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ipresenteJ)  to 

^be  Xibrari^ 

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•\rinivcv6iti^  of  ITovotito 


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T  THE  WHOLE 

WORKS 

OF    THE 

REV.  MR.  JOHN  PLAVEL, 

LATE  MINISTER  OF  THE  GOSPEL  AT  DARTMOUTH,  DEVON. 


TO    WUICU    IS    ADDED, 

AN  ALrHABETICAL  TABLE 

OF  THE  PRINCIPAL  MATTERS  CONTAINED  IN  THE  WHOLE. 


IN  SIX  VOLUMES. 


VOL.  m. 


c«i>»>>* 


LONDON : 

PRINTED  FOR  W.  BAYNES  AND  SON.  23  &.  54,  PATERNOSTER- ROW; 
WAUGH  AND  1NNE6,  EDINBURGH,   AND  M.  KEENE,  DUBLIN. 

1820. 


■C'  7 


A  TREATISE  OF  THE  SOUL  OF  MAN'.  S 

2  Pkt.  i.  1.'},  14. 

Yttiy  I  tfi'irik  if  vied,  as  lon^a.t  I  am  hi  thifi  iahernaclc,  to  st'ir  yoit 

up,  bif  puitintr  tjoii  in  rcnuinbraruc. 
Knuicing  thii  .shortlij  1 7tin.st  put  oU' this  my  tabernacle,  evcnasuur 

Lurd  Jams  Christ  hath  shezved  me. 

.T  the  tentli  verse  of  this  chapter,  tlie  apostle  sums  up  his 
ibrofjoinij  preccj)ls  and  exhortations  in  one  fjrcat  and  most  ini- 
jxirtant  (hity,  the  "  making  sure  of  their  callintr  and  election." 
This  exhortation  he  enforceth  on  them  l)v  a  must  solemn  and 
Mciglity  motive,  ver.  11.  "  Even  an  abundant  entrance  into  the 
"  everla.stinjj  kin<]^dom.""  \o  work  of  greater  necessity  or  difficulty, 
than  to  make  sure  our  salvation,  no  argument  more  forcible  and 
prevalent,  than  an  easy  and  free  entrance  into  gloiy  at  death,  an 
t\Aavaeia,  a  sweet  and  comfortable  dissolution,  to  enter  the  port  of 
glory  before  the  wind,  with  our  full  lading  of  comfort,  peace,  and 
joy  m  believing,  our  sails  full,  and  our  streamers  flving  :  Oh  !  how 
much  l)etter  is  this,  than  to  lie  wind-bound,  I  mean  heart-bound, 
at  the  harbour's  mouth  !  tossed  up  and  down  with  fears,  doubts, 
and  manifold  temptations,  making  many  a  board  to  fetch  the  har- 
lK)ur;  for  so  much  is  signified  in  his  figurative  and  allusive  expres- 
sion, ver.  11. 

And  for  their  encouragement  in  this  great  and  difficult  work, 
he  engageth  himself  by  promise  to  give  them  all  the  assistance  he 
can,  whilst  God  should  continue  his  life;  and  knowing  that  would 
be  but  a  little  while,  he  resolves  to  use  his  utmost  endeavour  to 
secure  these  things  in  their  memories  after  his  death,  that  thev 
might  not  die  with  him.  This  is  the  general  scope  and  order  of 
the  words, 

AVhcrein  more  particularly  we  have, 

1.  His  exemplary  industry  and  diligence  in  his  ministerial  work. 

2.  The  consideration  stimulatinir  and  i^rovokintj  him  thereunto. 
1.  His  exemplary  industry  and  diligence  in  his  ministerial  work. 

In  which  two  things  are  remarkable,  viz.  (1.)  The  quality  of  his 
work,  which  was  *  in  sfir  thrm  up,  by  pnttiii£!;tJievi  in  irmevibrance, 
to  kei'p  the  heavenly  flame  of  love  and  zeal  lively  upon  the  altar  of 
their  hearts.  He  well  knew  what  a  sleepy  disease  the  best  Chris- 
tians arc  troubled  with,  and  therefore  he  had  need  to  be  stirring 
them  nn,  and  awaking  them  to  their  duty.  (2.)  The  constancy  of 
hi.s  work  :  a.s  lon^^  as  I  am  in  this  tabeniade ;  i.  e.  as  long  as  I  live 
m  this  world.     The  body  is  called  a  tabernacle,  in  res|)ect  of  its 


i^nyii^tiv,  signifies  to  raise  up,  or  awako,  i.  o,  your  minds,  which  are,  as  it  were, 
»]<>cpy  or  slumheriri!,',  and  dull,  6cc.     Pool's  u/noinit. 

Vol.  III.  A 


4  A  XSHATISK  OF  THE  SOCL  OF  MAX. 

moTcableDess  and  thuitr,  and  in  opposition  to  that  house  made 
without  bands,  eternal  in  ikt  htarens.  And  it  is  observable  how 
he  limits  and  bounds  his  serrkxaUeness  to  them,  bv  his  commora- 
tion  in  his  tabernacle  or  bod  v.  as  well  knowing  alter  death  he  could 
be  no  lim^ter  usel\d  to  thou  or  any  oth^^  in  this  world.  Death 
puts  an  end  to  all  ministerial  usetiilness :  but  till  that  time  he 
judged  it  meet,  and  becoming  him,  to  be  aiding  and  assisting  their 
^th :  our  life  and  labour  must  &>d.  together. 

^  We  hare  here  the  motive,  or  consideration,  stimulating  and 
provoking  him  to  this  diligence ;  **  knowing  that  I  must  shortly 
**  put  off  this  tabernacle^  even  as  the  Lord  Jesus  Christ  hath 
*^  shewed  me.~  In  which  words  he  gives  an  account  of.  (1.)  The 
^peediness ;  (2.)  necessitv :  (S.)  voluntariness  of  his  death,  and  the 
wav  and  means  by  which  he  knew  it.  Ail  these  must  be  consider- 
ed singlj  and  apart,  and  then  valued  all  together,  as  diey  amount 
to  a  waghty  argument  or  motive  to  excite  him  to  diligence  in  his 
duty. 

(1.)  He  reflects  upasi  the  speediness  or  near  approach  of  his 
death.  **  I  must  [  *  shortly]  put  off  this  my  tabernacle  C  which  is 
a  fonn  of  speedi  of  the  same  importance  with  that  of  Paul,  2  Tun. 
iv.  6.  *•  The  time  oi  my  departure  is  at  hand.""  my  time  in  the 
body  is  almo^  at  an  end. 

(2.)  The  necessity  ot  his  death  :  It  is  not  I  may,  but  I  tau^  put 
aS  this  my  tabernacle ;  yea.  I  must  put  it  off  shortly  ;  for  so  the 
Lord  hath  Viewed  him ;  Christ  had  signified  it  expressly  to  him, 
John  xxL  IS,  19-  And  beade  this,  most  expositors  think  this 
clause  refers  to  some  special  vision  or  revelatitMi  which  Peter  had 
of  the  time  and  manna'  of  his  own  death ;  so  that  besides  the 
natural  necessity,  or  the  inevitableness  of  his  death  by  the  law  of 
nature,  he  ^^as  certified  of  it  by  special  revelation.  "We  have  here 
also, 

(■3u)  Tlie  voluntariness  of  his  death ;  for  voluntariness  is  cxxiast- 
ent  enough  with  the  cecesiirv  of  the  evenL  I  must  put  off,  or  lay 
down  my  tabernacle ;  he  saith  not,  I  must  be  torn,  or  rent  by 
vioI«)ce  j&om  it :  but  I  must  depose,  or  lay  it  dasm.  •^  Camero  will 
have  the  word,  here  used  for  death,  properly  to  a^nify  the  laying 
down  of  ones  ganaents :  he  made  no  more  of  putting  off  his  body 
than  his  gamiGnt. 

L'pon  the  considaation  of  the  whole  matter,  the  speedmess  of 


*  Tftyjvii  brtnfyimnm.     £voy  ChikdaBkMiwsBottbethaeaf  faisde■d^as  Beter 

imL  bv-  soemi  ic^eliiiw. Bm  dMm^  ve  knov  it  not  bj  a  word  spoken  to  o»  in 

partknlsr.  ve  ksov  it  bj  a  word  ■lium  btt  all  in  mmimm,  EfcL  tz.  o.  ^  The  lincg 
■■t&ov  s!as  &E7  sx&t  die." 

f  He  caOs  it  a  pwtiag  offer  hcpa^  down,  ifeeraby  agn^Fiag  his  wiCiiigBess  to  die 
Sot  CJuisC.     Pnim 


A  TEEATISE  OF  THE  50CL  OF  MAX.  5 

bis  death  wliich  he  knew  to  be  at  hand  ;  the  necessity  of  it,  that 
when  it  came  he  must  be  gone  from,  and  could  be  no  more  useful 
to  them ;  and  hi>  own  inclination  to  be  with  Christ  in  a  better 
state,  being  as  willing  to  be  gone,  as  a  weary  traveller  to  be  at 
home;  he  judged  it  mc-ct,  or  becoming  him,  as  iie  was  called  of 
Christ  to  feed  iiis  sheep,  as  he  was  gifted  extraordinanlv  for  tlie 
church's  service,  full  of  spiritual  excellencies,  all  which  in  a  short 
time  would  be  Laken  awav  from  them  bv  death  :  I  sav,  upon  all 
these  accounts,  he  could  not  but  judge  it  meet  to  be  sturing  them 
up,  and  every  way  striving  to  be  as  useful  as  he  could.  Hence  tlie 
note  will  be, 

Doct.  Haw  strong  soever  the  "*^'-*'^ons  and  incVma'ions  qfiOuU 
arc  to  tkejiethly  taberna*.,  j  noic  live  in,  yet  tlirj  must 

put  them  off,  and  that  speedily. 

The  point  lies  verv  plain  before  us  in  the  scriptures.  Tliat  is  a 
remarkable  expression  we  have  in  Job  xvi.  22.  ••  When  a  few  vears 
*'  are  come,  I  shall  go  the  way  whence  I  shall  not  return."  In  the 
Hebrew  it  is,  *  "  When  the  years  of  number,  or  my  numbered 
*'  years  are  come ;  years  so  numbered,  that  they  are  circumscribed 
**  in  a  ver^-  short  period  of  time."  When  tho>e  few  vears  are  past, 
tlien  I  must  go  to  my  long  home,  my  everlasting  abode,  never 
more  to  return  to  this  world :  "  The  way  whence  I  shall  not  re- 
"  turn ;"  elsewhere  called  "  the  wav  of  all  flesh,"  Josh.  xxiiL  1-5. 
aad  "  the  way  of  all  the  earth,""  1  Kin^  ii.  2. 

**  There  is  no  man  that  hath  power  over  tlie  spirit  to  retain  the 
"  spirit ;  neither  hath  he  power  in  the  day  of  death,  and  there  is 
**  no  discharge  in  tliat  war,"  Eccl.  \m.  8.  By  spirit  understand 
the  natural  spirit,  or  breath  of  hfe,  M-hich,  as  I  shewed  before, 
connects  or  ties  the  soul  and  bodv  together.  This  spirit  no  man 
can  retain  in  the  day  of  death.  We  can  (as  one  speaks)  as  i^eUstop 
tJie  chariot  of  the  ^un  icJien  posting  to  night,  and  chase  azcay  the 
shadomu  of  the  evening,  as  escape  this  hour  of  darkness  that  is  coming 
upon  i«-f-.  A  man  may  escape  the  wars  bv  pleading  privile<»e  of 
years  or  weakness  of  body,  or  the  king's  protection,  or  bv  sending 
another  in  his  room;  but  in  tliis  war  the  press  is  so  strict,  that  it 
admits  no  dispensation ;  young  or  old,  weak  or  strong,  willing  or 
unwilling,  all  is  one,  into  the  field  we  must  go,  and  look  that  last 
and  most  dreadful  enemy  in  the  face.    It  is  in  vain  to  think  c^' sending 


''f**'  w*W'»  (i.  e.)  fta  micmerati  tui*t  edeo  v/  hrrissima  periodo  drcmwtteripti. 
■f  No  dibgenc*  aroids,  do  Lapptacss  taiocs,  and  no  power  <n«xo<i>e~  death,  sjt» 
S«-neca. 

A  2 


6  A  TREATISE  OF  THE  SOUL  OF  MAN. 

anotlier  in  our  room,  for  no  man  dieth  by  proxy  ?  or  to  think  of 
compounding  with  death,  as  tliose  self-deluded  fools  did,  Isa. 
xxviii.  15.  who  thought  they  had  been  discharged  of  the  debt  by 
seeing  the  serjeant :  No,  there  is  no  discharge  in  that  war.  Nihil 
vrodest  ora  condudcre,  et  vitamfug\entem  retinere^  saith  Hierom 
on  that  text ;  I>et  us  shut  our  mouths  never  so  close,  struggle 
against  death  never  so  hard,  there  is  no  more  retaining  the  spirit, 
than  a  woman  can  retain  the  fruit  of  her  womb,  when  the  full  time 
of  her  deliverance  is  come.  Suppose  a  man  were  sitting  upon  a 
throne  of  majesty  surrounded  with  armed  guards,  or  in  the  midst 
of  a  college  of  expert  and  learned  physicians,  death  will  pass  all  these 
guards  to  deliver  thee  the  fatal  message:  Neither  can  aits  help 
thee,  when  nature  itself  gives  thee  up. 

The  law  of  mortality  binds  all,  good  and  bad,  young  and  old, 
the  most  useful  and  desirable  saints,  Avhom  the  world  can  worst 
spai'e,  as  well  as  useless  and  vmdesirable  sinners,  Rom.  viii.  10. 
"  And  if  Christ  (or  though  Christ)  be  in  you,  the  body  is  dead 
"  because  of  sin."  Peter  himself  must  put  off  his  tabernacle,  for 
they  are  but  tabernacles,  fi'ail  and  moveable  frames,  not  built  for 
continuance ;  these  will  di*op  off  from  our  souls,  as  the  shells  fall 
off  from  the  bird  in  the  nest ;  be  our  earthly  tabernacles  never  so 
strong  or  pleasant,  we  must  depose  them,  and  that  shortly ;  our 
lease  in  them  will  quickly  expire,  we  have  but  a  short  term! 
James  iv.  14.  like  a  thin  mist  in  the  morning,  which  the  sun  pre- 
sently dissipates;  this  is  a  metaphor  chosen  from  the  air:  You  have 
one  from  the  land,  where  the  swift  post  runs.  Job  ix.  25.  So 
doth  our  life  from  stage  to  stage,  till  its  journey  be  finished  ;  and  a 
third  from  the  waters,  there  sail  the  swift  ships.  Job  ix.  26.  which 
weighing  anchor,  and  putting  into  the  sea,  continually  lessen  the 
land,  till  at  last  they  have  quite  lost  sight  of  it :  from  the  fire, 
Psal.  Iviii.  4.  The  lives  of  men  are  as  soon  extinct  as  a  blaze  made 
with  dry  thorns,  which  is  almost  as  soon  out  as  in.  Thus  you  see 
how  the  Spirit  of  God  hath  borrowed  metaphors  from  all  the  ele- 
ments of  nature,  to  shadow  forth  the  brevity  and  frailty  of  that 
life  we  now  live  in  these  tabernacles ;  so  that  we  may  say  as  one  did 
before  us,  Nescio  an  dicenda  sit  vita  mortaUs,  an  vitnlis  mors  ;  I 
know  not  Avhich  to  call  it,  a  mortal  life,  or  a  living  death. 

The  continuance  of  these  our  tabernacles  or  bodies  is  short, 
wliether  we  consider  them  absolutely,  or  comparatively. 

1.  Absolutely.  If  they  should  stand  seventy  or  eighty  years, 
w^hich  is  the  longest  duration,  Psal.  xc.  10.  how  soon  will  that 
time  run  out  ?  What  are  years  that  are  past  but  as  a  dream  that 
is  vanished,  or  as  the  waters  tliat  are  past  away  ?  it  is  hifluxu  con- 
tinuo :  there  is  no  stopping  its  swift  course,  or  calling  back  a  mo- 
ment that  is  past.     Death  set  out  in  its  journey  towards  us  the 


A   rnKATISK  OK  THK  SOCL  OF  MAX.  7 

Kline  hour  we  were  born,  and  how  near  is  it  come  this  day  to  many 
of  us?  It  hath  us  iu  clia.se,  and  will  quickly  letch  us  up,  and  over- 
take us;  but  few  jitand  so  lonuj  is  the  utmost  date. 

52.  Comparat'ivcli/.  Let  us  c<Mnpare  our  time  in  thi-se  taberna- 
cles, (1.)  either  with  eternity,  or  with  liim  wjio  iiihal)its  it,  and  it 
slirinks  up  into  nothin<T;  Psal.  xxxix.  5.  "  Mine  age  is  nothing 
"'  unto  thee."  So  vjust  is  the  disproportion,  that  it  seems  jiot  only 
little,  but  nothinij  at  all.  Or  (^\)  with  the  duration  of  the  bodiesof 
men  in  the  first  aj.jes  of  the  world,  when  they  lived  many  hundred 
vears  in  these  Heshly  tabernacles.  The  length  of  their  lives  wah 
the  benefit  of  the  world,  bectuise  religion  was  then  aTaliOTa^aooTov, 
a  thing  handed  down  from  father  to  son  ;  but  certainly  it  would  be 
no  benefit  to  us  that  are  in  Christ,  to  be  so  long  suspended  the 
fruition  of  God  in  the  everlasting  re.st. 

The  grounds  anil  reasons  of  this  necessity  that  hcs  u|)on  all,  to 
put  off  their  earthly  tabernacle  so  soon,  are 

1.  The  law  of  (fod,  or  his  ap])oiiUment. 

2.  The  providence  of  God  ordering  it  suitably  to  this  appoint- 
ment. 

1.  The  law  or  appointment  of  God  which  came  in  force  inniie- 
tliately  uiwn  the  fall;  Gen.  ii.  17.  "  In  the  day  that  thou  eatest 
"  tlu-reof,  thou  shalt  surely  die."  And  accordingly  it  took  place 
u{K)n  all  mankind  immediately  upon  the  first  transgression,  Rom. 
V.  VZ.  Dentil  entered  bij  •sin.  The  threatening  was  not  his  imme- 
diate, actual,  personal  death  in  the  day  that  he  should  eat,  but  a 
rttale  of  mortahty  to  commence  from  that  time  to  him  and  his  pos- 
terity; hence  it  is  said,  Heb.  ix.  ^7.  '"  It  is  appointed  to  all  men 
"  once  to  die." 

2.  The  providence  of  God  ordering  and  framing  the  body  of 
man  suitably  to  this  his  appointjnent ;  *  a  frail,  weak  creature, 
liaviiig  the  seeds  of  death  in  his  constitution  :  Thousands  of  dis- 
eases and  infirmities  are  bred  in  his  nature,  and  tin-  smallest  jiore  in 
liis  l)ody  is  a  door  large  enough  to  let  in  dealh.  Hence  his  body 
is  comj)ared  to  a  piece  of  cloth  which  moths  have  fretted,  P.sal. 
xxxix.  11.  it  is  become  a  sorry  rotten  thing  which  cannot  long 
hang  together.  And  indeed  it  is  a  wonder  it  continues  so  long  as 
it  doth. 

And  both  these,  viz.  the  divine  appointment  and  providence,  are 
in  ])ursuance  of  a  double  design,  or  for  the  payment  of  a  two-fold 
debt,  which  God  owes  to  the  first  and  to  the  second  Adam. 

(1.)  By  ciUting  ofl'the  life,  or  di.ssolving  the  tabernacles  of  wick- 


•  We  die  dnily,  for  some  part  of  life  is  taken  .nw.ny  duily,  and  tlicn  also  wlien  wo  in- 
crease, life  decreases,  for  first  we  lokc  infancy,  then  youth,  even  to  yesterday,  \\liat- 
«ver  part  of  time  paskes  is  lokt. 

A3 


8  A  TREATISE  OF  THE  SOUL  OV  MAK. 

ed  men,  God  pays  that  debt  of  justice  owing  to  the  first  Adam's 
sinfid  postcrit}^,  whose  sins  cry  daily  to  his  justice  to  cut  them  off. 
Rom.  vi.  23.  "  The  wages  of  sin  is  deatli."  And  indeed  it  is  ad- 
mirable that  his  patience  suffers  ungodly  men  to  live  so  long  as 
they  do,  for  he  endures  with  much  long-suffering,  Rom.  ix.  22. 
He  sees  all  their  sins,  he  is  grieved  at  the  heart  with  them ;  his  for- 
bearance doth  but  encourage  them  the  more  to  sin  against  him  ; 
Eccl.  viii.  11.  "  Because  sentence,"  (^c.  yet  forbears:  "Forty  years 
"  long  was  I  grieved  with  this  generation,""  Psal.  xcv.  10.  And  it 
is  wonderful  that  he  hath  so  much  patience  under  such  a  load.  Ha- 
bakkuk  admired  it,  Hab.  i.  13.  "  Thou  art  of  purer  eyes,"  Sfc. 
Yet  he  suffers  them  to  spend  lavishly  upon  his  patience  from  year 
to  year,  but  justice  must  do  his  office  at  last. 

(2.)  By  cutting  off  the  lives  of  good  men,  God  pays  to  Christ  the 
reward  of  his  sufferings,  the  end  of  his  dcatli  which  was  to  bring 
many  sons  to  glory,  Heb.  ii.  10.  Alas !  it  answers  not  Chrisfs 
end  and  intention  in  dying,  to  have  his  people  so  remote  from  him ; 
John  xvii.  24.  "  He  would  have  them  where  he  is,  that  they 
"  might  behold  his  glory."  Two  vehement  desires  are  satisfied  by 
this  appointment  of  God,  and  its  execution,  ^iz. 

1.  Christ's. 

2.  The  saints. 

1.  Christ's  desires  are  satisfied;  for  this  is  the  thing  he  all  along 
kept  his  eye  upon  in  the  whole  work  of  his  mediatiim  ;  it  was  to 
bring  us  to  God,  1  Pet.  iii.  18.  Though  he  be  in  glory,  yet  his 
mystical  body  is  not  full  till  all  the  elect  be  gathered  in  by  conver- 
sion, and  gathered  home  by  glorification,  Eph.  i.  23.  The  church 
is  his  fulness.  He  is  not  fully  satisfied  till  he  see  his  seed,  the  souls 
he  died  for,  safe  in  heaven ;  and  then  the  debt  due  to  him  for  all 
his  sufferings  is  fully  paid  him,  Isa.  liii.  11.  He  sees  the  travail  of 
his  soul ;  as  it  is  the  greatest  satisfaction  and  pleasure  a  man  is  ca- 
pable of  in  this  woi'ld,  to  see  a  great  design  which  hath  been  long 
projecting  and  managing,  at  last,  by  an  orderly  conduct,  brought 
to  its  perfection. 

2.  The  desires  of  the  saints  are  hereby  satisfied,  and  their  weary 
souls  brought  to  rest.  Oh  !  what  do  gracious  souls  more  pant 
after  than  the  full  enjoyment  of  God,  and  the  visions  of  his  face  ! 
the  state  of  freedom  from  sin,  and  complete  conformity  to  Jesus 
C'hrist !  From  the  day  of  their  espousals  to  Christ,  these  desires 
have  been  working  in  their  souls.  Love  and  patience  have  each 
acted  its  part  in  them,  2  Thess.  iii.  5.  Love  hath  put  them  into 
an  holy  ardour  and  longing  to  be  with  Christ :  patience  hath  qua- 
lified and  allayed  those  desires,  and  supported  the  soul  under  the 
delay.  Love  cries,  come.  Lord,  come;  patience  commands  us  to 
wait  the  appointed  time.     This  appointed  time  on  which  so  great 


A  TKKATf<ili  or  THE  SOI'I.  OF  MAN'.  S* 

)»opes  and  expectations  depend,  is  tlie  time  of  dissolving  these  ta- 
bernacles; for  till  then  the  soul's  rest  is  suspended;  juul  if  it  were 
perfectly  freed  from  all  other  loads  and  burdens,  both  of  sin  and 
affliction,  vet  its  very  absence  Irom  (Ihrist  would  alone  make  it  rest- 
less, for  It  is  with  the  soul  in  the  body,  as  it  is  with  any  other 
creature  that  is  off  its  centre,  it  doth  and  must  gravitate  and  pro- 
pend,  it  is  still  moving  and  incliniiif!;  farther,  and  feels  not  itself 
«asv  and  at  rest  where  it  is,  l)e  its  cotulition  in  other  resjiccis  never 
so  easv.  ^  Cor.  v.  (>.  "■  AVhilst  we  are  at  home  in  the  body,  we 
"  are  absent  from  the  Lord/""  Vou  have  a  little  shadow,  or  em- 
blem of  this  in  other  creatures:  You  see  the  rivers,  though  they 
glide  never  so  sweetly  betwixt  the  fragrant  banks  of  the  most  plea- 
sant meadows  in  their  course  and  passage,  yet  on  they  go  towards 
the  sea  ;  and  if  they  meet  with  never  st)  many  rocks  or  hills  to  resist 
their  course,  they  will  either  strive  to  get  a  passage  through  them, 
or  if  that  may  not  be,  they  will  fetch  a  compass,  and  creep  about 
them,  and  nothing  can  stop  them  till  by  a  central  force  they  have 
finished  their  weary  course,  and  poured  themselves  into  the  bosom 
of  the  ocean.  Or  as  it  is  with  yourselves,  when  abroad  from  your 
habitations  and  relations:  this  may  be  pleasing  a  little  while;  hut 
if  every  day  might  be  a  festival,  it  would  not  long  please  you,  be- 
cause you  are  not  at  Iionie. 

'J'he  main  motives  that  jx'rsuade  gracious  souls  to  abide  here, 
are  to  finish  the  work  of  then-  own  salvation,  and  furllier  other 
men's ;  but  as  tlieir  evidences  for  heaven  grow  clearer  to  them- 
selves, and  their  capacity  of  service  less  to  others,  so  must  their  de- 
sires to  be  with  Christ  be  more  and  more  enflamod. 

Now  the  case  .so  standing,  thai  Chrisfs  condition  in  heaven, 
iK'ing  a  condition  of  desire  and  longing  for  the  enjoyment  of  his 
people  there,  and  all  the  glory  of  heaven  would  not  content  him 
without  that;  and  the  condition  of  his  people  on  earth  being  also 
a  state  of  longing,  groaning,  and  panting  to  be  with  him,  and  all 
the  pleasures  and  delights  and  comforts  they  have  on  earth,  will 
not  content  them  without  it:  How  wise  and  gracious  an  appoint- 
ment of  heaven  is  it,  that  these  our  tabernacles  .shall  and  must  be 
put  off,  and  that  shortly  !  For  hereby  a  full  and  nuitual  satisfaction 
IS  given  to  the  restless  desires  both  of  Christ's  heart  and  of  theirs: 
See  the  reflected  flames  of  love  betwixt  them,  in  Ilev.  xxii. 
*'  The  spirit  and  the  bride  say.  Come.  And  let  him  that  is  athirst 
*' come;  Itehold,  I  come  quickly.  Even  .so.  Lord  Jesus;  Come 
"  (juickly.""  Delays  make  the  heart  sad,  Trov.  xiii.  l!^.  should  our 
comiiioralion  on  earth  be  long,  our  patience  had  need  be  much 
greater  than  it  is  ;  but  under  all  our  burdens  here,  this  is  our  relief, 
it  is  but  a  little  while,  and  all  will  be  well,  as  well  as  our  souls  can 
desire  to  have  it. 

A  1 


'10  A  TREATISE  OF  THE  SOUL  OF  MAN. 

////  1.  ]\Iust  we  put  off  these  tabernacles  ?  Is  death  necessary  and 
inevitable?  Then  it  is  our  xoisdom  to  uxoeeten  to  ourselves  that  cup 
xelikli  zee  must  drink ;  and  make  that  as  pleasant  to  us  as  we  can 
ichich  wc  know  cannot  he  avoided.  Die  we  must,  whether  we  be  fit 
or  unfit,  willing  or  unwilling:  It  is  to  no  purpose  to  shrug  at  the 
name,  or  shrink  back  from  the  thing.  In  ail  ages  of  the  world, 
death  hath  swept  the  stage  clean  of  one  generation,  to  make  room 
for  another,  and  so  it  will  from  age  to  age,  till  the  stage  be  taken 
down,  in  the  genei-al  dissolution. 

But  though  death  be  inevitable  by  all,  it  is  not  ahke  evil,  bitter, 
and  dreadful  to  all.  Some  tremble,  others  triumph  at  the  appear- 
ances of  it.  Some  meet  it  half-way,  receive  it  as  a  I'riend,  and  can 
bid  it  welcome,  and  die  by  consent ;  making  that  the  matter  of 
their  election,  which,  in  itself,  is  necessary  and  unavoidable  ;  so  did 
Paul,  Phil.  i.  23.  But  others  are  drawn,  or  rent  by  plain  violence 
from  the  body,  Job  xxxvii.  1.  when  God  draws  out  their  souls. 

That  man  is  happy  indeed,  whose  heart  falls  in  with  the  appoint- 
ment of  God,  so  voluntarily  and  freely,  as  that  he  dare  not  only 
look  death  in  the  face  with  confidence,  but  go  along  witli  it  by 
consent  of  will.  Remarkable  to  this  purpose,  is  that  which  the 
apostle  asserts  of  the  frame  of  his  own  heart,  2  Cor.  v.  8.  "  AVe 
*•  are  confident,  I  say,  and  willing  rather  to  be  abseiU  from  the 
"  body,  and  present  with  the  Lord.''  Here  is  both  confidence  and 
complacence,  with  respect  to  death,  Qa^o^iuv.  The  word  signifies 
courage,  fortitude ;  or,  if  you  will,  an  undaunted  boldness  and  pre- 
sence of  mind,  when  we  look  the  king  of  terrors  in  the  face.  We 
dare  venture  upon  death,  we  dare  take  it  by  the  cold  hand,  and  bid 
it  welcome.  We  dare  defy  its  enmity,  and  deride  its  noxious  power, 
1  Cor.  XV.  55.  "  O  death !  where  is  thy  sting !"  And  that  is  not 
all,  we  have  complacence  in  it,  as  well  as  confidence  to  encounter  it. 
Mxibo-z-a/Miv,  zee  are  zvilling;  the  translation  is  too  flat,  We  are  zceil 
pleased ;  it  is  a  desirable,  a  grateful  thing  to  us  to  die ;  but  yet 
not  in  an  absolute,  but  comparative  consideration,  syooxs/Ass/  /muXXov, 
xve  are  zaillijig-  rather,  i.  e.  rather  than  not  see,  and  enjoy  our  Lord 
Jesus  Christ;  rather  than  to  be  here  always  sinning  and  groaning. 
There  is  no  complacency  in  death ;  in  itself  it  is  not  desirable.  But 
if  we  must  go  through  that  strait  gate,  or  not  see  God,  we  are 
willing  rather  to  be  absent  from  the  body.  So  that  you  see  death 
was  not  the  matter  of  his  submission  only,  he  did  not  yield  to  what 
he  could  not  avoid,  but  he  balances  the  evils  of  death,  with  the  pri- 
vileges it  admits  the  soul  into,  and  then  pronounces,  sySoxs/AEi/,  we 
are  content,  yea,  pleased  to  die. 

We  cannot  live  always  if  we  would,  and  our  hearts  should  be 
wrought  to  that  irame,  as  to  say,  we  would  not  live  always  if  we 
could.  Job  vii.  16.  '■  I  would  not  live  always;''  or  long,  saith  he. 


A  TaEATI>E  OK  TItt  SOUL  OK  MAV.  11 

But  whv  should  Job  deprecate  that  which  was  not  attainable  ?  "  I 
*'  wouUi  n(»t  live  always;  he  needed  not  to  trouble  himsell' about 
that,  it  heiu^r  innx)s.sible  that  he  should :  both  statute  and  natural 
law  turbid  it.  Av,  but  this  is  his  sense:  supp()sin<^  no  sucii  nects- 
sitv  as  tliore  is,  if  it  were  })ure  matter  of  election;  ujxjn  a  due  ba- 
lancing of  accounts,  and  comparing  the  good  and  evil  of  death,  I 
would  not  be  confineil  always,  or  for  any  long  time  to  the  body.  It 
would  be  a  bondage  unsujiportablc  to  be  here  alwavs. 

Indeed  those  that  have  their  porti(Mi,  their  all,  in  this  life,  have 
no  lU'sire  to  l)e  gone  hence.  They  that  were  never  changed  by 
grace,  desire  no  change  by  death ;  if  such  a  concession  were  made 
to  them,  as  was  once  to  an  Knglish  parliament.  That  they  should 
never  Ix'  dissolved,  but  by  their  own  consent,  when  would  they  S'ly 
as  Paul,  "  I  desire  to  bi'  dissolved .''""  But  it  is  far  otherwise  with 
them,  whose  portion  and  affections  arc  in  another  world ;  they 
would  not  live  always  if  they  might ;  knowing,  that  never  to  die,  is 
never  to  be  happy. 

Qui'st.  If  you  say,  'J'hh-  is  an  excellent  and  most  dcsh-ahh'  temper 
of' soul ;  but  how  did  these  holy  men  attain  it  ?  or  xohat  is  the  course 
we  may  take  to  get  the  like  frame  qficiUingness? 

Sol.  They  attained  it,  and  you  may  attain  it  in  such  methods  as 
these. 

1.  They  lived  in  the  believing  views  of  the  invisible  world,  and 
so  must  you,  if  ever  death  be  desirable  iii  your  eyes,  52  Cor.  iv.  18. 
"  It  is  saiil  of  all  that  died  comfortably,  that  they  died  in  faith,'* 
Heb.  xi.  Vd  You  will  never  be  willing  to  go  along  with  death, 
except  you  know  \<herc  it  will  carry  you. 

12.  They  had  assurance  of  heaven,  as  well  as  faith  to  discern  it. 
Assurance  is  a  lump  of  sugar,  indeed,  in  the  bitter  cup  of  death; 
nothing  sweetens  like  it.  So  ^  Cor.  v.  1.  so  Job  xix.  i>G,  27.  This 
puts  roses  into  the  pale  cheeks  of  death,  and  makes  it  amiable, 
1  Cor.  XV.  .55,  5(j.  and  Rom.  viii.  ,'38,  ;v9. 

'3.  Their  hearts  were  weaned  from  this  world,  and  an  inordinate 
affection  to  a  terrene  life,  Phil.  iii.  8.  all  was  dung  and  dross  for 
Christ;  they  trampled  imder  foot  what  we  hug  in  our  bosoms.  So 
it  is  said,  Heb.  x.  34.  "  Ye  took  joyfully  the  spoiling  of  your 
"  goods,  knowing  in  yourselves,"  cVr,  And  so  it  must  be  with  us, 
if  ever  we  obtain  a  complacency  in  death. 

4.  They  ordereil  their  conversations  with  much  integrity,  and  so 
kept  their  consciences  pure,  and  void  of  offence;  Acts  xxiv.  IG. 
"  Herein  do  I  exercise  myself,''  <$r.  and  this  was  their  con)fort  at 
last,  Ji  Cor.  i.  152.  "  This  is  our  rejcjicing,"  c^t.  So  Job  xxvii.  5. 
"My  integrity  will  I  not  let  go  till  I  die:"  Oh!  thi.s  unsting*; 
death  of  all  its  terrors. 

5.  They  kept  their  love  to  Christ  at  the  height :   that  flame  Was 


IS  A  TREATISE  OF  THE  SOUL  OF  MAN". 

vehement  in  their  souls,  and  made  them  despise  the  terror,  and  de» 
sire  the  friendly  assistance  of  death,  to  bring  them  to  the  sight  of 
Jesus  Christ,  Phil.  i.  23.  So  Ignatius,  O  how  I  long,  &c.  Thus 
it  must  be  with  you,  if  ever  you  make  death  eligible  and  lovely  to 
you,  which  is  terrible  in  itself  There  is  a  loveliness  in  the  death, 
as  well  as  in  the  life  of  a  Christian :  "  Let  me  die  the  death  of  the 
"  righteous,"  said  Balaam. 

Inference  2.  Must  we  put  off  these  tabernacles  of  flesh  ?  Hoxo 
necessary  is  it,  that  every  soul  hole  in  season,  and  maJce  provision 
for  another  habitation  ?  *  If  you  must  be  turned  out  of  one  house, 
you  must  provide  another,  or  lie  in  the  streets.  This  the  apostle 
comforted  himself  with,  that  "  if  unclothed,  he  should  not  be  found 
"  naked,"  2  Cor.  v.  1.  a  building  of  God,  an  house  not  made  with 
hands.  You  must  turn  out,  and  that  shortly,  from  these  earthly 
habitations.  Oh  !  what  provision  have  you  made  for  your  souls 
against  that  day.?  The  soul  of  Adrian  was  at  a  sad  loss,  when  he 
saw  he  must  be  turned  out  of  this  world ;  O  animula  vagida,  blan- 
dula,  heu  quo  vadis !  But  it  was  Abraham,  Isaac,  and  Jacob's 
privilege,  that  God  had  prepared  for  them  a  city,  Heb.  xi.  16. 

I  know  it  is  a  common  presumption  of  most  men,  that  they  shall 
be  in  heaven,  when  they  can  be  no  longer  on  earth-  Presumendo 
sperant,  et  sperando  pe?-eunt.  But  a  few  moments  will  convince 
them  of  their  fatal  mistake ;  their  poor  souls  will  meet  with  a  con- 
founding repulse,  like  that,  Matth.  vii.  22.  There  is  indeed  a  city 
full  of  heavenly  mansions  prepared  for  some;  but  who  are  they 
that  are  entitled  to  it,  and  may  confidently  expect  to  be  received 
into  it  ?  To  be  sure,  not  the  presumptuous,  who  make  a  bridge  of 
their  own  shadows,  and  so  fall  and  perish  in  the  waters.  Brethren, 
it  is  one  of  the  most  solemn  enquiries  you  were  ever  put  upon  :  and 
therefore  I  beseech  you,  see  whether  your  characters  set  you  among 
those  men,  or  no. 

1.  Those  that  are  new-born,  shall  be  clothed  with  their  new 
house  from  heaven,  when  death  unclothes  them  of  these  tabernacles: 
the  JVeta  Jerusalem  hath  none  but  new-born  inhabitants,  1  Pet.  i. 
3,  4.  and  Christ  tells  us,  John  iii.  3.  all  others  are  excluded.  Glory 
is  the  privilege  of  grace.  Let  nature  be  adorned,  and  cultivated 
how  it  will,  if  not  renewed  by  grace,  there  is  no  hope  of  glory. 
You  must  be  born  again,  or  turned  back  again  from  the  gates  of 
heaven  disappointed.  You  must  be  regenerated,  or  damned.  This 
alters  the  temper  of  thy  heart,  and  suits  it  to  the  life  of  God, 
which  is  indispensably  necessary  to  them  that  shall  live  with  him. 

*  Many  cry  out  on  a  death-bed,  O  send  for  ministers  and  Christians  to  pray !  Alas ! 
what  can  they  do  then  .'  Is  that  a  time  for  so  great  a  work  to  be  shuffled  up  in  a  hurry, 
amidst  distractions,  and  agonies. 


A  TREATISE  OF  TIIK  SODL  or  MAS'.  IfJ 

Else  heaven  would  be  no  heaven  to  us,  Rom.  viii.  7.  iind  therefore 
we  must  be  broufjht  this  way  to  it,  il  Cor.  v.  5.  No  privilege  of 
nature,  no  duties  of  religion  avail  without  this.  Gal.  vi.  15.  If 
inorality,  with<ii!t  regeneration,  could  bring  men  to  heaven,  why 
are  nut  the  Heathens  there  .^  II' stricincss  in  duty,  without  regene- 
ration, why  are  not  the  Pharisees  there.''  Relieve  it,  neitlier  nanjes, 
nor  duties,  no,  nor  the  bkmd  of  Christ,  ever  did,  or  shall  bring  one 
soul  to  glory  without  it.  ()  then,  thou  that  boastest  of  a  house  in 
heaven,  lav  thine  hand  on  thy  heart,  and  ask  it;  Am  I  anew 
creature,  i.  e.  Am  1  renewed,  (1.)  In  my  state  and  condition.? 
1  John  iii.  14.  past  from  death  to  life.  (H.)  In  my  frame  and 
temper.'  Eph.  v,  8.  "  Once  tlarkness,  now  light  in  the  Lord.""  (3.) 
In  mv  practice  and  conversation.?  Eph.  ii.  V2,  13.  1  Cor.  vi.  11. 
It' not,  my  .soul  is  destitute  of  nn  habitation  in  the  city  of  God ; 
and  when  I  die,  my  body  must  lie  in  the  lonely  house  of  the  grave, 
that  dark  vault  and  prison,  and  my  soul  be  shut  out  from  God  into 
outer  darkness. 

^2.  Those  that  live  as  strangers,  and  jMlgrims  on  eartli,  seeking  a 
better  place,  and  state,  than  this  world  affords  them  ;  for  them  God 
hath  made  preparations  in  glorv,  Heb.  xi.  13,  16.  If  you  be 
strangers  on  earth,  you  are  the  inhabitants  of  heaven.  Now  there 
be  six  things  included  in  this  charactei*.  1.  They  look  not  on  this 
world  as  their  own  home,  nor  on  the  people  of  it,  as  their  own  peo- 
ple, "  Cor.  V.  8.  ixbr,/zr,<!ai,  to  hc  unpeopled.  These  are  none  of  my 
i'ellow-citizens,  we  must  go  two  wavs  at  death.  2.  They  set  not 
their  aH'ections  on  things  present,  as  their  portion,  2  Cor.  iv.  18. 
Ps<d.  xvii.  13,  14.  Their  bodies  are  here,  their  hearts  in  heaven. 
3.  Their  carriage,  and  manner  of  life,  not  like  the  men  of  this 
world,  1  Pet.  iv.  4.  ^f/z^oira/.  So  the  rule  guides  them,  Rom.  xii. 
2.  and  so  their  course  is  steered;  at  least  intended,  Phil.  iii.  20. 
our  TO  To'/jTiu'irx,  fntr  trade  is  in  heaven.  (4.)  Their  dialect  and 
language  differ  from  the  natives  of  this  world.  Their  language  is 
earthly,  1  John  iv.  5,  6.  but  these  have  a  pure  lip,  Zech.  iii.  9. 
(5.)  Their  society,  and  chonen  companions  are  not  of  this  world, 
Psal.  xvi.  3.  They  are  a  company  of  themselves.  Acts  iv.  21. 
(6.)  Their  spirit,  and  temper  of  heart  arc  not  af\er  the  world, 
1  Cor.  ii.  12.  They  have  another  spirit,  Xumb.  xiv.  24.  These 
things  di.scover  us  to  be  strangers  cm  earth,  and  consequently,  the 
men  for  whom  God  hath  prepared  heavenly  habitations  when  we 
die. 

3.  Those  that  live  and  die  by  fnith,  shall  not  fail  to  be  received 
into  a  better  habitation  by  death.  This  is  another  character  of  them 
that  sliall  be  received  into  glory,  laid  down  in  the  sami'  place,  Heb. 
xi.  13.     They  lived  by  faith,  and  when  they  died,  they  died  cm- 


14  A  TllEATISE  OF  THE  SOUL  OF  MAN. 

bracing  the  promises,  which  is  characteristical  of  those  that  sliall 
dwell  in  that  heavenly  city;  and  implies,  (1.)  Intimate  acquaint- 
ance with  the  promises,  they  are  things  well  known,  and  I'amiliarized 
to  them.  The  word  atsrta.cc/.iivm,  Salutantcs^  saluting  tliem,  is  a 
metaphor,  from  the  manner  of  parting  betwixt  two  dear  and  inti- 
mate friends.  The  faith  of  a  Christian  embraces  the  promises  in 
its  arms,  as  dear  friends  use  to  do  at  parting,  and  saith,  Farewell, 
sweet  promises,  from  which  I  have  sucked  out  so  much  relief  and 
refreshment  in  all  the  troubles  of  my  life;  I  must  now  live  no  more 
by  faith  on  you,  but  by  sight :  O  you  have  often  cheered  my  soul, 
and  been  my  song  in  the  house  of  my  pilgrimage.  (2.)  It  implies 
the  firm  credit  that  a  believer  gives  to  things  unseen,  upon  the 
grounds  of  the  promises,  as  if  he  did  sensibly  take  and  grasp  them 
in  his  very  arms  and  bosom.  They  take  Christ,  and  all  the  invi- 
sible things  in  the  promises,  into  their  sensible  embraces,  1  Pet,  i. 
8.  Faith  is  to  them  instead  of  eyes.  (3.)  It  implies  the  sincerity 
of  a  believer''s  profession,  who  dares  trust  to  that  at  the  last  gasp, 
which  he  professed  to  believe  in  the  midst  of  life,  and  the  comforts 
of  this  world.  As  he  professed  to  believe  in  health,  so  you  shall 
find  his  actings,  when  his  eye  and  heart-strings  are  cracking,  Rom. 
xiv.  9.  Christ,  in  the  promises,  was  his  professed  joy  and  hfe,  and 
this  is  what  he  grasps  at  death,  and  lays  his  last  hold  on.  (4.)  It 
shews  you  whence  all  a  believer's  comforts  come,  in  life  and  death. 
O,  it  is  from  the  promises,  Christ  in  the  promises  is  the  spring  of 
their  consolation.  This  they  fetch  their  comfort  from,  when  the 
world  cannot  administer  one  drop  of  refreshment  to  them.  There 
be  two  great  works  faith  performs  for  the  saints,  one  in  life,  the 
other  in  death :  in  life,  it  is  the  principle  of  mortification  to  their 
sins ;  in  death,  it  is  the  spring  of  consolation  to  their  hearts ;  it 
makes  them  die  whilst  they  live,  and  live  when  they  die. 

4.  Those  that  love  the  person  and  appearance  of  Christ,  have  a 
mark  that  sets  them  among  the  inhabitants  of  heaven,  and  glory, 
2  Tim.  iv.  8.  but  then  this  love  must  be,  (1.)  Sincere,  and  without 
hypocrisy.  (2.)  Supreme,  and  above  all  other  beloveds.  (3.)  Con- 
forming the  soul  to  Christ ;  if  sincere  and  supreme,  it  will  be  trans- 
formative. (4.)  Longing  to  be  with  him.  Such  love  is  a  mark  of 
souls  for  whom  heaven  is  prepared. 

Inf.  3.  Must  we  put  off  our  tabernacles,  and  that  shortly .?  What 
a  spur  is  this  to  a  diligent  redemptio7i,  and  improvement  of  time? 
This  is  the  use  Peter  made  of  it  here,  and  every  one  of  us  should 
make.  It  was  said  of  Bishop  Hooper,  he  was  spare  in  his  diet, 
spare  in  his  words,  but  most  of  all  spare  of  his  time.  You  have 
but  a  little  time  in  these  tabernacles ;  what  pity  is  it  to  waste  much 
out  of  a  little  ? 


A  TREATISE  OF  THE  SOUL  OF  MAN'.  15 

(1.)  Great  is  the  worth  mid  excellency  of  time,  all  tlie  treasures 
of  the  world  cannot  jirotract,  stop,  or  call  back  one  minute  of  time. 
O  what  is  man  that  the  heavenly  bodies  should  be  wheeled  about 
bv  Ahnifi^htv  Power  in  constant  revolutions,  to  be^tt  time  for  him? 
I'sal.  viii.  .'i.' 

(!^.)  More  precious  are  tlie  seasons  and  op]X)rtunities  that  are 
in  time  lor  our  souls  ;  those  are  the  golden  sjjots  of  time,  like  the 
pearl  in  the  oyster-shell,  of  much  more  value  than  the  shell  that 
contains  it.  There  is  much  time  in  a  sliort  opjjortunity.  Tl-.cre 
is  a  day  on  which  our  eternal  happiness  depends,  Luke  xix.  41,  i2. 
Heb.  iv,  7. 

(ii.)  Invaluable  arc  the  thlnjrs  which  God  doth  for  men's  souls  in 
time.  There  are  works  wrouj^ht  u])on  men's  hearts  in  a  seasonable 
hour  in  this  life,  which  have  an  inHuence  into  the  souTs  happiness 
throughout  eternity.  There  is  a  time  of  mercy,  a  time  of  love, 
viz.  of  illumination,  and  conversion;  and  on  that  point  of  time, 
eternal  life  hanga  in  the  whole  weiglit  of  it. 

(4.)  Lost  o])portunitv  is  never  to  be  recovered  by  the  soul  any 
more,  E/ek.  xxiv.  13.  Rev.  xxii.  11.  To  come  before  the  op|M)r- 
t unity,  is  to  come  before  the  bird  is  hatched  ;  and  to  come  after 
it,  is  to  come  when  the  bird  is  flown.  There  is  no  calling  back 
time,  when  it  is  once  past.  See  this  in  the  examples  you  find, 
Luke  xiii.  ^(i.  Keel.  ix.  10. 

(.J.)  It  is  whollv  uncertain  to  every  soid,  whether  the  present 
day  may  not  determine  his  lease  in  this  tabernacle,  and  a  writ  of 
ejection  be  served  by  death  upon  his  soul  to-morrow,  James  iv.  13. 
Luke  xii.  20. 

(().)  ^Vs  so(m  as  ever  tinie  .shall  end,  eternity  takes  place.  Tlie 
stream  of  time  delivers  souls  daily  into  the  boundless  ocean  of  vast 
eternity.  Jb  hoc  momento  petidct  crtermtaa.  We  are  now  mea- 
sured bv  time,  hereafter  by  eternity. 

(7.)  In  eternitv  all  tilings  are  fixed  and  unalterable.  We  have 
no  more  to  do,  all  means  and  works  are  at  an  end,  John  ix.  4.  and 
Eccl.  xi.  3.  "  As  the  tree  falls,  so  it  lies.'"'  Oh  that  these  weiglity 
considerations  might  lie  upon  your  hearts,  as  long  as  you  are  in 
these  tabernacles  !  If  they  did,  (1.)  The  unregenevate  would  not  so 
des|K'rately  hazard  their  eternal  hapjjiness,  by  trifling  away  their 
precious  seasons  under  the  gospel.  Oh  how  many  aged  sinners, 
gray-headed  sinners,  hear  me  this  day,  who  in  fiftv  or  sixty  years 
never  redeemed  one  solcnm  hour,  to  take  their  poor  souls  aside  out 
of  the  clutter  and  distracting  noise  of  the  world  to  ask  and  debate 
this  cpiesti(jn  with  ihem,  Ok  vnj  .soul,  funo  slands  the  ca.sc  xcHh 
ihci' in  reference  to  ih<: 'icorld  to  come !  They  have  found  no  time 
to  iK'think  themselves  in  wliat  world  their  souls  sl)all  be  landed, 
v.hen  time  ■shall  deliver  them   up  into  eternitv.     Their  wliole  lii'e 


16  A  TKEATISE  OF  THE  SOUL  OF  MAN. 

hath  been  but  a  continual  diversion  from  one  trifle  to  another; 
they  have  been  serious  in  trifles,  and  trifled  in  things  most  serious  ; 
this  will  afford  horrid  reflections  in  the  world  to  come.  (2.)  The 
regenerate  would  not  cast  away  the  comfort  of  their  lives,  in  the 
evidences  of  eternal  life,  at  so  cheap  a  rate  as  they  do.  May  I  not 
say  to  you  as  the  apostle  doth,  Heb.  v.  12.  for  the  time  you  have 
had  under  the  gospel  you  might  have  attained  a  rich  treasure,  both 
ot  grace  and  comfort ;  Turpe  est  esse  Senear  clcmentarius.  Is  it  not 
shameful  and  inexcusable,  to  be  where  you  were  twenty  years  past.'' 
Oh  !  let  these  things  sink  deep  into  every  soul. 

Lif.  4.  Must  we  shortly  put  off"  these  our  tabernacles .?  Then  slack 
your  pace,  and  cool  yourselves  ;  be  not  too  eager  in  the  prosecution 
of  earthly  designs.  O  what  bustling  is  here  for  the  world,  and  for 
provision  for  futurity,  whereas  far  less  would  serve  the  turn  !  We 
need  not  victual  a  ship  to  cross  the  channel  to  France,  as  if  slie 
were  bound  to  the  Indies.  Most  men's  provisions,  at  least  their 
cares  and  thoughts,  are  far  beyond  the  preparations  of  their  abode 
in  this  world.  The  folly  of  this,  Christ  discovers  in  that  parable, 
Luke  xii.  19-  and  on  this  very  account  gives  him  the  title  of  a  fool, 
Avho  provided  for  years,  many  years ;  when  poor  soul,  he  had  not 
one  night  to  enjoy  these  provisions. 

Oh  the  multitude  of  thoughts  and  cares  this  world  needlessly  de- 
vours !  We  keep  ourselves  in  such  a  continual  hurry  and  crowd 
of  cares,  thoughts,  and  employments  about  the  concerns  of  the 
body,  that  we  can  find  little  time  to  be  alone,  communing  with  our 
own  hearts  about  our  great  concernments  in  eternity.  It  is  with 
many  of  us,  in  respect  of  our  souls,  and  their  great  interests,  as  it 
is  with  a  man  that  is  deep  in  thoughts  about  some  subject  that 
wholly  swallows  him  up,  he  seeth  not  what  he  seeth,  nor  heareth 
what  he  heareth  of  any  othei*  matter :  his  eyes  seem  to  look  upon 
this  or  that,  but  it  is  all  one  as  if  he  did  not.  So  it  was  with 
Archimedes,  who  was  so  intent  upon  drawing  his  mathematical 
schemes,  that  though  all  the  city  was  in  an  alarm,  the  enemy  had 
taken  it  by  storm,  the  streets  filled  with  dreadful  cries,  and  dead 
bodies,  the  soldiers  came  into  his  particular  house,  nay,  entered 
his  very  study,  and  plucked  him  by  the  sleeve,  before  he  took  any 
notice  of  it :  even  so  many  men's  hearts  are  so  profoundly  immersed, 
and  drowned  in  earthly  cares,  thoughts,  projects,  or  pleasures, 
that  death  must  come  to  their  very  houses,  yea,  and  pull  them  by 
the  sleeve,  and  tell  them  its  errand,  before  they  will  begin  to 
awake,  and  come  to  a  serious  consideration  of  things  more  impor- 
tant. 

Irif.  5.  If  we  must  shortly  put  off"  these  tabernacles,  thcji  the 
groaning  and  mourning  tirne  of  all  believers  is  but  short ;  how  heavy 


A  TBEATISE  OF  THE  SOUL  OF  MAN.  17 

sioever  their  burden  be,  yet  thcij  .shall  carry  it  but  a  little  xcay.  It  is 
said,  2  Cor.  v.  4.  "  We  that  are  in  this  tabernacle  do  o;roan,  beinjr 
"  burdined.""  Good  souls,  in  this  state,  are  every  where  groaning 
under  heavy  pressures.  Their  burdens  are  ot"  two  sorts,  svnipa- 
thetieal,  whereby  they  grieve  with,  and  on  the  account  of  others, 
and  90  every  truf  member  of"  the  church  ot"  Clod  ought  to  sympathize, 
both  with  God,  Psal.  cxxxix.  21.  "Am  not  I  grieved  with  them 
"  that  rise  up  against  thee  .''"  Psal.  xlii.  10.  "  It  is  as  with  a  sword 
"in  their  bones;"'  and  with  the  people  oi"  God,  Zepii.  iii.  18. 
.sorrowful  for  the  solenm  assembly;  so  2  Cor.  xi.  29-  "Who  is 
"offended,  and  I  burn  not.''"  And  indeed,  it  is  an  argument  of 
rich,  as  well  as  true  grace,  that  we  can,  and  do  heartily  mourn 
with,  and  for  the  interest  and  people  of  God,  though  our  own  lot 
in  the  world,  as  Nehemiah's,  be  never  so  comfortable.  Or  else 
our  burdens  are  idiopathctical,  i.  e.  such  as  we  bear  upon  our  own 
proper  account  and  score.  And  where  is  the  Christian  that  hath 
not  his  own  burden,  yea,  many  burdens  on  him  at  once .''  Some 
groan  under  the  burden  of  sin,  Rom.  viii.  24.  Scarce  one  day  are 
the  tears  off  from  some  eye-lids  on  this  account.  And  who  groans 
not  under  the  burden  of  affliction,  cither  inward  uf)on  the  soul, 
Prov.  xviii.  Ik  Job  vi.  1,  2,  3.  or  outward  uj)on  the  body,  state, 
relation.s,  &c.  These  things  make  the  ]U'ople  of  God  a  burden  to 
themselve.'--,  Job  vii.  20,  21.  Yea,  under  tliese  burdens  they  would 
sink,  did  not  the  Lord  sustain  them,  Psal.  Iv.  22. 

But  God  will  put  a  speedy  and  final  end  to  all  these  thing.s. 
When  you  ])ut  off  this  tabernacle,  you  put  off  with  it  all  tho.se  bur- 
dens, inward  and  outward.  The  soul  presently  feels  a  great  load 
oif  his  shoulders  ;  it  shall  never  groan  more,  God  shall  thenceforth 
wipe  away  all  tears  from  their  eyes ;  for  why  are  those  burdens 
now  permitted  and  imjwsed  by  the  Lord  upon  you,  but  (1.)  To 
prevent  sin,  IIos.  ii.  (i.  They  are  your  clogs  to  keep  you  from 
straying.  (2.)  To  purge  out  sin,  Isa.  xxvii.  9.  (3.)  To  make  you 
long  more  for  heaven,  and  the  rest  to  come.  But  all  these  ends 
are  accomplished  in  that  day  you  put  off  your  tabernacles,  for  then 
sin  is  gone,  and  the  rest  is  come. 

Inf.  6.  Must  you  shortly  put  off  those  tabernacles?  Then  .fpnrr 
them  not  ichiht  you  have  th<.iii,  but  e/nj/loy  tlieinjbr  Gud  'with  all  di- 
li^cjiee.  Shortly  they  shall  be  useless  to  you,  yea,  meat  for  worms; 
n<j\v  they  may  be  serviceable,  and  their  service  is  their  honour : 
you  received  them  not  for  such  low  ends  as  you  eni])loy  them  for. 
See  1  Cor.  vi.  20.  "  Glorify  God  in  your  souls  and  bodies,  which 
"  are  his  C^  You  expect  to  have  them  glorious  bodies  one  day  ; 
O  then  let  them  be  serviceable  Iwdies  now  !  Be  not  fond  of  them 
to  that  degree  many  arc,  who  chuse  rather  to  have  them  eaten  up 


18  A  TREATISE  OF  THE  SOUL  OF  MAV. 

zc'ith  rust,  than  worn  out  with  service  *.  It  is  your  present  honour 
to  be  active,  and  will  be  your  singular  comfort  another  day.  What 
greater  comfort,  when  you  come  to  put  them  off  at  death,  than 
this,  that  you  have  employed  them  faithfully  for  God 

Irif.  7.  Look  beyond  this  embodied  state,  and  learn  to  live  now 
as  you  hope  to  live  shortly ;  begin  to  be  what  you  expect  to  be. 
You  know  the  time  is  at  hand,  that  you  shall  live  above  all  bodily 
concernments  and  employments,  the  soul  shall  be  a  drudge  to  the 
body  no  more.  You  shall  be  as  the  angels,  iVIatt.  xxii.  30.  not 
marrying,  nor  giving  in  marriage,  which  is,  by  a  synechdoche,  put 
for  ail  carnal  employments  and  enjoyments ;  eat  no  more,  drink 
no  more,  sleep  no  more,  buy  and  sell  no  more.  Now  suit  your- 
selves as  much  as  your  state  and  the  duties  of  religion  Avill  suffer 
you  to  that  state  before  hand.  The  sum  of  what  I  aim  at  is  in 
1  Cor.  vii.  29,  30.  Be  in  all  your  relations  as  if  you  had  none. 
Look  on  those  things  as  if  already  they  were  not,  which  shortly 
must  be  none  of  yours ;  and  both  acquaint  and  accustom  your 
thoughts  to  the  life  of  separation  from  the  body,  which  you  must 
shortly  leave.  Which  brings  me  home  to  the  next  point,  viz. 
The  condition  of  human  soids  in  the  state  of  separation. 

Heb.  xii.  23. 

Ka/  -an-JiJMGt  dirMim  rsrsXs/w/Asi/W!.. And  to   the  spirits  of  just 

men  made  perfect. 

JL  HE  particular  scope  of  this  context  falls  in  with  the  general 
design  of  the  whole  gospel,  which  is  to  persuade  men  to  a  life  of 
holiness.  The  matter  of  the  exhortation  is  most  w^eighty,  and  the 
arguments  enforcing  it  most  powerful :  He  doth  not  talk,  but  dis- 
pute ;  he  doth  not  say,  but  prove,  that  greater  and  more  powerful 
engagements  unto  holiness  lie  upon  those  who  live  under  the  gospel, 
than  upon  the  people  who  lived  under  the  law.  And  thus  the  ar- 
gument lies  in  this  context. 

If  God,  at  the  delivering  of  the  law  upon  mount  Sinai.,  strictly 
enjoined,  and  required  so  great  purity  and  holiness  in  that  people, 
signified  by  the  ceremonies  of  two  days  preparation,  the  washing 
of  their  clothes,  abstinence  from  conjugal  society,  &c.  Exod.  xix. 
JO.  much  more  doth  he  require,  and  expect  it  in  us,  who  are  come 
under  a  much  more  excellent  and  heavenly  dispensation  than  theirs 
was. 


»  Ambrose  said  of  Valentinian,— No  man  was  ever  such  a  servant  to  his  master,  a?^ 
Valeiitinian's  bodv  was  to  his  soul. 


A  TREATISK  OF  THE  SOLI.  OF  MAX.  19 

To  make  good  the  sequel,  he  compares  the  le^al  and  rt'dn^Yiiatl 
dispensations  in  many  |)articuiars,  ver.  18,  19,  5^0,  21,  2'i,  2i5.  giv- 
ing the  oosjK-l  the  pjvterencc  throughout  tlie  whole  comparison. 

Ilcuce  the  privileges  of  the  New-Testament  believers  are  stated, 
botli  nesrativehf  and  positively. 

1.  Ncsj^tively,  By  shewing  wliat  we  are  exempted  from. 

J2.  Positivclij^  Shewing  what  wc  arc  to  come  unto. 

1.  Xi'ii-utivcltf^  What  we  are  exempted,  or  freed  from;  \c\\  18, 
19,  20,  21.  "  We  arc  not  come  unto  the  mount  that  migiit  be 
"  touched,'^  &c. 

The  sum  of  ail  is  this,  that  tlie  promulgation  of  the  law  was  ac- 
companied with  amazing  droatl  and  terror.  For,  after  Moses,  by 
conmiand  from  God,  had  sanctified  the  mcntnt,  and  set  rails  about 
it,  that  neither  priest  nor  people,  man  nor  beast,  might  touch  the 
very  lx»rders  of  it,  lest  they  die ;  the  Lord  descended  in  fire  u|x>n 
the  to])  of  the  mountain  the  third  day,  in  the  morning,  witii  most 
t<'rrible  tokens  of  divine  majesty,  to  rvv7,  with  thunderings,  light- 
nings dark  clouds,  and  the  noise  of  a  trumpet,  exceeding  loud;  the 
nionni  was  covered  with  smoke,  as  the  smoke  of  a  furnace,  and 
*  flames  mounting  np  into  the  midst  of  heaven,  the  whole  mountain 
shaking  and  trembling  exceeding! v  :  Out  of  this  horrid  tempest  the 
awful  voice  of  God  was  heard,  all  the  people  in  the  camp  trembling, 
yea,  and  Moses  himself  quaking  for  fear. 

This  was  the  manner  of  the  law's  promulgation  :  But  to  such  a 
terrible  dispensation  as  this  we  are  not  come,  which  is  the  negative 
part  of  our  privilcgv. 

2.  He  opens  the  positive  privileges  to  which  we  are  come. 

(1.)  "  Yc  are  come,  saith  he,  to  mount  Sion,]  not  the  earthly, 
but  the  s])iritual  Sion.  Mount  Sion  was  the  place  celebrated  above 
all  the  world  for  the  worship  of  God,  P.sal.  Ixxxvi.  7.  "  All  my 
*'  springs,  saith  God,  are  in  thee."'  There  was  the  temple,  the  arlc 
of  tne  covenant,  the  glory  of  the  Lord  dwelling  between  the  eheno- 
hifiui.  The  priests  that  attended  the  sei'vice  of  God  had  their  resi- 
dence there,  as  the  angels  have  in  heaven.  Thither  the  tribes 
went  up  from  all  (juarters  of  Judea,  Psal.  Ixxxiv.  as  the  children  of 
God  now  do  to  heaven,  from  all  quarters  of  the  world.  Judea 
was  the  best  kingdom  in  the  world ;  Jerusalem  the  best  city  in  that 
kingdom;  and  Sion  the  most  glorious  place  in  that  city.  Here 
Christ  taught  his  heavenly  doctrine;  near  to  it  he  fiiiished  his  fflo- 
nous  work  ol"  redemption.  Hence  the  everlasting  gospel  went 
forth  into  all  the  world :  And,  on  these  considerations,  it  is  put  to 
signify  the  gospel -ciuu'ch,  or  state  in  this  place,  and  is  therefore 
called  the  heavenly  Jerusalem,  in  the  following  words.  We  do  not 

•  Crthri.t  micat  ignibvf  tttlicr ;  i.  e.  T!io  sky  shinc^  with  fri^uent  lightning». 

Vol.  in.  B 


520  A  TllEATISE  OF  THE  SOUL  OF  MAN. 

come  to  the  literal  Sion,  nor  to  the  earthly  Jerusalem ;  but  to  the 
gospel-church,  or  state,  which  may  be  called  a  heaven  upon  earth, 
compared  with  that  literal  Jertisalein. 

(2.)  Ye  are  come  "  to  an  innumerable  company  of  angels.'']  To 
*  myriads  of  angels^  a  myriad  is  ten  thousand,  but  myriads  in  the 
plural  number,  and  set  down  indefinitely  too,  may  note  many  mil- 
lions of  angels :  And  therefore  we  fitly  render  it,  "  to  an  innumer- 
able company  of  angels." 

They  had  the  ministry  of  angels  as  well  as  we,  thousands  of 
them  ministered  to  the  Lord  in  the  dispensation  of  the  law  at  Si- 
nai, Psal.  Ixviii.  17.  But  this  notwithstanding,  we  are  come  to  a 
much  clearer  knowledge,  both  of  their  present  ministry  for  us  on 
earth,  Heb.  i.  14.  and  of  our  fellowship  and  equaUty  with  them  in 
heaven,  Luke  xx.  36. 

(3.)  "  Ye  are  come  to  the  general  assembly,  and  church  of  the 
*'  first-born,  whose  names  are  written  (or  enrolled)  in  heaven."] 
This  also  greatly  commends  and  amplifies  the  privileges  of  the  New- 
Testament  believers.  The  church  of  God  in  former  ag-es  was  cir- 
cumscribed  and  shut  up  within  the  narrow  limits  of  one  small 
kingdom,  which  was  a  garden  inclosed  out  of  a  waste  wilderness : 
But  now,  by  the  calling  in  of  the  Gentiles,  the  church  is  extended 
far  and  wide,  Eph.  iii.  5,  6.  It  is  become  a  great  assembly,  com- 
prising the  believers  of  all  nations  under  heaven ;  and  so  speaking 
of  them  collectively,  it  is  the  general  convention  or  assembly,  which 
is  also  dignified,  and  ennobled  by  two  illustrious  characters,  viz. 
(1.)  That  it  is  the  clmrch  of  the  Jirst-born,  i.  e.  consisting  of  mem- 
bers dignified  and  privileged  above  others,  as  the  first-born  among 
the  Israelites  did  excel  their  younger  brethren.  (2.)  That  their 
names  are  written  in  heaven^  i.  e.  registered  or  enrolled  in  God's 
book,  as  children  and  heirs  of  the  heavenly  inheritance,  as  the 
first-born  in  -f*  Israel  were  registered  in  order  to  the  priesthood. 
Numb.  iii.  40,  41. 

(4.)  Ye  are  come  "  to  God,  the  Judge  of  all."]  But  why  to 
God  the  Judge  ?  This  seems  to  spoil  the  harmony,  and  jar  with 
the  other  parts  of  the  discourse.  No,  they  are  come  to  God 
as  a  righteous  Judge,  who,  as  such,  will  pardon  thein,  1  John  i. 
9.  Croi&n  them,  2  Tim.  iv.  8.  and  avenge  them  on  all  their  op- 
pressing and  persecuting  enemies,  1  Thes.  i.  5,  6,  7. 

(5.)  "  And  to  the  spirits  of  just  men  made  perfect."]  A  most 
glorious  privilege  indeed ;  in  which  we  are  distinctly  to  consider, 

*  MvPiaSiv  ayyiXuv,  i.  e.  Myriads  of  angels.  The  Hellenists  use  the  word 
jj^y^iaha;,  i.  e.  Myriads,  without  any  addition  to  signify  an  innumerable  multitude. 
Grot. 

•)•  Tlie  first-born  of  the  Israelites  were  registered  in  an  earthly  register,  but  these  ia 
an  heavenly  register. 


A  THFATISF,  OF  THK  SOUL  OF  M.VV.  21 

1.  Tlio  quality  of  those  with  wliom  we  are  associated  or  taken 
into  fi'llowship. 

2.  The  way  and  manner  of  our  association  with  them. 

1.  The  quahty  of  thosa  with  whom  we  are  associated,  or  to 
whom  we  are  said  to  be  come ;  and  they  are  describ«.'d  by  three 
characters,  viz. 

(1.)  Spirits  of  men. 

(.'3.)  Spirits  of  just  men. 

(J5.)  Spirits  of  just  men  perfected,  or  consunmiatod. 

(1.)  Thev  are  called  spirits,  that  is,  immaterial  substances,  strict- 
ly opposed  to  bodies,  which  are  no  way  the  objects  of  our  exterior 
senses,  neither  visible  to  the  eye,  or  sensible  to  the  touch,  which 
were  called  properlv  souls  whilst  they  animated  bodies  in  this  lower 
world;  but  now  bcin<i^  loosed  and  separated  from  them  by  death, 
and  existing  alone  in  the  world  above,  they  are  properly  and  strictly 
stiled  spirits. 

(2.)   They  are  tlie  sp'infa  of  jm^t  men.'\     Man  may  be  termed 
JH.<it  two  ways,  (1.)  liv  a  full  discharge  and  acquittance  from  the 
guilt  of  all  his  sins,  and  so  believers  aveju.st  men,  even  whilst  tliey 
live  on  earth,  groaning  under  other  imperfections,  Acts  xiii.  39- 

Or,  (2.)  By  a  total  freedom  from  the  pollution  of  any  sin.  And 
though  in  this  sense  there  is  not  "  a  just  man  upon  earth  that  doth 
g<vxl,  and  sinneth  not,''  Eccl.  vli.  22.  yet  even  in  this  sense  Adam 
was  just  before  the  fall,  Eccl.  vii.  29.  accortling  to  his  original  con- 
stitution ;  and  all  believers  are  so  in  their  glorified  condition  ;  all 
sin  being  perfectly  purged  out  of  them,  and  its  existence  utterly 
destroyed  m  them.     On  which  account, 

(3.)  They  are  called  the  spirits  of  just  men  made  perfect,^  or  con- 
summate. The  word  perfect  is  not  here  to  be  understood  abso- 
lutely, but  by  way  o^  synecdoche ;  they  are  not  perfect  in  every  re- 
spect, for  one  part  of  these  just  men  hes  rotting  in  the  grave  :  but 
they  are  perfected,  for  so  much  as  concerns  their  spirit ;  though 
the  flesh  perish  and  lie  in  dishonour,  yet  their  spirits  being  once 
loosed  from  the  body,  and  freed  radically  and  perfectly  from  sin, 
are  presently  admitted  to  the  facial  vision  and  fruition  of  God, 
which  is  the  culminating  ptjint  (as  I  mav  call  it)  higher  than  which 
the  spirit  of  man  aspires  not ;  and  attaining  to  this,  it  is,  for  so  much 
as  concerns  itself,  made  perfect.  Even  as  a  body  at  last  lodged  in 
its  centre,  gravitates  no  more,  but  is  at  perfect  rest ;  so  it  is  with  the 
spirit  of  man  come  home  to  God  in  glorv,  it  is  now  consummate,  no 
more  need  to  be  done  to  make  it  as  perfectly  happy  as  it  is  capable 
to  be  made;  which  is  the  first  thing  to  be  considered,  viz.  the  qua- 
lity of  those  with  whom  we  are  associated, 

2.  The  second  follows,  namolv,  the  wav  and  mnnnrr  of  our  av 

B2 


S2  A  TREATISE  OF  THE  SOUL  OF  MAN. 

sociation  with  these  blessed  sph-its  oi  just  men,  noted  in  this  expres- 
sion, [we  are  come.^  He  saith  not,  zee  shall  come  liereafter,  when 
the  resurrection  liad  restored  our  bodies,  or  after  the  general  judg- 
ment; but,  we  are  come  io  these  spirits  of  just  men.  The  mean- 
ing wliereof  we  may  take  in  these  three  particulars. 

(1.)  We  that  live  under  the  gospel-light,  are  come  to  a  clearer 
apprehension,  sight,  and  knowledge  of  the  blessed  and  happy  estate 
of  the  souls  of  the  righteous  after  death,  than  ever  they  had,  or  or- 
dinarily could  have,  who  lived  under  the  types  and  shadows  of  the 
law,  Eph.  iii.  4,  5.  And  so  we  are  come  to  them  in  respect  of 
clearer  apprehension. 

(2.)  We  are  come  to  those  blessed  spirits  in  our  i-epresentative, 
Christ,  who  hath  carried  our  nature  into  the  very  midst  of  them, 
and  whom  they  all  behold  with  highest  admiration  and  delight.  By 
Christ,  who  is  entered  into  that  holy  place  where  these  spirits  of 
just  men  live,  we  are  come  into  a  near  relation  with  them  :  for  he 
being  the  common  head,  both  to  them  in  heaven,  and  to  us  on 
earth,  we  and  they  consequentially  make  but  one  body  or  society, 
Eph.  ii,  10.  Whereupon  (notwithstanding  the  different  and  re- 
mote countries  they  and  we  live  in)  we  are  said  "  to  sit  down  with 
them  in  heavenly  places,"  Eph.  iii.  15.  and  ii.  6. 

(8.)  We  are  come.']  That  is,  we  are  as  good  as  come,  or  we  are 
upon  the  matter  come ;  there  remains  nothing  betwixt  them  and 
us  but  a  puff  of  breath,  a  little  space  of  time,  which  shortens  every 
moment :  We  are  come  to  the  very  borders  of  their  country,  and 
there  is  nothing  to  speak  of  betwixt  them  and  us :  And  by  this  ex- 
pression, 'iVe  are  come,  he  teacheth  us  to  account  and  reckon  those 
things  as  present  which  so  shortly  will  be  present  to  us,  and  to  look 
upon  them  as  if  they  already  were,  which  is  the  highest  and  most 
comfortable  life  of  faith  we  can  live  on  earth.  Hence  the 
note  is, 

Doct.  That  righteous  and  holy  souls,  once  separated  from  their 
bodies  by  death,  are  immediately  2je?;fected  hi  themselves ;  and 
associated  zoith  others  alike  perfect  hi  the  kingdom  of  God. 

That  the  spirits  of  just  men  at  the  time  of  their  separation  from 
their  bodies  do  not  utterly  fail  in  their  beings,  nor  that  they  are 
so  prejudiced  and  wounded  by  death,  that  they  cannot  exert  their 
own  proper  acts  in  the  absence  of  the  body,  hath  been  already 
cleared  in  the  foregoing  parts  of  this  treatise,  and  will  be  more  fully 
cleared  from  this  text. 

But  the  true  level  and  aim  of  this  discourse  is  at  a  higher  mai4c,- 
viz.  the  far  more  excellent,  free,  and  noble  life  the  souls  of  the  just 
begin  to  live  immediately  after  their  bodies  are  dropt  off  from 


A  TREATISE  OF  THF.  SOIL  OF  MAM.  23 

them  by  death,  at  wliicli  time  they  beghi  to  hve  like  themselves, 
a  pleasant,  free,  and  divine  life.  So  much  at  least  is  included  in 
the  ap<)^tlc's  epithet  in  my  text,  spirits  of  just  men  made  perfect; 
and  suitable  thereto  are  his  words  in  1  Cor.  xiii.  10,  1^.'.  "•  When 
*'  that  which  is  perfect  is  conje,  then  that  which  is  in  part  shall  be 
"  done  away.  For  now  we  see  through  a  glass  ilarkly,  but  tl»cn 
»'  face  to  face  ;  now  I  know  in  part,  but  then  I  shall  know,  even 
•'  as  also  I  am  known."' 

These  two  adverbs,  noxo  and  then,  distinguish  the  twofold  state 
of  gracious  souls,  and  shew  what  it  is  whilst  they  arc  confined  in 
the  iKKly,  and  what  it  shall  be  from  the  time  of  their  emancipation 
iuul  iVeetlom  from  that  clog  of  mortality.  Xok'  we  are  imperfect, 
but  tficn  that  which  is  jK-rfect  takes  place,  and  that  which  is  iniper- 
i'ect  is  done  away,  as  the  imperfect  twilight  is  done  away  by  t!ie 
opening  of  the  perfect  day. 

And  it  deserves  a  serious  animadversion,  that  this  perfect  state 
doth  not  succeed  the  imperfect  one  after  a  long  interval,  (as  long 
as  betwixt  the  dissolution  and  resurrection  of  the  body)  but  the 
imperfect  state  of  the  soul  is  immediately  done  away  by  the  coming 
of  the  perfect  one.  The  gla.ss  is  laid  by  as  useless,  when  we  come 
to  see  face  to  face,  and  eye  to  eye. 

The  waters  will  prove  very  deep  here,  too  deep  for  any  line  of 
mine  to  fathom  ;  there  is  a  cloud  always  overshadowing  the  world 
to  come,  a  gloom  and  haziness  upon  that  state :  Fain  we  would, 
with  our  weak  and  feeble  beam  of  im|)erfect  knowledge,  penetrate 
this  cloud,  and  dispel  this  gloom  and  ha/iness,  but  cannot.  AVe 
t})ink  .seriously  and  closely  of  this  great  and  awful  subject,  but  our 
thoughts  cannot  pierce  through  it :  we  reinforce  those  thoughts  by 
a  sally,  or  thick  succession  of  fresh  thoughts,  and  yet  all  will  not 
do,  our  tlKHights  return  to  us  either  in  confusion,  or  without  the 
expected  success.  For  alas  !  how  httle  is  it  that  we  know,  or  can 
know  of  our  own  souls  now  whilst  they  are  embodied  !  much  less 
of  their  unembodied  state.  The  apostle  tells  us,  1  Cor.  ii.  9. 
"  That  eye  hath  not  seen,  nor  ear  heard,  neither  have  entered  into 
*'  the  heart  of  man,  the  things  which  God  hath  prepared  for  them 
"  that  love  him."  And  another  apostle  adds,  "  It  doth  not  yet 
"  appear  what  we  shall  be,"  1  John  iii.  2. 

Yet  all  this  is  no  discouragement  to  the  search  and  regular  en- 
quiry into  the  future  state ;  for  though  rea.son  carmot  penetrate 
the.sc  mysteries,  yet  God  hath  revealed  t/wni  to  us,  (though  not  per- 
fittly)  Oij  his  Spirit.  And  though  we  know  not  particularly,  and 
circumstantially  what  we  shall  be,  yet  this  we  know,  that  "  we 
"  sliall  be  like  him,  tor  we  shall  see  him  as  he  is.'"  And  it  is  our 
priviK'gc  and  happiness,  that  we  are  come  to  the  spirits  of  just  men 
uiadf  JK-rfect,  i.  e.  to  a  clearer  knowledge  of  that  sUite  than  waA 
ordinarily  attainable  by  believers,  under  former  disjx;naatiuns. 


^4  A  TKEATISE  OF  THK  SOUL  OF  WAJv'. 

These  things  premised,  I  will  proceed  to  open  my  apprehensions 
of  the  separate  state  of  the  spirits  of  just  men  made  perfect,  in 
Ucelve propositions  :  whereby,  as  by  so  many  steps,  we  may  orderly 
advance  as  far  as  safely  and  warrantably  we  may,  into  the  know- 
ledge of  this  great  mystery,  clearing  what  afterwards  shall  remain 
obscure,  in  the  solution  of  several  questions  relating  to  this  subject, 
and  then  apply  the  whole,  in  several  uses  of  this  great  point :  And 
the  first  proposition  is  this  : 

Proposition  1.  There  is  a  twofold  separation  of  the  soul  from  the 
body  :  viz.  one  mental,  the  other  real :  Or, 

1.  Intellectual,  by  the  mind  only. 

2.  Physical,  by  the  stroke  of  death. 

1.  Of  intellectual,  or  mental  separation  *,  I  am  first  to  speak  in 
this  proposition ;  and  it  is  nothing  else  but  an  act  of  the  under- 
standing, or  mind,  conceiving,  or  considering  the  soul  and  body, 
as  separate  and  parted  from  each  other,  whilst  yet  they  are  united 
in  a  personal  oneness  by  the  breath  of  life.  This  mental  separa- 
tion may,  and  ought  to  be  frequently  and  seriously  made,  before 
death  make  the  real  and  actual  separation  ;  and  the  more  fre- 
quently and  seriously  we  do  it,  the  less  of  horror  and  distraction 
will  attend  that  real  and  fatal  stroke,  whenever  it  shall  be  given. 
For  hereby  we  learn  to  bear  it  gradually,  and,  by  gentle  essays,  to 
acquaint  our  shoulders  with  the  burden  of  it.  Separation  is  a  word 
that  hath  much  of  horror  in  the  very  sound,  and  useth  to  have 
much  more  in  the  sense  and  feeling  of  it,  else  it  would  not  deserve 
that  title,  Job  viii.  14.  "  The  kind  of  terrors,"  or  the  most  terrible 
of  all  terribles :  But  acquaintance  and  familiarity  abates  that  hor- 
ror, and  that  two  ways  especially. 

(1.)  As  it  is  preventive  of  much  guilt. 

(2.)  As  it  gains  a  more  inward  knowledge  of  its  nature. 

(1.)  The  serioue  and  fixed  thoughts  of  the  parting  hour,  is  pre- 
ventive of  much  guilt ;  and  the  greatest  part  of  the  horror  of  death 
rises  out  of  the  guilt  of  sin  ;  "  The  sting  of  death  is  sin,"  1  Cor. 
XV.  56.  *!*  Augustine  saith,  "  Nothing  more  recals  a  man  from 
"  sin,  than  the  frequent  meditation  of  death."  I  dare  not  say  it 
is  the  strongest  of  all  curbs  to  keep  us  back  from  sin,  but  I  am  sure 
it  is  a  very  strong  one. 

Let  I  a  soul  but  seriously  meditate  what  a  change  death  will 


*  Mental  separation,  is  a  conceiving  of  two  things  separately,  which  really  are  united. 
Conimbr.  on  the  soul,  p.  595. 

f  Xihil  sic  rcmcat  a  peccatn,  quamfrequens  mortis  meditatio.     Aug. 

\  He  who  considers,  what  he  will  be  in  death,  will  always  act  with  a  fear  of  cau- 
tion, and  live  as  in  the  sight  of  his  Creator,  he  desires  nothing  that  is  transitory, 
and  considers  himself  as  almost  dead,  because  he  knows  he  must  soon  die.  Greg. 
^i  12. 


A  TREATISE  OK  THE  SOIL  OF  MAN.  25 

iiinke  shortly  ujhui  his  jxTson  ami  londitioii ;  and  tlu'  natural 
ertects  of  sucli  a  mechtatioii,  throuirh  the  blessinfr  of  God  Mpon  it, 
will  Ik-  a  flatting  and  fjucncliing  of  its  keen  and  rairiiifT  apjietite 
after  the  tiisiiarinf;  vanities  of  this  world  (which  draw  men  into  so 
much  fruilt)  a  conscious  fear  of  sin,  and  an  awakened  care  of  duty. 
It  was  once  demanded  of  a  very  holy  man  (who  spent  much  more 
than  the  ordinary  allowance  of  time  in  prayer,  and  searehinrr  his 
own  heart)  why  he  so  macerated  his  own  Lody  by  such  frequent 
and  long-continued  duties  !  His  answer  was,  O !  I  must  dit\  I  must 
die !  Nothing  could  separate  him  from  duty,  Avho  had  already  se- 
par«ited  his  soul  from  his  body,  and  all  this  world,  by  fixed  and 
deip  thoughts  of  death. 

(2.)  Hereby  we  gain  a  more  inward  knowledge  and  acquaintance 
with  it,  the  less  it  terrifies  us.  A  lion  is  much  more  dreadful  to 
him  that  never  saw  him,  than  he  is  to  his  keeper  who  feedeth  him 
every  day.  A  pitched  battle  is  more  frightful  and  scaring  to  a  ncw- 
listi'd  soldier,  that  never  took  his  place  in  the  field  before,  nor  saw 
the  dreadful  countenance  of  an  army  ready  to  engage,  nor  heard 
the  thundering  noise  of  cannon,  and  vollies  of  shot,  the  shouts  of 
armies,  and  groans  of  dying  men  on  every  side,  than  it  is  to  an 
old  soldier  who  hath  been  used  to  such  things.  The  like  wc  may 
observe  in  seamen,  who  it  may  be  trembled  at  first,  and  now  can 


smor  jn  a  storm 


Scarce  any  thing  is  more  necessary  for  weak  and  timorous  be- 
lievers to  meditate  on,  than  the  time  of  their  separation.  Our 
hearts  will  be  apt  to  start  and  boggle  at  the  first  view  of  death  ; 
but  it  is  good  to  do  by  them  as  men  use  to  do  by  young  colts;  ride 
them  up  to  that  which  they  fright  at,  and  make  them  smell  to  it, 
which  is  the  way  to  cure  them.  "  Look,  as  bread,  saith  one  *,  is 
"  more  necessary  than  other  food,  so  the  nieditation  of  death  is 
"  more  necessary  than  many  other  meditations."  Every  time  we 
change  our  habitations,  we  should  realize  therein  our  great  change  : 
our  souls  must  shortly  leave  this,  and  be  lodged  for  a  longer  season 
in  another  mansion.  When  we  put  off  our  clothes  at  night,  we 
have  a  fit  occasion  to  consider,  that  we  must  strip  nearer  one  of 
these  days,  and  put  oil',  not  our  clothes  only,  but  the  body  that 
wears  them  too. 

Holy  Job  had,  by  frequent  thoughts,  familiarized  death  and 
the  grave  to  himself,  and  could  speak  of  them  as  men  use  to  speak 
of  their  houses  and  dearest  relations.  Job  xvii.  14.  "  I  have  said  to 
"  corruption,  Thou  art  my  father,  to  the  wonn,  Thou  art  my 
"  mother  and  sister."     But  it  needs  much  grace  to  bring,  and  to 

•  Sicut  pants  nrceisarius  rst  jrrcr  itrlcris  altTnenlii,  ita  interna  mortis  meditntio  neccuitria 
e$t  uTct  catcru  dvuis  et  etercUitt.     DionyK. 

B  4 


26  A  TllEATISE  OF  THE  SOUL  Oi    MAN. 

hold  the  heart  to  this  work  ;  and  therefore  Moses  begs  it  of  God, 
Psal.  xc.  1^2.  "  So  teach  us  to  number  our  days  ;  and  David,  Psal. 
xxxix.  4.  "  Lord,  make  nie  to  know  my  end."  Yea,  the  advan- 
tages of  it  have  been  acknowledged  by  men,  whose  light  was  less, 
and  diversions  more  than  ours.  The  Jews,  for  this  use  and  end, 
had  their  sepulchres  built  before-hand,  and  that  in  their  gardens 
of  pleasure  too,  that  they  might  season  the  delights  of  life  with  the 
frequent  thoughts  of  death,  John  xix.  41. 

Philip  of  Macedon  would  be  awakened  by  his  page  every  morn- 
ing with  this  sentence,  memento  te  esse  mortalem :  llemember,  O 
king,  that  thou  art  a  mortal  man.  A  great  emperor  of  Constanti- 
nople, not  only  at  his  inauguration,  but  at  his  great  feasts,  order- 
ed a  mason  to  bring  two  stones  before  him,  and  say,  "  *  Chuse, 
"  O  emperor,  which  of  the  two  stones  thou  wilt  for  thy  tomb- 
"  stone  'f  Reader,  thou  wilt  find  mental  separation  much  easier 
than  real  separation :  it  is  easier  to  think  of  death,  than  it  is  to 
feel  it;  and  the  more  we  think  of  it,  the  less  we  are  like  to 
feel  it. 

Prop.  2.  Actual  separation  may  he  considered  either  in  fieri,  in 
i?ie  previous  pang-s,  andjbregoing  agooiies  of  it ;  or  in  facto  esse, 
in  the  last  separating  stroke,  zvhich  actually  parts  the  soul  and  hodv 
asunder,  lays  the  body  prostrate  and  dead  at  the  feet  of  death,  and 
thmsts  the  soul  quite  out  of  its  ancient  and  beloved  habitation. 

Let  it  be  considered  in  the  previous  pangs  and  forerunning 
agonies,  which  commonly  make  way  for  this  actual  dissolution:  and 
to  the  people  of  God,  this  is  the  worst  and  bitterest  part  of  death 
(except  those  conflicts  with  Satan,  which  they  sometimes  grapple 
with  on  a  death-bed)  which  they  encounter  at  that  time.  There 
is  (saith  one)  no  poinard  in  death  itself,  like  those  in  the  way  or 
prologue  to  it.  I  like  not  to  die,  said  another)  but  I  care  not  if  I 
were  dead ;  the  end  is  better  than  the  way.  The  conflicts  and 
struggles  of  nature  with  death  are  bitter  and  sharp  pains,  un- 
known to  men  before,  whatever  pains  they  have  endured  :  nor  can 
it  be  expected  to  be  otherwise,  seeing  the  ties  and  engagements  be- 
twixt the  soul  and  body  are  «o  strong,  as  we  shewed  before. 

The  soul  will  not  easily  part  with  the  body,  but  disputes  the  pos- 
sages  with  Death,  from  member  to  member,  like  resolute  soldiers 
dn  a  stormed  garrison,  till  at  last  it  is  forced  to  yield  up  the  fort- 
royal  into  the  hands  of  victorious  Death,  and  leave  the  dearly  be- 
loved body  a  captive  to  it. 

This  is  the  dark  side  of  death  to  all  good  men ;  and  though  it 
be  not  worth  naming,  in  comparison  with  the  dreadful  consequents 
of  death  to  all  others,  yet  in  itself  it  is  terrible. 

*  Elige  ab  his  saxis  ex  jmo,  invictissime  Ccssar,  tibi  tumulum  mejabricare  velis. 


A  TREATISE  OF  THE  SOUL  OF  MAV.  27 

*  Scj)aratlon  is  not  natural  to  the  soul  which  was  created  with  an 
inclinalitin  to  the  hody  ;  it  is  natural  indeed  to  clasp  and  embrace, 
to  love  and  cherish  its  own  body  ;  but  to  be  divided  from  it,  is 
grievouh  and  prelernaturul. 

The  agonies  of  death  are  expressed  in  scripture,  by  a  -f*  word 
which  siguities  "  the  travailinp^  pains  of  a  woman,"  yea,  by  the 
sharpest  and  most  acute  ])ains  they  at  that  time  feel,  Acts  ii.  24. 

And  yet  all  are  not  handled  alike  roughly  by  the  hands  of 
death  ;  some  are  favoured  witii  a  desirable  tu'^avaaia,  gentle  and 
easy  death. 

It  is  the  privilege  of  some  Christians  to  have  their  souls  fetched  out 
of  their  bodies,  as  it  were  by  a  kiss  from  the  mouth  of  God,  as  the 
Jewish  llabbins  use  to  express  the  manner  of  Moses'  death.  Mr. 
Bolton  felt  no  pain  at  his  death,  but  the  cold  hand  of  his  friend, 
who  asked  him  what  pain  he  felt.  Yea,  holy  Bayneham  in  the 
luidst  ot  the  flames,  professed  it  was  to  him  as  a  bed  of  roses. 

livery  behever  is  equally  freed  from  the  sting  and  curse  of  dcatli ; 
but  every  one  is  not  equally  favoured  in  the  agonies  and  pains  of 
death. 

ii.  Separation  from  the  body  is  to  be  considered  in  facto  esse^ 
i.  e.  in  the  result  and  issue  of  all  those  bitter  pangs  and  agonies, 
which  end  in  the  actual  dissolution  of  soul  and  body.  "  +  Death, 
*'  or  actual  separation,  is  nothing  else  but  the  dissolving  of  the  tic 
"  or  loosing  of  the  bond  of  union  betwixt  the  soul  and  body." 
"  §  Some  call  it  the  privation  of  the  second  act  of  the  soul,  that  is 
"  Its  act  of  iniorming  or  enhvening  the  Ixxly."  Others,  accord- 
ing to  the  scripture-phrase,  the  dejxirtingof  the  soul  from  the  body. 
So  Peter  stdes  it,  ii  Pet.  i.  15.  //,£?«  rnv  ii^r,),  iI^oIm^  after  my  dejjarturc, 
i.  e.  after  my  death.  Augustine  j]  calls  it  the  laying  down  of  a 
heavy  burden,  provided  there  be  not  another  burden  for  the  soul  to 
bear  aftewards,  which  will  sink  it  into  hell. 

In  respect  of  the  body,  which  the  soul  now  forsakes,  it  is  called 
"  the  putting  off  this  tabernacle,"  2  Pet.  i.  Ik  and,  "  the  dissolv- 
"  ing  the  earthly  house  or  tabernacle,"  2  Cor.  v.  1. 

In  re.^pect  of  the  terminus  a  quo.  the  ])lace  frou)  wliich  the  soul 
removes  at  death,  it  is  called  our  departure  hence,  Phil.  i.  Ji3.  or 


•  Set-iiig  tlie  separation  made  by  death  is  not  natural,  nor  even  violent,  it  follows, 
frocn  tl.f  aj.proved    opinion   of   pliilobopliens,    thai    it    may    be    called    preternatural. 

+  Ta;  utiivag  rit  ^avaT»,  mortis  Jolorrm. 

X  (riavaroi  tgi  -^^j'/j,;  r.u.i  GuiMaroi  dia'/.vail,  vH  animm  a  corpore  dhccsnu.    \i»M. 

§  Priisitio  actus  secutidi  rjusdtm  aniincc,  id  est,  injbrmatiunis  ieu  vnioius  ergn  corpus 
Conimb. 

II  RHiclio  corjwru  depositio  sarcintt  grnis,  modo  alia  sarcina  non  jtntictur,  qun  home 
pretcijtititur  in  gehcnnam.     Augusu 


28  A  TREATISE  OF  THE  SOUL  OF  MAN. 

our  weighing  anchor,  and  loosing  from  this  coast  or  shore,  to  sail 
to  another. 

