to fave all thofe, who have either wiftied or done me evil ! Forgive

met

His last prayer. 231

me^ Gracious God ! the wrong or injury I have done to others -, and fo forgive me my trefpafles, as I freely and fully forgive all thofe, who have in any degree trefpafled againft me. I defire thy Grace to purify my foul from every taint of malevolence ; and to fit me, by perfed love, for the Society of Spirits, whofe bufinefs and happinefs is love !

Glory be to thee, Oh God ! for all the bleflings thou hail granted me from the day of my crea- tion until the prefent hour! I feel and adore thy exceeding goodnefs in all ; and in this laji and dofing affli^fion of my life, I acknowledge moft humbly the juftice of thy fatherly correflionj and bow my head with Thankfulnefs for thy rod ! Great and good in all ! — I adore and magnify thy mercy : I behold in aU, thy Love manifeftly difplayed ; and rejoice that I am at once thy Creature^ and thy Redeemed!

As fuch, oh Lord, my Creator and Redeemer, I commit my foul into thy faithful hands ! Wafh

It

252 HIS LAST PI^AYEI^,

it and purify it in the blood of thy Son from every defiling ftain : perfed what is wanting m it : and grant me, poor, returning, weeping, wretched prodigal — grant me the loweft place in thy Heavenly Houfe j in and for his fole and all-fufficient merits — the adorable Jefus ;— who, with the Father and the Holy Ghoft-, liveth and reigneth ever, one God, world with«» out end.

Amen and Amen, Lord Jesus I THE END.

ERRATA,

Page 35, Note, read Pfalm xl. ver, lo, 42, Line i6, read that^ 52, Line 15, for wile read while. 58, Line 12, for Realities of, read Realitfs. 68, Line 11, for Jhall read Jhould* 81, Line 2, for hurjls read hurjl. 90, Line i, for Scc^ oldy read «S^^, on okh

The following, Written by the late WILLIAM DODD, L L D.

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