In  respect  of  the  terminus  ad  quern,  the  place  to  which  the  spirits 
of  the  just  go  at  death,  it  is  called  our  going  to,  or  being  with  the 
Lord,  Phil.  i.  23.  To  conclude,  in  respect  of  that  which  doth 
most  lively  resemble  and  shadow  it  forth,  it  is  called  our  falling 
asleep,  Acts  vii.  60.  our  sleeping  in  Jesus,  1  Thes.  iv.  14.  This 
metaphor  of  sleep  must  be  stretched  no  farther  than  the  Spirit  of 
God  designed  in  the  choice  of  it,  which  was  not  to  favour  and  coun- 
tenance the  fancy  of  a  sleeping  soul  after  death,  but  to  represent  its 
state  of  placid  rest  in  Jesus'  bosom,  if  it  refer  at  all  to  the  soul ;  for 
I  think  it  most  properly  respects  the  body  ;  and  thence  the  sepul- 
chres, where  the  bodies  of  the  saints  were  laid,  got  the  name  of 
xoi,wrpriPia,  dormitories,  or  sleeping  places  *. 

This  is  its  last  farewell  to  this  world,  never  more  to  return  to  a 
low  animal  life  more.  Job  vii.  9,  10.  "  For  as  the  cloud  is  con- 
"  sumed  and  vanished  away,  so  he  that  goeth  dovm  to  the  grave 
"  shall  come  up  no  more :  he  shall  return  no  more  to  his  house, 
"  neither  shall  his  place  know  him  any  more "  The  soul  is  no 
more  bound  to  a  body,  nor  a  retainer  to  the  sun,  moon,  or  stars, 
to  meat,  drink,  and  sleep,  but  is  become  a  free,  single,  abstracted 
being,  a  separate  and  pure  spirit,  which  the  Latins  call  lemures, 
manes,  ghosts  or  souls  of  the  dead,  and  my  text,  Spirits  made  per- 
fect ;  a  being  much  like  unto  the  angels,  who  are,  tvmiMzig  aeufj^alisg, 
bodiless  beings.  An  angel,  as  one  speaks,  is  a  perfect  soul,  a  soul  is 
an  imperfect  angel :  I  do  not  say,  that  upon  their  separation,  they 
become  angels,  for  they  will  still  remain  a  distinct  species  of  spirits. 
Ano-els  have  no  inclination  to  bodies,  nor  were  ever  fettered  with 
clogs  of  flesh,  as  souls  were  f .  And  by  this  you  see  what  a  vast 
difference  there  is  betwixt  these  two  considerations  of  death  :  how 
ghastly  and  aff'righting  is  it  in  its  previous  pangs  !  how  lovely  and 
desirable  in  the  issue  and  result  of  them  !  which  is  but  the  change 
of  earth  for  heaven,  men  for  God,  sin  and  misery,  for  perfection 

and  glory. 

Prop.  3.  The  separation  of  the  soul  and  body,  makes  a  great  and 
wonderful  change  upon  both,  but  especially  upon  the  soul. 

There  is  a  twofold  change  made  upon  man  by  death,  one  upon 
his  body,  another  upon  his  soul.  The  change  upon  the  body  is 
great  and  visible  to  every  eye.  A  living  body  is  changed  into  a 
dead  carcase  .  a  beautiful  and  comely  body  into  a  loathsome  spec- 
tacle:   that  which  was  lately  the  object    of  delight  and  love,  is 


*  Locus  sepulturtB  consecretus,  xoi/MrjTri^iov,  hoc  est,  dormitorium  appellatur. 
f  Semper  a  corporis  compcdibus  et  netnbus  liberi.,  i.  e.  Always  free  from  the  clogs  and  fet- 
ters of  the  body. 


A  TEEATISE  OK  THE  SOUL  OF  MAN".  20 

hereby  make  an  abhorrence  to  all  flesh  ;  "  Bury  my  dead  out  of  my 
"  si;;ht,"  Gen.  xxiii.  4. 

What  the  sun  is  to  the  greater,  that  the  soul  is  to  the  lesser 
world.  When  the  sun  shines  conilbrtably,  how  vegete  and  cliecr- 
lul  do  all  things  look  !  how  well  do  they  thrive  and  prosper  !  the 
birds  sing  merrily,  the  beasts  ])lay  wantonly,  the  whole  creation 
enjoyeth  a  day  of  light  and  joy  :  but  when  it  departs,  wliat  a  night 
of  horror  followeth  !  how  are  xill  things  wrapt  up  in  the  aal)le 
mantle  of  darkness  !  or  if  it  but  abate  its  heat,  as  in  winter,  the 
creatures  arc,  as  it  were,  buried  in  tiie  winding-sheet  of  winter's  frost 
and  snow:  just  so  is  it  with  the  body,  when  the  soul  shincth  j)lea- 
santlv  ujx)n  it,  or  departs  from  it. 

That  body  which  was  fed  so  assiduously,  cared  for  so  anxiously, 
loved  so  passionately,  is  now  tumbled  into  a  pit,  and  left  to  the 
mercy  of  crawling  worms.  The  change  which  judgment  made  upon 
that  great  and  flourishing  city  Nineveh,  is  a  fit  emblem  to  .sha- 
dow ibrth  that  change  which  death  makes  upon  human  bodies : 
that  great  and  renowned  city  was  once  full  of  people,  which  throng- 
ed the  streets  thereof;  there  you  might  have  seen  children  play- 
ing UfKjn  the  thresholds,  beauties  shewing  themselves  through  the 
windows,  melo<lv  sounding  in  its  palaces  :  but  what  an  alteration 
was  made  upni  it,  the  prophet  Zephaniah  describes,  chap.  ii.  14. 
"  Flocks  .shall  lie  down  in  the  midst  of  her,  all  the  beasts  of  the 
"  nations ;  both  the  cormorant  and  the  bittern  shall  lodge  in  the 
"  upper  lintels  of  it :  their  voice  shall  sing  in  the  windoMs;  deso- 
*'  laiion  sliall  be  in  the  thresholds,  for  he  .shall  imcovcr  the  cedar- 
"  work." 

Thus  it  is  with  the  body  when  death  hath  dislodged  the  soul : 
worms  nestle  in  the  holes  where  the  beautiful  eyes  were  once 
placed  ;  corruption  and  desolation  is  upon  all  parts  of  that  stately 
structure.  IJut  this  being  a  vulgar  theme,  I  shall  leave  the  body 
to  the  dust  from  whence  it  came,  and  Ibllow  the  soul,  which  is  my 
profK-r  .subject,  jx)inting  at  the  changes  which  are  made  on  it. 

The  essence  of  the  .soul  is  not  destroyed  or  changed  by  tiic 
body's  ruin ;  it  is  substimtiallv  the  self-same  soul  it  was  when  in  the 
body.  'J'he  supposition  of  an  essential  change  would  disorder  the 
wiiole  frame  and  model  of  God's  eternal  design  for  the  redemption 
and  glorification  of  it,  Rom.  viii.  ^d,  30.  But  yet,  though  it  un- 
dergo no  substantial  change  at  death,  yet  divers  great  and  remark- 
able alterations  are  made  upon  it,  by  sundering  it  from  the  body. 
A.s, 

1.  It  is  not  where  it  was :  it  was  in  a  body,  immersed  in  matter, 
married  unto  fle.sh  and  blood  ;  but  now  it  is  out  of  the  botly,  un- 
clothed and  stript  naked  out  of  its  garments  of  flesh,  like  pure  gold 
UielteJ  out  of  the  ore  with  which  it  w;is  commixed ;  or  as  a  bu'd  let 


so  A  TREATISE  OF  THE  SOUL  OF  MAN. 

out  of  her  cage  into  the  open  fields  and  woods.     This  makes  a 
great  and  wonderful  change  upon  it. 

2.  Being  free  from  the  body,  it  is  consequently  discharged  and 
freed  from  all  those  cares,  studies,  fears  and  sorrows  to  which  it 
was  here  enthralled  and  subjected  upon  the  body's  account ;  it  puts 
off  all  those  passions  and  burdens  with  it :  never  spends  one  thought 
more  about  food  and  raiment,  health  and  sickness,  wives  and  chil- 
dren, riches  or  poverty,  but  lives  henceforth  after  the  manner  of 
angels.  Mat.  xxii.  30.  It  is  now  unrelated  to,  and  therefore  uncon- 
cerned about  all  these  things. 

3.  In  the  unbodied  state  it  is  perfectly  freed  from  sin,  both  in 
the  acts  and  habits ;  a  mercy  it  never  enjoyed  since  the  first  mo- 
ment it  dwelt  in  the  body.  The  cure  of  this  disease  was  indeed 
begun  in  the  work  of  sanctification ;  but  it  is  not  perfected  till  the 
day  of  the  souFs  glorification.  It  is  now,  and  not  till  now,  a  spirit 
made  perfect ;  that  is,  a  soul  enjoying  its  perfect  health  and  recti- 
tude :  No  more  groans,  tears,  or  lamentations,  upon  the  account  of 
indwelling  sin. 

4.  The  way  and  manner  of  its  converse  with,  and  enjoyment  of 
God  is  changed.  There  are  two  mediums  by  which  souls  converse 
with  God  in  the  body,  viz. 

(1.)  One  internal,  to  7vit,  faith. 

(2.)  The  other  external,  to  wit,  ordinances. 

(1.)  If  a  man  walk  with  God  on  earth,  it  must  be  in  the  use  and 
exercise  of  faith,  2  Cor.  v.  7.  Nor  can  there  be  any  communion 
carried  on  betwixt  God  and  the  soul  without  it,  Heb.  xi.  6. 

(2.)  The  external  mediums  are  the  ordinances  of  God,  or  duties 
of  religion,  both  public  and  private,  Psal.  Ixiii.  2.  Betwixt  these 
two  mediums  of  communion  with  God,  this  remarkable  difference 
is  fovnid :  The  soul  may  see  and  enjoy  God  by  faith,  in  the  want  or 
absence  of  ordinances ;  but  there  is  no  seeing  or  conversing  with 
God,  in  the  greatest  plenty  and  purity  of  ordinances,  without  faith, 
Heb.  iv.  2. 

But  in  the  same  moment  the  soul  is  cut  off  from  union  with  the 
body,  it  is  also  cut  off  from  both  these  ways  of  enjoying  God,  1  Cor. 
xiii.  12.  Isa.  xxxviii.  11.  But  yet  the  soul  is  no  loser;  nay,  it 
is  the  greatest  gainer  by  this  change.  The  child  is  no  loser  by 
ceasing  to  derive  its  nourishment  by  the  navel,  when  it  comes  to 
receive  it  by  the  mouth,  a  more  noble  way,  whereby  it  gets  a  new 
pleasure  in  tasting  the  variety  of  all  delectable  food.  Hezekiah  be- 
moaned the  loss  of  ordinances  upon  his  supposed  death-bed,  saying, 
"  I  shall  not  see  the  Lord,  even  the  Lord  in  the  land  of  the  hving :" 
q.  d.  Novv  farewell  temple  and  ordinances ;  I  shall  never  go  any 
more  into  his  temple,  where  my  soul  hath  been  so  often  cheered 
and  refreshed  with  the  displays  of  his  grace  and  goodness ;  I  shall 


A  TREATISE  OF  THK  SOUL  OF  MAK.  31 

never  more  join  with  the  asscnihly  of  his  people  on  earth.  And 
siip|x)sc  he  had  not,  sure  he  would  have  lost  nothing,  had  he  then 
exchanginl  the  temple  at  Jerusalem,  lor  the  temple  m  heaven  ;  and 
coniiminion  with  sinful  imperfect  saints  on  earth,  fi)r  fellowship 
with  ant^els,  ami  ''  the  spirits  of  just  men  made  perfect.""  \iy  this 
ehan^e  we  lose  no  more  than  lie  loseth,  who  whilst  he  stands  de- 
lightfully contemplating;  the  image  of  his  dearest  friend  in  a  c^lass, 
hath  the  glass  snatched  away  by  his  friend,  whom  he  now  soeth 
face  to  lace. 

Ujjon  this  chanfje  of  the  mediums  of  communion,  it  will  follow, 
that  the  communion  betwixt  God  and  the  separate  soul,  ^excels  all 
the  communion  it  ever  had  with  him  on  earth,  in 
(1.)  'J'he  clearness. 
(^.)  The  sweetness. 
(t'i.)  The  constjincy  of  it. 

(1.)  Its  visions  of  God,  in  the  state  of  separation,  are  more  clear, 
distinct,  and  direct  tlian  they  were  on  earth  ;  clouds  and  shadows 
are  now  fled  away :  The  soul  now  seeth  as  it  is  seen,  and  knowetli 
as  it  is  known ;  its  apprehensions  of  God  there,  differ  from  those  it 
had  here,  as  the  crude  and  confused  apprehensions  of  a  child  do, 
from  those  we  have  in  tlie  manlv  stale. 

(2.)  They  are  also  more  sweet  and  ravishing:  As  our  visions  are, 
so  are  our  pleasures;  perfect  visions  produce  perfect  pleasures: 
The  faculties  of  the  soul  now,  and  never  till  now,  lie  level  to  that 
rule,  Matth.  xxii.  37.  The  visions  of  God  command,  and  call 
forth  all  the  heart  and  soul,  mind,  and  strength,  into  acts  of  love 
and  delight.  It  was  not  so  here ;  if  the  spirit  was  willing,  the 
flesh  was  weak ;  but  there  the  clog  is  off  from  the  fcK)t  of  the 
will. 

(3.)  More  constant,  fixed,  and  steady.  It  is  one  of  the  greatest 
difficulties  in  rehgion  to  fix  the  thoughts  and  cure  the  wildness  and 
rovmgs  of  the  fancy  :  the  heart  is  not  steady  with  God  ;  and  hence 
are  its  ups  and  downs,  heatings  and  coolings ;  which  are  things  un- 
known in  the  perfect  state.  By  all  which  it  apjx'ars,  the  change 
by  dissolution  is  great  and  niarvcllous,  both  upon  the  body  and 
soul,  hut  upon  the  soul  more  especially. 

Prn|)osition  4.   I'hc  suuh  of  the  righteous,  at  the  instant  ofthe'ir 
.trpa ration,  arc  received  hj  the  blessed  angels,  and  Inj  them  trans- 
Jirrcd  unto  the  place  of  blessedness. 

Though  angels  ai-e  by  nature  a  superior  order  of  spirits,  differing 
from  men  in  dignity,  as  the  nobles  and  barons  in  the  kingdoms  of 
this  world,  differ  from  inferior  subjects;  yet  are  they  made  minister- 
ing spirits,  i.  e.  .serviceable  creatures  in  the  kingdom  of  providence, 
to  the  meanest  of  the  .saints,  Heb.  i.  14.  And  herein  the  Lord  puts 
a  singular  honour  ujion  his  j)eople,  in  making  such  excellent  i  rea- 


32  A  TREATISE  OF  THE  SOUL  OF  MAlf. 

tures  as  angels  serviceable  to  them :  Luther  assigns  to  them  a  double 
office,  to  wit,  to  sing  the  praises  of  God  on  high,  and  to  watch  over 
his  saints  here  below.  Their  ministry  is  distinguished  into  threo 
branches:  'Sa'^inxov,  for  admonition  or  warning;  (p-j7.ay.riy.ov,  for  pro- 
tection and  defence;  Bor^^inxovy  for  succour,  help,  and  comfort. 
This  last  office  they  perform  more  especially  at  the  soul's  departure : 
Like  tender  nurses,  they  keep  us  whilst  we  live,  and  bring  us  home 
in  their  arms  to  our  Father's  house  when  we  die. 

They  are  about  our  death-beds,  waiting  to  receive  their  precious 
charge  into  their  arms  and  bosoms.  When  Lazarus  breathed  out 
his  soul,  the  text  saith  it  was  "  carried  by  angels  into  Abraham's 
"  bosom,"  Luke  xvi.  23.  And  upon  this  account,  Tertullian  calls 
them  evocatores  animariim,  the  callers  forth  of  souls.  At  the  trans- 
lation of  Elijah,  they  appeared  in  the  form  of  horses  and  chariots 
of  fire,  2  Kings  ii.  11.  Horses  and  chariots  are  not  only  designed 
for  conveyance,  but  for  conveyance  in  state,  and  truly,  it  is  no 
small  honour  to  have  such  a  noble  convoy  and  guard  to  attend  our 
souls  to  heaven. 

Object.  If  it  be  demanded.  What  need  is  there  of  their  help  or 
company  ?  Cannot  God  by  Ms  inunediate  hand  and  pozaer  gather 
home  the  soids  of  his  people  to  himself  at  death?  He  inspired  them 
into  our  bodies  without  their  help^  and  can  receive  them,  again  when 
we  expire  them,  without  their  aid. 

Sol.  True,  he  can  do  so  ;  but  it  hath  pleased  him  to  appoint  this 
method  of  our  translation,  not  out  of  mere  necessity,  but  bounty. 
Souls  ascend  not  to  God  in  the  virtue  of  the  angels  wings,  or  arms, 
but  of  Christ's  ascension.  Had  he  not  ascended  as  our  head  and 
representative,  all  the  angels  in  heaven  could  not  have  brought  our 
souls  thither :  He  ascended  by  his  own  power,  and  we  ascend  by 
virtue  of  his  ascension.  It  is  therefore  rather  for  state  and  decorum, 
than  any  absolute  necessity,  that  they  attend  us  in  our  ascension. 

God  will  not  only  have  his  people  brought  home  to  him  safely, 
but  honourably  :  They  shall  come  to  their  Father's  house  in  a  be- 
coming equipage,  as  the  children  of  a  king.  This  puts  honour 
upon  oul.'  ascension-day ;  that  day  is  adorned  by  the  attendance  of 
such  illustrious  creatures  upon  us.  It  is  no  small  honour  which 
God  herein  designs  for  us,  that  creatures  of  greater  dignity  than 
ourselves,  shall  be  sent  from  heaven  to  attend  and  wait  upon  us 
thither. 

Yea,  that  our  ascension-day,  should,  in  this,  resemble  Christ's 
ascension,  is  an  honour  indeed.  When  he  ascended,  there  were 
multitudes  of  these  heavenly  creatures  to  wait  upon  him,  Psal. 
Ixviii.  17,  18.  "  The  chariots  of  God  are  twenty  thousand,  even 
"  thousands  of  angels ;  tiie  Lord  is  among  them  as  in  Sinai,  in  the 


A  TfiEATISK  OV  THE  SOUL  OF  MAN'.  33 

**  the  holv  place.  Thou  hast  ascended  on  high,"  &c.  A  cloud 
was  prepared  as  a  royal  chariot,  to  carry  up  the  king  of  glory  to 
his  priniilv  pavilion;  ami  then  a  royal  guard  of  mighty  angels  to 
wail  upon  his  chariot;  if  not  lor  sup{X)rt,  yet  for  the  greater  state 
anil  solemnity  of  their  I^ord's  ascension.  And  O  what  jubilations 
of  blessed  angels  were  heard  that  day  in  heaven !  How  was  the 
whole  city  of  God  moved  at  his  coming  !  The  triumph  is  not  ended 
to  this  day,  no,  nor  ever  shall. 

Now,  herein  God  greatly  honours  his  people,  that  there  shall  be 
some  resemblance  and  conformity  betwixt  their  ascension  and 
('hrist's:  *  Angels  rejoice  to  attend  those  to  heaven,  who  must  be 
their  fellow-citizens  for  ever  in  heaven  !  It  is  ctmvenient  also,  tiiat 
those  who  had  the  charge  of  us  all  our  life,  should  attend  us  to  our 
Father's  house  at  our  death  :  In  the  one  they  finish  their  nunistry ; 
in  the  other  they  begin  their  more  intimate  society. 

Morix)ver,  the  angels  are  they  whom  God  will  employ,  to  gather 
together  his  elect  from  the  four  winds  of  heaven,  at  the  great  day, 
Matth.  xxiv.  SI.  And  wIjo  more  fit  to  attend  their  spirits  to  hea- 
ven singly,  than  those  who  must  collect  them  into  one  body  at  last, 
and  wait  upon  that  collective  body,  when  they  shall  be  brought  to 
Christ .>  Psal.  Ixv.  Ik 

Object.  Hut  the  a't^ht  and  presence  of' angels  is  exceeding  nzc^ul 
and  ovcrzchclminsT  to  human  nature:  It  xvill  rather  astoJiish  and 
terrify^  than  refresh  and  cheer  us^  to  find  mirselves,  all  on  a  sudden, 
surrounded,  and  beset  xcith  such  majest'ic  creatwes.  We  see  what 
tjf'ects  the  appearance  of  an  angel  hatJi.  had  upon  imod  men  hi  this 
uiorld:  "  AVe  shall  die,  (saith  Manoah)  for  we  have  seen  God," 
Judges  xiii.  22.  So  Eliphaz,  "  a  spirit  passed  before  my  face; 
"  the  hair  of  my  flesh  stood  up,"  Job  iv.  15. 

Sol.  True,  whilst  our  souls  inhabit  these  mortal  and  sinful  bo- 
dies, the  appearance  of  angels  is  terrible  to  them,  and  cannot  be 
otherwise,  j)artly  u))on  a  natural,  and  partly  upon  a  moral  account. 
The  dread  of  angels  naturally  falls  upon  our  animal  .spirits :  They 
slirink  and  tremble  at  the  approach  of  spirits;  not  only  the  spirits 
of  men,  but  of  beast?:,  quail  at  it.  A  dog,  or  an  ass  is  terrified  at 
it,  as  well  as  a  man.  Numb.  xxii.  25.  The  tlread  of  spirits  strikes 
the  animal,  or  natural  spirits  primarily ;  and  the  mind,  or  rational 
soul  by  consent.  There  is  also  another  cause  of  fear  in  man,  upon 
the  sight  or  presence  ot"  angels,  viz.  a  consciousness  of  guilt. 
Wherever  there  is  guilt,  there  will  be  fear,  especially  upon  any 
extraordinary  appearance  of  God  to  us,  though  it  be  but  mediately 
by  an  angel. 


•  .-v.*  they.  (i.  e.  angi-ls)  »vrved  the  head,  in  like  mauncr  do  thoy  "orvc  the  nifnibers. 
Tlicy  rejoice  to  serve  iheui  oa  tarth,  whom  they  shall  have  uHerwards  fur  <.o:iij>;iiijoiiS 
ill  heaven.     Gerhard. 


34  A  TREATISE  OF  THE  SOUL  OF  MA>T. 

But  when  the  soul  is  freed,  both  from  flesh  and  sin,  and  shall 
enjoy  itself  in  a  nature,  like  to  these  pure  and  holy  spirits,  the 
dread  of  angels  is  then  vanished,  and  the  soul  will  take  great  con- 
tent and  satisfaction  in  their  company  and  communion :  The  soul 
then  finds  itself  a  fit  companion  for  them  ;  looks  upon  them  as  its. 
fellow-servants,  for  so  they  are,  Rev.  xix.  10.  And  the  angels  look 
upon  the  spirits  of  just  men,  not  as  inferiors,  or  underlings,  but 
with  great  respect,  as  spirits,  in  some  sense,  nearer  to  Christ  than 
themselves:  So  that  henceforth  no  dread  falls  upon  us  from  the 
presence  of  these  excellent  creatures;  but  each  enjoyeth  singular 
delight  in  each  others  society.  And  thus  we  see  in  what  honour- 
able and  pleasing  company  the  souls  of  the  just  go  hence  to  their 
Father's  house,  and  bosom. 

Prop.  5.  The  soul  is  not  so  maimed  and  prejudiced  by  its  sepO' 
ration  from  the  body,  but  that  it  both  can,  and  doth  live,  and  act 
•without  it;  and  pcr-forms  the  acts  of  cogitation  and  volition,  loitJi- 
out  the  aid  and  ministry  of  the  body. 

I  know  it  is  objected  by  them  that  assert  the  soul's  sleeping  till 
the  resurrection,  that  though  its  essence  be  not  destroyed  by  death, 
yet  its  operations  are  obstructed  by  the  want  and  absence  of  the 
body,  its  tool  and  instrument.  And  thus  they  form  their  objec- 
tion. 

Object.  All  that  the  soul  understands,  it  understands  by  species* ; 
that  is,  the  images  of  things  which  are  first  formed  in  the  phantasy : 
As  when  ive  would  conceive  the  nature  of  a  house,  a  ship,  a  man,  or 
a  beast:  ice  first  form  the  image,  or  species  thereof  in  our  fancy, 
and  then  exercise  our  thoughts  about  it :  But  this  depending  upon 
bodily  organs,  and  instruments,  the  sepai'ated  soul  can  form  no  sucJt 
images:  It  hath  no  such  innate  mecxcs  of  its  own,  but  comes  into 
the  world  an  abrasta  tabula,  xohite  paper ;  and  being  deprived  by 
separation  of  the  help  of  senses  and  phantasms,  it  consequently  utu 
deistands  nothing. 

Thus  the  soul,  in  its  state  of  separation,  is  represented  to  us  as 
wounded  in  its  powers  and  operations,  to  that  degree,  which  seems 
to  extinguish  the  very  nature  of  it.     But, 

Sol.  1.  We  deny  that  the  soul  knows  nothing  now  but  by  phan- 
tasms-j-,  and  images ;  for  it  knows  itself,  its  own  nature  and  powers, 
of  which  it  cannot  possibly  feign,  or  form  any  image,  or  represen- 

*  There  are  three  conditions  requisite  for  the  acts  of  the  understanding.  1.  The  ob- 
ject, a  being  that  is  real  and  intelligible.  2.  The  phantasm,  or  sensible  image  lurking  i.i 
the  phantasy.  ,5.  The  intelligible  image,  which  is  a  spiritual  accident,  representing  to 
the  understanding,  in  an  ideal  way,  the  material  object  that  exists  without  the  under- 
standing. 

f  The  understanding  contemplates  objects  incorporeal  and  immaterial,  such  as  God 
and  intelligent  beings.  But  these  by  no  means  affect  the  phantasy,  for  they  are  beyond 
the  reach  of  corporeal  powers.     Conimb.  on  the  soul.  1.  3,  c,  8.  q.  8, 


A   TREATISF.  Ol    TUV  SOLL  01'  MAS".  35 

T.-ilion.     What  torni,  shapf,  or  ilp;uiv,  can  tlio  fancy  of  a  man  cast 
his  own  sonl  into,  to  hclj)  liini  to  unclc'r>tan(l  its  naliuv? 

Anil  what  shall  wc  sav  of  its  undcrstandiniiduring  an  ecstasy,  or 
rapture?  Doth  the  soul  know  nothing  at  such  a  tinu-r'  Doth  a  dull 
torpor  seize  and  benumb  its  intellectual  powers  r  No ;  the  under- 
standing is  nevermore  bright,  clear,  apprehensive,  and  perfect,  than 
when  the  bodv,  in  an  ecstasy  is  laid  aside,  as  to  any  use  or  assistance 
of  the  mind  :  The  soul  for  that  space  uses  not  the  body's  assist^uice, 
as  tile  very  words  ec.stastf  and  rapture  convince  us. 

2.  ♦  To  understand  by  specicf,  doth  not  agree  to  the  soul 
naturally  and  necessarily,  but  by  accident,  as  it  is  now  in  union 
with  the  l)ody  :  Were  it  but  once  loosed  irom  the  body,  it  would 
understand  better  without  them,  than  ever  it  did  in  the  body  by 
them.  A  man  that  is  on  liorseback,  must  move  according  to  the 
motion  of  the  horse  he  rides ;  but  if  he  were  on  foot,  he  then  uses 
his  own  proper  motion  as  he  plcaseth  ;  so  here.  But  though  mg 
grant  the  soul  doth  in  many  cases  now  make  use  of  jjhantasms, 
and  that  the  agitation  of  the  .spirits,  which  are  in  the  brain  and 
heart,  are  conjunct  with  its  acts  of  cogitaticjn  and  intellection  : 
Yet,  as  a  searching  -|-  scholar  well  observes,  the  spirits  are  rather 
subjects  than  instrimients  of  tln)se  actions; ;  and  the  whole  essence 
of  tliose  acts  is  antecedent  to  the  motion  of  the  spirits  :  As  when 
we  u.se  a  |K*n  in  MTiting,  or  a  knife  in  cutting,  there  is  an  operation 
of  the  soul  upon  them,  before  there  can  beany  oj)eration  by  them  : 
They  act  as  thev  arc  first  acted,  and  so  do  these  bodily  sj)irits.  So 
that  to  speak  projx'rlv,  the  body  is  bettered  by  the  use  the  soul 
makes  of  it  in  these  its  noble  actions;  but  the  .soul  is  not  advantaged 
by  being  tied  to  such  a  body  ;  it  can  do  its  own  work  w  ithout  it ; 
its  operati(ms  follow  its  es.scnce,  not  the  body  ta^vhich  it  is  tor  a 
time  united. 

Upon  the  \vholi>;  it  is  much  more  absonous  and  difficult  to  con- 
ceive a  stupified,  benund)ed,  and  unactive  soul,  whose  very  nature 
is  to  be  active,  lively,  and  always  in  motion,  than  it  is  to  conceive 
a  s<ml  freed  fron\  the  shackles  and  clogs  of  the  body,  acting  freely 
according  to  its  own  nature.  I  wish  the  favourers  of  this  opinion 
nav  take  heed,  lest  it  carry  them  farther  than  they  intend,  even 
to  a  denial  of  its  existence  and  immortality,  and  turn  them  into 
downright  Somaiisf.s  or  Atheists. 

Proposition  (i.  That  the  separated  f.onis  <)f  tkr  ju.st  haiunff  finished 
all  their  tcork  of'ohed'icnee  on  earth,  and  the  Sji'ir'U  having  finished 

liis  iH'lon^  not  to  the  nature  of  tJie  soul,  but  by  nccident  agrees  to  it, 
inindy  iroin  tliis,  that  it  is  tiod  to  ilie  lioily,  as  tl)c  PliiKinists  adinn,  then  thu 
question  is  cosily  Mjlvcd.  lor  the  soul  being  loosed  Ironi  the  body,  will  return  to  it* 
own  n.iture.      Ai;uiii.]>,  I.  Q.  «.  Art.  J, 

+  Howe's  Uls.ted/VJSf,  }i.  171,   17  7.  ;. 

Vol.  HI.  C 


36  A  TREATISE  OF  THK  SOUL  OF  MAN. 

all  his  work  of  sanctljication  upon  them,  they  ascend  to  God,  with 
all  the  habits  of '  grace  inherent  in  them;  and  all  the  covifortable  im- 
provements of  their  graces  accompanying  and  following  them. 

This  proposition  is  to  be  opened  and  confirmed  in  these  four 
branches. 

(1.)  When  a  gracious  soul  is  separated  from  the  body,  all  its 
work  of  obedience  in  this  world  is  finished.  Therefore  death  is 
called  the  "  finishing  of  our  course,'"  Acts  xx.  24.  "  The  night 
"  when  man  works  no  more,"  John  ix.  4.  "  There  is  no  working 
*'  in  the  grave,"'  Eccl.  ix.  10.  for  death  dissolves  the  compositum, 
and  removes  the  soul  immediately  to  another  world,  where  it  can 
act  for  itself  only,  but  not  for  otliers,  as  it  was  wont  to  do  on 
earth.  "  I  shall  see  man  no  more  (saith  Hczekiah)  with  the 
inhabitants  of  the  world,"  Isa.  xxxviii.  11.  That  which  v/as  said 
of  David's  death,  is  as  true  of  every  Clu'istian,  that  "  having 
"  served  his  generation  according  to  the  will  of  God,  he  fell 
"  aslee}),""  Acts  xiii.  36. 

I  do  not  say  this  lower  world  receives  no  benefit  at  all  by  them 
after  their  death  ;  for  though  they  can  speak  no  more,  write  no 
more,  pray  for,  and  instruct  the  inhabitants  of  this  world  no  more, 
nor  exhibit  to  them  the  beauty  of  religion  in  any  new  acts  or  exam- 
ples of  theirs  (which  is  what  I  mean  by  saying  they  have  finished 
all  their  zoork  of  obedience  on  earth)  ;  yet  the  benefit  of  what  they 
did  wliilst  in  the  body,  still  remains  after  they  are  gone :  As  the 
apostle  speaks  of  Abel,  Heb.  xi.  4.  "  W^ho  being  dead,  yet 
*' speaketh."  This  way  indeed  abundance  of  service  will  be  done 
for  the  souls  of  men  ujjon  earth,  long  after  they  are  gone  to 
heaven.  And  this  should  greatly  quicken  us  to  leave  as  much  as 
we  can  behind  us,  for  the  good  oi' posterity ,  thai  offer  our  decease  (as 
the  apostle  speaks,  2  Pet.  i.  15.)  tliey  may  have  our  words  and  ex- 
amples in  remembrance.  But  for  any  service  to  be  done  de  jlovo, 
after  death,  it  is  not  to  be  expected :  We  have  accomplished,  as  a 
hireling,  our  day,  and  have  not  a  stroke  more  to  do. 

(2.)  As  ail  our  work  of -obedience  is  then  finished  by  us,  so  at 
death  all  the  work  of  God  is  finished  by  his  Spirit  upon  us.  The 
last  hand  is  then  jjut  to  all  the  preparatory  work  for  glory,  not  a 
stroke  more  to  be  done  upon  it  afterwards ;  which  appears  as  well 
by  the  immediate  succession  of  the  life  of  glory,  (whereof  I  shall 
speak  in  another  proposition)  as  by  the  cessation  of  all  sanctifying 
means  and  instruments,  which  are  totally  laid  aside  as  things  of  no 
more  use  after  this  stroke  is  given  ;  Adeptofine,  cessant  media,  means 
are  useless  wlien  tlie  end  is  attained.  There  is  no  work  (saith 
Solomon)  in  the  grave.  How  sliort  soever  the  soul's  stay  and  abode 
in  the  body  were,  though  it  were  regenerated  one  day,  and 
separated  the  next,  yet  all  is  wrought  upon  it,  which  God  ever  iu- 


A  TKEATISE  OK  THK  SOl'I.  OF   MAM,  87 

ti^nded  should  be  wrou^lit  in  this  world,  and  there  is  no  prcparr.- 
tion-work  in  the  other  world. 

(3.)  But  though  the  soul  leave  all  the  means  of  ^^race  behind  it, 
vet  it  carries  awav  with  it  to  heaven  all  those  habits  tifgraee  which 
Mere  planted  and  iniproved  in  it  in  this  world,  by  the  blessing  of 
the  Spirit  upon  those  means:  Thoufrh  it  leave  the  ordinances,  it 
loseth  not  the  effects  and  fruits  of  them;  though  they  ciasf,  their 
tfl"ects  still  live.  "The  truth  dwelleth  in  us,  and  shall  be  in  us 
"  for  ever,""  1  John  ii.  17.  "  The  Seed  of  God  remaineth  in 
"  us,''  1  John  iii.  9. 

Common  gifts  fail  at  death ;  but  saving  grace  sticks  fast  in  the 
soul,  and  ascends  with  it  into  glory.  Gracious  habits  are  inscpar- 
able;  glory  doth  not  destroy,  but  perfect  them:  They  are  the 
soufs  meetness  for  heaven,  Col.  i.  12.  and  therefore  it  shall  not 
come  into  his  presence,  leaving  its  meetness  behind  it.  In  vain  is 
all  the  work  of  the  Sjiirit  upon  us  in  this  world,  if  we  carry  it  not 
along  with  us  into  that  world,  seeing  all  his  works  up(m  us  in  this 
life  have  a  rcsju-ct  and  relation  to  the  life  to  come. 

I^ook,  therefore,  as  the  same  natural  faculties  and  powers  which 
the  soul  had  (though  it  could  not  use  them)  in  its  imperiect  body 
in  the  womb,  came  with  it  into  this  world,  where  they  Ireely 
exerted  themselves  in  the  most  noble  actions  of  natural  life;  so  the 
habits  of  grace,  which,  by  regeneration,  are  here  implanted  in  a 
weak  and  imperfect  soul,  go  with  it  to  glory,  where  they  exert 
themselves  in  a  more  high  and  perfect  way  of  acting  than  ever  they 
did  here  below.  The  languishing  spark  of  love  Is  there  a  vehement 
flame;  the  faint,  remiss  and  iniVecpieiit  delight  in  God  is  there  at 
<i  constant,  ravishing  and  transporting  height. 

(4.)  To  c(mclude.  As  all  implanted  habits  of  grace  ascend  witli 
the  sanctifietl  soul  to  heaven;  (for  the  soul  ascends  not  thither  as  a 
natural,  but  as  a  new  creature)  so  all  the  effects,  results,  and  sweet 
improvements  of  those  graces  which  we  gatliered  as  t!ie  pleasant 
fruits  of  them  on  earth,  these  accompany  and  follow  the  soul  into 
the  other  world  also;  "  Their  works  follow  them,''  Rev.  xiv.  13. 
'J'hey  go  not  before  in  the  notion  of  merits,  to  make  way  for  tliem, 
but  they  follow  or  accompany  them  as  evidunces  and  comfortable 
experiences.  I  doubt  not,  but  the  very  remembrance  of  what  pas- 
sed betwixt  God  and  the  soul  here,  betwixt  the  day  of  its  espousals 
to  Christ,  and  its  divorce  fiom  the  body,  will  be  one  sweet  ingre- 
dunt  in  tlieir  blessedness  and  joy,  wlu-n  they  shall  be  singing  in  the 
U])per  region  the  song  of  Moses  and  of  thi>  Lamb.  Tiny  were 
never  given  to  be  lost,  or  left  behind  us.  And  thus  you  see  with 
what  a  rich  cargo  the  soul  sails  to  the  other  world,  though  if  it  had 
no  other,  it  would  never  drop  anchor  there. 

("  ^> 


38  A  TREATISE  OF  TjtlE  SOUL  OF  MAN. 

Prop.  7.  The  sotils  of  the  just  when  separated  fi'om  theW  bodieSf 
do  not  wander  up  and  down  in  this  worlds  nor  hover  about  the  se- 
pulchres -ichere  their  bodies  lie ;  nor  are  they  detained  in  aviy  pur- 
gatory, in  order  to  their  more  j^^rfect  pvrijication  ;  nor  do  they  fall 
asleep  in  a  benumbed  stupid  state :  but  dojbrthwitltpass  into  glory, 
and  are  immediatety  with  the  Lord. 

When  once  the  mind  of  man  leaves  the  scripture  guidance  and 
direction,  whicli  is  it  to  what  the  compass  or  pole-star  is  to  a  ship 
in  the  wide  ocean,  whither  will  it  not  wander  ?  In  what  uncertain- 
ties will  it  not  fluctuate  ?  and  upon  what  rocks  and  quick-sands 
must  it  inevitably  be  cast?  Many  have  been  the  foolish  and  ground- 
less conceits  and  fancies  of  men  about  the  receptacles  of  departed 
souls. 

1.  Some  have  assigned  them  a  restless,  wandering  life,  now  here, 
now  there,  without  any  certain  dMelling-place  any  where.  The 
only  grounds  for  this  fancy,  is  the  frequent  apparitions  of  the  ghost 
or  spirits  of  the  dead,  whereof  many  instances  are  given  ;  and  who 
is  there  that  is  a  stranger  to  such  stories  .''  Now,  if  departed  souls 
were  fixed  any  where,  this  world  would  be  quiet  and  free  from 
such  disturbances. 

I  make  no  doubt,  but  very  many  of  these  stories,  have  been  the 
industrius  fictions  and  devices  of  wicked  and  superstitious  votaries, 
to  gain  reputation  to  their  way,  speaking  lies  in  h^'pocrisy,  to  draw 
disciples  after  them.  And  many  others  have  been  the  tricks  and 
impostures  of  Satan  himself,  to  shake  the  credit  of  the  saints'  rest 
in  heaven,  and  the  imprisonment  of  ungodly  souls  in  hell,  as  will 
more  fully  appear  Avhen  I  come  to  speak  to  that  question  more  par- 
ticularly. 

2.  Others  think,  when  they  are  loosed  from  the  body  at  death, 
they  hover  about  the  graves  and  solitary  places  where  their  bodies 
lie,  as  willing,  seeing  they  can  dwell  no  longer  in  them,  to  abide  as 
near  them  as  they  can  ;  just  as  the  surviving  turtle  keeps  near  the 
place  where  his  mate  died,  and  may  be  heard  mourning  for  a  long 
time  about  that  part  of  the  wood.  This  opinion  seeks  countenance 
and  protection  from  that  law,  Deut.  xviii.  10,  11.  which  prohibits 
men  to  consult  with  the  dead ;  of  which  restraint  there  had  been 
no  need  or  use,  if  it  had  not  been  practised ;  and  such  practices 
had  never  been  continued,  if  departed  souls  had  not  frequented 
those  places,  and  given  answers  to  their  questions.  But  w^hat  I 
said  before  of  Satan's  impostures,  is  enough  for  the  present  to  re- 
turn to  this  also. 

3.  The  Papists  send  them  immediately  to  purgatory,  in  order  to 
their  more  tho)'ough  purification.     This  purgatory  *   Bellarmine 

*  BeUarmin,  lib.  2.  dc  Purg.  cap,  6. 


A  TRKAI  fSK  OK  THF.  soil.  OF  MA?>.'.  ,  89 

thus  (Icscrilx's :  "  It  is  a  certain  j)iace  wlurein,  as  in  a  prison,  souls 
♦'  arc  ])uri;c(l  ai'tcr  this  lite,  that  were  not  fully  purirod  here,  to  the 
"  intiiit  tlicv  may  cnti-r  j)ure  into  iKavcu  ;  ami  thouL,'!)  the  church 
"  (soJlh  he)  hath  not  (IcMned  the  place,  yet  the  schoohneu  Siiy,  it 
"  is  ill  the  bowels  of  the  earth,  and  upon  the  borders  of  hell." 
And,  to  countenance  this  prolilahle  fable,  divers  scriptuiws  are  by 
them  al)uscil  and  nnsapj)lied,  as  1  Cor.  iii.  15.  Malth.  v.  ii.j,  2(5. 
1  Pet.  iii.  H).  All  wliich  have  bei'U  liilly  rescued  out  of  their 
Jiands,  and  al)undantlv  vindicated  by  our  divines,  Avho  have  proved, 
God  never  kindled  that  fire  to  purify  souls;  but  the  Pope  to  warm 
liis  own  kitchen. 

•i.  .VriDther  .sort  there  arc,  who  aflirni,  lliey  neither  wander 
about  this  world,  nor  fjo  into  purgatory,  but  are  cast  by  death  into 
a  swoon  or  sleep;  remaininj^  in  a  kind  of  i)enumbed  condition,  till 
the  rchurrecticm  of  the  body.  This  was  the  error  of  Beryllus;  and 
Irenaeus  seems  to  border  too  near  upon  it,  when  he  saith,  *  "  The 
"  souls  of  disciples  shall  <ro  to  an  invisli)le  place  appointed  for  them 
*•  of  God,  and  shall  there  tarry  till  the  resurrection,  wailing  for 
'•  that  time:  and  then  receiving  their  bodies,  anil  perfectly,  i.  e. 
"  corporeally,  rising  again,  as  Christ  did,  they  shall  coine  to  the 

"   i^\<rh[    of  (jod.-' 

All  these  mistakes  will  fall  together  by  one  stroke;  for  if  it  evi- 
dently a})pear  (as  I  hope  it  will)  that  the  spunts  of  the  just  are  im- 
mediately taken  to  God,  and  do  converse  with,  and  enjoy  him  in 
l»eaveu ;  then  all  these  fancies  vanish,  without  any  more  labour 
about  them  particularly.  Now  there  are  four  considerations  which 
to  me  put  the  immediate  glorification  of  the  departed  souls  of  be- 
Jievers  beyond  all  rational  doubt. 

1.  Heaven  is  as  ready  and  fit  to  receive  them  as  ever  it  shall  ho. 

Ji.  They  are  as  ready  and  fit  for  heaven  as  ever  they  will  be. 

•i.  The  scripture  is  plainly  for  it.     And, 

4.  'JMiere  is  nothing  in  reason  against  it. 

1.  Heaven  is  as  fit  and  reatly  Kxi  receive  them  when  they  die, 
as  ever  it  shall  be.  Heaven  is  prepared  for  believers,  (1.)  Uy  the 
])urpose  and  di-cree  of  God,  and  so  far  it  was  prepared  from  the 
founiiation  of  the  world,  Matth.  xxv.  34.  (i2.)  Uy  the  death  of 
Chri.st,  whose  blood  made  the  purchase  of  it  for  believers,  and  so 
meritoriously  oj)ened  the  gates  tliereof,  which  our  sins  had  barred 
iq)  against  us,  Heb.  x.  19,  iJO.  (3.)  liy  the  ascension  of  Christ  into 
that  holy  place,  as  our  representative  and   forc-rumier,  John  xiv. 


•  I)i>eijialorum  aniiiui-  nOilmnt  in  invisibilrm  locum,  tlffiuitum  cis  a  Di-o ;  el  ibi  usijue 
ad  TcMirrciliiiiu-m  cointnordlnaUiir,  sitiliiuiiirs  rcsurrri  tioiwiii  ;  ]>t'ft,  ri'ci/'ieiitcs corjntra,  rt 
prr/icte  rt:%un;cnUs,  L  c.  corporalitiT,  quemadmoUutn  fl  Uominus  rrsurrcMt,  sic  vcnietU  aii 
ion*iKCtum  Dei,     In-n.  lib.  5. 

C  :{ 


4)0  A  TREATISE  OF  THE  SOUL  01'  lyfAJJ. 

2.  Tliis  is  all  that  is  necessary  to  be  clone  for  the  preparation  of 
heaven  ;  and  all  this  is  done,  as  much  as  ever  God  designed  should 
be  done  to  it,  in  order  to  its  preparation  for  our  souls ;  so  that  no 
delay  ran  be  upon  that  account. 

2.  The  departed  souls  of  believers  arc  as  ready  foi-  heaven  as 
ever  they  will  be :  for  there  is  'no  preparation- work  to  be  done  by 
thein,  or  upon  them  after  death,  John  ix.  3.  EccL  ix.  10.  Their 
justification  was  complete  before  death,  and  now  their  sanctification 
is  so  too ;  sin  which  came  in  by  the  union,  going  out  at  the  separa- 
tion of  their  souls  and  bodies.     They  are  spir'ds  made  perfect 

S.  The  scripture  is  plain  and  full  for  their  immediate  glorifica- 
tion ;  Luke  xxiii.  43.  "  To-day  shalt  thou  be  with  me  in  paradise." 
Luke  xvi.  22.  "  The  beggar  died,  and  was  carried  by  the  angels 
"into  Abraham's  bosom."  Phil.  i.  21.  "I  desire  to  be  dissolved 
"  and  to  be  with  Christ,  which  is  far  better."  The  scripture 
speaks  but  of  two  ways  by  which  souls  see  and  enjoy  God,  viz. 
faith  and  sight;  the  one  imperfect,  suited  to  this  life;  the  other 
perfect,  fitted  for  the  life  to  come ;  and  this  immediately  succeed- 
ing that,  for  the  imperfect  is  done  away,  by  the  coming  of  that 
which  is  perfect,  as  tlie  twilight  is  done  away,'  by  the  advancing  of 
the  perfect  day. 

4.  To  conclude ;  there  is  nothing  in  reason  lying  in  bar  to  it.  It 
hath  been  proved  before,  that  the  soul  in  its  unembodied  state  is  ca- 
pable to  enjoy  blessedness,  and  can  perform  its  acts  of  intellection, 
volition,  &c.  not  only  as  well,  but  much  better  than  it  did,  when 
embodied.  I  conclude  therefore,  that  seeing  heaven  is  already  as 
much  prepared  for  believers  as  it  need  be,  or  can  be;  and  they  as 
much  prepared  from  the  time  of  their  dissolution,  as  ever  they  shall 
be ;  the  scriptures  also  being  so  plain  for  it,  and  no  bar  in  reason 
against  it;  all  the  foremcntioned  opinions  are  but  the  dreams  and 
fancies  of  men,  who  have  forsaken  their  scripture-guide ;  and  this 
remains  an  unshaken  truth,  that  the  spirits  of  the  just  go  immedi- 
ately to  glory  from  the  time  of  their  separation. 

Prop.  8.  At  the  time  of  a  gracious  souTs  separatioJi  from  tltc  bodi/, 
it  is  instantly  and  perfectly  freed  from  sin,  K'h id (,  till  tJiat  time, 
dwelt  in  it  from  its  heginning ;  but  thenceforth  shall  do  so  no  more. 

Immediately  upon  their  separation  from  the  body,  they  are  spi- 
rits made  perfect,  as  my  text  stiles  them ;  and  that  epithet  *  perfect 
could  never  suit  them,  if  there  were  any  remaining  root  or  habit  of 
corruption  in  them. 

The  time,  yea,  the  set  time  is  now  come,  to  put  an  end  to  all  the 


*  Therefore  he  calls  them  consecrated  or  perfect,  because  they  are  no  more  subject  to 
tlie  infirmities  of  the  flesh,  the  flesh  itself  being  laid  aside,     Murloratc  on  the  place. 


A  TREATISE  OF  THE  SOlf-  01'  MAX.  41 

tlolon)iis  fjroans  of  gracious  souls,  upm  tlic  account  of  indwelling 
sin.  What  the  anijel  said  to  Joshua,  Zech.  iii.  3,  4.  the  same  doth 
God  sav  ot"  every  upright  soul,  at  the  time  of  its  separation.  "■  Take 
*•  away  the  filthy  irarmcnts  from  him,  and  clothe  him  with  chano;e 
*•  of  raiment,  and  set  a  fair  mitre  u})on  hi>  head.""  Thus  tlie 
fjarments  spitted  with  tin-  flesh,  are  taken  away  with  the  hodv  of 
Hesh,  and  the  pure  unchaiii^eablc  robes  of  ])crfect  holim  ss,  clothed 
up)!!  the  soul,  in  which  it  appears  without  fault  before  the  thi-onc 
of  God.  Jlev.  xiv.  5. 

There  i.s  a  threefold  bui(le!isome  evil  in  sin  under  which  all  iv- 
ijcnerated  .souls  trroan  in  this  life;  r'r:.  (1.)  The  guilt  ;  (ii.)  The 
lillli ;  ('■).)  The  inliere!!ce  ot'  it  i!i  their  natui'e.  A!id  there  is  a 
threefold  remedy  or  cure  of  these  evils :  the  guilt  of  sin  is  remedied 
by  justification  ;  the  filth  of  sin  is  inchoatively  healed  by  sanctifica- 
tion  :  the  inheiXMice  of  sin  is  totally  eradicated  by  glorification  ; 
For  as  it  entei'cd  i!ito  our  persons  by  the  union  of  our  .souls  and 
bodies,  so  it  is  perfectly  cast  out  by  their  disunion  or  separation  at 
death  :  the  la.st  sti'oke  is  then  given  to  the  w  ork  of  sanctification, 
and  the  last  is  evermore  the  pei'fecti!ig  stroke :  sin  la!iguished 
under  impei-fcct  sa!icti<ication  in  the  time  of  life,  but  it  gives  ii]) 
the  ghost  ui!der  perfected  .sanctilicatio!!,  l"ro!n  and  aiter  death  : 
sanctification  gave  it  its  deadly  wound,  but  glori(icatio!i  its  final 
abolition.  For  it  is  with  our  .sins,  aftei*  regeneration,  as  it  was 
with  that  beast  mentioned,  Dan.  vii.  12.  which,  though  it  was 
"  wounded  with  a  deadlv  wou!id,  yet  its  lil'c  was  ])!-olongod  Ibr  a 
*'  sea.son.""  A!)d  this  is  the  appoi!ited  season  for  its  expiratio!!. 
I'or  if  at  their  dis.solution  they  ai*e  immediately  received  into  glory 
(as  it  liath  been  pi-oved  they  are,  in  our  .seventli  propositio!i)  tlu'y 
must  necessarily  be  fi'eed  fro!n  sin,  inunediately  upo!i  their  dissolu- 
tion ;  because,  nothing  that  is  unclean  can  enter  into  that  pure  and 
holy  ])lace;  they  must  be,  as  the  text  truly  i-epresenls  them,  •'  the 
"  spirits  of  ju.st  men  made  pei-fect." 

Foi*,  if  so  great  holiness  and  purity  be  requi!"ed  in  all  that  draw 
nigh  to  God  up>n  earth,  as  you  !-ead,  l*sal.  \ciii.  5.  certainly  those 
who  aie  adiiiitteil  i!nmediatelv  to  his  throne,  must  be  without 
fault,  acco!ding  to  Kev.  vii   14,  15,  1(),  17. 

Whe!!  a  compoui!ded  being  comes  to  be  dissolved,  each  pai"t 
ret!irns  to  its  own  jn'liicij>le;  .so  it  is  heiv :  the  spirit  of  man,  and 
all  the  grace  that  is  in  it,  came  from  God;  and  to  him  they  retui-n 
at  death,  and  are  perfected  in  him  and  by  hiii! :  the  flesh  retur!is 
to  earth,  whence  it  came,  and  all  that  body  of  sin  is  detroyeci 
with  it ;  neither  the  one  or  the  other  .shall  be  a  snare  or  clog  to  the 
soul  any  i!!ore.  A  ('h!'istian  ii!  this  wdrld,  is  but  gold  in  the  ore; 
at  death,  the  pu!-e  gold  is  mellcd  out  and  separated,  ai!d  thi-  dross 
cast  away  and  consumed. 

('  4 


452  A  TREATISE  OF  TlfF,  SOt/L  OF  JIAV. 

Hence  three  consectaries  ofTer  tlieiuselves  to  us. 

Conscctary  1.  That  a  bchevcrs  hf'e  and  warfare  end  together. 
We  hiy  not  down  our  weapons  of  war,  till  we  lie  down  in  the  dust, 
S  Tim.  iv.  7.  "  I  have  fought  a  good  fight,  I  have  finished  my 
"course."  The  course  and  conflict  you  sec  are  finished  together: 
though  they  commence  from  different  terms,  yet  they  always 
terminate  together.  Grace  and  sin  liave  each  acted  its  part  upon 
the  stage  of  time,  and  the  victory  hovered  doubtfully,  sometimes 
over  sin,  and  sometimes  over  grace;  but  now  the  war  is  ended, 
and  the  quarrel  decided,  grace  keeps  its  ground,  and  sin  is  finally 
vanquished.  Now,  and  never  before,  the  gracious  soul  stauds  tri- 
umphing like  that  noble  Argive, 

In  vocno  solus  sessor,  plansorqiie  tlieatra. 
not  an  enemy  left  to  renew  the  combat ;  the  war  is  ended,  and 
with  it  all  the  fears  and  sorrows  of  the  saints. 

Consectary  ,*2.  Separated  souls  become  impeccable,  or  free  from 
all  the  hazard  of  sin,  from  the  time  of  their  separation :  for,  there 
being  no  root  of  sin  now  inherent  in  them,  consequently  no  temp- 
tation to  sin  can  fasten  upon  them ;  all  temptations  have  their 
handles  in  the  corruptions  of  oiu*  natures:  did  not  Satan  find 
matter  prepared  within  us,  dry  tinder  fitted  to  his  hand,  he  might 
strike  in  temptations  long  enough,  before  one  of  his  hellish  spai'ks 
could  catch  or  fasten  upon  us.  Temptations  are  grievous  exercises 
to  believers;  they  are  darts,  Eph.  vi.  16.  they  are  thorns,  2  Cor. 
xii.  7.  But  the  separate  soul  is  out  of  gunshot;  it  were  as  good 
discharge  an  arrow  at  the  body  of  the  sun,  as  a  temptation  at  a 
translated  soul. 

Consectary  3.  Separated  souls  are  more  lovely  companions,  and 
their  converses  more  sweet  and  delightful  than  ever  they  were  in 
this  world.  It  was  their  corruption  which  spoiled  their  coinmunion 
on  earth ;  and  it  is  their  spotless  holiness  which  makes  it  incom- 
parably pleasant  in  heaven.  The  best  and  loveliest  saints  have 
something  in  them  which  is  distasteful ;  even  sweet  briars  and  holy 
thistles  have  their  offensive  prickles :  but  when  that  which  was  so 
lovely  on  earth  is  made  perfect  in  heaven,  and  nothing  of  that  re- 
mains in  heaven,  which  was  so  offensive  in  them  on  earth ;  O  Avhat 
blessed,  delightful  companions  will  they  be  !  O  blessed  society  !  O 
most  desirable  companions  !  let  my  soul  for  ever  be  united  to  their 
assembly.  I  love  them  under  their  corruptions ;  but  how  shall 
my  soul  be  knit  to  them,  when  it  seeth  them  shining  in  their 
perfections  ? 

Proposition  9.  The  pleasnre  and  delights  of  the  separate  spirits 
of  the  jnst^  are  incomparably  greater  and  srcectcr  than  those  they 
did,  or  at  any  time  could  experience  in  their  bodily  state. 

With  what  a  pleasant  face  would  death  smile  upon  behevers ! 


A  TEKATISK  OF  THK  SOUL  OK  MAN*.  43 

what  roses  woukl  it  raise  in  its  pale  clieeks,  if  this  proposition  were 
but  well  settled  in  our  hearts  by  fjiitl' !  And  it"  we  will  not  be 
wantinT  to  ourselves,  it  may  be  firmly  settled  there,  by  these  four 
consiilerations,  M-hich  demonstrate  it. 

Consideration  1.  Wlud.sDCvvr  pleasure  am/  man  receives  in  this 
icorkL,  he  receives  itbij  vieans  of  his  soiii.  Even  all  c()rjx)real  and 
sensitive  delights  have  no  other  relish  and  sweetness,  but  what  the 
soul  fives  them,  which  is  demonstrable  by  this;  that  if  a  man  bo 
placcKl  amidst  all  the  pleasing  objects  and  circumstances  in  the  world, 
if  he  were  in  that  centre,  where  he  might  have  the  ccmflucnce 
of  all  the  ilelights  of  this  world  ;  yet  if  the  spirit  be  wounded,  there 
is  no  more  relish  or  savour  in  them,  than  in  the  white  of  an  egg. 
AVhat  pleasure  had  Spira  in  his  liberty,  estate,  wife  and  children  ; 
these  things  were  indeed  proposed  and  urged,  again  and  again,  to 
relieve  him .''  but  instead  of  pleasure  they  became  his  horror :  let 
but  the  mind  be  wounded,  and  all  the  mirth  is  marred  :  one  touch 
from  (iod  upon  the  spirit,  destroys  all  the  joy  of  this  world.      Nay, 

Let  but  the  intention  of  the  mind  be  strongly  carried  another 
way,  and  for  that  time,  (though  there  be  no  guilt  or  wound  u|K)n 
the  soul)  the  most  plea.^ant  enjoyments  lo.se  their  pleasure.  What 
delight,  think  you,  would  bags  of  gold,  sumptuous  fea.sts,  or  ex- 
quisite imlodv  have  afforded  to  Archimedes,  when  he  was  wholly 
intent  ujjon  his  mathematical  lines  .^  By  this  then  it  is  evident,  that 
the  rise  of  all  pleasure  is  in  the  mind,  and  the  most  agreeable  and 
pleasing  objects  and  enjoyments  signify  nothing  without  it  :  the 
mind  nuist  be  found  in  itself,  and  at  leisure  to  attend  them,  or  we 
can  have  no  jjleasuru  Irom  them. 

Consici.  ii.  Of  all  natural  phasurcs  in  the  xcorld,  intillcctual  plea- 
sures artjhund  to  be  most  agreeable,  and  connatural  to  the  soul  of 
man. 

The  morr^  refined  and  remote  frt)m  sense  anv  i)ltasure  is,  the 
more  grateful  is  it  to  the  soul ;  those  are  certainly  the  sweetest  de- 
lights that  spring  out  of  the  mind.  A  dro])  of  intellectual  pleasure 
is  valued  by  a  generous  and  well-tempered  soul,  above  the  whole 
ocean  of  impure  joys,  which  come  to  it  sophisticated  and  tinged 
through  the  niuddy  channels  of  sense. 

No  sensualists  in  the  world  can  extract  such  pleasure  out  of  gold,, 
silver,  meat  and  drink ;  as  a  searching  antl  contemplating  mind 
finds  in  the  discovery  of  trutl^.  *  Ileinsius,  that  learned  library- 
keeper  of  Leyden,  professed,  "  That  when  he  had  shut  up  him- 
"  self  among  so  many  illustrious  .souU,  he  seemed  to  sit  down  there, 
*'  as  in  the  very  la[)  of  eternity,  and  heartily  pitied  the  rich  and 
"  covetous  worldlings,  that  were  strangers  to  his  delights."" 

•  In  qua  litmUnc  jteriem  posrti,forilnis  petsulum  obdo,  et  in  ipso  tvtcrnitalia  grvfnio,  inter 
t'U  Uluiin-s  auitnas  scdt-m  mihi  hutho,  cuvt  iii/^cnti  </uiilcm  aniino :  ul  /■ubintk  rtvignntutn 
misfrcur,  yui  hanrJalkUutcm  ignorant.     r.i»ist.  prin. 


44  A  TBEATISE  OF  THE  SOUL  OF  MAN. 

And  when  *  Cardan  tells  us,  "  That  to  know  the  secrets  of  na- 
"  ture,  and  the  order  of  the  universe,  hath  greater  pleasure  and 
"  sweetness  in  it,  than  the  thought  of  man  can  fathom,  or  any 
"  mortal  hope  for."  "  Yea,  such  beauties,  saith  -f*  Plutarch,  there 
*'  are  in  the  study  of  the  mathematics,  that  it  were  unworthy  to 
"  compare  such  baubles  and  bubbles,  as  riches  with  it."  "  Yea, 
"  saith  another,  it  were  a  sweet  thing  to  be  extinguished  in  those 
"  studies  +." 

Julius  Scaliger  was  so  delighted  with  poetry,  that  lie  protested 
he  had  rather  be  the  author  of  twelve  verses  in  Lucan,  than  em- 
peror of  Germany.  And  to  say  truth,  "  there  is  a  kind  of  enchant- 
*'  ing  sweetness  in  those  intellectual  pleasures  and  feasts  of  the 
*'  mind  ;  such  a  delight  as  hardly  suffers  the  mind  to  be  pulled 
*'  away  from  them  §.""  These  pleasures  have  a  finer  edge,  a  higher 
gust,  a  more  agreeable  savour  to  the  mind  than  sensitive  ones ;  as 
approaching  much  nearer  to  the  nature  of  the  soul,  which  is  spi- 
ritual. 

Consid.  3.  And  as  intellectual  pleasures  do  as  far  exceed  all  sen- 
sitive pleasures,  as  those  which  are  proper  to  a  man,  do  those  which 
we  have  in  common  with  beasts  :  So  divine  pleasures  do  again  much 
more  surmount  intellectual  ones.  For  what  compare  is  there  betwixt 
those  joys  which  surprize  a  scholar  in  the  discovery  of  the  secrets 
of  nature,  and  those  that  overwhelm  and  swallow  up  the  Christian 
in  the  discovery  of  the  glorious  mysteries  of  redemption  by  Christ, 
and  his  own  personal  interest  therein. 

To  solve  the  phcenonien a  of  nature  is  pleasant,  but  to  solve  all 
the  difficulties  about  our  title  to  Christ  and  his  covenant,  that  is  ra- 
vishing. Archimedes'"  zuP'^xa,  "  I  have  found  it,"  was  but  the  frisk, 
or  skip  of  a  boy,  to  that  rapturous  voice  of  the  spouse,  "  My  be- 
"  loved  is  mine,  and  I  am  his."  These  are  entertainments  for 
angels,  1  Pet.  i.  11.  a  short  salvation  for  the  season  it  is  felt  and 
tasted,  1  Pet.  i.  8.  after  these  delights,  all  others  are  insipid  and 
dry.     And  yet  one  step  higher. 

Consid.  4.  All  that  divine  pleasure.^  which  ever  the  holiest  and  de- 
voutest  soul  enjoyed  in  the  hody.,  is  hut  a  sip  or  prelibation,  com- 
pared xcith  those  full  draughts  it  hnth  in  the  unonbodied  state. 

Whilst  it  is  embodied,  it  rejoiceth  in  the  earnests  and  pledges  of 
joy  ;  but  when  it  is  unembodied,  it  receives  the  full  sum ;  Psal.  xvi. 

*  Arcana  cacli,  natures  secreta,  ordinem  univerd  scire  ;  majorisjoelicitntis  et  dulcedinis 
est,  quam  cngitatione  quis  assetjui  potest,  aul  vwrtalis  sperarc. 

f  Tnlk  est  malhemntum  pulckritudo,  ut  his  indignum  sit  divitiarum  phaleras  islas  et 
buUas  et  puerilin  spcclnculn  comparari, 

f  Dulce  est  extingui  vialhemnticarum.  art'ium  slvdio.     Leon.  Digg. 

§  Tcdis  suavitas,  ut  cum  quis  ca  degusiaverit,  quasi  Circeis pocidis  captus,  non  potest  u»- 
quam  ab  illis  divellL     Cardan. 


A  TREATISK  OF  TIIK  r.OVI.  OF  MAN'.  45 

n.  '*  In  ihv  presence  is  fulness  of  joy."'  This  fulness  of  joy  is 
not  to  be  cx|)ected,  Iwcause  not  to  be  supported  in  this  world. 
The  jov  of  heaven  would  quickly  make  the  hoops  of  nature  fly. 
AVhen  a  good  man  had  hut  a  little  more  than  ordinary  joy  of  the 
Lord  |X)uretl  into  his  soul,  he  was  heard  to  cry,  Hold,  Lord,  hold! 
thy  poor  creature  is  but  a  clay  vessel,  and  can  hold  no  more  !  These 
pleasures  the  soul  hath  in  the  body,  are  of  the  same  kind  indeed 
with  those  in  heaven,  but  are  exceeding  short  of  them  in  divers 
other  respects. 

1.  The  spiritual  pleasures  the  soul  hath  in  the  body,  are  but  by 
reflection  ;  but  those  it  enjoys  out  of  the  body,  are  by  immediate 
infnit'ion,  1  Cor.  xiii.  12.  now  in  a  gla>:'^,  then  face  to  face. 

The  pleasures  it  now  hath,  though  thev  be  of  a  divine  natiuv, 
yet  they  are  relished  bv  the  vitiated  appetite  of  a  sick  and  distem- 
pered soul ;  the  end)odiod  soul  is  diseased  and  sickly,  it  hath  many 
distemjx'rs  hanging  about  it.  Now  we  know  the  most  pleasant 
things  lose  nnich  of  their  pleasure  to  a  sick  man  ;  the  separate  soul 
is  made  perfect,  thoroughly  cured  of  all  diseases,  restored  to  its 
p\.'rfect  health  ;  and  consecjucntiv,  divine  pleasures  must  needs  have 
a  higher  gust  and  relish  in  heaven,  than  ever  they  had  on  earth. 

.'3.  The  |)leasures  of  a  gracious  soul  on  earth  are  but  rare  and 
seldom,  meeting  with  many  and  long  interruptions.  And  many  of 
them  occasioned  l)y  the  body,  which  often  calls  down  the  soul  to 
attend  its  necessities,  and  converse  with  things  of .  a  far  different 
nature;  but  from  these,  and  all  other  ungrateful  and  ])reju(lical 
av(K'ations,  the  separated  soul  is  discharged,  and  set  free;  so  that 
its  whole  eternity  is  spent  in  the  highest  delights. 

4.  The  highest  pleasures  of  a  gracious  soul  in  the  body,  are  but 
the  pleasures  of  an  uncentered  soul,  which  is  still  gravitating  and 
striving  forward,  and  consequently  can  be  but  low  and  very  imper- 
fect, in  comparison  with  those  it  enjoys,  wlu-n  it  is  centered  and 
fixed  in  its  everlasting  rest.  They  differ  as  the  .shadow  of  the  la- 
bourer, for  an  hour  in  the  day,  from  his  rest  in  his  bed,  when  his 
work  is  ended. 

To  conclude ;  the  pleasures  it  hath  here,  are  but  the  pleasures 
of  hojx*  and  expectation,  which  cannot  bear  any  p?-oj)ort ion  to  those 
of  sight  and  full  fruition.  ()  see  the  advantages  of  an  unbodied 
state  ! 

Prop.  10.  That  frrnc'ious  souls,  .fcjmrnfe  from  the  bodij,  do  attain 
to  the  pcr/iction  o/'k>iOich(lsi(\  xc'ith  more  ease  than  tlietf  attained  anij 
small  dc^rree  o/'hno7cledn-c  ich'iUt  theij  (hcelt  in  the  bodij. 

Great  are  the  inconveniences,  and  j)rejudices,  under  which  souls 
labour,  in  their  pursuits  after  knowledge  in  this  life,  Ver'itat'is  in 
jjutco.  Truth  lies  deep.     And  it  is  hard,  even  with  much  labour, 


46  A  TREATISE  OF  THE  SOUL  OF  MAN. 

pains,  and  study,  to  pump  up  one  clear  notion  ;  for  the  soul  can- 
not now  act  as  it  would,  but  is  fain  to  act  as  it  can,  according  to 
the  limitations  and  permissions  of  the  body,  to  which  it  is  confined. 
By  heedful  observations,  and  painful  researches  it  is  forced  to  de- 
duce one  thinof  from  another,  and  is  too  often  deceived  and  im- 
posed  upon  by  such  tedious  and  manifold  connections- 

Beside,  truth  is  now  forced,  in  compliance  with  our  weakness, 
and  distance  from  the  fountain,  to  descend  from  heaven  under 
vails  *,  shadows,  and  umbrages,  thereby  to  contract  some  kind  of 
affinity  with  our  fancies  and  exterior  senses  first,  that  so  it  may 
with  more  advantage  transmit  itself  to  our  understanding.  It  must 
come  inider  some  vail  or  other  to  us,  Avhilst  ^ve  are  vailed  with 
mortality,  because  the  soul  cannot  behold  it  with  its  native  lustre, 
nor  converse  otherwise  with  it. 

And  hence  it  was  that  Aiigustine  made  his  rational  conjecture, 
Why  men  used  to  be  so  much  delighted  with  metaphors,  because 
they  are  so  much  proportioned  to  our  senses,  Avith  Avhich  our  rea- 
son in  this  embodied  state,  hath  contracted  such  an  intimacy  and 
familiarity  :  But  when  the  soul  lays  aside  its  vail  of  flesh,  truth  also 
puts  off  her  vail,  and  shews  the  soul  her  naked,  beautiful,  and  ra- 
vishing face ;  it  henceforth  beholds  all  truth  in  God,  the  fountain 
of  truth.  There  are  five  ways  by  which  men  attain  the  knowledge 
of  God,  say  the  schools,  four  of  which  the  soul  makes  use  of  in 
this  world  ;  but  the  fifth,  which  is  the  most  perfect,  is  reserved 
for  the  separate  state.     Men  discern  God  here, 

(1.)  In  vestig'io,  By  his  footsteps  in  the  works  of  creation.  God 
hath  imprest  the  marks  of  his  wisdom  and  power  upon  the  crea- 
tures, by  which  impressions  we  discern  that  God  hath  been  there. 
Thus  the  very  Heathens  arrive  to  some  knowledge  of  a  God,  Rom. 
i.  20.  Acts  xvii.  24,  27. 

(2.)  In  umbra,  By  his  shadow:  If  you  seethe  shadow  of  a  man 
vou  guess  at  his  stature  and  dimensions  thereby.  Thus  Christ  made 
some  discovery  of  himself  to  the  world,  in  the  Mosakal  ceremonies, 
and  ancient  types  and  mnbrages,  Heb.  x.  1. 

(3.)  In  speculo,  In  a  glass  :  This  gives  us  a  much  clearer  repre- 
sentation of  a  person,  than  either  his  footsteps  or  shadow  could : 
this  is  an  imperfect  or  darker  vision  of  his  face,  by  way  of  reflec- 
tion. And  thus  God  is  seen  in  his  word  and  oi'dinances,  wherein, 
"  as  in  a  glass,  we  behold  the  glory  of  the  Lord,"  2  Cor.  iii.  18. 

(4.)  In  Filio,  in  his  own  Son,  Avho  is  the  living  image  and  ex- 
press character  of  his  Father.     Thus  we  sometimes  see  a  child  so 


*  The  light  from  above  never  descends  without  a  vail :  for  it  is  impossible  that  di- 
vine light  could  otherwise  shine  to  us,  unless  it  be  covered  with  a  variety  of  sacred 
fihadowings.     Dion^s,  Arcop,  de  eeriest,  Hkr,  c.  It 


A  TREATISE  OF  Till:  SOUL  OF  MAN'.  4T 

lively  ropreticnting  his  father  in  sjx'cch,  gale,  gesturi-,  and  every  li- 
neament of  his  face,  that  we  may  say, 

— Sic  oculus,  sic  illc  vianu.s\  sic  ova  fircbat ; — • 
''  Just  s<)  his  father  spake,  so  he  went,  and  jubt  siieh  a  one  he  was.*' 
Thus  we  know  God  in  the  face  of  Jesus  Christ,  2  ('or.  iv.  (J. 
who  is  the  express  image  of  his  Father,  lleh.  i.  .'3.  and  John  xiv.  9. 
This  is  the  highest  way  uf  attaining  the  knowledge  of  God  in  this 
hfc.      But  then,  in  tiie  unboilied  state,  we  see  him, 

(5.)  Face  to  flu\\  with  a  direct  vision.  This  is  to  sec  him  as  he 
is.  The  believer  is  a  candidate  for  this  degree  now,  but  cannot  be 
invested  with  it,  till  he  be  divested  from  this  body  of  flesh.  Yet 
the  soul,  when  unbodied,  and  made  perfect,  attaineth  not  to  a  com- 
prehensive knowledge  of  Ciod,  tor  it  will  still  remain  a  finite  being, 
and  so  cannot  comprehend  that  which  is  infinite.  That  qiiestion. 
Job  \i.  7.  "  Canst  thou  hnd  out  the  Almighty  unto  j)eriection  ?" 
may  be  put  to  the  highest  graduate  in  heaven.     And  yet, 

1.  To  see  God  face  to  face,  and  know  him  as  he  is,  will  l)e  a 
knowledge  of  the  divine  essence  Itself.  To  sec  the  divine  essence, 
is  to  see  God  as  he  is ;  i.  e.  to  see  him  so  perfectly  and  fully,  tliat 
the  understanding  can  prtKced  no  farther  in  point  of  knowledge, 
concerning  that  great  cpiestion,  What  Is  Gad?  Thus  no  nian  hath 
seen  or  can  see  God  in  this  world.  Kven  Moses  himself  coukl  not 
see  God,  Kxod.  xxxiii.  LS,  19,  iiO.  Ikit  the  spirits  of  the  just  made 
perfect,  have  satisfying  a])prehensions,  though  not  perfect  compre- 
hensions of  the  Divine  essence. 

Ji.  In  this  light  they  clearly  discern  tlu*se  deep  mysteries  which 
they  here  racked  their  thoughts  upon,  but  could  not  penetrate  in 
this  life.  There  they  will  know  what  is  to  be  known  of  the  union 
of  the  two  natures  in  the  wonderful  person  of  our  Knnnanuel  ;  and 
the  manner  ol"  the  subsistence  of  each  person,  in  the  most  glorious 
and  undividi'd  (iodhead,  John  xiv.  520.  The  several  attributes  of 
God  will  thiii  be  unioldcd  to  our  understandings;  for  his  essence 
and  attributes  are  not  two  things,  Kev.  iv.  8,  9,  10,  11.  Oh  !  what 
a  ravis)hing  sight  w  ill  this  be  ! 

The  mysteries  of  the  scriptures  and  j)rovidences  of  God  will  be 
no  mysteries  then:   Curiosity  itself  will  be  there  satisfied. 

3.  This  immediate  knowleilge  and  sight  of  God  face  to  face,  will 
be  infinitely  more  sweet,  and  lavisliingly  pleasant  than  any,  or  all 
the  views  we  had  of  him  liere  by  faith  ever  were,  or  ])ossibly  could 
be.  There  is  a  H)v  unspeakable  in  the  visions  of  faith,  1  Pet.  i.  S. 
but  it  conies  far  short  of  the  facial  vision.  ^V'ho  can  tell  the  full 
importance  of  that  one  ti  xt,  Rev.  xxii,  4.  "  The  throne  of  the 
"  Lamb  shall  be  in  it,  and  they  shall  see  his  face.^"  Oh  !  for  such 
a  hi-aven  (said  one)  as  to  get  one  glimjjse  of  that  lovely  face  !  llarth 
camiot  bear  such  sights.     This  li^jhl  overwhelms,  and  confountts 


48  A  TIlEATlSE  OF  THE  SOUL  OF  MAN. 

the  inadequate  faculties  of  imperfect  and  embodied  souls.  But 
thei'e  is  lumen  comfortans.,  a  cheering,  strengthening,  pleasant  light, 
as  the  light  of  the  mornmii  star.  Rev.  ii.  28. 

4.  This  sight  of  God  will  be  appropriative  and  applicative.  We 
there  see  him  as  our  own  God  and  portion.  Without  a  clear  inte- 
rest in  him,  the  si^ht  of  him  could  never  be  beatifical  and  satisfy- 
ing.  Sight  without  interest  is  like  the  light  of  a  glow-worm,  light 
v.ithout  heat.  All  doubts  and  objections  are  solved  and  answered 
in  the  first  sight  of  this  blessed  face. 

5.  To  conclude :  This  perfect,  and  most  comfortable  knowledge, 
is  attained  without  labour  by  the  separate  soul.  Here  every  degree 
of  knowledge  Avas  with  the  price  of  much  pains.  How  many  weary 
hours  and  aching  heads  did  the  acquisition  of  a  little  knowledge 
stand  us  in  !  But  then  it  flows  in  upon  the  soul  easily.  It  was  the 
saying  of  a  great  usurer,  /  07ice  took  rrnicli  im'ms  to  get  a  little^ 
(meaning  the  first  stock)  hut  now  I  get  much  zoithonf  any  pains  at 
all.  Oh  lovely  state  of  separation  !  Tb.at  body  which  interposed, 
clogged,  and  clouded  the  willing  and  capable  spirit,  being  drawn 
aside  (as  a  curtain)  by  death,  the  light  of  glory  now  shines  upon 
it,  and  round  about  it,  without  any  interception,  or  let. 

Prop.  11.  The  separated  souls  of  the  just  do  live  in  a  moj-e  high 
and  excellent  iimy  of  communion  zcith  God,  in  his  temple-ivorship  in 
heaven,  than  ever  they  did  in  the  sxceetcst  gospel-ordinances,  and 
most  spiritual  duties,  in  which  they  coiiversed  with  him  here  on  earth. 

That  saints  on  earth  have  real  communion  with  God,  and  that 
this  communion  is  the  joy  of  their  hearts,  the  life  of  their  life,  and 
their  relief  under  all  pressures  and  troubles  in  this  life,  is  a  truth  so 
firmly  sealed  upon  their  hearts  by  experience,  as  well  as  clearly  re- 
vealed in  the  word,  that  there  can  remain  no  doubt  about  it,  among 
those  that  have  any  saving  acquaintance  Avith  the  life  and  poAver  of 
religion. 

This  communion  with  God  is  of  that  precious  value  Avith  be- 
lievers, that  it  unspeakably  endears  all  those  duties  and  ordinances 
to  them,  Avhich,  as  means  and  instruments  are  useful  to  maintain 
it. 

At  death,  the  people  of  God  part  Avith  all  those  jirecious  ordi- 
nances and  duties,  they  being  only  designed  for,  and  fitted  to  the 
present  state  of  imperfection,  Eph.  iv.  12,  13.  but  not  at  all  to 
their  loss,  no  more  than  it  is  to  his  that  loses  the  light  of  his  candle 
by  the  rising  of  the  sun.  A  candle,  a  star  is  comfortable  in  the 
night ;  but  useless  Avhen  the  sun  is  up,  and  in  its  meridian  glory. 
Christian,  pray  much,  hear  much,  and  be  as  much  as  thou  canst 
among  the  ordinances  of  God,  and  duties  of  religion  :  For,  the  time 
is  at  hand  that  you  shall  serve,  and  Avait  on  God  no  more  this 
way. 


A  TREATISE  OF  TUT.  SOUL  OF   MAN'.  49 

But  vet  think  not  your  souls  shall  be  discliarged  from  all  wor- 
nIiiu  and  service  o{  God  \v  hen  you  die :  No,  you  will  find  heaven 
to  he  a  tiMiinle  built  tor  worship,  and  the  worship  thtrf  to  be  niuth 
transcendent  to  all  that  in  which  you  were  here  employed.  The 
sanctuary  wa.s  a  pattern  ot'  heaven  in  this  very  respect,  Heb.  ix.  23. 
And,  on  this  very  account,  it  is  called  Sion  in  my  text,  and  the 
heavndij  Jcrusaltm  ;  as  denotin<^  a  church  state,  and  the  spiritual 
worship  tlure  pertbnned  by  the  spirits  of  just  men  made  perlVct. 

Some  help  we  mav  have  to  understancl  the  nature  thereof,  by 
comparin*^  it  with  that  worship  and  service  which  we  perform  to 
God  here  in  this  state  of  imperfection,  and  by  considerin<:;  the  agrees, 
ments  and  dit^agreements  betwixt  them.  In  this  they  agree,  that 
the  worsiiip  above  and  below  are  both  addressed  and  directed  to 
one  and  the  same  object.  Father,  Son,  and  Spirit;  all  centers  and 
terminates  in  God.  They  also  agree  in  the  general  quality  and 
common  nature;  thev  are  both  spiritual  worship.  But  there  are 
divers  remarkable  differences  betwixt  the  one  and  the  other,  as  will 
be  manifest  in  the  following  collation. 

1.  All  our  worship  on  earth  is  performed  and  transacted  by  faith, 
as  the  instrument  and  means  thereof,  Heb.  \i.  6.  "  He  that  cometh 
"  to  God  nuist  believe,""  ice.  In  heaven,  faith  ceaseth,  and  sight 
takes  place  of  it,  1  Cor.  v.  7.  There  we  see  what  here  we  only  be- 
lieve. There  are  now  before  us  ordinances,  scriptures,  ministers, 
and  the  assemblies  of  saints  in  the  places  of  worship:  But  if  we 
have  any  comnuuiion  witii  Gttd,  by,  or  a>nong  these,  we  must  set 
ourselves  to  believe  those  things  we  see  not.  By  realizing  and  ap- 
plying invisible  things,  we  here  get  sometimes,  and  with  no  small 
pains,  a  taste  of  heaven,  and  a  transient  glance  of  that  glory.  In 
this  service  our  faith  is  put  hard  to  it,  it  must  work  and  light  at 
once;  resolutely  act  whilst  sense  anil  reason  stand  by,  contradicting 
and  rjuarrelling  with  it.  And  if,  with  nuich  ado,  we  get  but  one 
sensible  touch  of  heaven  upon  our  spirits,  if  we  get  a  little  spiritual 
warmth  and  melting  of  our  affections  towards  God,  we  call  that  day 
a  good  day,  and  it  is  .so  imleed. 

Jliit  in  heaven  all  things  are  carried  at  a  high  rate,  the  joy  of  the 
Lord  overflows  us  withcmt  any  labour,  or  pain  of  ours  to  procure  it. 

We  may  say  of  it  there,  as  the  jjrophet  speaks  of  the  dew  and 
showers  u[)on  the  grass,  '*  which  tarrieth  not  for  man,  nor  waiteth 
"■  for  the  sons  of  men,''  Micah  v.  7. 

U.  No  grace  is,  or  can  be  acted  here,  without  the  clog  of  a  con- 
trary corruj)tion,  Jlom.  vii.  21.  "  When  1  would  do  good,  evil  is 
"  present  with  ine.""  Every  beam  of  faith  is  ])rcsently  darkened  by 
a  cloud  of  unbelief,  ]\lark  ix.  24.  "  Lord,  1  believe,  help  thou  my 
•'  unbelief     "  W'e  often  read  in   the  Ijuok  of  experience   (saith 


60  A  TREATISE  OF  THE  SOUL  OF  MAK. 

"  *  one)  what  an  inconsistent  fickle  thing  the  heart  is  in  duties  t 
"  Now  it  is  with  us,  hy  and  by  it  is  fled  away  and  gone ;  we  know 
"  not  where  to  find  it :  It  is  constant  only  in  its  inconstancy  and 
"  lubricity."  There  is  iniquity  in  our  most  holy  things,  which  needs 
pardon,  Exod.  xxviii.  38.  Our  best  duties  have  enough  in  them 
to  damn  us,  as  well  as  our  worst  sins:  But  in  that  perfect  state 
above,  grace  flows  purely  out  of  the  soul,  as  beams  do  from  the 
sun,  or  crystal  streams  from  the  purest  fountain.  No  impure  or 
imperfect  acts  proceed  from  spirits  made  perfect. 

ii.  Here  the  graces  of  the  saints  are  never,  or  A-ery  rarely  acted  in 
their  highest  and  most  intense  degree.  When  they  love  God  most 
fervently,  thei'e  is  some  coldness  in  their  love.  Who  comes  up  to 
the  height  of  that  rule,  Mat.  xxii.  37.  "  Thou  shalt  love  the  Lord 
*'  thy  God,  with  all  thy  heart,  and  all  thy  mind,  and  all  thy 
"  strength  ?"  AVhcn  we  meditate  on  God,  it  is  not  in  the  depth  of 
our  thoughts,  w ithout  some  wanderino-s  and  extravagancies ;  it  is 
very  hard,  if  not  impossible,  for  the  soul  to  stand  long  in  its  full 
bent  to  God. 

But  in  heaven  it  doth  so,  and  will  do  so  for  ever,  without  any  re- 
laxation or  remission  of  its  fervour.  Christ,  among  the  saints  and 
angels  in  heaven,  is  as  a  mighty  load-stone  cast  in  among  many 
needles,  which  leap  to  him,  and  fix  themselves  inseparably  upon 
him.  They  all  act  in  glory  as  the  fire  doth  here,  to  the  utmost  of 
their  power  and  ability.  There  is  no  note  loAver  than  "  Glory  to 
God  in  the  highest." 

(4.)  The  most  spiritual  souls  on  earth,  Avho  live  most  with  God, 
have,  and  mi.ist  have  their  daily  and  frequent  intermissions.  The 
necessities  of  the  body,  as  well  as  the  defectiveness  of  their  graces, 
require,  and  necessitate  it  to  be  so.  Our  hands  with  Moses  will 
hang  down  and  grow  weary.  Our  aflections  will  cool  and  fall,  do 
what  wc  can. 

But  as  the  spirits  of  just  men  made  perfect  know  no  remissions 
in  the  degree,  so  neither  any  intermissions  in  the  acting  of  their 
grace:  "  T^hey  shall  serve  him  day  and  night  in  his  temple,"  Rev. 
vii.  15.  You  that  would  purchase  the  continuance  of  your  spiri- 
tual comforts  but  for  a  day,  Avith  all  that  you  have  in  this  world, 
will  there  enjoy  them  at  full,  without  any  intermitting,  through 
eternity. 

5.  11"  the  best  hearts  on  earth  be  at  anv  time  more  than  ordi- 
narily enlarged  in  spiritual  comforts,  they  need  presently  some 
humbling  providence  to  hide  pride  from  their  eyes.     Even  Paul 


*  Sape  in  libra  experienliec  lenimus  tptoviodo  a  cnrde  nostra  reUmjuiniur :  Nunc  est  nti» 
biscicm,  nima  alibis  nuric  euolat,  nunc  recurrit :  in  sola  lubridUUc  manct,     Bern. 


A.TUEATlSE  OF  THK  SOIL  OK  MAN'.  Ol 

Itlnisclf  must  have  a  ihorn  In  the  flesh,  a  messenger  of  Satan  to 
hufllet  him.  Bcrnartl  could  never  perform  any  duty  with  com- 
lortahle  enlargement,  but  he  seemed  to  hear  hi?  own  luart  whis- 
per thus,  Btnejkiati,  Bcrnardc,  O  well  done,  Bernard , 

JJut,  in  lieaven  the  iiighest  comforts  are  enjoyed  in  the  deepest 
Immility  ;  and  the  entire  glory  in  ascribed  to  God,  without  any 
unworthy  defaleations.  Rev.  iv.  10.  They  put  not  the  crown 
upon  their  own  heads,  but  Christ's :  They  cast  down  their  own 
crowns,  and  iall  down  at  the  feet  of  iiim  that  sitteth  upon  the 
throne. 

6.  All  assemblies  for  worship  in  this  world  are  mixed ;  they 
consist  of  regenerate  and  unregenerate,  living  and  dead  souls : 
This  .spoils  the  harmony,  and  allays  the  comfort  of  mutual  com- 
munion. In  a  congregation  consisting  of  a  thousand  persons,  Ail! 
how  i'ew  comparatively  arc  there  that  are  heartily  concerned  in  the 
duty  .^  lUit  it  is  not  so  above.  There  are  Ivn  thousand  limts  ten 
thousand,  even  thousands  of  thousands  before  the  throne,  loving, 
adoring,  praising,  and  triumphing  together,  and  not  a  jarring 
string  in  all  their  harps. 

7.  Here  the  worship  of  God  is  impure,  mixed,  and  adulterated 
by  the  sinful  additions  and  inventions  of  men.  This  gracious 
souls  groan  under  as  a  heavy  burden,  sighing  and  praying  for  re- 
forniation  ;  as  knownng  they  can  expect  no  more  of  God's  presence, 
than  there  is  of  his  order  and  institution  in  worship.  But,  above, 
all  the  worship  is  pure,  the  least  pin  in  the  heavenly  tabcrnach'  is 
according  to  the  perfect  pattern  of  the  divine  will 

8.  We  have  here  duties  of  divers  kinds  and  natures  to  per- 
torm.  All  our  time  is  not  to  be  spent  in  loving,  praising,  and  de- 
lighting in  God  ;  but  we  must  turn  ourselves  also  to  searching, 
Watching,  and  soul-humbling  work.  Sometimes  we  are  called  to 
get  up  oiu-  hearts  to  the  highest  praise,  and  then  to  humble  ihem 
to  the  dust  for  sin  and  judgments ;  one  while  to  sing  liis  praises, 
and  another  while  to  sigh  even  to  the  breaking  of  our  loins ;  But 
the  sj)irits  of  just  men  made  perfect,  have  but  one  kind  i>f  em- 
ployment, v'l::.  praising,  loving,  and  delighting  in  God.  Tliere 
IS  no  groaning,  sighing,  .searching,  or  wat thing-work,  in  that 
8tatc. 

9.  The  most  illuminated  believers  on  earth  have  but  dark  and 
crude  apprehensicms  of  Christ's  intercession-work  in  heaven,  or  «)f 
thi>  way  and  manner  in  which  it  is  there  performed  by  him.  We 
know  indeed  that  our  High-priest  is  tor  us  entered  witliin  the  vail, 
Heb.  vi.  20.  That  he  appears  in  that  most  holy  place  lor  us.  Heb. 
ix.  2i.  'I'hat  he  there  rejiresents  liis  sufferings  for  us  to  (iod, 
standing  before  him  as  a  lanil)  that  had  been  sl.iin,  Uev.  v.  G.  'J'liat 
he  ofK'rs  up  our  i)ravers  with  his  incense  to  God,  Jlev.  viii.  3. 

Vol.  III.  '  T) 


52  A  TUKATISE  OF  THE  SOUL  OP  MAlf. 

But  the  inniiediatc  intuition  of  the  whole  performance,  by  the 
person  of  Christ  in  heaven,  the  beholdincr  of  him  in  his  work  there, 
with  the  smiles  and  honours,  the  delight  and  satisfaction  of  the 
Father  in  his  person  and  work.  Certainly,  this  must  be  a  far  dif- 
ferent thing,  and  what  must  make  more  deep  and  suitable  impres- 
sions upon  our  hearts  than  ever  the  most  affecting  view  of  them 
by  faith  at  this  distance,  could  do. 

10.  hi  ,such  ravishing  sights  and  joyful  ascriptiGns  of  glory  to 
him  that  sittcth  upon  the  throne,  and  to  the  Lamb  for  evermore,  all 
the  separated  spirits  of  the  fist  are  employed  aiid  icholly  taken  up 
in  heaven,  as  they  come  in  their  several  times  thither  ;  a?id  will  be 
so  employed  in  that  temple-service  unto  the  end  of  the  world,  xchen 
Christ  shall  deliver  zip  the  kingdom  to  his  Father,  and  thenceforth 
God  shall  be  all  in  all. 

The  illustration  and  confirmation  of  this  assertion  we  have  in 
these  two  or  three  particulars. 

(1.)  That  all  the  spirits  of  just  men,  from  the  beginning  of  the 
world,  until  Christ's  ascension  into  heaven,  did  enter  into  heaven, 
as  a  place  of  rest,  as  a  city  prepared  for  them  of  God,  Heb.  xi.  16. 
and  did  enjoy  blessedness  and  glory  there.  But  yet  there  seems  to 
be  an  alteration  even  in  heaven  itself,  since  the  ascension  of  Christ 
into  it,  and  such  an  alteration  as  advanceth  the  glory  thereof  both 
to  angels  and  saints.    "  Heaven  itself  (saith  one  *  who  is  now  there) 

*  was  not  what  it  is,  before  the  entrance  of  Christ  into  the  sanc- 

*  tuary  for  the  administration  of  his  office.     Neither  the  saints  de- 

*  parted,  nor  the  angels  themselves,  were  participant  of  that  glory 

*  which  now  they  are.  Neither  yet  doth  this  argue  any  defect  in 
''  heaven,  or  the  state  thereof  in  its  primitive  constitution ;  For 
'  the  perfection  of  any  state  hath  respect  unto  that  order  of  things 

*  which  it  in  originally  suited  unto.  Take  all  things  in  the  order 
'  of  the  first  creation,  and  in  respect  thereunto,  heaven  was  per- 
'  feet  in  glory  from  the  beginning,  &c. 

'  Whatever  was  their  rest,  refreshment,  and  blessedness ;  what- 

*  ever  were  their  enjoyments  of  the  presence  of  God,  yet  was  there 

*  no  throne  of  grace  erected  in  heaven,  no  high-priest  appearing 
'  before  it,  no  lamb  as  it  had  been  slain,  no  joint  ascription  of 
'  glory  unto  him  that  sitteth  upon  the  throne,  and  to  the  Lamb 

*  for  ever ;'  -j*  God  having  ordained  some  better  thing  for  us,  that 
they  without  us  shoidd  not  be  made  perfect,  Heb.  xi.  40. 

Now  both  the  angels  and  saints  in  heaven,  do  behold  Christ  in 
his  priestly  office  within  that  sanctuary ;  a  sight  never  seen  in  hea- 
ven before. 


*  Dr.  Oven's  Clu  istologia,  p.  158 — 355. 

•{•  Prius<iuam  ad  nostra  tempora  2>reventurn  est.     Camero. 


A  TREATISE  OF  TIIF  SOL'L  OF  MA\\  i>J 

(2.)  This  fraine  of  heavenly  worship  will  continue  as  it  is  unto 
the  end  of  the  worUi,  and  tlun  another  alteration  will  be  made  in 
the  manner  of  his  dispensatory  kingdom  ;  "  For  tlun  ho  must  de- 
"  liver  up  the  kiuirdoni  to  God,  even  the  Father;  and  tlien  shall 
*'  the  Son  also  himself  be  subject  unto  him  that  put  all  things 
"  under  him,  that  God  may  be  all  in  all,"  as  the  apostle  speaks, 
1  Cor.  XV.  24,  28.  So  that'  as  the  present  state  of  heaven  is  not,  in 
all  respects,  what  it  was  before  Christ's  ascension  thither  ;  so  .tfter 
the  consummation  of  the  mediatorial  kingdom,  and  the  gather- 
ing of  all  the  elect  into  glory,  it  will  not  in  all  respects  be  what 
now  it  is. 

Christ  will  never  cease  to  be  the  innnedlate  bead  of  the  whole 
glorified  creation.  God  having  gathered  all  the  elect,  both  angels 
and  men,  unto  a  head  in  him,  and  he  being  the  knot  and  eeJitre 
of  that  collective  body,  the  whole  frame  of  the  glorified  church 
would  be  dissolved,  should  he  lose  his  relation  of  a  head  tti  it. 
Yea,  I  doubt  not  but  he  will  for  ever  continue  to  be  the  medium 
of  communion  betwixt  God  and  his  glorified  church  :  God  will 
still  connnunieatL'  himself  to  us  through  Christ,  and  our  adherence, 
love,  and  delight,  will  still  be  through  Christ ;  In  a  word,  what- 
ever change  shall  be  made,  the  person  of  Christ  shall  still  con- 
tinue to  be  the  eternal  object  of  divine  glory,  praise,  and  worship, 
Kev.  \xii.  4. 

But  when  he  shall  have  gathered  home  all  his  elect  to  glory,  be 
will  resign  his  present  dispensatory  *  kingdom,  and  become  subject 
(a.s  man,  and  as  head  of  that  bodtj  ich'ich  he  purchased)  to  his  Fa- 
ther himself,  •'  that  God  may  be  all  in  all,"  as  it  is  1  Cor.  xv.  2vS, 

(1.)  All  in  all,  that  is,  all  the  saints  shall  be  filled,  and  abvui- 
dantly  satisfied,  in  and  from  God  alone;  there  shall  be  no  empti- 
ness, no  want,  no  complaint :  For,  as  there  is  water  enough  in 
one  sea  to  fill  all  rivers,  liirbt  enough  in  one  sun  to  illuminate  all 
the  world  ;  so  all  soids  shall  be  eternally  filled,  satisfied  and  blessed 
in  one  God.  Surely,  there  is  enough  in  God  for  millions  of  souls. 
For  if  there  be  enough  in  God  for  all  the  angels,  Mat.  xviii,  10. 
yea,  enough  in  God  for  Jesus  Christ,  C(»l.  i.  19-  there  must  bf 
enough  for  all  our  soul?.  The  capacity  of  angels  is  larger  than 
ours ;  the  capacity  of  Christ  is  larger  than  that  of  angels  :  He  thul 
fills  them,  can,  and  will  therefore  fill  us,  or  be  all  in  all  to  us, 

(2.)  Jll  ill  all,  that  is,  complete  satisfaction  to  all  the  saints,  in 
the  absence  of  all  other  things,  out  of  which  they  were  wont   to 


•  For   if  t\m   dispensatory    kin^rdom    (of   Clirisi)    lia^l   nrver   been    delivered    up, 
then    he    (viz.    God)    would    never  receive    the    full   u>t:    "l     liis    natural    kiiigdniij^ 

JlllUllf. 


5i  A  TREATISE  OF  THE  SOUL  OF  MAN. 

suck  some  comfort  and  delight  in  this  world.  He  will  now  be  in- 
stead of  all ;  eminently  all  without  them.  We  shall  suck  no  more 
sweetness  out  of  food,  sleep,  relations,  ordinances,  &c.  there  will 
be  no  more  need  or  use  of  them,  than  there  is  of  candles  in  the 
sun-shine,  Rev.  xxii.  5. 

(3.)  Jll  in  all,  that  is,  God  only  shall  be  loved,  praised,  and 
admired  by  all  the  saints ;  they  shall  love  no  creature  out  of  God, 
but  all  in  God,  or  rather  God  in  them  all.  This  is  that  blessed 
state  to  which  all  things  tend,  for  which  the  angels  and  glorified 
souls  in  heaven  long.  Hence  it  is  that  there  is  joy  in  heaven  upon 
the  conversion  of  any  poor  sinner  on  earth  ;  because  thereby  the 
body  of  Christ  mystically  advanceth  towards  its  fulness  and  com- 
pleteness, Luke  XV.  10.  No  sooner  is  a  poor  soul  struck  by  the 
Avord  to  the  heart,  and  sent  home  crying,  O  sick  !  sick  !  sick  of 
sin,  and  sick  for  Christ !  but  the  news  of  it  is  quickly  in  heaven, 
and  is  matter  of  great  joy  there,  because  they  wait  as  well  as  Christ 
for  the  time  of  consummation.  To  conclude,  those  that  went  first 
to  heaven  before  Christ's  ascension,  were  fully  at  rest  in  God,  and 
blessed  in  his  enjoyment,  and  yet  upon  Christ's  ascension  thither, 
their  happiness  was  advanced  :  It  is  a  new  heaven,  as  it  were,  to 
feed  their  eyes  upon  the  man  Ch?-}st  Jesus  there.  Those  that  now 
stand  before  the  throne,  ravished  with  the  face  of  Christ,  and 
ascribing  glory  to  him  for  ever,  are  also  in  a  most  blessed  state,  and 
are  filled  with  the  joy  of  the  Lord.  And  yet,  two  things  still  re- 
main to  be  farther  done,  before  they  arrive  at  their  consummation, 
viz.  the  restitution  of  their  bodies,  which  yet  lie  in  the  dust,  and 
the  delivering  up  of  the  dispensatory  kingdom,  upon  the  coming 
in  of  the  fullness  of  all  their  fellow  saints ;  and  after  that  no  more 
alteration  for  ever,  but  they  shall  be  both  in  soul  and  body  for  ever 
with  the  Lord.  What  tongue  of  man  or  angel  can  give  us  the 
complete  emphasis  of  that  word,  ever  with  the  Lord?  or  that,  of 
God's  being  all  in  all?  O  what  hath  God  prepared  for  them  that 
love  him ! 

Prop.  12.  It  pleasetli  God  at  some  times,  even  in  this  life,  to  g^ive 
some  men  the  fore  night  and  foretaste  of  that  blessedness,  ivhich  holy 
separated  souls  do  now  enjoy,  and  themselves  shall  shortly  enjoy  with 
God  in  gloi'y. 

Specimens  and  earnests  of  heaven  are  no  unknown  things  upon 
earth.  As  the  grapes  of  Eshcol,  so  the  joy  of  heaven  may  be 
tasted  before  we  come  thither,  and  these  foresights  and  preliba- 
tions  of  heaven  are  either, 

1.  Extraordinary,  or 
%  Ordinary. 

1.  Extraoi'dinary,  for  the  way  and  manner;  when  the  soul  is 
either,  (1.)  Caught  from  the  body  for  a  short  time  in  an  ecstasy. 


A  TRF.ATISK  OF  THE  SOLT.  OK  MAN'.  55 

wljcn  ill  a  vLsioual  way  heavenly  tliin<rs  are  proscnlctl  to  it ;  or, 
(2.)  When  the  boilily  eye  is  elevated  and  streriothened  above  its 
natural  vigour  and  ability,  to  behold  llie  asttmishing  objects  oi^  the 
other  world. 

(1.)  or  tlic  fir^t  sort  and  rank  was  that  famous  rapture  of  Paul, 
mentioned  2  Cor.  \ii.  ii,  3.  "  I  knew  a  man  in  Christ  Iburteen 
*'  years  a^o,  (whether  in  the  body  I  c;innol  tell,  or  wiiLthcr  t)ut  of 
'*  Uie  body  I  cannot  tell,  God  knoweth)  such  an  one  caught  up  to 
"  the  third  heaven,""  kc.  *  It  is  questionable  indeed,  whether  the 
soul  of  the  apostle  was  really  separated  I'rom  his  body,  whilst  he 
suffered  that  ecstasy,  or  whether  his  senses  uerc  only  laiil,  as  it  were, 
asleep  for  that  tiuie ;  he  himself  could  not  determine  the  question, 
much  less  can  any  other.  Hut  whether  so  or  no,  this  seems  evident, 
that  his  vsenses  were  for  that  time  utterly  useless  to  him.  If  his 
l>ody  was  not  dead,  it  was  all  one  as  if  it  had  been  so,  for  any  use 
his  soul  then  made  of  it. 

"  -f-  In  ecstasies,  all  the  senses  and  powers  are  idle,  except  the 
"  understanding.'"  His  soul,  for  that  time,  seemed  to  be  disjoint- 
ed from  the  body,  much  as  a  flame  of  fire,  which  you  shall  some- 
times .see  to  play  and  hover  at  a  distance  from  the  wood,  and  then 
catching  the  fuel  again.  Probably,  this  was  that  trance  he  fell 
into,  in  the  temple,  when  he  was  praying,  mentioned  in  Acts  xxi. 
17. 

In  tliis  rapture  his  soul  ascended  above  this  world,  it  was  caught 
up  into  paradi.se,  into  the  third  heaven,  the  place  in  Avhich  Christ's 
soul  was  af\er  his  death  ;  and  there  he  heard  those  arjjjm  fjj,aara, 
unsjK'akable  words  which  it  is  not  lawful  for  a  man  to  utter;  For, 
alas!  poor  mortals  cannot  pronounce  the  Shibboleth  of  heaven. 
The  heavenly  inhabitants  talk  in  no  other  dialect;  but  the  lan- 
guage of  heaven  is  not  properly  .spoken  by  any  but  the  inhabitants 
of  heaven.  Now  Paul  was  not  admitted  into  their  society  at  that 
time,  as  he  was  at  his  death,  but  was  only  a  spectator,  a  stander- 
by,  as  the  angels  are  in  the  assemblies  of  the  saints  here  on  eartlj. 
But,  O  what  a  day  was  that  day  to  his  soul !  It  was  as  one  of  the 
days  of  heaven ;  no  words  coidd  signify  to  another  man  what  ho 
felt,  what  he  tasted  in  that  hour.  Such  favours  will  not  be  in- 
dulged to  many  :  he  was  a  chosen  vessel,  and  appointed  to  extra- 
ordinary suflermgs  for  Christ,  and  it  was  necessary  his  supj)ortsand 
encouragements  should  be  answerable. 


•  It  docs  not  appenr  with  cert.iinty,  whctht-r  the  soul  of  Paul  was  ihcn  s(>paratcd 
from  thi-  l)ody  ;  seeing  lie  liimsclT  owns  his  i{»norancc  as  to  that  matter;  Ili-iice  we 
raunot  Jetcriiiine  what  bclel  him  ai  to  abstraction  from  tlie  senses,  nanivly,  wlu-tlifr  the 
hciitcs  were  extinct,  his  body  being  diad,  through  Uie  separation  of  the  soul :  Or  only 
sopited,  the  body  not  being  dead.      CoUv^.  Conimbr.  lib.  3.  Art  Z.  ;>.  512. 

f  In  eziaif  J'tTian  umtus  jjotcntias  prmtt-r  intclUctum.     Abulen 

D3 


56  A  TREATISE  OF  TITE  SOtfL  OF  MA^. 

It  was  no  less  an  extraordinary  and  wonderful  vision,  which 
Isaiah,  Ezekicl,  Daniel,  and  John  had  * ;  such  representations  of 
God  as  overwhelmed  them,  and  made  nature  faint  under  them ; 
and  no  wonder,  for  if  the  eyes  of  creatures  are  so  weak  that  they 
cannot  directly  behold  such  a  glorious  creature  as  the  sun,  how 
much  less  can  they  bear  the  glorious  excellency  and  majesty  of 
God? 

(2.)  And  sometimes,  without  an  ecstasy,  representations  of  Christ, 
and  the  glory  of  heaven,  have  been  made,  and  the  very  bodily  eye 
fortified  and  elevated  above  its  natural  vigour  and  ability  to  behold 
him.  Thus  it  was  with  Stephen  at  his  martyrdom.  Acts  vii.  55, 
56.  "  Who  being  full  of  the  Holy  Ghost,  looked  stedfastly  into 
*'  heaven,  and  saw  the  glory  of  God  and  Jesus  standing  on  the 
"  right-hand  of  God."  This  was  not  a  sight  of  faith,  but  an  ex- 
traordinary sight  by  the  bodily  eye,  is  evident,  from  its  effect  upon 
his  outward  man ;  it  made  his  face  to  shine  as  the  face  of  an 
angel, 

2.  There  are  also,  beside  this,  ordinary,  and  more  common  fore- 
tastes of  heaven,  and  the  glory  to  come,  with  which  many  believers 
are  favoured  in  this  world ;  and  such  are  those  which  come  into  the 
heart,  upon  the  steady  and  more  fixed  views  of  the  world  to  come, 
by  faith,  and  the  more  raised  spii-itual  actings  of  grace  in  duty. 
"  Believing,  we  rejoice  with  joy  unspeakable,  and  full  of  glory,'* 
1  Pet.  i.  8.  %aga  dido'^aff,u,ivri,  with  a  glorified  joy,  or  a  joy  of  the 
same  kind  and  nature  with  the  joy  of  glorified  spirits,  though  in  an 
inferior  and  allayed  degree. 

And  yet,  with  the  allowance  of  its  allay  and  rebatement,  it  is 
like  new  wine  put  into  old  and  crazy  bottles,  which  is  ready  to 
make  them  fly,  and  would  do  so,  should  they  be  of  any  long  con- 
tinuance, "  Stay  me  (saith  the  spouse)  with  flaggons,  comfort  me 
"  with  apples,  I  am  sick  of  love,"  Cant.  ii.  5.  The  sickness  was 
not  the  sickness  of  desire  or  of  grief;  of  that  she  had  complained 
befoi'e ;  but  the  sickness  of  love,  i.  e.  she  was  ready  to  faint  under 
the  unsupportable  weight  of  Christ's  manifested  and  sealed  love, 
not  able  to  bear  what  she  felt,  pained  with  the  love  of  Christ ;  and 
the  desired  cure  speaks  this  to  be  her  case,  "  Stay  me  with  flag- 
"  gons,  comfort  me  with  apples."  As  if  she  had  said.  Lord,  sup- 
port, and  under-prop  my  soul,  for  it  reels,  staggers,  and  fails  under 
the  pressure  and  weight  of  thy  love.  Much  like  the  case  of  a  holy 
man,  who  cried  out  under  the  overwhelming  sense  of  the  love  of 
Christ,  shed  abroad  into  his  heart  in  prayer,  Hold,  Lord,  hold, 
thy  poor  creature  is  a  clay  vessel,  and  can  hold  no  more.  Though 
these  joys  bring  not  the  soul  into  a  perfect  ecstasy,  they  certainly 


*  Isa,  vi.  1,2.     Ezek.  i.  1.     Dan.  x.  8,  9,     Rev.  i.  17, 


A  TREATISK  OF  TUE  SOI'T.  OK  MAX.  57 

bring  il  as  near  as  may  l>e  to  il.  Mr.  '  I'ox  tcll.s  us  of  one  Giles 
of  liriixils,  a  <j:o(1Iv  martyr,  mIio  in  pnst)n  sjwni  most  of  his  lime 
a|)arl  from  tlie  r«.st,  in  secret  prayer;  in  wliitli  his  stnil  was  so 
anient  and  intent,  tluit  he  often  forgot  liimseU",  and  the  time;  and 
when  he  was  called  to  meat,  he  neither  saw  nor  lieard  those  that 
stood  bv  iiim,  till  he  was  lilteil  iij)  hy  the  arms:  and  then  ho  would 
gladly  speak  to  them,  as  one  newly  awaked  out  of  a  sweet  sleep. 
These  foretastes  of  heaven  may,  from  the  manner  of  their  convey- 
ance, be  distinguished  into, 

1.  Mediate.      And 

2.  Immediate. 

1.  Mediate,  in,  and  bv  the  previous  use  and  exercise  of  faith, 
heart-examination,  &c.  The  Spirit  ol  God  concurring  with,  and 
blessing  such  duties  as  these,  helps  the  soul  by  them  to  a  sight  of 
its  interest  in  Christ,  and  the  glory  to  come;  which  being  gain- 
ed, joy  is  no  more  uniler  the  soul's  conmiand.  I  have,  with  good 
assurance,  this  account  ol"  a  minister,  '  Who  being  alone  in  a  jour- 
'  ney,  and  willing  to  make  the  best  improvement  he  could  of  that 
'  day's  solitude,  set  himself  to  a  close  examination  of  the  state  of 
'  his  soul,  and  then  of  the  life  to  come,  and  the  manner  of  its  being, 
'  and  living  in  heaven,  in  the  views  of  all  those  things  which  are 
'  now  pure  objects  ot"  faith  and  hope.  After  a  while,  he  })erceived 
'  his  thoughts  begin  to  fix,  and  come  closer  to  these  great  and  as- 
'  lonishing  things  than  was  usual ;  and  as  his  mind  settled  upon 
'  them,  his  alfeclions  began  to  rise  with  answerable  liveliness  and 
'  vigour. 

"  He  therefore  (whilst  he  was  yet  master  of  his  own  thoughts) 
'■  lifted  up  his  heart  to  God  in  a  short  ejaculation  that  God  would 
'  so  oriler  it  in  his  providence,  that  he  juight  meet  with  no  interruj)- 
'  ti<jn  from  companv,  or  any  other  accident  in  that  journey;   which 

*  was  granted  him  :   For,  in  all  that  day's  journey,  he  neither  met, 

*  overtook,  or  was  overtaken  by  any.     Thus  going  on  his  way,  liis 

*  thoughts  began  to  swell,  and  rise  higher  and  higher,  like  the 
'  waters  in  J-'zokiefs  vision,  till  at  last  thev  becami-  an  overflowing 
'  flood.*    Such  was  the  intention  ol"  his   mind,  such   the  ravishing 

*  tastes  of  heavenly  joys,  and  such  the  full  assiuance  of"  his  interest 
'  therein,  that  he  utterly  lost  a  sight  and  sense  ol"  this  world,  and 
'  all  the  concerns  thereof;  and,  lor  some  hours,  knew  no  niorc 
'  where  he  was,  than  if  he  had  been   in  a  deep  sleej)  ujK)n  his  hed. 

*  At  last  he  began  to  perceive  himself  very  faint,  and  almost  ehoak- 
'  ed  with  bliKKJ,  which  rumiing  in  abundance  from  his  nose,  had 
'  coloiut'd  his  clothes  and  his  horse  Irom  the  shoulder  t<*  tlu-  hoof. 

*  He  found  himself  almost  sjient,  and  nature  to  faint  under  the  ])res- 


Acts  and  Mon.  p.  811. 

D  4 


58  ,  A  TKEATISF.  OF  THE  SOUT.  OF  MAK 

sure  of  joy  unspeakable  and  insupportable;  and  at  last,  perceiv- 
ing a  spring  of  water  in  his  way,  he,  with  some  difficulty,  alight- 
ed to  cleanse  and  cool  his  face  and  hands,  which  were  drenched 
in  blood,  tears,  and  sweat. 

'  By  that  spring  he  sat  down  and  washed,  earnestly  desiring,  if 
it  were  the  pleasure  of  God,  that  it  might  be  his  parting  place 
from  this  world :  He  said,  death  liad  the  most  amiable  face  in  his 
eye,  that  ever  he  beheld,  except  the  face  of  Jesus  Christ,  which 
made  it  so ;  and  that  he  could  not  remember  (though  he  believed 
he  should  die  there)  that  he  had  one  thought  of  his  dear  wife,  or 
children,  or  any  other  earthly  concernment. 

'  But  having  drank  of  that  spi'ing,  his  spirits  revived,  the  blood 
stanched,  and  he  mounted  his  horse  again ;  and  on  he  went  in  the 
same  frame  of  spirit,  till  he  had  finished  a  journey  of  near  thirty 
miles,  and  came  at  night  to  his  inn,  where,  being  come,  he  greatly 
admired  how  he  came  thither,  that  his  horse,  without  his  direc- 
tion had  brought  him  thither,  and  that  he  fell  not  all  that  day, 
which  passed  not  without  several  ti*ances,  of  considerable  conti- 
nuance. 

'  Being  alighted,  the  innkeeper  came  to  him,  with  some  astonish- 
ment, (being  acquainted  Avith  him  formerly)  O  Sir,  said  he,  what 
is  the  matter  with  you  ?  You  look  like  a  dead  man.  Friend,  re- 
plied he,  I  was  never  better  in  ray  life.  Shew  me  my  chamber, 
cause  my  cloak  to  be  cleansed,  burn  me  a  little  wine,  and  that  is 
all  I  desire  of  you  for  the  present.  Accordingly  it  was  done,  and 
a  supper  sent  up,  which  he  could  not  touch  ;  but  requested  of  the 
people  that  they  would  not  trouble  or  disturb  him  for  that  night. 
All  this  night  passed  without  one  wink  of  sleep,  though  he  never 
had  a  sweeter  night's  rest  in  all  his  life.  Still,  still  the  joy  of  the 
Lord  overflowed  him,  and  he  seemed  to  be  an  inhabitant  of  the 
other  world.  The  next  morning  being  come,  he  was  early  on 
horseback  again,  fearing  the  divertisement  in  the  inn  might  be- 
reave him  of  his  joy ;  for  he  said  it  was  now  with  him,  as  with  a 
man  that  carries  a  rich  treasure  about  him,  who  suspects  every 
passenger  to  be  a  tliief:  But  within  a  few  hours  he  was  sensible 
of  the  ebbing  of  the  tide,  and  before  night,  though  there  was  a 
heavenly  serenity  and  sweet  peace  upon  his  spirit,  which  continued 
long  with  him,  yet  the  trarisports  of  joy  were  over,  and  the  fine 
edge  of  his  delight  blunted.  He  many  years  after  called  that  day 
one  of  the  days  of  heaven,  and  professed  he  understood  more  of 
the  light  of  heaven  by  it,  than  by  all  the  books  he  ever  read,  or 

discourses  he  ever  had  entertained  about  it.'  This  was  indeed, 
an  extraordinary  fore-taste  of  heaven  for  degree,  but  it  came  in  the 
ordinary  way  and  method  of  faith  and  meditation. 


A  TREATISE  OF  THE  SOUL  OF  MAX.  59 

There  are  also  iimnediate  illapscs  of  heavenly  joy  in  the  hearts  oC 
believers  at  some  times;  of  which  we  may  say  as  the  proplu't  doth 
of  the  dew  and  rain,  "that  it  tarrietli  not  for  man,  nor  waiteth 
i'or  the  sons  of  men  ;"  a  surprisinjr  light  and  joy,  like  that,  Cant.  vi. 
V2.  "  Or  ever  I  was  aware,  mv  soul  made  me  like  the  chariots  of 
*'  Aminadab."' 

There  is  a  witness  of  the  Spirit,  distinct  from  tliat  of  water  and 
blood,  1  John  v.  8.  that  is,  a  witness,  or  scaling,  which  comes 
not  in  an  argumentative  way,  by  reasoning  from  either  ju.sti- 
fication  or  sanctification,  but  seems  to  come  inmiediately  from  the 
Spirit.  I  know  both  sorts  of  testimonies,  how  clear  and  sweet  so- 
ever they  are  for  the  present,  are  liable  afterwards  to  be  called  into 
question;  but  certainly,  during  the  abode  of  them  upon  the  soul, 
they  are  no  less  than  (t  .short  .mlvat'ioii^a.  real  participation  of  the  joy 
ol'  the  Lord.  And  that  which  makes  them  so  ravishing  and  trans- 
porting is, 

(1.)  The  infinite  weiglit  with  wliich  the  concerns  of  eternity  lie 
upon  the  hearts  and  thoughts  of  the  people  of  God  ;  nothing  lies 
so  near  to  their  spirits  in  all  the  world,  as  the  matters  of  salvation 
do,  and  have  still  done  ever  since  God  thoroughly  awakened  them 
in  their  first  effectual  convicticm.  It  is  said  of  Luthep,  '**  There 
"  was  such  a  strong  inijiression  of  God  upon  his  spirit,  in  his  first 
"  conviction,  that  there  was  neither  heat,  nor  blood,  nor  sense, 
"  nor  speech  discernible  in  him."  Though  it  rise  to  that  height 
but  in  a  few,  yet  it  settles  into  a  deep,  serious,  and  most  solemn 
Rcnse  and  solicitude  in  all.     This  heightens  the  joy. 

(^.)  The  restlessness  of  the  soul,  whilst  matters  of  salvation  hang 
in  a  dubious  suspense,  must  needs  proportionably  overflow  it  with 
joy,  M'hcn  God  shall  clear  it.  It  was  the  saying  of  one,  and  is  the 
sense  of  many  more,  "  I  have  borne  (said  she)  seven  children,  and 
they  have  all  cost  nie  dear;  yet  could  I  he  well  content  to  bear 
them  all  over  again,  for  one  glimpse  of  the  love  of  Gf)d  to  my  soul.^ 
This  heightens  the  joy  above  expression. 

And  now,  having  explained  the  substance  of  tlie  doctrine  in 
these  twelve  propositions,  it  remains,  that,  as  a  mantissa,  or  cast 
\ipon  the  whole,  I  farther  clear  what  belongs  to  this  subject,  in  the 
solution  of  several  queries  about  the  soul,  in  its  luiboilied  and 
separated  state ;  ancl  though  the  nature  of  some  of  the.sc  querie.^ 
may  seem  too  curious,  yet  I  shall  labour  to  speak  according  to  the 
rules  of  sobriety,  and  contain  myself  within  the  line  of  nu)desty,  in 
what  I  shall  speak  about  theni.      And  the  first  is  this; 

Query  1.    Whetltcr  ani/  notion  or  conception  can  he  Jbrmed  of  a 


•  Aec  calot,  nee  tangiii$,  nrc  trnstu,  twc  vox  ivprrfsset,     Ep.  ad.  Melanct. 


"60  A  TREATISE  OF  THE  SOUL  OF  MAN. 

separate  soul;  And  if  so,  how  we  may  be  assisted  duly  to  form  itj 
and  conceive  ofitf 

Sol.  1.  It  must  be  acknowledged  not  only  very  difficult,  but  an 
impossible  task,  for  a  soul  immersed  in  matter,  and  so  unacquainted 
with  its  own  nature  and  powers,  as  it  is  in  its  embodied  state,  to  gain 
a  perfect,  clear,  and  adequate  conception  of  what  it  shall  be  in  the 
world  to  come.  Expect  not  then  a  perfect  image,  much  less  any 
magnificent  draught  of  this  excellent  creature ;  this  would  be  the 
same  thing,  as  to  go  about  to  paint  the  sun  in  its  glory,  motions,  and 
influences  with  a  pencil.  I  shall  think  I  have  done  enough,  if  I 
can  but  give  you  any  umbrage,  or  faint  representation  of  this  sub- 
lime and  spiritual  being,  and  the  manner  of  its  subsisting  and  act- 
ing out  of  the  body.  For,  seeing  it  is  by  nature  invisible,  and  in 
most  of  its  actions  (whilst  it  is  in  the  state  of  composition)  it  makes 
the  same  use  of  the  body  and  natural  spirits,  that  a  scribe  doth  of 
his  pen  and  ink,  without  which  he  cannot  decypher  the  characters 
which  are  formed  in  his  fancy;  it  must  needs  be  difficult  to  con- 
ceive how  it  subsists  and  acts  in  a  separate  state. 

Sol.  2.  But  though  we  acknowledge  it  to  be  a  great  difficulty  to 
trace  it  beyond  the  limits  of  this  world,  though  we  perceive  nothing 
to  depart  from  the  body  at  the  instant  of  its  expiration,  but  a  puft' 
of  breath  which  vanishes  like  smoke  into  the  air  :  and  though  athe- 
istical *  wits  daringly  pronounce  an  immaterial  substance  to  be  a 
mere  jargon,  a  contradiction  in  terminis ;.  which,  being  joined  to- 
gether, destroy  one  another :  yet  all  this  doth  not  make  the  notion 
of  a  separate  soul  impossible,  much  less  undermine  its  existence  in 
its  unbodied  and  lonely  state ;  the  scriptures  having  so  abundantly 
obviated  all  these  atheistical  suggestions  by  so  many  plain  discoveries 
of  the  happiness  of  some,  and  misery  of  others  after  this  life  ;  yea, 
my  text  answers  us,  that  death  is  so  far  from  destroying  or  annihi- 
lating, that  it  perfects  the  spirits  of  the  just. 

Sol.  3.  There  can  be  no  more  difficulty  in  conceiving  of  a  sepa- 
rate soul,  than  there  is  in  conceiving  of  an  angel.  For  it  is 
certain,  that  a  separated  soul,  and  an  angel,  are  the  liveliest  and 
clearest  representations  of  each  other  in  the  whole  number  of 
created  beings -|-.  Some  make  the  difference  betwixt  them  little 
more  than  of  a  sword  in  the  scabbard,  from  one  that  is  naked.  A 
soul  is  but  a  genius  in  the  body,  and  si  genius  (or  angel)  is  a  soul 
out  of  the  body.  An  angel  (saith  another,  is  a  complete  and  perfect 
soul,  a  soul  an  imperfect  and  incomplete  angel. 

The  separate  soul  doth  not  become  an  angel  by  putting  off  the 


*  Tlobb's  Leviathan,  chap,  xxxvi. 

f  Dr.  More's  immortality  of  the  soul,  1.  2.  c.  17.  §  4,  et  8.     Bell,  de  Ascen.  mentis. 


A  TRKATISE  OF  THE  SOUL  OF  MAN*.  Gl 

tioJv  ;  tliev  are,  and  still  will  be  divers  species  .  but  in  tills  they 
agree,  that  in  their  conuuon  nature  they  are  both  s})irits,  that  is, 
immaterial  substances,  endued  nilh  understandinfi;,  will,  and  active 
ijijwers.  And  I  know  not  whv  the  one  shoidd  not  be  as  intellipble 
as  the  other;  or  if  there  be  any  advantage,  the  soul  certainly  must 
have  it,  seeing  our  acquaintance  with  souls  is  much  more  intimate 
than  with  angels.  Aui^els  iiulied  have  laru;er  capacities,  and  have 
no  natural  inclination  to  be  embodied  as  sovd^have;  but  their  voni- 
mon  nature,  as  they  are  spirits  are  the  same :  and  if  we  can  conceive 
of  one  we  may  also  of  the  other. 

Sol.  4.  lUit  the  difficulty  seems  to  lie  in  this,  how  tlie  soul  can 
subsiht  alone  without  a  Ixxly  ;  and  how  the  habits  ol'  grace,  which 
were  infused  into  it  in  this  hie  by  sanctilicalion,  do  inhere  in  it,  or 
can  be  reduced  into  act  by  it,  when  it  hath  no  bodily  organs  to 
work  by. 

As  to  the  first,  there  is  no  difficulty  at  all,  if  we  once  rightly 
apprehend  what  is  meant,  when  we  call  it  a  spiritual  substance;  that 
i.s,  a  being  by  itself,  indepentlent  u})on  any  other  creature  as  to  its 
existence,  as  was  oj^ened  befoie  :  the  soul  depends  not  for  its  life 
upon  the  body,  but  the  body  upon  the  soul.  It  is  the  same  sword 
when  it  is  drawn,  as  it  was  when  sheathed  in  its  .scabbard  ;  the 
sold  is  as  nuich  itself,  when  separated  from  the  body,  as  it  wa.s  when 
united  with  it ;  its  being  is  independent  on  it,  it  can  live  and  act  in 
a  body,  and  it  can  do  so  without  it ;  lor  it  is  a  distinct  being  from 
its  lx»dy  ;  a  substantial  l)eing  itself     And, 

Sol.  5.  As  for  the  habits  of  grace  whieh  accompany  it  to  heaven, 
it  woidd  much  facilitate  our  ap|)rehensions  of  it,  if  we  but  C(mipare 
acquired  and  infused  habits  with  each  other.  It  is  true,  they  arc 
of  different  natures  and  originals,  but  the  soul  is  the  subject  of  them 
lK)lh,  and  their  inhesion  and  inij)rovenient  is  much  after  the  same 
manner. 

1'ake  we  then  an  acquired  habit  into  consideration,  which  is 
nothing  else  but  a  permanent  (juality  rendering  the  subject  of  it 
j)romj>t  and  ready  to  perform  a  work  with  ease:  suj)pose  that  of 
music  or  writing,  and  we  shall  find  these  habits  to  be  safely  lodged 
in  the  soul,  as  well  when  the  body  is  laid  into  the  deepe»t  sleep, 
Avhich  is  the  image  of  deatli,  as  when  it  is  awake  and  most  active; 
for  they  are  both  artists  when  asleep,  and  need  learn  no  new  rules 
to  play  or  write  when  you  awake  them  ;  whieh  shews  the  habits 
to  be  permanent ly  rootetl  in  their  minds. 

Infused  habits  of  grace  are  as  deeply  rooted  in  the  soul,  yea, 
deeper  than  any  acquired  habits  can  be :  for  when  knowledge  and 
tongues  shall  be  done  away,  love  abideth,  1  ("or.  xiii.  8.  viz.  after 
death,  when  the  l)o<lv  is  asleep  in  the  grave. 


62  A  TREATISE  OF  THE  SOUL  OF  MAN. 

Sol.  6.  Add  hereto,  that  these  habits  of  grace  are  Inseparably 
rooted  or  lodged  in  a  subject,  which  is  by  nature  a  sjnrit,  that  is 
to  say,  an  intelligent,  active  being,  able  to  use  its  faculties  of  un- 
derstanding *,  will,  and  affections,  and  consequently,  in  tJieir  use, 
to  reduce  these  habits  of  grace  inherent  in  them,  into  act,  without 
the  help  of  the  body :  for  to  suppose  otherwise,  were  to  despirit 
it,  and  destroy  the  very  nature  of  it. 

Moreover,  let  the  spirit,  thus  furnished  with  gracious  habits, 
be  now  considered  in  separation  from  the  body,  in  which  state  it 
enjoyeth  and  rejoiceth  in  a  double  privilege  it  never  had  before, 
viz.  perfection  both  of  itself,  and  of  its  graces,  and  the  nearest  ac- 
cess to  God  it  is  capable  of,  2  Cor.  v.  6.  "  Absent  from  the  body, 
*'  and  present  with  the  Lord."  It  hath  now  no  body  to  clog  or 
cloud  it,  nor  can  it  complain  of  distance  from  God  as  it  did  in  this 
world.  Oh  !  at  what  rate  must  we  conceive  the  love  and  delight 
of  a  soul  under  these  great  advantages,  to  cast  out  their  very  spirits, 
as  I  may  say,  in  their  glorious  activities  and  exercises  !  Well  then, 
here  you  find  '  a  spirit  naturally  endued  Avith  understanding,  will, 
'  and  affections :  in  these  faculties  and   affections,  the   habits   of 

*  grace  are  permanently  rooted,  which  therefore  accompany  it  in  its 
'  ascension  to  glory  :  an  ability  to  use  and  exercise  these  faculties 

*  and  gi-aces,  and  that  in  a  more  excellent  degree   and  manner, 

*  than    it  did  or  could  in  this  world,  the  subject  and  habits  in- 

*  herent  being  now  both  made  perfect :  the  clog  of  flesh  knocked 

*  off,  and  all  distance  from  God  removed,  by  its  coming  home  to 

*  him,  even  as  near  as  the  capacity  of  the  soul  can  admit.     Con- 

*  ceive  such  a  spirit  so  qualified,  now  ranked  in  its  proper  order 
'among  innumerable  other  holy  and  blessed   spirits,  which    sur- 

*  round  the  throne  of  God,  beholding  his  face  with  infinite  delec- 

*  tation,  and   acting  all  its  powers  and  grace  to   the  highest,    in 

*  worshipping,    praising,    loving,    and  admiring   him    that   sitteth 

*  on  the  throne,  and  the  Lamb  for  evermore.'  And  then  you 
have  a  true,  though  imperfect  idea  or  notion  of  the  spirit  of  a  Just 
man  made  paj'ect. 

I  will  not  here  make  use  of  the  other  glass  to  repi*esent  a  damned 
soul,  separate  for  a  time  from  its  body,  and  for  ever  from  the 
Lord :  that  will  be  shewn  you  in  its  proper  place. 

Query  2.  Whether  there  be  any  difference  in  the  separation  of 
gracious  souls  J'rom  their  bodies  f  And  if  so,  in  zohat  particulars 
doth  the  difference  appear  ? 

Sol.  For  the  clear  stating  and  satisfying  this  question,  I  will  lay 

*  The  understanding  and  vrill  are  the  primary  faculties  of  the  soul,  and  there- 
fore are  called  inor^ankal,  because  not  fixed  to  any  member  of  the  body,  as  the 
sensitive  appetite  and  loco-motive  powers  are  to  their  proper  organs.  Tlie  sou! 
therefore  hath  the  free  use  aud  exercise  of  tbem  in  its  separate  state. 


A  TREATISE  OF  TIIK  SOUL  OF  MAN'.  Gli 

down  some  thinps  neg:ritively,  and  some  thin;^  positively  ahmit  it. 
On  the  iK'frative  |Xirt,  I  desire  two  thin<]rs  may  be  noted. 

1.  That  there  is  no  difl'erenee  betwixt  tlie  se])arntion  of  t)ni'  gra- 
cious soul  and  another,  in  point  of  safety.  E^ery  re<;;cneratc  soul 
is  fully  st^cured,  in  and  by  Jesus  Christ,  I'rom  the  danger  of  perish- 
ino-,  and  is  out  of  hazard  of  the  wrath  to  come. 

This  must  needs  ho  so,  beeausi*  all  that  are  in  Christ  are  equally 
justified  by  the  im))utation  of  Christ's  righteousness,  without  difJer- 
enee,  to  them  all ;  lloni.  iii.  J22.  "  fhen  the  righteousness  of  God, 
"  which  is  bv  faith  of  Jesus  Christ  unto  all,  and  upon  all  them 
"  that  believe,  for  there  is  no  difference  :"  by  virtue  whereof,  they 
are  all  equally  secured  from  wrath  to  come,  (me  as  well  as  another. 
As  all  that  sailed  with  Paul,  so  all  that  die  in  Christ  come  safe  to 
the  shore  of  glory,  and  not  one  of  them  is  lost.  The  sting  of 
death  smites  none  that  are  in  Ciirist. 

2.  There  is  no  difference  betwixt  the  departing  souls  of  just 
men,  in  respect  of  the  supporting  presence  of  G(xl  with  them  in 
that  their  hour  of  distress;  that  promise  Ixlongs  to  them  all,  Psal. 
xci.  15.  "I  will  be  with  him  in  trouble,"  and  so  doth  that,  Ileb. 
xiii.  5.  "  I  will  never  leave  thee,  nor  forsake  thee."  Their  God 
is  certainly  with  them  all,  to  order  the  circumstances  of  their 
death,  and  all  the  occurrences  of  that  day,  to  his  glory,  and  their 
good.  Supports  I  have,  (said  a  good  man  in  such  an  hour)  though 
sunvitk.t  I  want ;  and  so  they  have  also  who  meet  with  the  hardest 
conflict  at  death. 

Ikit  notwithstanding  tlieir  eciuality  in  these  privileges,  there  is  a 

great  difference  betwixt  the  departing  souU  (jf  just  men.      Antl  this 

difference  is  manifest  both  in  the 

1.  External   )     •  ,  r  *i    •     i     ♦! 

n    r  .        1      ^   circumstances  or  their  cieatli. 
■i.  Internal     J 

1.  In  the  external  circiunstances  of  their  death,  all  have  not  one 
and  the  same  passage  to  heaven  in  all  respects ;   for, 

(1.)  Some  go  thither  by  the  ordinary  road  of  a  natural  death 
from  their  beds,  and  the  arms  of  lamenting  friends,  to  the  arms 
and  bosom  of  Jesus  Christ,  but  others  swim  through  the  Ked-sea 
to  Canaan:  from  a  scaflbld  to  the  throne  ;  from  a  gibbet  or  stake 
to  their  Father's  house ;  from  insulting  enemies  to  their  triumph- 
ant brethren,  the  palm-bearing  multitude.  Tliis  is  a  rough,  but 
Jionourablc  way  to  glory. 

('I.)  .Soniu  lie  long  under  the  hand  of  death,  beHftre  it  dispatch 
them  ;  it  approaches  thcin  by  slow  and  lingering  paces,  they  fet-l 
every  step  of  death  distinctly  as  it  comes  on  towards  them  ;  but 
others  are  favoured  with  a  quick  dispatch,  a  short  pas;sage  fnmi 
hence  to  glory,  llezekiah  feared  a  pining  sickness,  Isa.  xxviii.  10, 
iJi.    what  he  feared,  many  feel.     O  how  many  days,  yea,  weeks 


64  A  TllEATISE  OF  THE  SOL*L  OF  MAN. 

and  months,  have  many  gracious  souls  dwelt  upon  the  brink  of  the 
pit,  crying.  How  long,  Lord,  how  long? 

The  pains  and  agonies  of  death  are  more  acute  and  sharp  to 
some  of  God's  people  than  to  others :  death  is  bitter  in  the  most 
mild  and  gentle  form  of  it.  Two  such  dear  and  intimate  friends 
as  the  soul  and  body  arc,  cannot  part  without  some  tears, 
groans,  or  sighs;  and  those  more  deep  and  emphatical  than  the 
groans  and  sighs  of  the  living  use  to  be :  but  yet,  comparatively 
speaking,  the  death  of  one,  may  be  stiled  sweet  and  easy  ta 
another's.  Latimer  and  Ridley  found  it  so,  though  burnt  in  the 
same  flame. 

In  this  respect  all  things  come  alike  to  all,  and  the  same  differ- 
ence is  found  in  t))e  worst,  as  well  as  in  the  best  men  ;  some  like 
sheep  are  laid  in  the  grave,  Psal.  xlix.  14.  others  die  in  the  bitter- 
ness of  their  soul.  Job  xxi.  25.  and  by  this  no  man  knows  either 
love  or  hatred. 

2.  There  are  besides  these,  some  remarkable  Internal  differences 
in  the  dissolution  of  good  men :  the  sum  whereof  is  this. 

1*^.  That  some  gi-acious  souls  have  a  very  hard,  strait,  difficult 
entrance  into  heaven:  just  as  it  is  with  ships  that  sail  by  a  very 
bare  wind  ;  all  their  art,  care,  and  pains,  will  but  just  weather 
some  head-land  or  cape :  thev  steer  fast  by  some  dangerous  rock 
or  sand,  and  with  a  thousand  fears  and  dangers,  win  their  port 
at  last.  Saved  they  are,  but  yet  to  use  the  apostle's  phrase,  scarcely 
saved,  or  saved  as  by  fire.  And  this  difficulty  ariseth  to  them 
from  one,  or  all  these  causes. 

(1.)  It  ordinarily  ariseth  from  the  weakness  of  their  faith,  which 
is  in  many  souls,  without  either  the  light  of  evidence,  or  strength 
of  reliance ;  neither  able  to  dissolve  their  doubts  nor  steadily  re- 
pose their  hearts :  and  thus  they  die,  much  at  the  rate  they  lived, 
poor  doubting,  and  cloudy,  though  gracious  souls.  They  can  nei- 
ther speak  much  of  the  comfort  of  past  experiences,  nor  of  the  pre- 
sent foi'etastes  of  heaven. 

(2.)  The  violent  assaults  and  batteries  of  temptations  make  the 
jiassage  exceeding  difficult  to  some.  O  the  sharp  conflicts  and 
dreadful  combats  many  poor  souls  endure  upon  a  death-bed  !  O 
the  charges  of  hypocrisy,  fortified  by  neglects  of  duty,  formality 
and  by-ends  in  duty,  falls  into  sin  after  conviction  and  humiliation, 
&c.  all  which  the  soul  is  apt  to  yield  to,  and  admit  the  dreadful 
conclusion.       '^ 

These  are  the  last,  and  therefore  oft-times  the  most  violent  con- 
flicts. The  malice  of  Satan  will  send  them  halting  to  heaven,  if  he 
cannot  bar  them  out  of  it. 

(3.)  To  conclude :  The  hiding  of  God's  face,  puts  terror  into 
the  face  of  death,  and  makes  a  dying  day,  a  dark  ^nd  gloomy  day. 


A  TRF.ATlsr.  OF  THT.  SOIL  OF  MAK.  Go 

All  darkness  disposes  to  li'ar,  but  none  like  inward  darkness.  They 
must  like  a  shii)  in  distress,  venture  into  the  liarljour  in  the  dark, 
thoui^li  iliev  see  not  liieir  land-marks. 

tlil/i/,  IJut  othtTs  have  the  pri\i]e;;c  of  an  tJ^avacta,  easy  death,  a 
conitortable  and  sweet  passage  into  glory,  through  the  broad  gate 
ol' assurance,  2  I'et.  i.  11.  even  an  abundant  entrance  into  the  ever- 
lasting kingdom.  What  a  difference  doth  God  make,  not  only  bo- 
twixt  tho>e  that  have  grace,  and  those  that  have  none,  but  betwixt 
frracious  souls  themselves  in  this  matter:  the  things  which  usually 
make  an  easy  passage  to  heaven  are, 

1.  A  pardon  cleared,  Isa,  xx-xiii.  24.  The  sense  of  pardon  swal- 
lows up  the  sense  of  pain. 

2.  A  heart  weaned  from  this  world,  Ileb.  xi.  9,  13,  16.  A 
heart  loosed  from  the  world,  is  a  foot  out  of  the  snai*e.  Mortified 
hmbs  are  cut  off'  from  the  body  with  little  pain. 

.'3.  Fervent  love  to  Christ,  and  longings  to  be  with  him,  Phil, 
i.  23.  lie  that  loves  Christ  fervently,  must  needs  loaliio  ab.scnce 
from  Christ  proj)ortionably. 

4.  Purity  and  jx-ace  of  conscience  make  a  death-l)etl  soft  antl 
e;isv.  The  strains  and  wounds  of  conscience,  in  the  time  of  life, 
arc  so  maiiv  thorns  in  our  bed,  or  pillow,  iii  the  time  of  death, 
1  John  iii.  21.      IbiL  inti'grity  gives  boldness. 

5.  The  work  of  obedience  faithfully  finished,  or  a  steady  course 
of  holiness  throughout  our  life,  is  that  which  usually  yields  much 
peace  and  jov  in  death.  Acts  xx.  24. 

G.  Hut  above  all,  the  preference  of  the  Comforter  with  us  in  that 
cloudy  and  dark  day,  turns  it  into  one  of  the  ilays  of  heaven,  1  Pet. 
iv.  14.  And  thus  ye  see,  though  all  dying  Christians  be  equally 
safe,  and  all  supported,  and  carried  through  by  the  power  of  God ; 
vet  their  farewi-lls  to  tiie  body  are  not  alike  cheerful.  There  are 
many  external  and  internal  circujnstantial  differences  in  the  death 
of  good  men,  as  well  as  a  substantial  and  essential  difference  be- 
twixt all  their  deaths,  and  the  death  of  a  wicked  man. 

Query  3.  Win  titer  any  souls  have  vof'icrs  and/bre'ua/n/ii^-ssiirrn 
than  ////  .siirii.s  nr  ptrd'uiiuitx,  in  an  citraurd'niurij  xoatj  (if'  their  ap- 
jinunhing-  .scjjaratJon  ? 

The  terms  of  this  question  need  a  little  explanation.  Let  us 
therefore  brieffy  consider  wliat  is  meant  by  signs,  what  by  predic- 
tions, and  what  bv  extraordinary  signs  and  predictions. 

"  A  sign  *  is  that  which  represents  something  else  to  us  than 
"  that  which  is  seen  or  heard."  And  a  sign  of  death  is  that  whiefi 
gives  notice  to  our  minds  that  our  departure  is  at  hand. 


*  Signum  est  ijund  aliud  reprcticnUt  qnum  yujd  cernUur. 


66  A  TREATISE  Of  THE  SOUL  OF  MAN. 

"  A  prediction  *  is  a  forewarning  of  a  person  more  plainly  and 
"  expressly  of  any  thing  which  is  afterwards  to  fall  out  or  come  to* 
"  pass  ;"  and  a  prediction  of  death  is  an  express  notice  or  message, 
informing  us  of  our  own,  or  of  another's  death,  to  the  end  the 
mind  may  be  actually  disposed  to  an  expectation  thereof 

Of  signs,   some  are  ordinary  and  natural,  some  extraordinary 
and  supernatural,  or  at  least  preternatural. 

There  are  natural  symptoms  and  prognostics  of  death  which  are 
common  to  most  dying  persons,  and  by  which  physicians  inform 
themselves  and  others  of  the  state  of  the  sick.  These  are  out  of 
this  question,  we  have  nothing  to  do  with  them  here ;  but  I  am 
enquiring  after  extraordinary  signs  and  predictions  by  words  or 
things  forewarning  us  immediately,  or  by  others,  of  our  approach- 
ing death.  The  question  is,  Whether  such  intimations  of  death 
be  at  any  time  truly  given  unto  men  ?  or,  Whether  we  are  to  take 
them  for  fabulous  reports,  and  superstitious  fancies  ? 

For  the  negxitive,  the  Jbllozciyig  gTOunds  are  laid. 

Reason  1.  The  sufficient  ordinary  provision  God  hath  made  in 
this  case,  renders  all  such  extraordmary  notices  and  intimations  of 
our  death  needless :  and  be  sure  the  most  wise  God  doth  nothing 
in  vain.  We  have  three  standing,  ordinary,  and  sufficient  means 
to  premonish  us  of  our  departure  hence,  viz.  the  scriptures,  rea- 
son, and  daily  examples  of  mortality  before  our  eyes.  The  scrip- 
tures tell  us,  our  life  is  but  "  a  vapour,  Avhich  appeareth  for  a  lit- 
*'  tie  while,  and  then  vanisheth  away,  James  iv.  14.  That  our 
"  days  are  but  as  an  hand-breadth,"  and  that  "  every  man  in  his 
"  best  estate  is  vanity,"  Psal.  xxxix,  5. 

Reason  tells  us,  so  feeble  a  tie  as  our  breath  is  can  never  secure 
our  lives  lonjr.  "  The  livin<r  know  that  thev  must  die,"  Eccl.  ix.  5. 
The  radical  moisture,  which  is  daily  consuming  by  the  flame  of 
hfe,  must  needs  be  spent  ere  long. 

And  all  the  graves  we  see  opened  so  frequently,  are  sufficient 
warnings,  that  we  ourselves  must  shortly  follow.  Therefore,  as 
there  was  no  need  of  manna,  when  bread  might  be  had  in  an  or- 
dinary way,  so  neither  is  there  need  of  extraordinarv  signs,  when 
God  hath  abundantly  furnished  us  with  standing  and  ordinary 
means  for  this  purpose. 

Reason  9..  And  as  the  scriptures  render  .-^uch  signs  needless,  so 
they  seem  to  be  directly  against  them.  Christ  commands  us  to 
**  watch,  because  we  know  not  in  Avhat  hour  the  Lord  cometh."" 
Yea,  even  Isiiac  himself,  an  extraordinary  person,  and  endowed 
with  a  spirit  of  prophecy,  whereby  he  foretold  the  condition  of  his 

t  Prccdicere  est  aliqufm  de  re  aliqua  eventura  jircemonere. 


A    1  REATlSK  OF  TilK  SOri.  OF   MAN.  C7 

^)T\s  after  hlni,  ytt  »t  i«  ''•'^'t^^  ^t^"-  xxvii.  2.  "  Tliat  he  knew  not  llie 
'•  tiav  of  Ills  (Jcalli."  Aud  it  is  not  reasonable  to  think  that  coui- 
n)un  |H'rsons  should  know  that,  which  extraordinary  and  prophetic 
(x^rsons  knew  not. 

Keanm  A.  All  mankind  l)elong  either  to  God  or  the  devil.  To 
<wA\  as  Ix-long  to  God,  such  extraordinary  warnin/rs  are  needless, 
fi»r  they  have  a  watchful  principle  within  them  which  continually 
prompts  them  t(»  mind  their  change  ;  and  besides  death  cannot  en- 
danger those  that  are  in  Christ,  how  suddenly  or  unexjMjctedly 
soever  it  sliould  befal  them. 

And  for  wicked  men,  it  cannot  be  thought  God  sliould  tavour 
and  privilege  them  in  this  matter  above  his  own  children  :  and  as 
for  Satan  he  knows  not  the  time  of  their  death  himself:  and  if  he 
did,  it  would  thwart  his  design  and  interest  to  discover  it  to  them, 
Luke  xi.  ^,11.  So  that  uj)on  thi'  whole,  it  should  seem  such  signs 
and  predictions  arc  of  no  use,  and  the  relations  and  reports  oi'  theui 
fabulous^ 

But  though  these  reasons  make  the  (?onmion  and  daily  use  of  sucli 
Mgns  and  predictions  n"cdless,  yet  they  destroy  not  the  credibility 
v'i  them  in  some  cases  and  at  some  times.      For, 

1.  There  are  recorded  instances  in  scripture  of  premonitions  and 
pretlic'ions  of  the  death  of  persons.  Thus  the  death  of  Abijah 
was  foretold  to  his  mother  by  the  prophet,  and  the  precise  hour 
thereof  which  fell  out  answeral)ly,  1  Kings  xiv.  6,  1'2.  And  thus 
'he  death  of  the  king  of  Assvria  was  foretold  exactly  both  iis  to  kind 

ind  ])lace,  Isa.  xxxvii.  7, — 37,  38. 

2.  These  predictions  serve  to  other  ends  and  uses  sometimes, 
•ban  the  preparation  of  the  persons  warned,  even  to  display  the 
fore-knowledge,  |)ower,  and  justice  of  God,  in  marking  out  his 
vnemies  for  ruin.  And,  thus,  '•  the  Lord  is  known  by  the  judg- 
••  ments  that  he  cxecuteth,"  I'.salm  ix.  KJ. 

Thus  Mr.  Knox  predicted  the  very  place  and  manner  of  the  deatli 
of  the  laird  of  Grange*.  "  You  have  sometimes  seen  the  courage 
and  constancy  ol"  the  laird  of  Grange  in  the  caiL-^e  of  God,  and 
now  that  unhappy  man  is  casting  himself  away.  I  pray  you,  go 
to  him  from  me,  (said  Mr.  Knox)  and  tell  him,  that  unless  he  for- 
sake that  wicked  course  he  is  in,  the  rock  wherein  he  confideth 
shall  not  defend  him,  nor  the  carnal  wisdom  of  that  man,  (mean- 
ing the  young  Leshington)  whom  he  counteth  half  a  (rixl,  shall 
help  him:  but  he  shall  l>e  shamefully  pulled  out  of  that  nest,  and 
his  carcase  hung  before  the  sun.''  And  even  so  it  fell  out  in  the  foU 
lowing  year,  when  the  castle  was  taken,  and  his  liody  hangcil  out 


•  Clark'»  LiTM,  p.  277 

Vol.  in.  K 


68  A  TEEATISE  OF  THE  SOUL  OF  MAX. 

before  the  sun.     Thus  God  exactly  fulfilled  the  prediction  of  his 
death. 

The  same  Mr.  Knox,  in  the  year  1566,  being  in  the  pulpit  at 
Edinburgh,  upon  the  Lord's  day,  a  paper  was  given  up  to  him, 
among  many  others,  wherein  these  words  were  scoffingly  written 
concerning  the  earl  of  Murray,  who  was  slain  the  day  before, — 
"  Take  up  the  man  wliom  ye  accounted  another  God."  At  the 
end  of  the  sermon,  Mr.  Knox  bewailed  the  loss  that  the  church 
and  state  had  by  the  death  of  that  virtuous  man ;  and  then  added, 
"  There  is  one  in  this  company  that  makes  this  horrible  murder  the 
"  subject  of  his  mirth,  for  which  all  good  men  should  be  sorry ; 
"  but  I  tell  him,  he  shall  die  where  there  shall  be  none  to  lament 
*'  him."  The  man  that  wrote  this  paper  was  one  Thomas  Metel- 
lan,  a  young  gentleman,  who  shortly  after,  in  his  travels,  died  in 
Italy,  having  none  to  assist  or  lament  him. 

S.  And  others  have  had  premonitions  and  signs  of  their  own 
deaths,  which  accordingly  fell  out.  And  these  premonitions  have 
been  given  them,  sometimes  by  strong  irresistible  impressions  upon 
their  minds,  sometimes  in  dreams,  and  sometimes  by  unusual  eleva- 
tions of  their  spirits  in  duties  of  communion  with  God. 

(1.)  Some  have  had  strong  and  irresistible  impressions  of  their 
approaching  change,  made  upon  their  minds.  So  liad  Sir  An- 
thony Wingfieid,  who  was  slain  at  Brest,  anno  1594*.  At  his 
undertaking  of  that  expedition,  he  was  strongly  persuaded  it  would 
be  his  death  ;  and  therefore  so  settled  and  disposed  of  his  estate, 
as  one  that  never  reckoned  to  return  again.  And  the  day  before 
he  died,  he  took  order  for  the  payment  of  his  debts,  as  one  that 
strongly  presaged  the  time  was  now  at  hand ;  which  accordingly 
fell  out  the  next  day. 

Much  of  the  same  nature  was  that  of  the  late  earl  of  Marlbo- 
rough, who  fell  in  the  Holland  war.  He  not  only  presaged  his 
own  fell  in  that  encounter,  (which  was  exactly  answered  in  the 
event)  but  left  behind  him  that  memorable  and  excellent  letter, 
which  evidenced  to  all  the  world  Avhat  deep  and  fixed  apprehen- 
sions of  eternity  it  had  left  upon  his  spirits.  Many  examples  of  this 
nature  might  be  produced,  of  such  as  have  in  their  perfect  health, 
foretold  their  own  death ;  and  others  who  have  dropt  such  pas- 
sages, as  were  afterwards  better  understood  by  their  sorrowful 
friends,  than  when  they  first  dropt  from  their  lips. 

(2.)  Others  have  been  premonished  of  their  death  by  cU*eams, 
sometimes  their  own,  and  sometimes  others.  The  learned  and  ju- 
dicious Amyraldus*)"  gives  us  this  well  attested  relation  of  Lewis  of 


*  Sir  John  Norris'<;  expedition,  p.  46. 

f  AmyraJdus,  of  divine  dreams,  p.  122,  125. 


A    lUEATISE  OF  THK  SOUL  OF   MAV.  6!) 

P.uirbon,  That  a  little  bctbre  his  joiiriK'v  from  Dreux,  he  dreamcJ 
tliul  he  had  t'ou;^ht  thrtv  successful  battles,  wherein  his  three  great 
enemies  were  slain,  but  tiiat  at  last  he  hinis.'lf  was  mortally  wound- 
ed ;  and  that  after  thev  were  laitl  one  uik^u  another,  he  also  was 
laid  upon  the  dead  bodies.  The  event  was  remarkable ;  for  the 
Mareschal  of  St.  Androe  was  killeil  at  Dreux,  the  duke  of  Guise  at 
Orleans,  the  constable  of  Montmorency  at  St.  Denis:  and  this  wa.s 
the  triumvirate,  which  had  sworn  the  ruin  of  those  of  the  reformed 
religion,  and  the  destruction  of  that  prince.  At  last  he  himself 
was  slain  at  lialsac,  as  if  there  had  been  a  continuation  of  deaths 
and  funerals. 

Suetonius  in  the  life  of  JuUus  Cae.sar,  tells  us,  that  the  night  bo- 
fore  he  was  slain,  he  had  divers  premonitions  thereof,  for  that  night 
all  the  doors  and  windows  of  his  chamber  flew  open;  his  wife  also 
ilroamed  that  Ca?sar  was  slain,  and  that  she  had  him  in  her  arms. 
The  next  day  he  was  slain  in  Pompey's  coiu't,  having  received  2,'3 
wounds  in  his  body. 

Pamelius  *  in  the  life  of  Cyprian,  tells  us  for  a  most  certain  and 
well  attested  truth,  that  upon  his  first  entrance  into  Garubis  (the 
phice  of  his  banishment)  it  was  revealed  to  him  in  a  dream,  or  vision, 
that  upon  that  very  day  twelve-month  he  shimld  be  consummate; 
which  accordingly  fell  out ;  for  a  little  before  the  time  prefixed, 
tiicre  came  suddeidy  two  apparitors  to  bring  him  before  the  new 
proconsul  Galeius,  by  whom  he  was  condemned,  as  having  been  a 
standard-bearer  ol"  his  sect,  and  an  enemy  of  the  gods.  Whereujxin 
he  was  conden)ned  to  be  beheaded,  a  muhitude  of  Christians  iol- 
lowing  him,  crying.  Let  us  die  together  with  him. 

And  as  remarkable  is  that  recorded  by  the  learned  and  ingctiious 
Dr.  Sterne -f-  of  Mr.  I'sher  of  Ireland,  a  man,  saith  he,  of  great  in- 
tegrity, dear  to  others  by  hi.-  merits,  and  my  kinsman  in  blood, 
nho  upon  the  8th  day  of  Jidy,  1G57,  went  from  this  to  a  bettor 
world.  .Vbout  four  of  the  clock  the  day  before  he  died,  a  matron 
who  died  a  little  before,  and  wiiilst  living  was  dear  to  Mr.  Usher, 
ajjpeared  to  him  in  his  sleep,  atul  invited  him  to  sup  with  hor  the 
ui\t  night:  he  at  first  denied  her,  but  she  more  vehemently  pros- 
ing her  request  on  him,  at  last  he  consented,  and  that  very  night  he 
died. 

I  have  also  the  fullest  assurance  that  can  be  of  the  truth  of  this  fol- 
lowing narrative.  A  pers<m  yet  livmg  was  greatly  concerned  aljout 
thi-  wcllare  of  his  dear  lather  and  mother,  who  were  both  shut  up 
in  London,  in  the  time  t)f  the  great  contagion  in  10(J.r>.     ^lany  let- 


•  Pantfliuj  in  vita  Ct/Jirinni. 

\  Dr.  Stcmc'*  dUiirrtatia  da  moric,  p.  I  *'>^: 

E'2 


70  A  iRliATISE  OF  THE  SOUL  OF  MAN*. 

ters  he  sent  to  them,  and  many  hearty  prayers  to  heaven  for  them. 
But  about  a  fortnight  before  they  were  infected,  he  fell  about  break 
of  day  into  this  dream,  'J'hat  he  was  in  a  great  inn  which  was  full 
of  company,  and  being  very  desirous  to  find  a  private  room,  where 
he  might  seek  God  for  his  parents  life,  he  went  from  room  to 
room,  but  found  company  in  them  all ;  at  last,  casting  his  eye  into 
a  little  chamber  which  was  empty,  he  went  into  it,  locked  the  door, 
kneeled  down  by  the  out-side  of  the  bed,  fixing  his  eyes  upon  the 
plastered  wall,  within  side  the  bed :  and  whilst  he  was  vehemently 
begging  of  God  the  life  of  his  friends,  there  appeai'ed  upon  the 
plaster  of  the  wall  before  him,  the  sun  and  moon  shining  in  their 
full  strength.  The  sight  at  first  amazed  and  discomposed  him  so 
far,  that  he  could  not  continue  his  prayer,  but  kept  his  eye  fixed 
upon  the  body  of  the  sun ;  at  last  a  small  line  or  ring  of  black,  no 
bigger  than  that  of  a  text  pen,  circled  the  sun,  which  increasing 
sensibly,  eclipsed  in  a  little  time  the  whole  body  of  it,  and  turned 
it  into  a  blackish  colour ;  which  done,  the  figure  of  the  sun  was 
immediately  changed  into  a  perfect  death's  head,  and  after  a  little 
while  vanished  quite  away.  The  moon  still  continued  shining  as 
before ;  but  while  he  intently  beheld  it,  it  also  darkened  in  like 
manner,  and  turned  also  into  another  death's  head,  and  vanished. 
This  made  so  great  an  impression  upon  the  beholder's  mind,  that 
he  immediately  awaked  in  confusion  and  perplexity  of  thoughts 
about  his  dream  ;  and  awaking  his  wife,  related  the  particulars  to 
her  with  much  emotion  and  concernment ;  but  how  to  apply  it,  he 
could  not  presently  tell,  only  he  was  satisfied  that  the  dream  was  of 
an  extraortlinary  nature :  at  last  Joseph's  dream  came  to  his  thouo-hts 
>yith  the  like  emblems,  and  their  interpretation  ;  which  fully  satis- 
fied him  that  God  had  M'arned  and  prepared  him  thereby  for  a  sud- 
den parting  with  his  dear  relations  ;  which  answerably  fell  out  in 
the  same  order,  his  father  dying  that  day  fortnight  following,  and 
his  mother  just  a  month  afterwards. 

I  know  there  is  much  vanity  in  dreams ;  and  yet  I  am  fully  sa- 
tisfied, some  are  weighty,  significant  and  declarative  of  the  purposes 
of  God. 

(3.)  Lastly,  An  unusual  and  extraordinary  elevation  of  the  soul 
to  God,  and  enlargement  in  communion  with  him,  hath  been  a 
sigiiifying  forerunner  of  the  death  of  some  good  men  ;  for  as 
the  body  hath  its  levamen  antcrferale,  lightning  before  death, 
and  more  vegete  and  brisk  a  little  before  its  dissolution,  so  it  is 
sometimes  with  the  soul  also.  I  have  known  some  persons  to  ar- 
rive on  a  sudden  to  such  heights  of  love  to  God,  and  vehement 
longings  to  be  dissolved,  that  they  might  be  with  Christ,  that  I  could 
not  but  look  upon  it,  as  Christ  did  upon  the  box  of  ointment,  as 


A  TREATISE  OF  TlIK  SOLI.  OF  MAN.  71 

done  against  their  dcaili :    and  so  indeed  it   liath  proved  in  the 

event. 

Thus  it  was  with  thai  renowned  saint,  Mr.  Brewcn  of  StaplefiJrd  ; 
Bs  he  exeelied  others  in  the  hohness  ol'  his  hte,  st)  much  lie  excelled 
himself"  towards  his  death,  his  motions  towiirds  heaven  beinp^  tiien 
most  vigorous  and  quick.  The  day  hil'ore  his  last  sickness,  he  had 
such  extraordinary  eniarocnienls  of  heart  in  his  closet-duly,  that  he 
seemed  lu  lurgel  all  the  concennneiils  of  liis  body,  and  this  lower 
world  ;  and  when  his  wife  told  him,  Sir,  1  feai'  you  have  done 
yourself  hurt  with  ri.sing  s«  early;  lie  answered,  "  If  you  had  seen 
"  such  glorious  things  as  I  saw  this  morning  in  private  prayer  with 
"  (iod,  vou  would  not  have  said  sj  ;  lor  they  were  so  wonderful 
"  and  unspeakable,  that  w  hether  I  was  in  the  body,  or  out  of  the 
"  body,  with  Paul,  I  cannot  tell.'" 

And  so  it  was  with  the  learned  and  holy  Mr.  Rivet,  who  seemed 
as  a  man  in  heaven,  just  before  he  went  thither ;  and  so  it  hath 
been  with  thousands  besides  these.  I  confess  it  is  not  the  lot  of 
every  gracious  soul  (as  was  shewed  you  in  the  last  question)  nor 
doth  it  make  any  difference  as  to  the  safety  ol"  the  soul,  whatever  it 
makes  as  to  comfort.  I^'t  all  thcrefdre  labour  to  make  sure  their 
union  with  Christ,  and  live  in  the  daily  exerci.ses  of  grace,  in  the 
duties  of  religion;  and  then,  though  God  should  give  them  no  such 
extraordinary  warning  one  way  or  other,  they  shall  never  be  sur- 
prised by  death  to  their  loss,  let  it  come  never  so  unexjKctedly  upon 
them. 

Qui-^t.  It  mav  be  also  queried,  whether  Satan,  by  Ins  instru- 
ments, may  not  foretel  the  death  of  some  men  ?  How  else  did  the 
witch  of  Endor  foretel  the  death  of  Saul  ?  and  the  soothsayers  the 
death  ol"  Ctsar  ujxjn  tlie  Ides,  i.  e.  the  lifteenlh  day  of  March, 
which  was  the  fatal  tlay  to  him  ? 

Sol.  ForekiKjwledge  ol"  things  to  conic,  which  appear  not  in  their 
next  causes,  is  certjiinly  the  Lord's  prerogative,  Isa.  xli.  2.'i.  AVhat- 
ever,  therefore,  Satan  doth  in  this  matter,  must  be  done  either  by 
conjecture  or  commission.  As  to  the  case  (»f  Saul,  it  is  not  to  be 
questioned  but  that  he,  knowing  the  kingdom  was  made  to  David 
by  pnmnse,  and  that  the  Lord  was  departed  from  Saul,  and  seeing 
how  near  the  armies  were^to  a  battle,  might  strongly  conjecture  and 
conclude,  and  accordingly  l^H  him,  "  To-morrow  thou  slialt  be 
'*  vvitlj  me,'''   1  Sam.  xxviii.  li). 

And  so  for- the  deah  ol"  Caesar,  the  devil  knew  the  conspiracy  was 
.strong  against  hin),  and  the  plot  laid  lor  that  day  ;  and  so  it  was 
l>»th  easy  for  him  to  reveal  it  lu  the  stxjthbayers,  and  his  interest  to 
do  It,  thereby  to  bring  tiiut  cursed  art  into  reputation. 

As  for  other  sign.'s  and  forev.arnings  of  death,  by  the  unusual 
resort  of  doleful  creatures,  as  uuls  and  raiinSy  vulgarly  accounted 

E3 


73  A  TREATISE  OF  THE  SOtTL  OF  MAN. 

ominous ;  Wall-xcafches,  upon  this  account  called  death-watches ; 
and  the  eating  of  wearing  apparel  by  rats  ;  I  look  upon  them  ge- 
nerally as  superstitious  fancies,  not  Morthy  to  be  regarded  among 
Christians.  God  may,  but  I  know  not  what  ground  we  have  to 
believe,  that  he  doth  commission  such  creatures  to  bring  us  the 
message  of  death  from  him.     To  conclude,  therefore, 

Let  no  man  expect  or  depend  upon  such  extraordinary  premo- 
nitions and  warnings  of  his  change,  and  neglect  his  daily  work  and 
duty  of  preparation  lor  it.  We  have  warnings  in  the  word,  in  the 
examples  of  mortality  frequently  before  us,  in  all  the  diseases  and 
decays  we  often  feel  in  our  own  bodies ;  and  by  the  signs  of  the 
times,  which  threatens  death  and  desolation.  Be  ye  therefore  al- 
ways ready,  for  ye  know  not  in  what  watch  of  the  night  your  Lord 
Cometh. 

Query  4.  Whether  separated  souls  have  any  Kmowledge  of,  or 
commerce  or  intercourse  ivith  men  in  this  l\fe ;  and  if'  not,  what  is 
to  be  thought  of  the  apparitions  of  the  dead  ? 

L  By  separated  souls,  understand  the  departed  souls,  both  of 
godly  and  ungodly,  indifferently  and  not  as  it  is  restrained  to  one 
sort  only  in  the  text ;  lor  of  both  it  is  pretended  there  are  frequent 
apparitions  after  death. 

H.  By  the  knowledge  such  souls  are  supposed  to  have  after  death 
both  of  persons  and  things  in  this  lower  world,  we  understand  not  a 
general  knowledge,  which  one  sort  of  them  have  of  the  state  and 
condition  of  the  church  militant  on  earth  ;  for  this,  we  think,  cannot 
be  denied  to  the  spirits  of  the  just  made  perfect,  seeing  they  are 
still  fellow-members  with  us  of  the  same  mystical  body  of  Christ ; 
do  behold  our  High-priest  appearing  before  God,  offering  up  our 
prayers  for  us ;    and  long  for  the  consummation  of  the  body  of 
Christ,  as  well  as  cry  for  vengeance  against  the  persecutors  thereof. 
Rev.  vi.  10.     Nor  do  I  think  these  words,  Isa.  Ixiii.  16.  repugnant 
hereunto :    "  Abraham  is  ignorant  of  us,  and  Israel  acknowledgeth 
"  us  not :"   for  I  look  upon  the  import  of  those  words  only  as  an 
humble  acknowledgment  of  their  defection,  which  rendered  them  un- 
worthy that  their  forefathers  should  own,  or  acknowledge  them  any 
more  for  their  children;  and  not  as  implying  their  utter  ignorance, 
or  total  oblivion  of  the  church's  state  on  earth. 

But  I  here  understand  such  a  particular  knowledge  of  our  per- 
sonal states  and  conditions,  as  they  once  had  when  they  dwelt  among 
us  in  the  body  ;  and  this  seems  to  be  denied  them  by  those  scrip- 
tures alleged  against  it  in  the  margin  below  *. 

3.  By  commerce  and  inteixourse ;  understand  not  their  inter- 
cession with  God  for  us,  which  the  Papists  sffirm ;   but  their  con- 

*  Job  xiv,  21,  Eccles.  ix.  5,  6.  John  xix.  25. 


A  TREATISE  OF  THE  SOUL  OF  MA\.  73 

ccniinrnts  about  our  natural,  or  civil  interest  in  this  world,  so  as  to 
be  iiscliil  to  our  iK^rst)ns,  by  warning  us  oldtatli,  oi*  daubers;  or  to 
our  estates,  bv  disfjuictin<;  such  as  wronj^  us,  in  not  fulfilling  thf 
wills  and  testaments  they  once  made;  or  by  giving  us  notice,  by 
words  or  signs,  of  the  death  of  our  friends,  who  died  at  a  distance 
from  us,  or  come  to  some  violent  and  untimely  end. 

The  sense  of  the  terms  being  thus  determined,  and  the  question 
so  stated,  I  will,  lor  the  resolution  of  it,  give  you, 

I.  The  strength  of  what  I  find  offered  lor  the  affirmative. 

II.  The  general  concessions,  or  what  may  be  granteil. 

III.  ]Mv  own  judgment  about  it,  with  the  ground.^  thereof 

I.  Some  there  are,  even  among  the  learned  and  judicious,  who 
are  for  the  affirmative  part  of  the  question,  and  do  with  much 
confidence  assert,  tliat  departed  souls  both  know  our  particular 
concerns  in  this  world,  and  ii;ternicddle  with  thenj  :  confirming 
their  as.scrtion  l)oth  by  reasons  to  convince  us  that  it  nmy  be  so, 
and  a  variety  of  instances  that  it  is  so.  I  will  produce  both  the  one 
and  the  other,  and  give  them  a  due  consideration  and  censure. 

The  substance  of  what  is  pleaded  for  the  aflirmative,  I  find  thus 
collected  and  improved  by  *  Dr.  Sterne,  a  learned  })hysician  in 
Ireland,  in  his  book  entitled,  A  Dlsscrtailon  concern} ii^-  Death -^ 
where  he  offers  us  these  four  arguments,  to  convhice  that  it  is 
possible  for  departed  souls  thus  to  appear,  and  perform  such  oflices 
for  their  friends  on  earth. 

'''' Jrg.  1.  j-  Angels  by  conmiand  from  God,  are  useful  and 
*'  helpful  to  men  ;  they  are  the  saints'  guardians,  and  it  is  pro- 
"  bable  that  each  Christian  hath  iiis  peculiar  angel  :  whence  it 
"  will  follow,  that  separated  souls  do  mingle  themselves  with  human 
"  afiiiirs,  and  that  because  thev  are  angels,  at  least  ecpial  unto 
"  angels,  Luke  xx.  36.  liesides,  they  being  spirits  that  were 
*'  once  embodied,  must  needs  be  more  fit  for  this  employment, 
"  than  those  who  never  had  any  tie  at  all  to  a  body;"  unless  we 
can  imagine  them  to  have  lost  the  remembrance  of  all  that  ever 
they  did,  and  suffered  in  the  body  ;  as  also  that  they  j)ut  off,  and 
buried  all  their  afiections  to  us  with  their  bodies,  which  is  haril  to 
think.  Even  as  Christ  our  High-priest  is  qualified  for  that  ofiice, 
above  all  others  in  heaven,  because  he  once  dwelt,  and  sufi'ered 
in  a  body,    like   ours,  here    upon  earth  ;    so   separated   souls  are 


'  Disnerlntio  de  morle,  a  ;>.  208.  ad  /).  214. 

f  (I  )  An^iflijuisu  Dei  kn minibus  ojntuUintur^  haxidtjuaqunm  nmbigitur  ■  uiuU  aniinai 
a  eorjHtre  toliitat  u-te  rtUus  Uunmnis  misccre  comprobari  vidilur.  Set/Uflte  J'uttititincntHUk 
dHpli-i  i.it  ;inus,  quod  aninue  si^jiaralce  an^eli  sunt,  tallen  angelii  crtfualti  :  postvrtus,  quod 
muKU  I'hnn  sunt  quibus  iifficiutn  ficneri  huiuauo  siucurrcndi  denutiidctur,  quam  tpiriUin 
inter  qtuii  rl  i\>rpus  nuilut  unqtiam  iutfretttil  tuxus,  &c, 

E  4 


74)  A  TREATISE  OF  THE  SOUL  OF  MAN. 

qualified  above  all  other  spirits,  who  are  unrelated  to  bodies  of 
flesh. 

"  Arg-.  2.  *  The  church  triumphant  and  militant  are  but  one 
"  Ixxly ;  and  how  much  better  the  triumphant  are  than  the 
"  militant,  by  so  much  the  more  prepense  they  are  to  succour  and 
"  help  the  other  that  stand  in  need  of  it.'"  This  being  the  case, 
we  cannot  but  imagine  but  they  are  inclined  to  perform  all  good 
offices  for  us ;  for  else  they  should  do  less  for  us  now,  being  in  a 
state  of  the  highest  perfection  in  heaven,  than  they  did,  or  were 
willing  to  do,  in  their  imperfect  state  on  etirth. 

"  Arg-.  3.  "f-  A  will,  or  testament  (as  Ulpian  defines  it)  is  the 
"just  sentence,  or  declaration  of  our  minds,  concerning  that 
"  which  we  would  have  done  after  our  decease.  These  testaments 
*'  have  always,  and  among  all  nations,  been  religiously  observed, 
*'  as  the  apostle  witnesseth.  Gal.  iii.  15.  The  reasons  of  this  so 
"  religious  observance  are  a  presumption,  that  those  who  made 
*'  them  when  alive,  continue  in  the  same  mind  and  will  after 
"  death ;  that  they  take  care  for  the  fulfilling  of  them ;  and  re- 
"  venge  the  non-performance  upon  the  unjust  executors."  For 
otherwise  there  can  be  no  reason  why  so  great  a  stress  should  be 
laid  upon  the  will  of  the  dead,  if  they  care  not  whether  their 
wills  be  performed  or  no.  Why  should  we  be  solicitous  and  stu- 
dious about  it,  and  pay  so  great  a  reverence  to  it,  but  upon  this 
account  ? 

"  Arg-.  4.  I  The  scriptures  forbid  consultations  with  the  dead, 
''  Deut.  xviii.  10,  11.  This  prohibition  supposeth  some  did  con- 
"  suit  them,  and  received  answers  from  them ;  w'hich  must  needs 
"  imply  some  commerce  betwixt  the  living,  and  the  souls  that  are 
*'  departed  :"  And,  considering  he  had  before  forbidden  their  con- 
sultation with  the  devil,  it  appears  that  here  we  must  needs  un- 
deiijtand  the  very  souls  of  the  dead,  and  not  the  devil  personating 
them  only. 

These  are  the  arauments  of  this  learned  author  for  the  affiraia- 
tire,  which  he  closes  with  two  necessary  cautions :  Firsts  That  this 
■' ■ 

*  (2.)  Ecclesia  est  corpus  unum,  cujus  membra  quo  mehbra,  eo  magis  ad  aliis  ejmdem 
corporis  mcmbris  ojntulandum  sunt  propensa  .•  hvjus  autem  corporis  pars  altera  est  Iri- 
umphans  in  ccelis,  altera  mililans  in  tcrris:   IlliJ  melior,  htcc  apis  viagis  indigo,  &c. 

f  (5.)  I't'st.inientum  (Utpiano  dejiniente)  est  voluntatis  nostra;  Jus/a  sentcntia  de  eo  quod 
post  viortem  nostram  Jicri  volumus.  Teslamevtum  axttcm  tanquam,  res  sacra  ab  omnibus 
gentibus  religiose  vbservatur,  Gal.  iii.  15.  Ratio  autem  tain  religiosof  tamque  universalis 
observantia  cst,quoniam  animas  eoruviqid  Testamenta  condidcranl,  etiam  suampost  7nortemt 
in  eadcm  vUuntate  persevcrare,  ejus  complenienta  curare,  ac  deinque  fjus  vel  exeeuVriccs, 
Vel  non  prepslilce  vindices  exse  pressumitvr. 

\  (4.)  In  sacris  scriptiins  catisvlere  mortuos  passim  prohibetur,  nt  Deut,  xviii,  10,  !•« 
Sed  si  lie^mines  a  Tnortup  non  susdtentur,  legibus  haud  opus  est ;  et  si  mortuirogati  non  ali- 
guand^  ri'sponUf.rent,  ab  lipminibus  kauiqiuiquam  coiisulerent'ur.  Stern,  de  Morte,  ubi 
SUP? 


A  TREATISE  OF  THE  SOUL  OF  MAM.  75 

lays  no  foundation  for  religious  worship,  or  invocation  of  departed 
Bouls :  those  that  arc  helpful  to  us,  arc  not  therefore  to  be  wor- 
shipjx'd.  Secondly,  That  we  must  acknowk-dore  ourselves  to  be 
uiuier  much  darkness,  as  to  the  way  and  manner  of  the  converse  of 
spirits  with  us. 

The  most  acute  uml  learned  *  Dr.  More,  I  find  of  the  same 
opinion.  He  affirms,  that  dcjiarted  souls  arc  capable  of  a  vital 
union  with  an  airy  vehicle  (or  body)  in  which  they  can  easily  move 
from  place  to  place,  and  appear  to  the  living;  and  act  in  their 
affairs,  as  in  detecting  murders,  rebuking  injurious  executors, 
visiting  and  counsflling  their  wives  and  children,  forewarning  them 
of  such  and  such  courses,  &c.  To  which  we  may  add,  the  pro- 
fession of  tlie  s])irit  thus  appearing,  of  being  the  soul  of  such  a  one  ; 
as  also,  the  similitutle  of  the  person  :  And  all  this  a-do  is  in  things 
very  just  and  serious,  unfit  for  a  devil,  with  that  care  and  kind- 
ness to  promote  ;  and  as  unfit  for  a  good  genius  ;  it  being  below 
so  noble  a  creature  to  tell  a  lie.  All  these  things  put  together  and 
rightlv  weighed,  the  violence  of  prejudice  not  pulling  down  the 
balance,  I  dare  ajjpeal  (saith  he)  to  any,  whether  it  will  not  be 
certaiidv  carried  for  the  present  cause.''  And  whether  anv  indiffer- 
ent judge  ought  not  to  conclude,  if  these  stories,  which  are  so 
frequent  every  where,  and  in  all  ages,  concerning  the  ghosts  of 
men  a])pearing,  be  but  true,  that  it  is  true  also,  that  they  are  their 
ghosts,  Sec. 

These  are  tlie  strongest  arguments  I  meet  with,  for  the  afl^r- 
mative,  that  the  matter  is  possible,  it  mav  be  so ;  and  then  adding 
the  cretlible  insUmces  that  it  is  so,  tlie  matter  seems  to  be  deter- 
mined. 

To  this  ])ur]x>se  Dr.  Stenie  alleges  several  Instances  out  of  scrip- 
ture; as  that  ap})earance  of  Samuel  unl.)  Saul,  and  the  conference 
betwixt  them :  as  also,  the  letters  that  were  sent  to  Jchoram 
by  Elijah,  and  that  Elijah  was  translated  to  heaven ;  as  ap})ears 
by  comparing  2  ("hron.  xxi.  12.  witli  H  Kings  iii.  11.  in  which  if 
ap])cars,  that  in  .fehoshaphat's  time,  who  preceded  this  Jehoram, 
Elijah  was  dead;  and  yet,  in  .Jehoram''s  time,  who  succeeded  him, 
he  is  said  to  receive  letters  from  Elijah.  The  apjx'arance  and  con- 
ference also  betwixt  Christ,  and  Moses,  and  Elias,  ujxmi  the  mount, 
in  the  presence  of  some  of  the  discij>les,  confirm  it.  Mat.  \vii.  3. 

These  are  the  principal  scrij)ture-instances  ,  others  are  almost  in- 
nunk-rable.  From  among  that  vast  heaj),  I  will  seJect  some  lew, 
that  are  most  niaterual,  and  of  clearest  credit. 

"  It  is  a  thing  (saith  *  my  author)  both  known  and  frequent, 

•  Dr.  More'B  Immortality  of  the  .Soul,  b.  'J.  c.  in. 

■f  Jiiiulurum  Sivticarurn  incolcr  ad  (rgro>,  cum  pro  depUraJu  habcntttr,  Qccedunt,  cl 


'76  A  TREATISE  OF  THE  SOUL  OF  MAN. 

"  that  the  inabitants  of  the  Scottish  isles,  when  their  friends  arc 
*'  dying,  come  to  them,  and  request  them,  that,  upon  such  or 
"  such  a  day,  after  their  death,  and  in  such  a  pJace,  they  M^ould 
"  meet  them  ;  wliich  the  dead  accordingly  do,  at  the  time  and 
"  place  agreed  upon,  and  have  sometimes  discourse  with  them." 

Infinite  examples  of  murders  (saith  Dr.  More)  have  been  dis- 
covered by  dreams,  the  souls  of  the  persons  murdered  seeming  to 
appear  to  some  or  other  asleep,  and  to  make  their  complaints  to 
them ;  giving  us  a  notable  example  out  of  Baronius,  of  Marcilius 
Picinius,  who  having  made  a  solemn  vow  with  Michael  Mercatus, 
(after  they  had  been  pi-etty  warmly  disputing  of  the  immortality  of 
the  soul,  out  of  the  principles  of  their  master  Plato)  that  whether 
of  them  two  died  first,  he  should  appear  to  his  friend,  and  give 
liim  certain  information  of  that  truth.  It  was  Ficinius'  fate  to 
die  first,  and  that  not  Jong  after  this  mutual  resolution  :  He  was 
mindful  of  his  promise,  when  he  had  left  the  body  ;  for  Mercatus 
bemg  very  intent  at  his  studies,  betimes  in  a  morning,  heard  a 
horse  riding  by  with  all  speed,  and  observed  that  he  stopt  at  his 
window,  and  therewith  heard  the  voice  of  his  friend  Ficinius, 
crymg  out,  aloud,  O  Michael,  Michael,  vera,  vera,  sunt  ilia ; 
that  is,  0  Michael,  Michael,  those  things  are  trice,  they  are  true, 
Whereu])on  he  suddenly  opened  his  window,  and  espying  Marcilius 
upon  a  white  steed,  called  after  him,  but  he  vanished  out  of  his 
sight.  He  sent  therefore  presently  to  Florence,  to  know  how 
Marcilius  did,  and  understood  that  he  died  about  that  hour  he 
called  at  his  window. 

Much  to  the  same  purpose  is  that  so  famous  and  well  attested 
story  of  the  apparition  of  major  George  Sydenham,  to  captain 
William  Dyke,  both  of  Somersetshire,  attested  by  the  worthy  and 
learned  Dr.  Thomas  Dyke,  a  near  kinsman  of  the  captain's ;  and 
by  Mr.  Douch,  to  whom  the  major  and  captain  were  intimately 
known  *.  The  sum  is  this :  The  major  and  captain  had  many 
disputes  about  the  being  of  a  God,  and  the  immortality  of  the 
soul,  in  which  points  they  could  never  be  resolved,  though  they 
much  sought  for,  and  desired  it :  and  therefore  it  was  at  last  fully 
agreed  betwixt  them,  that  he  that  died  first,  should,  the  third 
night  after  his  funeral,  come  betwixt  the  hours  of  twelve  and  one, 
to  the  little  house  in  the  garden  adjoining  to  major  Sydenham's 
house,  at  Dulverton,  in  Somersetshire.  The  major  died  first,  and 
the  captain  happened  to  lie  that  very  night  which  was  appointed, 
in  the  same  chamber  and  bed  with   Dr.   Dyke ;    he  acquainted 


rogant  ut  certo  a  morto  die,  locoqve  certo  ipsos  conveniant ;  quod  et  mortui  tempore  et  prasti' 
tutit  preestant.     Sterne,  ibid. 
*  Sad.  Irium.part  2.  p.  183. 


A  TREATISE  OF  THE  SOUL  OF  MAN.  77 

the  iloctor  with  the  apuolntnient,  and  his  resolution  to  attend  tlie 
j)laeo,  and  hour  that  n!«;ht,  for  which  purpose  he  had  pot  tl)e  key 
of  that  panUn.  Thi-  doctor  could  by  no  means  divert  liis  purpose, 
but,  when  the  hour  came,  he  was  upon  the  [)lace,  where  ho 
waited  two  hours  and  a  half,  neither  seeing  nor  hearing  any  tiling 
more  than  usual.  About  six  weeks  after,  the  caj)tain  and  doctor 
WLiM  to  Katon,  and  lay  b(»th  in  the  same  inn,  but  not  both  in  the 
same  chamber,  as  thev  had  done  beiore  at  Dulverton. 

The  morning  before  they  went  thence,  the  captain  stayed  longer 
than  was  usual  in  his  chanibcr,  and  at  length  came  into  the  doctor's 
chamber,  but  in  visage  and  form  nnich  different  from  himself, 
with  his  hair  and  eyes  staring,  and  his  whole  body  shaking  and 
trembling  :  Whereat  the  doctor  wondering,  demanded.  What  is 
the  matter,  cousin  captain  ?  the  captain  replied,  I  have  seen  my 
major.  At  which  the  doctor  seennng  to  smile,  the  cajitain  stiid. 
If  ever  I  saw  him  in  mv  life,  I  saw  him  but  now  ;  adding  as  follows  : 
This  morning  (said  he)  after  it  was  light,  some  one  came  to  my 
bed-side,  anil  suddenly  drawing  back  the  curtains,  calls  Cap.  cap. 
(which  was  the  terra  of  familiarity  that  the  major  used  to  call  the 
captain  by)  to  whom  I  replied,  "\Vhat,  my  major  ^  To  which  he 
returns,  1  could  not  come  at  the  time  appointed,  but  I  am  now 
come  to  tell  you.  That  there  is  a  God^  and  a  very  just  and  terrible 
one  ;  and  if'  ijeni  do  not  turn  over  a  new  leaf,  you  will  find  it  so. 
This  stuck  so  close  to  him,  little  meat  would  go  down  with  him  at 
dinner,  though  a  handsome  treat  was  provided.  These  words  were 
soundmg  in  his  ears  freijuently,  during  the  remainder  of  his  lile ; 
he  was  never  shy  or  scrupulous  to  relate  it  to  any  that  asked  him 
concerning  it,  or  ever  menticmed  it,  but  with  horror  and  trepida- 
tion. They  were  both  men  of  a  brisk  humour  and  jolly  conversa- 
tion, of  very  (piick  and  keen  parts,  having  been  both  University 
and  Inns-of-court  gentlemen. 

The  apparition  of  the  ghost  of  Sir  George  Villiers,  father  of  the 
duke  of  liuckingham,  giving  three  solemn  warnings,  by  three  se- 
veral apj)anti()iis  to  his  servant,  Mr.  Parker,  is  a  known  and  credible 
^tory.  lUit  I  will  wade  no  farther  into  particulars,  they  are  almost 
imuimerable  :   let  this  suffice  for  a  taste. 

II.  In  the  next  place,  therefore,  I  will  lay  down  some  conces- 
sions al)out  this  matter:   and  the 

First  concession  is  this:  That  the  separate  souls,  or  spirits  of 
men,  are  capable  of  performing  and  exeeutini>-any  ministry  or  ser- 
vice of  God,  (if  he  should  please  to  eommission  them  so  to  do)  as 
well  as  anirels  are,  'whom  we  k?iozv  he  J'requently  employs  about  the 
persons  and  affairs  of  his  people  on  earth. 

'I'hough  souls  become  not  angels  by  their  separation,  as  Maxi- 


78  A  TREATISE  OF  THK  SOUL  OF  MAN. 

mus  Tyrius  calls  them,  but  remain  spirits  specifically  distinct  from 
them  ;  yet  are  they  spiritual  substances,  as  the  angels  are :  Tliis 
their  nature  capacitates  them  cither  to  live,  and  act  out  of  the 
body,  or  to  assume  (as  angels  do)  an  wrial  body,  for  the  time  of 
their  ministry :  Nor  do  I  know  any  thing  in  scripture  or  philosophy 
•epugnant  liereunto. 

Conces.  2.  It  cannot  be  doubted,  but  upon  special  and  extraor- 
dinary reasons  and  occasions,  some  departed  soids  have  retKrned 
to,  and  appeared  in  this  world,  by  order  and  commission  from  God. 

This  is  too  manifest  to  be  doubted  by  any  that  understand  and 
believe  the  instances  recorded  in  scripture.  Moses  and  Elias,  long 
after  their  departure,  appeared  to,  and  talked  with  Christ  uj>on  the 
holy  mount  in  the  presence  of  some  of  his  apostles,  Mat.  xvii.  3.  nor 
is  there  any  reason  to  question  the  reality  of  their  apparition,  or  to 
think  it  to  be  no  more  than  a,  phantasm,  or  imaginary  resemblance 
of  these  persons,  but  very  Moses  and  Elias  themselves  :  For  they 
came  to  be  witnesses  to  Christ's  prophetical  office,  "  And  it  was  not 
*'  *  fit  so  great  a  point  should  be  attested  by  imaginary  witnesses," 
or  that  they  should  be  called  Moses  and  "^lias,  if  they  were  not  the 
vei'y  same  persons. 

"  It  is  therefore  most  likely  they  both  appeared  in  their  own 
"  bodies  -[- ;"  for  Moses'  body,  we  know,  was  hidden  by  the  Lord, 
and  Elias'  body  was  immediatelv  translated,  with  his  soul  to  hea- 
ven :  When  therefore  the  Lord  would  send  them  upon  this  solemn 
errand,  the  soul  of  Moses  probably  reassumed  that  body,  which 
was  never  found  by  man,  and  Elias  was  already  embodied,  and  fit 
immediately  for  this  expedition. 

In  like  manner  we  read.  Mat,  xxvii.  52,  53.  that,  at  the  resurrec- 
tion of  our  Lord,  "  many  bodies  of  the  saints  arose,  and  appeared 
"  unto  many :"  These  were  no  phantasms,  but  the  very  souls  of 
the  departed  saints  returnetl  (liaving  reassumed  their  own  bodies) 
unto  this  world,  not  only  to  confirm  the  truth  of  Christ's  resurrec- 
tion, and  adorn  that  gi'eat  day,  but  as  a  specimen,  or  handsel  of 
the  resurrection  of  all  the  saints,  in  the  virtue  of  his  resurrection  at 
the  great  day. 

Nor  will  I  deny,  but,  upon  some  lesser  (though  never  without 
weighty  and  solemn)  occasions  and  reasons,  God  may  sometimes 
send  the  souls  of  the  dead  back  again  into  this  world,  as  in  cases  be- 
fore recited,  to  evidence  against  the  atheism  of  men,  &c.  \  Augus- 
tine relates  a  memorable  example,  which  fell  out  at  Milan,  where 
a  certain  citizen  being  dead,  there  came  a  creditor,  to  whom  he 

*  Non  enim  conveniebat  nt  Veritas  mendacio,  vel  imaginaiiis  testibus  probarelur.  Mai. 
don.  Carpellus  in  loc. 

•}•  Credibilitis  est  vcre  corporihiis  suis  appandsse.     Parens  in  loc. 
i  ^iig.  in  lib.  de  cura  pro  mortuis  agenda. 


A  TREATISE  OF  THE  SOUL  OP  MA\.  79 

had  been  indebted,  and  unjustly  demanded  the  money  of  his  son: 
The  son  knew  the  debt  was  satisfied  by  his  father,  but  havin<;  no 
aequittaiK-e  to  shew,  his  father  appeared  to  him  in  his  .sleep,  and 
shewed  him  where  the  ac(}uittance  lay.  Whether  it  were  the  very 
ioui  of  \\\ii  father,  or  rather,  an  angel,  as  Augustine  tiiinkH,  is  not 
lerlain,  though  the  one,  as  well  as  the  other,  is  possible.  Ikrt 
tiiouph  rarely,  and  U]X)n  some  weighty  and  solemn  oecasions,  some 
souls  have  returned  and  appeared  ;  ^ct  I  judge  this  is  not  frequent- 
ly done  upon  slight  and  ordinary  errands;  and  thereibre  to  gi\e 
you  my  own  thoughts,  I  judge, 

Conces.  3.  Thut  tho.sr  appnrit'ions  xchich  sirrn  to  hr^  nvd  arc  nc 
mralli/  reputed  and  taken  for  the  wuls  of  the  dead,  are  not  indeed 
so,  but  other  .spirits;  putthig  on  the  shapes,  and  resemblances  of  the 
deaii,  and  (J'or  the  most  part)  tricks  of  the  devil,  to  delude  or  dis- 
quiet men. 

In  this  I  think  the  learned  *  Dr.  Brown  delivered  his  judgment 
more  solidly  and  orthodoxly,  than  in  some  other  |)oints ;  where  he 
saith,  ''  I  believe  that  the  whole  frame  of  a  beast  doth  perish  and 
'•  is  left  in  the  same  state  after  death,  as  before  it  was  materialled 
"into  life;  that  the  souls  of  men  know  neither  contrary  nor  cor- 
**  ruption  ,•  tiiat  ihey  subsist  beyond  the  body,  and  continue,  by 
"  the  privilege  of  their  proper  nature,  and  without  a  miracle;  that 
*'  the  souls  of  the  faithful,  as  they  leave  earth,  take  possession  of 
*'  heaven  ;  that  those  ajiparitions  and  ghosts  of  departed  persons, 
"  are  not  the  wantlering  souls  of  men,  but  the  un(|uiet  walks  of 
*'  devily,  promoting  and  suggesting  us  into  mischief  blood,  and 
"■  villanify  And  with  this  opinicm  I  coniur,  as  to  the  ordinary 
and  conunon  appariti<ms  of  the  dead.     And  my  reasons  are, 

(1.)  Because  the  scriptures  every  where  describe  the  state  of  de- 
]j(irted  souls  as  a  fixed  state,  either  in  heaven  or  in  hell ;  and  assign 
the  g(M>d  or  evil  done  in  this  world  by  spirits,  not  to  the  de()arted 
sj)irits  of  men,  but  to  angels  or  devils  :  And  it  is  our  duty  to  regu- 
late our  conceits  by  scripturi-,  and  not  according  to  the  vain  philo- 
sophy of  the  heathens,  or  the  superstitious  trailitions  and  opinions 
«)f  null. 

As  for  the  souls  of  the  godly,  they  are  at  rest  witli  Christ,  Rev. 
xiv.  l.'J.  Isa.  Ivii  'rl.  and  Hxed  as  pillars  in  the  house  of  God,  Key. 
iu.  iJi. 

As  for  the  wicked,  tlieir  spirits  are  confined,  and  secured  in  hell, 
as  in  a  prison,  1  Pet.  iii.  19.  there  is  a  fixed  gulph  betwixt  them 
and  the  living,  Luke  xvi.  '■Zl,  to  tJii. 

AN  hat  good  ofiices  are  to  he  done  by  snnit->  lor  u«.,  the  angels  are 
God's  commission-officers  to  do  them,  Heb.  i.  14.  *' They  are  all 
**  ministering  spirits,  sent  forth  to  minister  for. them  Avho  sliall  be 


•  Rtli^i)  Med.  Sect.  37.  p.  32. 


80  A  TREATISE  OF  THE  SOUL  OF  MAN. 

"  heirs  of  salvation  r'"*  These  are  the  spirits  sent  forth  to  walk  to 
and  fro  through  the  earth,  Zcch.  i.  10.  Their  ministry  was  emble- 
matically represented  in  Jacob's  vision,  where  they  were  seen  as- 
cending and  descending  as  upon  a  ladder,  betwixt  heaven  and  earth, 
Gen.  xxviii.  12.  Yea,  their  very  name  angel,  is  a  name  of  office, 
signifying  a  messenger,  or  one  sent. 

And  for  the  mischief  done  by  spirits  in  this  world,  the  scriptures 
ascribe  that  to  the  devils;  those  unquiet  spirits  have  their  walks  in 
this  world,  they  compass  the  whole  earth,  and  walk  up  and  down 
in  it,  Job  i.  7.  and  1  Pet.  v.  8.  they  can  assume  any  shape ;  yea, 
I  doubt  not  but  he  can  act  their  bodies  when  dead,  as  well  as  he 
did  their  souls  and  bodies  when  alive :  How  great  his  power  is  this 
way,  appears  in  wliat  is  so  often  done  by  him  in  the  bodies  of 
•witches.  They  are  not  ordinarily,  therefore,  the  spirits  of  men,  but 
other  spirits  that  appear  to  us. 

(2.)  If  God  should  ordinarily  permit  the  spirits  of  men  inhabit- 
ing the  other  world,  a  liberty  so  frequently  to  visit  this,  what  a  gap 
would  it  open  for  Satan  to  beguile  and  deceive  the  living !  What 
might  he  not  by  this  means  impose  upon  weak  and  credulous  mor- 
tals .?  *  There  hath  been  a  great  deal  of  superstition  and  idolatry 
already  introduced  under  this  pretence:  he  hath  often  personated 
saints  departed,  and  pretended  himself  to  be  the  ghost  of  some  ve- 
nerable person,  whose  love  to  the  souls  of  the  people,  and  care  for 
their  salvation,  drew  him  from  heaven  to  reveal  some  special  secret 
to  them.  Swarms  of  errors  and  superstitious  and  idolatrous  opini- 
ons and  practices,  are  this  way  conveyed  by  the  tricks  and  artifices 
of  Satan,  among  the  Papists,  which  I  will  not  blot  my  paper  withal ; 
only  I  desire  it  may  be  considered,  that  if  this  were  a  thing  so  fre- 
quently permitted  by  God,  as  is  pretended,  upon  what  dangerous 
terms  had  he  left  his  church  in  this  Avorld,  seeing  he  hath  left  no 
certain  marks  by  which  we  may  distinguish  one  spirit  from  another, 
or  a  true  messenger  from  heaven,  from  a  counterfeit  and  pretended 
one. 

But  God  hath  tied  us  to  the  sure  and  standing  rule  of  his  word ; 
forbidding  us  to  give  heed  to  any  other  voice  or  spirit  leading  us 
another  way,  Isa.  viii.  19-  2  Thess.  ii.  1,  2.  Gal.  i.  8.  It  Avas 
therefore  a  discreet  reply  which  one  of  the  antients  made  when  in  a 
prayer,  a  vision  of  Christ  appeared  to  him,  and  told  him,  thy  pray- 
ers are  heard,  for  thou  art  worthy :  the  good  man  immediately 
clapt  his  hands  upon  his  eyes,  and  said.  Nolo  hie  vldere  Christum,, 
he.  i.  e.  /  xi)ill  not  see  Christ  here,  it  is  enough  Jbr  me  that  I  shall 
behold  him  in  heaveti. 

*  For  what  hath  more  propagated  idolatry  among  Heathens  and  Ciiristians  r  Hence 
did  flow  many  peregrinations,  monasteries,  temples,  festival  days,  and  such  like,  Dav. 
on  Job. 


A  TREATISE  OK  THK  .>>0L  L  OK  MAN'.  81 

To  conclude. — Mv  oj)inlon  upon  the  whole  is  this,  that  although 
it  cannot  be  denied,  but  in  some  <;raiul,  extraordinary  cases,  as  at 
the  transti^n ration  and  resurrection  ot'CMirisl,  God  did,  anil  perhaps 
sometimes,  thou<i;h  rarely,  may  order  or  permit  departed  souls  to 
return  into  tins  world ;  yet,  for  the  most  j)art,  1  judge  thosi*  appa- 
ritions are  not  the  souls  of  the  dead,  but  other  sj)irits,  and,  tor  the 
most  part,  evil  ones. 

Of  this  juil<i:ment  was  *  St.  Augustine,  who  when  he  had  at  f\dl 
related  the  story  above  of  the  father's  ghost  directing  his  son  to  the 
acijuittance  ;  yet  will  not  allow  it  to  be  the  very  soul  of  his  father, 
but  an  angel :  where  he  farther  adcf^,  If  (sailh  he)  the  souls  of  the 
dead  may  be  present  in  our  affairs,  they  would  not  forsake  us  in  this 
sort ;  es|K'cially  my  mother  Monica,  who,  in  her  life,  could  never  be 
without  me,  surely  she  would  not  thus  leave  me  being  dead. 

Obj.  1.  Rut  'it  -iCas  plcndc<l  bcforr,  tlmt  we  allow  the  apparitioii 
of  angels;  ami  departed  souLs,  if' tlieij  he  nut  angch^  at  least  are 
et^iud  unto  aiigch^  and  in  re.fpcct  of'the'ir  late  relation  to  ?/.*,  are  more 
propenne  to  help  us.,  than  .spirits  of' another  sort  can  be  supposed  to  be. 

Sol.  It  seen)s  too  bold  and  imposing  u]xm  sovereign  Wisdom  to 
lell  him  what  messengers  are  fittest  for  him  to  send  and  employ  in 
his  service ;   w  ho  hath  taught  him,  or  been  his  counsellor  'f 

Obj.  2.  But  these  offices  seem  to  perta'm  properly  to  them,  as  tJiey 
are  not  oidij  felloxc-inetnbers,  but  the  most  excellent  members  of  the 
mi/si'ual  hodij,  to  whwi  it  belongs  to  assist  the  meaner  and  weaker. 

Sol.  If  there  be  any  force  of  reason  in  this  plea,  il  carries  rather 
for  the  angels  than  for  departed  souls:  for  angels  are  gathered 
under  the  same  common  head  with  saints ;  the  text  tells  us,  zc'C  are 
come  to  an  innumerable  com  pan  ij  of  angels :  they  and  the  saints 
are  fellow-citi/ens,  and  we  know  they  are  a  more  noble  order  of 
spirits ;  and  u.s  for  their  love  to  the  elect,  it  is  exceeding  great,  as 
great  to  be  sure  as  the  departed  souls  of  (mr  dearest  relatives  can 
be.  For  after  death  they  sustain  no  more  civil  relation  to  us:  all 
that  they  do  sustain  is  as  ti.-llow-members  o\'  the  same  body,  or  fel- 
low-citi/ens, which  the  an«iels  also  are  as  well  as  they. 

Obj.  ;J.  Jiut^  saith  the  doctor,  the  reason  xdiy  all  nations  paif  .?o 
great  honour  and  religions  care  to  the  will  of  the  dead,  is  a  suppo- 
Kit'ton  that  iheij  still  continue  in  the  same  mind  after  dcdth.  ami  will 
avenge  the Julsijicut'ions  oftrmls  upon  injurious  Cdrcn/ors,  else  no 
nason  can  be  given  why  so  great  a  stress  should  be  laid  upon  the 
'will  of  the  dead. 

Sol.  This  is gTOtis  dictum,  to  say  no  worse,  a  cheap  and  unwary 
expression :  Can  no  reason  be  given  for  the  religious  observance  of 
the  testaments  of  the  dead,  but  this  suj)j)osition .''  I  deny  it  :  for 
thouglj  they  that  made  them  be  tiead,  vet  God,  who  is  witness  to 


•  Lib.  de  cura  m<irtuii> 


82  A  TREATISE  OF  THE  SOUL  OF  MAN; 

all  such  acts  and  trusts,  liveth ;  and  though  tliey  cannot  avenge 
frauds,  and  injustice  of  men,  he  both  can  and  will  do  itj  1  Thess, 
iv.  C.  which,  I  think,  is  a  weightier  ground  and  reason  to  enforce 
duty  upon  men  than  the  fear  of  ghosts.  Besides,  this  is  a  case 
wherein  all  the  living  are  concerned,  all  that  die  must  commit  a 
trust  to  them  that  survive;  and  if  frauds  should  be  committed 
with  impunity,  who  could  safely  repose  confidence  in  another; 
Quod  tangct  omnes,  tangi  debet  ab  omnibus:  that  which  is  of 
general  concernment,  and  becomes  every  man's  interest,  infers  a 
general  obligation  upon  all. 

As  for  the  letters  of  Elijah,  it  is  a  vanity  to  think  they  came  post 
from  heaven ;  no,  no,  they  were  doubtless  left  behind  him,  out  of 
due  care  to  the  government,  and  produced  on  that  fit  occasion. 

Obj.  4.  But  tvhat  need  of  a  law  to  prohibit  necromancy  or  consul- 
tation  with  the  dead,  if' it  were  not  practicable  ? 

Sol.  I  do  not  think  the  wicked  art  there  prohibited  enabled  therit 
to  recal  departed  souls;  but  it  was  a  conversing  with  the  devil  wlio 
personated  the  dead,  and  therein  a  kind  of  homage  Avas  paid  him 
to  the  dishonour  of  God  ;  or  he  might  possibly  raise  the  bodies  of 
wicked  men,  and  appear  in  them :  but  I  think  the  spirits  of  the 
dead  return  not,  except  as  was  before  limited. 

Obj.  5.  But  the  matters  they  discover  are  Jbund  to  be  true,  and 
the  causes  in  which  they  concern  themselves  are  just ;  real  murders 
are  detected  by  them,  and  real  J'rauds  and  injuries  corrected  and 
rectified:  but  the  devil  being  himself  a  liar,  and  deceiver,  would 
never  do  it ;  it  is  not  his  Interest  to  discover  or  discourage  such 
things. 

Sol.  Though  it  be  not  his  interest  merely  to  discover  it,  yet  it  is 
certainly  his  interest  to  precipitate  wicked  men,  and  hasten  their 
ruin  by  the  hand  of  Justice ;  and  he  will  speak  the  truth,  and  seera 
to  own  a  righteous  cause,  to  bring  about  his  great  design  of  ruining, 
the  souls  and  bodies  of  men.     I  will  shut  up  with  three  cautions. 

Caution  1.  Stram  not  conscience  to  enrich  posterity :  be  true  to 
the  trusts  committed  to  you  bv  tlie  deadj  or  by  the  living,  remem- 
bering, that  though  they  be  dead,  and  cannot  avenge  the  wrong, 
yet  the  Lord  lives,  and  will  surely  do  it  in  a  severer  manner  than 
they  could,  should  they  appear  in  the  most  teri'ible  and  frightful 
forms  to  you :  Besides,  your  own  consciences  will  haunt  you  worse 
than  a  ghost.  Be  just  and  true  therefore  in  all  your  promises  and 
trusts,  for  God  is  the  avenger. 

Caution  2.  Finish  your  work  for  eternity  before  you  die;  for  as 
"  the  cloud  is  consumed,  and  vanislied  away,  so  he  that  goeth 
*'  down  to  the  grave  shall  come  up  no  more ;  he  .shall  return  no 
"  more  to  his  house,  neither  shall  his  place  know  him  any 
*'  more,"  Job  vii.  9,  10.     Your  souls  will  be  fixed  in  eternity 


A  tttEATlSE  OF  THE  SOLL  OF  MAN*.  ti.i 

Tjon  after  tlu'V  are  loosed  from  your  l)odies :  wlien  death  comes, 
away  you  must  go,  williiicj  or  unwilling,  ready  or  unready;  but  no 
returning  hither,  hou-  wiliino-  soever. 

Ciiution  53.  Keep  yoursclvis  from  that  heathenish  and  accursed 
practice  of  consulting  the  devil  about  your  absent  or  dead  rela- 
tions ;  a  practice  too  conmion  in  sea-port  towns,  and  of  deep  and 
heinous  guilt  before  God:  Isa.  viii.  19.  *'  And  when  they  shall 
"  sav  unto  vou,  seek  imto  them  tliat  have  familiar  spirits,  and 
"  urito  wizards  tliat  ])eep  and  mutter;  should  not  a  people  hcek 
*'  unto  their  God  ?  for  the  living  to  the  dead  ? 

You  need  not  call  the  devil  twice ;  that  subtle  and  officious 
spirit  draws  the  living  into  his  net  by  such  a  bait  as  this  :  You 
meet  your  mortal  enemy  under  the  disguise  of  your  dead  friend. 

Querv  5.  Whctlwr  the  separated  souls  of  the  Just  in  heaven  have 
any  converse  or  communkathm  xcith  each  other?  and  hoic  that  can 
be,  seeing  all  the  organs  and  instruments  of  speech  and  hearing 
are  laid  aside  with  their  bodies  ; 

It  seems  impossible  that  separated  or  unbodied  .spirits  should 
converse  together,  seeing  the  instruments  by  which  the  thoughts 
are  C(jnimunicated  from  one  to  another,  are  jierished  in  the  grave. 
SupjMjse  the  tongue  of  a  man  to  be  cut  out,  his  eyes  and  hands 
perished  or  made  useless,  whilst  the  soul  remains  in  the  body;  it 
may  enjoy  its  own  thoughts  within  itself,  but  it  is  impossible  to  sig- 
nify them  to  another  by  words  or  signs. 

Or  suppose  a  man  in  a  deep  sleep  (wherein  4he  senses  are  only 
l)ound  fur  a  little  time)  he  may  indeed  exercise  his  own  fancy  in  a 
]ilcasant  dream,  but  another  cannot  understand  how  it  is  enter- 
tained ;  but  in  death  the  senses  are  not  bound,  but  extinguished. 

Beside,  we  must  not  think  the  felicity  of  the  departed  holy  souls 
to  consist  in  mutual  converses  one  with  another,  but  in  the  ineffable 
visions  of  GihI,  and  connnujiion  with  him.  To  him  who  is  omni- 
scient, and  understands  their  most  inward  thoughts,  they  can  freely 
connnunicate  them,  and  receive  his,  as  well  as  pour  forth  their  own 
love ;  but  to  do  it  to  their  fellow-creatures,  who  see  not  as  Go4 
doth,  seems  impossible. 

Indeed  it  was  never  doubted,  but  after  the  resurrection  they 
shall  both  know  and  talk  with  one  another  in  a  more  excellent 
and  perfect  manner  than  now  they  do ;  hut  till  that  time,  the  rea- 
N)ns  above  seem  to  persuade  us,  that  all  the  converses  above,  arc 
f)nly  betwixt  God  and  them,  which  indeed  is  enough  to  make 
them  happy  ;  and  indeed,  if  this  ability  be  allowed  to  .separatecl 
souls,  itsecm.s  to  render  the  resurrection  of  their  bodies  needless; 
for  they  are  well  enough  without  them.  Hut  certainly  the  spirits 
of  just  men  are  not  mutes;  such  an  august  assembly  of  holy  and 
excellent  s})!rits,  do  not  live  together  in  their  Father's  house  with- 

Vol.  III.  F 


84  A  TREATISE  OF  THE  SOUL  OF  MAK. 

out  mutual  converse  and  fellowship  with  each  other,  as  well  as 
with  God. 

That  acute  and  judicious  divine,  Mr.  Joseph  Symonds,  in  his 
epistle  to  his  book,  intituled,  Sight  and  Faith,  expresscth  himself 
about  this  matter  thus :  '  I  often  think  (saith  he)  of  the  commu- 
'  nion  of  the  spirits  of  men,  which  is  certainly  more  tlian  many 
'  are  acquainted  with ;   though  we  act  one  upon  another  in  our 

*  present  state,  by  the  help  of  sense ;  yet  we  are  wi'ought  and  de- 
'  signed  to  a  more  excellent  way.     Angels,  and  the  spirits  of  men 

*  made  perfect,  converse  and  trade  in  a  mutual  communication, 
'  not  without  sense,  but  without  such  sense  as  ours.  This,  as 
'  eternal  life,  begins  here,  and  is  found  in  some  degrees  in  this 
'  mortal  state,  though  not  in  so  visible  appearances  as  to  lie  open 
'  to  much  observation. 

'  Angels,  good  and  bad,  do  act  upon  our  spirits,  and  our  spirits 
'  hold  converse  with  them,   and  with  the  Father  of  spirits,  whieh 

*  may  be  discerned  in  secret  parlies  and  discourses  betwixt  them 
'  and  us;  much  of  this  appears  in  David's  psalms;   and  there  pas- 

*  seth  not  only  an  inward  speech,  but  there  are  invisible  approaches, 
'  entertainments,  and  touches,  which  Paul  found  when  bound  in  the 
'  Spirit,  and  under  the  working  of  God,  which  wrought  in  him 
'  mightily,  Col.  i.  29.     It  is  also  most  certain,  that  our  souls  are 

*  not  mute,  and  shut  out  from  all  mutual  traffic  with  each  other,  ex- 

*  cept  what  they  have  by  the  mediation  of  senses. 

*  Instances  are  found,  that  (as  they  say  of  two  needles  touched 

*  with  the  loadstone)  the  spirit  of  one  at  a  distance,  hath  found 
'  itself  affected  with  the  motion  and  state  of  another.  And  this 
'  we  are  all  sensible  of,  that  there  is  a  strong  desire  in  us  to  com- 
'  munion  of  spirits ;  and  that,  because  the  way  most  ready  and 
'  convenient  to  our  bodily  state  is  by  sense,  w^e  are  carried  with 

*  much  inclination  to  maintain  intercourse  of  our  minds  and  spi- 

*  rits  by  sense;  but,  as  being  made  to  a  better  way,  our  souls  are 
'  not  satisfied  Avith   this  present  way,  as  being  both  painful  and 

*  short.     We  cannot  give  an  exact  copy  of  our  apprehensions,  de- 

*  sires,  designs,  delights,  and  other  affections,  by  these  two  great 
'  mediators  of  communion,  the  eye  and  the  ear  :  but,  because  we 
'^  are  in  so  great  a  measure  confined  to  this  course,  our  souls,  as  it 
'  were,  stand  in  these  two  gates,  to  send  and  receive  mutual  em- 
'  bassies  from  each  other.  AVhich  way,  as  it  is  short  in  itself,  so 
'  it  is  much  shortened  by  distances,  disaffection s,  impotencies,  and 
'  disparities.' 

I  cannot  imagine,  that  men,  in  a  state  of  imperfection,  should 
have  so  many  ways  to  communicate  their  minds,  as  by  speaking, 
writing,  &c.  yea,  that  the  very  birds  and  beasts,  are,  by  nature,  en- 
abled to  signify  to  each  other  their  inchnations ;  and  that  the  spi- 


A  TnEATISE  OF  THE  SOUL  OF  MAN.  85 

rlts  of  ivist  men  (which  are  the  best  of  all  human  ppirits,  and  that 
vkheii  made  perfect  too,  which  is  the  best  and  hi^rhest  state  attain- 
able bv  them)  should  have  none,  but  live  at  a  greater  disadvantage 
in  this  respeet  than  they  did,  or  the  very  birds  and  beasts  in  this 
world  do.  The  sum  of  niv  thoughts  about  this  matter,  I  will  lay 
down  in  the  following  sections. 

Section  1.  The  state  of  heaven,  (as  was  at  largo  opened  in  our 
rleventh  pro|x)sitinn)  being  an  association  of  angels  and  biassed 
>ouls,  I'or  the  glorifying  and  praising  of  God  in  his  temple  there, 
and  this  worship  being  carried  on  by  joint  consent,  as  appears  hy 
their  joint  ascriptions  of  glory  to  God,  Rev.  vii.  9,  10,  11,  lii. 
they  must  of  necessity,  for  the  orderly  carrying  on  of  this  heavenly 
worship  understand  each  other's  minds,  and  communicate  their 
thoughts:  for  without  this  it  is  not  imaginable  how  a  joint  or  com- 
mon service,  in  which  thousands  of  thousands  are  employed,  can  be 
decorously  and  orderly  managed,  except  we  conceive  of  them  as  so 
many  mnch'mcff^  or  wind-instruments  that  are  managed  by  an  intel- 
ligent agent,  though  theinsL'lvcs  be  senseless  and  merely  passive: 
certainly  their  consent  is  a  different  thing  froin  that  of  tlie  keys  of 
a  harpsichord^  or  strings  of  a  lute,  they  arc  intelligent  beings,  who 
understand  their  own  and  each  other's  mind  :  and  besides,  without 
this  ability,  that  society  in  heaven  would  be  less  comii)rtable,  as  to 
mutual  refreshing  fellowsliip,  than  the  society  of  saints  is  here.  So 
that  it  is  not  to  be  doul)ted,  but  these  noble  and  excellent  spirits 
can,  and  do  communicate  their  thoughts  to  each  other,  and  that  in 
a  most  excellent  w.iy. 

Sect.  5?.  Rut  vet  we  cannot  imagine  these  connnunications  bc- 
♦wixt  them  to  be  by  words,  formed  by  such  instruments  and  organs 
of  speech  as  we  now  use,  for  they  are  bo'dilcss  beings;  words,  and 
articulate  sounds,  arc  fitted  to  the  use  and  service  of  embodied  spi, 
rit<;.  It  is  therefore  probible,  that  they  convey  and  communicate 
their  minds  to  one  another,  as  the  blessed  angels  do,  not  with 
tongues  of  flesh,  (though  we  read  of  the  ionrrues  of  anff-clt^  1  Cor. 
xiii.  1.)  but  in  a  way  somewhat  analogous  to  this,  though  niuch 
more  noble  and  cxC'^llent*.  For  look,  as  the  scripture  stiles  the 
most  excellent  food,  angels  food ;  so  the  most  excellent  speech,  or 
most  eloquent  tongues,  angels  tongues.  The  purest  rhetoric  that 
ever  flowed  from  the  lips  of  the  most  charming  orator,  is  but  bab» 
bling,  to  the  langunge  of  angels,  or  of  spirits  made  perfect. 

When  Paul  was  wrapt  into  the  third  heaven,  where  he  was  ad- 
mitted to  the  sight  and  liearing  of  this  bUs.sed  a.^senibly,  it  is  paid 


•  It  ?.;  ccrtiiiii,  angels  have  not  tr>n^uc«;,  butsruncfhing  an.nlogouR  thereunto,  by  wliicU 
fhfj  coaimunicatc  their  flioughts  to  one  another.     l.iaM'oot. 

F2 


86  A  TREATISE  OF  THE  SOUL  OF  MAX. 

he  heard  a^^-^ra  e»)/xara,  words  unspeakable,  spiritual  language,  such 
as  his  tongue  neither  could,  or  ought  to  utter;  such  as  none  but 
heavenly  inhabitants  can  speak.  And,  Dan.  viii.  13.  "  I  heard, 
"  (said  Daniel)  one  saint  speaking,  and  another  saint  said  unto 
"  that  certain  saint  that  spake,"  &c.  He  heard  the  enquiries  of 
the  angels,  desiring  to  know  the  mystery  from  the  mouth  of  Christ. 
A  language  they  have,  but  not  like  ours. 

Sect.  3.  The  communications  of  angels,  and  souls  in  heaven,  is 
therefore  conceived  to  be  an  ability  in  those  blessed  spirits,  silently 
and  without  sound,  to  instil  and  insinuate  their  minds  and  thoughts 
to  each  other,  by  a  mere  act  of  their  wills;  just  as  we  now  speak 
to  God,  or  ourselves  *,  in  our  hearts,  when  our  lips  do  not  move, 
nor  the  least  outward  sign  appears. 

There  are  two  ways  by  which  the  souls  of  men  speak,  one  out- 
wardly, by  the  instruments  of  speech,  or  sensible  signs ;  the  other 
inwardly,  without  sound,  or  sign.  This  iijward,  silent  speech,  is 
nothing  else  but  an  act  of  the  will,  calling  forth  such  things  into 
our  actual  thoughts  and  meditations,  which  before  lay  hid  and 
quiet  in  the  memory,  or  habit  of  knowledge.  These  thoughts,  or 
actual  revolvings  of  things  in  the  mind,  are  in  scripture  called 
•^lib  oy  ^iT  a  word  or  speech  in  the  heart,  Deut.  xv.  9-  Take  heed 
to  thyself,  that  there  be  not  a  wicked  word  in  thy  heart ;  M'e  trans- 
late it,  a  xcidccd  thought :  thoughts  are  the  words,  and  voice  of  the 
soul.  And  so.  Mat.  ix.  3.  they  spake  within  themselves,  i.  e.  their 
souls  spake,  though  their  lips  moved  not.  "  All  meditation  is  an 
*'  inward  speech  of  the  soul,  and  therefore  rTi":y  indifferently  sig- 
"  nifies  both  to  speak,  and  to  meditate  -f-.""  The  objects  which  we 
revolve  in  our  thoughts,  are  so  many  companions  with  whom  we 
converse;  and  thus  a  man,  (like  Heinsius)  may  be  in  the  midst 
of  abundance  of  excellent  company,  when  he  is  all  alone.  And 
this  is  silent  talk  to  ourselves,  without  any  sound  or  noise. 

Object.  But  vou  will  say,  Though  the  spint  of  a  man  can  thus 
talk  to,  or  xcith  Hself;  yet  this  can  signify  nothing  to  others :  For 
what  man  knoweth  tlie  things  of  a  man,  save  the  spirit  of  a  man  that 
is  in  him.''  1  Cor.  ii.  11.  It  is  not  therefore  enough  to  open  this 
internal  door  of  the  icill ;  for  except  we  open  also  the  external  I  door 
of  the  lips,  no  man  can  hnoio  our  minds,  or  he  admitted  into  the  se- 


*  We  are  said  to  speak  to  ourselves  in  our  hearts,  when  we  actually  think  upon,  or 
revolve  any  thing  in  our  minds  j  but  we  think  actually,  at  the  command  of  the  will, 
i.  e.  when  we  will.     Zancli. 

+  E/vTOi'  iv  avTuig,  niU',  Cum  puncto  sinistro,  loeutus  est  ore,  aut  corde  cogUavit,  me' 
ductus  est. 

\  There  are  two  doors  with  respect  to  others,  and  unless  thou  open  both  of 
these,  it  is  not  possible  that  another  man  can  know  what  passes  in  thy  mind,  or  be 
admitted  into  the  secrets  of  tliy  heart.     On  the  part  of  the  soul,  the  will  is  the  one 


A  TREATISE  OF  THE  SOUL  OF  MAX.  87 

crtU  of  your  soul ;  should  tac  never  so  camesthj  desire  that  another 
should  knoic  our  mind,  c.veept  zee  please,  to  discotrr  jt  hji  a  word,  or 
sioii,  he  eunnot  knorc  it ;  and  therefore  an  net  of  the  will  is  not  siif 
Jieient,  icithont  sonw  ejcternal  .signi/ieution  superadded.  And  these 
souls  being  bodiless,  can  give  no  out'icard  signification. 

Sol.  There  is,  iiuleeil,  a  necessity  among  nu-n  in  this  world,  to 
unlock  another  tloor,  beside  that  of  the  wUl,  to  eonuniuiieate 
the  secrets  of  their  hearts  to  others  ;  '^  l)Ut  *  angels,  and  the  spirits 
'»  of  men,  having  m)  bodies,  consc(|uentlv  have  but  one  door,  to 
"  wit,  that  of  the  will,  to  j)pen  ;  and  the  opening  thereof,  (which 
"  is  done  bv  one  act  or  desire,  in  a  niouieiit)  is  enough  to  discover 
"  so  nuich  of  their  minds,  as  thev  would  have  discovered  to  ano- 
"  ther  .spirit.  If  they  keep  the  door  of  their  will  shut,  no  angel,  or 
"  spirit,  can  know  what  is  in  their  thouglits,  without  a  revelation 
"  from  God  T  and  if  they  but  will,  or  desire  others  sliould  know, 
no  words  can  so  fully  manifest  one  man  s  mind  to  another,  as  such 
an  act  of  the  will  doth  manifest  theirs.  And  this,  saith  learned 
Zanchy,  is  the  tongue  of  angels  ;  and  the  .same  way  the  sjarits  of 
men  have  to  make  known  their  mind  in  the  unembodied  state.  It 
is  but  the  turning  the  key  of  tlie  will,  and  their  thoughts,  or  de- 
sires are  presently  seen  and  known,  l)y  otliers,  to  whom  they  will 
discover  them,  as  a  maifs  iace  is  seen  in  a  glass,  when  he  pleascth 
to  turn  his  liice  to  it.  Would  one  spirit  make  known  his  mind  to 
another,  it  is  but  to  will  he  should  know  it,  and  it  is  innnediately 
known. 

Sect.  4.  This  internal  way  of  speaking  and  cominunicatitm  among 
spirits  is  nuich  more  noble,  perfect,  and  excellent,  than  that  which 
is  in  use  among  us,  by  words  and  signs  ;  and  that  in  two  respects, 
viz. 

1.  Of  clearness. 

2.  Ol"  dispatch  and  speed. 

1.  Spiritual  language  is  more  clearly  expressive  of  the  mind  and 
thoughts,  than  words,  writings,  or  any  other  external  signs  can 
be.  The  greatest  masters  of  language  do  often  cloud  their  mean- 
ing, for  want  of  words  fit  and  full  enough  to  express  it :  truth  suf- 
fers by  the  poverty  and  ambiguity  of  words  ;  many  controversies 
are  but  mere  strifes  about  words^   and  scufflings  in  the  dark,  by 


door,  for  unless  ihou  incline  to  rcrcal  to  others  these  tilings  which  lie  hid  in  thy  henrt, 
who  can  know  tliem  ?  tlie  ofhtr  door  i^  the  hody  of  ilfsli  itself,  and  therefore,  olUiou^rh 
having,  as  it  were,  opened  the  first  and  inward  door,  llioii  iinliiie  to  make  known  unto 
another  wiial  is  in  the  mind,  yet  he  can  iii  no  way  know  this,  unless  thou  olso  open  the 
other  door  which  is  exleinnl.      Znnchiui,  nn  the  works  nf  God,  book  3.clinj>.  -f). 

•  Uuoniuni  igititr  angcli  its  ourciU  crassis  corporibus,  idnrco  nihil  imjKdit,  quo  miuut 
qiur  unut  Mtif^etus  in  tua  versat  nientc,  ea  alter  videU,  ihilunliu  :  si  enim  ca  nolit  ab  ult^ro 
reiciri,  uumqHam,  iiinDuo  rcwfanlr,  mcii'itlur.     Zanch.  ubi  supra, 

F  3 


S8  A  TREATISE  OF  THE  SOUL  or  MAV. 

the  mistake  of  each  other's  sense  and  meaning ;  few  have  the  ability 
of  putting  their  own  meanings  into  apt,  proper,  and  full  expres- 
sion ;  and,  if  they  can,  yet  others  to  whom  they  speak,  want  an 
answerable  ability  of  understanding  and  clearness  of  apprehension 
to  receive  it.  If  we  could  discern  the  true  and  natural  sense  of 
t^^"^»^'  j"st  as  it  is  in  the  mind  of  the  speaker,  or  writer,  how 
many  controversies  would  be  thereby  quickly  ended  ? 

But  spirits  unbodied  so  convey  their  sense  and  mind  to  one 
another,  that  there  can  be  no  mistakes,  no  darkenings  of  counsel, 
by  words  without  knowledge ;  but  one  receives  it  just  as  it  lies  in 
the  other's  mind. 

2.  Spiritual  language  is  more  easy,  and  of  quicker  dispatch  ; 
some  men  have  voluble  tongues,  and  are  more  readv  and  presen- 
tial  than  others  ;  their  tongues  are  as  the  pen  of  a  ready  scribe :  and 
others,  no  less  ready  with  their  hands,  which  keep  pace  with,  yea, 
out-run  the  tongue  of  tlie  speaker,  as  Martial  notes. 
Currcmt  verba  licet,  manus  est  velocior  illis  : 
Nondum  lingua  suum  dextra,  peregit  opus  *. 

Yet  all  this  is  but  bungling  work,  to  the  ready  dispatch  of  spi- 
rits; one  act  of  the  will  opens  the  window  to  discern  the  mind  of 
another  clearly  ;  so  that  the  converse  of  spirits  must  needs  be  more 
excellent,  in  both  respects,  than  any  we  are  accustomed  to,  or 
acquainted  with  in  this  world.  I  will  shut  up  this  question  with 
one. 

Corollary.  Long  to  be  associated  with  the  spirits  of  just  men 
made  perfect.  You  that  are  going  to  join  that  blessed  assembly, 
will  even  in  this  respect,  gain  an  invaluable  advantage.  It  is  true, 
th^re  is  much  of  comfort  in  the  present  converses  of  embodied 
and  imperfect  saints ;  it  is  sweet  to  fast  and  pray,  to  sigh  and 
groan  together ;  it  is  sweeter  to  rejoice  and  praise  our  God  to- 
gether ;  it  is  sweet  to  talk  of  heaven  with  our  faces  thitherward  ; 
but  ahs  !  what  is  this  to  the  converses  that  are  among  the  spirits 
of  just  men  made  perfect!  With  what  melting  hearts  have  we 
sometimes  sat,  under  the  doctrine  of  the  gospel  !  How  have  our 
ears  been  chained  with  delight  to  the  preacher's  lips,  whilst  he  hath 
been  discoursing  of  those  ravishing  subjects,  Christ,  awiX  heaven  ! 
But  alas  !  how  dry  and  dull  a  thing  is  the  best  of  this,  to  the  lan- 
guage of  heaven !  Three  things  debase  and  spoil  the  communica- 
tions of  the  saints  on  earth,  viz.  the  darkness,  dulness,  and  fro- 
thiness  thereof. 

1.  The  darkness  and  ignorance  of  our  understandings.  How 
crude,  weak,  and  indigested  are  our  highest  and  purest  notions  of 
spiritual  things  !   we  speak  of  them  but  as  children,  1  Cor.  xiii.  11. 


*  Martial,  Epigr.  lib.  14.  ej;.  Hfi, 


A  TRKATISE  OF  TIIK  fiOlL  OF  MAX.  89 

for  alas  !  the  vail  is  yet  u}H)n  our  faces.  The  body  ot' sin,  and  the 
IxkIv  olHc'sh  cast  a  very  dark  shadow  upon  the  world  to  come  ;  but 
the  apprehensions  of  separated  souls  are  iiiosi  bright  and  clear. 
This  darkness  begets  mistakes  ;  mistakes  beget  so  many  quarrels 
anil  janglings,  that  our  fellowship  on  earth  loseth,  at  once,  both 
its  profit  and  pleasure. 

^.  There  is  nuich  dulness  and  tieailne.-s  accon)panying  the  com- 
munion of  saints  on  earth,  abundance  of  precious  time  is  wa.sted 
among  us  in  unprofitable  silence,  and  wheii  we  engage  in  discour- 
ses of  heaven,  that  discourse  is  often  little  better  than  silence ;  our 
words  freeze  betwixt  our  lips,  and  we  speak  not  with  that  con- 
ccrnedness  and  warmth  of  s|)irit,  which  suits  with  such  subjects. 

It  is  not  so  among  our  brethren  above  ;  their  afl'ections  are  at 
the  highest  pitch,  giving  ^'/o/v/  to  God  hi  the  hifrhest. 

3.  To  conclude ;  In  the  discourses  of  the  best  of  men  on  earth, 
there  is  tcx)  much  froth  and  vanity  ;  many  rords,  like  water,  run 
away  at  the  waste  spout,  but  there  God  is  the  centre,  in  which  all 
terminates.  O  therefore  let  us  long  to  be  among  the  unbodied 
people  !  this  world  will  never  suit  us  with  companions  in  all  things 
agreeable  to  the  desires  of  our  hearts.  The  best  company  are  got 
together  in  the  upper-room  ;  an  hour  there  is  better  than  an  age 
below.  W^hatever  fellowshij>  saints  leave  on  earth,  they  shall  bo 
sure  to  find  better  in  heaven. 

Query  6.  Wkcthcr  the  sepurafed  souls  of  the  just  in  heaven,  do 
inelinc  to  a  re-union  xcith  their  ore  a  bodies  ?  Aitdhoio  that  re-vnion 
is  at  last  effected  ? 

'J'hat  these  blessed  souls  have  no  such  inclination  or  desire,  these 
reasons  seem  to  persuade. 

1.  That  their  bodies,  whilst  they  lived  in  them,  were  no  better, 
than  so  many  prisons;  many  were  the  prejudices,  damages,  and 
miseries  they  have  sustained  and  suffered  in  them.  It  kept  them  at 
an  uncomfortable  distance  from  the  Lord,  2  Cor.  v.  6.  their  be- 
moaning cries  spake  their  imeasy  state  :  how  often  hath  every  gra- 
cious soul  thus  lamented  itsell",  "  Wo  is  me  that  I  dwi-ll  in  .Me- 
"  sheck."'  It  inclosed  their  souls  within  its  nuid  walls,  which  inter- 
ceptetl  the  light  and  joy  of  God's  face.  Death  therefore  did  a  most 
friendly  office,  when  it  set  it  at  liberty,  and  brought  it  forth  into  its 
own  pure  and  pleasant  light  and  lil)erty  *.  These  blessed  spirits 
now  rejoice  as  prisoners  do  m  their  recovered  liberty ;  and  can  it 

•  The  body  ol»«tructs  and  obscures  the  mind  in  it;  conceptions,  and  pollutes  it  by  il« 
union  with  the  flesh;  lience  tlie  liglit  of  the  mind  is  tiiotu  dcfcclive,  as  it  passes,  in  a 
mannrr,  thniu}.'h  a  glass  of  flesh  :  doubtless,  wlmn,  by  the  power  of  death,  the  soul  is 
as  it  were,  squeezed  out  of  the  body,  to  which  it  was  so  closely  united,  and  in  this  man- 
ner purified,  than  it  breaks  from  its  confinement  in  the  body,  to  a  pure  ai>d  unmixed 
light  suitable  to  its  nature.      'I'trtiUhiHt  un  ///c  s.td. 

V  \ 


90  A  TREATISE  OF  THE  SOUL  OF  MAX. 

be  supposed,  after  all  these  sufferings,  groans,  and  sighs  to  be  dis- 
solved, they  can  be  willing  to  be  embodied  again  ?  Surely  there  is 
as  little  reason  for  souls  at  liberty  to  desire  to  he  again  embodied, 
as  there  is  lor  a  bird  got  out  of  the  snare  or  cage,  to  fly  Back  again 
to  its  place  of  confinement  and  restraint.  Yea,  when  we  consider 
how  loath  some  holy  souls,  when  under  the  excruciating  pains  of 
sickness,  and  as  yet  in  the  sight  of  this  alluring  world,  have  been 
to  hear  of  a  return  to  it  by  the  recovery  of  their  health  ;  we  can- 
not think,  but  being  quite  out  of  the  sight  of  this,  and  in  the  frui- 
tion of  the  other  world,  the  thoughts  of  the  body  must  needs  be 
more  loathsome  to  them  than  ever. 

We  read,  that  when  a  good  man  in  the  time  of  his  sickness  was 
told  by  his  friends,  that  some  hopeful  signs  of  his  recovery  began 
now  to  appear,  he  answered.  And  must  I  then  return  to  this  body  ? 
I  was  as  a  sheep  driven  out  of  the  storm  almost  to  the  fold, 
and  then  driven  back  into  the  storm  again  :  or  as  a  weary  travel- 
ler near  his  home,  who  must  go  back  again  to  fetch  something  he 
had  neglected :  or  as  an  apprentice  whose  time  was  almost  out, 
and  then  must  begin  a  new  term.  Of  some  others  it  hath  been 
also  noted,  that  the  greatest  infirmities  they  discovered  upon  their 
death-bed,  have  been  their  two  passionate  desires  to  be  dissolved, 
and  their  unsubmissiveness  to  God's  will  in  their  longer  stay  in  the 
body.  Now,  the  bodies  of  the  saints  being  so  cheerfully  forsaken, 
and  that  only  upon  a  fore-taste  of  heaven  by  faith ;  how  can  it  be 
thought  they  should  find  any  inclination  to  a  re-union,  when  they 
are  so  abundantly  satisfied  with  the  joys  of  his  face  in  heaven  ? 
Certainly  the  body  hath  been  no  such  pleasant  habitation  to  the 
soul,  that  it  should  cast  an  eye  or  thought  that  way  when  it  is  once 
delivered  out  of  it:  if  it  Avere  burdensome  here,  a  thought  of  it 
would  be  loathsome  there. 

2.  We  have  shewed  before,  that  the  separate  soul  wants  not  the 
helps  of  the  body,  but  lives  and  acts  at  a  more  free  and  comfortable 
rate  than  ever  before.  It  is  true,  it  is  not  now  delighted  with  meat 
and  drink,  with  smells  and  sounds,  as  it  was  wont  to  be ;  but  then 
it  must  be  considered,  that  it  is  happiness  and  perfection  not  to  need 
them.  It  is  now  become  equal  to  the  angels  in  the  way  and  man- 
ner of  its  living  ;  and  what  it  enjoyed  by  the  ministry  of  the  body, 
it  eminently  and  more  perfectly  enjoys  without  it.  What  per- 
fections can  the  soid  receive  from  matter  *  ?  "What  can  a  lump  of 
flesh  add  to  a  spirit:  And  if  it  can  add  nothing  to  it,  there  is  no 
reason  why  it  should  hanker  after  it,   and  incline  to  a  re-union 


*  The  rational  soul  receives  no  perfection  from  matter,  which  it  could  not  receive 
without  it ;  therefore,  wlien  it  shall  be  separated  from  it,  it  is  not  said  to  have  a  pro- 
pensity to  it.     Conimb, 


A  TREATISE  OF  THE  SOUL  OF  MAX.  91 

villi  It.      It  lukU'tl  uothinjT  of  happiness  to  it,  but  much  trouble, 
aiul  tlieiufore  becomes  justly  undesirable  to  it. 

a.  The  supposition  of  such  a  propension  and  inclination,  seems 
no  way  to  suit  with  that  state  of  j)Li-t'ect  rest  w Inch  the  souls  of  the 
iust  enjov  in  heaven.  The  sirij)ture  tells  us,  that  at  death  they 
enter  into  rest,  Isa.  Ivii.  il.  Ileb.  iv.  9-  That  they  rest  from  their 
labours,  Rev.  xiv.  13.  Hut  that  which  inclines  and  desires 
(esjiecialJv  when  the  desired  cnjoyinent,  as  in  this  case,  is  suspended 
Mi  Ion<^)  must  be  as  far  from  rest,  as  it  is  from  satisfaction  in  the 
cnjovment  of  the  thino;  desired.  We  know  what  Solomon  hath  ob- 
served of  such  a  life,  (and  his  observation  is  experimentally  true,) 
that  "  hope  ileferred  makes  the  heartsick,"  Prov.  xiii.  12.  Who 
finds  not  his  own  de.siies  a  very  rack  to  him  in  such  cases  !  If  we 
be  ke])t  but  a  few  davs  in  earnest  expectation  and  desire  of  an 
absent  friend,  and  he  comes  not,  what  an  uneasy  life  do  we  live  ! 
liut  here  we  must  suppose  some  have  such  an  unsatisfied  life  for 
hundreds,  and  others  for  thousands  of  years  already  ;  and  how 
much  longer  they  may  remain  so,  who  can  tell .''  We  use  to  say. 
Lovers  hours  are  full  of  eternity.  These  reasons  seem  to  carry  it 
lor  the  ne«rative. 

lint  if  the  matter  bi'  wei<rhed  once  more,  with  the  following 
reasons  in  the  counter-scale,  and  prejudice  do  not  pull  down  the 
balance ;  we  shall  find  the  contrary  conclusion  much  more  strong 
and  rational.     For, 

■^fff-  1.  The  soul  and  body  are  the  two  constitutive  parts  of 
man ;  either  of  tliesc  l)einn^  wanting,  the  man  is  not  complete  and 
perfect.  The  good  oi"  the  whole  is  the  good  of  the  parts  them- 
selves ;  and  every  thing  hath  a  natural  desire  and  appetite  to  its 
own  good  and  j)erfection  *.  It  is  confessed,  the  soul,  for  as  much 
as  concerns  itself  singly,  is  made  perfect,  and  enjoys  blessedness  ia 
the  absence  of  the  hotly ;  but  this  is  only  the  perfection  and 
blessedness  of  one  part  oi"  man  ;  the  other  ))art,  7'h:.  the  body,  lies 
in  obscurity  and  corruption  :  and  till  both  be  blessed,  and  blessed 
together,  in  a  state  of  comj)osition  and  re-union,  the  whole  man  is 
not  made  periect.      For  this  therefore  the  soul  must  wait. 

Jr^:  2.  Though  death  hath  ilissolved  the  union,  yet  it  hath  not 
destroyed  the  relation  betwixt  the  soul  and  the  body  ;  that  dust  is 
more  to  it  than  all  the  dust  of  the  whole  earth.     Hence  it  is  that 


*  .\  sep.irntc  soul  has  a  propensity  to  union  with  the  body,  for  it  desires  the  actuul 
constitution  ufthc  wliole  c-onipouiul  beinfj,  secinj^  it  is  for  this,  as  its  end,  tl»at  it  exists, 
and  is  found  witliin  iliu  corapa-is  of  ri';d  lieings.  And  this  is  that  perfertion  which  the 
boul  obtains  l>y  thit  propensity  :  for  the  ijood  of  the  %Nhole  eonjpounti  being  is  tlie  good 
of  the  parts  thenv-sclves.  It  must  therefore  l>e  aflirnied,  that  the  separate  !»oul  naturally 
desirek  iliu  rpiurrcetion.     Altlrd.  natur.  t/teol. ]'ort  l.ji.  '-M4,  215. 


92  A  TREATISE  OF  THE  SOUL  OF  MAN. 

• 

the  whole  person  of  a  believer  is  sometimes  denominated  from  that 
part  of  him,  namely,  his  body,  which  remains  captivated  by  death 
in  the  grave.  Hence,  2  Thess.  iv.  15.  dead  believers  are  called 
those  that  sleep,  which  must  needs  properly  respect  the  body,  for 
the  soul  sleeps  not,  and  shews  what  a  firm  and  dear  relation  still 
remains  betwixt  these  absent  friends.  Now  we  all  know  the  mighty 
power  of  a  relation,  if  it  be  at  least  among  entities.  Surely  it  is  one 
of  the  greatest  things  in  the  world  in  efficacy. 

It  is  difficult  to  bear  the  absence  of  our  dear  relatives,  especially 
if  we  be  in  prosperity,  and  they  in  adversity  :  As  the  case  here  is 
betwixt  the  spirit  in  heaven,  and  its  body  in  the  grave ;  this 
associated  with  angels,  that  preyed  upon  by  worms.  Joseph's  case 
is  the  liveliest  emblem  that  occurs  to  my  present  thoughts  to 
illustrate  the  point  in  hand.  He  was  advanced  to  be  lord  over  all 
Egypt,  living  in  the  greatest  pomp  and  splendor  there ;  but  his 
father,  and  brethren,  were,  at  the  same  time,  ready  to  perish,  in 
the  land  of  Canaan,  Gen.  xliii.  29,  30,  31.  He  had  been  many 
years  separated  from  them,  but  neither  the  length  of  time,  nor 
honours  of  the  court,  could  alienate  his  affections  from  them.  O 
see  the  mighty  power  of  relation  !  no  sooner  doth  he  see  his 
brethren,  and  understand  their  case,  and  the  pining  condition  of 
Jacob,  his  father,  but  his  bowels  yearned,  and  his  compassions 
rolled  together  for  them  ;  yea,  he  could  not  forbear,  nor  stifle 
his  own  affections,  though  he  knew  how  injurious  his  brethren 
had  been  to  him,  and  betrayed  him,  as  the  body  hath  the  soul : 
Yet  notwithstanding  all  this,  he  breaks  forth  into  tears,  and  out- 
cries, over  them,  Avhich  made  the  house  ring  again  with  the  news 
that  Joseph's  brethren  were  come.  Nor  could  he  be  at  rest  in  the 
lap  of  honour,  and  plenty,  until  he  had  got  home  his  dear,  and 
ancient  relations  to  him.  Thus  stands  the  case  betwixt  soul  and 
body. 

Arg.  3.  The  regret,  reluctancy,  and  sorrows  expressed  by  the 
soul  at  parting,  do  strongly  argue  its  inclination  to  a  re-union  with 
it,  when  it  is  actually  separated  from  it  :  For  why  should  we 
surmise,  that  the  soul,  which  mourned,  and  groaned  so  deeply 
at  parting,  which  clasped,  and  embraced  it  so  dearly,  and  affec- 
tionately, Avhich  fought,  struggled,  and  disputed  the  passage  with 
death,  every  foot,  and  inch  of  ground  it  got,  and  would  not  part  with 
the  body,  till  by  plain  force  it  was  rent  out  of  its  arms ;  should 
not,  when  absent,  desire  to  see,  and^  enjoy  its  old  and  endeared 
friend  again  ?  Hath  it  lost  its  affection,  though  it  continue  its  re- 
lation.? That  is  very  improbable:  Or  doth  its  advancement  in 
heaven  make  it  regardless  of  its  body,  which  lies  in  contempt  and 
misery  ?  That  is  an  effect  which  Christ's  personal  glory  never  pro- 
duced in  him  towards  us,   nor  a  good   man's   preferment   would 


A  TREATISE  OF  THE  SOUL  OF  MAX.  93 

• 

produce  iii  him  to  his  poor  and  miserable  friends  in  this  world,  as 
we  see  in  the  case  of  Joseph,  just  now  instanced  in.  It  is  therefore 
harsh,  and  incongruous,  to  suppose  the  soufs  love  to  the  btnly  was 
cxtin^ruished  in  the  parting  licjur,  and  that  now,  out  of  Mght  out  of 
mind. 

Object.  But  was  it  not  urtred  before,  in  oppo^:ition  to  this  assertion, 
that  the  souls  of  the  righteous  looked  upon  their  bodies  as  their 
prisons,  and  si<rlieii  for  deliverance  by  death,  and  greatly  rejo^ed 
in  the  hope,  ami  foresight  oi'  that  liherty  death  would  restore  them 
to.'  How  doth  this  consist  with  such  reluctiuicies  at  parting,  and 
inclinations  to  re-union  .•* 

Sul.  'IMie  objection  d  jth  not  suppose  any  man  to  be  totally  free 
from  all  reluclancies,  and  unwillingness  to  die;  the  holiest  souls 
that  ever  lived  in  boflies  of  flesh,  will  give  an  unwilling  shrug,  when 
it  comes  to  the  parting  point,  2  Cor.  v.  2.  but  this  their  willingness 
to  be  gone,  arises  from  two  other  grounds,  which  make  it  consistent 
enough  with  its  reluctancies  at  parting,  and  inclination  to  a  second 
meeting. 

(1.)  I'his  willingness  to  die,  doth  not  suppose  the  soul's  love  to 
the  body  to  be  utterly  extinguished,  but  mastered,  and  overpowered 
by  another,  and  stronger  love.  There  is  in  every  Christian  a 
double  love,  one  natural  to  the  body,  and  the  things  below,  the  other 
supernatural,  to  Christ,  and  the  things  above ;  the  latter  doth  not 
extinguish,  though  it  conquer  and  suixlue  the  other.  Love  to  the 
body  pulls  backward,  love  to  Christ  pushes  Ibrward,  and  finally 
prevails,  This  is  so  consistent  with  it,  that  it  supposes  natural  re- 
luctation,  and  unwillingness  to  part. 

(2.)  The  willingness  of  God's  people  to  be  dissolved,  must  not  be 
understood  absolutely,  but  comparatively;  in  that  sense  the  apostle 
will  i)e  understood,  2  Cor.  v.  8.  "  We  are  confident,  I  say,  and 
'•  willing  rather  to  be  absent  from  the  body,  and  present  with  the 
"  Lord,"  i.  e.  rather  than  to  live  always  a  life  of  sin,  sorrow,  and 
absence  from  God :  deatli  is  not  desirable  in,  and  for  itself,  but  only 
as  it  is  the  souPs  outlet  from  sin,  and  its  inlet  to  God. 

So  that  the  very  best  desire  is  but  comparative,  and  it  is  but 
few  who  find  the  love  of  this  animal  life  sub-acted  and  over-}X)wered 
by  high-raised  acts  of  faith  and  love.  The  generality,  even  of 
g(K)d  soul.s,  feel  strong  renitencies,  and  suffer  sharp  conflicts  at  their 
dissolution  ;  all  which  discovers  with  what  holiness  and  unwilling- 
ness tho  soul  unclasps  its  arms  to  let  go  its  body.  Now,  as  divines 
argue  the  frame  of  Christ's  heart  in  heaven  towards  his  people  on 
earth,  from  all  those  endearing  passages  and  demonstrations  of  love 
he  gave  them  at  j)arting;  .so  we  here  argue  the  continued  love  and 
inclination  ol"  the  soul  to  its  body  after  it  is  in  heaven,  from  the 


94  A  TREATISE  OF  THE  SOUL  OF  MAN. 

manifold  demonstrations  it  gave  of  its  affection  to  it  in  this  world, 
especially  in  the  parting  hour.  No  considerations  in  all  the  woi'ld, 
less  than  the  more  full  fruition  of  God,  and  freedom  from  sin,  could 
possibly  have  prevailed  with  it  to  quit  the  body,  though  but  for  a 
time,  and  leave  it  in  the  dust.     Which  is  our  third  argument. 

Arg\  4.  And  as  the  dolorous  parting  hour  evidenceth  it,  so  doth 
the  joy  with  which  it  receives  it  again  at  the  resurrection.  If  it 
part  from  it  so  heavily,  and  meet  it  again  with  joy  unspeakable ; 
sure,  then,  it  still  rctainetli  much  love  for  it,  and  desires  to  be  re- 
espoused  to  it  in  the  interval.  Now,  that  its  meeting  in  the  resur- 
rection is  a  day  of  joy  to  the  soul,  is  evident,  because  it  is  called  the 
time  of  refreshment.  Acts  iii.  19.  and  they  aicake  icHh  singing;  out 
of  the  dust,  Isa.  xxvi.  19-  If  the  direct  and  immediate  scope  of  the 
prophet  points  not  (as  some  think  it  doth)  at  the  resurrection,  yet 
it  is  allowed  by  all  to  be  a  yery  lively  allusion  to  it,  which  is  suf- 
ficient for  my  purpose :  And,  indeed,  none  that  understand  and 
believe  the  design,  and  business  of  that  day,  can  possibly  doubt 
but  there  was  i-eason  enough  to  call  it  a  time  of  refreshment,  a 
singing  morning ;  for  the  souls  of  the  righteous  come  from  heaven 
with  Christ,  and  the  whole  host  of  shouting  angels,  not  to  be 
spectators  only,  but  the  subjects  of  that  day's  triumph  :  They  come 
to  re-assuiTfie,  and  be  re-espoused  to  their  own  bodies,  this  being 
the  appointed  time  for  God  to  vindicate  and  rescue  them  from  the 
tyrannical  power  of  the  grave,  to  endow  them  with  spiritual 
qualities,  at  the  second  marriage  to  their  souls,  that  in  both  parts 
they  may  be  completely  happy.  O  the  joyful  claspings,  and  dear 
embraces,  betwixt  them  !  who  but  themselves,  can  understand ! 
And,  by  the  way,  this  removes  the  objection  before-mentioned, 
of  the  miseries  and  prejudices  the  soul  suffered  in  this  world,  in, 
and  from  the  body  ;  for  now  it  receives  it  a  spiritual  body,  (i.  e.) 
so  subdued  to,  and  fitted  for  the  use  of  the  spirit,  as  never  to  impede, 
clog,  or  obstruct  its  motions  and  inclinations  any  more,  1  Cor.  xv. 
44.  In  this  hope  it  parted  from  it,  and  with  this  consolation  it  now 
receives  it  again. 

At'g.  5.  There  are  many  scriptures  which  very  much  favour,  if 
they  do  not  positively  conclude  for  the  souFs  inclination  to, 
and  desire  to  be  re-united  with  its  own  body,  even  whilst  it  is 
in  the  state  of  its  single  glorification  in  heaven :  Certainly  our  souls 
leave  not  their  bodies  at  death,  as  the  osti'ich  doth  her  eg^g^  in  the 
sand,  without  any  further  regard  to  it,  or  concernment  for  it ;  but 
they  are  represented  as  crying  to  God  to  remember,  avenge,  and 
vindicate  them.  Rev.  vi.  10,  11.  "  How  long,  Lord,  how  long 
"  wilt  thou  not  avenge  our  blood  ?"  Our  blood.,  speaks  both  the 
continued  relation,  and  the  suitable  affection  they  have  to  their 
absent  bodies. 


A  TttKATISE  OF  THE  SOUL  OF  MAK.  95 

And  to  the  same  sense  *  a  judicious  and  learned  pen  exjKUinds 
that  plaei',  J«)b  xiv.  14.  (wliich  is  commonly,  hut  I  know  not  how 
titiv  aicommodated  to  another  puijX)se)  *•  All  the  days  of  my  ap 
"  i)<)inted  time  uill  I  wait  till  my  change  come."  ^^'hich  words, 
hv  a  tiih<jent  comparing  of  the  context,  appears  to  have  tliis  ior 
their  pro}K>r  .scojx*  and  sense. 

'  Job  in  tlie  ibrmer  verse  had  expressed  his  confidence  by  wax  of 

•  petition,  tliat  at  a  set  and  .-ippointcd  time  (lod  would  rememlKT 
'him  so  as  to  recal  him  out  of  the  grave;  and  now,  minded  to 
'  s|X'ak  out  more  f'uilv,  puts  the  question  to  himself.  If  a  man  die, 

•  shall  he  live  again  .^'  and  thus  answers  it,  '  All  the  days  of  my 

•  appointed  time,  (that  is,  of  the  appointed  time  which  he  mention- 

♦  ed  before,   when  God  should  revive  him  out  of  the  dust)   '  will  I 

*  wait  till  my  change  come;'  that  is,  that  glorious  change,  when  tiie 

*  corruption  of  a  loathsome  grave  should  be  exchanged  for  in)mor- 

*  tal  glorv  :  Which  he  am})lifies,  and  utters  more  expressly,  ver.  15. 
'  Thou  shah  call,  and  1  will  answer ;  thou  slialt  have  a  desire  to 

*  the  work  of  thy  hands:'  Thou  wilt  not  always  forget  to  restore 
and  perfect  thine  own  creature.     And  surely  this  waiting  is  not 

•  the  act  of  his  inanimate  sleeping  dust,  but  of  that  part  which 
'  should  be  ca))able  f»f  such  an  action  :  q.  d.  I,  in  that  part  which 
'  shall  be  still  alive,  shall  patiently  wait  the  ap}3ointed  time  of  re- 
'  viving  me  in  that  part  also,  which  death  and  the  grave  slull  insult 
'  over  in  a  temporary  triumph  in  the  mean  time,' 

Upon  these  grounds  I  think  the  inclination  of  the  separated  spi- 
rits of  the  just  to  their  own  bodies  to  be  a  justifiable  opinion.  As 
for  the  dannied,  we  have  no  reason  to  think  such  a  re-union  to  be 
desirable  to  them  ;  for  alas,  it  will  be  but  the  increa:;e  and  aggra- 
vation of  their  torments;  which  consideration  is  sufficient  to  over- 
power and  stifle  the  inclination  of  nature,  and  make  the  very 
thouglits  of  it  horrid  and  dreadful.  To  what  end  (as  the  ])ro])het 
speaks  in  another  case)  is  it  ibr  them  to  desire  that  day.-*  It  will  be 
a  day  of  darkness  and  gl(K>miness  to  them  ;  re-union  being  designed 
to  c«mi])lete  the  happiness  of  the  (me,  and  the  misery  of  the  other. 

liut  before  I  take  off  my  hand,  and  dismiss  this  question,  I  must 
remend)er  that  I  am  a  debtor  to  two  objections. 

Object.  1.  'J'hc  mul  can  both  live  and  act  separate  frovi  the  hodtf, 
it  needs  it  not ;  and  if  it  do  not  xcant,  why  should  it  desire  it  ? 

.SW.  The  life  and  actinjrs  of  the  glorified  are  considerable  two 
ways,  (1.)  Singly  and  abstractedly  for  the  life  and  action  of  one 
part :  And  so  we  confess  the  soul  lives  hapi'-ily,  and  acts  forth  its 
own  j>ower3  freely  in  the  state  of  .separation.     (2.)  Personally,  or 


*  Mr.  Howe's  bit'  >i<Jiie  >  of  ihc  riyliii.i-'ii^j  p.  170,  171. 


96  A  TttEATlSE  OF  TllK  SOUL  OF  MAN'. 

consecratelj,  as  it  is  the  life  and  action  of  the  whole  man,  and  so  It 
doth  both  need  and  desire  the  conjunction  or  re-union  of  the  body ; 
for  the  body  is  not  only  a  part  or  Christ's  purchase,  as  well  as  the 
soul,  and  to  have  its  own  glory,  as  well  as  it,  but  it  is  also  a  con- 
stitutive part  of  a  complete  glorified  person  ;  and  so  considered,  the 
saints  are  not  perfectly  happy  till  this  re-union  be  effected,  which 
is  the  true  ground  and  reason  of  this  its  desire. 

Object.  2.  But  this  hypothesis  seems  to  thxeart  the  account  given 
in  scripture  of  the  rest,  and  placid  state  of  separate  souls :  Jl)r  look, 
as  bodies  which  gravitate  and  propend  do  not  rest,  so  neither  dc' 
souls  zchich  incli7ie  and  desire. 

Sol.  There  is  a  vast  difference  betwixt  the  tendencies,  and  pro- 
pensions  of  souls  in  the  way  to  glory,  and  in  glory :  We  that  are 
absent  from  the  Lord,  can  find  no  rest  in  the  way ;  but  those  that 
are  with  the  Lord  can  rest  in  Jesus,  and  yet  wait  without  anxiety, 
of  self-torturing  impatience  for  the  accomplishment  of  the  promises 
to  their  absent  bodies,  Rev.  vi.  10,  11. 

Corollary.  Let  this  provoke  all  to  get  sanctified  souls,  to  rule 
and  use  these  their  bodies  now  for  God.  This  will  abundantly 
sweeten  their  parting  at  death,  and  their  meeting  again  at  the  re- 
surrection of  the  just ;  else  their  parting  will  be  doleful,  and  their 
next  meeting  dreadful.    And  so  much  for  the  doctrine  of  separation. 

The  Uses  (jfthe  Point. 

Our  way  is  now  open  to  the  improvement  and  use  of  this  excel- 
lent subject  and  doctrine  of  separation ;  and  certainly  it  afi^ords  as 
rich  an  entertainment  for  our  aifections,  as  for  our  minds,  in  the 
following  uses ;  of  which  the  first  will  be  for  our  information  in  six 
practical  iuferenccs. 

Inf.  1.  If  this  be  the  life  and  state  of  gracious  souls  after  their 
separation  from  the  body.  Then  holy  persons  ought  not  to  entertain 
dismal  and  terrifying  thoughts  of  their  oxen  dissolution. 

The  apprehensions  and  thoughts  of  death  should  have  a  peculiar 
pleasantness  in  the  minds  of  believers.  You  have  heard  into  what 
a  blessed  presence  and  communion  death  introduceth  your  souls; 
how  it  leads  you  out  of  a  body  of  sin,  a  world  of  sorrows,  the 
society  of  imperfect  saints,  to  an  innumerable  company  of  angels, 
and  to  the  spirits  of  just  men  made  perfect,  to  that  lovely  mount 
Sion,  to  the  heavenly  sanctuary,  to  the  blessed  visions  of  the  face 
of  God.  Oh  !  methinks  there  hath  been  enough  said,  to  make  all 
the  souls,  in  whom  the  well-grounded  hopes  of  the  life  of  glory  are 
foiuid,  to  cry  out  with  the  apostle,  "  We  are  confident,  I  say,  yea, 
"  and  willing  rather  to  be  absent  from  the  body,  and  present  with 
«  the  Lord,  2  Cor.  v.  8. 

When  good  Musculus  drew  near  his  end,  how  sweet  and  plea- 
sant was  this  meditation  to  his  soul !  Here  iiis  swan-like  song : 


A  TttEATISE  OF  THE  SOUL  OF    MAN.  97 

*  Nil  supcrest^  vit(rfni^us  praccordia  capiat ; 

Si'd^  tu  ChristCy  mifii  xnta  pcrcnnis  odes  : 
Quid  Ircpidn-s  attit'in,  ad  .sedcs  ahitura  quictis? 

Kn  tibi  ditrfnr  ade.st  anfrclus  illc  tuns. 
Liuque  dnmuiu  hanc  ini,scrav},  nunc  in  suajuta  rucntcm 

Quam  tibi  fi da  Dei  dcxtera  re.stituct. 
Peccnsti  ?  Scio,  si'd  Chri.stus  credcntihus  in  sc 

Pi  cent  a  cxpur^-at  sntti^-uinc  cnncta  sun. 
Horribilis  mors  est?  Fatcor,  scd proxima  vita  est. 

Ad  quam  tc  Christ i  gratia  certa  vocaf. 
Praesto  est  de  Satana,  pcccato  et  morte  trinmphnns 

Christus ;  ad  hunc  igitur  lacta  alacrisquc  viigra. 

AVIiich  may  lie  thus  translated. 
Cold  dcatli  my  heart  invade,  my  life  doth  fly  : 
O,  Christ,  my  everlasting  life  ilraw  nigh. 
AVhv  quiverest  tliou,  my  soul,  within  my  breast.'' 
Thine  angefs  come,  to  lead  thee  to  thy  rest. 
Quit  cheerfully  this  drooping  house  of  clay; 
(iod  will  restore  it  in  the  ap})ointed  day. 
I  last  sinn'd  .^   I  know  it,  let  not  that  be  urg\l; 
For  Christ,  thy  sins,  with  his  own  blood  hath  purg'd^ 
Is  death  afirighting ?  True,  but  yet  withal. 
Consider,  Christ  through  death  to  life  doth  call. 
He  triumphs  over  Satan,  sin,  and  death  ; 
Therefore  with  joy  resign  thy  dying  breath. 

Much  in  the  same  cheerful  frame  was  the  lieart  of  dying  liul- 
fmger*,  when  his  moiirnful  friends  expressed  tlieir  sense  of  the  loss 
fhey  should  sustain  by  his  removal.  "  Why,  said  he,  if  God  will 
"  make  any  farther  use  of  mv  labours  in  the  ministry,  lie  will  re- 
''  new  mv  strength,  and  I  will  gladlv  serve  him:  I>ut  if  he  please 
"  (as  I  desire  he  would)  to  call  me  hence,  I  am  ready  to  obey  his 
'•  will ;  and  nothing  more  pleasant  can  befal  me,  than  to  leave  this 
"  sinful  and  miserable  world  to  go  to  my  Saviour  Christ."  O  that 
all,  who  are  out  of  the  danger  ot"  death,  were  thus  got  oiU  of  the 
dread  of  ileath  too. 

Let  them  only  tren)ble  and  be  convulsed  at  the  thoughts  and 
>>ight  oi"  death,  who.se  souls  must  fall  into  the  hands  of  a  .sin-reveng- 
ing God  by  the  stroke  of  ileath  ;  v.  ho  are  to  breathe  out  their  last 
hope-  with  their  hist  breath.     Death  is  yours,  saitli  the  apostle, 


•  Mflchim  jldavvt,  in  vita  }fuKuti,  p.  38j. 

■j-  Si  I).  'ncrit,  mca  v/>cra  nlUTius  iu  rccUsia  7.'i(UtjitTW  i^i;  ipse  itns  ■■Tjjicul, 

(U  ltl}ens   .  .    xin  m-:  voliwric   ^<;uod  optnj  cx  hac  vitii  fvicirc,  paratus  sviii   UUnx 

tttUintitti  u'lffi/ui  ;  nc  nihil  f\t  quod  vnlii juCHndius  jinxsit  rontinS'-rr,  (juainci  line  miscro  it 
cvrruplisiiniii  tcciUo  ad  Christviit  SLTtatjrfm  7neuin  vxigrandum  sit.     Idem.  p.  .503. 


98  A  TREATISE  OF  THE  SOUL  OF  MAK. 

1  Cor.  ill.  22.  your  friend,  your  privilege,  your  passage  to  heaven ; 
it  is  your  ignorance  of  it,  which  breeds  your  fears  about  it. 

Irvf.  %  Gather  from  hence,  the  absolute,  indispermble  necessity 
of  your  union  zcith  Christ,  before  your  dissolution  by  death. 

Woe  to  that  soul  wliich  shall  be  sepai-atcd  from  its  body  before 
it  be  united  with  Christ.  None  but  the  spirits  of  just  men  are  made 
perfect  at  death.  Righteous  souls  are  the  only  qualified  subjects  of 
blessedness. 

It  is  true,  every  soul  hath  a  natural  capacity  of  happiness,  but 
gracious  souls  only  have  an  actual  meetness  for  glory.  The  scrip- 
tures tell  us  in  the  plainest  words,  that  "  Avithout  holiness  no  man 
*'  shall  see  the  Lord,  Ileb.  xii.  14.  that  "  except  we  be  regenerate, 
"  and  born  again,  we  cannot  see  the  kingdom  of  God,"  John  iii.  3. 
You  make  the  greatest  adventure  that  ever  was  made  by  man; 
indeed,  an  adventure  infinitely  too  great  for  any  man  to  make, 
when  you  shoot  the  gulph  of  vast  eternity  U}X)n  terms  of  hazard  and 
uncertainty. 

What  thinkest  thou,  reader?  Darest  thou  adventure  thy  soul 
and  eternal  happiness  upon  it,  that  the  work  of  regeneration  and 
sanctifi cation,  that  very  same  Avork  of  grace,  on  which  the  Spirit  of 
God  has  placed  all  thy  hopes  of  heaven  in  these  scriptures,  is  truly 
wrought  by  him  in  thy  soul  .'*  Consider  it  well,  pause  upon  it  again 
and  again  before  thou  g-o  forth.  Should  a  mistake  be  committed 
here,  (and  nothing  is  more  easy  or  common,  all  the  world  over, 
than  such  mistakes)  thou  art  irrecoverably  gone.  This  venture 
can  be  made  but  once,  and  the  miscarriage  is  never  to  be  retrieved 
afterwards ;  thou  hast  not  another  soul  to  adventure,  nor  a  second 
adventure  to  make  of  this.  Well  might  the  apostle  Peter  call  for 
all  diligence  to  make  our  calling  and  our  election  sure :  That  can 
never  be  made  too  sure,  which  is  so  invaluable  in  its  worth,  and  to 
be  but  once  adventured. 

Inf.  ti.  How  prejudicial  is  it  to  dying  men  to  be  then  incumbered, 
diverted,  and  distracted  about  earthly  concernments,  Ziehen  the  time 
of  their  departure  is  at  hand. 

The  business  and  employment  of  dying  persons  is  of  so  vast  im- 
portance and  weight,  that  every  moment  of  their  time  needs  to  be 
carefully  saved  and  applied  to  this  their  present  and  most  important 
concern.  How  well  soever  you  have  improved  the  time  of  life,  be- 
lieve it,  you  will  find  work  enough  upon  your  hand  at  death : 
dying  hours  will  be  found  to  be  busy  and  laborious  h.ours,  even  to 
the  most  painful,  serious,  and  industrious  souls,  whose  life  hath 
been  mostly  spent  hi  preparations  for  deadi.  Leave  not  the  proper 
business  of  other  days  to  that  day  ;  for  that  day  will  have  business 
enough  of  its  own,  *  Suflicient  for  that  day  are  the  labours  thereof, 


▲  TREATISE  OF  THE  .sOUL  OF   MAX.  99 

LiCi  a  few  considerations  be  pondered,  to  clear  and  con6rm  this  in- 
ference. 

Coiitid.  1.  'Die  l)U'>itiess  and  employment  of  dvinj[^  persons,  is  of 
I hf  Diost  serious,  awtul,  and  solemn  nature  and  in)porrance ;  it  is 
thiir  last  prejiaratory  work  on  earth,  to  their  immediate  appear- 
ance before  God  their  judge,  Heb.  ix.  iil.  it  is  their  shooting  the 
gulph  into  eternity,  and  leaving  this  world,  and  ;ill  their  accjuaint- 
ance  and  interests  therein  for  ever,  Isa.  xxviii.  11.  It  is  therefore 
a  work  by  itself  to  die,  a  work  requiring  the  most  intense,  deep, 
and  undisturbeil  exercises  of  all  the  abilities  and  graces  of  the  inner 
nian  ;  antl  all  little  enou<rh. 

Conjsid.  2.  Time  is  exceeding  precious  with  dying  men;  tlie  last 
sand  is  ready  to  fall,  and  therefore  not  to  be  wasted,  as  it  was  wont 
to  be.  \\'hen  we  had  a  fair  prospect  of  many  yt^rs  before  us, 
we  made  little  account  of  an  liour  or  a  day;  but  now  one  of  those 
hours,  which  we  so  carelessly  lavished  away,  is  of  more  value  than 
all  this  w(jrld  to  us,  especially  if  the  whole  weight  of  eternity 
should  hang  upon  it,  (as  oftentimes  it  doth)  then  the  loss  of  that 
portion  of  time,  is  the  loss  of  soul,  body,  and  hope  for  evermore. 

Cotmd.  3.  Much  of  that  little  precious  time  of  departing  sou's 
Avill  be  unavoidably  taken  up,  and  employed  about  the  inexcusable, 
pressing  calls  and  necessities  of  distressed  nature;  ail  that  vou  can 
do  for  your  souls  must  tlien  be  done  only  by  fits  and  snatches,  in 
the  midst  of  many  disturbances,  and  frequent  interruptions  :  So 
that  it  is  rarely  I'ound,  that  a  dying  man  can  pursue  a  serious  me- 
ditation with  calm  and  fixed  thoughts:  for  besides  the  pains  and. 
faintings  of  the  body,  the  abilities  of  the  mind  usually  fail.  Here 
aliio  they  fall  into  a  sad  dilcmtna ;  if  they  do  not  with  the  utmost 
intention  of  mind  hx  their  hearts  and  thoughts  on  Christ,  they  lose 
their  comfort,  if  godly,  and  their  souls,  if  ungodly;  and  if  they 
do,  friends  and  pliijsic'tans  assure  them  they  will  destroy  their  bodies. 
These  are  tlie  stniits  of  men  bordering  close  upon  eternity  ;  they 
must  hastily  catch  a  iavf  moments  in  the  intervals  of  pain,  and 
then  are  put  by  all  again. 

Cous'id.  1.  There  is  no  man  living  but  hath  something  to  dofor 
his  own  soul  in  a  dying  hour,  and  something  for  others  also. 

SupjKJse  the  best  that  can  be  supposed,  that  the  soul  be  in  real 
union  with  Christ,  and  that  union  be  also  clear:  yet  it  is  seldom 
found  but  there  are  some  assaults  of  Satan  :  Or  if  not,  yet  how 
many  relations  and  friends  need  our  experiences  and  counsels  at 
such  a  time  ?  How  many  things  shall  we  have  to  do  after  our  great 
and  main  work  is  done?  And  others  have  a  great  deal  more  to  do, 
though  as  safe  as  the  former.  O  the  knots  and  objections  fhaf  ar« 
then  to  be  dissolved  and  answered !  The  usual  onsets  and  assaults 

Vol.  III.  G 


100  A  TREATISE  OF  THE  SOUL  OF  MAX. 

of  Satan  that  are  then  to  be  resisted !  And  yet  most  dying  persons 
have  much  more  upon  their  hands  than  either  of  the  former. 
The  whole  work  of  repentance  and  faith  is  to  do,  when  time  is 
even  done. 

Consid.  5.  Few,  yea,  very  few,  are  found  furnished  with  wis- 
dom, experience,  and  failhfuhiess,  to  give  dying  persons  any  con- 
siderable assistance  in  soul-affairs.  It  may  be  there  may  be  found 
among  the  visitants  of  the  sick,  now  and  then,  a  person  who  hath 
a  word  of  wisdom  in  his  heart ;  but  then  either  he  wants  oppoi'tu- 
nity  or  courage  and  faithfulness  to  do  the  part  of  a  true  spiritual 
friend.  Elihu  describes  the  person  so  qualified  as  he  ought  for  this 
work.  Job  XXX.  23,  24.  and  calls  him.  One  among  a  thousand^ 
Some  are  too  close  and  reserved,  others  too  trifling  and  imperti- 
nent ;  some  are  willing,  but  want  ability ;  others  are  able,  but 
want  faithfulness ;  some  cut  too  deep  by  uncharitable  censorious- 
ness;  others  skin  over  the  wound  too  slightly,  speaking  peace 
wherp  God  and  conscience  speak  none :  So  that  little  help  is  to  be 
expected. 

Consid..  6.  How  much  therefore  doth  it  deserve  to  be  lamented, 
that  where  there  is  so  much  to  do,  so  little  time  to  do  it,  and  so 
few  to  help  in  the  best  improvement  of  it,  all  should  be  lost  as  to 
their  souls  by  earthly  incuml^rances  and  worldly  affairs,  which 
might  have  been  done  sooner  and  better  in  a  more  proper  season  ! 
O,  therefore,  let  me  persuade  all  men  to  take  heed  of  bringing  the 
proper  business  of  healthful  days  to  their  sick-bed. 

Inf.  4.  Wliat  an  excellent  creature  is  the  soul  of  man,  which  is 
capable,  not  onhj  of  such  •preparations  for  God,  lohilst  it  is  in  the 
body,  hut  of  such  sights  and  enjoijments  of  God,  ichcn  it  lives  •witli- 
out  a  hodi/. 

Here  the  Spirit  of  God  works  upon  it,  in  the  way  of  grace  and 
sanctification,  Eph.  ii.  10.  The  scope  and  design  of  this  his  work- 
manship, is  to  qualify  and  make  us  meet  for  the  life  of  heaven,  2 
Cor.  vi.  5.  For  this  self-same  thing,  or  purpose,  our  souls  are 
wrought,  or  moulded  by  grace,  into  quite  another  frame  and  tem- 
per, than  that  which  nature  gave  them ;  and  Avhen  he  halh 
wrought  out  and  finished  all  that  he  intends  to  be  wrouoht  in  the 
■way  of  sanctification,  then  shall  it  be  called  up  to  the  highest  en- 
joyments and  employments  for  ever,  that  a  creature  is  susceptible 
of 

Herein  the  dignity  of  the  soul  appears,  that  no  other  creature  in 
this  world,  beside  it,  hath  a  natural  capacity,  either  to  be  sancti- 
fied inherently  in  this  world,  or  glorified  everlastingly  in  the  world 
to  come  ;  to  be  transformed  into  the  image,  and  filled  with  the  joy 
of  the  Lord.  There  are  mi^riads  of  other  souls  in  this  world,  be- 
side ours,  but  to  none  of  them  is  the  Spirit  of  sanctification  sent, 


A  TREATISE  OV  THE  SOUL  OF  MAX.  101 

Vjul  only  to  ours:  The  souls  o'^  animals  serve  only  to  move  the  dull 
and  slufT^ish  matter,  and  take  in  Tor  a  few  days  the  sensitive  plea- 
-ures  of  the  creation,  and  so  expire,  having  no  natural  capacity  of, 
ur  designation  for  any  higher  employment  or  eujoymejit. 

Anti  it  deserves  a  most  serious  animadversion,  that  this  vast  ca- 
pacity of  the  soul  for  eternal  blessedness,  nuist  of  necessity  make  it 
capable  of  so  much  the  more  misery  and  self-torment,  if  at  last  it 
fail  of  that  blessedness  :  For  it  is  apparent  tiiey  do  not  perish  be- 
cause they  are  uncapable,  but  because  they  are  unzciU'ing ;  not  be- 
cause their  souls  wauted  any  natural  faculty  that  (Hhers  have,  but 
because  they  would  not  oj)en  those  they  have,  to  receive  Christ  in 
the  way  of  taith  and  obedii-nce,  as  others  did. 

Think  upon  this  you  thai  live  only  to  eat,  and  drink,  and  sleep, 
and  play,  as  the  birils  and  beasts  in  the  field  do;  What  need  was 
there  of  a  reasonable  soul  ior  such  sensual  employments?  Do  not 
your  noble  faculties  speak  your  designation  for  higher  uses?  And 
will  not  you  wish  to  exchange  souls  with  the  most  vile  and  despicable 
animal  in  this  world,  if  it  were  possible  to  be  ilone  ?  Certainly  it  were 
better  for  you  to  have  no  capacity  of  eternal  blessedness  (as  they 
have  not)  if  you  do  not  enjoy  it;  and  no  capacity  of  torment  beyond 
this  life)  as  they  have  not)  if  vou  must  certainly  endure  it. 

////.'  ij.  If  our  .souls-  and  bod'tes  must  he  separate  shortlij,  hoxv  pa- 
tiently sltouUl  ICC  bear  all  lesser  separations.,  that  maij  and  lolU  be 
made,  betwixt  us  and  any  other  enjoyments  in  this  world? 

No  union  is  so  intimate,  strict  and  dear,  as  that  betwixt  our 
-ouls  and  bodies.  All  your  relations  and  enjoyments  in  this  world, 
hang  looser  from  your  souls  than  your  bodies  do:  and  if  it  be  your 
duty,  patiently  and  submissively,  to  suffer  a  painful  parting  pull 
from  your  bodies;  it  is  doubtless  your  duty  to  suffer  meekly  and 
patiently  a  separation  from  other  tliing.s,  which  are  but  a  j)relude 
to  it,  and  a  mere  shadow  of  it.  It  is  good  to  put  such  cases  to  our- 
elvesin  the  midst  of  our  pleasant  enjoyments. 

I  have  now  many  comfortable  relatives  in  the  world  ;  wife,  chil-. 
dren,  kindred,  and  friends ;  God  hath  made  them  pleasant  to  me, 
but  he  may  bereave  me  of  all  these.  Doth  not  providence  ring 
such  changes  all  the  world  over?  Are  not  all  kingdoms,  cities,  and 
towns,  full  of  the  sighs  and  lamentations  of  widows,  orfjhans,  and 
friends  bereaved  of  their  pleasant  and  useful  relations?  But  if  God 
will  have  it  so,  it  is  our  duty  to  bound  our  sorrows,  remembering 
the  time  w  sliort,  1  Cor.  vii.  29-  In  a  few  days  we  must  \)c  stript 
much  nearer,  even  out  of  our  own  bodies  by  death. 

God  may  also  separate  betwixt  me  and  my  health  by  sirkncs-s  5o 
that  the  pleasure  of  this  world  shall  be  cut  oft'  from  me ;  but  sick- 
ness is  nut  death,  though  it  be  a  prelude  and  step  towards  it ;  I 

C  ^^ 


103  A  TREATISE  OF  THE  SOUL  OF  MAN. 

may  well  bear  this  with  patience,  Avho  must  submissively  bear 
sharpei*  pains  than  these  ere  long.  Yea,  and  well  may  I  bear  this 
submissively,  considering  that  by  such  imbittering  and  weaning 
providences,  God  is  ])reparing  me  for  a  much  easier  dissolution, 
than  if  1  should  live  at  ease  in  the  body  all  my  days  till  death 
comes  to  make  so  great  and  sudden  a  change  upon  me. 

God  may  also  separate  betwixt  me  and  my  liberty  by  restraint. 
It  hath  been  the  lot  of  the  best  men  that  ever  were  in  the  world ; 
and  if  it  should  be  ours  also,  we  should  not  be  much  startled  at 
it,  considering  these  bodies  of  ours  must  be  shortly  pent  up  in  a 
straiter,  darker,  and  more  loathsome  place  of  confinement,  than  any 
prison  in  this  world  can  be.  The  grave  is  a  darker,  place.  Job  xvii. 
13.  and  your  abode  there  will  be  longer,  Eccl.  xi.  8. 

These,  and  all  our  other  outward  enjojanents,  are  separable 
things,  and  it  is  good  thus  to  alleviate  our  loss  of  them. 

InJ'.  6.  How  heavenly  should  the  tempers  amlframes  of  those  souls 
be  who  are  candidates  for  heave?!,  and  must  he  so  shortly  numbered 
with  the  spirits  of  just  men  made  perfect. 

It  is  reasonable  that  we  all  begin  to  be  that  which  we  expect  to 
be  for  ever ;  to  learn  that  way  of  living  and  conversing,  which  we 
believe  must  be  our  everlasting  life  and  business  in  the  world  to 
come.  Let  them  that  hope  to  live  Avilh  angels  in  heaven,  learn 
to  live  like  angels  on  earth,  in  holines.s,  activity,  and  ready  obe- 
dience. 

There  is  the  greatest  reason  that  our  minds  be  there,  where  our 
souls  are  to  be  for  ever.  A  spiritual  mind  will  be  found  possible, 
congruous,  sweet,  and  evidential  of  an  interest  in  that  glory,  to  all 
those  holy  souls,  who  are  preparing  and  designed  for  it. 

1.  It  is  possible,  notwithstanding  the  clogs  and  entanglements 
of  the  body  to  be  heavenly-minded.  Others  have  attained  it, 
Phil.  iii.  20.  Two  things  make  a  heavenly  conversation  possible 
to  men,  viz. 

(1.)  The  natural  abilities  of  the  mind. 

(2.)  The  gracious  principles  of  the  mind. 

(1.)  The  natural  abilities  of  the  mind,  which  can,  in  a  minute"'s 
time,  dispatch  a  nimble  messenger  to  heaven,  and  mount  its 
thoughts  from  this  to  that  world  in  a  moment.  The  power  of  co- , 
gitation  is  a  rich  endowment  of  the  soul,  such  as  no  other  creature 
on  earth  is  participant  of.  Though  spiritual  thoughts  be  not  the 
natural  growth  of  the  soul,  yet  thoughts  capable  of  being  spiritua- 
lized are.  And  without  this  ability  of  projecting  thoughts,  all  in- 
tercourse must  have  been  cut  off. 

(2.)  The  gracious  principles  implanted  in  the  soul,  do  actually 
incline  the  mind,  and  mount  its  thoughts  heaven-ward.  Yea,  this 
will  prove  more  than  a  possibility  of  a  conversation  in  heaven ; 


A  trkatisp:  of  the  soul  of  max.  108 

whilst  saints  tabernacle  on  cartli,  in  bodies  of  flcsli,  it  will  almost 
prove  an  impossibility  tbat  it  sbould  be  otiienviso,  for  these  spiri- 
tual principles  settino;  the  bent  and  tendency  ol"  the  heart  heaven- 
ward, we  must  act  aojiinst  the  very  law  of  our  mw  nature,  when 
"We  place  our  affections  elsewhere. 

^.  A  mind  in  heaven  is  most  conp^ruous,  decorous,  and  comely 
for  tliosc  that  arc  the  enrolled  inhabitants  of  that  heavenly  city. 
^Vhere  should  a  Chnstian's  love  be,  but  where  his  Lord  is  !  \)ur 
hearts  and  otn-  homes  do  not  use  to  be  long  asunder.  It  becomes 
von  so  to  think,  and  so  to  speak  now,  as  those  who  make  account 
to  be  shortly  singing  hnUcliijahs  before  the  throne. 

3.  It  is  most  sweet  and  delightful :  no  pleasure  in  this  world  is 
comparable  to  this  pleasure;  llom.  viii.  6.  ''To  be  spiritually 
"  minded  is  life  and  jjcace."  It  is  a  young  heaven  born  in  the  soul 
in  its  way  thither. 

4.  To  conclude  :  It  is  evidential  of  your  interest  in  it :  an  agi-ec- 
able  frame  is  the  surest  title,  Col.  iii.  1,  2,  Mat.  vi.  21.  If  heaven 
attract  vour  rninds  now,  it  will  centre  them  for  ever. 

U.te  ^Z.  This  doctrine  of  the  separation  of  the  spirits  of  the  just 
from  their  bodies,  as  it  lies  before  y<ni  in  this  discourse  affords  a 
.singular  help  to  all  the  people  of  God,  to  entertain  lovely  and  plea- 
sant thoughts  of  that  day  ;  to  make  death  not  only  an  unregretted, 
but  a  most  pleasant  and  desirable  thing  to  their  souks. 

I  know  there  is  a  pure,  simple,  natural  fear  of  death,  from  which 
vou  must  not  expect  to  be  perfectly  freed,  by  all  the  arguments  in 
the  world.  And  there  is  a  reverential,  awl'ul  fear  of  death,  which 
it  would  be  vour  prejudice  and  loss  to  have  destroyed.  You  will 
have  a  natural,  and  ought  to  have  a  reverential  fear  of  death  : 
the  one  flows  from  your  sensitive,  the  other  from  your  sanctified 
nature. 

Hut  it  is  a  third  sort  of  fear  which  doth  you  all  the  mischief:  a 
fear  springing  in  gracious  souls  out  (jf  the  weakness  of  the  graces, 
and  the  strength  of  their  immortified  affections  :  a  fear  arising 
partly  out  of  the  darkness  of  our  minds,  and  ])artly  out  of  the  sen- 
suality and  earthliness  of  our  hearts;  this  fear  is  that  which  so  con- 
vuls(.>tji  our  souls  when  death  is  near,  and  iiubittereth  our  lives,  even 
whilst  it  is  at  a  disUince.  He  that  hath  been  over-heated  in  his 
affections  to  this  world,  and  over-cooled  by  diversions  and  temj)- 
tations,  neglects  and  intermissions,  to  that  world,  cannot  chuse  but 
givf  nn  unwilling  shrug,  if  not  a  frightful  screech  at  the  appearance 
of  death. 

And  this  being  the  sad  ca.se  of  too  nianv,  gcMxl  and  upright  souls 
for  the  main  ;  and  there  being  so  few,  even  among  serious  Chris- 
tians, that  have  attained  to  that  courage  and  complacence  in  the 
ihoughts  of  death,  which  the  apostle  speaks  of,  J^  Cor   v.  8.  to  be 

CJ  li 


104  A  TREATISE  OF  THE  SOUL  OF  MAI*. 

both  confident  and  willing  rather  to  be  absent  from  the  body,  and 
to  be  present  with  the  Lord ;  I  will,  from  this  discourse,  furnish 
them  with  some  special  assistance  therein.  But  withal,  I  must  tell 
you  upon  what  great  disadvantages  I  am  here  to  dispute  with  your 
fears  ;  so  strong  is  the  current  of  natural  and  vicious  fear,  that  ex- 
cept a  special  hand  of  God  enforce,  and  set  home  the  arguments 
that  shall  be  urged,  they  will  be  as  easily  swept  away  before  it,  as 
so  many  straws  by  a  rapid  torrent ;  nor  will  it  be  to  any  more  pur- 
pose to  oppose  my  breath  to  them,  than  to  the  tides  and  waves  of 
the  sea. 

Moreover,  I  am  fully  convinced,  by  long  and  often  experience, 
bow  unsteady  and  inconstant  the  frames  and  tempers  of  the  best 
hearts  are ;  and  that  if  it  be  not  altogether,  yet  it  is  next  to  an  im- 
possibility to  fix  them  in  such  a  temper  as  this  I  aim  at  is.  Where 
is  that  man  to  be  found,  who  after  the  revolutions  of  many  years, 
and  in  those  years  various  dispensations  of  providence  without  him, 
altering  his  condition,  and  greater  variety  of  temptations  witliin,  can 
yet  say,  notwithstanding  all  these  various  aspects  and  positions,  his 
heart  hath  still  held  one  steady  and  invariable  tenour  and  course .'' 

Alas,  there  be  very  few  (if  any)  of  such  a  sound  and  settled 
temper  of  mind,  whose  pulse  beats  with  an  even  stroke,  through  all 
inequalities  of  condition,  alike  free  and  willing  at  one  time  as  another, 
to  be  unclothed  of  the  body,  and  to  be  with  Christ.  This  height 
of  faith,  and  depth  of  mortification ;  this  strength  of  love  to 
Christ,  and  ardour  of  holy  desire,  are  degrees  of  grace  to  which 
very  few  attain. 

The  case  standing  thus,  it  is  no  more  than  needs,  to  urge  all  sorts 
of  arguments  upon  our  timorous  and  unsteady  hearts ;  and  it  is 
like  to  prove  a  hard  and  difficult  task  to  bring  the  heart  but  to  a 
quiet  and  unregretting  submission  to  the  appointment  of  God  here- 
in, though  submission  be  one  of  the  lowest  steps  of  duty  in  this 
case. 

If  it  be  hard  to  fix  our  thoughts  but  an  hour,  on  such  an  un- 
pleasant subject  as  death,  how  hard  must  it  be  to  bring  over  tha 
consent  of  the  will .''  If  we  cannot  endure  it  at  a  distance,  in  our 
thoughts,  how  shall  we  embrace  and  hujj  it  in  our  bosoms .''  if  our 
thoughts  fly  back  with  distaste  and  impatience,  no  wonder  if  our 
will  be  obstinate  and  refractory :  we  must  first  prevail  with  our 
ihoughts  to  fix  themselves,  and  think  close  to  such  a  subject,  be- 
fore it  can  be  expected  we  cheerfully  resign  ourselves  into  the  hands 
of  death.  We  cannot  be  willing  to  go  along  with  death,  till  we 
have  some  acquaintance  Avith  it ;  and  acquainted  with  it  we  can- 
not be  till  we  accustom  ourselves  to  think  assiduously  and  calmly 
of  it.     They  that  have  dwelt  many  years  at  death's  door,  both  in 


A  theatise  uf  the  bOULor  iiax.  105 

respect  of  the  condition  of  their  bodies,  and  the  disposition  of  their 
minds,  vet  find  rehictancy  enougii  when  it  comes  to  the  point. 

Ohjirt.  But  if  separation  fmrn  the  bodif  be  (as  it  is)  an  cneuij/ 
to  nature,  and  tkcre  be  no  pussibilitij  to  e.vtinguisk  natural  avcrm- 
tion  ;  to  ichat  purpo.se  in  it  to  argue  and  pernitade  where  there  is  no 
eupeetation  of' success  ?* 

Sol.  Deaili  is  to  be  considered  two  ways  by  the  people  of  (iod  : 

1.  As  an  enemy  to  nature. 

2.  As  a  medium  to  ^lory. 

If  we  consider  it  simply  in  itself  as  an  enemy  to  nature,  tliere  is 
nothing  in  it  lor  which  we  should  desire  it :  but  if  we  consider  it  as 
a  medium,  orpasageinto  glory,  yea,  the  only  ordinary  w;iy  througii 
which  ail  the  saints  must  puss  out  ol'  this  into  a  better  stale ;  so  it 
will  appear  not  only  tolerable,  but  desirable  to  prepared  souU 
^V^ere  there  not  a  shore  of  glory  on  the  other  side  of  these  black 
waters  of  death,  for  my  own  part,  I  should  rather  chuse  to  live 
meanly  than  to  die  easily.  If  both  purls  were  to  perish  at  death, 
there  were  no  reason  to  persuade  one  to  be  willing  to  deliver  up  the 
other;  it  were  a  madness  for  the  soul  to  desire  to  be  dissolved,  if 
it  were  so  far  from  being  better  out  of  the  body  than  in  it,  that  it 
should  have  no  beinj;  at  all.  But  Christiun.s,  let  me  lell  vou,  death 
is  so  far  from  being  a  bur,  that  it  is  a  bniige  m  your  way  to  glory, 
and  vou  are  never  like  to  come  thither,  but  by  passing  over  it :  ex- 
cept, therelbre,  you  will  look  beyond  it,  you  will  never  see  any  de- 
sirableness in  it.  "  I  desire  to  be  dissolved  (s;iith  Paul)  and  to  be 
"  wilh  Christ,  which  is  far  better."  To  be  with  death  is  sad,  but 
to  be  wilh  (Jhrist  is  sweet ;  to  endure  the  pjiins  of  death  is  doleful, 
but  to  see  the  face  of  Christ  is  joyful ;  to  part  with  your  pleasant 
hal)itations  is  irksome,  but  to  be  lodged  in  the  heavely  mansions  is 
most  dclightl'ul ;  a  purling  hour  wilh  dear  relations  is  culling,  but 
a  meeling  hour  with  Jesus  Christ  is  iransporling  ;  to  be  rid  of  your 
own  bodies  is  not  pleasing,  but  to  be  rid  of  sin,  and  that  for  ever, 
what  can  be  more  pleasing  to  a  gracious  soul  ? 

Vou  see,  then,  in  what  sense  I  presenl  death  as  a  desirable  thing 
to  the  peo})le  oi"  God  :  and  therefore  seeing  nature  teacheih  us  (as 
ihe  apostle  .speaks)  to  put  the  more  abundant  comeliness  uj)on  the 
uncomely  parts;  sulFer  me  to  dress  uj)  death  in  its  best  ornaments, 
.ind  present  it  to  you  in  the  Ibllowing  arguments,  as  a  l)eautilul  and 
cttmely  object  of  your  conditional  and  well-regulated  desires. 
.Ajid, 

Arg.  1.  If  upon  a  fair  and  just  account,  there  shall  appear  to  be 
more  ^ain  to  believers  in  death,  than  there  is  in  li/i' ;  reason  must 
iu:eds  vote  death  to  be  better  to  them  that  are  in.  Christ,  than  life  can 
be  ;  and  coit.seqiuatlij,  bt  should  be  desirable  in  their  e.fe.s. 

It  is  a  dear  dictate  of  reason,  in  case  of  choice,  to  chuse  that 

(;  \ 


106  A  TEEATISE  OF  THE  SOUL  OF  MAX. 

■which  is  best  for  us.     Who  is  there  that  freely  exercises  reason 
and  choice  together,  that  will  not  do  so  ? 

What  merchant  will  not  part  with  an  hundred  pound's  worth  of 
glass  beads  and  pendants  for  a  tun  of  gold  ?  A  feAv  tinsel  toys  for 
as  many  rich  diamonds  ?  Mercatura  est  amittere,  iit  hiceris  ;  that 
is  true  merchandise,  to  part  with  things  of  lesser,  for  things  of 
greater  value. 

Now,  if  you  will  be  tried  and  determined  by  God's  book  of  rates, 
then  the  case  is  determined  quickly,  and  the  advantage  appears  ex- 
ceedingly upon  death's  side.  Phil,  i,  21.  "  To  me  to  hve,  is 
*'  Christ ;  and  to  die,  is  gain." 

Object.  True,  it  might  be  so  to  Pcuil,  rcho  teas  eminent  in  grace^ 
and  ripe  for  glory  ;  hut  it  may  be  loss  to  others,  icho  have  not  at- 
tained the  height  q/'his  holiness  or  assurance. 

Sol  The  true  and  plain  sense  of  the  objection  is  this,  v/hether 
heaven  and  Christ,  be  as  much  gain  to  him  that  enjoys  them, 
though  behind  others  both  in  grace  and  obedience,  as  it  is  to 
them  who  are  more  eminent  in  grace,  and  have  done  and  suffered 
more  for  their  sake  ?  And  let  it  be  determined  by  yourselves.  But 
if  your  meaning  be,  that  Paul  was  ready  for  death,  and  so  are 
not  you  ;  his  work  and  course  was  almost  comfortably  finished, 
and  so  is  not  yours ;  his  death,  therei'ore,  must  needs  be  gain  to 
him,  but  it  may  be  loss  to  you,  even  the  loss  of  all  that  you  are 
worth  for  ever. 

To  this  I  say,  the  wisdom  of  God  orders  the  time  of  his  people's 
death,  as  well  as  all  other  circumstances  about  it :  And  in  this, 
your  hearts  may  be  at  perfect  rest,  that  being  in  Christ  you  can 
never  die  to  your  loss,  die  'when  you  will.  I  know  you  will  reply, 
That  if  your  union  Avith  Christ  were  clear,  the  controversy  were 
ended  ;  but  then  you  must  also  consider,  they  are  as  safe  who  die 
by  an  act  of  recumbency  upon  Christ,  as  those  that  die  in  the  fullest 
assurance  of  their  interest  in  him. 

And  beside,  your  reluctancies  and  aversations  to  death,  are  none 
of  your  way  to  assurance  ;  that  such  a  strong  aversation  to  sin,  and 
such  a  vehement  desire  after,  and  love  to  Christ,  as  can  make  you 
willing  to  quit  all  that  is  dear  and  desirable  to  you  in  this  world  for 
his  sake,  is  the  very  next  door  or  step  to  assurance ;  and  if  the 
Lord  bring  your  hearts  to  this  frame,  and  fix  them  there,  it  is  not 
likely  you  will  be  long  without  it. 

But  to  return :  Paul  had  here  valued  life,  with  a  full  allowance 
of  all  the  benefits  and  advantages  of  it ;  "  To  me  to  live,  is  Christ ;" 
that  is,  if  I  live,  I  shall  live  in  communion  with  Christ,  and  ser- 
vice for  Christ,  and  in  the  midst  of  all  those  comforts  which  usually 
result  from  both.  Here  is  life,  with  the  most  weighty  and  desir- 
able benefits  of  it,  laid  in  one  scale,  and  he  lays  death,  and  proba- 


A  TREATISE  OK  THE  SOUL  OF  MAK.  107 

Lly,  a  violent  deatlj  too,  (for  of  that  he  speaks  to  them  afterwards 
chap.  ii.  17.)  in  the  other  scale.  Thus  he  fills  the  scale,  and  the 
balance  breaks  on  death's  side ;  yea,  it  comes  down  with  a 
coaXw  fiaXyov  x^/ffffov,  a  far,  lar  better. 

But  here  falls  in  (as  an  excellent  person  *  obsencs)  a  rub  in  the 
Avav  :  there  are  in  this  case  two  judges,  the  flesh  and  the  spirit,  and 
they  cannot  agree  upon  the  values,  but  contradict  each  other.  Na- 
ture saith,  It  is  far  better  to  live  than  to  die,  and  will  not  be  beaten 
off  iVoin  it.  What  then  ?  I  ho})C  you  will  not  put  blind  and 
partial  nature  in  competition  with  God  also,  as  you  do  life  with 
death.  But  seeing  nature  can  plead  so  powerfully,  as  well  as  grace, 
let  us  hear  what  those  strong  reasons  are  that  are  urged  by  the 
flesh  on  life's  side,  and  what  the  soul  hath  to  reply  and  plead  on 
death's  side,  (for  the  soul  can  plead,  and  that  charmingly  too, 
though  not  by  words  and  .sounds)  and  then  detennine  the  matter, 
as  we  shall  see  cause:  but  be  sure  prejudice  pull  not  down  the 
balance. 

And  here  the  doleful  voice  of  nature  laments,  pleads,  and  be- 
moans itself  to  the  willing  soul. 

*  O  my  soul,  what  dost  thou  mean  by  these  desires  to  be  dissolved .?" 

*  Art  thou  in  earnest,  when  thou  sayest  thou  art  willing  to  leave 

*  thine  own  body,  and  be  gone .''  Consider,   and  think  again,  ere 

*  tln)U  bid  me  farewell,  what  thou  art  to  me,  and  what  I  have  been, 

*  and  am  to  thee ;  thou  art  my  soul,  that  is,  my  prop,  my  beauty, 

*  my  honour,  mv  life,  and  indeed  all  that  is  comfortable  to  me.     If 

*  thou  depart,  what  am  I  but  a  spectacle  of  pity,  an  abhorred  car- 

*  case  ill  u  lew  moments  ?  a  prey  to  the  worms,  a  captive  to  death  ? 
'  If  thou  depart,  my  candle  is  put  out,  and  1  am  left  in  the  horrors 

*  of  darkness. 

'  I  am  thy  house,  thy  delightful  habitation,  the  house  in  which 

*  thou  hast  dwelt  from  the  first  moment  ol'  thy  creation,  and  never 
'  lodgest    one  night  in    anv  other :    every  room    in  me  hath  one 

*  way  or  other,  been  a  banqueting-room  for  thy  entertainment,  a 
room  of  pleasure ;  all  my  senses  have  peen  purveyors  for  tliy  do- 
liglit,  my  members  have  all  of  them  been  thine  instruments  and 
servants  to  execute  thy  commands  and  pleasure.  If  thou  and  I 
part,  it  must  be  in  a  shower  :    thou  shall  I'eel   such  pains,  such 

'  travailing  throes,  such  deep,  emphatical  groans,  such  sweets,  such 

*  agonies  as  thou  never  felt  before :  for  death  hath  somewhat  of 
'  anguish  peculiar  to  itself,  and  which  is  unknown,  though  guessed 
'  at  by  the  living.     Resides,  whenever  thou  leavest  me,  thou  Icavost 

*  all  that  is,  and  hath  been  comfortable  to  thee  in  this  world  :  thy 
'  house  shall  know  thee  no  more,  Job  vii.  10.  thy  land.s,  thy  money, 

*  Mr.  How,  in  Mrs.  Margaret  Daiter'ii  funeral  sermon. 


l08  A  TaEATISE  OF  THE  SOUL  OF  MAN. 

*  thy  trade,  which  have  cost  thee  so  many  careful  thoughts,  an  J 
'  yielded  thee  so  many  refreshments,  shall  be  thine  no  longer ;  death 
'  will  strip  thee  of  all  these,  and  leave  thee  naked. 

'  Thou  hast  also,  since  thou  bccamest  mine,  contracted  manifold 
'  relations  in  the  world,  which  I  know  are  dear  unto  thee :  I 
'  know  it  by  costly  experience  :    How  hast  thou  made  me  to  wear 

*  and  waste  myself,  in  labours,  cares,  and  watchings  for  them  ? 
'  But  if  thou  wilt  be  gone,  all  these  must  be  left  exposed,  God 

*  knows  to  what  wants,  abuses,  and  miseries !  for  I  can  do  nothing 

*  for  them,  or  myself,  if  once  thou  leave  me.'  Thus  it  charms 
and  pleads ;  thus  it  layeth,  as  it  were,  violent  hands  upon  the 
soul,  and  saith,  '  O  my  soul,  thou  shalt  not  depart.'  It  hangs 
about  it  much,  as  the  wife  and  children  of  good  Galeacius 
Caracciolus  did  about  him,  when  he  was  leaving  Italy,  to  go  to 
Geneva,  (a  lively  emblem  of  the  case  before  us).  It  saith  to  the 
soul,  as  Joab  did  to  David,  "  Thou  hast  shamed  thy  face  this  day, 
*'  in  that  thou  lovest  thine  enemy,  death,  and  hatest  me  thy 
"  friend."  '  O  my  soul !  my  life  !  my  darling  !  my  dear  and 
'  only  one  !    let  nothing  but  unavoidable  necessity  part  thee  and 

*  me.'  All  this  the  flesh  can  plead,  and  a  great  deal  more  than 
this,  and  that  a  thousand  times  more  powerfully  and  feelingly,  than 
any  words  can  plead  the  case.  And  all  its  arguments  are  backed 
by  sense ;  sight  and  feeling  attest  what  nature  speaks. 

Let  us,  in  the  next  place,  weigh  the  pleas  and  reasons,  which 
notwithstanding  all  this,  do  over-power,  and  prevail  with  the  be- 
lieving soul  to  be  gone,  and  quit  its  own  body,  and  return  no  more 
to  the  elementary  world. 

And  thus  the  power  of  faith  and  love  enables  it  to  reply : 

*  My  dear  body,  the  companion  and  partner  of  my  comforts 
'  and  troubles,  in  the  days  of  my  pilgrimage  on  earth,  great  is  my 

*  love,  and  strong  are  the  bonds  of  my  affections  to  thee.     Thou 

*  hast  been  tenderly,  yea,  excessively  beloved  by  me ;    my  cares 

*  and  fears  for  thee  have  been  inexpressible,  and  nothing  but  the 

*  love  of  Jesus  Chi-ist  is  strong  enough  to  gain  my  consent  to  part 

*  with  thee ;    thy  interest  in  my  affection  is  great,  but  as  great  as 

*  it  is,  and  as  much  as  I  prize  thee,  I  can  shake  thee  off,  and  thrust 

*  thee  aside,  to  go  to  Christ. 

'  Nor  may  this  seem  absurd,  or  unreasonable,  considering  that 
^  God  never  designed  thee  for  a  mansion,  but  only  a  temporary 
'  tabernacle  to  me :  it  is  true,  I  have  had  some  comfort  during  my 

*  abode  in  thee ;  but  1  enjoyed  these  comforts  only  in  thee,  not  from 

*  thee ;  and  many  more  I  might  have  enjoyed,  hadst  thou  not  been 

*  a  snare  and  a  clog  to  me. 

*  It  is  thou  that  hast  eaten  up  my  time,  and  distracted  my  thoughts, 
•=  ensnared  my  affections,  and  di-awn  me  under  much  sin  and  sor- 


A  TREATISE  OF  THE  SOUL  OF  MAN*.  lOfi 

row  :  however,  tliough  we  may  weep  over  each  other,  as  accessories 
to  the  sins  and  miseries  we  have  drawn  upon  ourselves;  yet  in  this 
is  our  ioint  relief",  that  the  blood  of  Christ  hath  cleansed  us  both 
from  all  sin. 

'  And  therefore  I  can  part  the  more  easily  and  comfortably 
from  thee,  because  I  part  in  hope  to  receive  and  enjoy  thee  in  a 
far  better  condition  than  I  leave  thee.  It  is  for  both  our  interests 
to  part  for  a  time ;  lor  mine,  because  I  shall  thtrcbv  bo  freed 
and  (Ulivertd  frum  bin  and  sorrow,  and  inimedialely  obtain  rest 
with  (iod,  and  the  .satisiaclion  of  all  my  desires  in  his  presence 
and  enjoyment,  which  there  is  no  other  way  to  obtain,  but  by 
separation  from  tlue :  and  why  should  I  live  a  g^roaning,  burdened, 
restless  life  always,  to  graliiy  thy  loud  and  irrational  desires  ? 
II"  thou  lovest  me,  thou  wouldst  rejoice,  not  repine  at  my  hap- 
piness. Parents  willingly  part  with  their  children  at  the  greatest 
distance,  for  their  preferment,  how  dearly  soever  they  love 
them  ;  and  dost  thou  envy,  or  repine  at  mine  ?  I  have  lived 
many  months  a  suffocating,  obscure  life,  with  thee  in  the  womb, 
and  neither  you  nor  I  had  ever  tasted  or  experienced  the  comforts 
of  this  world,  and  the  various  delights  of  sense,  if  we  had  not 
struggled  hard  ibr  an  entrance  into  this  world.  And  now  we 
are  here  alas  !  though  thou  art  contented  to  abide  ;  I  live  in 
thee,  but  as  we  both  lived  in  the  womb,  an  obscure,  vmeasy,  and 
unsuitable  life;  thou  canst  feed  upon  material  bread,  and  delight 
thyself  amidst  the  variety  of  sensitive  objects  thou  findost  here ; 
but  what  are  all  these  things  to  me  ?  I  cannot  subsist  by  them  ; 
that  wliitli  is  food  to  thee,  is  but  chaff,  wind,  vanity  to  me:  if  I 
stay  with  thee,  I  shall  be  still  sinning,  and  still  groaning;  when 
I  leave  thee,  I  shall  be  innncdiately  freed  from  both,  and  arrive 
at  the  sum  and  jjerfection  of  all  the  hopes,  desires,  and  whatsoever 
I  have  aimed  at,  and  laboured  for,  in  all  the  duties  of  my  life. 
Let  us  therefore  be  content  to  part. 

*  Shrink  not  at  the  horror  of  a  grave ;  it  is  indeed  a  dark  and 
solitary  house,  and  the  days  of  darkness  may  be  many  ;  but  to 
thee,  my  dear  companion,  it  shall  be  a  bed  of  rest,  yea,  a  perfumed 
bed,  Mhere  thy  Lord  Jesus  lay  beiore  thee:  and  let  the  time  of 
thy  abode  there  be  never  so  long,  thou  shalt  not  measure  it,  nor 
find  the  least  tediousness  in  it ;  a  thousand  years  there  shall  seem 
no  more  in  the  morning  of  the  resurrection,  than  the  sweetest  nap 
of  an  hour  seemed  to  be  when  I  was  wont  to  lay  thee  upon  the 
bed  to  rust. 

*  The  worms  in  the  grave  shall  be  nothing  to  thee,  nor  give 
thee  the  th«)usandth  part  of  that  trouble  that  a  flea  was  wont  to 
do ;    and  though  I  leave  thee,  Jesus  Christ  shall  watch,  in  the 


110  A  TREATISE  OF  THE  SOUL  OF  MAN. 

*  mean  tiine  over  my  dust,  and  not  suffer  a  grain  of  it  to  be  Jost  ; 

*  and  I  will  return  assuredly  to  thee  again,  at  the  time  appointed ; 

*  I  take  not  an  everlasting  farewell  of  thee,  but  depart  for  a  time, 

*  that  I  may  receive  thee  for  ever.     To  conclude,  there  is  an  una- 

*  voidable  necessity  of  our  yearling ;  whether  willing  or  unwilling, 

*  we  must  be  separated :    but  tlie  consent  of  my  wUl  to  part  with 

*  thee,  for  the  enjoyment  of  Jesus  Christ  will  "be  highly  accepta- 

*  ble  to  God,  and  greatly  sweeten  the  bitter  cup  of  deatii  to  us 

*  both; 

This,  and  much  more  the  gracious  soul  hath  to  say  for  its  sepa- 
ration from  the  body ;  by  which  it  is  easy  to  discern  where  the  gain 
and  advantage  of  death  lies  to  all  believers,  and  consequently,  how 
much  must  it  be  every  way  their  interest  to  be  unbodied. 

Arg.  2.  To  be  weary  of  the  body  upon  the  pure  account  and 
reason  of  our  hatred  to  sin,  and  longing  desires  after  Jesus  Christ, 
argues  strongly  grace  in  truth,  and  grace  in  strength  ;  it  is  both 
the  test  of  our  sincerity,  and  measure  of  our  attainment  and  matu- 
rit}?^  of  grace,  and  upon  both  accounts  highly  desirable  by  all  the 
people  of  Godo 

It  is  so  great  an  evidence  of  the  truth  of  grace,  that  the  scri}>- 
tures  have  made  it  the  descriptive  periphrasis  of  a  Christian :  so  we 
find  it  in  2  Tim.  iv.  8.  the  crown  of  life  is  there  promised  to  all 
them  that  love  the  appearance  of  Christ,  i.  e.  those  that  love  to  drink 
of  it,  that  delight  to  steep  their  thoughts  in  subjects  belonging  to 
the  other  world,  and  cast  many  a  yearning  look  that  way  :  and 
2  Pet.  iii.  12.  they  are  described  to  be  such  as  are  "  looking  for, 
"  and  hastening  to  the  coming  of  tlie  day  of  God,"  Their  earnest 
expectations  and  longings  do  not  only  put  them  upon  making  all 
the  haste  they  can  to  be  with  Christ,  but  it  makes  the  interposing 
time  seem  so  tedious  and  slow,  that  Avith  their  most  vehement 
wishes  and  desires,  they  do  what  they  can  to  accelerate  and  hasten 
it.  As  Rev.  xxii.  "  Come,  Lord  Jesus,  come  quickly."  Lovers 
hours,  saith  the  proverb,  are  full  of  eternity.     '  O,  said  Mr.  Ru- 

*  therford,  that  Christ  would  make  long  strides  !    O  that  he  would 

*  fold  up  the  heavens  as  a  cloak,  and  shovel  time  and  days  out  of  the 
'  way  !'  Such  desires  as  these  can  spring  from  none  but  gracious 
and  renewed  souls ;  for  nature  is  wholly  disaffected  to  a  removal 
hence,  upon  such  motives  and  considerations  as  these :  if  others 
wish  at  any  time  for  death,  it  is  but  in  a  pet,  a  present  passion,  pro- 
voked by  some  intolerable  anguish,  or  great  distress  of  nature :  but 
to  look  and  long,  and  hasten  to  the  other  world,  out  of  a  weari- 
ness of  sin,  and  a  hearty  willingness  to  be  with  Christ,  supposes 
necessarily  a  deep-rooted  hatred  of  sin,  abhorring  it  more  than 
death  itself,  the  greatest  of  natural  evils,  and  a  real  sight  of  things 


A  TREATISE  OF  TUK  SOUL  OF  MAS'.  Ill 

invisll>le  bv  the  eye  of  i'altli,  without  which  it  is  impossible  any 
man's  lieaii  .shniikl  be  thus  iranitd  and  tempered. 

And  as  it  eviilenceth  the  truth,  so  also  the  stren^jjlh  and  maturity 
of  f^race;  Ibr  alas,  how  many  thousands  of  graeious  souls  that 
love  the  Lord  Jesus  in  sincerity,  are  to  be  found  quite  below  this 
temper  of  mind  !  O  it  is  but  here  and  there  one  among  the  Lord's 
own  jK'ople,  that  have  reaelied  this  hei<;ht  and  eminence  of  faith 
and  Jove.  It  is  with  the  iVuits  of  the  Spirit,  just  as  it  is  with  the 
fruits  of  the  earth ;  some  are  green  and  raw,  others  are  ripe  and 
mellow :  the  first  stick  fast  on  the  branches,  you  may  shake  and 
shake  again,  and  not  one  will  droji ;  or  as  those  fruits  that  grow 
in  hedges,  with  their  coats  and  integuments  enwrapping  them,  as 
nuts,  is:e.  you  may  try  your  strength  u])ou  them,  and  sooner  break 
your  nails,  than  disclose  and  separate  them :  so  fast  and  close  do 
their  husks  stick  to  them  :  but  when  time  and  the  influences  of 
heaven  hath  ri|)ened  and  brought  them  to  perfection,  the  apples 
drop  into  your  hands  without  the  least  touch,  and  the  nut  falls  out 
of  its  case  (jf  its  own  accord.  So  much  more  doth  the  soul  part 
from  its  l)ody,  when  maturated,  and  come  to  its  strength  and  vi- 
gour. 

yirg-.  3.  It  may  greatly  prevail  upon  the  will  and  resolution  of  a 
believer,  to  adventure  boldly  and  cheerfully  upon  death,  that  our 
bodies,  of  which  we  are  bereaved  and  deprived  by  death,  shall  be 
most  certainly  and  advantageously  restored  to  us  by  the  resurrec- 
tion. The  resurrection  of  the  dead  is  the  encouragement  and  con- 
solation of  the  dving  ;  the  more  our  faith  is  established  in  the  doc- 
trine of  the  resurrection,  the  more  we  shall  surmount  the  fears  of 
dissolution.  If  Paul  urged  it  as  an  argument  to  reconcile  Phile- 
mon to  his  servant  Onesimus,  ver.  15.  "  That  he  therefore  de- 
*'  parted  for  a  season,  that  I'hilemon  might  receive  him  for  ever;" 
the  same  argument  may  reconcile  every  believer  to  death,  and  take 
off  the  prejudice  of  the  soul  against  it.  You  shall  surely  receive 
your  bodies  again,  and  enjoy  them  for  ever. 

Now  the  doctrine  of  the  resurrection  is  as  sure  in  itself  as  it  is 
comfortable  to  us;  the  depth  and  strength  of  its  foundation  fully 
answers  lo  the  height  and  sweetness  of  its  consolation.  IJe  pleased 
to  try  the  two  pillars  thereof,  and  see  which  of  them  may  be  doubted 
or  shaken.  Mat.  xxii.  29-  "  You  err  (saith  Christ  to  the  Sadtlu- 
"  cees,  who  denied  this  doctrine)  not  knowiug  the  scriptures,  r,ad 
"  the  jx)wer  of  God."  This  is  the  ground  and  root  of  their  error, 
not  knowing  the  scriptures,  and  the  power  ol"  God:  q.  d.  did  you 
know  and  believe  the  scri))tures  of  God,  and  the  power  of  God, 
you  would  never  question  this  doctrine  of  the  resurrection,  which 
is  built  upon  them  IkmIi.  The  power  of  God  convinceth  all  men 
tUut  know  and  believe  it,  that  it  mat/  be  ^y,  and  the  scriptiir.o  of 


112  A  TREATISE  OF  THE  SOUL  OF  5IAN. 

God  convince  all  that  know  and  believe  them,  that  it  must  be  so. 
As  for  his  power,  who  can  doubt  it  ?  At  the  command  and  flat  of 
God,  the  earth  brought  forth  every  living  creature  after  his  kind, 
Gen.  i.  24,  25.  at  his  command  Lazarus  came  forth,  John  xi.  43. 
And  was  there  not  as  much  difficulty  in  either  of  these,  as  in  our 
resurrection  ?  By  this  power  our  souls  were  quickened,  and  raised 
from  the  death  of  sin  and  guilt  to  the  spiritual  life  of  Christ,  Eph. 
i.  19-  And  is  it  not  as  easy  to  raise  a  dead  body  as  a  dead  soul  ? 
But  what  stand  I  arguing  in  so  plain  a  case,  when  we  are  assured 
this  mighty  power  is  able  to  subdue  all  things  to  itself,  Phil, 
iii.  21. 

And  then,  for  his  promise  that  it  shall  be  so,  what  can  be  plainer  ? 
See  1  Thess.  iv.  15,  16.  "  This  we  say  unto  you  by  the  word  of 
"  the  Lord,''  &c.  i.  e.  in  the  name  or  authority  of  the  Lord,  and  by 
commission  and  warrant  from  him.  He  first  opens  his  commission, 
shews  his  credentials,  and  then  publishes  the  comfortable  doctrine 
of  his  resurrection,  and  the  saints  pre-eminence  to  all  others 
therein. 

Weil  then,  what  remains  in  death  to  fright  and  scar  a  believer  ? 
Is  it  our  parting  with  these  bodies.?  Why,  is  it  not  for  ever 
that  we  part  with  them  ;  as  sure  as  the  power  and  promises  of  God 
are  true,  firm,  and  sufficient  to  accomphsh  it,  we  shall  see  and 
enjoy  them  again.  This  comforted  Job,  chap.  xix.  25,  26.  over 
all  his  diseases,  when  of  all  his  enjoyments  that  once  he  had,  he 
could  not  say,  my  friends,  my  children,  my  estate;  yet  then  he  could 
say,  my  Redeemer.  When  he  looked  upon  a  poor  wasted,  withered, 
loathsome  body  of  his  own,  and  saw  nothing  but  a  skeleton,  an 
image  of  death,  yet  then  could  he  see  it  a  glorious  body,  by  view- 
ing it  believingly  in  this  glass  of  the  resurrection.  So  then  all  the 
damage  we  can  receive  by  death,  is  but  the  absence  of  our  bodies 
for  a  time ;  during  which  time,  the  covenant-relation  betwixt  God 
and  them,  holds  good  and  firm,  Mat.  xxii.  32.  He  therefoi'e 
will  take  care  of  them,  and  in  due  time  restore  them  with  marvel- 
lous improvements  and  endowments,  to  us  again,  divested  of  all 
their  infirmities,  and  clothed  with  heavenly  qualities  and  perfec- 
tions, 1  Cor.  XV,  43,  44.  And  in  the  mean  time,  the  soul  attains 
its  rest,  and  happiness,  and  satisfaction  in  the  blessed  God. 

Arg.  4.  The  consideration  of  what  we  part  from,  and  what  we 
go  to,  should  make  the  medium,  by  whicli  v>"e  pass  from  so  much 
evil  to  so  great  good,  lovely  and  desirable  in  our  eyes,  how  unplea- 
sing  or  bitter  soever  it  be  in  itself 

No  man  desires  physic  for  itself.  There  is  no  pleasure  in  bitter 
pills  and  loathsome  potions,  except  what  rises  from  the  end,  viz.  the 
disburdening  of  nature,  and  recovery  of  health  ;  and  this  gives  it  a. 


A  TREATISE  OF  TIIK  SOUL  OF  MAV.  113 

Value  with  the  sick  and  pained.  Under  a  like  consideration  is  death 
desired  hv  sick  and  pained  souls,  who  find  it  better  to  die  once, 
than  jrroan  under  bunlens  continually- 

DL-alh  certainly  is  the  best  physician,  next,  and  under  Jesus 
Christ,  that  ever  was  employed  about  them  ;  tor  it  cures  radically 
and  perfectly,  so  that  the  soul  never  relapses  more  into  any  distem- 
]X'r.  Other  medicines  arc  but  anodynes,  or  at  best  lh(*y  relieve  us 
l)Ut  in  part,  and  lor  a  time ;  but  this  goes  through  the  work,  j»nd 
j)erfects  the  cure  at  once.  Methinks  that  call  of  Christ  which  he 
gives  his  spouse  in  Cant.  iv.  8.  "  (Come  with  me  from  Lebanon, 
"  (my  spouse)  with  me  from  Lebanon :  and  look  from  the  toj-)  of 
'•  Aniana,  from  the  top  of  Shenir  and  Ilernion,  from  the  lions 
"  dens,  from  the  mountains  of  the  leo])ards)"  scarce  suits  any  time 
so  well  as  the  time  of  death.  Then  it  is  that  we  depart  from  the 
hons  dens,  and  the  mountains  of  leopards,  places  uncomfortable 
and  unsafe.     More  particularly  at  death  the  saints  de))art. 


1.  From  defiling  corruptions 

2.  From  hcavt-sinking  .sorrows 

3.  From  entangling  temptations 

4.  From  distressing  persecutions 

5.  From  pinching  Avants 

6.  From  distracting  feai's 
T  From  deluding  shadows 


*o 


1.  Perfect  purity. 

2.  Fulness  of  joy. 

3.  Everlasting  freedom. 

4.  Full  rest. 

5.  Universal  supplies. 
G.  Highest  security. 
7.  Substantial  good. 


1.  From  defiling  corruptions  into  perfect  purity.  No  sin  hangs 
about  the  scparatctl,  though  it  do  about  the  sanctified  .soul.  They 
come  out  of  the  body  suitable  to  that  character  aad  encomium, 
Cant.  iv.  7.  "  Thou  art  all  fair,  my  love,  there  is  no  spot  in 
'*  thee.'^  It  doth  that  for  the  saints,  which  all  their  graces  and 
duties,  all  their  mercies  and  afllictions,  could  never  do.  Faith  is 
a  great  purifier,  communion  with  God  a  great  cleanser,  sanctified 
afflictions  a  refiner's  fire  and  fuller's  soap ;  these  have  all  done 
their  parts,  and  been  useful  in  their  places:  But  none  of  them, 
nor  all  together,  ])erfcct  this  cure  till  death  come,  and  then  the 
work  is  done,  ami  the  cure  perfected. 

All  weeping,  all  praying,  all  believing,  all  hearing,  all  sacra- 
ments, all  the  means  and  instruments  in  the  world,  cannot  do 
what  death  will  do  for  thee.  One  dying  hour  will  do  what  tea 
thousand  praying  hours  never  did,  nor  could  do.  In  this  hour  the 
design  of  all  those  hours  is  accom])lit)hed ;  as  he  that  is  dead  by 
mortification,  is  at. present  freeil  iVom  sin,  in  res}X'ct  of  imputation 
and  dominion,  llom.  vi.  7.  so  he  that  ih  justified  and  mortified, 
when  dead  naturally,  i.s  innnedlatelv  iVeid  Ironi  the  very  indwelling 
and  exi:}lence  of  sia  in  iiim.  We  read  of  the  wasiiing  of  the  robes 
of  tJie  saints,  in  Kev.  vil   14.     Tht;  biuod  of  the  Lamb  clcanselh 


114<  A  TREATISE  OF  THE  SOUL  OF  MAN. 

them  from  every  spot ;  but  it  doth  it  gradually.  The  last  spot  of 
guilt  indeed  was  fetched  out  by  one  act  of  justification;  but  the 
last  spot  of  filth  is  not  fetched  out  till  the  time  of  their  dissolution ; 
when  they  are  come  out  of  the  agonies  of  death  (\\  hich  the  scripture 
calls  great  tribulation)  then,  and  not  till  then,  are  they  perfectly 
cleansed.     Sin  brought  in  death,  and  death  carries  out  sin. 

Oh  !  what  a  pure,  lovely,  shining  creature,  is  the  separated 
spirit  of  a  just  man.-^  how  clear  is  its  judgment,  how  ordinate  its 
will,  how  holy,  and  altogether  heavenly  are  all  its  affections  now  ! 
and  never  till  now  it  feels  itself  perfectly  well,  and  as  it  would 
be. 

2.  From  heart  sinking  sorrows,  into  fulness  of  joy.  The  life 
we  now  live  is  a  groaning  life,  2  Cor.  v.  2.  where  is  the  Christian, 
that  if  his  inside  could  be  seen,  and  his  heart  laid  naked,  would 
not  be  found  wounded  from  many  hands  ?  from  the  hand  of  God, 
of  enemies,  of  friends,  of  Satan ;  but  especially  by  the  hands  of 
its  own  corruptions  ?  Christ  our  head  was  stiled  a  man  of  sorrows, 
from  the  multitude  of  his  sorrows ;  and  it  is  the  lot  of  all  his  to  be 
in  a  state  of  sorrow  in  the  body.  "  In  the  world  (saith  he)  you 
"  shall  have  trouble."  When  I  consider  how  oft  the  candle  of 
sorrow  is  held  to  the  thread  of  hfe,  I  justly  wonder  how  it  is  pro- 
tracted to  such  a  length.  What  friend,  what  enjoyment  had  we 
ever  in  this  world,  from  which  no  sorrow,  nay,  many  sorrows 
have  not  sprung  up  to  us  ?  And  if  the  best  comforts  bring  forth 
sorrows,  what  do  the  v/orst  things  we  meet  with  here  bring  forth  ? 
I  suppose  there  arc  many  thousands  of  God's  people  this  day  in  the 
world,  that  have  as  much  reason  to  assume  the  same  new  name 
that  Naomi  did,  and  say.  Call  me  Marah.  Look,  as  day  and 
nis^ht  divide  all  time  betwixt  them ;  so  do  our  comforts  and  our 

O  ... 

sorrows,  only  with  this  difference,  that  our  nights  of  sorrow,  like 
winter  nights,  are  long,  cold  and  dark ;  and  our  days  of  comfort 
short,  and  frequently  overcast. 

But  when  we  put  off  these  bodies,  we  put  off  our  mourning 
garments  with  them,  and  shall  never  sorrow  any  more:  Thence- 
forth God  wipes  away  all  tears  from  his  people's  eyes.  Rev.  xxi.  4. 
And  that  is  not  all,  but  they  enter  into  their  Master's  joy,  even 
fulness  of  joy,  and  pleasures  for  evermore.  Groans  are  turned  into 
triumphs,  and  sighs  and  tears  into  joyful  acclamations  and  songs 
of  praise.  Oh  that  we  were  once  made  thoroughly  sensible  of  the 
advantages  that  come  by  this  exchange  ! 

3.  From  entangling  temptations  into  everlasting  freedom.  It  is 
this  body,  and  the  interests  and  concerns  of  it,  upon  which  S:itan 
raises  most  of  his  batteries  against  our  souls :  It  is  our  flesh  ihat 
causeth  our  souls  to  sin ;  and  whilst  the  soul  dwells  in  the  body, 
it  is  within  Satan's  reach  to  tempt,  and  defile,  and  trouble  it.     Oh 


A  TUKATISK  OK  TllK  SOl'L  OV  MAN*.  115 

what  grievous  things  do  the  best  souls  eiuJuie,  and  suffer  on  tliis 
account ! 

'1  oniptations  arc  of  two  sorts;  ordinary  and  mediate,  by  Satan's 
exciting  and  managing  our  corruptions,  by  presenting  objects  to 
them  ;  or  extraordinary  and  immediate,  like  fiery  darts  shot  im- 
mediatelv  out  ol'  hell  into  the  soul,  which  puts  it  all  hito  a  flame 
and  combustion:  Of  the  former  you  read  in  James  i.  14.  the  latter, 
Eph.  vi.  16.  and  upon  the  account  of  the  one  nnd  the  other,  Mie 

r>ple  of  God  arc  weary  of  their  lives.  Think  what  a  grief  it  must 
to  a  soul  that  loves  God,  to  feel  in  itself  such  things  as  militate 
against,  and  wound  the  name  and  honour  of  God,  which  is,  and 
ought  to  be  dearer  to  it  than  its  life. 

But  by  the  door  of  death  every  gracious  soul  makes  its  escape 
from  the  tempting  power  of  Satan :  He  can  no  more  touch  or  affect 
the  soul  with  any  temptation,  than  we  can  better  the  body  of  the 
sun  with  snow-balls :  For  as  Satan  can  have  no  access  to  that  place 
of  blessedness,  where  the  souls  of  the  saints  are ;  so  if  he  could,  he 
can  find  nothing  in  them  to  fasten  a  temptation  upon.  The 
schoolmen  give  this  as  the  reason  why  the  saints  in  heaven  are 
impeccable,  because  all  their  thoughts  and  affections  are  everlast- 
mgly  fixed  in,  ami  emjiloyed  about  the  blessed  God,  whose  face 
they  continually  behold  in  glory. 

4.  From  distressing  persecutions,  into  full  and  perfect  rest.  As 
death  sets  us  free  from  the  power  of  Satan,  so  from  the  reach  of 
all  persecutors.  "  There  the  wicked  cease  from  troubling,  and 
"  there  the  weary  are  at  rest,"  as  it  is  in  Job  iii.  17.  The  price 
of  one  Ahab,  who  had  sold  himself  to  work  wickedness,  was  a 
stuck  sufficient  to  purchase  many  years  trouble  to  all  Israel,  1  Kings 
xviii.  17.  "  Wicked  men  are  as  the  unquiet,  troubled  sea  which 
**  cannot  rest,"  Isa.  Ivii.  20.  Thev  cannot  rest  from  troublin:* 
the  .saints,  till  they  cease  to  be  wicked  or  to  live:  When  God  puts 
out  the  candle  of  their  lives,  they  are  silent  in  darkness,  1  Sam.  ii,  9. 
And  when  God  puts  out  the  candle  of  our  life,  we  are  at  rest, 
though  they  i*agc  never  so  much  in  this  world.  Death  is  the  saintg 
(]uictu.s  cstf  tlielr  full  and  final  discharge  from  perse^-uting  enemies. 
When  we  are  dying,  we  may  say,  as  Psal.  ix.  G.  "  0  thpu  enemy, 
*'  destructions  are  come  to  a  jierpetual  end." 

(ickI  may  put  an  end  to  those  persecutions  before  death ;  and 
fcudi  a  time,  according  to  promise,  is  to  be  expected,  **'  when  our 
"  oflicers  shall  l)e  peace,  and  our  exactors  righteousness,  Isa.  Ix.  17. 
but  if  the  accom])lishiTient  of  the  promise  be  reserved  for  ages  to 
conic,  and  we  must  spend  our  days  under  the  oppression  of  the 
wicked ;  yet  this  is  our  comfort,  we  know  when  we  shall  be  fa;;' 
■enough  out  of  their  reach. 

.'5.  I'rom  pinching  wants,  to  universal  supplies      Thi«  is  ihc  day 

Vol.  III.  U  " 


116  A  TEEATISE  OF  THE  SOUL  OF  MAN. 

in  which  the  Lord  abundantly  satisfies  the  desires,  and  suppUes  tlie 
needs  of  all  his  people.  There  are  two  sorts  of  wants  upon  the 
people  of  God:  .spiriUial  and  temporal. 

Spiritual  wants  are  the  just  complaints  of  all  gracious  souls.  You 
read,  1  Thess.  ill.  10.  of  that  which  is  lacking  in  the  faith  of  the 
saints:  There  are  none  but  find  many  things  lacking  to  the  perfec- 
tion of  every  grace :  our  knowledge  of  God  wants  clearness  and 
efficacy  ;  our  love  to  God  fervour  and  constancy  ;  our  faith  wants 
strength  and  stability  :  Darkness  mixes  itself  with  our  knowledge, 
deadness  a\  ith  our  love,  unbelief  with  the  purest  acts  of  faith.  Go 
where  you  will,  you  shall  find  God's  people  every  where  complain- 
ing of  their  spiritual  wants :  one  of  a  dark  head,  another  of  a  dead 
heart,  another  of  a  treacherous  memory.  Thus  they  are  loading 
one  another  with  their  complaints. 

Temporal  outward  wants  pinch  hard  also  upon  many  of  God's 
people :  The  greatest  number  of  them  consist  of  the  poor  of  this 
workl,  James  ii.  5.  Those  whose  souls  are  discharged  and  acquit- 
ted by  God,  whose  debts  are  paid  by  Jesus  Christ,  may  yet  be  en- 
tangled in  a  brake  of  cares  and  troubles  in  the  world,  and  not 
know  which  wav  to  turn  themselves  in  their  straits  and  difficulties. 
But  by  death  the  saints  pass  from  all  their  wants,  inward  and  out- 
ward, to  a  state  of  complete  satisfaction,  where  nothing  is  lacking. 
From  that  day  all  their  spiritual  wants  are  supplied ;  for  they  are 
now  arrived  "  to  the  measure  of  the  stature  of  the  fulness  of  Christ, 
"  to  a  perfect  man,"  Eph.  iv.  13.  Now  "  that  which  is  perfect  is 
"  come,  and  all  that  Avas  in  part  is  done  aAvay,"  1  Cor.  xiii.  10. 

And  for  outward  wants,  they  shall  feel  them  no  more :  For  put- 
ting oft'  the  body,  we  must  needs  put  off  all  cares  and  concerns  about 
it.  "  Meats  for  the  belly,  and  the  belly  for  meats,  God  shall  de- 
"  stroy  both  it  and  them,"  1  Cor.  vi.  13. 

6.  From  distracting  fears,  into  the  highest  security  and  rest  of 
thoughts  for  evermore.  The  fears  of  God's  people  are  either  about 
their  souls,  or  about  their  bodies ;  the  fears  they  have  about  their 
souls  are  inexpressible.  Two  things  especially  exercise  their  fears 
about  their  soul.  (1.)  Whether  they  be  really  united  to  Christ. 
(2.)  Whether  they  shall  be  able  to  continue  and  persevere  in  the 
Avays  of  Christ  to  the  end .''  they  are  afraid  of  their  sincerity  and  of 
their  stability  :  And  these  fears  accompany  many  of  God's  people 
from  their  regeneration  to  their  dissolution.  O,  Avhat  would  they  not 
give,  what  would  they  not  do,  yea,  what  would  they  not  endure 
to  get  a  full  satisfaction  in  those  things !  Every  working  of  corrup- 
tion, every  discovery  made  by  temptation,  puts  them  into  a  fright, 
and  makes  them  question  all  that  ever  was  wrought  in  them. 

And,  as  their  fears   are  great    about  the  inward  man,  so  also 
about  the  outward  man ;   especially  when  such  bloody  preparations 


A  TREATISE  OF  THK  SOUL  OK  MAN.  117 

%ecm  to  be  making  by  the  enemies  that  have  acted  such,  and  so 
manv  bloody  trageches  already  in  the  world. 

But  at  death  tliev  enter  into  a  perfect  peace  and  security,  Isa. 
Ivii.  2.  So  wind  ot"  fear  shall  ever  ruffle  or  dislurh  their  souls,  and 
put  them  into  a  storm  any  more. 

7.  From  deluiiin<T  shadows,  into  substantial  good.  This  world 
is  the  world  ot"  shatlows  and  delusive  appearances.  Here  we  are 
imposed  upon,  and  bafHed  by  empty  and  deceitful  vanities:  All  we 
iiave  here  is  little  else  but  a  dream ;  at  death  the  soul  awakes  out 
of  its  dream,  and  finds  itself  in  the  world  of  realities,  where  it 
feeds  upon  substantial  good  to  satisfaction,  Psal.  xvii.  15. 

Now  the  advantages  accruing  to  the  soul  by  death,  being  so  great 
and  manv,  though  the  niediiun  be  harsh  and  ungrateful  in  itself, 
yet  there  is  all  the  reason  iu  the  world  we  should  covet  it,  for  the 
benefits  that  come  by  it. 

Arg.  5.  The  foretastes  we  have  had  of  heaven  already  in  the 
botiv,  should  make  all  the  saints  long  fol)e  unembodied  for  the  full 
anil  perfect  fruition  of  that  joy,  seeing  it  cannot  be  fully  and  per- 
fectly enjoved  by  tlie  soul,  till  it  hath  put  off  the  body  by  death. 

That  there  are  prelibations,  first-fruits,  and  earnests  of  future 
glory  given  at  certain  seasons  to  believers  in  this  life,  is  put  beyond 
all  doubting,  not  only  by  scripture  testimonies,  but  frequent  ex- 
j)eriences  of  God's  people.  I  speak  not  only  with  the  scriptures, 
but  with  the  clearest  experience  of  many  saints,  when  I  say,  here 
are  to  be  felt  and  tasted,  even  here  in  the  body,  the  earnests  of 
our  inljeritance,  Kph.  i.  14.  "  The  first-fruits  of  the  Spirit,"  Rom. 
viii.  ^}.  The  scaling  of  the  Spirit,  Eph.  i.  13.  "  The  very  joy  of 
*'  the  Lord,"  1  Pet.  i.  8.  of  the  same  kind,  though  in  a  less  degree, 
with  that  of  the  glorified. 

That  the  fulness  of  this  joy  cannot  be  in  us  whilst  we  tabernacle 
in  Ixnlies  of  flesh,  is  as  plain.  When  Moses  desired  a  sight  of  that 
face  which  the  spirits  of  just  men  made  perfect  do  continually  be- 
hold and  adore,  the  answer  was,  "  No  man  can  see  my  face  and 
**  live,"  Exod.  xxxiii.  18,  19,  20,  q.  d.  Moses,  thou  askest  a  great 
thing,  and  understandest  not  how  unable  thou  art  to  support  that 
which  thou  desirest :  should  I  show  thee  my  glory  in  this  com- 
p<junded  state  thou  now  art  in,  it  would  confound  thee  and  swal- 
low thee  up.  Nature,  as  now  constituted,  cannot  support  such  a 
weight  of  glory :  A  ray,  a  glimpse  of  this  light  overjxiwers  man, 
and  breaks  such  a  clay  vessel  to  pieces ;  which  is  the  reason  why 
tlie  risurrection  must  intervene  bt-twixt  this  state  and  (hat  of  the 
body's  glorification. 

And  it  is  not  to  be  doubted,  but  one  main  end  and  reason  why 
these  foretastes  of  heaven  are  given  us  in  the  body,  is  to  embolden 

112 


lis  A  TREATISE  OF  THE  SOUL  OF  MAN. 

the  soul  to  venture  through  death  itself  for  the  full  enjoyment  of 
those  delights  and  pleasures.  They  are  like  the  grapes  of  Eshcol 
to  the  faint-hearted  Israelites,  or  the  sweet  wines  of  Italy  to  the 
Gauls,  which,  once  tasted,  made  them  restless  till  they  had  con- 
quered that  good  country  where  they  grew.  Rom.  viii.  28.  "  We 
"  which  have  the  first  fruits  of  the  Spirit,  even  we  ourselves  do 
"  groan  within  ourselves,  waiting  for  the  adoption,  viz.  the  redemp- 
"  tion  of  our  bodies." 

Well  then,  reflect  seriously  upon  these  sweet  tastes  that  you  have 
had  of  God  and  his  love,  in  your  sincere  and  secret  addresses  to 
him,  and  converses  with  him.  What  a  holy  forgetfulness  of  all 
things  in  this  world  hath  it  wrought !  How  insipid  and  tasteless 
hath  it  rendered  the  sweetest  creature  enjoyments  !  What  willing- 
ness to  be  dissolved  for  a  more  full  fruition  of  it !  God  this  way 
brings  heaven  nigh  to  your  souls,  out  of  design  to  overcome  your 
reluctancies  at  death,  through  whicli  we  must  pass  to  the  enjoy- 
ment of  it.  And  after  all  those  sights  and  tastes,  both  of  the 
truth  and  goodness  of  that  state,  shall  we  still  reluctate  and  hang 
back,  as  if  we  had  never  tasted  how  good  the  Lord  is !  O,  you 
may  justly  question,  whether  you  ever  had  a  real  taste  of  Jesus 
Christ,  if  that  taste  do  not  kindle  coals  of  fire  in  your  bosoms:  I 
mean,  ardent  longings  to  be  with  him,  and  to  be  satiated  with  his 
love. 

If  you  have  been  privileged  with  a  taste  of  that  hidden  manna, 
with  the  sight  of  things  invisible,  with  joys  unspeakable,  and  full 
of  glory,  and  yet  are  loth  to  be  gone  to  tlie  fountain  whence  all 
this  flows :  certainly  you  herein  both  cross  the  design  of  the  Spirit 
in  giving  them,  and  cast  a  vile  disgrace  and  reproach  upon  the  bles- 
sed God,  as  thinking  there  is  more  bitterness  in  death,  than  there 
is  sweetness  in  his  presence.  Yea,  it  argues  the  strength  of  that 
unbelief  which  still  remains  in  your  hearts,  that  after  so  many  tastes 
and  trials  as  you  have  had,  you  still  remain  doubtful  and  hesitating 
about  the  certainty  and.  reality  of  things  invisible. 

O,  what  ado  hath  God  with  his  froward  and  peevish  children ! 
If  he  b.ad  only  revealed  the  future  state  to  us  in  his  word,  as  the 
pure  object  of  faith,  and  required  us  to  die  upon  the  mere  credit 
of  his  promise,  without  such  pawns,  pledges,  and  earnests  as  these 
are  ;  were  there  not  reason  enough  for  it  ?  But  after  such,  and  so 
many  wonderful  and  amazing  condescensions,  wherein  he  doth,  as 
it  were,  say,  Soul,  if  yet  thou  doubtest,  I  will  bring  heaven  to  thee, 
thou  shalt  have  it  in  thy  hand,  thy  eyes  shall  see  it,  thy  hands 
shall  handle  it,  thy  mouth  shall  taste  it :  How  inexcusable  is  our 
reluctancy  ? 

Jrg.  6.  It  should  greatly  Jhrt'ify  the  •people  of  God  agahist  the 
Jears  of  dissohci'ion,  to  consider  that  death  can  neither  destroy  the 


A  TREATISE  OF  THE  SOUL  OF  MAK.  119 

liins^  o/^the'ir  soula  hj  annihilation,  nor  the  hopes  and  eTpcctations 
they  have  ofblcascdncsSy  hi)  disappninUncnt  and  frustration,  Prov. 
xiv.  J^iii.   "  The  righteous  hath  hope  in  his  dfath."" 

Tliout^h  all  earthlv  things  tail  at  death  (upon  whicli  account 
dyinj;  is  expressed  by  failing,  Luke  xvi.  19)  yet  neilher  the  soul, 
nor  its  well-grounded  hopes  tan  fail.  TIk;  anclior  of  a  believer's 
hope  is  firm  and  sure,  Heh.  vi.  18  It  will  not  conie  home  in  the 
greatest  storm  that  can  beat  u|)on  the  soul.  For  (1.)  God  hath 
foreknown  and  chosen  them  to  salvation  before  the  world  was,  1. 
Pet  i.  2.  ''And  this  foundation  of  God  standeth  sure,  having  thus 
"  seal,  The  Lord  knoweth  who  are  his,*'  2  Tiin.  ii.  19-  His  de- 
crees are  as  firm  as  mountains  of  brass,  Zech.  vi.  1.  (2.)  God  hath 
justified  their  persons,  and  therein  destroyed  the  power  of  death 
over  theui,  1  Cor.  xv.  55,  50,  57.  "■  O  death  where  is  thy  sting .? 
"  O  grave  where  is  thy  victory  .'*  The  sting  of  death  is  sin,  the 
"  strength  of  sin  is  the  law.''  If  all  the  hurtful  power  of  death 
lies  in  sin,  and  all  the  destructive  power  of  tin  rises  from  the  law; 
then  neither  death  nor  sin,  hath  any  power  to  destroy  the  believer, 
in  whom  the  righteousness  of  the  law  is  fulfilled,  Rom.  viii.  4. 
namely,  by  the  imputation  of  the  righteousness  of  Christ  to  them, 
in  respect  of  which  they  are  as  righteous,  as  if  in  their  o\v!i  persons 
they  had  perfectly  obeyed  all  its  conmiands,  or  sufl'ered  all  its 
penalties.  Thus  death  loscth  its  sting,  its  curse  and  killing  power 
over  the  souls  of  all  that  are  in  Christ.  (3.)  God  hath  sanctified 
their  natures,  which  sanctification  is  not  only  a  sure  evidence  of 
their  election  and  justification,  2  Thess.  i.  5,  6.  Horn.  .viii.  1.  but  a 
sure  pleilge  of  their  glorification  also,  2  CoY.  v.  4,  5.  Yea,  (4.) 
He  hath  made  a  sure,  and  an  everlasting  covenant  with  l)elievers ; 
and  among  other  gracious  privileges  thereby  conferred  ujjon  them, 
death  is  found  in  the  inventory,  1  Cor.  xiii.  21.  DtatJi  is  yours  : 
to  die  is  gain  to  them  :  It  destroys  their  enemies,  and  tih;  distance 
that  is  betwixt  Christ  and  them.  (5.)  He  hath  sealed  them  to  his 
glory  l)y  the  Holy  Spirit,  Lph.  iv.  30.  So  that  their  hoj)es  are  too 
firmly  built  to  be  destroyed  by  death ;  and  if  it  cannot  ilestroy  their 
Bouls,  nor  overthrow  their  hcjpes,  they  need  not  fear  all  that  it  cat! 
do  besides. 

Arg.  7.  It  may  greatly  eiuour age  and  embolden  the  people  of  God 
to  die,  considering  that  though  at  death  they  take  the  last  sight  and 
view  iff' all  that  is  dear  to  thevi  on  earth  ;  yet  then  they  are  admitted 
to  thejirst  immediate  sight  and  blessed  vision  of  God,  ichieh  icill  he 
their  happiness  to  all  eternity. 

When  Ilezekiah  was  uj)on  his  supposed  de;tth-bed,  he  com- 
plaineil,  Isa.  xxxviii.  11.  "I  shall  see  iiian  no  more,  with  the  inha- 
"  bitants  of  the  world."  We  shall  see  thencefor'h  these  corporeal 
people  no  more.      We  ^.luill  sec  <»ur  habitations  and  dwelhng-placct 

H  3 


120  A  TREATISE  OF  THE  SOUL  OF  MAN. 

no  more,  Job  vii.  9,  10,  11,  We  shall  see  our  children  and  dear 
relations  no  more,  Job  xiv.  21.  His  sons  come  "to  honour, and  he 
"  knoweth  it  not."  These  things  make  death  terrible  to  men  ; 
but  that  which  cures  all  this  trouble  is,  that  we  shall  neither  need, 
nor  desire  them,  being  thenceforth  admitted  to  the  beatifical  vision 
of  the  blessed  God  himself. 

It  is  the  expectation  and  hope  of  this  which  comfortcth  the 
souls  of  the  righteous  here,  Psal.  xvii.  15.  "When  I  awake,  I 
"  shall  behold  thy  face  in  righteousness."  Those  weak  and  dim 
representations  made  by  faith,  at  a  distance,  are  the  very  joy  and 
rejoicing  of  a  believer's  soul  now,  1  Pet.  i.  7,  8.  but  how  sweet  and 
transporting  soever  these  visions  of  faith  be,  they  are  not  worthy  to 
be  named  in  comparison  with  the  immediate  and  beatifical  vision, 
1  Cor.  xiii.  12.  This  is  the  very  sum  of  a  believer's  blessedness : 
And  what  it  is  we  cannot  comprehend  in  this  imperfect  state ;  only 
in  general  we  may  gather  these  conclusions  about  it,  from  the  ac- 
count given  of  it  in  the  scriptures. 

1.  That  it  will  not  be  such  a  sight  of  God  as  we  now  have  by 
the  mediation  of  faith,  but  a  direct,  immediate,  and  intuitive  vi- 
sion of  God ;  (  *  1  John  iii.  2.  "  We  shall  see  him  as  he  is.'' 
1  Cor.  xiii.  12.  "Then  face  to  face,")  which  far  transcends  the 
vision  of  faith  in  clearness  and  in  comfort.  This  seems  to  import 
no  less  than  the  very  sight  of  the  Divine  essence,  that  which 
Moses  desired  on  earth  to  see,  but  could  not,  Exod.  xxxiii.  20.  nor 
can  be  seen  by  any  man  dwelling  in  a  body,  1  Tim.  vi.  16.  nor  by 
unbodied  souls  comprehensively  ;  so  God"  only  sees  himself.  Our 
eyes  see  the  sun  which  they  cannot  comprehend,  yet  truly  appre- 
hend. God  will  then  be  known  in  his  essence,  and  in  the  glory  of 
all  his  attributes.  The  sight  of  the  attributes  of  God  gives  the 
occasion  and  matter  of  those  ascriptions  of  praise  and  glory  to  him. 
which  is  the  proper  employment  of  glorified  souls,  Rev!  iv.  11, 
12,  13.  which  is  the  proper  employment  of  angels,  Isa.  vi.  3.  Oh 
how  different  is  this  from  what  we  now  have  through  faith,  duties, 
and  ordinances  !  See  the  difference  betwixt  knowledge  by  report 
and  immediate  sight,  in  that  example  of  the  queen  of  the  south,  1 
Kmgs  X.  10.  the  former  only  excited  her  desires,  the  latter  trans- 
ported and  overcame  her  very  soul. 

Some  may  think  such  a  vision  of  God  to  exceed  the  abilities  of 
nature,  and  capacities  of  any  creature.  But  as  a  learned  f  man 
rightly  observes,  if  the  Divine  Nature  be  capable  of  union  Avith  a 


« 


The  liglit  of  glory  is  an  actual  iljurtiination,  5.  e.  a  supernatural  influx  of  God, 
elevating  the  understanding  to  a  sight  of  the  Divine  Essence.  Smiaing  Tract.  2.  Dia. 
6.  N.  53. 

f  Norton's  Orthodox  Evang.  p.  527. 


A  TKF.ATISE  OF  TIIF.  SOUL  OF  MAN'.  1^1 

creature,  as  it  is  evident  in  the  |X!is<)n  of  Christ,  it  isiilso  capable  of 
beini;  the  oliject  of  vision  to  the  creatine,  lieside,  wl-  niUbt  know 
the  h;;ht  of  f2;lury  hath  ilie  same  respect  to  this  hlcssed  vision,  that 
assisiin;;  «jrace  hath  to  the  acts  of  faith  and  obedience  performed 
here  on  earth.  It  is  a  coniiortin"^,  soul-strengthening  Hght,  not 
to  da/zle  and  over-power,  but  to  comfort,  strengthen,  and  clear  the 
eve  of  the  creature's  understanding,  llev.  ii.  ilH.  "  I  will  give  him 
"the  morning-star,"  luvtcn  iomjuriana ;  and  Ka.  xxxvi.  9.  ''  In  thy 
♦'  light  we  shall  see  light." 

2.  It  will  be  a  satisfying  sight,  I'sal.  xvii.  15.  ko  perfectly  tpiiet- 
ing,  and  giving  rest  t(»  the  soul  in  all  its  j)owcr.s,  that  they  neither 
can  proceed,  nor  dcisire  to  proceed  any  farlhcr.  The  understand- 
ing can  know  no  more,  the  will  can  will  no  more;  the  aH'ections 
of  joy,  delight,  and  love  are  at  full  rest  and  quiet  in  their  proper 
centre.  For  all  good  is  in  the  chiefest  go(Kl  eminently  ;  as  all  the 
light  of  the  candles  in  the  world  is  in  the  sun,  and  all  the  rivers  in 
the  world  in  the  sea.  That  which  makes  the  understanding,  will, 
and  affections  move  farther,  as  being  restless  and  unsatisfied  in  all 
discoveries  and  enjoyments  here,  is  the  limited  and  imperfect  na- 
ture of  things  we  now  converse  with  ;  as  if  you  bring  a  great  ship 
that  draws  much  water  into  a  narrow,  and  shallow  river,  .she  can 
neither  sail  nor  swim,  but  is  presently  aground.  Ikit  let  that  ship 
have  .sea-room  enough,  then  she  can  turn  and  sail  before  the  wind, 
occause  there  is  a  depth  of  water,  and  room  enough.  So  it  is  here; 
all  that  delighted,  but  could  never  satisfy  you  in  the  creature,  is 
eminently  in  God  ;  and  what  was  imperfectly  in  them,  is  perfectly 
to  be  enjoyed  in  him,  1  Cor.  xv.  28.  "  God  shall  be  all  in  all ;" 
the  comforts  you  had  here  were  but  droj)  by  drop,  inflaming,  not 
satisfying  the  a})petite  ol"  the  soul  :  lUit  then  "  the  Lamb,  which  i.s 
"  in  the  midst  of  the  throiie,  shall  iced  them,  and  lead  them  unto 
"  fountains  of  living  water,"  llev.  vii.  17.  The  object  liils  the 
lac  ul  ties. 

J3.  It  will  be  an  appropriating  vision  of  God  ;  you  shall  see  him 
as  vour  own  God,  and  pro])er  portion  ;  else  it  could  never  be  a 
satisfvini>-  vision.  Job  xix.  J:i7.  '"Whom  I  shall  see  for  myself!" 
Not  look  on  him  as  another's  God,  but  as  my  God  and  jxjrtion 
for  ever.  Malaam  saw  Christ  by  a  spirit  of  ]irophccy  ;  but  he  had 
no  comfort,  because  no  interest  in  him,  Nui:ib.  xxiv.  17.  The 
wicked  shall  see  him,  but  without  joy,  yea,  with  weeping  eyes  and 
gna.shing  ol"  death,  because  they  cannot  sec  hiin  as  tl)eir  Lord, 
Luke  \iii.  28.  It  is  but  a  poor  comfort  to  starving  beggars  to  stand 
quivering  and  famishing  in  the  streets  in  a  ';old  dark  niglit,  and 
seethe  lights  in  the  bridegro(»nfs  house,  the  noble  dishes  ser*.  J  in, 
and  t(j  hear  the  music  and  mirth  of  the  guests  that  least  wilJiin. 
Here  it  will  be  as  dear  that  he  is  our  God,  as  that  ho  is  GqlL 

II  4 


122  A  TREATISE  OF  THE  SOUL  OF  MAN. 

Assurance  is  that  which  many  souls  have  desired,  prayed,  and 
panted  for,  but  cannot  attain.  There  may  be  many  rubs  and 
stumbling-blocks  in  the  way  to  that  sweet  enjoyment ;  but  here 
we  find  what  we  have  been  so  long  seeking :  There  be  no  doubt, 
scruples,  objections,  puzzling  cases  to  exercise  your  own  or  others 
thoughts :  but  as  these  did  arise  from  one  of  these  grounds,  viz. 
the  working  of  corruption,  the  efficacy  of  temptations,  or  Divine 
withdrawments,  and  the  hidings  of  God's  face  ;  so  all  these  being 
removed  perfectly  and  for  ever  in  that  state,  the  heavens  must 
needs  be  clear,  and  not  a  cloud  of  doubt  or  fear  to  be  seen  for 
ever. 

4.  It  will  be  a  deeply  affecting  sight :  your  eyes  will  now  so  af- 
fect your  hearts  as  they  were  never  affected  before.  The  first 
view  of  God  will  snatch  away  your  hearts  to  him,  as  a  greater  flame 
doth  the  less.  Love  will  not  now  distil  from  the  heart,  as  waters 
from  a  cold  still,  but  gush  out  as  from  a  sluice  or  floodgate  pulled 
up.  The  soul  will  not  move  after  God  so  deadly  and  slowly  as  it 
doth  now,  but  be  as  the  chariots  of  Ammi-nadib,  Cant.  vi.  1^.  We 
may  say  of  the  frames  of  our  hearts  there,  compared  with  what 
they  are  here,  as  it  is  said,  Deut.  xii.  8,  9-  "  You  shall  not  love,  or 
delight  in  God,  as  you  do  this  day."  If  the  perfection  of  that  state 
would  admit  shaine  or  sorrow,  how  should  we  blush  and  mourn  in 
heaven,  to  think  how  cold  our  love,  and  how  low  our  delights  in 
God  were  on  earth  !  1  John  iv.  16.  "  God  is  love;  and  he  that 
dwelleth  in  love,  dwelleth  in  God."  Look,  as  iron  put  into  the 
fire  becomes  all  fiery,  so  the  soul  dwelling  in  the  God  of  love,  be- 
comes all  love,  all  delight,  all  joy.  O  what  transports  must  that 
soul  feel,  that  abides  vmder  the  line  of  love  !  feels  the  perpendicular 
beams  of  electing,  creating,  redeeming,  preserving  love,  beating 
powerfully  upon  it,  and  melting  it  into  love  !  See  some  of  their 
transports.  Rev.  v.  13,  14. 

5.  It  will  be  an  everlasting  vision  ofGod^  1  Thess,  v.  17.  "  So 
"  shall  we  be  ever  with  the  Lord,""  [ever  with  the  Lord.]  Who 
can  find  words  to  open  the  due  sense  of  these  few  words !  Vaca- 
bimus  et  vidibimus,  videhimus  et  amabiimis,  ainahhmis  et  laudabi- 
mus  injine  s'mefine^  saith  blessed  Austin.  This  is  the  everlasting 
sabbath,  which  hath  no  night,  Rev.  xxii.  4,  5.  The  eternal  ha]3- 
piness  purchased  for  the  saints  by  the  invaluable  blood  of  Christ.  If 
one  hour's  enjoyment  of  God,  in  the  way  of  faith,  be  so  sweet,  and 
no  price  can  be  put  upon  it,  nothing  on  earth  taken  in  exchange  for 
it ;  what  must  a  whole  eternity,  in  the  immediate  and  full  visions 
of  that  blessed  face  in  heaven  be  ! 

Well  then,  if  such  sights  as  these  immediately  succeed  the  sight 
you  have  on  earth,  either  by  sense  of  things  natural,  or  by  reason  of 
things  intellectual,  or  by  faith  of  things  spiritual,  who  that  believes 


A  TREATISE  OF  THE  SOUL  01'  MAV.  123 

the  truth,  ai)d  cx|jects  the  I'ultilling  oi'  such  promises  as  these, 
would  uot  be  willinjT  to  have  his  eyes  closed  by  death  as  soon  as 
God  shall  please  ?  I  have  read  of  a  holy  man  that  had  sweet  com- 
munion with  Gotl  in  praver,  who  in  the  close  ot"  his  duly  cried  out 
cLaudimini,  onili  nit'/,  claudimi/ii,  <SfC.  Bt  shut,  O  wine  eijes,  he 
shut ;  you  shall  never  sec  any  thing  on  earth  like  that  I  have  vow 
seen.  Ah  !  little  do  the  friends  of  dead  believers  think  what  visions 
of  God,  what  ravishing  sights  of  Christ  the  souls  of  their  frie.ids 
have,  when  they  are  closing  their  eyes  with  tears. 

Arg.  8.  The  consideration  erf' tlie  evil  daijs  that  arc  to  come  should 
make  the  people  of  God  wilUuo-  to  accept  of'  an  hiding-  place  in  the 
grave,  as  a  special  /iivour  J)  om  God. 

It  is  accounted  an  act  of  I'avour  by  God,  Isa.  Ivii.  1,  2.  to  he 
taken  away  i'roni  the  evil  to  conic.  There  are  two  kinds  of  evils  to 
come,  the  evil  ai  sin,  and  the  evil  o^  sufferings.  Sins  to  come  are 
terrible  to  gracious  hearts,  when  tenij)tations  shall  be  at  their 
height  and  strength.  Oh  what  warping  and  shrinking,  what  dis- 
Benibling,  yea,  down-right  denying  the  known  truths  and  ways  of 
Gmlj  may  you  see  every  where  !  Many  consciences  will  then  be 
wounded  and  wasted  :  Many  scandals  and  rocks  of  offence  will  be 
rolled  into  the  \^i\\  of  godliness  :  Christ  will  be  exposed  and  put  to 
open  slianie.  Should  we  only  be  spectators  of  such  tragedies  as 
these,  it  were  enough  to  overwhelm  a  gracious  and  tender  heart. 
But  what  uj)right  heart  is  there  without  fears  and  jealousies  of 
being  brought  under  the  guilt  of  these  evils  in  itself,  as  well  as  the 
shame  and  grief  for  them  in  others  ?  Oh  !  it  were  a  thousand  times 
better  for  vou  to  die  in  the  jnnity  and  integrity  ol"  your  consciences, 
than  to  protract  a  miserable  life  without  them.  Oh  !  think  what 
a  world  it  is  you  are  like  to  leave  behind  you,  in  respect  of  that  to 
come  ! 

And  as  there  are  many  evils  of  sin  to  come,  so  there  are  many 
evils  of  sufl'erings  coming  on  :  "  The  days  of  visitation  are  coming 
"  on,  the  days  of  reconipence  are  come,  and  Israel  shall  know  it,'* 
Hos.  ix.  7.  All  the  sufferings  you  have  yet  met  with,  have  been  in 
books  arkd  histories :  You  never  saw  the  martvrdom  of  the  saints,  but 
in  the  pictures  and  stories;  but  you  will  find  it  c|uitc  another  thing 
to  be  the  subjects  of  these  cruellies,  than  to  be  iho  mere  readers  or 
rclatcrs  of  them.  It  is  one  thing  to  see  the  painted  lion  on  a  sign- 
post, and  another  to  meet  the  living  lion  roaring  upt)n  you.  Ah  ♦ 
little  do  we  imagine  how  the  hearts  of  men  are  con\iilscd,  what 
fears,  w hat  fainiings  invade  their  spirits,  when  tluy  are  to  meet  the 
King  of  tenors,  in  the  frightlul  formalities  of  a  violent  death. 

The  consideration  of  these  things  will  discover  to  you  the  rea- 
son of  that  strange  wish  of  Job,  chap.  xiv.  13.  "  C)h  that  thou 
**  wouklst  hide  me  in  the  grave ;  that  thou  wouldst  keep  mc  in 


124  A  TREATISE  OF  THE  SOUL  OF  MAN, 

*'  secret  till  thy  wrath  be  past !  And  it  deserves  a  serious  thoug^lit, 
that  Avhen  the  Holy  Ghost  had,  in  Rev.  xiv.  9,  10,  11,  12,  des- 
cribed the  miserable  plight  of  those  poor  souls,  who  being  overcome 
by  their  own  fears  and  the  love  of  this  world,  should  plunge  them- 
selves first  into  deep  guilt,  by  comphance  with  Antichrist,  and 
receiving  his  mark ;  then  into  hell  uj»n  earth,  the  remorse  and 
horror  of  their  own  consciences,  Avhich  gives  them  no  rest,  day  nor 
night;  he  immediately  subjoins,  ver.  13.  "Blessed  are  the  dead 
"  that  die  in  the  Lord ;  yea,  from  henceforth,  saith  the  Spirit," 
&c.  Oh  !  it  is  a  special  blessing  and  favour  to  be  hid  out  of  the 
ivay  of  those  temptations  and  torments^  in  a  seasonable  and  quiet 
grave. 

Arg.  9.  Yourjixed  aversation  and  timoiUlngness  to  die,  zcill  pro- 
'volce  God  to  imhitter  your  lives  icith  much  more  afflictions  than  you 
have  yet  felt,  or  icoiildfcel,  f  your  hearts  were  more  mortified  and 
tceaned  in  this  jMint. 

You  cannot  think  of  your  own  deaths  with  pleasure,  no,  nor  yet 
with  patience.  Well,  take  heed,  lest  this  draw  down  such  ti'ouble 
upon  you,  as  shall  make  you  at  last  to  say  with  Job,  chap.  x.  1. 
*'  My  soul  is  weary  of  my  life ;"  an  expression  much  like  that, 
2  Sam.  i.  9.  "  Anguish  is  come  upon  nie,  because  my  life  is  whole 
in  me."  My  soul  is  hardened,  or  become  cruel  against  my  life,  as 
the  Chaldee  renders  it. 

There  is  a  twofold  weariness  of  life  ;  one  from  an  excellency  of 
spirit,  a  noble  principle,  the  ardent  love  of  Jesus  Christ,  Phil.  i.  23. 
"  I  desire  to  be  dissolved,  and  to  be  with  Christ.'"  Another  from 
the  mere  pressures  of  affliction  and  anguish  of  spirit,  under  heavy 
and  successive  strokes  from  the  hand  of  God  and  men.  Is  it  not 
more  excellent  and  desirable  to  groan  for  death  under  a  pressure  of 
love  to  Christ,  than  of  affliction  from  Christ  ? 

I  am  convinced  that  very  many  of  our  afflictions  come  upon  this 
score  and  account,  to  make  us  willing  to  die. 

Is  it  not  sad  that  God  is  forced  to  bring  death  upon  all  our  com- 
fortable and  desirable  things  in  this  world,  before  he  can  gain  our 
consent  to  be  gone  ?  Why  will  you  put  God  upon  such  Avork  as 
this  ?  Why  cannot  he  have  your  hearts  at  a  cheaper  rate  ?  If  you 
could  die,  many  of  your  comforts,  for  ought  I  know,  might  live. 
Had  Joab  come  to  Absalom  Avhen  he  sent  for  him  the  first  or  second 
time,  Absalom  had  never  set  his  field  of  barley  on  fire,  2  Sam.  xiv. 
30.  And  were  you  more  obedient  to  the  will  of  God  in  this  man- 
ner, it  is  likely  he  would  not  consume  your  health,  and  estates,  and 
relations  with  such  heavy  strokes  as  he  hath  done,  and  will  yet 
farther  do,  except  your  wills  be  more  compliant. 

Alas !  to  cut  oif  your  comforts  one  after  another,  and  make 
you  live  a  groaning  life,  die  Lord  hath  no  pleasure  in  it ;    but 


A  TREATISE  OF  THE  SOUL  OF  MAV.  125 

he  had  ratlior  vou  should  lose  these  tlunf;c,  than  that  he  should 
lose  vour  hearts  on  earth,  or  company  in  heaven:  Impatkns  a'^ru- 
tus  crudelnn  fant  mid'tctnn. 

Arn:  10.  Tfie  decree  of  death  ciimiot  be  reversed,  nor  is  there  any 
other  ordinarii  passuoe  for  the  soul  into  di'for//,  hut  throun-h  the  gates 
of  death,  lleh.  ix.  27.  "  It  is  appointed  lor  all  men  once  to  die, 
"  but  after  that  the  judfrment." 

There  is  but  one  way  to  pass  out  of  the  obscure,  sufTocatiniT  Ufe 
in  the  womb,  into  the  more  free  and  nobler  lUe  in  the  world, 
vi/.  through  the  ai^onies  of  birth  :  and  there  is  ordinarily  but  one 
way  to  j)ass  from  this  sinninjr,  groaning  life  we  live  in  this 
world,  to  the  enjoyment  of  God  and  the  glory  above,  viz. 
through    the  aefouies  of  death.      Vou   must    cast   off   this    mean, 

Of?  ' 

this  vile  body,  before  you  can  be  happy.  Heaven  cannot  come 
down  to  you,  you  cannot  see  God  and  live,  Exod.  xxxiii.  20.  It 
would  certainly  confound  and  break  you  to  pieces,  like  an  earthen 
pitcher,  should  God  but  ray  forth  his  glory  upon  you  in  the  state 
you  now  are  in;  and  it  is  sure  vou  cannot  expect  the  extraordinary 
favour  of  such  a  translation  as  Enoch  had,  Heb.  xi.  4.  nor  as  those 
l)elievers  shall  have  that  shall  be  found  alive  at  Christ's  coming, 
1  Thess.  iv.  17.  You  must  go  the  common  road  thai  all  the 
saints  go ;  but  though  vou  cannot  avoid,  you  must  sweeten  it. 
Got!  will  not  reverse  his  decree,  but  you  may,  and  ought  to  arm 
yourselves  against  the  fears  of  it,  Ahasuerus  would  not  recal  the 
proclamation  he  had  emitted  against  the  Jews,  but  he  gave  them 
full  liberty  to  take  up  arms  to  defend  themselves  against  their  ene- 
mies. It  is  much  so  here,  the  sentence  cannot  be  revoked  ;  but 
vet  God  gives  you  leave,  yea,  he  connnands  you  to  arm  yourselves 
;igainst  death,  and  defy  it,  and  trample  it  under  the  feet  of 
faith. 

Aro-.  11.  When  you  find  jjonr  hearts  reluctate  at  the  thoug-htfi  of 
leaving  the  body,  and  the  comforts  of  this  world,  then  consider  how 
reillingly  and  cheerfully  Jesus  Christ  left  heaven,  and  the  bosom  of 
his  Father,  to  come  down  to  this  world  for  your  sakes,  Prov.  viii. 
iiO,  31.  P.shI.  xI.  7.   Lo,  I  come,  &c. 

O  compare  the  frames  of  your  hearts  with  his,  in  this  jjoint, 
and  .shame  yourselves  out  of  .so  unbecoming  a  temper  of  spirit. 

(1.)  He  left  heaven  and  all  the  delights  and  glory  of  it,  to  come 
down  to  this  world  to  be  abased  and  humbled  to  the  lowest ;  you 
leave  this  world  of  sin  and  misery  to  a.scend  to  luaven,  to  l)c  exalt- 
ed to  the  highest.  He  came  hither  to  be  impoverished,  you  go 
thither  to  be  enriched,  2  Cor.  viii,  9.  yet  he  came  willinijly,  and 
We  go  grudgmgly. 

(2.)  He  came  from  heaven  to  earth,  to  be  made  sin  for  us,  2  Cor. 


120  A  TREATISE  OF  THE  SOUL  OF  MAN. 

V.  21.  we  go  from  earth  to  heaven,  to  be  fully  and  everlastingly 
delivered  from  sin ;  yet  he  came  more  willingly  to  bear  our  sins, 
than  we  go  to  be  delivered  from  them. 

(3.)  He  came  to  take  a  body  of  flesh,  to  suffer  and  die  in  it,  Heb. 
ii.  24:.  you  leave  your  bodies  that  you  may  never  suffer  in,  or  by 
them  any  more. 

(4.)  As  his  incarnation  was  a  deep  abasement,  so  his  death  was 
the  most  bitter  death  that  ever  was  tasted  by  any  from  the  beginning, 
or  ever  shall  be  to  the  end  of  the  world ;  and  yet  how  obediently 
doth  he  submit  to  both  at  the  Father's  call,  Luke  xii.  50.  "  I  have 
"  a  baptism  to  be  baptized  with,  and  how  am  I  straitened  till  it  be 
"  accomplished  !""  Ah  Christian,  your  death  cannot  have  the  ten 
thousandth  part  of  that  bitterness  in  it  that  Christ's  had.  I  remem- 
ber one  of  the  martyrs  being  asked,  why  his  heart  was  so  light  at 
death  ?  returned  this  answer,  because  Christ's  heart  was  so  heavy  at 
his  death.  O  there  is  a  vast  difference  betwixt  the  one  and  the 
other ;  the  wrath  of  God,  and  the  curse  of  the  law  were  in  his  death, 
Gal.  iii.  13.  but  there  is  neither  wrath  nor  curse  in  their  death 
who  die  in  the  Lord,  Rom.  viii.  1. 

God  forsook  him  when  he  hanged  upon  the  tree  in  the  agonies 
of  death,  Mat.  xxviii.  46.  "  My  God,  my  God,  why  hasst  thou 
forsaken  me  ?''''  But  you  shall  not  be  forsaken ;  He  will  make 
all  your  bed  in  sickness,  Phil.  xli.  3.  He  will  never  leave  you, 
nor  forsake  you,  Heb.  xiii.  5. 

Yet  he  regretted  not,  but  went  as  a  sheep  or  lamb,  Isa.  liii.  7. 
O  reason  yourselves  out  of  this  reluctancy  at  death,  by  this  great 
example  and  pattern  of  obedience. 

Jy-g".  12.  Lastly,  Let  no  Christian  be  affrighted  at  death,  consider- 
ing- that  the  death  of  Christ  is  the  death  ()/' death,  and  hath  utterly 
disarmed  it  of  all  its  destructive  power. 

If  you  tremble  when  you  look  upon  death,  yet  you  cannot  but 
triumph  when  you  look  believingly  upon  Chnst. 

For,  (1.)  Christ  died  (O  believer)  for  thy  sins,  Rom.  iv.  25.  his 
death  was  an  expiatory  sacrifice  for  all  thy  guilt,  Gal.  iii.  13.  so 
that  thou  sliall  not  die  in  thy  sins :  The  pangs  of  death  may,  and 
must  be  on  thy  outward  man,  but  the  guilt  of  sin  and  the  con- 
demnation of  God  shall  not  be  upon  thy  inner  man. 

(2.)  The  death  of  Christ,  in  thy  room,  hath  utterly  destroyed 
the  power  of  death,  v/hich  once  was  in  the  hand  of  Satan,  Heb. 
ii.  24.  Col.  ii.  14,  15.  his  power  was  not  authoritative,  but  execu- 
tive ;  not  as  the  power  of  a  king ;  but  of  a  sheriff;  which  is  none 
at  all  when  a  pardon  is  produced. 

(3.)  Christ  hath  assured  us,  that  his  victory  over  death  shall  be 
complete  in  our  persons.  It  is  already  a  complete  personal  victory 
m  respect  of  himself,  Rom.  vi.  9.  he  dieth  no  more,  death  hath 


A  TBKATrsE  OF  TITE  SOni.  OF  MAK.  127 

no  more  dominion  over  him.  It  is  an  incomplete  victory  alrc-idy 
as  to  our  iiersons.  It  can  dissolve  the  union  of  our  souls  and  Ixwiies, 
but  the  union  lu-twixt  Christ  and  oiir  souls  it  can  never  dissolve, 
l{om.  viii.  ;}S,  lJ9.  and  as  lor  the  |)owcr  it  still  retains  ovt-r  our 
dui>t,  that  also  shall  he  destroyed  at  the  resurrection,  1  Cor.  xv.  25, 
2(>.  compared  with  vcr.  54,  55,  56,  57.  so  that  there  is  no  cau.se 
for  anv  soul  in  Chri.st  to  tremble  at  the  thought  of  a  separation 
from  the  bodv,  but  rather  to  embrace  it  as  a  jnivilof^c :  JJ.^ith.  is 
ours. 

O  that  these  arguments  might  prevail !  O  that  thov  might  at  last 
vr\r\  the  consent  of  our  hearts  to  go  along  with  death ;  which  is  the 
messenger  sent  by  God  to  bring  us  home  to  our  Father  s  house. 

Kut  I  doubt,  when  all  is  .said,  we  are  where  we  were  :  all  this 
suffices  not  to  overcome  the  regrets  and  reluctancies  of  nature ; 
still  the  matter  sticks  in  our  niind.s,  and  we  cannot  conquer  our 
disinclined  wills  in  this  matter.  What  is  the  matter  ?  Where  lies 
the  rubs  and  liinderances  ?  O  that  God  would  remove  them 
at  last ! 

Dbiection  1.  This  is  a  common  pica  icifh  many,  I  am  not  ready 
and  fit  to  die ;  were  I  ready,  I  should  be  zc'illitij^  to  be  gone. 

Solution  (I.)  How  long  soever  you  live  in  the  body,  there  will 
be  somewhat  still  out  of  order,  something  still  to  do;  for  you  must 
be  in  a  state  of  imperfection  while  you  remain  here,  and  according 
to  this  plea,  you  will  never  be  willing  to  die.  (2.)  Your  willing- 
ne«5S  to  be  dis.solved  and  to  be  with  Chiist,  is  one  special  part  of 
your  fitness  for  death:  and  till  vou  attain  it  in  some  good  measure, 
vou  are  not  so  fit  to  die  as  you  should  be.  (:3.)  If  you  be  in  Christ, 
you  have  a  fimdamental  fitness  for  death,  thoiigh  you  may  want 
some  circumstantial  preparatives.  And  as  to  all  that  is  wanting  in 
your  sanctification  or  t)bedience  now,  it  will  be  completed  in  a  mo- 
ment u])on  voiu-  dissolution. 

Object.  2.  Others  plead  that  the  desire  they  have  to  live,  is  in  order 
to  Goits  farther  serxnce  by  them  in  this  Tcorld.  O,  say  tlicif,  it  was 
David's  hapjriness  to  die,  rchen  he  had  sei-ved  his  generation  accord- 
inn-  to  the  zoill  of  God :  Acts  xiii.  S(j.  If  we  had  done  m  ton,  we  should 
siiy  with  Simeon,  "  Now  lettest  thou  thy  servant  de[)art  in  peace.'" 

.SV>/.  (1.)  God  needs  not  your  hands  to  catry  on  his  service  in 
the  world  ;  he  can  do  it  by  other  hands  when  you  are  gone.  Many 
of  greater  gifts  and  graces  than  you,  are  daily  laid  in  the  grave,  to 
teach  vou,  God  needs  no  man's  help  to  carry  on  his  work. 

(52.)  If  the  service  of  God  be  so  dear  to  you,  there  is  higher  and 
more  excellent  service  for  you  in  heaven,  than  any  you  ever  were, 
or  can  be  employed  in  here  on  earth.  Oh  !  why  do  not  you  long 
to  l)e  amidst  the  company  of  angels  and  spirits  mado  perfect  in  the 
temple-service  in  heaven  ? 


128  A  TREATISE  OF  THE  SOUL  OF  MAN. 

Object.  3.  0,  hut  my  relations  in  the  world  lie  near  my  hearty 
xchat  "will  become  of  them  when  I  am  gone  ? 

Sol.  (1.)  It  is  pity  they  should  he  nearer  your  heart  than  Jesus 
Christ :   It"  they  do,  you  have  little  reason  to  desire  death  indeed. 

(2.)  Who  took  care  of  you,  when  death  snatched  your  dear  re- 
lations from  you,  who  possibly  felt  the  same  workings  of  heart  that 
you  now  do?  Did  you  not  experience  the  truth  of  that  word, 
Psal.  xxvii,  10.  "When  father  and  mother  forsake  me,  then  the 
"  Lord  taketh  me  up."  And  if  you  be  in  the  covenant,  God  hath 
prevented  this  plea  with  his  promise,  Jer.  xlix.  11.  "  Leave  thy 
*'  fatherless  children  to  me,  I  will  keep  them  alive ;  and  let  their 
"  widows  trust  in  me." 

Object.  4.  But  I  desire  to  live  to  see  the  feVxc'ity  qfZ\ox\  before  I 
go  hence,  and  the  answer  of  the  many  prayers  I  have  sown  for  it ; 
I  am  loth  to  leave  the  people  of'  God  in  so  sad  a  condition. 

Sol.  The  publicness  of  thy  spirit,  and  love  to  Zion,  is  doubtless 
pleasing  to  God  ;  but  it  is  better  for  you  to  be  in  heaven  one  day, 
than  to  live  over  again  all  the  days  you  have  lived  on  earth  in  the 
best  time  that  ever  the  church  of  God  enjoyed  in  this  world  ;  the 
promises  shall  be  accomplished,  though  you  may  not  live  to  see 
their  accomphshment ;  die  vou  in  the  faith  of  it,  as  Joseph  did, 
Gen.  1.  24. 

But,  alas  !  'the  matter  doth  not  stick  here :  this  is  not  the  main 
hinderance.  I  will  tell  you  where  I  think  it  lies :  (1.)  In  the  hesi- 
tancy and  staggering  of  our  faith  about  the  certainty  and  reality  of 
things  invisible.  (2.)  In  some  special  guilt  upon  the  conscience, 
which  discourages  us.  (3.)  In  a  negligent  and  careless  course  of 
life,  Avhich  is  not  ordinarily  blessed  with  much  evidence  or  com- 
fort. (4.)  In  the  deep  engagements  of  our  hearts  to  earthly  things : 
they  could  not  be  so  cold  to  Christ,  if  they  were  not  over-heated 
with  other  things.  Till  these  distempers  be  cured,  no  arguments 
can  prosper  that  are  spent  to  this  end.  The  Lord  dissolve  all  those 
ties  betwixt  us  and  this  world,  which  hinder  our  consent  and  wil- 
lingness to  be  dissolved,  and  to  be  with  Christ,  which  is  far  better. 

And  now  we  have  had  a  glance  and  glimmering  light,  a  faint 
umbrage  of  the  state  of  the  separated  souls  of  the  just  in  heaven  : 
it  remains  that  I  shew  you  somewhat  of  the  state  and  case  of  the 
damned  souls  in  hell.  A  dreadful  representation  it  is ;  but  it  is  ne- 
cessary we  hear  of  hell,  that  we  may  not  feel  it. 


A  TIlEATISE  or  THE  SOUL  OF    MAN'.  129 

1  Pet.  iii.  19. 
By  ich'ich  aho  li4:  went  and  preached  unto  the  spirits  in  prinon. 

J  N  the  former  discourse  we  have  liad  a  just  view  of  licavcn,  and 
tlie  spirits  of  just  nirii  made  perfect,  the  inhabitants  of  that  blessed 
reppon  of  li;;ht  and  ^lory. 

In  this  scripture  we  have  the  contrary  glass,  representing  tlie  wu- 
njK'akable  misery  of  tliose  souls  or  s])irits  which  are  separated  by 
death  from  their  bodies  for  a  time,  and  by  sin  iVoni  God  for  ever ; 
arrested  by  the  law,  ami  secured  in  the  prison  of  hell,  unto  the 
judgment  of  the  great  tlay. 

A  sermon  of  hell  may  keep  .some  souls  out  of  hell,  and  a  sermon 
of  heaven  may  be  the  means  to  help  others  to  heaven:  the  desire 
of  my  heart  is,  that  tlie  convirsations  of  all  those  who  shall  read 
these  discourses  of  heaven  and  hell,  might  look  more  like  a  diligent 
flight  from  the  one,  and  j)ursuit  of  the  other. 

The  scoj)e  of  the  context  is  a  persuasive  to  patience,  upon  a  pros- 
pect of  manifold  tribulations  coming  upon  the  Christian  cluirchcs, 
strongly  enforced  by  Christ's  example,  who  both  in  his  own  ])erson, 
ver.  18.  and  by  his  spirit  in  his  servants,  ver.  19-  exercised  wonder- 
ful patience  and  long-suflering  as  a  pattern  to  his  peo])le. 

This  19th  verse  gives  us  an  account  of  his  long-suffering  towards 
that  dis(ibedient  and  i»nmorigerous  generation  of  sinners,  on  whom 
he  waited  an  hundred  and  twenty  years  in  the  ministry  of  Noah. 

There  are  difTiculties  in  the  text.  *  Estius  reckons  no  less  than 
ten  cxptjsitions  of  it,  and  saith,  "  It  is  a  very  difficult  scripture  in 
"  the  judgment  of  almost  all  interpreters;"  but  yet  I  must  say, 
those  difficulties  are  rather  brought  to  it,  than  found  in  it.  It  is  a 
text  which  hath  been  racked  antl  tortured  by  popish  expositors,  to 
make  it  speak  Christ's  local  descent  into  hell,  and  to  confess  their 
doctrine  o( pur^atorij ;  things  which  it  knew  not. 

But  if  we  will  take  its  genuine  sense,  it  only  relates  the  sin  and 
misery  of  those  contumacious  per.'.ons.  on  whom  the  Spirit  of  God 
waited  so  long  in  the  ministry  of  Noah  ;  giving  an  account  of, 

1.  Their  sin  on  earth. 

2.  Their  punishment  in  hell. 

1.  Their  .sin  on  earth,  which  is  both  speciffed  and  aggravated. 
(1.)  Specilied ;  namelv  their  disobedience.  They  were  sometimes 
tlisobedient  and  unpersuadable ;  neither  precejjts,  nor  examples 
could  bring  them  to  repentance,     (il.)  This  their  disobedience  is 


•  Locut  hie  omnium  p<^nd  inurjiretum  JuUicio  diJ/lciUinms.      K^-lius. 


130  A  TIIEATISE  OF  THE  KOUL  OF  MAK. 

aggravated  by  the  expence  of  God''s  patience  upon  tlietn  for  tlie 
space  of  an  hundred  and  twenty  years,  not  only  forbearing  them 
so  long,  but  striving  with  them,  as  Moses  expresseth  it ;  or  wait- 
ing on  them,  as  the  apostle  here ;  but  all  to  no  purpose ;  they 
■were  obstinate,  stubborn,  and  impersuadable  to  the  very  last. 

2.  Behold,  therefore,  in  the  next  place,  the  dreadful,  but  most 
just  and  equal  punishment  of  these  sinners  in  hell ;  they  are  called 
sjnr'ds  in  prison^  i.  e.  the  souls  now  in  hell  *, 

At  that  time  when  Peter  wrote  of  them,  they  w^ere  not  entire 
men,  but  spirits,  in  the  proper  sense,  i.  e.  separated  souls,  bodiless, 
and  lonely  souls :  whilst  in  the  body,  it  is  properly  a  soul ;  but 
when  separated,  a  spirit,  according  to  scripture-language,  and  the 
strict  notion  of  such  a  being. 

These  spirits,  or  souls  in  the  state  of  separation,  are  said  to  be  in 
Si  prison,  that  is,  in  hell,  as  the  word  elsewhere  notes.  Rev.  xx.  7. 
and  Jude,  ver.  6.  Heaven  and  hell  are  the  only  receptacles  of  de- 
parted, or  separated  souls. 

Thus  you  have,  in  a  few  words,  the  natural  and  genuine  sense 
of  the  place,  and  it  is  but  a  wasting  time  to  repeat  and  refel  the 
many  false  and  forced  interpretations  of  this  text,  which  corrupt 
minds,  and  mercenary  pens  have  perplexed  and  darkened  it  withaJ  : 
That  which  I  level  at,  is  comprised  in  this  plain  proposition. 

Doct.  That  the  souls  or  spirits  of  all  raen  who  die  in  a  state  of 
unhcUef  and  disobedience,  arc  immediately  committed  tothe  pri' 
son  of  hell,  there  to  suffer  the  wrath  of  God  due  to  their  sins. 

Hell  is  shadowed  forth  to  us  in  scripture  by  divers  metaphors ; 
*'  for  we  cannot  conceive  spiritual  things,  unless  they  are  so  cloth- 
*'  ed  and  shadowed  out  unto  us  *.""  Augustine  gives  this  reason 
for  the  frequent  use  of  metaphors  and  allegories  in  scripture,  be- 
cause they  are  so  much  proportioned  to  our  senses,  with  which  our 
senses  have  contracted  an  intimacy  and  familiarity ;  and  therefore 
God,  to  accommodate  his  truth  to  our  capacities,  doth  as  it 
were,  this  way  embody  it  in  earthly  expressions,  according  to  that 
celebrated  observation  of  the  Cabbalists, — Lumen  sup?-emum  nun- 
quam  descendit  sine  indumenio ; — the  pure  and  supreme  light  never 
descends  to  us  without  a  garment  or  covering.  In  the  Old  Testa- 
ment, the  place  and  state  of  damned  souls  arc  set  forth  by  metaphors 
taken  from  the  most  remarkable  places  and  exemplary  acts  of  ven- 
geance upon  sinners  in  this  world  ;  as  the  overthrow  of  the  giants 
by  the  flood,  those  prodigious  sinners  that  fought  against  heaven,  and 

*  Psal.  xxxi.  6.  Eccl.  xii.  7.  Acts  vn.  50. 

f  Spiriluaiia  capere  ?ion  possumux,  7iisi  adumbrata- 


A  TREATISB  OF  THE  SOUL  OF  MAH.  131 

were  swept  by  the  flocxl  into  tlie  place  of  torment.  To  this  Solo- 
mon is  conceived  to  alluflt',  in  Prov.  xxxi.  16.  ••  The  man  that  wan- 
"  ders  out  ot' the  «av  of  un<lerstandiniT  shall  remain  in  the  contrre- 
"  jjation  of  the  dead;'  in  the  Hehrew  it  is,  he  shall  remain  with 
the  Ktpha'ims^  or  giants.  These  giants  were  the  men  that  more  ea- 
jK'ciallv  provoked  God  to  bring  the  flood  upon  the  world;  they  are 
also  noted  as  the  first  inhabitants  of  hell,  therefore  from  them  the 
place  of  torment  takes  its  name,  and  the  damned  are  said  to  remf^ln 
in  the  place  of  giants. 

Sometimes  hell  is  called  Tophet,  Isa.  xxx.  33.  This  Tophet 
was  in  the  valley  of  Hinnom,  and  was  famous  for  divers  things. 
There  the  children  of  Israel  caused  their  ehiklren  to  pass  through 
the  fire  to  ]\Ioloeh,  or  sacrificed  to  the  devil,  drowning  their  horri- 
ble shrieks  and  ejaculations  with  the  noise  of  drums. 

In  this  valley  also  was  the  memorable  slaughter  of  eighteen  hun- 
dred thousand  of  the  Assyrian  camp,  by  an  angel,  in  one  night. 

There,  also,  the  Babylonians  murdered  the  people  of  Jerusalem 
at  the  taking  of  the  city,  Jer.  vii.  31,  32.  So  that  Tophet  was  a 
mere  shambles,  the  public  chopping-block,  on  which  the  limbs  of 
l)oth  young  and  old  were  ([uartcred  out,  by  thousands.  It  was  fil- 
led with  dead  bodies,  till  there  was  no  ])laee  for  burial.  IJy  all 
whieh  it  appears,  that  no  spot  of  grountl  in  the  workl  was  so  fa- 
mous for  the  fires  kindled  in  it  to  destroy  men,  lor  the  doleful  cries 
that  echoed  from  it,  or  the  innumerable  multitudes  that  perished 
in  it;  for  which  reason  it  is  made  the  emblem  of  hell.  Sometimes 
it  is  called  a  "  lake  of  fire  burning  with  brimstone,''  Rev.  xix.  20. 
denoting  the  most  exquisite  torment,  by  an  intense  and  durable 
flame. 

And  in  the  text,  it  is  called  a  prison^  where  the  spirits  of  ungodly 
men  are  both  detained  and  j)unlshed.  This  notion  of  a  prison  gives 
us  a  lively  representation  of  the  miserable  state  of  danmed  souls, 
and  that  especially  in  the  following  particulars. 

First,  Prisoners  are  arrested  and  seized  by  authority  of  law ;  it 
is  the  law  which  sends  them  thither,  and  keeps  them  there  ;  the 
mittimus  of  a  justice  is  but  the  instrument  of  the  law,  whereby  they 
are  deprived  ot'  liberty,  and  taken  into  custody.  The  law  of  (rod 
which  sinners  have  both  violated  and  despised,  at  death  takes  hold 
of  them,  and  arrests  them.  It  is  the  law  which  claps  up  their  spi- 
rits in  prison,  and  in  the  name  and  authority  of  the  great  and  ter- 
rible God,  commits  them  to  hell.  All  that  are  out  of  Christ,  are 
under  the  curse  and  danming  sentence  of  the  law,  which  now  comes 
to  be  executed  on  them.  Gal.  iii.  10. 

SecoTidi//,  Prisoners  are  carried,  or  haled  to  pris(m  by  force  and 
constraint;  natural  force  backs  legal  authority  :  the  law  is  execu- 
ted by  rough  and  resolute  bailiffs,  who  compel  them  to  go,  though 

Voj..  III.  I 


132  A  TREATISE  OF  THE  SOUL  OF  MAN. 

never  so  much  against  their  will ;  this  also  is  the  case  of  the  wicked 
at  death:  Satan  is  God's  bailiff,  to  hurry  away  the  law-condemned 
souls  to  the  infernal  prison.  The  devil  hath  the  power  of  death, 
Heb.  ii.  14.  as  the  executioner  hath  of  the  body  of  a  condemned 
man. 

Thirdli/,  Prisoners  are  chained  and  bolted  in  prison,  to  prevent 
theii'  escape  ;  so  are  damned  spirits  secured  by  the  power  of  God, 
and  chained  by  their  own  guilty  and  trembling  consciences  in  hell, 
unto  the  time  of  judgment,  and  the  fulness  of  misery ;  not  that 
they  have  no  torment  in  the  mean  time :  alas  !  were  there  no  more 
but  that  fearful  expectation  of  wrath  and  fiery  indignation,  spoken 
of  by  the  apostle,  Heb.  x.  27.  it  were  an  inexpressible  torment ; 
but  there  is  a  farther  degree  of  torment  to  be  awarded  them  at  the 
judgment  of  the  great  day,  to  which  they  are  therefore  kept  as  in 
chains  and  prisons. 

Fourthly,  Prisons  are  dai-k  and  noisome  places,  not  built  for  plea- 
sure, as  other  houses  are,  but  for  punishments ;  so  is  hell,  Jude,  vcr. 
6.  "  Reserved  in  everlasting  chains  under  darkness,"  as  he  there 
describes  the  place  of  torments,  yea,  outer  darkness,  Matth.  viii.  12. 
extreme  or  perfect  darkness.  Philosophers  tell  us  of  the  darkness 
of  this  world,  Non  dantur  puree  tenehrce,  that  there  is  no  pure  or 
perfect  darkness  here,  without  some  mixture  of  light ;  but  there  is 
not  a  glade  of  light,  not  a  spark  of  hope  or  comfort  shining  into 
that  prison. 

Fiflhly,  Mournful  sighs  and  groans  are  heard  in  prisons,  Psal. 
xcvii.  11.  Let  the  "  sighing  of  the  prisoners  come  before  thee," 
saith  the  psalmist.  But  deeper  sighs  and  more  emphatical  groans  are 
heard  in  hell,  "  There  shall  be  weeping  and  wailing,  and  gnashing 
"  of  teeth,"  ]\Iatth.  viii.  12.  Those  that  would  not  groan  under 
the  sense  of  sin  on  earth,  shall  howl  under  anguish  and  desperation 
in  hell. 

Sixthly,  There  is  a  time  when  prisoners  are  brought  out  of  the 
prison  to  be  judged,  and  then  return  in  a  worse  condition  than  be- 
fore, to  the  place  from  whence  they  came.  God  also  hath  appointed 
a  day  for  the  solemn  condemnation  of  those  spirits  in  prison.  The 
scriptures  call  it  "  the  judgment  of  the  great  day,"  Jude,  ver.  6. 
from  the  great  business  that  is  to  be  done  therein,  and  the  great 
and  solemn  assembly  that  shall  then  appear  before  God. 

But  I  will  insist  no  longer  upon  the  display  of  the  metaphor ;  my 
business  is  to  give  you  a  representation  of  the  state  and  condition 
of  damned  souls  in  hell,  and  to  assist  your  conceptions  of  them, 
and  of  their  state. 

It  is  a  dreadful  sight  I  am  to  give  you  this  day;  but  how  much 
better  is  it  to  see,  than  to  feel  that  wrath  ?  The  treasures  thereof 


A  TEEATISE  OK  THE  SOUL  OF  MAN'.  133 

hhixW  bliortlv  be  broken  up,  and  poured  forth  upon  the  spirits  of 
men. 

Vou  hail  in  the  former  (hscourse,  a  faint  umbrage  of  the  spirits 
of  just  men  in  glory;  in  tliis  you  will  have  an  imperfect  represen- 
tation of  the  spirits  of  wicked  men  in  hell :  and  look,  as  the  former 
cannot  l)e  adequate  and  perfect,  because  that  hap})iness  surpassetii 
our  knowledge;  so  neither  can  this  be  so,  because  the  misery  of 
the  damned  passcth  our  fear. 

The  case  aiul  slate  of  a  damned  spirit  will  be  best  opened  in  these 
followi ng  propositions. 

Proposition  1.  Thai  the  ii-uilf  of  all  sin  gathers  to^  and  settles  in 
the  conscience  of  every  christlc.ss  .sinner,  and  makes  up  a  vast  trea- 
sure of  fyxt'dt  in  the  course  of  his  life  in  this  xcurhl. 

The  high  and  awful  power  of  conscience  belonging  to  the  un- 
derstanding faculty  in  the  soul  of  man,  was  spoken  to  before,  as  to 
its  general  nature,  and  that  conscience  certainly  acconi])anics  it, 
and  is  inseparable  from  it,  was  there  shewed ;  I  am  here  to  con- 
sider it  as  the  seat  or  centre  of  guilt,  in  all  unregenerate  and  lo;;t 
souls.  For,  look,  as  the  tides  wash  up,  and  leave  the  slime  and 
filth  upon  the  shore,  even  so  all  the  corruption  and  sin  that  is  in 
the  other  faculties  of  the  soul  settle  upon  the  conscience;  *'  Their 
"  mind  and  conscience  (saith  the  apostle)  is  defiled,""  Tit.  i.  15.  it 
is  as  it  were,  the  sink  of  a  sinner's  soul,  into  which  all  filth  runs  and 
guilt  settles. 

The  conscience  of  every  believer  is  purged  from  its  filthincss  by 
the  blood  of  Christ,  Ileb.  ix.  14.  his  blood  and  his  spirit  purify  it, 
and  ])acify  it,  whereby  it  becomes  the  region  of  light  and  peace: 
buf  all  the  guilt  which  hath  been  long  contracting,  through  the  life 
of  an  unbeliever,  fixes  itself  deep  and  fast  in  his  conscience;  "  It  is 
"  written  upon  the  tables  of  their  hearts,  as  with  a  pen  of  iron,'* 
Jer.  xvii.  1.  i.  c.  guilt  is  as  a  mark  or  character  fashioned  or  en- 
graven in  the  very  substance  of  the  soul,  as  letters  are  cut  into  glass 
with  a  diamond. 

Conscience  is  not  only  the  principal  engager,  obliged  unto  God 
as  a  judge,  but  the  principal  director  and  guide  of  the  soul,  in  its 
courses  and  actions,  and  conseijuently,  the  guilt  of  sin  falls  upon  it, 
and  rests  in  it.  The  soul  is  both  the  spring  and  fountain  of  all  ac- 
tions that  go  outward  from  man,  and  the  term  or  receptacle  of  all 
actions  inward;  but  in  both  sorts  of  actions,  going  outward,  and 
coming  inward,  conscience  is  the  chief  counsellor,  guide,  and  di- 
rector in  all,  and  so  the  guilt  which  is  contracted  either  way,  must 
he  upon  its  head.  It  is  the  bridle  oi'  the  soul  to  restrain  it  from  sin ; 
the  eye  of  the  soul  to  direct  its  course;  and  therefore  is  principally 
chargeable  with  all  the  evils  of  life.  Bodily  members  are  hut  in- 
struments, and  the  will  itself,  as  high  and  noble  a  faculty  or  power 

I  '' 


134  A  TREATISE  OF  THE  SOUL  OF  MAN. 

as  it  is,  moveth  not  until  the  judgment  cometh  to  a  conclusion,  and 
the  debate  be  ended  in  the  mind. 

Now,  in  the  whole  course  and  compass  of  a  sinner's  life  in  this 
world,  what  treasures  of  guilt  must  needs  be  lodged  in  his  consci- 
ence ?  What  a  magazine  of  sin  and  filth  must  be  laid  up  there  ?  It 
is  said  of  a  wicked  man,  Job  xx.  11.  "  His  bones  are  full  of  the 
*'  sins  of  his  youth ;"  meaning  his  spirit,  mind,  or  conscience,  is  as 
full  of  sin,  as  bones  are  of  marrow :  yea,  the  very  sins  of  his  youth 
are  enough  to  fill  them :  and  Rom.  ii.  5.  they  are  said  "  to  trea- 
*'  sure  up  wrath  against  the  day  of  wrath,"  which  is  only  done  by 
treasuring  up  guilt ;  for  wrath  and  guilt  are  treasured  up  together 
in  proportion  to  each  other.  Every  day  of  his  life  vast  sums  have 
been  cast  into  this  treasury,  and  the  patience  of  God  waiteth  till  it 
be  full,  before  he  calls  the  sinner  to  an  account  and  reckoning, 
Gen.  XV.  16. 

Prop.  2.  All  the  sin  and  guilty  contj-aded  upon  the  souls  and  con- 
sciences of  impenitent  men  in  this  world,  accompany  and  Jbllow  their 
departed  souls  to  judgment,  and  there  bring  them  under  the  dreadful 
condemnation  of  the  great  and  terrible  God,  zvhich  cuts  off"  all  their 
hopes  and  convfortsfor  ever. 

"  If  you  believe  not  that  I  am  he,  you  shall  die  in  your  sins." 
John  viii.  24.  And  Job  xx.  11.  "  His  bones*are  full  of  the  sins 
*'  of  his  youth,  which  shall  lie  down  with  him  in  the  dust."  No 
proposition  lies  clearer  in  scripture,  or  should  lie  with  greater 
weight  on  the  hearts  of  sinners :  nothing  but  pardon  can  remove 
guilt ;  but  without  faith  and  repentance  there  never  was,  nor  shall 
be  a  pardon,  Acts  x.  43.  Rom.  iii.  24,  25.  Luke  xxiv.  46,  47. 
Look,  as  the  graces  of  believers,  so  the  sins  of  unbelievers  follow 
the  soul  whithersoever  it  goes.  All  their  sins  who  die  out  of 
Christ,  cry  to  them  when  they  go  hence.  We  are  thy  zvorks,  and  zoe 
•willjbllow  thee.  The  acts  of  sin  are  transient,  but  the  guilt  and 
effects  of  it  are  permanent ;  and  it  is  evident  by  this,  that  in  the 
great  day,  their  consciences,  which  are  the  books  of  records,  where- 
in all  their  sins  are  registered,  will  be  opened,  and  they  shall  be 
judged  by  them,  and  out  of  them,  Rev.  xx.  12. 

Now,  before  that  general  judgment,  every  soul  comes  to  its 
particular  judgment,  and  that  immediately  after  death:  of  this  I 
apprehend  the  apostle  to  speak  in  Heb.  ix.  27.  "  It  is  appointed  for 
*'  all  men  once  to  die,  but  after  that  the  judgment."  The  soul 
is  presently  stated  by  this  judgment  in  its  everlasting  and  fixed 
condition.  The  soul  of  a  wicked  man  appearing  before  God,  in 
all  its  sin  and  guilt,  and  by  him  sentenced,  immediately  gives 
up  all  its  hope,  Prov.  xi.  7.  "  When  a  wicked  man  dleth,  his 
'•  expectation    shall  perish  ;    and  the   hope  of  the   unjust   man 


A  TREATI3E  OF  TIIK  SOOL  OF  MAX.  lO^I 

"  pcrishcth."  His  strong  liopo  ♦  pcrisheth,  as  some  read  it,  1.  c. 
his  stroll"-  delusion  :  for,  alas,  he  took  his  own  shadow  for  a  bridge 
over  the  'rreat  waters,  and  is  unexpectedly  plunged  into  the  gulpli 
of  eternal  misery,  as  Mat.  vii.  J22. 

This  perishing,  or  cutting  off  of  hope,  is  that  which  is  called 
in  scripture  the  death  of  the  .wul,  for  so  long  the  soul  will  live,  as 
it  hath  any  hope.  The  deferring  of  hope  makes  it  sick,  l)iit  the 
final  cutting  off  of  hope  strikes  it  quite  dead,  i.  e.  dead  as  to  rdl 
jov,  comfort,  or  expectation  of  any  for  ever,  which  is  that  death 
which  an  innnortal  soul  is  capable  to  suffer :  7'/tf  righteous  hath 
hope  in  hi.s-  death;  but  every  unregenerate  man  in  the  world  breathes 
out  his  last  hope  in  a  few  moments  after  his  last  breath,  which 
strikes  terror  into  the  very  centre  of  the  soul,  and  is  a  death-wound 
to  it. 

Prop.  3.  The  soals  of  the  damned  are  exeeedingly  large  and  ca- 
pacious  subjects  of  xcrath  and  torment ;  and  i7i  their  separate  state 
their  capacity  is  greatly  etdarged,  both  by  laying  asleep  all  those 
affections  7i  hose  exercise  is  relieving,  and  thorougltly  aicakenijig  all 
those  vassions  xchich  are  torvientinrr- 

The  soul  of  man  being  by  nature  a  spirit,  an  intelligent  spirit, 
and,  in  its  substantial  faculties,  assimilated  to  God,  whose  image 
it  bears  ;  it  must,  for  that  reason,  l)e  exquisitely  sensible  of  all  the 
impressions  and  touches  of  the  Aviath  of  God  ujion  it.  The  spirit 
of  man  is  a  most  tender,  sensible,  and  apprehensive  creature :  the 
eye  of  the  body  is  not  so  sensible  of  a  touch,  a  nerve  of  the  body 
is  not  so  sensible  when  pricked,  as  the  spirit  of  man  is  of  the  least 
touch  of  (iod's  indignation  upon  it.  "  A  wounded  spirit  who  can 
"  bear.''"  I'rov.  xviii.  J 4.  Other  external  wounds  upon  the  body 
inflicted  either  by  man  or  God,  are  tolerable ;  but  that  Avhich  im- 
mediately touches  the  spirit  of  man,  is  insufferable:  who  can  bear 
or  endure  it .'' 

And  as  the  spirit  of  man  hath  the  most  delicate  and  exquisite 
sense  of  misery ;  so  it  hath  a  vast  capacity  to  receive,  and  let  iu 
ihe  fulness  of  anguish  and  misery  into  it:  it  is  a  large  vessel,  called, 
Uoin.  ix.  22.  "A  vessel  of  wrath  fitted  to  destruction.'"  The  large 
capacity  of  the  soul  is  seen  in  this,  that  it  is  not  in  the  ]iower  of  all 
the  creatures  in  the  world  to  satisfy  and  fill  it  :  it  can  (hiiik  up,  as 
one  speaks,  all  the  rivers  of  created  good,  and  its  thirst  not 
(juenchcd  by  such  a  draught ;  but  after  all,  it  cries,  Give,  give. 
Nothing  but  an  infinite  God  can  (piict  and  satisfy  its  appetite  and 
raging  thirst. 

And  as  it  is  capable  and  receptive  of  more  gootl  than  is  found  in 
all  the  creatures,  so  it  is  capable  of  more  misery  and  anguish  than 


*  Etiam  spes  vdauimma,  i.  c  Even  the  strongest  hope. 

I  3 


136  A  TREATISE  OF  THE  SOUL  OV  MAK- 

all  the  creatures  can  inflict  upon  it.  Let  all  the  elements,  all  men 
on  earth,  yea,  all  the  devils  and  damned  in  hell,  conspire  and 
unite  in  a  design  to  torment  man  ;  yet  when  they  have  done  all, 
his  spirit  is  capable  of  a  farther  degree  of  torment;  a  torment  as 
much  beyond  it,  as  a  rack  is  beyond  a  hard  bed,  or  the  sword  in 
his  bowels  is  beyond  the  scratch  of  a  pin.  The  devils  indeed  are 
the  executioners  and  tormentors  of  the  damned  ;  but  if  that  were 
all  they  were  capable  to  suffer,  the  torment  of  the  damned  would 
be,  comparatively,  mild  and  gentle  to  what  they  are.  Oh,  the 
largeness  of  the  understanding  of  man,  what  will  it  not  take  into  its 
vast  capacity  ! 

But  add  to  this,  that  the  damned  souls  have  all  those  affections 
laid  in  a  deep  and  everlasting  sleep,  the  exercises  whereof  would  be 
relieving,  by  emptying  their  souls  of  any  part  of  their  misery  ;  and 
all  those  passions  thoroughly  and  everlastingly  awakened,  which  in- 
crease their  torments. 

The  affections  of  joy,  delight,  and  hope,  are  benumbed  in  them, 
and  laid  fast  asleep,  never  to  be  awakened  into  act  any  more. 
Their  hope,  in  scripture,  is  said  io  perish,  i.  e.  it  so  perisheth,  that, 
after  death,  it  shall  never  exert  another  act  to  all  eternity.  The 
activity  of  any  of  those  affections  would  be  like  a  cooling  gale,  or 
refreshing  spring,  amidst  their  torments ;  but  as  Adrian  lamented 
himself,  Numquam  jocos  dabis.  Thou  shalt  never  be  merry  more. 

And  as  these  affections  are  laid  asleep,  so  their  passions  are  rouz- 
ed,  and  thoroughly  awakened  to  torment  them ;  so  awakened,  as 
never  to  sleep  any  more.  The  souls  of  men  are  sometimes  jogged 
and  startled  in  this  world,  by  the  works  or  rods  of  God,  but  pre- 
sently they  sleep  again,  and  forget  all :  but  hereafter  the  eyes  of 
their  souls  will  be  continually  held  waking  to  behold  and  consider 
their  misery ;  their  understandings  will  be  clear  and  most  appre- 
hensive ;  their  thoughts  fixed  and  determined ;  their  consciences 
active  and  efficacious ;  and,  by  all  this,  their  capacity  to  take  in 
the  fullest  of  their  misery,  enlarged  to  the  uttermost. 

Prop.  4.  The  wrath,  indignation,  and  revenge  of  God  poured  out 
as  the  just  rezcard  of  sin,  upon  the  so  capacious  souls  of  the  damned, 
are  the  principal  part  of  their  misery  in  hell. 

In  the  third  proposition  I  shewed  you,  that  the  souls  of  the 
damned  can  hold  more  misery  than  all  the  creatures  can  inflict  upon 
them.  When  the  soul  suffers  from  the  hand  of  man,  its  suffer- 
ings are  but  either  by  way  of  sympathy  with  the  body ;  or  if  im- 
mediately, yet  it  is  but  a  light  stroke  the  hand  of  a  creature  can 
give  :  But  when  it  hath  to  do  with  a  sin-revenging  God,  and  that 
immediately,  this  stroke  cuts  off  the  spirit  of  man,  as  it  is  expres- 
sed, Psal.  Ixxxviii.  16.  The  body  is  the  clothing  of  the  soul. 
Most  of  the  arrows  shot  at  the  soul  in  this  world,  do  but  stick  in 


A  TP.EATrsK  OF  TIIF.   SOCL  Of  MAS.  137 

the  clothes,  i.  e.  reach  the  oiitwanl  man :  IJut  in  hell,  the  spirit  of 
man  is  i/ie  xch'ite  at  which  God  hiniselt"  shoots.  Ail  his  cnvenonicti 
arrows  strike  the  soul,  which  is,  after  death,  laid  bare  and  naked 
to  be  woundetl  by  his  hand.  At  death,  the  soul  of  every  wicked 
man  immediately  falls  into  the  hands  of  the  living  G(h1  ;  and  "  it 
"  is  a  fearful  thing  to  i'all  into  the  hands  of  the  living  God,"  as 
the  afxistle  speaks,  Heb.  x.  .'31.  Their  punishment  is  "  from 
*'  the  presence  of  the  Lord,  and  I'rom  the  glory  of  his  power,']^  2 
Thes.  i.  9.  'J'hcy  are  not  put  over  to  their  fellow-creatures  to  be 
punished,  but  God  will  do  it  himself,  and  glorify  his  |)ower,  as  well 
as  bis  justice  in  their  jiunishnient.  The  wrath  of  God  lies  immc- 
diatelv  upon  their  spirits,  and  this  is  the  "  fiery  indignation  whicli 
*'  devourcth  their  adversaries,''  Heb.  x.  27.  A  fire  that  licks  up 
the  very  spirit  of  man.  Who  knoweth  the  power  of  liis  anger  ! 
Psal.  xc.  11.  How  insujiporlable  it  is,  you  may  a  little  guess  by 
that  expression  of  the  jjrophet  Nahum,  chap.  i.  5,  f).  "  The 
*'  mountains  quake  at  him,  and  the  hills  melt,  and  the  earth  is 
"  burnt  at  his  presence ;  yea,  the  world,  and  all  that  dwell  therein. 
*'  Who  can  stand  before  his  indignation.''  And  who  can  abide  in  the 
"  fierceness  of  his  anger.''  His  fury  is  poured  out  like  fire,  and  the 
*'  rocks  are  thrown  down  by  him." 

And,  as  if  anijer  and  wrath  were  not  words  of  a  sufficient  edore 
and  sharpness,  it  is  called  fiery  indignation  and  vengeance,  words 
denoting  the  most  intense  degree  of  divine  wrath.  For  indeed  his 
power  is  to  be  glorified  in  the  destruction  of  his  enemies,  and  there- 
fore now  he  will  do  it  to  j)urpose.  He  takes  them  now  into  his 
own  hands.  No  creature  can  come  at  the  soul  immediately,  that 
is  God's  prerogative,  and  now  he  hath  to  do  with  it  himself  in 
fury,  and  revenge  is  poured  out.  "  Can  thy  hands  be  strong,  or 
*'  thy  heart  endure  when  I  shall  deal  with  thee .''''  Ezek.  xxii. 
14.  Alas  !  the  spirit  quails  and  dies  under  it.  This  is  the  hell  of 
hells. 

W^hat  doleful  cries  and  lamentlngs  have  we  heard  from  God''s 
dearest  children,  when  but  some  few  drops  of  his  anger  have  been 
sprinkled  ujion  their  souls,  here  in  this  world  !  Jiut  alas  !  there  is 
no  comparison  betwixt  the  anger  or  fatherly  discipline  of  God  over 
the  spirits  of  his  children,  and  the  indignation  }^)urcd  out  from  the 
beginning  of  i-evenges  u])on  hi>  enemies. 

I'roj).  5.  llic  scpnrale  .sj)irit  o/'a  damned  inanhecomes  a  tormcufor 
to  dsvlj'  iij  the  vur'iuu.s  n)id  efficdcioitfi  acthi»s  of  its  ozvn  eoiiJieiencey 
xelueh  are  a  special  part  nf'its  torment  in  the  other  world. 

Conscience,  whicli  should  have  been  the  sinner's  curb  on  earth, 
becomes  the  whip  that  nnist  lash  his  soul  in  hell.  Neither  is  there 
any  laculty  or  jx>wer  belonging  to  the  sold  ol"  man,  so  fit  and  able 
lo  do  it  as  his  own  conscience.     That  w  hich  was  the  seat  and  centre 

1  4 


138  A  TREATISE  OF  THE  SOUL  OF  MAN'. 

of  all  guilt,  now  becomes  the  seat  and  centre  of  all  torments.  The 
suspension  of  its  tormenting  power  in  this  world  is  a  mystery  and 
wonder  to  all  that  duly  consider  it.  For  certainly  should  the  Lord 
let  a  sinner's  conscience  fly  upon  him  with  rage,  in  the  midst  of  his 
sins  and  pleasures,  it  would  put  him  into  a  hell  upon  earth,  as  we 
see  in  the  doleful  instances  of  Judas,  Spira,  &c.  But  he  keeps  a  hand 
of  restraint  upon  them,  generally,  in  this  life,  and  suffers  them  to 
sleep  quietly  by  a  grumbling  or  seared  conscience,  which  couches 
b}"  them  as  a  sleepy  lion,  and  lets  them  alone. 

But  no  sooner  is  the  Christless  soul  turned  out  of  the  body,  and 
cast  for  eternity  at  the  bar  of  God,  but  conscience  is  rouzed,  and  put 
into  a  rage  never  to  be  appeased  any  more.  It  now  racks  and  tortures 
the  miserable  soul  with  its  utmost  efficacy  and  activity.  The  mere 
presages  and  forebodings  of  wrath  by  the  consciences  of  sinners  in 
this  woi'ld  have  made  them  lie  with  a  ghastly  paleness  in  their  faces, 
universal  trembling  in  all  their  members,  a  cold  sweating  horror 
upon  their  panting  bosoms  like  men  already  in  hell :  But  this,  all 
this,  is  but  as  the  sweating  of  the  stones  before  the  great  rain  falls. 
The  activities  of  conscience  (especially  in  hell)  are  various,  vigorous, 
and  dreadful  to  consider,  such  are  its  7' e cognitions,  accusations,  con- 
demnations, 7ipb7~aidings,  shamings,  and  J^'earful  expectations. 

1.  The  consciences  of  the  damned  will  recognize,  and  bring 
back  the  sins  committed  in  this  world  fresh  to  their  mind :  For 
what  is  conscience,  but  a  register,  or  book  of  records,  wherein  every 
sin  is  ranked  in  its  proper  place  and  order  !  This  act  of  conscience 
is  fundamental  to  all  its  other  acts :  for  it  cannot  accuse,  condemn, 
upbraid,  or  shame  us  for  that  it  hath  lost  out  of  its  memory,  and 
hath  no  sense  of.  Son,  remember,  said  Abraham  to  Dives,  in  the 
midst  of  his  torments.  This  remembrance  of  sins  past,  mercies  past, 
opportunities  past,  but  especially  of  hope  past  and  gone  with  them, 
never  to  be  recovered  any  more,  is  like  that  fire  not  blown,  (of 
which  Zophar  speaks)  which  consumes  him,  or  the  glittering  sword 
coming  out  of  his  gall.  Job  xx.  24,  &c. 

2.  It  chargeth  and  accuseth  the  damned  soul ;  and  its  charges  are 
home,  positive,  and  self-evident  charges  :  A  thousand  legal  and 
unexceptionable  witnesses  cannot  confirm  any  point  more  than  one 
witness  in  a  man's  bosom  can  do,  Rom.  ii.  15.  It  convicts,  and  stops 
their  mouths,  leaving  them  without  any  excuse  or  apology.  Just 
and  righteous  are  the  judgments  of  God  upon  thee,  saith  con- 
science :  In  all  this  ocean  of  misery,  there  is  not  one  drop  of  injury 
or  wrong.     The  judgment  of  God  is  according  to  truth. 

3.  It  condemns  as  well  as  chargeth  and  witnesseth,  and  that  with 
a  dreadful  sentence;  backing  and  approving  the  sentence  and  judg- 
ment of  God,  1  John  iii.  21.  every  self-destroyer  will  be  a  self- 
condemner :  This  is  a  prime  part  of  their  misery. 


A  TRKATISE  OF  TIFE  SOUL  OF  MAV.  139 


-Prima  est  haec  ultio,  quod  se 


Jud\cL\  nemo  noccns  absolvilut\,  improba  qnamvis 
G ratio fallacis  pratoris  vicerit  urnam. 

Juv.  Sat.  13. 

4.  The  upbraidlncjs  of  conscience  in  licll  are  terrible  and  insuffer- 
able things :  To  be  continually  hit  in  the  teeth  and  twitted  with 
our  madness,  wilfulness,  and  ol)stinacy,  as  the  cause  of  all  that  eter- 
nal misery  which  we  have  pulled  down  upon  our  own  heads,  wliat 
is  it  but  the  rubbing  of  the  wound  with  salt  and  vinegar?  Of  this 
torment  holy  Job  was  afraid,  and  tlierefore  resolved  what  in  him 
lay  to  prevent  it,  when  he  saith.  Job  xxvii.  G.  "  INIy  heart  (i.  e. 
"conscience)  shall  not  reproach  nie  so  long  as  1  live."  O  the 
twits  and  taunts  of  conscience  are  cruel  cuts  and  lashes  to  the 
soul ! 

5.  The  shamings  of  conscience  are  insufferable  toiiticnts. 
Shame  ariseth  from  the  turpitude  of  discovered  actions.  If  some 
men's  secret  illthinesses  were  but  published  in  this  world,  it  would 
confound  them :  what  then  will  it  be,  when  all  shall  lie  open,  as  it 
will,  after  this  life,  and  their  own  consciences  shall  cast  the 
shame  of  all  upon  them  .^  They  shall  not  only  be  derided  by  God, 
Prov.  i.  iiG.  but  by  their  own  consciences. 

I^astly,  the  fearful  expectations  of  conscience,  still  looking  for- 
ward into  more  and  more  wrath  to  come,  this  is  tlie  very  sum  and 
con\plement  of  their  misery.  ^Vhat  makes  a  prison  so  dreadful  to 
a  malefactor  but  the  trembling  expectation  he  there  lives  under  of 
the  approaching  assizes  .-*  Much  after  the  same  rate,  or  rather  after 
the  rate  of  condemned  persons  prejjaring  for  execution,  do  these 
spirits  in  ])rison  live  in  the  other  world.  But  alas !  no  instance  or 
similitude  can  reach  home  to  their  case. 

Prop.  6.  That  xch'ich  makes  t/ie  torments  and  terrors  of  the  damned 
spirits  so  extreme  and  terrible,  is,  that  tlieij  are  unrelicvable  miseries, 
and  torments  Jar  ever. 

They  ar6  not  capable  either  of, 

1.  A  partial  relief,  by  any  mitigation,  or 

2.  A  complete  relief  by  a  final  cessation. 

1.  Not  of  a  ))artial  relief  by  any  mitigation  ;  could  they  but  di- 
vert their  thoughts  from  their  misen%  as  they  were  wont  to  do  in 
this  world,  drink  and  forget  their  sorrows ;  or  had  they  but  any 
hope  of  the  abatement  of  their  miserv,  it  would  be  a  relief  to 
them :  But  l)oth  these  arc  impossible.  Their  thoughts  arc  fixed 
and  determined :  to  remove  them  (though  but  for  a  moment) 
from  their  misery,  is  as  impossible  as  to  remove  a  mountain  :  Their 
sin  and  misery  is  ever  before  them.     As  the  blessed  in  heaven  are 


140  A  TREATISE  OF  THE  SOUL  OF  MAW. 

lono  conjirmati,  so  fixed  and  settled  in  blessedness,  that  they  are 
not  diverted  one  moment  from  beholding  the  blessed  face  of  God, 
for  they  are  ever  with  the  Lord :  So  the  damned  in  hell  are  malo 
ohfirmut'i,  so  settled  and  fixed  in  the  midst  of  all  evil,  that  their 
thoughts  and  miseries  are  inseparable  for  ever. 

2.  Much  less  can  their  undone  state  admit  the  least  hope  of  re- 
lief by  a  final  cessation  of  their  misery.  All  hope  perisheth  from 
them,  and  the  perishing  of  their  hope  is  the  plainest  proof  that  can 
be  given  of  the  eternity  of  their  misery.  For  were  there  but  the 
remotest  possibility  of  deliverance  at  last,  hope  would  hang  upon 
that  possibility  :  And  whilst  hope  lives,  the  soul  is  not  quite  dead  ; 
the  death  of  hope  is  the  death  of  a  man''s  spirit :  The  cutting  off 
of  the  soul  from  God,  and  the  last  act  of  hope  to  see  or  enjoy  him 
for  ever,  is  that  death  which  an  immortal  soul  is  capable  of  suffer- 
ing. *'  Depart  from  me,  ye  cursed,  into  everlasting  fire,"  is  that 
sentence  which  strikes  hope  and  soul  dead  for  ever.  In  these  six 
propositions  you  have  the  true  and  terrible  representation  of  the 
spirits  in  prison,  or  the  state  of  damned  souls.  I  have  not  mention- 
ed their  association  with  devils,  or  the  dismal  place  of  their  con- 
finement, which,  though  they  complete  their  misery,  yet  are  not 
the  principal  parts  of  it,  but  rather  accessories  to  it,  or  rivers  run- 
ning into  the  ocean  of  their  misery.  The  sum  of  their  misery  lies 
in  what  was  opened  before,  and  the  improvement  of  it  is  in  that 
which  followeth. 

Infer.  1.  Is  this  the  state  of  ungodly  souls  after  death  .?  Then  it 
follows,  that  neither  death  nor  annihilation  are  the  xmrst  of  evils  in- 
cident to  man.  Aristotle  calls  death  the  most  terrible  of  all  terrihles^ 
and  the  schoolmen  affirm  annihilation  to  be  a  greater  evil  than  the 
most  miserable  being :  But  it  is  neither  so,  nor  so ;  the  wrath  of 
God,  the  worm  of  conscience,  are  much  more  bitter  than  death. 
The  pains  of  death  are  natural  and  bodily  pains :  The  wrath  of 
God  and  anguish  of  conscience  are  spiritual  and  inward  :  Those  are 
but  the  pains  of  a  few  hours  or  days,  these  are  the  unrelieved  tor- 
ments of  eternity. 

And  as  for  annihilation,  what  a  favour  would  the  damned  ac- 
count it !  Indeed,  if  we  respect  the  glory  of  God's  justice,  which  is 
exemplified  and  illustrated  in  the  ruin  of  these  miserable  souls,  it  is 
better  they  should  abide  as  the  eternal  monuments  thereof,  than 
not  to  be  at  all :  but  with  respect  to  themselves  we  may  say  as  Christ 
doth  of  the  son  of  perdition,  Mat.  xxvi.  24.  "  Good  had  it  been 
"  for  them  if  they  had  never  been  born."  For  a  man's  soul  to  be 
of  no  other  use  than  a  vessel  of  wrath,  to  receive  the  indignation, 
and  be  filled  with  the  fury  of  God ;  surely  an  untimely  birth,  that 
never  was  animated  with  a  reasonable  soul,  is  better  than  they  : 
For  alas !  they  seek  for  death,  but  it  flies  from  them.     The  im-. 


A  TUEATISK  OF  THE  SOUL  OF  MAX.  141 

Tnortallt y  of  their  souls,  which  was  their  dignity  aiul  privilege  above 
other  creatures,  is  now  their  misery,  and  that  which  continually 
feeds  and  perpetuates  their  flame.  Here  is  a  being  without  the 
comfort  of  it,  a  being  only  to  howl  and  tremble  under  Divine 
wrath,  a  being  tljereforc  which  they  would  gladly  exchange  with 
the  contemptiblest  fly,  or  most  loathsome  toad,  but  it  cannot  be 
exchanged  or  annihilated. 

Inf.  *■!.  Hence  it  Ibllows,  thai  the  pleasures  of  sin  are  dear  hoi/nrht^ 
and  costlij  pleasures.  There  is  a  greater  di.sproportion  betwixt  that 
pleasure  anil  this  wrath,  than  betwixt  a  droj)  of  honey  and  a  sea  of 
gall.  Could  a  man  distil  all  the  imaginary  j)leasurc  of  sin,  and 
drink  nothing  else  but  the  highest  and  most  refined  delights  of  it 
all  his  life,  though  his  life  slu)uld  be  protracted  to  the  term  of 
Methuselairs ;  yet  one  day  or  night  under  the  wrath  of  God  would 
make  it  a  dear  bai-gain.     But, 

1.  It  is  certain  sin  hath  no  such  pleasures  to  give  you  :  They 
are  embittered  either  by  adverse  strokes  of  providence  from  with- 
out, or  painful  and  dreadful  gripes  and  twinges  of  conscience 
■within  ;  Job  xx.  14.  "  His  meat  in  his  bowels  is  turned,  it  is  the 
*'  gall  of  asps  within  him.''' 

2.  It  is  certain  the  time  of  a  sinner  is  near  its  period  when  he 
is  at  the  height  of  his  pleasure  in  sin  :  For  look,  as  liigh  delights 
in  God  speak  the  maturity  of  a  soul  for  heaven,  and  it  will  not  be 
long  before  such  be  in  heaven ;  so  the  heights  of  delight  in  sin,  an- 
swerablv  speak  the  maturity  of  such  a  soul  for  hell,  and  it  will  not 
be  long  ere  it  be  there.  Sin  is  now  a  big  embryo,  and  speedily  the 
soul  travails  with  death. 

3.  According  to  the  measure  of  delights  men  have  had  in  sin, 
•will  be  the  degrees  and  measures  of  their  torments  in  hell,  Rev. 
xviii.  7.  .so  much  torment  and  sorrow,  as  there  was  delight  and 
pleasure  in  sin. 

4.  To  conclude,  "  the  pleasures  of  sin  are  but  for  a  season,  as 
you  read,  Heb.  xi.  25.  but  the  wrath  of  God  in  hell  is  for  ever 
and  ever.  There  is  a  time  when  the  pleasures  of  sin  cannot  be 
called  pleasures  to  come,  but  the  wrath  of  (iod  that  will  still  be 
wrath  to  come.  Oh  !  consider  for  what  a  trifle  you  sell  your  souls. 
When  Lvsimacluis  parted  with  his  kingdom  for  a  draught  of  water, 
he  said  wlien  he  had  drank  it.  Fur  how  short  a  pleasure  have  I  sold 
ak'ni<id()m'.  And  Jonathan  lamented,  1  Sam.  xiv.  43.  "I  tasted 
"  but  a  little  honey,  and  I  must  die."  Satan  would  not  charm  so 
powerfully  as  he  doth  with  the  pleasures  of  sin,  if  this  pjint  were 
well  believed,  and  heartily  applied. 

Inf.  3.  What  a  matehless  madness  is  it  to  east  thd  soul  Into  God's 
pri.wn,  to  save  the  hodtj  out  of  man  s  prison  ! 

Men  have  their  prisons,  and  God  hath  hiji :   But  because  the  one 


14)2  A  TREATISE  OF  THE  SOUL  OF  MAN. 

is  an  object  of  sense,  and  tlie  other  an  object  of  faith,  that  only  is 
feared,  and  this  slighted  all  over  this  unbelieving  world,  except  by 
a  very  small  number  of  men,  who  tremble  at  the  word  of  God. 
Now  this  I  say  is  the  height  of  madness,  and  will  appear  to  be  so 
in  a  just  collation  of  both  in  a  few  particulars.  (1.)  Man's  prison 
restrains  the  body  only,  God's  prison  soul  and  body.  Mat.  x,  28. 
The  spirits  of  men  (as  my  text  speaks)  are  the  prisoners  there. 
Oh  !  what  a  vast  odds  doth  this  single  difference  make  !  A  thou- 
sand times  more  than  the  captivating  and  binding  of  the  greatest 
king  or  emperor  differs  from  the  imprisonment  of  a  poor  mechanic 
or  vagrant  beggar.  (2.)  In  man's  prison  there  are  many  comforts 
and  unspeakable  refreshments  ijom  heaven,  but  in  God's  prison 
none,  but  the  direct  contrary.  You  read  of  the  apostles,  Acts 
xvi.  25.  how  they  sang  in  the  prison :  The  Spirit  of  God  made 
them  a  banquet  of  heavenly  joys,  and  they  could  not  but  sing  at  it : 
Though  their  feet  were  in  the  stocks,  their  spirits  were  never  more 
at  liberty.  Algerius  dated  his  \ettersJ'ro??t  the  delectable  orchard  of 
the  Leonine  prison ;  where,  saith  he,Jiozcs  the  sweetest  nectar.  Ano- 
ther tells  us,  Christ  was  always  kind  to  him :  but  since  he  became 
a  prisoner  for  him,  he  even  overcame  himself  in  kindness,  /  verily 
think  (saith  he)  the  chains  of  my  Lord  are  all  overlaid  with  pure 
gold,  and  his  cross  perfumed.  But  the  worst  terrors  of  the  prisoners 
in  hell  come  from  the  presence  of  the  Lord,  2  Thes.  i.  9.  "  God  is  a 
terror  to  them.  (3.)  The  cause  for  which  a  man  is  cast  into  prison 
by  men,  may  be  his  duty,  and  so  his  conscience  must  be  at  last 
quiet,  if  not  joyful  in  such  sufferings.  So  was  it  with  Paul,  Acts 
xxviii.  20.  "  For  the  hope  of  Israel  am  I  bound  with  this  chain  :'* 
This  diffuses  joy  and  peace  through  the  conscience  into  the  whole 
man.  But  the  cause  for  which  men  are  cast  into  God's  prison,  is 
their  sin  and  guilt,  which  arm  their  own  consciences  against  them, 
and  make  them,  as  you  heard  before,  self-tormentors,  terrors  to 
themselves.  What  odds  is  here !  (4.)  In  man's  prison  the  most 
excellent  company  and  sweet  society  may  be  found.  Paul  and 
Silas  were  fcUow-prisoners.  In  queen  Mary's  days  the  most  excel- 
lent company  to  be  found  hi  England  was  in  the  prisons  :  Prisons 
were  turned  into  churches.  But  in  God's  prison  no  better  society 
is  to  be  found  than  that  of  devils  and  damned  reprobates,  Mat. 
XXV.  41.  (.5.)  In  man's  prison  there  is  hope  of  a  comfortable  de- 
liverance, but  in  God's  prison  none :  Mat.  v.  26.  "  Thou  shalt 
"  not  come  out  thence  till  thou  hast  paid  the  last  mite."  It  is 
an  everlasting  prison. 

Compare  these  few  obvious  particulars,  and  judge  then  what  is 
to  be  thought  of  that  man,  who  stands  readier  to  cast  himself  into 
any  guilt,  than  into  the  least  suffering.  What  is  it  but  as  if  a  man 
should  offer  his  neck  to  the  sword,  to  save  his  hand .?  The  Lord 


A  TBEATISE  OF  THE  SOUL  OF  MAN.  143 

convince  us  what  trifles  our  estates,  liberties,  and  lives  ate  to  our 
souls,  or  to  the  |)eace  and  purity  of  our  consciences. 

Inf.  4.  What  an  invaluublc  merctj  is  t/w pardon  qfs'iny  xch'ich  sets 
the  soul  out  of  all  dan^-er  qfi^-n'ino-  into  this  prison  !  When  the  ilebt 
i.s  satisfied,  a  man  may  walk  as  boldly  before  the  prison  door  as  he 
iloth  before  his  own:  They  that  owe  nothing  fear  no  bailiffs.  It 
is  the  law  (as  I  said  before)  that  commits  men  to  prison,  a  mittimus 
is  but  an  instrument  of  law;  but  the  righteousness  of  the  law  is  fid- 
filled  in  them  that  believe,  Uom.  vili.  4.  Yea,  they  arc  made  i/ic 
righttousness  of  GikI  in  hirn,  2  Cor.  v.  21.  There  can  be  no  pro- 
cess of  law  against  them.  For  who  shall  condemn  Avhcn  it  is  God 
that  juslifieth  .^  Rom.  viii.  33,  34.  And  that  Divine  Justice  might 
be  no  bar  to  our  faith  and  comfort,  lie  adds,  It  is  Christ  that  died ; 
and  yet  fartHer,  to  assure  us  that  his  death  had  made  plenary  satis- 
faction to  God  for  all  our  sins  and  debts,  it  is  added,  i/cn,  rathevy 
that  is  risen  again :  q.  d.  If  the  debts  of  believers  to  God  were  not 
fully  ])aid  and  satisfied  for  by  the  blood  of  Christ,  how  comes  it  to 
pass  that  our  Surety  is  discharged,  as  by  his  resurrection  he  ap- 
|)ears  to  be !  Oh  believer !  thy  bonds  are  cancelled,  the  hand- 
writing that  was  against  thee  is  nailed  to  the  cross,  the  blood  of 
Christ  hath  done  that  for  thee  that  all  the  ijjold  and  silver  in  the 
world  could  not  do,  1  Pet.  i.  18,  19-  "  It  is  a  *  counterpricc  fully 
"  answering  to  thy  debts,"  ]\Iat.  xx.  28.  And  hence,  to  the  eter- 
nal joy  of  thy  heart,  result  three  properties  of  thy  pardon,  which 
are  able  to  make  thine  eyes  gush  out  with  tears  of  joy  whilst  thou 
art  reading  of  it. 

1.  It  is  a  free  pardon  to  thy  soul;  though  it  cost  Christ  dear,  it 
costs  thee  nothing.  We  have  redemption,  even  "  the  remission  of 
"  sins,  according  to  the  riches  of  iiis  grace,"  Eph.  i.  7.  The  ])ro- 
ject  of  it  was  God's,  not  thine ;  the  price  for  it  Avas  Christ's  blood, 
not  thine ;  the  glory  and  riches  of  free  grace  are  illustriously  dis- 
played in  thy  forgiveness. 

2.  It  is  as  full  as  it  is  free ;  a  conniletc  and  perfect  cause  ])rcv 
duceth  a  complete  and  perfect  effect.  Acts  xiii.  39.  "  Justified 
"  from  all  things."  W'hatevcr  thy  sins  be  for  nature,  number,  or 
circumstances  of  aggravations,  they  cannot  exceed  the  value  of  the 
meritorious  cause  of  remi.ssion.  The  blood  of  Christ  cleanseth  us 
from  all  sin. 

3.  It  must  be  as  firm  as  it  is  free  and  full,  even  an  irrevocable 
pardon  for  evermore.  Christ  did  not  shed  his  blood  at  a  hazard ; 
the  way  of  justification  by  faith,  makes  the  ])romisc  sure,  Kom. 
iv.  IG.     The  justified  shall  never  come  again  under  condemnation. 


A>r//.ii7»oy  est  j/rctium  ex  uiiverto  respondms. 


144  A  TREATISE  OF  THE  SOUL  OF  MAN. 

Oh  the  unspeakable  joy  tliat  flows  from  this  spring !  Oh  tlie 
triumphs  of  faith  upon  this  foundation  ! 

Is  it  not  ravishing,  melting,  overwhelming,  and  amazing,  to 
think  thus  with  thyself!  Here  sit  I  with  a  joyful  plenary  free  pardon 
of  sin  in  my  hand,  whilst  many,  who  never  sinned  to  that  height 
and  degree  I  have,  he  groaning,  howling,  sweating,  and  trembling 
under  the  indignation  of  God,  poured  out  hke  fire  upon  their  souls 
in  hell.  A  greater  sinner  saved,  and  lesser  damned.  Oh  how  un- 
speakably sweet  is  that  rest  into  which  my  terrified  and  disquieted 
soul  is  come  by  faith  !  Rom.  v.  1.  Heb.  iv.  3.  "  We  which  have 
"  believed,  do  enter  into  rest."  Oh  blessed  calm  after  a  dreadful 
tempest !  This  poor  breast  of  mine  was  lately  panting,  sweating, 
trembling  under  the  horrors  of  wrath  to  come,  terrified  with  the 
visions  of  hell.  No  other  sound  was  in  mine  ears,  but  that  of  fiery 
indignation  to  devour  the  adversaries.  Oh  what  price  can  be  put 
upon  my  quietus  est !  What  value  upon  a  pardon,  delivered  as  it 
were  at  the  ladder's  foot !  Oh  precious  hand  of  faith  that  receives 
it !  But  oh  the  most  precious  blood  of  Christ  which  purchased  it ! 
If  Satan  now  come  with  his  accusations,  the  law  with  its  commina- 
tions,  death  with  its  dreadful  summons,  I  have  in  a  readiness  to 
answer  them  all. 

Here  is  the  law,  the  wrath  of  God,  and  everlasting  burnings,  the 
just  demerit  of  sin  upon  one  side,  and  a  poor  sinful  creature  on  the 
other:  But  the  covenant  of  grace  hath  solved  all.  An  act  of  obli- 
vion is  past  in  heaven,  "  I  will  forgive  their  iniquities,  and  their 
"  sins  and  transgressions  will  I  remember  no  more."  In  this  act 
of  grace  my  soul  is  included ;  I  am  in  Christ,  and  there  is  no  con- 
demnation. Die  I  must,  but  damned  I  shall  not  be :  My  debts 
are  paid,  my  bonds  are  cancelled,  my  conscience  is  quieted :  let 
death  do  its  worst,  it  shall  do  me  no  harm  ;  that  blood  which  satis- 
fied. God,  may  well  satisfy  me. 

Infer.  5.  How  amazingly  sad  and  deplorable  is  the  security  and 
stillness  of  the  consciences  of' sinners,  under  all  their  own  guilty  and 
the  immediate  danger  of  God's  everlasting  wrath ! 

Philosophers  observe  that  before  an  earth-quake  the  wind  lies, 
and  the  weather  is  exceeding  calm  and  still,  not  a  breath  of  wind 
going.  So  it  is  in  the  consciences  of  many,  just  before  the  tempest 
and  storm  of  God's  wrath  pours  down  upon  them.  What  a  golden 
morning  opened  upon  Sodom,  and  began  that  fatal  day !  Little 
did  they  imagine  showers  of  fire  had  been  ready  to  fall  from  so 
pleasant  and  serene  a  sky  as  they  saw  over  their  heads.  How 
secure,  still,  and  unconcerned  are  those  to-day,  who  it  may  be 
shall  rage,  roar,  and  tremble  in  hell  to-morrow !  Caesar  hearing 
of  a  citizen  of  Rome  who  was  deep  in  debt,  and  yet  slept  soundly. 


A  TREATISE  OF  TIIK  SOl'L  OF  :vtA\'.  14:5 

>^oulil  needs  have  his  pillow,  as  sup|X)sing  there  was  some  .strange, 
cliarming  virtue  in  it. 

It  is  wonderful  to  consider  what  shifts  men  make  to  keej)  their 
consciences  in  that  stillne.ss  and  ijuiet  they  do,  under  such  loads  ol" 
guilt,  and  threatenings  of  wrath,  ready  to  he  executed  upon  them. 
It  must  be  strong  opium  that  so  stupifies  and  benumbs  their  con- 
sciences;  and  u])on  inquiry  into  the  matter  we  shall  lind  it  to  be 
the  effect  of, 

1.  A  strong  ilelusion  of  Satan. 

ii.  A  spiritual  judicial  stroke  of  God. 

1.  This  stillness  of  conscience,  upon  the  brink  of  damnation,  ]n\y. 
ceeds  from  the  strong  delusions  ol"  Satan,  blinding  their  eyes,  and 
i'eeding  theif  false  hopes:  He  removes  the  evil  day  at  many  years 
imagiuiu-y  distance  from  them,  and  interposeth  many  a  fair  day 
})etwixt  them  and  it,  and  in  tliat  interposed  season,  time  enough  to 
))re|)iire  for  it;  without  such  an  artifice  as  this,  his  house  would  be 
in  an  ujnoar,  but  this  keeps  all  in  peace,  Luke  xi.  21.  "  By  pre- 
"■  suming  he  feeds  their  hopes,  and  by  their  hopes  destroys  tlieir 
"  souls  *.''  Some  he  diverts  from  all  serious  thoughts  of  this  day, 
by  the  pleasures,  and  others  by  the  cares  of  this  life;  and  so  that 
ilay  Cometh  uj)on  them  iniawares,  Luke  xxi.  S^. 

2.  This  stillness  ol"  conscience,  in  so  miserable  and  dangerous  a 
state,  is  the  effect  of  a  spiritual,  judicial  stroke  of  God  upon  the 
children  of  wrath.  That  is  a  dreadful  word,  Isa.  vi.  10.  "  Make 
'•  the  heart  of  tl\is  people  fat,  and  make  their  ears  heavy,  and  shut 
"  their  eyes:'"'  The  eye  and  ear  are  the  two  principal  doors  or  in- 
lets to  the  heart;  when  these  are  shut,  the  heart  must  needs  be  in- 
sensible, as  the  -f-  lat  of  the  body  is.  There  is  a  spirit  of  a  deep 
sleep  poured  out  judicially  upon  some  men,  Isa.  xxix.  10.  such  as 
that  upon  Adam  when  God  took  a  rib  from  his  side,  and  he  felt  it 
not :  JJul  this  i^  upon  the  soul,  and  is  the  same  as  to  give  up  a  man 
to  a  reprobate  sense. 

Infer.  G.  The  case  ()f  distressed  consciences  upon  earth  is  exceed- 
ing sad,  and  calls  upon  all  for  the  tendercst  pity,  and  utmost  help 
J'rovi  men. 

Vou  see  the  labourings  of  conscience,  under  the  sense  of  guilt 
and  w  rath,  is  a  special  part  of  the  torments  of  hell,  of  which  there 
is  not  a  livelier  emblem  or  picture,  than  the  distresses  of  conscience 
in  this  world. 

It  must  be  thankfully  confessed  there  are  two  great  differences 
betwixt  the  terrors  of  conscience  here,   and  there :    One,   in  the 


•  Prrrtuvwndo  sp?rarU,  el  spcrando  percunt. 

I  Njturalisu  agree  thai  fat  not  only  makes  animals  unruly,  but  olso,  is  voiJ  of  sea- 
.tioii.     Giuit. 


146  A  TREATISE  OF  THE  SOUL  OF  MAN. 

degrees  of  anguish,  the  other,  in  the  rehefs  of  that  anguish.  The 
ordinary  distresses  of  conscience  here,  compared  with  those  of  the 
damned,  are  as  ^he  flame  of  a  candle  to  a  fiery  oven,  a  mild  and 
gentle  fire ;  or  as  the  sparks  that  fly  out  of  the  top  of  a  chimney, 
to  the  dreadful  eruption  of  Vesuvius,  or  mount  Etna.  Besides, 
these  are  capable  of  relief,  but  those  are  unrelievable :  Their  hearts 
die,  because  their  hope  is  perished  from  the  Lord. 

But  yet  of  all  the  miseries  and  distresses  incident  to  men  in  this 
world,  none  like  those  of  distressed  consciences ;  the  terrors  of  God 
set  themselves  in  array,  or  are  drawn  up  in  battalia  against  the 
soul,  Job  vi.  4.  "  Whilst  I  suff'er  thy  terrors  (saith  Heman)  I  am 
*'  distracted,"  Psal.  Ixxxviii.  15.  Yea,  they  not  only  distract,  but 
cut  off*  the  spirit,  as  he  adds,  ver.  16.  They  lick  up  the  very  spi- 
rit of  a  man,  and  none  can  bear  them,  Prov.  xviii.  14.  for  now  a 
man  hath  to  do  immediately  with  God ;  yea,  with  the  wrath  of  the 
great  and  dreadful  God :  And  this  wrath,  which  is  the  most  acute 
and  sharp  of  all  torments,  falls  upon  the  most  tender  and  sensible 
part,  the  spirit  and  mind  which  now  lies  open  and  naked  before' 
him  to  be  wounded  by  it.  No  creature  can  administer  the  least 
relief,  by  the  apphcation  of  any  temporal  comfort  or  refreshment 
to  it.  Gold  and  silver,  wife  and  children,  meat  and  melody,  sig- 
nify no  more  than  the  drawing  on  of  a  silk  stocking  to  cure  the 
paroxysms  of  the  gout. 

All  that  can  be  done  for  their  relief,  is.  by  seasonable,  judicious, 
and  tender  applications  of  spiritual  remedies :  And  what  can  be 
done,  ought  to  be  done  for  them.  What  heart  can  hear  a  voice 
like  that  of  Job,  "  Have  pity  upon  me,  have  pity  upon  me,  O  ye 
"  my  friends ;  for  the  hand  of  God  hath  touched  me ;"  and  not 
melt  into  compassion  over  them  ?  Is  there  a  word  of  wisdom  in  thy 
heart,  let  thy  tongue  apply  it  to  the  relief  of  thy  distressed  brother. 
Whilst  his  heart  meditates  terror^  let  thine  meditate  his  succour. 
It  is  not  impossible  but  thou,  who  lendest  a  friendly  hand  to  ano- 
ther, mayest,  ere  long,  need  one  thyself;  and  he  that  hath  ever  felt 
the  terrors  of  the  Almighty  upon  his  soul,  hath  motive  enough  to 
draw  forth  the  bowels  of  his  pity  to  another  in  the  like  case. 

Alas  for  poor  distressed  souls,  who  have  either  none  about  them 
that  understand,  and  are  able  and  willing  to  speak  a  word  in  sea- 
son to  their  weary  souls,  or  too  many  about  them  to  exasperate 
their  sorrows,  and  persecute  them  whom  God  hath  smitten.  You 
that  have  both  ability  and  opportunity  for  it,  are  under  the  strong- 
est engagements  in  the  world  to  endeavour  their  relief  with  all 
faithfulness,  seriousness,  compassion,  and  constancy.  Did  Christ 
shed  his  blood  for  the  saving  of  souls,  and  wilt  not  thou  spend  thy 
breath  for  them  ?  Shall  any  man  that  has  found  mercy  from  God, 
shew  none  to  his  brother  ?  God  forbid.     A  soul  in  heU  is  out  of 


A  TRliATISE  OF  THE  SOUL  OF  MAX.  117 

vour  reacli ;  but  these  that  arc  in  the  suburbs  of  hell  are  not ; 
the  candle  of  intense  sorrow  is  put  to  the  thn-atl  of  thi-ir  miserable 
life;  and  should  they  be  suffered  to  drop  into  hell,  whilst  you 
stanil  by  as  unconcerned  spectators  of  such  a  tragedv,  you  will 
Ijave  little  peace.  Your  unmercifulness  to  their  souls  will  be  a 
wound  to  your  own. 

InJ".  7.  Be  hence  informed  of  the  evil  thut  is  in  sin  ;  be  convinced 
of' the  evil  that  Is  in  it,  by  the  eternal  misery  thatjblloiceth  it. 

If  hell  be  out  of  measure  dreadijl,  then  sin  must  be  out  of  mea- 
sure sinful :  the  torments  of  hell  do  not  exceed  the  demerit  of 
sin,  though  they  exceed  the  understandings  of  men  to  conceive 
them.  God  will  lay  upon  no  man  more  than  is  right.  Sin  is  the 
founder  o:'  hell ;  all  the  miseries  and  torments  there,  are  but  the 
treasures  of  wrath  which  sinners,  in  all  ages,  have  been  treasuring 
up;  and  liow  dreadful  soever  it  be,  it  is  but  the  \-^Mia,,  the 
recompense  which  is  meet,  Rom.  vi.  23.  "  The  wages  of  sin  is 
"  death." 

We  have  slight  thoughts  of  sin ;  Fools  make  a  mock  of  sin  :  But 
if  the  Lord  by  the  convictions  of  men's  consciences  did  but  lead 
them  through  the  chambers  of  death,  and  give  tlu'm  a  sight  of  the 
wrath  to  come ;  could  we  but  see  the  piles  that  arc  made  in  hell 
(as  the  prophet  calls  them,  Isa.  xxx.  53.)  to  maintain  the  flames 
of  vengeance  to  eternity ;  could  we  but  understand  in  what  dialect 
the  damned  speak  of  sin,  who  see  the  treasures  of  wrath  broken  up 
to  avenge  it,  surely  it  would  alter  our  apprehensions  of  sin,  and 
strike  cold  to  the  very  hearts  of  sinners. 

Cannot  the  extremity  and  eternity  of  hell-torments  exceed  the  evil 
that  is  in  sin  .''  What  words  then  can  express  the  evil  of  it  ?  Ilell- 
flames  have  the  nature  of  a  punishment,  but  not  of  an  atonement. 

O  think  on  this,  you  that  look  upon  sin  as  the  veriest  trifle, 
that  will  sin  for  the  value  of  a  penny,  that  look  upon  all  the  humi- 
liations, broken-hearted  confessions,  and  bitter  moans  of  the  saints 
under  sin,  as  frenzy,  or  melancholy,  slighting  them  as  a  company 
flf  half-witted  hypochondriac  per.s(ms !  Thou  that  never  hadst  one 
sick  night,  or  sad  day  in  all  thy  life  upon  the  account  of  sin,  let 
me  tell  thee  that  brea.st  of  thine  must  be  the  seat  of  sorrow ;  that 
frothy,  airy  spirit  of  thine  must  be  acquainted  with  emphatical  sobs 
and  groans.  God  grant  it  may  be  on  this  side  hell,  by  effectual 
repentance ;  else  it  must  be  there,  in  the  extremity  and  eternity  of 
sorrows. 

III/'.  8.  IVhat  e?iemies  are  they  to  the  .<iouls  qfm£n,  ivho  are  Satan's 
instruments^  to  draxo  them  into  sin,  or  who  suffer  sin  to  lie  upon 
theui  f 

When  there  were  but  two  persons  in  tlie  world,  one  drew  the 
other  into  sin  ;  and  among  the  millions  of  men  and  women  uow  in 

Vol.  hi.  K 


148  A  TREATISE  OF  THE  SOUL  OF  MAN. 

the  world,  where  are  there  two  to  be  found  that  have  in  no  case 
been  snares  to  draw  some  into  sin  ?  Some  tempt  designedly,  taking 
the  devil's  work  out  of  his  hands ;  others  virtually  and  consequen- 
tially, by  examples,  which  have  a  compelling  power  to  draw  others 
with  them  into  sin.  The  first  sort  are  among  the  worst  of  sinners, 
Prov.  i.  10.  the  latter  are  among  the  best  of  saints ;  see  Gal.  ii.  14. 
whose  conversation  is  so  much  in  heaven,  that  nothing  falls  out  in 
the  course  thereof,  which  may  not  further  some  or  other  in  their 
way  to  hell. 

Among  wicked  men,  there  are  five  sorts  eminently  accessory  to 
the  guilt  and  ruin  of  other  men's  souls.  (1.)  Loose  professors, 
whose  lives  give  their  lips  the  lie ;  whose  conversations  make  their 
professions  blush.  (2.)  Scandalous  apostates,  whose  fall  is  more 
prejvidicial  than  their  profession  was  ever  beneficial  to  others.  (3.) 
Cruel  persecutors,  who  make  the  lives,  liberties,  and  estates  of 
men  the  occasion  of  the  I'uin  of  their  consciences.  (4.)  Ignorant 
and  unfaithful  ministers,  who  strengthen  the  hands  of  the  wicked, 
that  they  should  not  return  from  their  Avickednsss.  (5.)  Wicked 
relations,  who  quench  and  damp  every  hopeful  beginning  of  con- 
viction and  affection  in  their  friends.  Of  all  which  I  shall  dis- 
tinctly speak  in  the  next  discourse,  to  which,  therefore,  I  remit  it 
at  present. 

And  many  there  are  who  suffer  sin  to  lie  upon  others,  without  a 
wise  and  seasonable  reproof  to  recover  them. 

O  what  cruelty  to  souls  is  here  !  The  day  is  coming  Avhen  they 
will  curse  the  time  that  ever  they  knew  you :  It  is  possible  you  may 
repent,  but  then,  it  may  be,  those,  whose  souls  you  have  helped  to 
ruin,  are  gone,  and  quite  out  of  your  reach.  The  Lord  make  you 
sensible  what  you  have  done  in  season,  lest  your  repentance  come 
too  late  for  yourselves  and  them  also. 

Inf.  2.  How  poor  a  comfort  is  it  to  him  that  carries  all  his  sins 
out  of  this  xoorlcl  with  hhn,  to  leave  much  earthly  treasure  (especi- 
ally if  gotten  hy  sin)  behind  him? 

It  is  a  poor  consolation  to  be  praised  where  thou  art  not,  and  tor* 
mented  where  thou  art  * ;  to  purchase  a  life  of  pleasiu'e  to  others 
on  earth,  at  the  price  of  thy  own  everlasting  misery  in  liell.  All 
the  consolation,  sensual,  voluptuous,  and  oppressing  worldlings 
Iiave,  is  but  this,  that  they  were  coached  to  hell  in  pomp  and  state, 
and  have  left  the  same  chariot  to  bring  their  graceless  children  after 
them,  in  the  same  equipage,  to  the  place  of  torments.  There  be 
five  considerations  provoking  pity  to  them  that  are  thus  cast  into  a 
miserable  eternity,  and  caution  to  all  that  are  following  after,  in  the 
same  path 

*  Q.uid  prodest  esse,  quod  esse  non  prodest.     Tertul. 


A  TREATISE  OF  THE  SOUL  OF  HAS.  149 

First,  That  f:xtal  mistake  in  the  practical  understanding  and  jmlg- 
nient  of  nicii  deserves  a  compassionate  lamentation,  as  the  cause 
anil  reason  of  their  eternal  miscarriage  and  ruin.  They  looked 
upon  triHes  as  things  of  greatest  necessity,  and  the  most  necessary 
things  as  n)ere  trifles;  putting  the  greatest  weight  and  value  upon 
that  which  little  concerned  them,  and  none  at  all  upon  their  great- 
est coneerninent  in  the  whole  world,  Luke  xii.  ~1. 

St'corid/tj,  The  perjxtual  diversions  that  the  trifles  of  this  wocid 
gave  them  I'rom  the  main  use  and  end  of  their  time.  O  wluit  a 
liurry  and  thick  succession  of  earthly  business  and  encumbrances 
fillecl  up  their  days!  So  that  they  could  find  no  time  to  go  alone, 
and  think  of  the  awful  and  weighty  concernments  of  the  world  to 
eonii',  James  v.  5. 

T/tird/tj,  The  total  waste  and  expcncc  of  the  only  season  of  sal- 
vation, about  these  vanishing,  impertinent  trifles,  which  is  never 
more  to  be  recovered,  Eecles.  ix.  10. 

Fourth///,  That  these  deluding  shadows,  the  pleasures  of  a  mo- 
ment are  all  they  had  in  exchange  for  their  souls,  a  goodly  price  it 
was  valued  at,  Alat.  xvi.  i26. 

Ftfthlij,  That  by  such  a  life  they  have  not  only  ruined  their  own 
souls,  but  put  their  posterity,  by  their  education  of  them  in  the 
tjame  course  of  hfe,  into  the  same  })ath  of  destruction,  in  which  they 
went  to  hell  before  them.  Psal.  xlix.  13.  "  Their  posterity  approve 
their  saying."" 

Inf.  iO.  Hoxc  rational  and  commendable  is  the  coicrage  and  re^o- 
lut'ion  of  those  Christians  icho  chnse  to  bear  all  the  sujferings  in  this 
zc'or  Id  front  the  hands  of  men,  rather  than  to  dijile  and  zoound  their 
consciences  with  sin,  and  thereby  expose  their  souls  to  the  zcrath  of 
God  /or  ever ! 

That  which  men  now  call  pride,  humour,  fancy,  and  stubborn- 
ness, will,  one  day,  appear  to  l)e  their  great  wisdom,  and  the  excel- 
lency of  their  spirits.  It  is  the  tenderness  of  their  consciences,  not 
ihe  pride  and  stoutness  of  their  stomachs,  which  makes  them  in- 
flexible to  sin ;  they  know  the  terrors  of  a  wounded  conscience, 
and  had  rather  endure  any  other  trouble  from  the  hands  of  men, 
than  fall  by  known  sin  into  the  hands  of  an  angry  God.  Try 
them  in  other  matters  wherein  the  glory  of  God,  and  the  peace  or 
})urity  of  their  consciences  are  not  concerned,  and  see  if  you  can 
charge  them  with  stubbornness  and  singularity,  it  was  the  excel- 
lency of  the  spirits  of  the  primitive  Christians,  that  they  durst  tell 
the  eniperor  to  his  face,  when  he  threatened  them  with  torments; 
"  Pardon  us,  O  emperor,  tliou  threatenest  us  with  a  prison,  but 

K2 


150  A  TREATISE  OF  THE  SOUL  OF  MAN. 

"  God  with  hell  *."  Do  we  call  that  ingenuity  and  good  nature 
which  nialves  the  mind  soft  and  tractable  to  temptations,  and  will 
rather  venture  upon  guilt  than  be  esteemed  singular  ? 

•f-  Salvian  tells  us  of  some  in  his  time,  who  were  compelled  to 
"  be  evil,  lest  they  should  be  accounted  vile."  And  was  that  their 
excellency  ?  May  I  not  fitly  apply  the  words  of  Salvian  here  :  "  O 
in  what  honour  and  repute  is  Christ  among  Christians,  when  reli- 
gion shall  make  them  base  and  ignoble  !"  He  that  understands  what 
the  punishment  of  sin  will  be  in  hell,  should  endure  all  things  ra- 
ther than  yield  to  sin  on  earth.  Indeed,  if  you  that  threaten  and 
tempt  others  to  violate  their  consciences,  could  bear  the  wrath  of 
God  for  them  in  hell,  it  were  somewhat ;  but  we  know  there  is  no 
suffering  by  a, proxy  there;  they  tremble  at  the  word  of  God,  and 
have  felt  the  burden  of  guilt,  and  dare  not  yield  to  sin,  though 
they  yield  their  estates  and  bodies  to  prevent  it. 

Inf.  11.  Hoxv  patiently  should  we  endure  the  cifflictions  of  this 
I'lfe,  by  xchich  sin  is  prevented  and  purged? 

The  discipline  of  our  spirits  belongs  to  God  the  Father  of  spirits ; 
he  corrects  us  here  that  we  may  not  be  punished  hereafter,  1  Cor. 
xi.  32.  "  We  are  chastened  of  the  Lord,  that  we  may  not  be  con- 
"  demned  with  the  world."  It  is  better  for  us  to  groan  under  af- 
flictions on  earth,  than  to  roar  under  revenging  wrath  in  hell.  Pa- 
rents who  are  wise,  as  well  as  tender,  had  rather  hear  their  chil- 
dren sob  and  cry  under  the  rod,  than  stand  with  halters  upon 
their  necks  on  the  ladder,  bewailing  the  destructive  indulgence  of 
their  parents. 

Your  chastisements,  when  sanctified,  are  preventive  of  all  the 
misery  opened  before.  It  is  therefore  as  unreasonable  to  murmur 
against  God,  because  you  smart  under  his  rod,  as  it  would  be  to 
accuse  your  dearest  friend  of  cruelty,  because  he  strained  your  arm 
to  snatch  you  from  the  fall  of  a  house  or  wall,  which  he  saw  ready 
to  crush  and  overwhelm  you  in  its  ruins. 

If  we  had  less  affliction,  we  should  have  more  guilt.  We  see 
how  apt  we  are  to  break  over  the  hedge,  and  to  go  astray  from 
God,  with  all  the  clogs  of  affliction  designed  for  our  restraint ; 
what  should  we  do  if  we  had  no  clog  at  all  ?  It  is  better  for  you  to 
be  whipped  to  heaven  with  all  the  rods  of  affliction,  than  coached 
to  hell  with  all  the  pleasures  of  the  world. 

Christian,  thy  God  sees,  if  thou  do  not,  that  all  these  troubles 
are  few  enough  to  save  thee  from  sin  and  hell.  Thy  corruptions 
require  all  these,  and  all  little  enough.  "  If  need  be,  ye  are  in 
"  heaviness,"   1    Pet.   i.   6.     If  there  be  need   for  it,  thy  dearest 


*  Ignosce  imperator,  tu  carcerem  minaris,  Deus  gehennam, 
f  Mali  esse  coguntur,  ne  viles  habeantw. 


A   TREATIRK  OF  THE  SOI'L  OF  MAN.  151 

comforts  on  earth  shall  die,  that  thy  soul   inay  live ;   but  if  thy 
niortifii-ation  to  them  render  thy  removal  needless,  thou  and  they 
shall  live  too^ther.     It  is  better  to  be  jireserved  in  brine,  than  to 
rot  in  honey.     Sanetified  afflietions  working  under  the  eflieaey  of 
the  blood  o\'  Christ,  are  the  safest  way  to  our  souls. 

I/i/.  12.  How  doleful  a  change  doth  the  death  of  racked  men 
make  upon  them  !  from  palaces  on  earth  to  the  prison  of  hell. 

No  s(M)ncr  has  the  soul  oi"  a  wicked  man  stepped  out  of  his  02*11 
door  at  death,  but  the  Serjeants  of  hell  are  inmiediately  ujion  it, 
serving  the  dreadful  suunnons  on  the  law-condemned  wretch. 
This  arrest  terrilics  it  more  than  the  hand-wriling  ujton  the  plas- 
ter of  tlic  wall  did  him,  Dan.  v,  5.  How  are  all  a  niiufs  apprehen- 
sions changed  in  a  moment !  Out  of  what  a  deep  sleep  are  most, 
and  out  of  what  a  pleasant  dream  of  heaven  are  some  awaked  and 
startled  at  death,  by  the  dreadful  arrest  and  summons  of  God  to 
condemnation. 

How  quickly  woulil  all  a  sinner''s  mirth  be  damped,  and  turned 
into  bowlings  in  this  world,  if  conscience  were  but  thoroughly 
awakened  !  It  is  but  for  God  to  change  our  apprehensions  now, 
and  it  would  be  done  in  a  moment :  but  the  eyes  of  most  men's 
souls  are  not  opened  till  death  hath  shut  their  bodily  eyes;  and 
then  how  sudden,  and  how  sad  a  change  is  made  in  one  day  ! 

O  think  what  it  is  to  pass  from  all  the  pleasures  and  delights  of 
this  world  into  the  torments  and  miseries  of  that  world ;  from  a 
pleasant  habitation  into  an  infernal  prison  ;  from  the  depth  of 
security  to  the  extremity  of  desperation ;  from  the  arms  and 
bosoms  of  dearest  friends  and  relations,  to  the  society  of  damned 
spirits  I  Lord,  what  a  change  is  here  ;  had  a  gracious  change  been 
made  upon  their  hearts  by  grace,  no  such  doleful  change  could 
have  been  made  upon  their  state  by  death  :  little  do  their  surviving 
friends  think  what  they  feel,  or  what  is  their  estate  in  the  other 
world  whilst  they  are  honouring  their  bodies  with  splendid  and 
]K)ui|)ous  funerals.  None  on  earth  have  so  much  reason  to  fear 
death,  to  make  much  of  life,  and  use  all  means  to  continue  it,  as 
those  who  will,  and  must  be  so  great  losers  by  the  exchange. 

InJ'.  1;}.  See  here  the  certainty^  and  inevitable ness  ()f  ihc  J tidgmcnt 
of  the  (.rreat  day. 

This  prison  which  is  continually  filling  with  the  spirits  of  wick- 
et! men  is  an  undiiiiable  evidence  of  it :  for  why  is  hell  called  a 
prison,  and  why  are  the  spirits  of  men  confined  and  chained  there 
hut  with  respect  to  the  judgment  of  the  great  day  .?  As  there  is  a 
neces.sary  connexion  betwixt  sin  and  punishment,  so  betwixt 
punishing  and  trying  the  offender;  there  arc  millions  of  souls  in 
custody,  a  world  of  spirits  in  prison  ;  these  nmst  be  brought  fortJi 
lo  their  trial,  for  God  will  lay  ujxm  no  man  more  than  is  right; 


152  A  TREATISE  OF  THE  SOUL  OF  MAN. 

the  legality  of  their  mittimus  to  hell  will  be  evidenced  in  their  so- 
lemn day  of  trial.  God  hath  therefore  "  appointed  a  day  in 
"  which  he  will  judge  the  world  in  righteousness,  by  that  man 
"  whom  he  hath  ordained,"  Acts  xvii.  31. 

Here  sinners  run  in  arrears,  and  contract  vast  debts ;  in  hell 
they  are  seized  and  committed,  at  judgment  tried  and  cast  for  the 
same.  This  will  be  a  dreadful  day,  those  that  have  spent  so  prodi- 
gally upon  the  patience  of  God,  must  now  come  to  a  severe  account 
for  all ;  they  have  past  their  particular  judgment  immediately  after 
death,  Eccl.  xii.  7.  Heb.  ix.  27.  By  this  they  know  how  they  shall 
speed  in  the  general  judgment,  and  how  it  shall  be  with  them  for 
ever,  but  though  this  private  judgment  secures  their  damnation 
sufficiently,  yet  it  clears  not  the  justice  of  God  before  angels  and 
men  sufficiently,  and  therefore  they  must  appear  once  more  before 
his  bar,  2  Cor.  v.  10.  In  the  fearful  expectation  of  this  day, 
those  trembhng  spirits  now  lie  in  prison,  and  that  fearful  expecta- 
tion is  a  principal  part  of  their  present  misery  and  torment.  You 
that  refuse  to  come  to  the  throne  of  grace,  see  if  you  can  refuse  to 
make  your  appearance  at  the  bar  of  justice ;  you  that  braved  and 
brow-beat  your  ministers  that  warned  you  of  it,  see  if  you  can  out- 
brave your  Judge  too  as  you  did  them.  Nothing  more  sure  or 
awful  than  such  a  day  as  this. 

Lif.  14.  Ho7v  miich  are  ministers^  parents^  and  all  to  whom  the 
charge  of  souls  is  committed^  bound  to  do  all  that  in  them  lies  to  pre- 
vent their  everlasting  misery  in  the  xvorld  to  come  '. 

The  great  apostle  of  the  Gentiles  found  the  consideration  of  the 
terror  of  the  Lord  as  a  spur  urging  and  enforcing  him  to  a  minis- 
terial faithfulness  and  diligence;  2  Cor.  v.  11.  "  Knowino-  there- 
"  fore  the  terror  of  the  Lord,  we  persuade  men."  And  the 
same  he  presseth  upon  Timothy,  2  Tim.  iv.  1,2.  "I  cham-e  thee 
"  therefore,  before  God  and  the  Lord  Jesus  Christ,  who  shall 
"  judge  the  quick  and  the  dead  at  his  appearing,  and  his  kingdom  ; 
"  preach  the  word ;  be  instant  in  season  and  out  of  season ;  re- 
"  prove,  rebuke,  exhort,  with  all  long-suffering  and  doctrine." 
O  that  those  to  whom  so  great  a  trust  as  the  souls  of  men  is  com- 
mitted, would  labour  to  acquit  themselves  with  all  faithfulness 
therein,  as  Paul  did,  warning  every  one  night  and  day  with  tears, 
that  if  we  cannot  prevent  their  ruin,  which  is  most  desirable  ;  yet 
at  least  we  may  be  able  to  take  God  to  witness,  as  he  did,  that  we 
are  pure  from  the  blood  of  all  men. 

Oh  !  consider,  my  brethren,  if  your  faithful  plainness  and  un- 
wearied diligence  to  save  men's  souls  produce  no  other  fruit  but 
the  hatred  of  you  now;  yet  it  is  much  easier  for  you  to  bear 
that,  than  that  they  and  you  too  should  bear  the  wrath  of  God 
for  ever. 


A  TREATISE  01'  THE  r.orr.  or  ^f  AV.  153 

We  have  all  of  us  pei"sonal  guilt  cnougli  uj)oii  us,  let  us  not  add 
other  men's  f^uilt  to  our  account:  to  be  guilty  of  the  blood  of  the 
meanest  man  ujxjn  earth,  is  a  sin  which  will  cry  in  your  consciences; 
but  to  be  guilty  of  the  bl(M)d  of  souls,  Lord,  who  can  bear  it ! 
Christ  thought  them  worthy  his  heart-blood,  and  are  they  not 
worth  the  expcnce  of  our  breath  ?  Did  he  sweat  blood  to  siive 
them,  and  will  not  we  move  our  lips  to  save  them  ?  It  is  certainly 
a  sore  judgment  to  the  souls  of  men,  when  such  ministers  are  set 
over  them  as  never  untlerstood  the  value  of  their  people's  souls, 
or  were  never  heartily  concerned  about  the  salvation  of  their 
own  souls'. 

Matth.  xvi,  '2G. 

For  xvliat  is  a  man  profiled,  if  he  shtill  gain  the  ichole  world,  and 
lose  his  Oii'u  soul  '^  or  what  shall  a  man  give  in  exchange Jbr  his 
soul  ? 

-M-^IFFICULT  duties  need  to  be  enforced  with  powerful  argu- 
ments. In  the  i24th  verse  of  this  chapter,  our  Lord  presseth 
upon  his  disciples  th.e  deepest  and  hardest  duties  of  self-denial, 
acquaints  them  upon  what  terms  they  must  be  admitted  into  his 
service  :  "  If  any  man  will  come  after  me,  let  him  deny  himself,  anil 
"  take  up  his  cross  and  follow  me." 

This  hard  and  difficult  duty  he  cnforccth  upon  them  by  a  dou- 
ble argument,  viz.  From, 

1.  The  vanity  of  all  sinful  shifts  from  it,  ver.  25. 

il.  The  value  of  their  souls,  which  is  importeil  in  it,  ver.  26. 

They  may  shift  off  their  duty  to  the  loss  of  their  .souls,  or  save 
then*  souls  by  the  loss  of  sucli  trifles.  If  they  esteem  their  souls 
above  the  world,  and  can  be  content  to  put  all  other  things  to  the 
iia/ard  for  llieir  salvation,  making  account  to  save  nothing  but 
them  by  Christianity  ;  then  they  come  uj)  to  Christ's  terms,  and 
may  warnintably  ami  boldly  call  him  their  Lord  and  Master;  and 
to  sweeten  this  choice  to  them,  he  doth,  in  ray  text,  balance  the 
soul  and  all  the  world,  weighing  them  one  against  the  other,  and 
hluws  them  the  infinite  odds  and  dispro})ortion  betwixt  them : 
*'  What  is  a  man  profited,  if  he  shall  gain  the  wlx^le  world,  and 
"  lose  his  own  soul .''  or  what  shall  a  man  give  in  exchange  lor 
"  his  soul?" 

il'hut  is  a  man  profited  ?]  There  is  a  plain  meiosis  in  the  phrase  ; 
and  the  meaning  is,  how  inestimably  and  irrej)arabiv  is  a  man 
danmified  !   what  a  soul-ruining  Ijargain  woukl  a  man  make! 

Ifhc  ihould  gain  the  whole  world.]  There  is  a  plain  hyperbole 

K4 


154  A  TEEATtSE  OF  THE  SOUL  OF  MAX. 

in  tills  phrase ;  for  it  never  was,  nor  ever  will  be  the  lot  of  any 
man  to  be  the  sole  owner  and  possessor  of  the  whole  world  *.  But 
suppose  all  the  power,  pleasure,  wealth,  and  honour  of  the  whole 
world  were  bid  and  offered  in  exchange  for  a  man's  soul ;  what  a 
dear  purchase  would  it  be  at  such  a  rate  !  "  What  were  this,  says 
*'  one  -f-,  but  to  win  Venice,  and  then  be  hanged  at  the  gate  of 
"  it  ?"  As  that  man  acts  like  a  mad  man,  that  goes  about  to 
purchase  a  treasure  of  gold  with  the  loss  of  his  life ;  for  life  being 
lost,  what  is  all  the  gold  in  the  world  to  him  ?  he  can  have  no 
enjoyment  of  it,  or  comfort  in  it :  so  here,  what  is  all  the  world, 
or  as  many  worlds  as  there  are  creatures  in  it,  when  the  soul  is 
lost,  if  he  gain  this  ? 

Ayid  lose  his  own  soul.']  The  comparison  lies  here  betwixt  one 
single  soul  and  the  whole  world.  The  whole  world  is  no  price  for 
the  poorest,  meanest,  and  most  despised  soul  that  lives  in  it. 

By  losing  the  soul,  we  are  not  to  understand  the  destruction  of 
its  being,  but  of  its  happiness  and  comfort,  the  cutting  it  off  from 
God,  and  all  the  hopes  of  his  favour  and  enjoyment  for  ever. 
This  is  the  loss  here  intended,  a  loss  never  to  be  repaired.  The 
whole  world  can  be  no  recompence  for  the  loss  to  the  soul,  if  it  be 
but  the  loss  of  its  purity  or  peace  for  a  time ;  much  less  can  it  re- 
compence the  loss  of  the  soul,  in  the  loss  of  all  its  happiness  for 
ever.  When  a  man's  chief  happiness  is  finally  lost,  then  is  his 
soul  lost :  for  what  benefit  can  it  be,  nay,  how  great  a  misery 
must  it  be,  to  have  a  being  perpetuated  in  torments  for  ever  ? 
J  This  is  the  Jine  or  mulct  which  is  set  upon  sin,  as  some  render 
the  word.  What  shall  a  man  gain  by  such  pleasures,  for  which 
God  will  mulct,  ox  Jine  him  at  the  rate  or  price  of  his  own  soul  ? 
That  is,  of  all  the  happiness,  joy  and  comfort  of  it  to  all  eternity. 

Or  what  shall  a  man  give  in  exchange  for  his  soul  ?  ||  The  ques- 
tion aggravates  the  sense,  and  amplifies  the  loss  and  damage  of  the 
man  that  sells  his  soul  for  the  whole  world.  There  is  no  recom- 
pence in  all  the  world  for  the  hazard  or  danger  of  the  soul  one 
hour ;  nor  would  a  man  that  understands  what  a  soul  and  eternity 
are,  put  them  into  danger  for  ten  thousand  worlds,  much  less  for 
one  penny,  yea,  for  nothing,  as  many  do :  but  to  barter  or  exchange 
it  for  the  world,  to  take  any  thing  in  lieu  of  it ;  this  is  the  height 
of  madness.     *'  The  way  of  buying  in  former  times  was  not  by 


•  By  this  hypothetical  hyperbole  is  denoted  the  great  atrociousness  of  losing  eter- 
nal salvation.     Glussius. 

f  Nov.  magis  juvabitur ,  quam  qui  acqvirat  Vtnetias,  ipse  vera  susfendatur  ad  portam. 
Paraeusin  loc. 

\  Anima  vero  $ua  muiUetur,  i.  e.  If  one  is  punished  with  the  loss  of  his  own  soul. 
JBez.  Maldon. 

|[  Interrogatio  exaggerans. 


X  TREATISE  OF  THE  SOUL  OF  MAN.  155 

*' money,  but  by  the  exchange  of  one  comnitxlity  for  another;" 
and  to  this  custom  *  Brugensis  thinks  this  phrase  is  allusive.  Now, 
■what  commo<litv  is  found  in  all  the  world  ;  or  who,  that  is  not 
blinded  by  the  god  of  this  world,  can  think  that  the  whole  world 
itself,  if  all  the  rocks  in  it  were  rocks  of  diamonds,  and  the  seas  and 
rivers  were  liquid  gold,  is  a  commodity  of  equivalent  worth  to  his 
own  soul.?  Hence  two  notes  arise  naturally. 

Doct.  1.  That  one  soul  is  of  more  value  than  the  whole  world. 

Doct.  2.  How  precious  ajxd  invaluable  soever  the  soul  of  man  is, 
it  may  he  lost  and  cast  away  for  ever. 

I  begin  with  the  first. 

Doct.  1.  That  one  soul  is  of  more  vahic  than  the  whole  world. 

I  need  not  spend  much  time  in  the  proof  of  it,  when  you  have 
considered,  that  he  who  bought  them,  hath  here  weighed  and 
valued  them;  and  tliat  the  point  before  us  is  the  result  and  con- 
elusion  of  one  that  hath  the  best  reason  to  know  the  true  worth  of 
them.  That  which  I  have  to  do  is  to  gather  out  of  the  scriptures 
the  particulars ;  which,  put  together,  make  up  the  full  demonstra- 
tion of  the  point,     And, 

1.  The  invaluable  worth  of  souls  appears  from  the  manner  of 
their  creation.  They  were  created  immediately  by  God,  as  liath 
been  proved,  and  that  not  witht)ut  the  deliberation  of  the  whole 
Trinity  ;  Gen.  i.  26.  "  Let  us  make  man.''  For  the  production  of 
other  creatures,  it  was  enough  to  give  out  the  word  of  his  com- 
mand. "  Let  there  be  light,  let  the  earth  and  the  waters  bring 
"  forth  i''  but  when  he  comes  to  man,  then  you  have  no  fiat, 
let  there  he,  but  he  puts  his  own  hand  immediately  to  it,  as  to  the 
master-piece  of  the  whole  creation :  yea,  a  council  is  called  about 
it;  Let  uHy  im])lying  the  just  consultation  and  deliberation  of  all 
the  persons  in  the  Godhead  about  it,  that  our  iiearts  might  be  raised 
to  the  expectation  of  some  extraordinary  work  to  follow  ;  great 
counsels  and  wise  debates  being  lx)th  the  forerunners  and  founda- 
tions of  great  actions  and  events  to  ensue  thereupon.  Thus  Elihu 
in  Job  XXXV.  10.  "  None  saith,  Where  is  God  my  Makers.?''  And 
David,  in  Psal.  cxUx.  2.  "  Let  Israel  rejoice  in  his  Makers :"  in 
both  places  the  word  is  plinal.  "^Ihe  consultation  here  is  only 
amongst  the  divine  ]*ersons,  no  angels  are  called  to  this  council- 
table,  the  whole  matter  >vas  to  be  conducted  by  the  wisdom,  and 

Avra?.>.ayjaa  u>cul  id  quo  data,  redimilur  oliijuid ;  jurta  jiriscorum   comnurcia, 
fua  non  moiutu,  sej  rcrum  pcrnmtalicne  C07tital>ant.     IJrugoni. 


156  A  TREATISE  OF  THE  SOUL  OF  MA^KT* 

effected  by  tlic  power  of  God ;  and  therefore  there  was  no  need 
to  consult  with  any  but  himself,  the  wisdom  of  angels  being  from 
him  :  but  this  great  council  shews  what  an  excellent  creature  was 
now  to  be  produced,  and  the  excellency  of  that  creature  man  was 
principally  in  his  soul;  for  the  bodies  of  other  creatures,  which  were 
made  by  the  word  of  his  command,  are  as  beautiful,  elegant,  and 
neat  as  the  body  of  man ;  yea,  and  in  some  respects  more  excellent. 
The  soul  then  was  that  rare  piece  Avhich  God  in  so  condescending 
an  expression  tells  us  was  created  with  the  deliberation  of  the  God- 
head ;  those  great  and  excellent  Persons  laid  their  heads,  as  it  were, 
together  to  project  its  being. 

And  by  the  way,  this  may  smartly  check  the  pride  and  arrogance 
of  souls,  who  dare  take  it  upon  them  to  teach  God,  as  murmurs  at 
his  disposals  of  us.  Shall  that  soul  which  is  the  product  of  his 
wisdom  and  counsel,  dare  to  instruct  or  counsel  its  maker  "i  But 
that  by  the  by.  You  see  there  is  a  transcendent  dignity  and  worth 
in  the  soul  of  man  above  all  other  beings  in  the  world,  by  the 
peculiar  way  of  its  production  into  the  number  of  created  beings : 
no  wise  man  deliberates  long,  or  calls  a  council  about  ordinary  mat- 
ters, much  less  the  All- wise  God. 

2.  The  soul  hath  in  itself  an  intrinsic  worth  and  excellency, 
worthy  of  that  divine  Original  whence  it  sprang :  view  it  in  its 
noble  faculties,  and  admirable  powers,  and  it  will  appear  to  be  a 
creature  upon  which  God  hath  laid  out  the  riches  of  his  wisdom 
and  power. 

There  you  shall  find  a  mind  susceptive  of  all  light,  both  natural 
and  spiritual,  shining  as  the  candle  of  God  in  the  inner  man, 
closing  with  truth,  as  the  iron  doth  with  the  attractive  loadstone ;  a 
shop  in  which  all  arts  and  sciences  are  laboured  and  formed :  what 
are  all  the  famous  libraries  and  monuments  of  learning,  but  so  many 
systems  of  thoughts,  laboured  and  perfected  in  the  active  inqui- 
sitive minds  of  men  "^  Truth  is  its  natural  and  delectable  object;  it 
pursues  eagerly  after  it,  and  even  spends  itself  and  the  body  too 
in  the  chase  and  prosecution  of  truth  ;  Avhen  it  lies  deep,  as  a  sub- 
terranean treasure  *,  the  mind  sends  out  innumerable  thoughts,  re- 
inforcing each  other  in  thick  successions,  to  dig  for,  and  compass 
that  invaluable  treasure ;  if  it  be  disguised  by  misrepresentations  and 
vulgar  prejudice,  and  trampled  in  the  dirt  under  that  disguise, 
there  is  an  ability  in  the  mind  to  discern  it  by  some  lines  and  fea- 
tures, which  are  all  well  known  to  it,  and  both  oMn,  honour,  and 
vindicate  it  under  all  that  dirt  and  obloquy,  with  more  respect  than 
a  man  will  take  up  a  piece  of  gold,  or  a  sparkling  diamond  out  of 
the  mire  :  it  searches  after  it  by  many  painful  deductions  of  reason, 


*  Veritas  in  2>uieo,  I.  e.  Truth  must  be  drawn  from  first  principles. 


A  TREATISE  OF  THE  SOUL  OF  MAV.  loT 

and  *  triumphs  more  in  tlic  discovery  ol"  it,  than  in  all  earthly  trea- 
sures; no  trratification  of  sense  like  that  of  the  mind,  when  it  grasps 
its  prey  for  which  it  hunted. 

The  mind  passes  through  all  the  works  of  creation,  it  views  the 
several  creatures  on  earth,  considers  the  fabric,  use,  and  beauty  of 
animals,  the  signatures  of  plants,  penetrating  thereby  into  their 
nature  and  virtues :  it  views  tlie  vast  ocean,  and  the  large  train  of 
causes  laid  together  in  all  these  things  for  the  good  of  man,  l,y 
God,  whose  name  it  reads  in  the  most  diminutive  creature  it  be- 
liolds  on  earth. 

It  can,  in  a  moment,  mount  itself  from  earth  to  heaven,  view 
the  face  thereof,  describe  the  motions  of  the  sun  in  the  ecliptic, 
calculate  tables  for  the  motions  of  the  planets  and  fixed  stars,  in- 
vent convenient  cycles  lor  the  computation  of  time,  foretel,  at  a 
great  distance,  the  dismal  eclipses  of  the  sun  and  moon  to  the  very 
digit,  and  the  portentous  conjunctions  of  the  planets,  to  the  very 
miiuite  of  their  ingress.  These  are  the  pleasant  employments  of  the 
understandmg. 

IJut  there  is  a  higher  game  at  which  this  eagle  plays;  it  reckons 
itself  all  this  while  employed  as  much  beneath  its  capacity,  as 
Domitian  in  catching  flies ;  though  these  be  lawful  and  pleasant 
exercises,  when  it  hath  leisure  for  them,  yet  it  is  fitted  for  a  much 
nobler  exercise,  even  to  penetrate  the  glorious  mysteries  of  redem lo- 
tion, to  trace  redeeming  love  through  all  the  astonishing  methods, 
and  manifold  discoveries  of  it ;  and  yet  liigher  than  all  this,  it  is 
capal)le  of  an  innnediate  sight,  or  facial  vision  of  the  blessed  God; 
short  of  which  it  receives  no  pleasure  that  is  fully  agreeable  to  its 
noble  power  anil  infinite  appetite. 

V^iew  its  will,  and  you  shall  find  it  like  a  queen  upon  the  throne 
of  the  soul,  swaying  the  sceptre  of  liberty  in  her  hand,  (as  -f-  one 
expresses  it)  with  all  the  affections  waiting  and  attending  upon  her. 
No  tyrant  can  force  it,  no  torment  can  wrest  the  golden  sceptre  of 
liberty  out  of  its  hand  ;  the  keys  of  all  the  chambers  of  the  soul 
hang  at  its  girdle,  these  it  delivers  to  Christ  in  the  day  of  his  power; 
victorious  grace  sweetly  determines  it  by  gaining  its  consent,  but 
commits  no  violence  upon  it.  (iod  accepts  its  offering,  though  full 
of  iuiperlections ;  but  no  service  is  accepted  without  it,  how  excel- 
lent soever  be  the  matter  of  it. 

View  the  conscience  and  thoughts  with  their  self-reflective  abili- 
ties, wherein  the  soul  retires  into  itself,  and  sits  concealed  from  all 


*  Arctiimctli%  when  he  made  a  valuable  discovery  of  a  new  (ruth,  leapt  out  of  the 
bath  for  joy,  crying,  I  have  found  i(,  I  have  found  it. 

f    CulviTWull. 


158  A  TREATISE  OF  THE  SOUL  OF  MAN. 

eyes  but  his  that  made  it,  judging  its  own  actions,  and  censurinf» 
its  estate ;  viewing  its  face  in  its  own  glass,  and  correcting  the  in- 
decencies it  discovers  there :  things  of  greatest  moment  and  impor- 
tance are  silently  ti*ansacted  in  its  council-chamber  betwixt  the  soul 
and  God ;  so  remote  from  the  knowledge  of  all  creatures,  that 
neither  angels,  devils,  nor  men,  can  know  what  is  doing  there,  but 
by  uncertain  guess,  or  revelation  from  God  * :  here  it  impleads, 
condemns  -f-,  and  acquits  itself  as  at  a  privy  session,  with  respect  to 
the  judgment  of  the  great  day :  here  it  meets  with  the  best  of  com- 
forts, and  with  the  worst  of  terrors. 

Take  a  survey  of  its  passions  and  affections,  and  you  M'ill  find 
them  admirable  :  see  how  they  are  placed  by  divine  Wisdom  in  the 
soul,  some  for  defence  and  safety,  others  for  delight  and  pleasure. 
Anger  actuates  the  spirits,  and  rouseth  its  courage,  enabling  it  to 
break  through  difficulties .  Fear  keeps  centinel,  watching  upon  all 
dangers  that  approach  us :  Hope  forestalls  the  good,  and  antici- 
pates the  joys  of  the  next  life,  and  thereby  supports  and  strength- 
ens the  soul  under  all  the  discouragements  and  pressures  of  the 
present  life :  Love  unites  us  to  the  chiefest  good  :  "  He  that  dwel- 
"  leth  in  love,  dwelleth  in  God,  and  God  in  him  f  Zeal  is  the 
dagger  which  love  draws  in  God's  cause  and  quarrel,  to  secure 
itself  from  sin,  and  testify  its  resentments  of  God's  dishonour. 

O  what  a  divine  spark  is  the  soul  of  man !  well  might  Christ  pre- 
fer it  in  dignity  to  the  whole  world. 

3.  The  worth  of  a  soul  may  be  gathered  and  discerned  from  its 
subjective  capacity  and  liability  both  of  grace  and  glory.  It  is  capa- 
ble of  all  the  graces  of  the  Spirit,  of  being  filled  with  the  fulness 
of  God,  Eph.  iii.  19.  to  live  to  God  here,  and  with  God  for  ever. 
What  excellent  graces  do  adorn  some  souls  .''  How  are  all  the 
rooms  richly  hanged  with  divine  and  costly  hangings,  that  God 
may  dwell  in  them  !  This  makes  it  like  the  carved  works  of  the 
temple,  overlaid  with  pure  gold  ;  here  is  glory  upon  glory,  a  new 
creation  upon  the  old ;  in  the  innermost  parts  of  some  souls  is  a 
spiritual  altar  erected  with  this  inscription.  Holiness  to  the  Lord: 
here  the  soul  offers  up  itself  to  God  in  the  sacred  flames  of  love ; 
and  here  it  sacrifices  its  vile  affections,  devoting  them  to  destruc- 
tion, to  the  glory  of  its  God  :  here  God  walks  with  delight,  even 
a  delight  beyond  what  he  takes  in  all  the  stately  structures  and  mag- 
nificently adorned  temples  in  the  whole  world,  Isa.  Ixvi.  1,  2. 

No  other  soul  besides  man's  is  marriageable  to  Christ,  or  capable 
of  espousals  to  the  King  of  glory :  they  were  not  designed,  and  there- 
fore not  endued  with  a  capacity  for  such  an  honour  as  this :  but 


•  I  Cor.  ii.  11. 

f  Rom.  ii.  15.    2  Cor.  i.  12. 


A  TREATISE  OF  THE  SOUL  OF  MAN.  150 

sucli  a  cajiacity  hath  every  soul,  even  the  meanest  on  earth,  antl 
such  lionour  have  all  his  saints:  others  may  be,  t)ut  they  are  be- 
trothetl  to  Christ  in  this  world,  2  Cor.  xi.  2.  and  shall  Ik?  presented 
without  spot  before  him  in  the  worltl  to  come,  Kph.  v.  27. 

It  is  n<»«  a  lovely  and  excellent  ereatiu'c  in  its  naked,  natural 
state;  much  more  beautiful  and  excellent  in  its  sanctified  and  gra- 
cious state :  but  what  shall  we  say,  or  how  shall  we  conceive  of  it, 
when  all  spots  of  sin  are  perfcctfv  washed  off  its  beautiful  face  iu 
lieaven,  and  tlu?  glory  of  the  Lorcf  is  risen  uptm  it !  when  its  iilthy 
crarments  arc  taken  away,  and  the  pure  robes  of  jjeifect  holiness,  as 
well  as  righteousness,  superinduced  upon  this  excellent  creature! 
If  the  imperfect  beauty  of  it,  begun  in  sanctification,  enamoured  its 
Saviour,  and  made  him  say,  "  Thou  hast  ravished  my  heart  with 
"  one  of  thine  eyes,  with  one  of  the  chains  of  thy  neck  ;'"  what  will 
its  beauty,  and  his  delight  in  it  be  in  the  state  of  perfect  glorifica- 
tion !  As  we  imagine  the  circles  in  the  heavens  to  be  vastly  greater 
than  those  we  view  upon  the  globe,  so  must  we  imagine  in  the  case 
beibre  us. 

4.  The  preparations  God  makes  for  souls  in  heaven,  speak  tlieir 
great  worth  and  value.  \Vhen  you  lift  up  your  eyes  to  heaven, 
and  behold  that  spangled  azure  canopy  beset  and  inlaid  with  so 
many  golden  studs  arid  sparkling  gems,  you  see  but  the  floor  or 
pavement  of  that  place  which  God  hath  prepared  for  some  souls, 
lie  furnished  this  world  for  us  before  he  put  us  into  it;  but,  as  de- 
lightful and  beautiful  as  it  is,  it  is  no  more  to  be  compared  with  the 
Father  s  house  in  heaven,  than  the  smallest  ruined  chapel  your  eyes 
ever  beheld,  is  to  be  compared  as  1th  Solomon's  temple,  when  it  stood 
in  all  its  shining  glory. 

When  you  see  a  stately  and  magnificent  structure  built,  richest 
hangings  and  furniture  prepared  to  adorn  it,  you  conclude  some 
great  persons  are  to  come  thither :  such  preparations  speak  the 
quality  of  the  guests. 

Now  heaven,  yea,  tlic  heaven  of  heavens,  the  palace  of  the  great 
King,  the  presence-<.hamber  of  the  Godhead,  is  prepared,  not  only 
i)y  God's  decree  and  Christ's  death  ;  but  by  his  ascension  thither 
in  our  names,  and  as  our  forenmncr,  for  all  renewed  and  redeemed 
souls.  John  xiv.  2.  "  In  my  Father's  house  are  many  mansions; 
"  if  it  were  not  so  1  would  have  told  you  :  I  go  to  prepare  a  place 
"  for  you." 

And,  wliere  is  the  place  prepared  for  then),  but  in  his  Father's 
liouse .''  'I'he  same  ])lacc,  the  verv  same  house  where  the  Father, 
Son,  and  Sj<irit  them.selves  do  dwell :  such  is  the  love  of  Christ  to 
8t)uls,  that  he  will  not  dwell  in  one  house,  and  they  in  another ; 
but,  as  he  speaks,  John  xii.  2G.  "  Where  I  am,  there  shall  my 
"  servant  also  be."     There  is  room  enough  in  the  Father's  houue 


160  A  TREATISE  OF  THE  SOUL  OF  MAN. 

for  Christ  and  all  the  souls  he  redeemed  to  live  and  dwell  together 
for  evermore.  His  ascension  thither  was  in  the  capacity  of  a  com- 
mon or  public  person,  to  take  livery  and  seisin  of  those  many  man- 
sions for  them,  which  are  to  be  filled  with  their  inhabitants,  as  they 
come  thither  in  their  respective  times  and  orders. 

5.  The  great  price  with  which  they  were  redeemed  and  pur- 
chased, speaks  their  dignity  and  value.  No  wise  man  will  purchase 
a  trifle  at  a  great  price,  much  less  the  most  wise  God.  Now  the 
redemption  of  every  soul  stood  in  no  less  than  the  most  precious 
blood  of  the  Lord  Jesus  Christ,  1  Pet.  i.  18,  19-  "  You  know 
*'  (saith  the  apostle  there)  that  we  were  not  redeemed  with  corrup- 

*'  tible  things  as  silver  and  gold, ^but  with  the  precious  blood 

"  of  Christ,  as  a  lamb  without  blemish  or  spot."  All  the  gold  and 
silver  in  the  world  was  no  ransom  for  one  soul ;  nay,  all  the  blood 
of  the  creatures,  had  it  been  shed  as  a  sacrifice  to  the  glory  of  jus- 
tice, or  even  the  blood  M'hich  is  most  dear  to  us,  as  being  derived 
from  our  own ;  I  mean,  the  blood  of  our  dear  children,  even  of  our 
first-born,  the  beginning  of  our  strength,  which  usually  has  the 
strength  of  affection  :  I  say,  none  of  these  could  purchase  a  pardon 
for  the  smallest  sin  that  ever  any  soul  committed,  much  less  was  it 
able  to  purchase  the  soul  itself,  Mic.  vi.  6,  7.  "  Thousands  of 
*'  rams,  and  ten  thousand  rivers  of  oil,"  or  our  first-born^  are  no 
ransom  to  God  Jhr  the  sin  of  the  soul  It  is  only  the  precious 
blood  of  Christ  that  is  a  just  ransom  or  counter-price,  as  it  is 
called,  Matth.  xx.  28. 

Now,  who  can  compute  the  value  of  that  blood  ?  Such  was  the 
■worth  of  the  blood  of  Christ,  which,  by  the  communication  of  pro- 
perties, is  truly  stiled  the  blood  of  God,  that  one  drop  of  it  is  above 
the  estimations  of  men  and  angels ;  and  yet,  before  the  soul  of  the 
meanest  man  or  woman  in  the  world  could  be  redeemed,  every  drop 
of  his  blood  must  be  shed ;  for  no  less  than  his  death  could  be  a 
price  for  our  souls.  Hence  then  we  evidently  discern  an  invaluable 
worth  in  souls :  A  whole  kingdom  is  taxed,  Avhen  a  king  is  to  be 
ransomed ;  the  delight  and  darling  of  God's  soul  must  die,  when 
our  souls  are  to  be  redeemed.     O  the  worth  of  souls  ! 

6.  This  evidences  the  transcendent  dignity  and  worth  of  souls, 
that  eternity  is  stampt  upon  their  actions,  and  theirs  only,  of  all  the 
beings  in  this  world.  The  acts  of  souls  are  immortal  as  their  na- 
ture is ;  whereas  the  actions  of  other  animals,  having  neither  moral 
goodness  nor  moral  evil  in  them,  pass  away  as  their  beings  do. 

The  apostle  therefore,  in  GaL  vi.  7.  compares  the  actions  of  men 
in  this  world  to  seed  sown,  and  tells  us  of  everlasting  fruits  we  shall 
reap  from  them  in  the  next  life ;  they  have  the  same  respect  to  a 
future  account  that  seed  hath  to  the  harvest ;  "  He  that  soweth 


A  TEEATISE  OF  THE  SOT'L  OF  MAN'.  IGl 

**  inujultv  shall  reap  vanity,"  <•  c.  everlastiiifj  disappointment  and 
inist'i y,  Prov.  xxii.  8.  and  "  tliey  that  now  sow  in  tears,  shall  then 
"  leap  in  joy,''  Prov.  xxvi.  5.  Every  p;raeious  action  is  the  seed  of 
joy,  and  every  sinful  action  the  seed  t)t' sorrow ;  antl  this  makes  the 
jtreat  diH'erencc  betwixt  the  actions  of  a  rational  soul,  and  those 
done  by  beasts:  and  if  it  were  not  so,  man  would  then  he  wholly 
swayed  bv  sense  and  })resent  things,  as  the  ])easts  are,  and  all  reli- 
gion would  vanish  with  this  distinction  ol"  actions. 

Our  actions  are  considerable  two  ways,  physically  and  mondly ; 
in  the  first  sense  they  are  transient,  in  the  last  permanent ;  a  word 
is  ])ast  as  soon  as  spoken,  but  yet  it  must  and  will  be  recalled  and 
brought  into  the  judgment  of  the  great  day,  Mat.  xii.  3ti.  What- 
ever therefore  a  man  shall  speak,  think,  or  do,  once  spoken, 
thought,  or  done,  it  becomes  eternal,  and  abides  for  ever.  Now, 
what  is  it  that  puts  so  great  a  difference  betwixt  human  and  brutal 
actions,  but  the  excellent  nature  of  the  reasonable  soul .''  It  is  this 
which  stamjis  immortality  u])on  human  actions,  and  is  at  once  a 
clear  proof  both  of  the  immortality  and  dignity  of  the  soul  of  man 
above  all  other  creatures  in  this  world. 

7.  The  contentions  of  both  world.s,  the  strife  of  heaven  and  hell 
aboul  the  soul  of  man,  speaks  it  a  most  precious  and  invaluable 
treasure. 

The  soul  of  man  is  the  prize  about  which  heaven  and  liell  con- 
ti'iul :  the  great  design  of  heaven  is  to  save  it,  and  all  the  plots  of 
hell  to  ruin  it.  ^lan  is  a  borderer  betwixt  both  kingdoms,  he  lives 
here  upon  the  confines  of  the  spiritual  and  material  world ;  and 
therefore  Scaliger  fitly  calls  him  Utrhisqitc  imuidi  nexus,  one  in 
whom  both  worlds  meet :  his  body  is  of  the  earth,  earthly  ;  his 
soul  the  offspring  of  the  Deity,  heavenly.  It  is  then  no  wonder  to 
find  such  tugging  and  ])ulling  this  way  and  that  wnv,  u])ward  and 
downward,  such  sallies  from  heaven  to  rescue  and  save  it,  such  ex- 
cursions from  hell  to  captivate  and  ruin  it. 

The  infinite  wisdom  of  God  hath  laid  the  plot  and  design  for  its 
salvation  l)y  Christ  in  so  great  dejith  of  counsel,  that  the  angels  of 
heaven  are  astoni.shed  at  it,  and  desire  to  ])ry  into  it.  Christ  in 
])ursuancc  of  this  eternal  project,  came  from  heaven  professedly  to 
seek  and  to  save  lost  souls,  Luke  xix,  10.  He  compares  him.self  to 
a  good  shepherd,  who  leaveth  the  ninety  and  nine  to  seek  one  lost 
sliei'p,  and  having  found  it,  brings  it  home  upon  his  shoulders, 
rejoicing  that  he  hath  found  it,  Luke  xv.  7. 

Hell  employs  all  its  skill  and  policy,  sets  a-work  all  wiles  and 
stratagems  to  destroy  anil  ruin  it ;  1  Tet.  v.  8.  "  Vour  adversary 
"  the  devil  goeth  about  as  a  roaring  lion,  seeking  whom  lie  may  de- 
"  vour."  The  stnmg  man  armed  gets  the  first  possession  ot'  the 
^oul,  and  with  all  his  forces  and  policies  labours  to  secure  it  as  his 


162  A  TREATISE  OF  THE  SOUL  OF  MAN. 

property,  Luke  xi.  21.  Christ  raises  all  the  spiritual  militia,  the 
very  posse  cceli,  the  powers  of  heaven,  to  rescue  it,  2  Cor.  x.  4,  5. 
And  do  heaven  and  earth  thus  contend,  think  ydli,  de  lana  caprina^ 
for  a  thing  of  nough-t  ?  No,  no,  if  there  were  not  some  singular  and 
peculiar  excellency  and  v/orth  in  man's  soul,  both  worlds  would 
never  tug  and  pull  at  this  rate  which  should  win  that  prize.  It  was 
a  great  argument  of  the  worth  and  excellency  of  Homer,  that  in- 
comparable poet,  that  seven  cities  contended  for  the  honour  of  his 
nativity. 

2/AUgva,  Podog,  KoXofiuv,  loXaiuv ,  Xiog,  A^yog,  Adrjvai. 

Smyrna,  Rhodes,  Colophon,  Salamis,  Chius,  Argos,  and  Athens, 
were  all  at  strife  about  one  poor  man,  who  should  crown  themselves 
with  the  honour  of  his  birth :  but  when  heaven  and  hell  shall  con- 
tend about  a  soul,  certainly  it  much  more  speaks  the  dignity  of  it, 
than  the  contention  of  several  cities  for  one  Homer. 

What  are  all  the  wooings,  expostulations,  and  passionate  be- 
seechings  of  Christ's  ministers.?  What  are  all  the  convictions  of 
conscience,  and  the  strong  impressions  made  upon  the  affections .'' 
What  are  all  the  strokes  from  heaven  upon  men  in  the  way  of  sin  ? 
I  say,  what  are  all  these  but  the  efforts  of  heaven  to  draw  souls  out 
of  the  snares  of  hell  ? 

And  what  are  the  hellish  temptations  that  men  feel  in  their 
hearts,  the  alluring  objects  presented  to  their  eyes,  the  ensnaring 
examples  that  are  set  round  about  them,  but  the  attempts  of  Satan, 
if  possible,  to  draw  the  souls  of  men  into  the  same  condemnation 
and  misery  with  himself.'^ 

Would  heaven  and  hell  be  up  in  arms,  as  it  were,  and  strive  at 
this  rate  for  nothing.?  Thy  soul,  O  man,  how  vilely  soever  thou 
deprcciatest  and  slightest  it,  is  of  high  esteem,  a  rich  purchase,  a 
creature  of  nobler  rank  than  thou  art  aware  of.  The  wise  mer- 
chant knows  the  value  of  gold  and  diamonds,  though  ignorant  In- 
dians would  part  with  them  for  glass  beads  and  tinsel  toys.  And 
this  leads  us  to 

8.  The  eighth  evidence  of  the  invaluable  worth  of  souls,  which 
is  the  joy  in  heaven,  and  the  rage  in  hell,  for  the  gain  and  loss  of 
the  soul  of  man. 

Christ,  who  came  from  heaven,  and  well  knew  the  frame  and  dis- 
position of  the  inhabitants  of  that  city,  tells  us,  that  "  there  is  joy 
"  in  the  presence  of  the  angels  of  God  over  one  sinner  that  re- 
"  penteth,"  Luke  xv.  7,  10.     *  No  sooner  is  the  heart  of  a  sin- 

*  A;i  often  as  we  do  good,  so  often  the  angels  are  glad,  and  the  devils  are  sad  ? 


■i 


A  TREATIST!  OF  TTTE  SOITL  OF  MAV.  1G3 

ncr  darted  with  conviction,  broken  with  sorrow  for  sin,  and  bej^ins 
to  cry,  "  men  and  brethren,  what  shall  I  do  r"  but  the  news  is 
quickly  in  heaven,  and  sets  all  the  city  of  God  a  rejoicin;;  at  it,  as 
is  in  the  chief  city  of  a  kingtloni  when  a  younfr  juince  is  born. 

AV'e  never  read  that  Christ  laughed  in  all  his  time  on  earth;  but 
we  read  that  he  once  rejoiced  in  spirit,  Luke  x.  21.  And  what 
was  the  occasion  of  that  his  joy,  but  the  success  of  the  gospel  in  the 
salvation  of  tlie  souls  of  men  ?  Now,  certainly  it  must  })e  some  great 
goml  that  so  affects  Christ,  and  all  his  angels  in  heaven  at  the 
sight  of  it ;  the  degree  of  a  wise  man's  joy  is  according  to  the 
value  of  the  object  thereof:  No  man  that  is  wise  will  rejoice  and 
feel  his  heart  leap  within  him  for  gladness  at  a  small  or  conunon 
thins 

And  as  there  is  joy  in  heaven  for  the  saving,  so  certainly  tliere 
is  grief  and  rage  in  lull  for  the  loss  of  a  soul.  No  sooner  had  God, 
by  PauTs  ministry,  converted  one  poor  Lydia,  at  Phlllppi,  whither 
he  was  called  by  an  Inniiedlatc  express  from  heaven  for  that  ser- 
vice, but  the  duvil  put  all  the  citv  mto  an  uproar,  as  if  an  encmv 
had  landed  on  their  coast ;  and  raised  a  violent  persecution,  which 
quickly  drave  him  thence,  Acts  xvi.  9,  14,  22. 

x\nd  indeed  what  are  all  the  fierce  and  cruel  persecutions  of 
God's  faithful  ministers,  but  so  many  efforts  of  the  rage  and  malice 
of  hell  against  them,  ibr  plucking  souls  as  so  many  caj)tlves  and 
preys  out  of  his  paws  ?  for  this  he  owes  them  a  splght,  and  will  be 
sure  to  pay  them,  if  ever  he  get  them  at  an  advantage.  IJut  all 
this  joy  and  grief  demonstrates  tiie  liigh  and  great  value  of  the  prize 
which  is  won  by  heaven  and  lost  by  liell. 

9.  The  institution  oi"  gospel-ordinances,  and  the  apjx)lntment  of 
so  many  gospel-officers  purposely  for  the  saving  of  soul?,  is  no  small 
evidence  of  their  value  and  esteem. 

No  man  would  light  and  maintain  a  lamp  fed  with  golden  oil, 
and  keep  It  burning  from  age  to  age.  If  the  work  to  be  done  by  the 
light  of  it  were  not  of  a  very  precious  and  important  nature:  what 
else  are  the  dispensations  of  the  g(jspel,  but  lamps  burning  with 
golden  oil  to  light  souls  to  heaven.''  Zech.  iv.  2,  3,  4,  and  12. 
compared  :  A  magnificent  vision  is  there  represented  to  tlic  prophet, 
viz.  ;i  candlestick  of  gold  with  a  bowl  or  cistern  upon  the  top  of  it, 
and  seven  shafts  with  seven  lamps  at  the  ends  thereof,  all  lighted : 
And  tljat  these  lamps  might  have  a  constant  supply  of  oil,  Avlthout 
any  .-iccessary  human  lu  Ip,  there  are  represented  (as  growing  by  the 
candlestick)  two  fresh  and  green  olive  trees  on  each  side  thereof, 
ver.  S.  which  do  empty  out  of  themselves  golden  oil,  ver.  12.  na<- 


and  as  often  as  wc  depart  from  good,  so  often  tlio  devils  rejoice,  and  tbo  ange/fi  are  de- 
frandi'd  of  their  Jov.     Jut;. 

Vol.  III.    ■  L 


164  A  TREATISE  OF  THE  SOUL  OF  MAN. 

turally  dropping'  and  distilling  it  into  that  bowl,  and  the  two  pipes 
thereof  to  teed  the  lamps  continually.     Under  this  stately  emblem 
you  have  a  lively  representation  of  the  spiritual  gifts  and  graces  dis- 
tilled by  the  Spirit  into  the  ministers  of  the  gospel  for  the  use  and 
benefit  of  the  church,  as  you  Hnd  ncjt  only  by  the  angcfs  exposition 
of  it  liere,  but  by  the  Spirit's  allusion  to  it,  and  accommodation  of 
it  in  Rev.  xi.  3,  4.     See  herein  what  price  God  puts  upon  the  sal- 
vation of  souls :   Gospel-lamps  are  maintained  for  their  sakes,  not 
with  the  sweat  of  ministers  brows,  or  the  expence  and  waste  of 
their  spirits,  but  by  the  ])recious  gifts  and  graces  of  God's  Spirit 
continually  dropping  into  them  for  the  use  and  service  of  souls. 
These  ministerial  gilts  and  graces  are  Christ's  ascension-gifts,  Eph. 
iv.  8.    "  AVhcn  he  ascended  up  on  higli,  he  gave  gifts  unto  men  ;'* 
and  what  are  the  royal  gifts  of  that  triumphant  day  ?  Why,  he 
gave  some  apostles,  and  some  prophets,  and  some  evangelists, 
and  some  pastors  and  teachers,  for  the  perfecting  of  the  saints, 
for  the  work  of  the  ministry,  for  the  edifying  of  the  body  of 
"  Christ."     It  is  an  allusion  to  the  Roman  triumphs,  wherein  the 
conqueror  did  sparge7'e  miss  ilia,  scatter  abroad  his  treasures  among 
the  people.     It  is  reported  of  the  palm-tree,  saith  one,  that  when 
it  was  first  planted  in  Italy,  they  watered  its  roots  with  wine,  to 
make  it  take  the  better  with  the  soil :    But  God  waters  our  souls 
with  what  is  infinitely  more  costly  than  Mine,  he  waters  them  with 
the  heart-blood  of  Christ,  and  the  precious  gifts  and  graces  of  the 
Spirit ;  which  certainly  he  would  never  do  if  they  were  not  of  great 
worth  in  his  eyes.     O  how  many  excellent  ministers,  v/ho  were, 
as  it  is  said  of  John,  burning  arid  shining  lights  in  their  places  and 
genei'ations,  have  spent  themselves,  and  how  many  are  there  who 
are  willing  to  spend,  and  be  spent,  as  Paul  was  for  the  salvation  of 
souls  !   God  is  at  great  expence  for  them,  and  therefore  puts  a  very 
high  value  upon  them. 

Now  all  this  respects  the  soul  of  man ;  that  is  the  object  of  all 
ministerial  labours.  The  soul  is  the  terminus  actionum  ad  intra,  the 
subject  on  which  God  works,  and  upon  which  he  spends  all  those 
invaluable  treasures.  It  is  the  soul  which  he  aims  at,  and  prin- 
cipally designs  and  levels  all  to,  and  reckons  it  not  too  dear  a  rate 
to  save  it  at. 

No  man  will  dig  for  common  stones  with  golden  mattocks,  the 
instruments  that  would  be  worn  out  being  of  far  greater  value  than 
the  thing.  This  may  convince  us  of  what  worth  our  souls  are,  and 
at  what  rates  they  are  set  in  God's  book,  that  such  instruments  are 
sent  abroad  into  the  world,  and  such  precious  gifts  and  graces,  like 
golden  oil,  spent  continually  for  their  salvation  ;  "  Whether  Paul, 
*'  or  Apollos,  or  Cephas,  all  are  yoin-s,"  1  Cor.  iii.  S2.  i.  e.  all  set 
apart  for  the  service  and  salvation  of  your  souls. 


A  TREATISK  OF  THE  SOUL  OF  MAS'.  lG5 

10.  Tlie  great  encouragements  and  rewards  God  propounds  and 
promiseth  to  them  that  win  mjuIs,  speak  their  worth,  and  God's 
great  esteem  ot"  them. 

There  cannot  be  a  more  acceptable  service  done  to  God,  tlian 
for  a  man  to  set  himself  heartily  and  dilit^ently  to  the  conversion  of 
souls;  so  many  souls  as  a  man  instrumentally  saves,  so  many  dia- 
dems will  G(h1  crown  him  withal  in  the  great  day.  St.  Paul  calls 
his  converted  PWiWpp'idns  his  Jo//  and  his  cruwn,  Phil.  iv.  1.  and  tel's 
the  converted  Thessalonians,  they  were  his  "crown  of  rejoicing  in 
*'  the  presence  of  Jesus  Christ  at  his  coming,"  1  Thess.  ii.  19. 
There  is  a  full  reward  assured  by  promise  to  those  that  labour  in 
this  great  service,  Dan.  xii.  3.  "  And  they  that  be  wise  shall  shine 
"  as  the  brightness  of  the  firmament ;  and  they  that  turn  many 
"  to  righteousness,  as  the  stars  for  ever  and  ever.''  The  wisdom 
here  spoken  of,  I  conceive  not  to  be  only  that  whereby  a  man  is 
made  wise  to  the  salvation  of  his  own  soul,  but  whereby  he  is  also 
furnished  with  skill  for  the  saving  of  other  men's  souls  according 
to  that,  Prov.  xi.  I30.  "  lie  that  winneth  souls  is  wise :"  And  so  the 
latter  phrase  isexegetical  of  it,  meaning  one  and  the  same  thing  with 
being  wise  and  turning  many  unto  righteousness :  And,  to  put  men 
upon  the  study  of  this  wisdom,  he  puts  a  very  honourable  title  upon 
them,  calling  them  o^iin  "'p^"'^''^  i\\c  Justi/icrs  u/'  maii/j,  as  in  1 
Tim.  iv.  16.  they  are  said  to  save  others.  Here  is  singular  honour 
j)ut  upon  tiie  very  instruments  employed  in  this  honourable  service, 
and  that  is  not  all,  but  their  reward  is  great  hereafter,  as  well  as 
their  honour  great  at  ])re.sent,  they  "  .shall  shine  as  the  brightness 
'•  of  the  firmament,  ami  the  stars  for  ever  and  ever.''  The  fir- 
mament  sJiines  like  a  sapphire  in  itself,  and  the  stars  and  planets 
rnjre  gloriously  again;  but  those  that  faithfully  labour  in  this  work 
of  saving  souls  shall  shine  in  glory  for  ever  and  ever,  when  the  fir- 
mament shall  be  parched  up  ;i.s  a  scroll.  O  what  rewartls  and 
lionours  are  here  to  provoke  men  to  the  study  of  saving  souls!  God 
will  richly  recompense  all  our  pains  in  this  work  :  If  we  did  but 
only  sow  the  seed  in  our  days,  and  an<rther  enter  into  our  laljours, 
and  water  what  we  sowed  ;  so  that  neither  the  first  hath  the  comfort 
of  linisliing  the  work,  nor  the  last  the  honour  of  beginning  it ;  but 
one  did  somewhat  towards  it  in  the  work  of  conviction,  and  the 
other  carried  it  on  to  greater  maturity  and  perfection  ;  and  so  nei- 
tlur  the  one  nor  the  other  began  and  finished  the  work  singly,  yet 
both  shall  rejoia;  in  heaven  together,  John  iv.  36. 

You  see  what  honour  God  puts  upon  the  very  instruments  em- 
ployed in  this  work,  even  the  honour  to  be  saviours,  under  God, 
of  men's  souls,  James  v.  ilO.  and  what  a  full  reward  of  glory,  joy, 
and  comfort,  they  shall  have  in  heaven;  all  which  speaks  the  great 

T    <> 


> 


IGO  A  TREATISE  OF  THE  SOUL  OF  MAN. 

value  of  the  soul  with  God.  Such  encouracjemcnts,  and  such  re- 
Avards  would  never  have  been  propounded  and  }>roniised  if  God  had 
not  a  singular  estimation  of  them. 

And  the  more  to  quicken  his  instruments  to  all  diligence,  in  this 
great  Avoi'k,  he  works  upon  their  fears  as  well  as  hopes  ;  threatens 
them  with  hell,  as  well  as  encourages  them  with  the  hopes  of  hea- 
ven ;  tells  them  he  will  require  the  blood  of  all  those  souls  that 
perish  by  their  negligence :  "  Their  blood  (saith  he)  will  I  require 
at  the  watchman's  hands,"  Ezek,  xxxiii.  6.  which  are  rather  thun- 
derbolts than  words,  saith  Chrysostome.  By  all  which,  you  set 
what  a  weight  God  lays  upon  the  saving  or  losing  of  souls :  Such 
severe  charges,  gi'eat  encouragements,  and  terrible  threats  had 
never  been  proposed  in  scripture,  if  the  souls  of  men  had  not  been 
invaluably  precious. 

11.  It  is  no  small  evidence  of  the  precious  and  invaluable  worth 
of  souls,  that  God  manifests  so  great  and  tender  cai*e  over  them, 
and  is  so  much  concerned  about  the  evil  that  befals  them. 

Among  many  others  there  are  two  things  in  which  the  tender 
care  of  God,  for  the  good  of  souls,  is  manifested. 

(1.)  In  his  tenderness  over  them  in  times  of  distress  and  danger; 
as  a  tender  father  will  not  leave  his  sick  child  in  other  hands,  but 
sits  up  and  watches  by  himself,  and  administers  tiie  cordials  with 
his  own  hands  ;  even  so  the  great  God  expresseth  his  care  and  ten- 
derness. Isa.  Ivii.  15.  "  I  dwell  in  the  high  and  holy  place,  with 
*'  him  also  that  is  of  a  contrite  and  humble  spirit,  to  revive  the 
"  spirit  of  the  humble,  and  to  revive  the  heart  of  the  contrite  ones." 
Behold  the  condescending  tenderness  of  the  highest  majesty  !  Is  a 
soul  ready  to  faint  and  fail,  C)  how  soon  is  God  with  it,  with  a  re- 
viving cordial  in  his  hand  !  lest  "  the  spirit  should  fail  before  him, 
*'  and  the  soul  which  he  hath  made  ?""  as  it  is,  ver.  16.  Yea,  he 
put  it  into  Christ's  commission,  "  to  preach  good  tidings  to  the 
"  meek,  and  to  bind  up  the  broken-hearted,"  Isa.  Ixi.  1.  and  not 
only  inserts  it  in  Christ's  commission,  but  gives  the  same  in  solemn 
charge  to  all  his  inferior  messengers,  whom  he  employs  about  them. 
Isa.  XXXV.  3.  "  Strengthen  ye  the  weak  hands,  and  confirm  the 
''  feeble  knees ;  say  to  them  that  are  of  a  fearful  heart,  Be  strong, 
"  fear  not." 

(2.)  His  special  regaixl  to  souls  is  evidenced  in  his  severe  prohibi- 
tions to  all  others  to  do  anything  that  maybe  an  occasion  of  ruin  to 
them.  He  charges  it  upon  all,  "  That  no  man  put  a  stumbling- 
"  block,  or  an  occasion  to  fall  in  his  brother  s  way,"  Rom.  xiv.  13. 
that  by  the  abuse  of  our  own  liberty,  "  we  destroy  not  him  for 
"  whom*  Christ  died,"  Rom.  xiv.  15.  And  what  doth  all  thi* 
signify  but  the  precious  and  invaluable  Avorth  of  souls  ? 

12.  Lastly^  It  is  not  the  least  evidence  of  the  dignity  of  men's 


A  TnF.ATISE  OK  TUK  SOri,  OF  MAV.  1()7 

souls,  tliat  Gocl  hath  appointed  the  whole  host  of  aiigcls  to  be  their 
guardians  and  attendants. 

"  Are  thev  not  all  ministering  spirits  sent  Ajvlh  to  minister  for 
*'  them  who  sl)ail  be  heirs  of  salvation  r''  Heb.  i.  14. 

Arc  tJinj  not  ?]  It  is  not  a  doubtful  c|ucstiou,  but  the  strongest 
wav  of  afiirmaliou  ;   nothing  is  surer  than  that  they  are. 

J//.]  Not  one  of  that  heavenly  eonipany  excepted.  The  highest 
angel  tiiinks  it  no  disparagement  to  serve  a  soul  for  whom  CliHst 
died ;  well  may  they  all  stoop  to  serve  them  when  they  see  Christ 
their  Lord  liatli  stooped,  even  to  death,  to  save  tlicm.  They  are 
all  of  them. 

Mint.^fcriiiff  .y/iriti>:]  Xunsiyixa  c^£l»/xa7a,  public  ofHeers,  to  whom 
their  tutelage  is  conunilted  :  To  them  it  belongs  to  attend,  serve, 
protect  antl  relieve  them.  The  greatest  barons  and  peers  in  the 
kingilom  think  it  not  below  theni  to  wait  upon  the  lieir  apparent  to 
the  crown,  in  his  minority  ;  and  no  less  dignity  is  here  stampt  by 
God  upon  the  .souls  of  men  whom  he  calls. 

Heirs  of  salvation.']  And  in  some  respect  nearer  to  Christ  than 
themselves  are ;  on  this  account  it  is,  that  the  angels  delight  to 
serve  them.  Christ's  little  ones  upon  earth  have  tln-ir  angels,  which 
alwavs  behold  tlie  face  of  God  in  heaven.  Mat.  xviii.  10.  and  there- 
fore 'viith  our  Lord  there,  "  Take  heed  you  despise  not  one  of 
those  little  ones  C  they  are  greater  persons  than  you  are  aware  of. 
Nor  is  it  enough  that  one  angel  is  apjxjinted  to  wait  upon  all,  or 
manv  of  them,  but  many  angels,  even  a  wliole  liost  of  them,  are 
sometimes  sent  to  attend  u])on  erne  of  them.  As  Jacob  was  going 
on  his  wav,  the  angels  of  God  met  him  ;  and  when  he  saw  them 
he  said,  '"'•  Tliis  is  God's  host,"  Gen.  xxxil.  1,  2. 

The  same  two  offices  which  belong  to  a  nurse,  to  whom  the  fa- 
ther commits  his  child,  belong  also  to  the  angels  in  heaven,  with 
respect  to  the  children  ol"  God,  vi/.  to  keep  them  tenderly  whilst 
they  are  abroad,  and  bring  them  home  to  their  Father's  house  at 
ia.st.  And  how  clearly  doth  all  this  evince  and  demonstrate  the 
great  dignity  and  value  of  .souls  .^  Was  it  an  argument  of  the  gran- 
deur and  niairni licence  of  kinii;  Solomon,  that  lie  had  two  hundred 
men  with  targets,  and  throe  hundred  men  with  shields  of  beaten 
gold  for  his  ordinary  guard  ttvory  day .?  And  is  it  not  a  mark  of 
far  greater  dignity  than  ever  Solomon  had  in  all  his  glory,  to  have 
]io»U  of  angels  attending  us  ?  In  comj)arlson  with  one  of  this  guard, 
Solovnon  himself  was  but  a  worm  in  all  his  magnificence. 

Anil  now  lay  all  these  arguments  together,  and  see  what  tliey 
will  amount  to.  Vou  have  belbre  you  no  ordinary  creature;  For 
(1.)  It  was  not  pRnluced,  as  other  creatures  were  by  a  mere  word 
(jf  coMunand  ;  biU  by  the  deliberaticm  of  the  great  council  of  iieavui. 
And  ('^.)  Such  are  the  high  and  noljle  faculties  and  j)owcrs  found 

L  ;i 


168  A  theatise  of  the  sota  of  mak. 

in  it  as  render  it  agreeable  to,  and  becoming  such  a  Divine  originaL 
Yea,  (3.)  B}'^  reason  of  these  its  admirable  powers,  it  becorhes  a 
capable  subject  both  of  grace  here  and  glorv  hereafter.  (4.)  Nor 
is  this  its  capacity  in  vain  ;  for  God  hath  made  glorioOs  prepara- 
tions for  some  of  them  in  heaven.  (5.)  And  purchased  them  for 
heaven,  and  heaven  for  them,  at  an  invaluable  price,  even  the  pre- 
cious blood  of  Christ.  (6.)  And  stampt  immortality  upon  their 
actions,  as  well  as  natures.  (7.)  Both  worlds  contend  and  strive 
for  the  soul,  as  a  prize  of  greatest  value.  (8.)  Their  conversion  to 
Christ  is  the  triumph  of  heaven,  and  rage  of  hell.  (9-)  The 
lamps  of  gospel-ordinances  are  maintained  over  all  the  reformed 
Christian  world,  to  light  them  in  their  passage  to  heaven.  (10.) 
Great  rewards  are  propounded  to  all  that  shall  heartily  endeavour 
the  salvation  of  them.  (11.)  The  care  of  heaven  is  exceeding 
great  and  tender  over  them.  And  (12.)  The  heavenly  hosts  of 
angels  have  the  charge  of  them,  and  reckon  it  their  honour  to  serve 
them.  These  things,  duly  weighed,  bring  home  the  conclu- 
sion with  demonstrative  clearness,  to  every  man's  imderstanding, 
That  one  soul  is  of  more  value  than'  the  whole  zcorld ;  which  was 
the  thing  to  be  proved.  What  remains,  is  the  improvement  of 
this  excellent  subject,  in  these  following  inferences. 

Inf.  1.  The  soul  of  man,  appearirig  to  be  a  creature  of  such  trans- 
cendent dignity  and  excellency,  this  truth  appears  of  equal  clear- 
ness with  it ;  That  it  was  not  made  for  the  body,  hut  the  body  for 
it;  and  therefore  it  is  a  vile  abuse  of' the  noble  and  h'lgh-born  soul, 
to  subject  it  to  the  lusts,  and  enslave  it  to  the  drudgery  of  the  in- 
ferior and  more  ignoble  part. 

The  very  law  of  nature  assigns  the  most  honourable  places  and 

employments,  to  the  most  noble  and  excellent  creatures,  and  the 

baser  and  inferior,  to  things  of  the  lowest  rank  and  quality.     The 

sun,  moon  and  stars  are  placed  by  this  law  in  the  heavens ;  but 

the  ignis  Jlitiius,   and   the  glow-worm    in   the  fens  and  ditches. 

Princes  are  set  upon  thrones  of  glory,  the  beggars  lodged  in  barns 

and  stables :  and  if  at  any  time  this  order  of  nature  is  inverted, 

and  the  baser  suppress  and  perk  over  the  noble  and  honourable 

beings,  it  is  looked  upon  as  a  kind  of  prodigy,  in  the  civil  world. 

And  so  Solomon  represents  it,  Eccl.  x.  7.    "  I  have  seen  servants 

*'  upon  horses,  and  princes  walking  as  servants  upon  the  earth  ;" 

j.  e.  I  have  seen  men  that  are  worthy  of  no  better  employments 

than  to  rub  horses  heels,  in  the  saddle  with  their  trappings;  and 

men  who  deserves  to  bear  rule,  and  to  govern  kingdoms;  men, 

who  for  their  great  ability  and  integrity,   deserved  to  sit  at  the 

helm,  and  modpi'ate  the  affairs  of  kingdoms;    these  have  I  seen 

walking   as   servants   upon  the  earth ;  and   this  he  calls  an  evil 


A  TRKATISE  OF  THI*   SOl'L  OF  MAN'.  1G9 

under  llic  sun,  that  is,  an  ataxij,  confusion,  or  disorder  in  tlie  course 
of  nature. 

Now  there  can  never  be  that  dirt'ercncc  and  vast  odds  betwixt 
one  man  and  another,  as  there  is  betwixt  the  soul  and  body  of 
every  man.  A  king  upon  the  throne  is  not  so  much  above  a  beg- 
gar that  cries  at  our  door  for  a  crust,  as  tlic  soul  is  above  the 
bodv  ;  ior  the  soul  ol"  a  beggar  is  of  the  .same  species,  original,  and 
capacity  of  happiness,  with  the  .soul  of  the  most  illustrious  prince; 
and  sometimes  «:reater  excellencies  of  mind  are  found  in  the  low- 
est  rank  and  order  of  nun.  "  Hotter  is  a  poor  and  wise  child,  than 
"  an  old,  and  foolish  king/'  Eccl.  iv.  13.  but  the  soul  of  the 
meanest  person  in  the  workl  is  better  than  all  the  bodies  in  it ; 
and  therefore,  to  make  the  noble,  and  the  high-born  soul  a  slave, 
a  mere  drudge  to  the  vile  body,  as  tlie  apostle  calls  it,  Phil.  iii. 
21.  "  The  bodv  of  this  vileness;""  what  is  it  but  to  set  the  beggar 
on  horsel)ack,  and  make  the  king  laccjuey  after  liim  on  foot  ! 

It  was  a  generous  resentment  that  a  *  Ileathen  had  of  the  dignity 
of  his  own  soul,  and  a  very  just  abliorrence  of  so  vile  an  abuse  of 
it,  when  he  said,  /  am  ^Tiafcr,  and  born  to  greater  thinffx,  than 
that  I  should  be  a  slave  to  viij  bod//. 

1  know  there  is  a  debt  of  duty  the  soul  owes  to  its  own  body, 
and  fcAv  souls  are  to  be  found  too  careless,  or  dilatory  in  the  dis- 
charge thereof;  where  one  soul  needs  the  spur  in  this  case,  thou- 
sands need  the  curb.  Most  souls  are  over-heated  with  zeal  for 
the  concerns  of  the  flesh,  Avorn  out  and  spent  in  its  constant 
drudgery  ;  their  whole  life  is  but  a  serving- o/' divers  lusts  andj)lea- 
sureSy  as  the  ajxjstie  speaks.  Tit.  iii.  3.  Imperious  lusts  are  cruel 
task-masters,  they  give  the  soul  no  rest ;  the  more  provision  the 
soul  brings  in  to  satisfy  them,  the  more  they  rage,  like  /ire,  by  the 
addition  of  n)ore  fuel.  AVhat  a  .sad  sight  is  it  to  see  a  noble,  im- 
mortal soul  enslaved.^  as  the  ajjostle's  word  is  -f-.  Tit.  i.  7.  to  xoine  9 
tojilthi/  luere,  to  a  thous;md  sorts  of  vassalage  ;  like  a  tapster  in  a 
connnon  in?i,  now  running  up  stairs,  and  then  down,  at  every  one's 
knock  and  call. 

O  what  a  perpetual  hurry  and  noise  do  thousands  of  souls  live 
in !  so  that  they  have  no  time  to  retire  into  themselves,  and  think 
ibr  wluit  end  and  use  they  were  created  and  sent  into  thi.s  world. 
All  their  thoughts,  all  their  cares,  all  their  studies  and  labours,  are 
taken  up  about  the  perishing,  clogging,  ensnaring  body,  which 
must  so  shortly  fall  a  prey  to  the  worms.  How  many  millions  of 
px)r  creatures  are  there  that  Ial^)ur  and  toil  all  their  life  long,  for 
a  p<x)r,  bare  maintenance  of  their  bodies,  and  never  think  they 
have  any  other  business  to  do  in  this  world  ! 

•  Miij'ir  lum,  et  ad  mnjora  imlus,  qnam  ut  corporis  meijitn  mancipium.     Son. 

L4 


170  A  TllEATrsi3  OF  THE  SOUL  OF  MA?;. 

And  how  many,  of  an  higher  rank,  are  charmed  by  a  thick 
succession  of  fleshly  delights  and  pleasures,  into  a  deep  oblivion 
of  their  eternal  concerns  !  So  that  their  whole  life  is  but  one  entire 
diversion  from  the  great  business  and  proper  end  of  it.  James  v. 
5.  *'  Ye  have  lived  in  pleasures  on  earth,"  living  in  them,  as  the 
fish  doth  in  the  water,  its  proper  element,  or  the  eel  in  the  mud. 
Sometimes  it  falls  out,  at  the  very  close  of  a  vain  voluptuous  life, 
■when  you  see  all  their  delights  shrinking  a-vay  at  the  approaches 
and  appearance  of  death,  that  they  begin  to  be  a  little  startled  at 
the  change,  which  is  about  to  be  made  upon  them  ;  and  to  cry, 
O  what  shall  we  do  now !  Ah  poor  souls  !  is  that  a  time  to  think 
what  you  shall  do,  when  you  are  just  stepping  into  the  awful  state 
of  eternity  ?  O  that  this  had  been  thought  on  in  season  !  but  you 
could  find  no  leisure  for  one  such  thought.  Now  you  begin  to  wish 
time  had  been  rescued  out  of  the  hands  of  the  cares  and  pleasures 
of  this  life,  for  better  purposes  ;  but  it  is  gone,  and  never  more  to 
be  recalled. 

Inf.  2.  Is  the  soul  so  invaluable/  precious?  Then  the  salvation  of  the 
soul  is  to  be  the  great  care.,  and  business  of  every  man  in  this  life. 

Where  one  thought  is  spent  about  this  question,  What  shall  I 
eat,  drink;  and  put  07i  ?  a  thousand  should  be  spent  about  that 
question,  "What  shall  I  do  to  be  saved!"  If  a  treasure  of  ten, 
or  twenty  thousand  pounds  were  committed  to  your  trust  and 
charge,  and  for  which  (in  case  of  loss)  you  must  be  responsible : 
would  not  your  thoughts,  cares,  and  fears,  be  working  night  and 
day  about  it,  till  you  are  satisfied  it  is  safe  and  out  of  danger.'* 
And  then  your  mind  would  be  at  rest,  but  not  before.  Thy  soul, 
O  man,  is  more  worth  than  the  crowns  and  treasures  of  all  the 
princes  in  the  world  !  If  all  their  exchequers  were  drained,  and 
all  their  crown-jewels  sold  to  their  full  value,  they  could  never 
make  up  a  half  ransom  for  the  soul  of  the  poorest  and  meanest 
man.  This  invaluable  treasure  is  committed  to  your  charge ;  if 
it  be  lost,  you  are  lost  for  ever.  That  which  St.  Matthew  calls 
the  losing  of  the  soul  in  my  text,  St.  Luke  calls  losing  himself;  if 
the  soul  be  lost,  the  man  is  lost.  The  body  is  but  as  a  boat  fas- 
tened to  the  stern  of  a  stately  ship,  if  the  ship  sink,  the  boat  fol- 
lows it. 

O,  therefore,  what  thoughts,  what  fears,  what  cares  should  ex- 
ercise the  minds  of  men,  day  and  night,  till  their  precious  souls 
are  out  of  all  danger :  Methinks  the  sound  of  this  text  should  ring 
a  perpetual  alarm  in  the  ears  of  careless  sinners,  and  make  them 
liasten  to  the  insurance-ofhce,  as  merchants  do,  who  have  great 
adventures  in  danger  at  sea.  It  was  counsel  given  once  to  a  king, 
and  worthy  to  be  pressed  upon  all,  from  the  king  to  the  beggar, 
to  ruminate  these  words  of  Christ  one  quarter  of  an  hour  every 


A  TJIKATISE  OF  Till;  SOlt,  01-    MAX.  171 

day;  ''  What  is  a  man  profited,  if  he  sliall  pain  the  whole  world, 
"  and  lose  his  own  soul  ?  Or  what  shall  a  man  <jivc  in  exthanfje  lor 
"  his  soul ''"  C"e:tuinlv  it  would  make  men  slacken  their  ywce  and 
c«K>l  themselves  in  their  hot  and  earnest  pursuit  of  the  trifles  of  this 
world,  and  convince  them,  that  they  have  somewhat  else  to  do  of 
far  greater  imjxirtance. 

It  was  not  without  (rvcdi  and  wcifjhty  reason,  therefore,  that  the 
.t|x>stle  Peter  exhorts  to  all  diligence  to  make  our  calling  and  ele<'- 
titjn  sure,  il  Pet.  i.  10.  There  arc  two  words  in  this  text  of  extra- 
ordinary weight,  5cr«aaffaTs,  Give  all  diUg^cnce ;  the  word  is  stmh/ ; 
the  utniost  ijitention  of  the  mind,  ])ondering  and  comparing  things 
in  the  thoughts,  valuing  reasons  ibr,  ami  ohjections  against  the 
jKjint  before  us,  this  is  study;  and  such  as  calls  for  all  diligence 
where  the  subject-matter  is  (as  to  be  sure  here  it  is)  of  the  greatest 
imywrtance:  And  what  is  the  subject-matter  of  all  this  study  and 
diligence?  Why,  it  is  the  most  solemn  of  all  works  that  ever  came 
under  the  hand  of  man,  to  make  our  calling  and  election  .s7/rr,  firm, 
stable,  or  fixed,  as  a  building  raised  upon  a  square  and  strong  foun- 
dation ;  or  as  a  conclusion  is  sure,  when  regularly  drawn  from  cer- 
tain and  indubitable  premises:  There  can  never  be  too  much  care, 
t(M)  much  study  or  pains  about  that  whicli  can  never  be  too  well 
secured. 

Many  souls  never  spent  one  solemn  hour  in  a  close  and  serious 
debate  about  this  matter;  others  have  taken  a  great  deal  of  pains 
about  it;  they  have  broken  many  nights  sleep,  })ourcd  out  many 
})rayers,  made  many  a  deep  search  into  their  own  hearts,  walked 
with  much  conscientious  watchfulness  and  tenderness,  projwsed 
many  a  serious  case  of  conscience  to  the  most  judicious  and  skiltul 
ministers  and  Christians ;  and  after  all,  the  security  is  not  such  as 
fully  satisfies:  And  probably  one  reason  of  it  may  be  the  great 
weight  wherewith  the  matters  of  their  salvation  lie  upon  their  spirits. 
()  that  these  soul-concerns  did  bear  upm  all,  as  they  do  u|)on  some  ! 
It  rc(juires  more  time,  more  thoughts,  more  prayers  to  make  these 
thin<>s  sure,  than  most  are  aware  of. 

Inf.  J3.  If  the  .soul  be  so  preriou.s',  then  cer/aiiih/  it  i.s  the  special 
aire  of  heaven^  that  Khitk  God  looks  viore  jHirticuldrlj  nj'ter^  than 
any  other  creature  on  earth. 

There  is  an  active,  vigilant  ])rovidence  that  su])erintends  every 
creature  u|x>n  earth;  there  is  not  the  most  despiiubk,  diminutive 
creature  that  lives  in  the  world,  left  witiiout  the  line  of  providence : 
God  is  therefore  said  to  give  them  all  their  meat  in  due  season,  and 
for  that  end  they  all  wait  upon  hin:,  l*sal.  civ.  27.  who,  as  a  great 
and  provident  house-keeper  orders  daily,  convenient  ])rovisi()ns  for 
all  his  family,  even  to  the  least  and  lowest  among  them  :  The  small- 
est insects  and  gnats  which  s.varm  .so  thick  in  the  air,  and  of  the 
Usefulness  of  whose  being  it  is  hard  to  give  an  account ;  yet  as  the 


172  A  TREATISE  OF->TfIE  SOt'L  OF  MAJ?. 

incomparably  learned  *  Dr.  More  well  observes,  tbese  all  find  nou- 
rishment in  the  world,  which  would  be  lost  if  they  did  not,  and  arc 
again  convenient  nourishment  themselves  to  others  that  prey  upon 
them. 

But  man  is  the  peculiar,  special  care  of  God ;  and  the  soul  of 
man  much  more  than  the  body.  Hence  Christ  fortifies  the  faith  of 
Christians  against  all  distrusts  of  Divine  Providence,  even  from 
their  excellency  above  other  creatures. 

Mat.  X.  31.  "  Ye  are  of  more  value  than  many  sparrov.s  ;"  and 
Mat.  vi.  26.  your  heavenly  Father  feeds  the  fowls  of  the  air,  and 
"  are  ye  not  much  better  than  they .?"  and  vcr.  30.  he  clothes  the 
grass  of  the  field,  "  and  shall  he  not  much  more  clothe  you  ?"  and 
so  the  apostle,  1  Cor.  ix.  9-  "  Doth  God  take  care  for  oxen  ?  or 
"  saith  he  it  altogether  for  our  sakes  ?  For  our  sakes,  no  doubt, 
*'  this  is  written."  In  all  which  places  we  have  the  dignity  of  man 
above  all  animals  and  vegetables  in  respect  of  the  natural  excellency 
of  his  reasonable  soul,  but  especially  the  gracious  endowments  of 
it,  which  endear  it  far  more  to  its  Maker ;  this  is  the  very  hinge  of 
the  argument,  and  a  firm  ground  for  the  believer's  faith  of  God's 
tender  care  over  both  parts,  but  especially  the  soul.  The  body  of 
a  believer  is  God's  creature,  as  well  as  his  soul ;  but  that  being  of 
less  value,  hath  not  such  a  degree  of  care  and  tenderness  expressed 
towards  it,  as  the  soul  hath :  the  father's  care  is  not  so  much  for 
the  child's  clothes,  as  it  is  for  the  child  himself.  Besides,  the  im- 
mediate wants  and  troubles  of  the  soul,  which  are  idiopathetical, 
are  far  more  sharp  and  pinching  than  those  it  suffers  upon  the 
body's  account,  which  are  but  sympathctical ;  and  therefore,  when- 
ever such  an  excellent  creature  as  a  sanctified  soul  which  is  in 
Christ,  or  a  soul  designed  to  be  sanctified,  which  is  moving  towards 
Christ,  falls  under  those  heavy  pressures  and  distresses,  (as  it  often 
does)  and  is  ready  to  fail ;  let  it  be  assured,  its  merciful  Creator 
will  not  fail  to  relieve,  support,  revive,  and  deliver  it,  as  ofter^as  it 
shall  fall  into  those  deep  distresses. 

Hear  how  his  compassionate  tenderness  is  expressed  towards 
distressed  souls.  Isa.  xlix.  15.  "  Can  a  woman  forget  her  sucking 
"  child,  that  she  should  not  have  compassion  on  the  son  of  her 
"  womb .?  Yea,  they  may  forget,  yet  I  will  not  forget  thee." 

Sooner  shall  a  •woman,  the  more  tender  sex,  forget,  (not  the 
nurse-child,  that  only  sucks  her  breast,  but)  the  child,  yea,  the  son 
of  her  womb,  and  that  not  when  grown  and  placed  abroad,  but 
whilst  it  hangs  upon  her  breast,  and  draws  love  from  her  heart, 
as  well  as  milk  from  her  breast,  than  God  will  forget  a  soul  that 
fears  him.     Let  gracious  souls  fortify  their  faith,  therefore,  in  the 

•  Antidote,  ^-c.  p.  82. 


A  TRF.ATISE  of  TIIF.  SOUI.  OF  MAV.  1  T.*> 

Divine  care,  by  considering  with  what  a  pecuhar  eye  of  estimation 
and  care  God  looks  upon  them  above  all  other  creannvs  in  the 
world  :  (»nlv  beware  you  so  eye  not  the  natural  or  sj)iritual  excel- 
lencies of  your  souls,  as  to  expect  mercy  for  the  sake  thereot',  as  if 
your  souls  were  worthy  for  whose  sake  God  should  do  this:  no,  sin 
nonsuited  that  plea ;  all  is  of  free  grace,  not  of  debt :  but  he  minds 
us  to  what  reputation  the  new  creation  brings  the  soul  with  its 
God. 

Inf.  4.  If  the  soul  nfvian  be  so  precious,  hnxv  prccimis  and  dear 
to  all  believers  should  the  Redeemer  and  Saviour  of  their  precious 
souls  be  ? 

"  Unto  you  therelore  that  iK'lieve,  he  is  jirccious/'  saith  the 
apostle,  1  Pet.  ii.  7.  Though  he  l)e  yet  out  of  our  sight,  he  should 
never  be  one  whole  hour  together  out  of  our  hearts  and  thoughts. 
1  Pet.  i.  8.  "  Whom  having  not  seen  ye  love ;  whom  though  now 
"  ye  see  him  not,  yet  believing,  ye  rejoice  with  jov  unspeakable, 
"  and  full  of  glory."  "  The  very  nanie  of  Christ,"  saith  *  Bernard, 
**  is  honey  in  the  mouth,  melody  in  the  ear,  and  a  very  jubilee  in 
"  the  heart."  The  blessed  martyr,  Mr.  Lambert,  made  this  his 
motto,  None  but  Christ,  none  but  Christ.  Molinus  was  seldom 
observed  to  mention  his  name  without  dropping  eyes.  Julius 
Palmer,  in  the  midst  of  the  Hames,  nK)ved  liis  scorched  lips,  and  was 
heard  to  say,  Sweet  Jesus,  and  fell  asleej).  Paul  fastens  upon  his 
name  as  a  bee  upon  a  sweet  flower,  and  mentions  it  no  less  than  ten 
times  in  the  compass  often  verses,  1  Cor.  i.  as  if  he  knew  not  how 
to  leave  it. 

There  is  a  twofold  preciousness  of  Christ,  one  in  respect  of  his 
esrH?ntial  excellency  and  glory  ;  in  this  respect  he  is  glorious,  as  the 
only  begotten  Son  of  God,  the  brightness  of  his  Father's  glory,  and 
the  express  image  or  character  of  his  person,  Heb.  i.  the  other  in 
respect  oi' his  relative  usefulness  and  suitableness  to  all  the  needs 
and  wants  of  poor  sinners,  as  he  is  the  Lord  our  ri^hfcousvess,  made 
unto  us  wisdom,  righteousness,  sanctification,  and  redemption.  None 
discern  this  preciousness  of  Christ  but  those  that  have  been  con- 
vinced of  sin,  and  have  apprehended  the  wrath  to  come,  the  just 
demerit  of  sin,  and  fled  for  refuge  to  the  hope  set  before  them  ; 
and  to  them  he  is  precious  iiuleed.  Consider  him  as  a  Saviour 
from  wrath  to  come,  and  he  will  appear  the  most  lovely  and  de- 
sirable in  all  the  world  to  your  souls:  he  that  understands  the  va- 
lue of  his  own  soul,  the  dreadful  nature  of  the  wrath  of  God,  the 
near  approaches  of  this  wrath  to  his  own  soul,  and  the  astonishing 


•  ^(t:l  I'ri  orr,  melos  in  axire.jubilnin  in  cord^,     Ucrn. 


1 74  A  TREAf ISE  OF  THE  SOUL  OF  MAN. 

love  of  Christ  in  delivering  him  from  it  by  bearing  that  wrath  in 
his  place  and  room,  in  his  own  person ;  cannot  choose  but  estimate 
Christ  above  ten  thousand  worlds. 

////."  5.  Hoic  great  a  trust  and  charge  lleth  upon  them  to  whom 
the  care  ofsoiih  is  committed,  and  from  whom  an  account  for  other 
meji's,  as  xoell  as  their  own  souls  shall  ce7-tainly  be  required? 

Ministers  are  appointed  of  God  to  watch  for  the  souls  of  their 
people,  and  that  as  men  that  must  give  an  account,  Ileb.  xiii.  17. 
The  word  here  translated  watch*,  signifies  such  watchfulness  as 
that  of  shepherds  who  keep  their  flocks  by  night  in  places  infested 
by  wolves,  and  watcii  whole  nights  together  for  their  safety.  If  a 
man  were  a  keeper  only  of  sheep  and  swine,  it  were  no  great  mat- 
ter if  the  wolf  now  and  then  carried  away  one  whilst  he  slept;  but 
ministers  have  charge  of  souls,  one  of  which,  as  Christ  assures  us  in 
the  text,  is  more  xvorth  than  the  whole  world.  Hear  what  one 
speaks  upon  this  point. 

'  -f-  God  purchased  the  church  with  his  own  blood:  O  what  an 

*  argument  is  here  to  quicken  the  negligent !   and  what  an  argu- 

*  ment  to  condemn  those  that  will  not  be  quickened  up  to  their 
'  duty  by  it !  0,-saith  one  of  the  ancient  doctors,  if  Christ  had  but 
'  committed  to  my  keeping  one  spoonful  of  his  blood  in  a  frigil 
'  glass,  how  curiously  should  I  preserve  it,  and  how  tender  should 
'  I  be  of  that  glass !  If  then  he  have  committed  to  me  the  pui-chase 
'  of  that  blood,  should  I  not  carefully  look  to  my  charge .'' 

'  What,  sirs,  shall  we  despise  the  blood  of  Christ  ?  shall  we 
'  think  it  was  shed  for  them  that  are  not  worthy  our  care  ?  O  then 
'  let  us  hear  those  arguments  of  Christ,  whenever  we  feel  ourselves 

*  grow  dull  and  careless.     Did  I  die  for  them,  and  wilt  thou  not 

*  look  after  them  ?   were  they  worth  my  blood,  and  are  they  not 

*  worth  thy  labour  ?  Did  I  come  down  from  heaven  to  earth,  to 
'  seek  and  to  save  that  ichich  is  lost,  and  wilt  not  thou  go  to  the 

*  next  door,  or  street,  or  village,  to  seek  them  ?  How  small  is  thy 

*  labour  or  condescension  to  mine .-"  I  debased  myself  to  this,  but  it 

*  is  thy  honour  to  be  so  employed.' 

Let  not  that  man  think  to  be  saved  by  the  blood  of  Christ  him- 
self that  makes  light  of  precious  souls,  who  are  the  purchase  of  that 
blood. 

And  no  less  charge  lieth  upon  parents,  to  whom  God  hath  com- 
mitted the  care  of  tlieir  children's  souls ;  and  masters  that  have  the 
guardianship  of  the  souls  as  well  as  the  bodies  of  their  families ;  the 
command  is  laid  express  upon  you,  that  they  sanctify  God's  sab- 
baths, Exod.  XX.  10.  to  command  your  household  in  the  way  of  the 
Ijord,  Gen.  xviii.  19. 


Ay^-jTMSiv  est  nodes  insomnes  egere,  quod  solcnt  viri  pis'Krifo^oi,  pernox  solicitude, 
f  Gildas  Salvian,  p.  260. 


A  TBEATISF  OF  THK  SOUL  OF  MAN.  175 

()  parents,  consider  witli  yomselvis  what  stronn^  cn^.-ifjeinonts  Jip 
upon  vt»u  to  do  all  you  are  cajiahle  of  doin^  ibr  the  salvation  ol"  the 
iHicicHis  .souls  of  your  dear  chiltircn.  Kcnicnilur,  their  souls  are 
of  intinitely  more  value  than  their  bodies;  that  they  eame  into  the 
\v(»rld  \uider  fin  and  condenuiation  ;  that  you  were  the  instruments 
of  pHMia^atin^  that  sin  to  them,  and  bringinoj  thciii  into  that 
njisery ;  that  you  know  their  dispositions,  and  how  to  suit  them 
])c'tter  than  others  ean  ;  that  the  bonds  of  nature  give  you  sitigular 
advantages  to  prevail  and  be  successful  in  your  exhortations,  beyond 
wliat  any  others  have  ;  that  you  are  always  with  tluni,  and  can 
chusc  opp)rtunities  which  others  cannot;  that  you  and  they  must 
shortly  part,  and  never  meet  again  till  you  meet  at  the  judgment- 
seat  of  Christ;  that  it  will  be  an  inconceivably  (hvadl'ul  day  to  sec 
them  stand  at  C'hrists  left  hand  among  the  cursed  and  condemned, 
tliere  cursing  the  day  that  ever  they  were  born  of  such  ignorant 
and  negligent,  such  careless  and  cruel  parents,  as  took  no  care  to 
instruct,  reprove,  or  exhort  them.  O  who  can  think  Aviihout  hor- 
ror of  tiie  cries  and  curses  of  his  own  child  in  hell,  cast  away  by 
the  very  inslnnnent  of  his  being  ! 

Is  this  the  love  you  bear  them,  to  lietray  them  to  eternal  misery  ? 
Was  there  no  otlier  provision  to  be  made  but  tor  their  bodies?  Did 
vou  think  vou  liad  fully  accpiitted  your  duty  wlicn  you  had  got  an 
estate  for  them  1  ()  that  God  woultl  effectually  touch  your  hearts 
with  a  becoming  sense  <»f  the  value  and  danger  of  their  souls  and 
your  own  too  in  the  neglect  of  that  great  and  solemn  trust  commit- 
ted to  you  with  respect  to  them!  And  you,  masters,  consider, 
thou'di  God  hath  set  you  above,  and  your  servants  below,  yet  are 
their  soids  e([ually  precious  with  vour  own  :  they  have  another 
Master  that  expects  service  from  them  as  well  as  you.  Do  not  only 
allow  them  time,  but  give  them  your  exhortations  and  connnands 
not  to  neglect  their  own  souls,  whilst  they  attend  your  business : 
think  not  your  biisiness  will  prosj)er  the  less  because  it  is  in  the 
hand  (»1  a  praying  servant:  their  souls  arc  ol"  greater  concernment 
than  any  business  of  yours  can  be. 

////."  (J.  Arc  mmh  so  prcdoiis  ?  'Jlicn  ccrtainlij  the  means  and  in- 
.struiiHii/.'i  of'thar  sahai'ton  m  a  at  be  exceeding  precious  too,  and  the 
rcvinval  of  thvin  a  sore  judn-incnt. 

The  dignity  of  the  subject  gives  value  to  the  instruments  employed 
about  it.  It  is  no  ordinary  mercy  for  souls  to  come  into  such  apart 
of  the  world,  and  in  such  a  time  as  fnrnisheth  them  with  the  be.st 
heljjs  lor  salvation.  Ordinances  and  ministers  receive  their  value 
not  Iron)  thi-ir  Authur,  but  Ironi  their  Object:  they  have  a  digni- 
ty stamped  upon  them  by  their  usefulness  to  the  souls  of  men,  vXcts 
XX.  5}2.  the  word  is  the  .feed  of  life,  1  Pet.  i.  2,'3.  the  regenerating 
instrument.      \\.  \%  \.\\{:  bread  of' iife^  and  Job  xxiii.   l.'i.  more  than 


176  A  thkatise  of  the  socl  or  ma*. 

our  necessary  food.  The  word  is  a  Ught^  shining  in  the  dark  world 
to  direct  your  souls  through  all  the  snares  laid  for  them  unto  glory. 
It  is  the  souPs  coi'dial  in  all  fainting  fits,  Psal.  cxix.  50.  What 
sliall  I  say  of  the  word  and  (ordinances  of  God  ?  The  sun  that  shines 
in  heaven  to  give  us  light,  the  fountains,  springs,  and  rivers  that 
stream  for  our  refreshment,  the  corn  and  cattle  on  the  earth,  yea, 
the  very  air  we  breathe  in  is  not  so  useful,  so  necessary,  so  precious 
to  our  bodies,  as  the  word  is  to  our  souls. 

It  cannot  therefore  but  be  a  sore  judgment,  and  a  dreadful  token 
of  God's  indignation  and  wrath,  to  have  a  restraint  or  scarcity  of 
the  means  of  salvation  among  us;  but  should  there  be  (which  God 
in  mercy  prevent)  a  removal  and  total  loss  of  those  things,  wrath 
would  then  come  upon  us  to  the  uttermost.  What  will  the  condi- 
tion of  precious  souls  be  when  the  nseans  of  salvation  are  cut  off 
from  them  ?  when  that  famine,  worse  than  of  bread  and  water,  is 
come  upon  them  ?  Amos  viii.  11.  When  the  ark  of  God  (the 
symbol  of  his  presence)  was  taken,  it  is  said,  1  Sam.  iv.  13.  "  That 
*'  all  the  city  cried  out.""  When  Paul  took  his  leave  of  Antioch, 
and  told  them  they  should  see  his  face  no  more,  how  did  the  poor 
Christians  lament  and  mourn,  as  cut  at  the  heart  by  that  killing 
word  ?  Acts  XX.  37,  38.  It  made  Christ's  bowels  to  yern,  and  move 
within  him  when  he  saw  the  multitude  scattered  as  sheep  having 
no  shepherd,  Matth.  ix.  36. 

Matthew  Paris  tells  us,  in  the  year  1072,  when  preaching  was 
suppressed  at  Rome,  letters  were  framed  as  coming  from  hell, 
wherein  the  devil  gave  them  thanks  for  the  multitude  of  souls  sent 
to  him  that  year.  But  we  need  no  letters  from  hell,  we  have  a 
sad  account  from  heaven,  in  what  a  sad  state  those  souls  are  left, 
from  whom  the  means  of  salvation  are  cut  off;  "  Where  no  vision 
"  is,  the  people  perish,"  Prov.  xxix.  18.  and  Hos.  iv.  6.  "  My 
'  people  are  destroyed  for  lack  of  knowledge." 

It  is  sad  when  those  stars  that  guide  souls  to  Christ,  (as  that 
which  the  wise  men  saw  did)  are  set,  and  wandering  stars  shall  shine 
in  their  places.  O  if  God  remove  the  golden  candlestick  out  of  its 
place,  wliat  but  the  desolation  and  ruin  of  millions  of  souls  must 
follow  '^ 

We  account  it  insufferable  cruelty  for  a  man  to  undertake  the 
piloting  of  a  ship  full  of  passengers  who  never  learnt  his  compass ; 
or  an  ignorant  Empiric  to  get  his  living  by  killing  men's  bodies ; 
but  much  more  lamentable  will  die  state  of  souls  be  if  ever  they 
fall,  (which  God  in  mercy  prevent)  into  the  hands  of  Popish  guides, 
or  hl'md  leaders  of  the  blind. 

Irif.  7.  I/'  the  soul  be  of  so  precious  a  nature,  it  can  never  live 
npon  such  base'ayid  vilejbod  as  earthly  things  are. 

The   apostle,    Phil,    iil    8,    9.    calls  the   things   of  this  Avorld 


A  TREATISE  OF  THE  SOUL  OF  MAN'.  177 

»  </oo'.«  meat  i  and  judge  if  that  be  proper  food  for  such  noble 
and  liitrh-born  creatures  as  our  souls  are.  An  innnaterial  being  can 
never  live  ui>on  material  things  ;  they  are  no  bread  for  souls,  »!>  the 
prophet  s]K\iks,  Isa.  Iv.  2.  "  Why  do  ye  spcml  money,  (i.  e.  Time 
"  jiDil  pains,  thought  and  cares)  "'for  that  which  is  not  bread?" 
Vour  souls  can  no  more  live  upon  carnal,  than  your  bodies  on  spi- 
ritual things.  Earthly  things  have  a  double  defect  in  them,  l)y 
reasoti  whereof  they  are  called  things  of  nought,  Amos  vi.  13.  of  i!o 
worth  t)r  value;  they  are  neither  suitable  nor  durable,  and  there- 
lore,  in  the  soufs  eye,  not  valuable. 

1.  Thev  are  not  suitable.  What  are  corn  and  wine,  gold  and 
silver,  pleasures  and  honours,  to  the  soul  ?  The  Ixnly,  and  bodily 
senses,  can  find  somewhat  of  refreshment  in  them ;  but  not  the 
spirit :  That  which  is  biead  to  the  body,  affords  no  more  nourish- 
n)ent  to  the  soul  than  wind  or  ashes,  Isa.  xliv.  ^20.  "  He  feedcth 
"  of  ashes.'"  "  f  Ashes  are  that  light  and  dry  matter,  into  which 
<'  fuel  is  reduced  by  the  fire;'"'  the  fuel,  l)cfore  it  was  burnt,  had 
nothing  in  it  tit  for  nourishment;  or  if  the  sap  or  juice  that  was 
ui  it,  might  in  any  respect  be  useful  that  way,  yet  all  that  is  de- 
voured and  licked  up  by  the  fire,  and  not  the  least  nutriment  left 
in  the  ashes:  And  such  are  all  earthly  things  to  the  soul  of  man. 
"  I  am  the  bread  of  life,""  saith  Christ,  a  soul  can  feed  and  feast 
its-lf  upon  Christ  and  the  promises;  these  are  things  full  of  mar- 
row and  fatness,  &vd)stantial,  and  proper  soid-nutriment, 

2.  As  earthly  things  ai'e  no  way  suitable  to  the  soul,  so  neither 
are  they  durable.  The  ajwstlc  reduceth  all  earthly  things  to  three 
heads,  "  the  lust  of  the  eye,  the  lust  of  the  flesh,  and  the  pride 
''  of  life,""  2  John  ii.  16.  he  calls  them  all  by  the  name  of  that 
which  gives  the  lustre  and  beauty  to  them,  and  pronounceth  them 
all  fadhig,  transitory  vanities,  they  all  pass  away ;  as  time,  so  these 
things  that  are  measured  by  time,  are  \n  fuxu  contimio,  always  go- 
ing, and  at  last  will  be  all  gone.  Now  tlie  soul  being  of  an  innrior- 
tal  nature,  and  these  things  of  a  perishing  nature;  it  must  necessa- 
rily and  unavoidably  follow,  that  the  soul  must  overlive  them  all ; 
and  if  it  will  do  so,  what  a  di.smal  case  are  those  souls  in,  for  whom 
no  other  provision  is  inade,  but  that  on  which  it  cannot  subsist,  whilst 
it  hath  them,  no  more  than  the  body  can  upon  ashes  or  wind  ? 
and  if  it  could,  yet  they  will  shortly  fail  it,  and  pass  away  for  ever. 
So  then  it  is  beyond  debate,  that  there  lies  a  plain  necessity  upon 
every  man  to  make  provision  in  time,  of  things  more  suitable  and 


•  The  Greek  word  5xuCa?.fj|i,  for  Ku(SiZn7.ov,  signifies  lliat  which  being  rejected  b>' 
u^  is  tlirown  to  clogn. 
.  I  Cniis  ml  cratuor  ilia  materia  in  quain  combuftum  redinitur. 


178  A  TUEATISK  OF  THE  SOUL  OF  MAN. 

durable  than  earthly  treasures  are,  or  the  soul  must  perish,  as  to 
its  comfort,  to  all  eternitv. 

Hence  is  that  weighty  counsel  of  him  that  came  to  save  them, 
Luke  xii.  23.  "  Provide  yourselves  bags  that  wax  not  old,  a  trea- 
"  sure  in  heaven  that  fuilcth  not,''  i.  e.  a  happiness  which  will  last 
as  long  as  your  souls  last.  Certainly,  the  moth-eaten  things  of  thia 
world  are  no  provision  for  immortal  spirits,  and  yet  multitudes 
think  of  no  other  provision  for  them,  but  live  as  if  they  had  nothino- 
to  do  in  this  world  but  to  get  an  estate. 

Alas !  what  are  all  these  things  to  the  soul  ?  They  signify  some- 
what, indeed,  to  the  body,  and  that  but  for  a  little  time :  tor  after 
the  resurrection,  the  bodies  of  the  saints  become  spiritual  in  quali- 
ties, and  no  more  need  these  material  things  than  the  angels  do :  It 
is  madness  therefore,  to  be  so  intent  upon  cares  for  the  body,  as  to 
neglect  the  soul ;  but  to  ruin  the  soul,  and  drown  it  in  perdition, 
for  the  sake  of  these  provisions  for  the  flesh,  is  the  height  of  mad- 
ness. 

Inf.  8.  If  the  soul  be  so  invaluably  preciotis,  then  it  is  a  rational 
and  xvell  advised  resolution  and  practice.,  to  expose  all  other  things 
to  hazard,  yea,  to  certain  loss,  for  the  prservation  of  the  more  pre- 
cioiis  soul. 

It  is  better  our  bodies  and  all  their  comforts  should  perish,  than 
that  our  souls  should  perish  for  their  sakcs.  Nature  teaches  us  to 
offer  a  hand  or  arm  to  the  stroke  of  a  sword,  to  save  a  blow  from 
the  head,  or  put  by  a  thrust  at  the  heart.  It  is  recorded,  to  the 
praise  of  those  three  worthies,  Dan.  iii.  28.  "  That  they  yielded 
"  their  bodies,  that  they  might  not  serve,  nor  Avorship  any  God, 
♦'  except  their  own  God.""  By  this  rule,  all  the  martyrs  of  Christ 
governed  themselves,  still  slighting  and  exposing  to  destruction, 
their  bodies  and  estates,  to  preserve  their  souls,  reckoning  to  save 
nothing,  by  religion,  but  their  souls,  and  that  they  had  lost  nothing, 
if  thev  could  save  them ;  "  They  loved  not  their  lives  unto  the 
"  death,"  Rev.  xii.  11. 

Then  do  we  live  like  Christians,  when  the  care  of  our  bodies  is 
swallowed  up,  and  subdued  by  that  of  our  souls,  and  all  creature- 
loves  by  the  love  of  Christ.  Those  blessed  souls  hated  their  own 
bodies,  and  counted  them  their  enemies,  when  they  would  draw 
them  from  Christ  and  his  truths,  and  plunge  their  souls  into  guilt 
and  danger.  This  was  the  result  of  all  their  debates  with  the  flesh 
in  the  hour  of  temptation ;  cannot  we  live  but  to  the  dishonour  of 
Christ,  and  the  ruin  of  our  own  souls,  by  sinful  compliance  against 
our  consciences.?  then  welcome  the  worst  of  deaths,  rather  than 
such  a  life  ! 

Look  into  the  stories  of  the  martyrs,  and  you  shall  find  this  Mas 
Ihe  rule  they  still  governed  themselves  by ;  a  dungeon,  a  stake,  a 


A  TCEATISE  OF  THE  SOUL  OF  MAN.  179 

gibbet,  any  thing,  rather  than  guilt  iifxin  the  inner-man  :  death 
was  welcome,  even  in  its  most  dreadful  form,  to  escape  ruin  to 
their  precious  and  immortal  souls.  One  kissed  the  apparitor,  that 
brou"-l)t  him  the  tidings  of  death.  Anotlier  being  advised,  when 
he  came  to  the  critical  |X)int,  on  which  his  life  depended,  to  have 
a  care  of  liimself :  So  I  will,  said  he,  I  will  be  as  careful  as  I  can  of 
my  best  self,  mv  soul.  These  men  understood  the  value  and  pre- 
cious worth  of  their  own  souls ;  certainly,  we  shall  never  prove 
courageous  and  constant  in  sufferings,  till  we  understand  the  worth 
of  our  souls  as  they  did.  Consider  and  com|)are  these  suflerings  in 
a  few  obvious  particulars,  and  then  determine  the  matter  in  thine 
own  breast. 

(1.)  How  much  easier  it  is  to  endure  the  torments  of  men  in  our 
bodies,  than  to  ieel  the  terrors  of  God  in  our  consciences.  Can  the 
creature  strike  with  an  arm  like  God?  Oh  !  think  what  it  is  for  the 
wrath  of  God  to  come  into  a  man's  bowels  like  water,  and  like  oil 
into  his  bones,  as  the  expression  is,  Psal.  cix.  18.  Sure  there  is  no 
Comparison  betwixt  the  strokes  of  God  and  men. 

(^.)  The  sufferings  of  the  Ijody  itre  but  for  a  moment.  When 
the  proconsul  told  I'olycarp  that  he  would  tame  him  with  fire,  he 
replied.  Your  fire  shall  burn  but  for  the  space  of  an  hour,  and 
then  it  shall  be  extinguished  ;  but  the  fire  that  shall  devour  the 
wicked  will  never  be  (pienehed.  The  sufi'erings  of  a  moment  are 
notliing  to  eternal  sufi'erings. 

(3.)  Sufferings  for  ('hrist  are  usually  sweetened  and  made  easy 
]5y  the  consolations  of  the  Spirit ;  but  hell-torments  have  no  relief, 
tiicy  admit  of  no  ense. 

(4.)  The  lite  that  you  .shall  live  in  that  body,  for  whose  sake  you 
have  danmcd  your  souls,  will  not  be  worth  the  having;  it  will  be  a 
life  without  comfort,  light,  or  joy ;  and  what  is  there  in  life,  separate 
from  the  joy  and  comfort  of  life? 

(•>.)  In  a  word,  if  you  sacrifice  your  bodies  for  God  and  your 
soids,  freely  offer  them  up  in  love  to  Christ  anfl  his  truth,  your 
souls  will  joyfully  receive  and  meet  them  again  at  the  resurrection 
of  the  just ;  but  if  your  poor  souls  be  now  ensnared  and  destroyed 
by  your  fond  indulgence  to  your  bodies,  vou  will  leave  them  at 
death  despairing,  and  meet  them  at  the  resurrection  howling. 

////.' 9-  To  conclude.  If  the  soul  be  .to  invaliuiblij  preciotis^  hou 
grcnt  and  irreparable  a  loss  )nu  fit  the  loss  ofasoid  to  all  eternUy  be ! 

There  is  a  double  lo';^  of  the  soul  of  man,  the  one  In  Adam, 
which  loss  is  recoverable  by  Christ;  the  other  by  final  impenitence 
and  unbelief,  cutting  il  off  from  Christ ;  and  this  is  irreparable 
aufl  irrecoverable.  Souls  lost  by  Adam's  sin,  are  within  the  reach 
of  the  arms  of  Christ;  but  in  the  shipwreck  of  personal  infidelity, 
there  is  no  plank  to  save  the  sold  so  cast  away  ;  of  all  losses,  this  is 

Vol.  III.  M 


180  A  TREATISE  OF  THE  SOUL  Of  MAN, 

the  most  lamentable,  j^et  -what  more  common :  O  what  a  shriek 
doth  the  unregenerate  soul  make,  when  it  sees  whither  it  must  go, 
and  that  there  is  no  remedy  !  Three  cries  are  dreadful  to  hear  on 
earth,  yet  all  three  are  drowned,  by  a  more  terrible  cry  in  the 
other  world ;  the  cry  of  a  condemned  prisoner  at  the  bar,  the  cry 
of  drowned  seamen  and  passengers  in  a  ship-wreck,  the  cries  of 
soldiers  conquered  in  the  field  ;  all  these  ai-e  fearful  cries,  yet  no- 
thing to  that  of  a  soul  cast  away  to  all  eternity,  and  lost  in  the 
depth  of  hell. 

If  a  man,  as  Chrysostom  well  observes,  lose  an  eye,  an  arm,  a 
hand,  or  leg,  it  is  a  great  loss ;  but  yet  if  one  be  lost,  there  is 
another  to  help  him  :  for  omnia  Dens  dedlt  dupUcia,  God  hath 
given  us  all  those  members  double ;  Jnimam  vero  unam,  but  w^e 
have  but  one  soul,  and  if  that  be  damned,  there  is  not  another  to 
be  saved. 

And  it  is  no  small  aggravation  to  this  loss,  that  it  was  a  wilful 
loss  ;  we  had  the  oiFers,  and  means  of  salvation  plentifully  afforded 
us ;  we  were  warned  of  this  danger,  over  and  over  ;  we  w^ere 
intreated,  and  beseeched,  upon  the  knee  of  importunity,  not  to 
tlirow  away  our  souls,  by  an  obstinate  rejection  of  Christ,  and 
grace ;  we  saw  the  diligence  and  care  of  others  for  the  salvation 
of  their  souls,  some  rejoicing  in  the  comfortable  assurance  of  it, 
and  others  giving  all  diligence  to  make  their  calling-  and  election 
sure :  we  knew  that  our  souls  were  as  capable  of  blessedness,  as  any 
of  those  that  are  enjoying  God  in  heaven,  or  panting  after  that 
enjoyment  on  earth  ;  yea,  some  souls  that  are  now  irrecoverably 
gone,  and  many  others  who  are  going  after  them,  once  were, 
and  now  are  not  far  from  the  kingdom  of  God ;  they  had  con- 
victions of  sin,  a  sense  of  their  loss,  and  miserable  state ;  they 
began  to  treat  with  Christ  in  prayer,  to  converse  with  his  ministers 
and  people,  about  their  condition,  and  after  all  this,  even  when 
they  seemed  to  have  clean  escaped  the  snares  of  Satan,  to  be  again 
entangled,  and  overcome ;  when  even  come  to  the  harbour  s  mouth, 
to  be  driven  back  again,  and  cast  away  upon  the  rocks.  O  what  a 
loss  will  this  be  ! 

O  thou  that  createdst  souls  with  a  capacity  to  know,  love,  and 
enjoy  thee  for  ever ;  who  out  of  thine  unsearchable  grace  sentest 
thine  own  Son  out  of  thy  bosom  to  seek  and  save  that  which  was 
lost,  pity  those  poor  souls  that  cannot  pity  themselves :  let  mercy 
yet  interpose  itself  betwixt  them  and  eternal  ruin  ;  awaken  them 
out  of  dieir  pleasant  slumber,  though  it  be  at  the  brink  of  damna- 
tion, lest  they  perish,  and  there  be  none  to  deliver  them. 

Doct.  2.  Hoxi)  precious  and  invaluable  soever  the  soul  of  man  is, 
it  may  he  lost,  and  cast  awayjbr  ever. 


A  TRf.ATISE  OF  THE  SOUL  OF  MAN.  181 

Tliis  proposition  is  supposed,  and  implied  in  our  Saviour's  words 
in  the  ti\t,  and  plainly  expressed  in  Mat.  vii.  l;}.  "  Wide  is  the 
"  fr-dlo  and  broad  is  the  wav  that  leadelh  to  destruction,  and  many 
*♦  there  be  whieh  }i:o  in  thereat.""  The  way  to  hell  is  thronged 
Avith  passengers;  it  is  a  beaten  road  ;  one  draws  another  along  with 
iiiiii,  and  seofl's  at  those  that  are  afraid  to  follow,  1  Pet.  iv.  4. 
Facilis  descensus  avcr)u  ;  it  is  pleasant  sailing  with  winil  and  tide. 
Some  derive  the  word  hdl  from  a  verb  whieh  signifies  to  carry,  or 
thrust  in;  millions  go  in,  but  none  return  thence:  millions  are 
gone  down  already,  and  millions  more  are  coming  after,  as  fast  as 
Satan  and  their  own  lusts  can  hurry  them  onward.  You  read  not 
only  of  .single  persons,  but  whole  nations  drowned  in  this  gulph. 
Psal.  ix.  17.  "  The  wicked  shall  be  turned  into  hell,  and  all  nations 
"  that  forget  God."  I  low  rare  is  the  conversion  of  a  soul  in  the 
dark  places  of  the  earth,  wh.ore  the  scnindof  the  gospel  is  not  heard? 
The  devil  drives  them  in  droves  to  destruction,  scarce  a  man  re- 
luctating or  drawing  back  *. 

And  though  some  nations  enjoy  the  inestimable  privilege  of  the 
gospel  of  saKation,  yet  multitudes  of  precious  souls  perish,  not- 
withstanding, sinking  into  hell  daily,  as  it  were,  betwixt  the 
merciful  arms  of  a  Saviour  stretched  out  to  save  them.  The  light 
of  salvation  is  risen  upon  us,  but  Satan  draws  the  thick  curtains  of 
ignorance,  and  ])rejudice  about  the  multitude,  that  not  a  beam  of 
saving  light  cxn  shine  into  tlu-ir  hearts.  2  Cor.  iv.  3,  4.  "  But  if 
"  our  gospel  be  hiil,  it  is  hid  to  them  that  are  lost :  in  whom  the 
"  god  of  this  world  hath  blinded  the  minds  of  them  which  believe 
"  not,  lest  the  light  of  the  glorious  gospel  of  Christ,  who  is  the 
"•  image  of  God,  should  shine  unto  them.'" 

/four  £rnspfi.]  Ours,  not  by  way  of  institution,  as  the  authors, 
but  by  way  of  tlisj)ensation,  a>.  the  niini.sters  and  preachers  of  it ; 
and  certainly,  it  was  never  preached  with  that  clearness,  authority, 
and  efficacy  by  any  mere  man,  as  it  was  by  Paul  and  the  rest  of  the 
apostles ;  and  yet  the  gospel  so  powerfully  preached,  is  by  him  iiere 
;aipposed  to 

JJc  /till.]  If  not  as  to  the  general  light  and  superficial  knowledge 
of  it,  yet  as  to  its  saving  influence  and  converting  efficacy  upon 
their  hearts:  this  never  reacheth  home  to  the  souls  and  spirits 
of  multitudes  that  hear  it,  but  it  is  never  finally  so  hidden, 
except 

To  them  that  are  lost.']  So  that  all  those  to  whom  the  converting 
and  saving  p)wer  of  the  gos{)el  never  comes,  whatever  names,  and 


•  The  Latin  vrorJ,  Tufemiii,  i.  c.  Hell,  is  derived  from  a  \er\»  sipnifyiriR  to  thrusf  in, 
b«cnu^e  (lie  wicked  arc  so  hurried  and  cast  headlong  into  it,  thjit  ihey  ran  neTPr  ar«  rd 
out  ui'  iL 

M2 


182  A  TREATISE  OF  THE  SOUL  OF  MAN. 

reputations  they  may  have  among  men,  yet  this  text  looks  upon 
them  all  as  a  lost  generation ;  Tliey  may  have  as  many  amiable, 
homiletical  virtues,  as  sweet  and  lovely  natures,  as  clear  and 
piercing  eyes,  in  all  other  tilings,  as  any  others ;  but  they  are  such, 
however, 

Whose  eyes  the  god  of  this  "world  hath  blinded.']     Satan  is  here 
called  the  god  of  this  world,  not  properly,  but  by  a  mimesis ;  be- 
cause he  challenges  to  himself  the  honour  of  a  god,  and  hath  a 
world  of  subjects  that  obey  him ;  and,  to  secure  their  obedience,  he 
blinds  them,  that  they  may  never  see  a  better  way  or  state,  than 
that  he  hath  drawn  them  into.     Therefore  he  is  called  the  ruler  of 
the  darkness  of  this  world,  who  rules  in  the  hearts  of  the  children 
of  disobedience.     The  eye  of  the  soul  is  the  mind,  that  thinking, 
considering,    and    reasoning    power   of  the  soul ;    this  is,  as    the 
philosophers  truly  call  it,  the  to  v\yi(j.m7Mv,  the  leading  faculty  to  all 
the  rest,  the  guide  to  all  the  other  faculties,  which,  in  the  order 
of  nature,  follow  this  their  leader  :    If  this  be  blinded,  the  will, 
which  is  ciKca  potent la,  a  blind  power  in  itself,  and  all  affections 
blindly  following  the  blind,    all    must   needs  fall    into  the  ditch. 
And  this  is  the  case  of  the  tar  greater  part  of  even  the  professing 
world.     Let  us  suppose  a  number  of  blind  men  upon  an  island, 
where  there  are  many  smooth  paths,  all  leading  to  the  top  of  a 
perpendicular   cliff,   and  these   bhnd  men   going  on  continually, 
some  in  one  path,  and  some  in  another,  but  all  in  some  one  of 
those  many  paths  which  lead  to  the  brink  of  their  ruin,  which  they 
see  not ;  it  must  needs  follow,  if  they  all  move  forward,  the  whole 
number  Avill  in  a  short  time  be  cast  away,  the  island  cleared,  and 
its  inhabitants  dead,  and  lost  in  the  ])ottom  of  the  sea.     This  is 
the   case   of  the    unregenerate  world ;    they  are    now  upon    this 
habitable  spot  of  earth,  environed  with  the  vast  ocean  of  eternity ; 
there  are  multitudes  of  paths  leading  to  eternal  misery;  one  man 
takes  this  way,  and  another  that,  as  it  is  Isa.  liii.  6.    "  We  have 
"  turned  every  one  to  his  own  way ;"   one  to  the  way  of  pride, 
another  to  the  way  of  covetousncss,  a  third  to  the  way  of  persecu- 
tion, a  fourth  to  the  Avay  of  civility  and  mortality  ;  and  so  on  they 
go,  not  once  making  a  stand,  or  questioning  to  what  end  it  will 
bring  them,  till  at  last  over  they  go,  at  death,  and  we  hear  no 
more  of  them  in  this  world  :    And  thus  one  generation  of  sinners 
follows  another,  and  they  that  come  after  approve,  and  applaud 
those  miserable  wretches   that  went  before  them,  Psal.  xlix.  13. 
and  so  hell  fills,  and  the  world  empties  its  inhabitants  daily  into 
it.      Now  I  will  make  it  my  work,  out  of  a  dear  regard  to  the 
precious  souls  of  men,  and  in  hope  to  prevent  (which  the  Lord  in 
mercy  grant)  the   loss,  and  ruin  of  some,  under  whose  eyes  this 
discourse  shall  fall,  to  note  some  of  the  principal  ways  in  which 


A  TREATISE  OF  THE  SOLI,  OF  MAX.  183 

precious  souls  arc  lost,  anil  to  put  such  bars  into  thcnj,  as  I  am 
Ciipable  to  put ;  and,  among  many  more,  I  will  set  a  mark  upon 
these  following  twelve  paths,  wherein  millions  of  souls  have  been 
lost,  and  millions  more  are  confidently,  and  securely  following 
after,  among  which,  it  is  likely,  some  an-  within  one  stt }),  one  day, 
or  hour,  to  tluir  eternal  «iownl"aJ  and  destruction.  There  is  but 
one  way  in  all  the  world,  to  save,  and  preserve  the  precious  souls 
of  men^  but  there  are  many  ways  to  lose  and  destroy  them  :  It  m 
here,  as  it  is  in  our  natural  birth,  and  death,  but  one  way  info 
the  world,  but  a  multitude  out  of  it.      And  flri,t, 

Thcjirst  xcay  to  JicU  discovered. 

1.  And  to  begin  where,  indeed,  tlie  ruin  of  very  many  doth 
begin,  it  will  be  found,  that  ill  education  is  the  high-xi'oy  to  deitrtic- 
t'lon  ,•  vice  need  not  be  planted ;  if  the  gardener  neglect  to  dress, 
sow,  and  manure  his  garden,  he  need  not  give  the  weeds  a  greater 
advantage  ;  but  if  he  also  scatter  the  seeds  of  hemlock,  docks, 
ni.d  nettles  into  it,  he  spoils  it,  and  makes  it  fit  for  nothing.  Many 
parents,  and  those  godly  too,  are  guilty  of  too  many  neglects, 
througli  carelessness,  worldly  incumbrances,  or  ibml  indulgence ; 
and  whilst  they  neglect  the  season  of  sowing  better  seed,  the  devil 
takes  hold  of  it ;  if  they  will  not  improve  it,  he  -will :  If  they 
teach  him  not  to  pray,  he  will  teach  them  to  curse,  swear,  and  lye ; 
if  they  put  not  the  bible,  or  catechism  in  their  hands,  he  will  put 
obscene  ballads  into  them :  and  thus  the  offspring  of  many  godly 
parents  turti  into  degenerate  plants,  antl  j)rove  a  generation  that 
know  not  the  God  of"  their  faihers.  This  debauched  age  can  fur- 
nish us  with  too  many  sad  instances  hereof  Thus  they  are  spoiled 
in  the  bud  ;  simj)le  ignorance  in  youth,  becomes  affected  and  wilful 

iirnorance   in  ajre ;  blushiufj  sins  in  children  become  iminulent  in 

.     .  -Ill  • 

age;   and  all  this  for  want  of  a  tunely,  aJid  prudent  preventing  care. 

(jthers  there  are  of  the  rude  and  ignorant  multitude,  who  are  bred 
themselves  much  like  the  beasts  tliey  daily  converse  withal ;  and  so 
they  are  fitly  described,  Job  xxx.  6,  7.  Go  into  their  houses, 
aiul  you  may  sooner  find  in  the  window,  or  upon  the  shelf,  a  j)a{k 
of  cards,  than  a  l)il)le  or  a  cateehism  ;  their  beds  and  tables  differ 
little,  or  not  at  all,  from  the  stalls  and  cribs  where  beasts  lie  down 
and  i't'tnl,  in  respect  of  any  worshijj  of  God  among  them ;  or  if, 
for  fashion-sake,  a  few  words  be  huddled  over  in  the  evening, 
when  their  Ixxlies  are  tired,  the  man  saith  something,  he  scarce 
knows  what,  the  wife  is  aleep  in  one  corner,  the  children  in  ano- 
ther, and  the  servants  in  a  third.  This  is  the  education  multitudes 
of  parents  give  their  children  all  the  week,  and  when  the  sabl)ath 
comes,  the  most  they  learn  to  know  at  church,  is,  where  theii*  own 


184  A  TilEATISE  OF  THE  SOUL  OF  MA»T, 

seat  stands,  and  that  it  is  necessary  to  speak  with  such  aneif-libour 
after  prayers  about  such  or  such  a  bargain,  or  business  for  tlie  next 
week. 

And  othcre  there  are,  who  breed  their  children  as  profanely,  as 
these  do  sottlshly  ;  teaching  them,  by  their  examples,  the  newest 
oaths  that  were  last  minted  in  hell,  and  to  revile  and  scoff  all  se- 
rious godliness,  and  the  sincere  professors  of  it,  smiling  to  hear 
with  what  an  emphasis  they  can  talk  in  the  dialect  of  devils,  and 
how  wittily  they  can  droll  upon  godly  ministers  and  Christians. 

Such  families  are  nurseries  for  hell ;  and  though  God,  by  an  ex- 
traordinary hand  of  providence,  now  and  then  snatches  a  soul  by 
conversion  from  among  them,  as  a  brand  out  of  the  fire ;  yet  ge- 
nerally, they  die  as  they  live,  going  "  to  the  generation  of  their  fa- 
*'  thers,  where  they  shall  never  see  light,",  Psal.  xlix.  19.  I  know 
education  and  regeneration  are  two  things  ;  but  I  also  know  one  is 
frequently  made  the  "  instrument  of  working  the  other,  and  that 
"  the  *  favour  of  what  first  seasons  our  youth  (generally)  abides 
*'  to  old  age,"  Prov.  xxii.  6.  We  may  observe,  all  the  world 
over,  how  tenacious  men  are  of  that  which  is  ,  ar^ozja^ahorov,  deli- 
vered to  them  by  their  parents.  O  what  a  cut  must  it  be  to  the 
heart  of  that  father  whose  son's  life  shall  tell  his  conscience  what  a 
profane  son's  lips  once  told  his  father  to  his  face  !  "  If  I  have  done 
evil,  I  have  learnt  it  of  you  f ."  Had  they  felt  moi-e  of  your  pru- 
dent correction,  it  might  have  prevented  their  destruction.  Prov. 
xxiii.  14.  "  Thou  shalt  beat  him  with  the  rod,  and  shalt  deliver 
"  his  soul  from  hell."  That  this  is  a  common  beaten  path  to  hell, 
is  beyond  all  question  ;  but  how  to  bar  it  up,  and  stop  the  multi- 
tudes that  are  engaged  in  it  to  their  own  ruin,  this  is  the  labour, 
this  is  the  work.  I  cannot  be  large,  but  I  will  offer  a  few  weighty 
considerations. 

The  first  way  to  hell  barred. 

1.  Let  all  parents  consider,  what  a  fearful  thing  it  is  to  be  the 
instruments  of  ruining  for  ever,  those  that  received  their  beings 
instrumentally  from  them,  and  to  seek  whose  good  they  stand 
obliged,  by  all  the  laws  of  God  and  nature. 

In  vain  are  all  your  cares  and  studies  for  their  bodies,  whilst 

their  souls  perish  for  want  of  knowledge.     You  rejoiced  at  their 

birth,  but  they  will  have  cause  to  curse  the  day  they  were  born  of 

you,  and  say,   "  Let  the  day  perish  wherein  I  was  born,  and  the 

•  "  night  in  which  I  was  conceived."     You  were  solicitous  for  their 


•  Quo  semel  est  imhuta  recens,  ^c. 
f  Si  male  Jeci,  a  te  didici. 


A  TREATISK  OF  THE  SOLL  OF  MAN.  185 

bodies,  hut  careless  of  their  souls;  earnest  to  see  them  rich,  but 
indifierent  whether  tlicy  were  gracious;  you  neglected  to  teach 
them  the  way  of  salvation,  but  the  devil  diil  not  neglect  to  teach 
them  the  way  of  sin.  You  will  one  dav  wish  vou  had  never  been 
})arents,  when  the  doleiul  cries  <j1"  your  damned  children  shall  ring- 
such  notes  as  these  in  your  ears :  '  O  cursed  father  !  O  cruel, 
'  merciless  mother  !    whose  examples  have  drawn   me  after   you, 

*  into  all  this  misery.  You  had  time  enough,  and  ipolives 
'  enough  to  have  warnetl  me  of  this  place  and  misery  whilst  my 
'  heart  was  tender,  and  my  affections  pliable:   Hail  it  not  been  as 

*  easy  to  have  put  a  Bible  as  a  play-book  beiore  me  ?  To  have  chas- 
'  tised  me  when  I  provoked  God  by  sin,  as  whj:i  T  provoked  you 

*  about  a  trifle.'*  One  word  spoken  in  season  miglit  have  saved  my 
'  soul  ;  one  reproof  wisely  given  and  set  on  b}'  your  example,  might 
'  have  preserved  me.     Had  it  not  been  the  same  pains  to  have  ask- 

*  ed    me,  child,   what   wilt  thou  do  to  be  saved .''    As,  Avhat  wilt 

*  thou  do  to  live  in  this  world  ?  Or,  had  I  but  observed  any  serious 
'  religion  in  you,  had  I  but  Ibinid  or  heard  my  father  or  mother 
'  upon  their  knees  in  prayer,  it  might  have  awakened  me  to  a  con- 

*  sideration  of  my  condition.  In  my  youth  I  was  .shame-faced, 
'  fearful,  credulous,  and  apt  to  imitate ;  had  you  but  had  wisdom 
'  as  other  parents  have,  to  have  taken  hold  of  any  of  the.se  handles 
'  in  time,  you  had  rescued  my  soul  from  hell.     Nay,  so  cruel  have 

*  you  been  to  your  own  child,  that  you  allowed  me  no  time  (if  I 
'  had  had  a  disposition)  for  any  exercise  of  religion  ;  yea,  you  have 

*  quenched  and  stifled  the  sparks  of  convictions  and  better  incli- 
'  nations  that  sometimes  were  in  my  heart.  O  happy  had  it  been 
'  if  I  had  never  been  born  of  you,  or  seen  your  faces.*'  This  must 
be  the  result  and  issue  ol  your  negligence,  except  God,  by  some 
other  hand  (which  is  no  thanks  to  you)  rescue  them  from  their  ina- 
j)ending  ruin. 

i2.  Let  all  children,  whose  unhappy  lot  it  is  to  be  born  of,  and 
educated  by,  carnal  and  irreligious  parents,  consider,  God  hath 
endued  them  with  reason,  and  a  conscience  of  their  own,  to  enable 
them  to  make  a  better  choice  than  tlieir  parents  did,  and  that 
there  is  no  taking  sanctuary  from  the  wrath  of  God  in  their 
parents'  examples.  "We  read,  in  1  Kings  xiv.  13.  of  a  good 
Abijah,  "  in  whom  was  found  some  go(}d  thing  towards  the  Lord 
"  God  of  Israel,  in  the  house  of  Jeroboam."  Here  was  a  child 
that  would  not  follow  his  wicked  father  to  hell,  though  he  had 
both  llie  authority  of  a  father,  and  of  a  king  over  luni.  "  You  must 
"  honour  your  parents,  but  still  you  must  prefer  your  God  before 
"  them  J."     God  will  never  lay   it  to  your  account  as  your  sin, 


\  Amandui  aenitur,  ted  prteponendus  Creator. 

Ml 


186  A  TEEATISE  OF  THE  SOUL  OF  MAS*. 

but  place  it  to  the  account  of  your  duty,  and  comfort,  that  voti 
refused  to  follow  them  in  the  "paths  of  "^sin  and  destruction,  "^No 
law  of  God,  no  tie  of  nature  binds  you  to  obey  their  conniiands, 
or  tread  in  their  steps,  iarther  than  they  command  in  God's  autho- 
rity and  name,  and  walk  in  his  ways.  Your  temptations,  indeed, 
are  strong,  and  disadvantages  great;  but  the  greater  will  the 
mercy  oi:  your  deliverance  be  :  It  will  be  no  plea  for  you,  at  the 
judgment-seat,  to  say.  Lord,  my  father  or  mother  did  so  and 
so,  before  me,  and  I  thought  I  might  safely  follow  them  ;  or  thus, 
and  thus,  they  conmianded  me,  and  I  thought  I  was  bound,  by 
thy  command,  to  obey  them.  Therefore  look  to  your  own  souls, 
if  they  are  so  desperate  as  to  cast  away  their  own."  If  some  chil- 
dren had  not  minded  their  own  salvation  more  than  their  parents 
minded  it,  they  had  never  been  saved. 

3.  Let  this  consideration  work  upon  the  hearts,  and  bowels  of 
all  serious  Christians,  to  pity,  and  help  those  that  are  like  to  perish 
under  this  temptation ;  and  if  their  parents  be  so  ignorant,  that 
they  cannot,  or  so  negligent,  that  they  do  not  instruct  and  warn 
their  own  children ;  you  that  at  any  time  have  an  opportunity  to 
help  them,  have  compassion  on  them,  and  do  it.  It  is  true,  they 
are  none  of  your  children  by  nature ;  but  would  it  not  be  a  singular 
lionour,  and  comfort  to  you,  if  God  should  make  them  so  by 
grace  ?  Thousands  of  children  (and,  it  may  be  some  of  you)  are 
more  indebted  to  mere  strangers,  upon  this  account,  than"  to  their 
nearest  relations;  you  know  not  how  much  good  an  occasional 
word  may  do  them  :  All  have  not  ability  ta  be  so  publicly  useful 
this  way,  as  a  late  worthy  minister  of  our  oM^n  nation  hath  been, 
who,  in  compassion  to  the  dark  and  barbarous  corners  in  Wales, 
where  ignorance  and  poverty  shut  up  the  way  of  salvation  to  them, 
at  a  vast  expence  procured  the  translation,  and  printing  of  the 
bible  in  their  own  tongue,  and  freely  sent  it  among  them.  O  you 
that  have  the  bowels  of  Christians  in  you,  pity,  and  help  them  ! 
What  is  it,  for  the  saving  of  a  precious  soul,  to  drop  a  serious  ex- 
hortation, as  you  have  opportunity,  unto  them,  to  bestow  a  bible, 
or  suitable  book  upon  them  ?  Believe  it,  these  little  sums  of 
shillings,  and  pence,  so  bestowed,  will  stand  for  more,  in  the 
audit-day^  than  all  the  hundreds,  and  thousands,  other  ways  ex- 
pended. 

The  second  way  to  hell  discovered. 

II.  A  second  way  to  hell,  in  which  multitudes  are  found  hasten- 
ing to  their  own  damnation,  is  the  way  of  affected  ignorance, 
The  generality  of  people,  even  in  a  land  enlightened  with  the  gos- 
pel, are  found  grossly  ignorant  of  Christ,  the  true  and  only  way  to 


A  TllEATlSE  OF  THE  SOUL  OF  MA.V.  187 

heaven,  and  of  rL'j)entance  and  faith,  the  only  way  to  Christ;  and 
thub  the  people  perish  for  want  of  knowkd'^e,  Hos.  iv.  6.  If  the 
tree  of  knowledge  hatl  been  hedged  in  from  the  connnon  people,  as 
it  is  in  Popish  countries;  and  it  had  been  criminal  to  find  a  bible 
in  our  houses,  there  might  have  been  some  cloak  ami  pretence  for 
our  ignorance:  But  to  be  stupidly  ignorant  of  the  most  obvious, 
plain  and  necessary  truths,  and  yet  bred  up  among  bibles  and  mi- 
nisters !  O  how  ominous  a  darkness  is  this,  foreboding  the  black- 
ness of  darkness  for  ever  !  For  if  the  hiding  of  the  gospel  from  the 
hearts  of  men  be  a  token  to  them  that  they  are  lost  souls,  how 
much  notional  light  soever  they  may  have;  much  more  must  they 
be  lost  to  all  intents,  from  whose  liearts  and  heads  too  it  is  judicu 
ally  hidden.  They  that  know  not  God  are  in  the  catalogue  of  the 
damned,  U  Thess.  i.  8.  and  if  this  be  life  eternal  to  know  the  onlj 
true  God,  and  Jesus  Christ,  whom  he  hath  sent ;  then  this  must 
be  death  eternal  to  be  grossly  and  att'ectedly  ignorant  both  of  God, 
the  end,  and  Christ  the  way,  by  the  rule  of  true  opposition,  John 
xvii.  3. 

Look  over  the  several  countries  in  the  professing  world ;  go  into 
tlie  tamilies  of  country  farmers,  day  labourers,  and  poor  pcojile,  and 
except  here  and  there  a  family,  or  person,  into  whose  heart  God 
bath  graciously  shined  ;  what  barbarous,  brutish  ignorance  over- 
spreads them :  They  converse  i'rom  morning  to  night  with  beast?, 
though  they  have  souls  which  are  fit  companions  for  angels,  and 
capable  of  sweet  converse  with  God.  The  earth  hath  opened  her 
mouth,  and  swallowed  up  all  their  time,  strength,  thought.s,  and 
souls,  as  it  did  the  bodies  of  Corah  and  his  conipanv.  Tliey  know 
the  value  of  a  horse  or  cow,  but  know  not  the  worth  of  Christ, 
pardon,  or  their  own  souls:  They  mind  daily  what  work  they  have 
to  do  with  their  hands,  but  forget  all  they  have  to  do  upon  their 
knees  ;  their  whole  care  is  to  pay  their  fine  or  rent  to  their  landlord, 
but  not  a  thought  who  shall  pay  their  debts  to  God.  They  are  so 
far  irom  putting  unnecessary  business  aside  to  make  way  for  the 
service  of  God,  that  God's  service  is  put  aside  as  an  unnecessary 
business,  to  make  way  for  the  world :  The  world  holds  them  fast 
till  they  are  asleep,  and  will  be  sure  to  visit  them  as  soon  as  their 
eyes  are  open,  that  there  may  be  no  vacancy  or  d(Jor  of  oj)portunity 
left  open  for  a  thought  of  their  souls,  or  another  life,  to  slip  in : 
Or,  if  at  any  lime  they  think,  or  speak  of  these  matters,  tiien  the 
world,  like  Pharaoh,  when  Israel  spake  of  sacrificing,  is  sure  to 
speak  of  more  work. 

And  thus  they  live  and  die  without  knowledge;  there  is  no  key 
of  knowledge  (as  it  is  fitly  called,  Luke  xi.  5ii.)  to  open  the  door  of 
tlie  soul  to  Christ;  he  and  his  ministers,  therefore,  must  stand 
Hithout;  pity  they  may,  but  lielp  Uiey  caunot,  till  knowledge  ojien 


188  A  TREATISE  OF  THE  SOUL  OF  MA.V. 

the  door:  Satan  is  ruler  of  the  darkness  of  this  world,  Eph.  vi.  lisf, 
that  is,  of  all  blind  and  ignorant  souls.  I,u;norance  is  the  chain  with 
which  he  binds  them  fast  to  himself,  and  till  that  chain  be  knocked 
off  by  Divine  illumination,  they  cannot  be  emancipated,  and  made 
free  of  Christ's  kingdom  ;  Acts  xxvi.  18.  "  To  turn  them  from 
*'  darkness  to  light,  and  from  the  power  of  Satan  to  God.""  Igno- 
rance, indeed,  incapacitates  a  man  to  commit  the  unpardonable  sin; 
but  what  is  he  the  nearer  whilst  it  disposes  him  to  all  other  sins 
which  damn  as  well  as  that  ?  By  ignorance  it  is,  that  all  the  essays 
of  the  gospel  for  men's  salvation  are  frustrated  ;  that  naked  assent 
is  put  in  the  place  of  saving  faith,  morality  mistaken  for  regenera- 
tion, a  few  dead  duties  laid  in  the  room  of  Christ  and  his  righte- 
ousness. Indeed  it  would  fill  a  greater  book  than  this  is,  to  shew 
the  mischievous  effects  of  ignorance,  and  how  many  ways  it  destroys 
the  precious  souls  of  men :  but  seeing  I  can  speak  but  little  in  this 
place  to  it,  let  me  bar  up  this  way  to  hell,  if  it  be  possible,  by  a 
few  serious  considerations. 

The  second  ivay  to  hell  shut  up. 

1.  Let  the  ignorant  consider,  God  hath  created  their  souls  with 
a  capacity  of  knowing  him  and  enjoying  him  as  well  as  others  that 
are  famed  in  the  world  for  knowledge  and  wisdom.  There  is  a 
spirit  in  man,  and  the  inspiratimi  of' the  AhmgJdij  g'lveth  them  un- 
derstanding. The  faculty  is  in  man,  but  the  wisdom  and  know- 
ledge that  enlightens  it  from  God ;  as  the  dial  shews  the  hour  of 
the  day  when  the  sun-beams  fall  upon  it.  If,  therefore,  God.  be 
sought  unto  in  the  use  of  such  helps  and  means  as  you  have,  even 
the  weakest  and  dullest  soul  hath  a  capacity  of  being  made  wise 
unto  salvation.  Psal.  xix.  7=  "  The  testimony  of  the  Lord  is  sure, 
*'  making  wise  the  simple." 

Augustine  tells  us  of  a  man  so  weak  and  simple,  that  he  was 
commonly  reputed  a  fool  in  all  the  neighbourhood ;  and  yet  saith, 
I  believe  the  grace  and  fear  of  God  was  in  him  ;  for  when  he  heard 
any  swear,  or  take  the  name  of  God  in  vain,  he  would  throw  stones 
at  them,  and  shew  his  indignation  against  sin  by  all  the  signs  he 
could  make. 

2.  You  that  are  so  grossly  ignorant  in  the  matter  of  your  salva- 
tion, are  many  of  you  very  knowing,  prudent,  and  subtle  persons  in 
the  affairs  of  the  world.  Luke  xvi.  8.  "  The  children  of  this 
"  Avorld  are  wiser  in  their  generation  than  the  children  of  light." 
Had  those  parts  which  you  have,  been  improved  and  heightened  by 
study  and  observation  about  spirituals,  as  they  have  been  about 
earthly  things,  you  had  never  been  so  ignorant  or  dead-hearted  as 
you  are :  You  might  have  been  as  well  versed  in  your  bibles,  as  you 


A  TREATISE  OF  THE  SOUL  OF  MA\'.  IfiD 

are  in  tlie  almanacks  you  yearly  buy  and  study.  You  might  have 
iJndcrstot)d  the  ])rojTer  seasons  of  salvation  as  well  as  of  husbandry. 
The  »;rcMt  and  necessary  points  on  whicli  your  salvation  depends, 
are  not  so  many  or  so  abstruse  and  intricate,  but  your  ])lain  and  in- 
artificial heads  mi^i'ht  have  understood  them,  and  that  with  less 
pains  than  you  have  been  at  for  your  bodies:  A\'hat  though  you 
cannot  comprehend  the  subtilties  of  schoolmen,  you  may  apprehend 
the  essentials  of  Christianity.  If  you  cannot  strictly  and  scholasti- 
callv  define  fiilh,  what  hinders,  if  your  hearts  were  set  uj)on  CJirist 
and  salvation,  but  vou  niav  ieel  it?  Which  is  more  than  many 
learned  men  do  that  can  define  and  dis])ute  about  it.  You  cannot 
put  an  arginnent  in  mood  and  figure;  no  matter,  if  you  can  by 
comparing  your  bibles  and  hearts  together,  draw  savingly  and  cx- 
perimcntaliv  this  conclusion;  I  am  in  Chr^^t,  and  my  sins  are  par- 
doned. You  cannot  determine  whether  iaith  goes  belore  repent- 
ance, or  repentance  before  faith ;  but  for  all  that  you  might  feel 
both  the  one  and  the  other  upon  your  own  souls,  which  is  infinitely 
better.  It  is  not,  therelbre,  your  incapacity,  but  negligence  and 
"Worldliness  that  is  your  ruin. 

a.  Mow  many  arc  there  of  your  own  rank,  order,  and  education, 
all  whose  external  advantages  and  helps  you  have,  and  all  your  in- 
cumbrances and  discouragements  thev  had,  who  yet  have  attained 
to  an  excellent  degree  of  saving  knowledge  and  heavenly  wi.sdom .' 
How  often  have  I  heard  such  spiritual,  savoury,  experimental 
truths,  in  conference  and  prayer  from  plain  rustics,  such  spiritual 
reasonings  alH)Ut  the  great  concerns  of  salvation,  such  judicious  and 
satisfying  resolutions  of  cases  depending  u])on  the  sensible  and  ex- 
perimental part  of  religion,  as  have  humbled,  convinced,  and 
sliamed  me.  and  made  me  say  *//r^7/;<<  indocti,  &c.  these  are  the 
men  that  will  take  heaven  from  the  proud  and  scornful  in^niiosi 
of  the  world  ;  not  many  wise,  not  many  learned  and  acute.  Many 
knowing  and  learned  heads  are  in  hell,  and  many  illiterate  and  weak 
ones  gone  to  heaven ;  and  others  in  the  way  thither  who  never  had 
better  education,  stronger  parts,  or  more  leisure  than  yourselves: 
So  that  you  are  without  excuse. 

To  conclude.  Would  you  heartily  seek  it  of  God,  and  W(ndd  the 
Spirit  (which  he  hath  promised  to  give  them  that  ask  him)  become 
your  teacher,  how  .soon  would  the  light  of  the  saving  knowledge  of 
God  in  the  face  of  Christ  shine  into  your  hearts !  No  matter  how 
ignorant,  dull,  and  weak  the  scholar  be,  \f  God  once  become  the 
teacher.  You  are  not  able  to  purchase,  or  want  linie  to  read  many 
books;  but  if  once  you  were  sanctifii'd  persons,  the  anointing  you 
would  receive  from  the  Father  would  teach  you  all  things,  1  John 
li.  27.  your  own  hearts  would  serve  you  for  a  commeutary  upon  a 


190  A  TUEATIfsE  OF  THE  SOUL  OF  MAN. 

great  part  of  the  bible ;  it  would  make  you  of  a  quick  understand- 
ing in  the  fear  of  the  Lord :  One  drop  of  your  knowledge  would 
be  more  worth  than  all  learned  arts  and  sciences  in  the  world  to 
you.  And  is  God  so  far  from  you,  and  his  illuminating  Spirit  at 
such  a  distance,  that  there  is  no  hope  for  you  to  find  him  ?  Is  there 
never  a  private  corner  about  your  houses  or  barns,  or  in  the  fields, 
where  you  can  turn  aside,  if  it  be  but  a  quarter  of  an  hour  at  a 
time,  to  pour  out  your  souls  to  God,  and  beg  the  Sj^irit  of  him  ? 
Miserable  wretch  !  Is  thy  whole  life  such  a  cumber  and  clutter  of 
cares  and  puzzles  about  the  world,  that  thou  hast  no  leisure  to  mind 
God,  soul,  or  eternity  ?  O  doleful  state  !  the  Lord  in  much  mercy 
pity  and  aAvaken  thee.  Wilt  thou  not  once  strive  and  struggle  to 
save  thy  soul  ?  What,  perish,  as  it  were,  by  consent !  How  great 
then  is  that  blindness  ! 

The  third  way  to  hell  discovered. 

III.  A  vast  multitude  of  precious  souls  are  lost  for  ever  by  fol- 
lowing the  examples,  and  being  carried  away  with  the  course  of 
this  world  :  It  is  indeed  a  poor  excuse,  a  silly  argument,  That  the 
multitude  do  as  we  do ;  yet,  as  *  Junius  rightly  observes,  men's 
consciences  take  sanctuary  here,  and  they  think  themselves  safe  in 
it :  For  thus  they  reason,  If  I  do  as  the  generality  do,  I  shall  speed 
no  toorse  than  they  speed :  and  certainly  God  is  more  merciful  than 
to  suffer  the  greatest  part  of  manhind  to  perish.  They  resolve  to 
follow  the  beaten  road  -f*,  let  it  lead  whither  it  will. 

Thus  the  Ephesians,  in  their  unregenerate  state,  "  walked  ac- 
*'  cording  to  the  course  of  this  world,"  Eph.  ii.  2.  and  the  "  Co- 
*'  rinthians  were  carried  away  unto  dumb  idols,  even  as  they  were 
*'  led,""  1  Cor.  xii.  2.  just  as  a  drop  of  water  is  carried  and  moved 
according  to  the  course  and  current  of  the  tide :  For  look  as  every 
drop  of  water  in  the  sea  is  of  one  and  the  same  common  nature,  so 
are  all  carnal  and  unsanctified  persons ;  and  as  these  waters  being 
collected  into  one  vast  body  in  the  ocean,  unite  their  strength,  and 
make  a  strong  current,  this  way  or  that ;  so  doth  the  whole  collec- 
tive body  of  the  unregenerate  world,  all  the  particular  drops  move 
as  the  tide  moveth.  Hence  they  are  said  "  to  have  received  the 
"  spirit  of  this  world,"  1  Cor.  ii.  12.  one  common  spirit  or  principle 
acts  and  rules  them  all ;  and  therefore  they  must  needs  be  carried 
away  in  the  same  course.  And  there  are  two  special  considera- 
tions that  seem  to  determine  them  by  a  kind  of  necessity  to  do 


*  What  a  poor  mean  defence  have  they  who  think  themselves  safe  from  the  example 
©f  their  superiors.     ,Tu(l.  Paral.  b.  2. 

f  The  example  of  the  multitude  is  a.  very  poor  argument. 


A  TUtAtlSE  OF  THE  SOUL  OF  MAV.  191 

as  the  tuultitude  tlo;  the  one  Is,  that  they  find  it  the  easiest  anil 
most  conunodious  way  to  the  flesh  ;  here  they  meet  with  quietness 
and  safety  :  hereby  they  are  exempt  from  reproaches,  h)sse3,  perse- 
cutions and  distresses  for  conscience  sake :  Rest  is  sweet,  and  l)ere 
only  they  think  to  lind  it.  The  other  is,  the  prejudice  of  singula- 
rity, and  manifold  trihiilations  they  see  that  little  handful  that 
walk  counter  to  the  eour^ie  of  the  world  involved  in  ;  this  si -ir ties 
them  from  their  company,  and  fixes  them  where  they  are.  Against 
such  sensible  arguments,  it  is  to  no  more  purpose  to  oppose  spiri- 
tual considerations,  motives  drawn  from  the  safely  of  the  soul,  or 
imj»rtance  of  eternity,  than  it  is  for  a  man  to  turn  the  tide  or  course 
of  a  river  with  his  weak  breath. 

Add  to  this,  That  as  one  sinner  confirms  and  fixes  another, 
wedging  in  each  other,  as  men  in  a  crowd  *,  who  must  move  as  it 
moves ;  so  thev  make  it  their  business  to  render  all  that  differ  from 
them  (Klious  and  ridiculous :  So  the  apostle  notes  their  practice  and 
Satan  s  policy  in  it,  1  Pet.  iv.  4.  wherein  they  think  it  strange  that 
ye  run  not  with  tliCm  into  the  same  excess  of  riot,  speaking  evil  of 
you,  ^Ew^ovra/;  they  gaze  strangely  at  them.  And  that  is  not  all; 
they  not  only  gaze  at  them  as  a  strange  generation,  making  them 
signs  and  wonders  in  Israel,  as  the  prophet  speaks,  but  they  de- 
fame, revile,  and  speak  evil  of  them,  representing  them  as  a  pack 
of  hypocrites,  as  tvu-bulent,  factious,  seditious  jjersons,  the  very 
pests  of  the  times  and  places  they  Uve  in  ;  and  all  this,  not  for  do- 
ing any  evil  against  theni,  but  only  for  not  doing  evil  with  tliem, 
because  tlietj  run  not  rc'it/i  them  into  the  same  excess  of  riot.  Thus 
the  world  smiles  upon  its  own,  and  derides  those  that  are  afraid  to 
follow  tlicm  to  hell,  by  which  it  sweeps  away  the  nmltitude  with  it 
in  the  same  course. 

The  third  xca?/  to  hell  shut  up. 

But  O  !  if  the  Spirit  of  God  would  please  to  set  on,  and  follow 
home  the  fcjilowing  considerations  to  your  hearts,  you  would  cer- 
tainly resolve  to  take  a  persecuted  path  to  heaven,  though  few  ac- 
company you  therein,  rather  than  swim  like  dead  fislies  with  the 
stream  into  tlie  dead  sea  of  eternal  misery. 

1.  Though  vou  go  with  the  consent  and  current  of  the  world, 
yet  you  go  against  tlie  express  law  and  prohibition  of  God:  He 
hath  laid  his  command  upon  you,  "  not  to  be  conformed  to  tJK 
"  world,"  Rom.  xii.  2.  "  That  you  live  not  the  rest  of  your  time 
"to  the  lusts  of  men,  but  to "^ the  will    of   God,"  1  Pet.    iv.  ^^ 

^r— —  ; 7 

•  No  inaa  errs  to  his  own  hurt  only,  but  i;j.>.iJ^  m^iiiiess  among  his  ncIgM)onr«, 
BtTicca. 


If 


192  A  TREATISE  OF  THE  SOUL  OF  MAN. 

"  That  you  follow  not  a  multitude  to  do  evil,"  Exod.  xxiii.  S, 
"  That  you  go  not  in  the  way  of  evil  men."  Prov.  iv.  14.  "  That 
**  you  have  no  fellowship  with  the  unfruitful  works  of  darkness." 
All  these,  and  many  more,  are  commands  flowing  from  the  highest 
sovereign  authority,  obliging  your  consciences  to  obedience  under 
the  greatest  penalties;  by  them  your  state  must  be  cast  to  all  eter- 
nity in  the  day  of  judgment:  you  may  make  a  jest  of  the  precept, 
but  see  if  you  can  do  so  of  the  penalty. 

2.  Other  men,  in  all  ages  of  the  world,  that  were  as  much  con- 
cerned in  the  world  as  you,  and  valued  their  lives,  libertiss,  and  es- 
tates as  well  as  you,  have  yet  got  out  of  the  croud,  disengaged 
themselves  from  the  way  of  the  multitude,  and  taken  a  more  soli- 
tary and  suffering  path  out  of  a  due  regard  to  the  safety  of  their 
souls :  And  why  should  not  you  love  them  as  well,  and  care  for 
them  as  much  as  ever  any  that  went  before  you  did  ?  Noah  walked 
with  God  all  alone,  when  all  flesh  had  corrupted  their  ways; 
Elijah  was  zealous  for  the  Lord,  when  he  knew  of  none  to  stand  by 
him,  but  thought  he  had  been  left  alone ;  Job  was  upright  with 
God  in  the  land  of  Uz ;  Lot  stood  by  himself,  a  godly  non-confor- 
mist, in  a  vile,  debauched  Sodom ;  David  was  a  wonder  to  many  ; 
so  was  Jeremiah,  and  those  few  with  him,  for  signs  and  wonders 
in  Israel ;  I  demand  of  your  consciences  what  discouragements  have 
you  that  these  men  had  not  ?  Or  what  encouragements  had  they 
that  you  have  not  ?  Why  should  not  the  salvation  of  your  souls  be 
as  precious  in  your  eyes  as  theirs  was  in  theirs  ?  Shall  you  be  im- 
poverished and  persecuted  if  you  embrace  the  way  of  holiness  ?  So 
were  they.  Shall  you  be  reproached,  scorned,  and  reviled  :  So 
were  they.  All  your  discouragements  were  theirs,  and  all  their 
motives  and  encouragements  are  yours. 

3.  Is  not  the  way  which  you  have  chosen  marked  out  by  Christ 
as  the  way  to  destruction  ?  And  that  which  you  dare  not  chuse  and 
embrace  as  the  way  to  life  'i  See  the  marks  he  has  given  you  of 
both  in  that  one  text,  Mat.  vii.  13,  14.  "  Enter  ye  in  at  the  strait 
*'  gate ;  for  wide  is  the  gate,  and  broad  is  the  way  that  leadeth  to 
"  destruction,  and  many  there  be  which  go  in  thereat ;  because 
"  strait  is  the  gate,  and  narrow  is  the  way  which  leadeth  unto 
"life,  and  few  there  be  that  find  it."  And  where  now  is  your 
encouragement  and  hope  that  God  will  be  more  merciful  than  to 
damn  so  great  a  part  of  the  world  .'*  If  you  will  do  as  the  many  do, 
dream  not  of  speeding  as  well  as  that  little  flock,  separated  by  sanc- 
tification  from  the  multitude,  shall  speed.  You  have  your  choice, 
to  be  damned  with  many,  or  saved  with  few ;  to  take  the  broad, 
smooth-beaten  road  to  hell,  or  the  difficult,  suffering,  self-denying 
path  to  heaven.  O  then  make  a  seasonable,  liecessary  stand,  and 
pause  a  while ;  consider  your  ways,  and  tui'ii  your  feet  to  God's 


A  TREATISE  OF  TITE  SOUL  OV  MAV.  193 

testimonies:   It  is  a  fjrcat  and  .special  j)arl  of  your  salvation  to  save 
yom-Mlvcs  iVoin  this  untoward  generation. 

Thcjuurth  icay  of  losing  the  soul  opened. 

IV.  Multitudes  of  souls  are  daily  lost  by  rooted  habiin,  and  long- 
continued  <ustoni  in  sin.     When  men  have  been  lonfr  settled  in  aii 
evil  wav,  thev  are  diHicultly  reclaimed  :   Pliij-siciaivs  find  it  hud  to 
cure  a  cachexij^  or  ill  habit  of  body;  but  it  is  far  more  ditficult  to 
cure  an  ill  custom  and  habit  in  sin.    Jer.  xiii.  2;3.   ''  Can  the  le.  pard 
"  change  his  spots,  or  the  Ethiopian  his  skin  .-*  Then  may  ye  also  do 
"  good  that  are  accustomed  to  do  evil.    The  spots  of  a  leopard^  and 
tlie  hue  of  an  Ethiopinn^  are  not  by  way  of  external,  accidental  ad- 
hesion;  if  so,  washing  would  fetch  them  off':   But  they  are  iimate 
and  contempered,  belonging  to  the  constitution,  and  not  to  be  altered ; 
so  are  sinful  habits  and  customs  in  the  minds  of  sinners:   IJy  this 
means  it  becomes  a  second  nature  as  it  were,  and  strongly  deter- 
mines the  mind  to  sin.     A  Uncris  assucsccrc  mnltuvi  est.   It  is  a 
great  matter  to  be  accustomed  to  this  way,   or  that,  said  Seneca ; 
yea.  Caput  rei  est,  hoc  vcl  illo  nwdo,  hominem  assuejieri, — It  is  the 
very  head  or  root  of  the  matter  to  be  so  or  so  accustomed,  saith 
Aristotle.     Very  much  of  the  strength  of  sin  rises  from  customary 
sinning.     A  brand  ihat  hath  been  once  in  the  fire  easily  catches  the 
second  time.     Every  repeated  act  of  sin  lessenelh  fear  and  strcnglh- 
eneth  inclination.     A  horse  that  took  an  ill  stroke  at  first  breaking, 
and  hath  continued  many  years  in  it,  is  very  difficultly,  if  ever,  to 
be  brouirht  to  a  better  wav.     What  men  have  been  accustomed  to 
from  their  childhood,  they  arc  tenacious  of  in  their  old  age.     Hence 
it  is  that  so  few  are  converted  to  Christ  in  their  old  age.      It  was 
recorded  for  a  wt)nder,  in  the  primitive  times,  that  Marcus  Caius 
Victorias  became  a  Christian  in  his  old  age.     Time  and  u.sage  (Ix 
the  roots  of  sin  deep  in  the  soul.     Old  trees  will  not  bow  as  tender 
plants  do.     Hence  all  essays  and  attempts  to  draw  men  from  the 
cour.se  in  which  they  have  walked  from  their  youth,  are  frustrane- 
ous  and  unsuccessful.     The  drunkard,  the  adulterer,  yea,  the  self- 
ri;;hteous  moralist,  are  by  long  continued  usage  so  fixed  in  their 
course,  and  all  this  while  conscience  so  slupified  by  often  repeated 
acts  of  sin,  that  it  is  naturally  as  in)possil)le  to  remove  a  mountain, 
as  u  hinners  will  thus  confirmed  in  his  wickedness.     However,  let 
the  trial  be  made,  and  the  success  left  to  him  to  whom  no  length  of 
time  nor  difficulty  must  be  objected  or  opposed. 

'J'heJ<mrth  n-ofj  to  lull  shut  vp  by  ixi'o  considerations. 

1.  Let  It  be  considered,  the  longer  any  man  hath  been  engaged 


194  A  TREATISE  OF  THE  SOUL  OF  MA^^ 

in,  and  accustomed  to  the  way  of  sin,  the  more  reason  and  need  that 
man  hath  speedily  and  without  delay  to  repent  and  reform  his 
course ;  there  is  yet  a  possibility  of  mercy,  a  season  of  salvation  left : 
How  far  soever  a  soul  is  gone  on  towards  hell,  none  can  say  it  is  yet 
too  late.  When  Mr.  Bilney  the  martyr  heard  a  minister  preaching 
thus,  O  thou  old  sinner  thou  hast  g'one  on  in  a  course  of'  sin  these 
fifty  or  sixty  years ;  dost  thou  think  that  Christ  will  accept  thee 
now,  or  take  the  deviVs  leavings  ?  Good  God  !  said  he,  what  preach- 
ing of  Christ  is  here  !  Had  such  doctrine  been  preached  to  me  in  my 
troubles,  it  had  been  enough  utterly  to  have  discouraged  me  from 
repentance  and  faith.  No,  no,  sinner,  it  is  not  yet  too  late,  if  at  last 
thy  heart  be  touched  with  a  real  sense  of  thy  sin  and  danger.  The 
word  is  plain,  Isa.  iv.  7.  "  Let  the  wicked  forsake  his  way,  and  the 
*'  unrighteous  man  his  thoughts :  and  let  him  return  to  the  Lord, 
*'  and  he  will  have  mercy  upon  him,  and  to  our  God,  for  he  will 
"  abundantly  pardon."" 

An  abundant  pardon  thou  needest ;  thy  sins,  by  long-continued 
custom  and  frequent  I'epetitions,  have  been  abundantly  aggravated  ; 
and  an  abundant  pardon  is  with  God  for  poor  sinners :  he  will 
abundantly  pardon,  but  then  thou  must  come  up  to  his  terms: 
thou  must  not  expect  pardon  or  mercy  when  thy  sins  have  forsaken 
thee,  but  upon  thy  forsaking  them ;  yea,  such  a  forsaking  as  in- 
cludes a  resolution  or  decree  in  thy  will  to  return  to  them  no  more, 
Hos.  iv.  8.  There  must  be  a  change  of  thy  way,  and  that  not 
from  profaneness  to  civility  only,  which  is  but  to  change  one  false 
way  to  heaven  for  another,  or  the  dirty  road  to  hell  for  a  cleanlier 
path  on  the  other  side  of  the  hedge ;  but  a  total  and  final  forsaking 
of  every  way  of  sin,  as  to  the  love  and  habitual  practice  of  it ;  yea, 
and  thy  thoughts  too,  as  well  as  thy  ways.  There  m.ust  be  an 
internal,  as  well  as  an  external  change  upon  thee ;  yea,  a  positive, 
as  well  as  a  negative  change ;  a  turning  to  the  Lord,  as  well  as  a 
turning  from  sin  ;  and  then  how  long  soever  thou  hast  walked  in 
the  road  towards  hell,  there  will  be  time  enough,  and  mercy  enough 
to  secure  thy  returning  soul  safe  to  heaven. 

2.  Canst  thou  not  forbear  thy  customary  sin,  upon  lesser  motives 
than  the  salvation  of  thy  soul  ?  And  if  thou  canst,  wilt  thou  not 
much  more  do  it  for  the  saving  of  thy  precious,  immortal  soul  ? 
Suppose  there  were  but  a  pecuniary  mulct,  of  an  hundred  pounds, 
to  be  certainly  levied  upon  thy  estate,  for  every  oath  thou  swearest, 
or  every  time  thou  art  drunk,  wouldst  thou  not  rather  choose  re- 
formation than  beggary  ?  And  is  not  the  loss  of  thy  soul  a  penalty 
infinitely  heavier  than  a  little  money  ?  But,  as  the  wise  Heathen  * 


*  These  things  seem  cheap  to  us,  v.-hich  cost  very  dear,  and  which  we  could  not  pur- 
chase, though  we  should  give  our  house  for  them.     Sen.  Ep.  42. 


A  TREATISE  OF  THE  SOUL  OF  MAN'.  195 

observetl,  Ea  sola  emi  putamiis,  pro  quibus  pccnniam  solvinus  ;  ca 
.^ratu'ita  viKamus  pro  quibua  nvs  ipsos  impcndhnus :  We  rcckoa 
lliose  things  only  to  be  boiij;lit,  whidi  wc  part  wiili  money  Ibr;  and 
thai  ue  liave  those  thing's  <;ialis,  lor  whicli  we  j^ay  ourselves.  Is 
nothing  cheap  in  our  eyes  but  ourselves,  our  souls!  do  we  call  that 
^rai'is^  that  will  cost  us  so  dear?  Darius  threw  away  his  massy 
crown  when  he  fled  before  Alexander,  that  it  might  not  hinder 
him  in  his  flight.  Sure  your  souls  are  more  worth  than  ytjur 
niojicv,  and  all  the  en  joy  incuts  you  have  in  this  world.  It  had 
l)een  an  ancient  custom  among  the  citizciis  ol  Antioch,  to  wash 
theniselves  in  the  baths ;  but  the  king  forbidding  it,  they  all  pre- 
sently forbore,  for  fear  of  his  displeasure:  whereupon  Chrysostoin 
convmced  tl)en)  of  the  vanity  of  that  plea  for  custoujary  sinning. 
*'  You  see,  (saith  he),  how  soon  fear  can  break  oft"  an  old  custom  ; 
"  and  shall  not  the  lear  of  God  be  as  powerful  to  over-master  it 
*'  in  us,  as  the  fear  of  man  *  ?"  O  friends,  believe  it,  it  "  is  better 
"  for  you  to  cut  off'  a  right  hand,  or  pluck  out  a  right  eye,  than 
"  having  two  hands,  or  eyes  to  be  cast  into  hell,  where  the  worm 
*'  dieth  not,  and  the  fire  is  not  cpienched.'' 

Thcjijlh  xcay  ofhs'wg  the  soul  opened. 

V.  The  fifth  way,  by  which  an  innumerable  multitude  of  souls 
are  eternally  lost,  is  by  the  baits  of  sensual,  sinful  pleasures. 

Some  customary  sins  have  httle,  or  no  })leasure  in  them  ;  as 
swearing,  malice,  i§c  but  others  allure,  and  entice  the  soul  by 
the  sensual  deli<jht  that  is  in  them  :  this  is  the  bait  with  which 
multitutles  are  enticed,  ensnared,  and  ruined  to  all  eternity.  It  is 
a  true  and  grave  observation  of  the  philosopher -f-,  "That  we  are 
*'  impelled,  as  it  were,  to  that  which  is  evil,  by  the  alluring 
"  blandishments  of  pleasure."  This  was  the  first  bait  by  which 
Satan  caught  the  souls  of  our  first  parents  in  innocency,  Gen.  iii. 
(i.  "  The  tree  was  pleasant  to  the  eye."  Pleasure  quickens  the 
j)rinciples  of  sin  in  us,  and  enflanies  the  deires  of  the  heart  after 
it.  livery  pleasant  sin  hath  a  world  of  customers,  and,  cost  what 
it  will,  they  res(;lvc  to  have  it.  I  have  read  of  a  certain  fruit, 
which  the  Spaniards  found  in  the  Indies,  which  was  exceeding 
pl('a.sant  to  the  taste ;  but  nature  had  so  fenced  it,  and  double- 
guarded  it  with  sharp  and  dangerous  thorns,  that  it  was  very 
difficult  to  come  at  it:  they  tore  their  clothes,  yea,  their  flesh,  to 
get  it ;  and  therefore  called  the  fruit,  Comjits  in  lull.     Such  are  all 


•  Ooaj  on  fv^a  ^o/3oj  ixjxo'Kui  }.-jtrai  (fwri^na,  &C.     Ilom.  14. 
f  yoiujitiitum  bluiiditm  (Llinili^  adeti  gerenda  omnia  tjua  prava  sunt  imj'tUimur.  A:ist, 
lib.  2.  Elk.  r.  •>. 

Vol.  III.  N 


L 


19G  A  TREATISE  OF  THE  SOUL  OF  MAN. 

the  pleasures  of  sin,  consists  in  hell;  damnation  is  the  price  of 
them,  and  yet  the  sensitive  appetite  is  so  outrageous  and  mad  after 
them,  that  at  the  price  of  their  souls,  they  will  have  them.  Thus 
the  wicked  are  described,  Job  xxi.  13.  "They  spend  their  days  in 
"  wealth,  and  in  a  moment  go  down  to  the  grave :"  That  is,  their 
whole  stock  of  time  is  spent  in  cares  and  labours  to  get  wealth,  and 
when  they  have  gotten  it,  the  rest  of  their  life  is  spent  in  those 
sensual  pleasures  that  Avealth  brings  in,  or  in  making  provision  for 
the  flesh,  to  fulfil  the  lusts  of  it.  The  rich  man,  in  the  parable, 
fared  deliciously  every  day,  Luke  xvi.  where  his  voluptuous  life 
is  described,  and  in  that  desci'iption,  the  occasion  of  his  damnation 
is  insinuated.  In  a  pampered  and  indulged  body,  is  usually  found 
a  neg-lected  and  starved  soul.  But  how  shall  the  ruin  of  souls  this 
way  be  prevented .'' 

Thcjiflh  icay  to  hell  shut  up,  hy  three  considerations. 

1.  Consider  how  the  morality  of  Heathens  had  bridled  their  sen- 
sual lusts  and  appetites,  and  caused  them  with  a  generous  disdain  to 
repel  those  brutish  pleasures,  as  things  below  a  man.  "  What  more 
"  foolish,  what  more  base,"  saith  Seneca  *,  "  than  to  patch  up  the 
"  ffood  of  a  reasonable  soul  out  of  things  unreasonable  ?""  "  That  is 
"  the  pleasure  worthy  of  a  man,  not  to  glut  his  body,  nor  to  irri- 
*'  tate  those  lusts  in  whose  quietness  is  our  safety  •j-.'"  This  is  the 
constant  doctrine  of  all  the  Stoicks. 

O  what  a  shame  is  it  to  hear  Heathenism  out-brave  Christianity ! 
and  principles  of  mere  morality  enable  men  to  live  more  soberly, 
temperately  and  abstemiously,  than  those  who  enjoy  the  greatest 
pattern  and  highest  motives  in  the  Christian  religion  are  found  to 
do  ?  '  Thou  embracest  pleasure,  saith  the  Heathen,  but  I  bridle  it ; 
'  thou  enjoyest  it,  I  only  use  it ;  thou  thinkest  it  thy  chief  good  ; 
*  I  esteem  it  not  so  much  as  good ;  thou  dost  all  for  pleasure's  sake, 
<  but  I  nothing  at  all  on  that  account.'  These  therefore  shall  be 
your  judges. 

2.  Always  rememember  sensual  pleasures  are  but  the  baits  vnth 
which  Satan  angles  for  the  precious  soul :  there  is  a  fatal  hook 
under  them.  O  if  men  were  but  aware  of  this,  they  would  never 
purchase  pleasure  at  so  dear  a  rate.  "  Stolen  waters  are  sweet,  and 
"  bread  eaten  in  secret  is  pleasant ;  but  he  knoweth  not  that  the 
"  dead  are  there ;   and  that  her  guests  are  in  the  depth  of  hell," 


*  Quid  stuUius  turpiusve  quam  bonum  rationalis  animi,  ex  irrationalibus  ncclere  ?  Sen. 
Ep.  92. 

f  Ilia  est  volitptas,  et  lioinine  et  viro  digna,  non  ijtiplere  corpus,  el  sagiuure,  nee  cupiditas 
irritare,  quarum  tulissima  est  quies.     De  Benef.  lib.  7.  c.  11. 


A  TRKATISE  OF  THK  SOUL  OF  MAS'.  197 

Prov.  Ix.  17,  18.  Pliny  tells  us  that  the*  mcnnaids  have  most  en- 
chaiitiiij;,  charniint;  voices,  and  tre(jueiit  pKayaiit,  ^ncn  meadows, 
but  heaps  of  deail  nieifs  bones  are  always  ("ouikI  where  they  haunt. 
That  which  tickles  the  fancy  stabs  the  soul.  If  the  pain,  (as  Ana^ 
creon  well  observes)  were  before  the  pleasure,  no  man  wouKl  be 
teiiij)ted  by  it ;  but  the  pleastire  beinfj  first,  and  sensible,  and  the 
torment  coming  after,  and,  as  yet  invisible,  tiiis  allures  so  many 
to  destruction.  "At  last  it  biteth  like  a  ser{)ent,  anil  .stinfreth  like 
*'  an  adder,"  Prov.  xxiii.  32.  If  sin  did  stin<;  and  bite  at  first,  none 
would  toucii  it ;  but  it  tickles  at  first,  and  wounds  afterward.  O 
what  man  that  is  in  his  wits  would  purchase  eternal  torments  for 
the  sensual,  brutish  pleasures  of  a  moment  !  *  The  j^leasures  of  sin 
bewitch  the  affections,  blind  the  judgment,  stupify  the  heart,  so 
that  sober  and  impartial  judgment  finds  no  place.  The  heart  is 
enticed,  tlie  lusts  are  enraged;  cost  what  it  will,  sinners  will  gratify 
their  lusts. 

3.  If  you  are  for  pleasure,  certainly  you  are  out  of  the  way  to  it, 
who  seek  it  in  the  fulfilling  of  your  lusts.  If  your  hearts  were 
once  sanctified  and  brought  under  the  government  of  the  Spirit, 
you  would  quickly  find  a  far  more  excellent  pleasure  in  the  cruci- 
fying of  your  lusts,  than  now  you  seek  in  the  gratificatitm  and  ful- 
filling of  them.  Rom.  viii.  13.  "  If  yc,  through  the  Spirit  mor- 
"  tify  the  deeds  of  the  body,  ye  shall  live  ;"  i.  e.  ye  shall  live  the 
most  joyful,  })eaceful,  and  comfortable  life  of  all  persons  in  the 
world,  a  life  of  highest  delight  and  true  pleasure  ;  for  so  far  as 
your  lusts  are  mortifietl,  the  vigorous,  healthful  frame,  and  due 
temper  of  your  soul  is  restored,  and  your  evidences  for  heaven 
cleared  ;  both  which  are  the  springs  of  all  spiritual  delight  and 
pleasure.  Can  any  creature-enjoyment,  or  any  beastlv  lust  afford 
a  pleasure  like  this  ?    Do  not  you  find  the  life  you  live  in  sinful 

{pleasures  cpiite  beneath  the  dignity  of  a  man  ?  and  are  they  not  fol- 
owed  with  bitter  after-reckonings,  gripes  and  flashes  of  conscience: 
Even  in  the  miilst  of  laughter  the  heart  i.s  sad^  and  the  end  of  that 
mirth  is  heaviness  :  0  j)onder  seriously  what  a  trifle  it  is  you  .sell 
your  precious  souls  for  !  Is  it  not  a  goodly  price  you  value  tluni 
at.''  the  fugitive,  empty,  beastly  pleasures  of  a  moment,  for  the  tor- 
ments of  eternity. 

The  sixth  icaij  of  losing  tlie  soul  opened. 

VI.  There  are  also  innumerable  souls  lost  for  ever  by  the  dis- 


•  Urn;:  fit  rjuod  (U'lectuly  telenium  quod  crucial ;  i.  The  pleasure  is  short-lived,  but 
(be  torment  lit  purpctual. 

N  2 


198  A  TREATISE  OF  THE  SOUL  OF  MAN. 

trading  cares  of  this  world  which  cat  up  all  their  time,  thoughts', 
and  studies ;  so  that  there  is  no  room  for  Christ,  or  one  serious 
hour  about  salvation.  It  is  too  true  an  observation  which  Sir 
Walter  Raleigh  makes  upon  the  common  mechanics  and  poor  la- 
bourers, their  bodies  are  the  anvils  of  pain,  and  their  souls  the  hives 
of  unnumbered  cares  and  sorrows,  whilst  the  voluptuous  and  rich 
spend  their  time  and  studies  in  purveying  for  new  pleasures,  and 
filling  their  heads  with  projects  of  that  nature.  The  poorer  sort 
have  their  heads  and  hearts  filled  day  and  night  Avith  anxious 
thoughts  and  cares  how  to  get  bread,  pay  their  rents  or  debts,  and 
struggle  through  the  miserable  necessities  that  pinch  them  on  every 
side ;  many  children,  it  may  be,  to  provide  for,  and  little  or  nothing 
out  of  which  to  make  it :  here  is  brick  that  must  be  made,  and  no 
straw  to  make  it  of ;  he  borrows  here  to  pay  there :  debts  increase, 
and  abilities  decrease ;  he  toils  his  body  all  the  day,  and  when  his 
tired  carcase  calls  for  rest  to  enable  him  for  new  work  to-morrow ; 
the  cares  of  the  world  invade  him  on  his  bed,  and  keep  him  sighing 
or  musing  there,  when,  poor  man  !  he  had  load  enough  before  for 
one. 

And  now,  what  room  is  there  left  for  salvation  work  ?  or  how 
can  any  spiritual  seed  that  is  cast  into  such  a  brake  of  thorns  pros- 
per ?  "  The  cares  of  this  life,  (saith  Christ)  spring  up,  and  clioak 
"  it,"  Mark  iv.  19.  Tell  not  them  of  heaven  and  Christ,  they 
must  have  bread;  talk  not  to  them  of  the  necessity  or  comfort  of 
a  pardon,  they  must  pay  their  debts  to  men.  O  the  confused  buz 
and  clutter  that  these  thoughts  and  cares  make  in  their  heads  !  So 
that  no  other  voice  can  be  heard.  And  thus  midtitudes  spend 
their  Avhole  lives  in  a  miserable  servitude  in  this  world,  and  by  that 
are  cast  upon  a  more  miserable  and  restless  state  for  ever  in  the 
world  to  com.e ;  one  hell  here,  and  another  hereafter.  And  what 
shall  be  done  for  them  ?  Is  there  no  way  for  their  deliverance .''  O 
that  God  would  direct,  and  bless  the  following  considerations  to 
them,  if  it  may  be  expected  they  may  at  any  time  get  through  the 
brake  in  which  they  are  involved,  and  find  them  at  leisure  to  be- 
think themselves ! 

The  sixth  "way  to  hell  shut  up,  by  Jive  considerations. 

1.  Bethink  thyself,  poor  soul !  as  much  as  thou  art  involved 
and  plunged  in  the  necessities  and  distracting  cares  of  this  life ; 
others,  many  others,  as  poor  and  necessitous,  and  every  way  as 
much  embroiled  in  the  cares  of  the  world  as  you  are,  have  minded 
their  souls,  and  taken  all  care  and  pains  for  their  salvation,  not- 
withstanding :  yea,  though  millions  of  your  rank  and  order  are  des- 
troyed by  the  snares  of  the  devil,  yet  God  hath  a  very  great  num- 
ber, indeed  the  greatest  of  any  rank  of  men  among  those  that  are 


A  TBEATISE  OF  THE  SOUL  OF  MAV.  109 

low,  poor,  and  necessitous  in  the  worlil.  The  church  is  called  the 
"  congrigalion  ot"  the  poor,"  Psal.  Ixxiv.  20.  because  it  consisteth 
mostly  ot  inen  mid  women  of  the  lowest  and  most  despicable  con- 
dition in  this  worUI ;  they  are  all  poor  in  spirit,  and  most  ot"  them 
p(H)r  in  purse.  "  Hearken,  my  beloved  brulhren,  (saith  James) 
hath  not  Gtxl  chosen  the  poor  ot"  th'is  world,  rich  in  laith,  and  heirs 
of  the  kingdom  .''"  James  ii.  5. 

Now,  it"  others,  many  others,  as  nnich  entano^led  in  the  ncces- 
•sities,  cares,  and  troubles  of"  the  world  as  you,  have  yet  i>lrug<rled 
through  all  those  dilHculties  and  discouragements  to  heaven ; 
why  should  you  not  strive  for  Christ  and  salvation  as  well  as  they  ? 
your  souls  are  as  valuable  as  theirs,  and  their  discouragements  and 
hinderances  as  great  and  as  many  as  yours. 

ii.  Consider  vour  pixjr  and  necessitous  condition  in  the  world, 
hath  something  in  it  of  motive  and  advantage  to  excite  and  quicken 
you  to  a  greater  diligence  for  salvation  tlian  is  found  in  a  more 
full,  easy,  and  prosperous  state ;  for  Gcxl  hath  hereby  inibittered 
this  world  to  you,  and  made  you  drink  deeper  of  the  troubles  of  it 
than  other  men  :  they  have  the  honey,  and  you  the  gall ;  they  have 
the  flower,  and  you  the  bran;  but  then,  as  you  have  not  the 
pleasures,  so  you  have  not  the  snares  of  a  prosperous  condition ; 
and  your  daily  troubles,  cares,  and  labours  in  it  do  even  jjrompt 
you  to  seek  rest  in  heaven,  which  you  cannot  find  on  earth.  Can 
you  think  you  were  made  for  a  worse  condition  than  the  l)easts  ? 
What,  to  have  two  hells,  one  here,  and  another  hereafter.? 
Surely,  as  low,  miserable,  and  despicable  as  you  are,  you  are  Ga- 
mble of  as  much  hap])iness  as  any  of  the  nobles  of  the  world  ;  and, 
ni  your  low  and  aillicted  contlition,  stand  nearer  to  the  door  of 
Iiope  than  they  do.  Ah  !  methinks  these  thoughts  do  even  j)ut 
theniselves  upon  you,  when  your  spirits  are  overloaded  with  the 
cares,  and  your  bodies  tired  with  the  labours  of  this  life.  Is  this 
the  life  of  troubles  I  must  expect  on  earth  .''  Hath  God  denied  me 
the  pleasures  oi"  this  world  ?  ()  then  let  it  be  my  care,  my  study. 
my  business  to  make  sure  of  Christ,  to  win  heaven,  that  I  may  not 
be  miserable  in  both  worlds.  How  can  you  avoid  such  thoughts, 
or  put  by  such  meditations  which  your  very  station  and  conihtion 
even  forceth  upon  you  ? 

3.  Consider  liow  all  the  troubles  in  this  world  would  be  sweet- 
ened, and  all  your  burdens  lightened,  if  once  your  souls  Avere  in 
Christ,  and  in  covenant  with  (iod.  ()  what  lieart's  ease  would 
faith  give  you  !  what  sweet  relief"  would  you  find  in  prayer  !  These 
things,  like  the  opening  of  a  vein,  or  tumour  when  ripe,  would 
siUildenly  cool,  relieve,  and  ease  your  spirits ;  could  you  but  go 
to  God  as  a  Father,  and  pour  out  your  hearts  before  him,  and  cast 
all  your  cares  and  burdens,  wants  and  sorrows  upon  him ;   you 

N  3 


200  A  TREATISE  OF  THE  SOUL  OF  MAK. 

would  find  a  speedy  out-let  to  your  troubles,  and  an  inlet  to  all 
peace,  all  comforts,  and  all  refreshments ;  such  as  all  the  riches, 
honours,  and  fulness  of  this  Avorld  cannot  give :  you  v/ould  then 
find  Providence  engage  itself  for  your  supply,  and  issue  all  your 
troubles  to  your  advantage ;  you  would  suck  the  breasts  of  those 
promises  in  the  margin  *,  and  say,  all  the  dainties  in  the  world  can- 
not make  you  such  another  feast;  you  would  then  see  your  bread, 
your  clothes,  and  all  provisions  for  you  and  yours,  in  God's  promi- 
ses, when  you  are  brought  to  an  exigence,  and  would  certainly 
find  performances  as  well  as  promises,  all  along  the  course  of  your 
life. 

4.  Say  not  you  have  no  time  to  mind  another  world :  God  hath 
not  put  any  of  you  under  such  an  unhappy  necessity ;  you  have 
one  whole  day  every  week,  allowed  you  by  God  and  man,  for 
your  souls ;  you  have  some  spare  time  every  day,  which  you  know 
you  spend  worse  than  in  heavenly  thoughts  and  exercises ;  yea, 
most  callings  are  such  as  will  admit  of  spiritual  exercises  of  thoughts, 
even  when  your  hands  are  exercised  in  the  affairs  of  this  life :  be- 
sides, there  are  none  of  you  but  have,  and  must  have  daily  some 
relaxations  and  rest  from  business  ;  and  if  your  hearts  were  spiri- 
tual, and  set  upon  heaven,  you  would  find  more  time  than  you 
think  on,  without  prejudice  to  yoiu-  callings,  yea,  to  the  great  fur- 
therance of  them,  to  spend  with  God.  I  can  tell  you  when  and 
where  I  have  found  poor  servants  hard  at  M^ork  for  salvation,  la- 
bouring for  Christ,  some  in  the  fields,  others  in  barns  and  stables, 
where  they  could  find  any  privacy  to  pour  out  their  souls  to  God 
in  prayer.  As  lovers  will  make  hard  shifts  to  converse  together, 
so  will  the  soul  that  is  devoted  to  Got!,  and  in  earnest  for  heaven  ; 
and  though  your  opportimities  be  not  so  large,  they  may  be  as 
sweet,  as  successful,  and  to  be  sure  sincere,  as  those  whose  condl- 
tion  affords  them  more  time,  and  greater  external  conveniencies 
than  you  enjoy  :  more  business  is  sometimes  dispatched  in  a  quar- 
ter of  an  hour  in  prayer,  yea,  let  me  say  in  a  few  hearty  ejacula^ 
tions  of  soul  to  God,  in  a  few  minutes,  than  in  many  long  and 
elaborate  duties.  If  thou  cast  in  thy  two  mites  of  time  into  the 
treasury  of  prayer,  having  no  more,  thou  maye.st,  as  Christ  said  of 
the  poor  widow,  g-ive  more  than  those  that  cast  in  of  their  great 
abundance  of  time  and  talents. 

5.  Lastly,  Consider,  Jesus  Christ  is  no  respecter  of  persons,  the 
poorest  and  vilest  on  earth,  are  as  welcome  to  him  as  the  greatest. 
He  chose  a  poor  and  mean  condition  in  this  world  himself,  con- 
versed mostly  among  the  poor,  never  refused  any  because  of  his 
poverty  :   "  God  accepteth  not  the  persons  of  princes,  nor  regard- 

♦  Heb.  xiii.  5.  Isa.  xli.  17.  Psal.  xxxiv.  9,  10.  Psal.  xci.  15.  Rom,  viii.  28. 


A  TREATISK  OK  TlIK  SOt'L  OF  MAX.  201 

"  cth  tlic  rich  more  than  the  jjuor  :  ior  tlicy  are  all  the  work,  of 
*'  his  haiuls,"  Job  xxxiv.  19.  and  that  both  in  respect  of  their  na- 
tural constitution,  as  men,  and  their  civil  conditions,  as  rich  or 
poor  men.  Riches  and  jjoverty  make  a  ^reat  tiill'ireiue  in  the  re- 
spects of  men,  but  none  at  all  will)  (iod.  11"  thou  be  one  of  God's 
ix)or,  he  will  accept,  love,  and  honour  thee  above  the  greatest  (if 
graceless)  person  in  the  world.  Poverty  is  no  bar  to  Christ  or  hea- 
ven, though  it  be  to  the  respects  of  men,  and  the  pleasures  of  this 
life.  Awav,  then,  with  all  vain  ])retcnces  against  a  lile  of  godli- 
ness, from  the  meanness  of  your  outward  condition;  heaven  was 
not  made  for  the  rich,  and  hell  only  for  the  poor:  Xo  ;  how  hard 
soever  you  find  the  way  thither,  I  am  sure  Christ  saith,  It  is  hard 
for  a  rich  man  to  enter  into  that  Idngdoui. 

The  scx'cnth  icay  of  losing  the  soul  discovered. 

VII.  The  seventh  beaten  path  to  destruction,  is  by  groundless 
presumption ;  prcvsuvicndo  spcranf,  ct  upcrando  perennty  by  })re- 
sumption  they  have  hope,  and  by  that  hope  they  perish. 

There  are  divers  objects  of  presumption,  amongst  which,  these 
three  arc  most  usual  and  most  fatal,  viz.  that  they  have, 

1.  That  grace  which  they  have  not. 

2.  That  mercv  in  God  they  will  not  find. 

3.  That  time  before  them  which  will  luil  them. 

1.  Many  })resume  they  have  that  grace  in  them,  which  God 
knoweth  they  have  not:  So  did  Laodicea,  Rev.  iii.  17.  ""Thou 
"  sayest,  I  am  ricii,  and  have  need  of  nothing,  and  knowest  not 
"  that  thou  art  wretched,  and  nhserable,  poor,  blind,  and  naked."' 
Here  is  a  dangerous  con^piracy  betwixt  a  cunning  devil,  and  an  ig- 
norant, proud  heart,  to  ruin  the  soul  for  ever ;  they  stamp  their 
common  grace  for  special ;  they  put  the  old  creature,  by  a  general 
profession,  into  the  new  creature's  habit,  and  lay  a  confident  claim 
to  all  the  privileges  of  the  children  of  God. 

2.  They  presume  upon  such  mercy  in  God,  as  they  will  never 
find  ;  they  ex|)ect  pardoning  and  saving  mercy,  out  of  Christ,  in 
an  un regenerate  state,  when  there  is  not  one  drop  of  mercy  dis- 
j)ensed  in  any  «)ther  way.  The  whole  oeconomy  of  grace  is  ma- 
naged by  the  Mediator,  Jude,  ver.  21.  all  saving  mercies  come 
through  him,  upon  all  that  are  in  him,  and  upon  no  others.  God 
is,  indeeil,  a  merciful  God,  and  yet  presumptuous  sinners  will 
find  judgniont  without  mercy,  because  they  are  not  found  in  the 
pnjper  way  ami  methoil  of  mercy.  Thousands,  and  ten  thou- 
sands carve  out  and  disj)ose  of  the  mercy  of  God  at  their  own  plea^ 
Kure,  write  their  own  pardons,  in  what  terms  they  think  fil,  and 

N  4> 


202  A  TREATISE  OF  THE  SOtJX  OF  MAN. 

if  they  had  God's  seal  to  confirm  and  ratify  them,  it  were  all  well ; 
but,  alas  !  it  is  but  a  night-vision,  a  dream  of  their  own  brain. 

3.  But  especially,  men  presume  upon  time  enough  for  repent- 
ance hereafter :  they  question  not  but  there  are  as  fit,  and  as  fair 
opportunities  of  salvation  to  come,  as  are  already  past;  and  in  this 
snare  of  the  devil,  thousands  are  taken  in  the  very  prime  and  vi- 
gour of  their  youth  :  that  age  is  voluptuous,  and  loves  not  to  be 
interrupted  with  severe  and  serious  thoughts  and  courses;  and 
here  is  a  salvo  fitted  exactly  to  suit  their  inclination,  and  quiet 
them  in  their  way,  that  they  may  pursue  their  lusts  without  inter- 
ruption. 

I  cannot  follow  the  sin  of  presumption  at  present,  in  all  these  its 
courses  and  ways  ;  and  therefore  will  apply  myself  to  the  case  last 
mentioned,  which  is  so  common  to  the  world. 

The  seventh  loay  to  destruction  shut  up  by  Jive  weighty  considera- 
tions. 

1.  I  would  beg  all  those  young,  voluptuous  sinners,  whose  feet 
are  fast  held  in  the  snare  of  this  temptation,  seriously  to  bethink 
themselves,  whether  they  are  not  old  enough  to  be  damned,  whilst 
they  judge  themselves  too  young  to  be  seriously  godly.  There  are 
multitudes  in  hell  of  your  age  and  size  ;  you  may  find  graves  in 
the  church-yard,  of  your  own  length,  and  skulls  of  your  own  size: 
men  will  not  spare  a  nest  of  young  snakes  because  they  are  little. 
If  you  die  christless  and  unregenerate,  it  is  the  same  thing,  whether 
you  be  old  or  young ;  there  is  abundance  of  young  spray,  as  well 
as  old  logs,  burning  in  the  flames  of  hell. 

2.  If  you  knew  the  weight  and  difficulty  of  salvation  work,  you 
would  never  think  you  could  begin  too  soon.  Religion  is  a  busi- 
ness which  will  take  up  all  your  time ;  many  have  repented  they 
began  so  late,  none  that  they  began  so  soon  *.  Say  not,  the  peni- 
tent thief  found  mercy  at  the  last  hour,  for  his  conversion  was  extra- 
ordinary, and  we  must  not  hope  for  miracles  :  besides,  he  could  never 
encourage  himself  in  sin,  with  the  hope  and  expectation  of  such  a 
miraculous  conversion ;  he  was  the  only  example  of  a  sinner  that 
was  ever  so  recovered,  in  scripture,  and  this  was  recorded,  not  to 
nourish  presumption,  but  to  prevent  despair.  If  ten  thousand  per- 
sons died  of  the  plague,  and  one  only  of  the  whole  number  infect- 
ed with  it  escaped,  it  is  no  great  encouragement  that  you  shall 
make  the  second.  O  think,  and  think  again,  how  many  thou- 
sands now  on  earth,  have  been  labouring  and  striving,  forty  or  fifty 
years  together,  to  malce  their  calling-  and  election  sure :  and  yet,  to 
this  day,  it  is  not  so  sure  as  they  would  have  it :  they  are  afraid, 

•  I  repent,  O  Lord,  that  I  loved  thee  too  late.     ^vg. 


A  TREATISE  OF  THE  SOUL  OF  MAH.  203 

after  all,  time  mIU  lail  tlieni  tor  finishing,  and  you  think  it  is  too 
early  for  hc^rinninf;  so  trreat  a  work. 

S.  Others  have  Ix'^un  sooner  than  you,  and  finished  the  great 
and  main  work,  l)efore  you  have  done  any  thing.  Ahijah  was  very 
voung,  scarce  out  of  his  chiklhood,  "  when  the  grace  of  God  was 
"  found  in  hin),""  1  Kings  xiv.  1.'}.  'I'he  I'ear  of  C4od  was  in  Oha- 
diah,  when  hut  a  youth,  1  Kings  xviii.  lii.  Timothy  was  not  only 
"  a  Christian,  but  a  preacher  of  the  gospel,  "  in  the  morning  of 
*'  his  life,"  U  Tim.  iii.  15.  ^\  hat  have  you  to  plead  for  yourselves, 
which  thev  had  not  ?  Or  what  arguments  and  motives  to  godliness 
had  they  which  you  have  not.''  You  shall  he  judged  per  pares,  by 
tln)se  t)f  your  own  ay-e  and  si^e ;  their  seriousness  shall  condemn 
your  vanity. 

4.  The  morning  of  your  life  is  the  flower  of  your  time,  the 
freshest  and  fittest  of  all  your  life  for  your  great  work  ;  now  your 
hearts  are  tender  and  impressive,  your  afl'ections  flowing  and  tract- 
able, your  heads  clear  of  distracting  cares  and  hurries  of  business, 
which  come  on  afterwards  in  thick  successions :  "  Remember  now 
''  thy  Creator  in  the  days  of  thy  youth,  whilst  the  evil  days  come 
*'  not,"  Fa'cI.  xii.  1,  2.  If  a  man  has  an  important  liusinoss  to  do, 
he  will  take  the  morning  for  it,  knowing  if  that  be  slipi)ecl,  a  croud 
and  hurry  of  business  will  come  on  afterwards,  to  distract  and  hin- 
der him.  I  presume,  if  all  the  converts  in  the  world  were  examined 
in  this  point,  it  would  be  found,  that  at  least  ten  to  one  were 
wrought  upon  in  their  youth  ;   that  is  the  moulding  age. 

5.  And  if  this  proper,  hopeful  season  be  elapsed,  it  is  very  un- 
likely that  ever  you  be  wrought  upon  afterwards :  how  thin  and 
rare,  in  the  world,  are  the  instances  and  examples  of  conversion  in 
old  age  !  Long-contiruied  customs  in  sin  harden  the  heart,  fix  the 
will,  and  root  the  habits  of"  vice  so  deep  in  the  soul,  that  there  ift 
no  altering  of  them  ;  your  cars  then  arc  so  accustomed  to  the 
sounds  of  the  world,  that  Chr'iat  and  .si;/,  heaven  and  hell,  soul  and 
etermlif,  have  lost  their  awful  soimd  and  efficacy  with  you.  But  it 
is  a  (juestion  only  to  be  decided  by  the  event,  Whether  ever  you 
shall  attain  to  the  years  of  your  fathers.?  It  is  not  the  sprightly 
vigour  of  your  youth  that  can  secure  you  from  death.  \Vhat  a 
madness,  then,  is  it,  to  put  your  souls  and  eternal  happiness,  upon 
such  a  blind  adventure.?  AVhat  if  your  presumption,  of  so  many 
fair  and  proper  opportunities  hereafter,  fail  you,  as  it  hath  failed 
millions,  who  had  as  rational  and  ho|)eful  a  prospect  of  them  as  you 
can  have:  where  are  you  then."*  And  if  you  should  have  more  time 
and  means,  than  you  do  presume  upon,  are  you  sure  your  hearts 
will  be  as  flexil)le  and  impressive  as  they  now  are .?  O  beware  of 
this  sin  of  vain  presumpiioii,  to  which  the  generality  of  the  dannicd 
owe  their  everlavsiiog  rum  ! 


20  i 


A  TREATISE  OF  THE  SOUL  OF  MAX- 


The  eighth  -way  of  losing  the  soul  opened. 

VIII.  The  eighth  way  of  ruining  the  precious  soul,  is,  by  drink- 
ing in  the  principles  ol'  Atheism,  and  living  without  God  in  the 
world. 

Atheism  stabs  the  soul  to  death  at  one  stroke,  and  puts  it  quite 
out  of  the  way  of  salvation ;  other  sinners  are  worse  than  beasts, 
but  Atheists  are  worse  than  devils,  for  they  believe,  and  tremble ; 
these  banish  God  out  of  their  thoughts,  and,  what  they  can,  out 
of  the  world,  living  as  without  God  in  the  world,  E})h.  ii.  12.  It  is 
a  sin  that  quencheth  all  religion  in  the  soul.  He  that  knows  not 
his  landlord  cannot  pay  his  rent :  he  that  assents  not  to  the  being  of 
a  God,  destroys  the  foundation  of  all  religious  worship ;  he  cannot 
fear,  love,  or  obey  him,  whose  being  he  believes  not :  this  sin  strikes 
at  the  life  of  God,  and  destroys  the  life  of  the  soul. 

Some  are  Atheists  in  opinion,  but  multitudes  are  so  in  practice ; 
"  The  fool  hath  said  in  his  heart,  there  is  no  God,"  Psal.  xiv.  1. 
though  he  hath  engraven  his  name  upon  every  creature,  and 
written  it  upon  the  table  of  their  own  hearts ;  yet  they  will  not 
read  it :  or  if  they  have  a  slight,  fluctuating  notion,  or  a  secret 
suspicion  of  a  Deity,  yet  they  neither  acknowledge  his  presence,  nor 
his  providence.  Fingunt  Dcum  talcm  qui  nee  videt,  nee  punit,  i.  e. 
They  make  such  a  God,  who  neither  sees  nor  punishes.  They 
say,  "  HoAv  doth  God  know  ?  Can  he  judge  througii  the  dark 
"  clouds  ?  Thick  clouds  are  a  covering  to  him,  that  he  seeth  not,'' 
Job  xxii.  14. 

Others  profess  to  believe  his  being,  but  their  lives  daily  give 
their  lips  the  lie ;  for  they  give  no  evidence  in  practice,  of  their 
fear,  love  or  dependence  on  him :  If  they  believe  his  being,  they 
plainly  shew  they  value  not  his  favour,  delight  not  in  his  presence, 
Jove  not  his  ways,  or  people ;  but  lie  down  and  rise,  eat  and 
drink,  live  and  die  without  the  worship,  or  acknowledgment  of 
him,  except  so  much  as  the  law  of  the  country,  or  custom  of  the 
place  extorts  from  them.  These  dregs  of  time  produce  abundance 
of  Atheists,  of  both  sorts ;  many  ridicule  and  hiss  religion  out  of 
all  companies  into  which  they  come,  and  others  hve  down  all  sense 
of  religion ;  they  customarily  attend,  indeed,  on  the  external  duties 
of  it,  hear  the  word ;  but  when  the  greatest,  and  most  important 
duties  are  urged  upon  them,  their  inward  thought  is.  This  is  the 
preacher's  calling,  and  the  man  must  say  something  to  fill  up  his 
hour,  and  get  his  living.  If  they  dare  not  put  their  thoughts  into 
words,  and  call  the  gospel  Fabula  Ch-isti,  the  fable  of  Christ,  as  a 
wicked  Pope  once  did ;  or  say  of  hell,  and  the  dreadful  sufferings 
of  the  damned,  as  Galderinus  the  Jesuit  did,  Tunc  credam  cum 
illuc  venero ;    I  will  believe  it  when  I  see  it :  yet  theh:  hearts  and 


A  TRF.ATISF,  or  TftF,  f.OUL  OF  MAN*.  20j 

lives,  arc  of  the  same  eoinjiltxion  \uth  these  nicn's  words:  they  do 
not  Iiearlilv  assent  to  the  truth  of  the  gospel  ^vhich  they  liear,  and 
thouirh  bare  assent  would  not  save  thcin,  yet  their  assent,  or  non- 
assent,  will  certainly  danui  theni,  except  the  Lord  heal  their  under- 
standings and  hearts,  hy  the  light  and  lite  of  religion.  To  this  last 
sort  I  shidl  ofler  a  few  things. 

The  eighth  nay  to  hell  shut  iij)  by  six  xcc'ighty  considerations. 

1.  You  that  attend  ujx>n  the  ordinances,  hut  believe  tlicni  no 
more  than  so  many  deviseil  lai)ies,  nor  heartily  assent  to  the  truth 
of  what  you  hear  ;  know  assuredly,  that  the  wortl  shall  never  do 
your  souis  good,  it  can  never  conic  to  your  hearts  and  affections 
m  its  regenerating  and  sanctifying  efKcacy,  whilst  it  is  stopt  and 
obstructed  in  your  understandings  in  the  acts  of  assent.  And 
thus  you  may  sit  down  under  the  best  ordinances  all  your  hves,  and 
be  no  more  the  better  for  them,  than  the  rocks  are  for  the  showers 
of  rain  that  lall  upon  them  ;  Heb.  iv.  2.  "  The  word  preached 
"  did  not  ])ro(it  them,  not  being  mixed  with  faith  in  them  that 
*'  heard  it."  This  is  Satan's  chief  strength  and  fatness,  wherein 
he  trusteth  ;  he  fears  no  argument,  whilst  he  can  maintain  his 
post :  the  devil  hath  no  surer  prisoner  than  the  Atheist ;  there  is 
no  escaping  out  of  his  possession  and  power,  whilst  this  bolt  of  un- 
belief is  shut  home  in  the  mind  or  understanding.  An  mibelieved 
truth  never  converted  or  saved  one  soul  from  the  beginning  of  the 
world,  nor  never  shall  to  the  end  of  it.  Those  bodies  that  have 
the  Boulcina,  or  dog-appetite,  whatever  they  eat,  it  affords  them 
no  nourishment  or  satisfaction,  they  thrive  not  with  the  best  fare  : 
just  so  it  is  with  your  souls,  no  duties,  no  ordinances  can  possibly  do 
them  good  ;  as  in  argumentation,  no  conclusion,  be  it  never  so 
regularly  drawn,  and  strongly  inferred,  is  of  any  ibrce  to  him  that 
denies  principles. 

2.  If  you  assent  not  to  the  trutli  of  tlie  gos])el,  you  not  only 
make  God  speak  to  your  souls  in  vain,  which  is  I'atal  to  them  :  but 
you  al.so  make  God  a  liar,  which  is  the  greatest  affront  a  creature 
can  put  upon  his  Maker  ;  1  John  v.  10.  "  He  that  bclieveth  not 
"  God,  hath  made  him  a  liar."  \ile  dust,  darest  thou  rise  up 
against  the  God  that  made  thee,  and  give  him  the  lie  ?  An  affront 
which  thy  fellow  creature  cannot  put  up,  or  bear  at  thy  hands. 
Darest  thou  at  once  stab  his  honour,  and  thy  own  soul .''  Arc  not 
the  things  that  thou  k)okest  on  as  romances  and  golden  dreams, 
mere  artifice,  neatly  contrived  to  dual  and  awe  the  world  .''  Are  they 
not  all  built  upon  the  veracity  of  God,  which  is  the  firmest  founda- 
tion and  greatest  security  in  the  world  .^   IJutli  he  not  intermingled, 


206  A  TUEATISE  OF  THE  SOUL  OF  MAN. 

for  our  satisfaction,  not  only  frequent  assertions,  but  his  asseverations 
and  oath  to  put  all  beyond  doubt  ?  and  yet  dare  any  of  you  lift  up 
your  ignorant,  blind  understandings  against  all  this,  and  give  him 
the  lie  ?  Surely  the  wrath  of  God  shall  smoke  against  every  soul  of 
man  that  doth  so,  and  his  own  bitter,  lamentable,  doleful  experience 
shall  be  his  conviction  shortly,  except  he  repent. 

3.  Dare  any  of  you  give  the  thoughts  of  your  hearts  as  certain 
conclusions  under  your  hands,  and  stand  by  them  to  the  last,  and 
venture  all  upon  them. 

Wretched  Atheist !  bethink  thyself,  pause  a  while,  examine 
thine  own  breast ;  w  hatever  thy  vile  atheistical  thoughts  sometimes 
are,  is  there  not  at  other  times  a  fear  of  the  contrary  ?  A  jealousy 
that  all  these  things  which  thou  deridest  and  sportedst  thy  wicked 
fancy  with,  mav,  and  will  prove  true  at  last.?  When  thou  readest 
or  hearest  that  text,  John  iii.  18.  "  He  that  believeth  not  is  con- 
demned already ;"  his  mittimus  is  already  made  for  hell :  doth  not 
thy  conscience  give  thee  a  secret  gird,  like  a  stitch  in  thy  side .'' 
Dare  you  venture  all  upon  this  issue,  that  if  those  things  you  find 
in  the  word  be  true,  you  will  stand  to  the  hazard  of  them  .''  If  that 
be  a  truth,  Mark  xvi.  16.  "  He  that  believeth  not  shall  be  damned," 
you  will  be  content  to  be  damned  ?  Or  if,  Rom.  viii.  13.  be 
a  truth,  That  "  they  who  live  after  the  flesh  shall  die,"  you 
will  run  the  hazard,  and  bear  the  penalty  of  eternal  death  ?  If 
Heb.  xii.  14.  prove  true.  That  "  without  holiness  no  man  shall 
*'  see  God,"  you  will  be  content  to  be  banished  from  his  presence 
for  evermore  .''  Speak  your  hearts  in  this  matter,  and  tell  us,  do  not 
you  live  betwixt  atheistical  surmises,  that  all  these  are  but  cunning 
artifices,  and  fears,  that  at  last  they  will  prove  the  greatest  verities. 

4.  Hath  not  God  given  you  all  the  satisfaction  you  can  reasonably 
desire  of  the  undoubted  truth  and  certainty  of  his  word  ? 
What  would  you  have  which  you  have  not  already  ?  Would  you 
have  a  voice  from  heaven  ?  the  scriptures  you  read  or  hear  are  a 
more  sure  word  than  such  a  voice  would  be,  1  Pet.  i.  19.  Or 
would  you  have  a  messenger  from  hell  ?  He  that  believeth  not  the 
written  word,  neither  would  believe  "  if  one  should  rise  from  the 
"  dead,"  Luke  xvi.  31.  View  the  innate  characters  of  the  scripture, 
is  it  not  altogether  pure  and  holy,  full  of  Divine  wisdom  and  awful 
majesty,  and  in  every  respect  such  as  evidenceth  its  author  to  be 
the  wise,  holy,  and  just  God,  who  searcheth  the  hearts  and  reins  ? 
Look  upon  the  seals  and  confirmations  of  it :  hath  not  God  con- 
firmed it  by  divers  miracles  from  heaven,  a  seal  which  neither 
men  nor  devils  could  counterfeit  ?  And  do  not  you  see  the  blessing 
and  power  of  God  accompanying  it  in  the  conversion  and  wonder- 
ful change  of  men's  hearts  and  hves,  which  can  be  done  by  no 


A  TREATISE  OF  THE  SOLI.  OF  MAM.  i?07 

Other  haiul  tlian  God's  ?  Say  not,  the  miracles,  wliith  confirm  the 
t;os]X'l,  are  hut  uncertain  traditions,  and  except  vou  yourselves  see 
theni  wrought,  you  cannot  believe  them.  There  are  a  thousand 
things  which  you  do  believe,  though  you  never  saw  them ;  and 
what  vou  require  for  your  satisfaction,  every  man  may  require  the 
same  for  his;  and  .so  Christ  must  live  again  in  all  parts  of  this 
world,  and  repeat  his  miracles  over  and  over  in  all  ages  to  satisfy 
the  unreasonable  incredulity  of  those  that  question  their  truth,  after 
the  fullest  confirmation  and  seal  hath  been  given,  that  is  capable  to 
be  given,  or  the  heart  of  man  can  desire  should  be  given ;  and  if 
all  this  should  be  done,  vou  might  be  as  far  from  believing  as  now 
you  are  ;  for  many  of  those  that  saw  and  heard  the  things  wrought 
by  Christ  contradicted  and  blasphemed,  and  so  might  you. 

5.  Satan,  who  undermines  your  assent  to  these  things,  is  forced 
to  give  his  own  :  he  that  tempts  you  to  look  on  them  as  fables, 
himself  knows  and  is  convinced  that  thev  are  realities;  "  The  de- 
"  vils  also  believe  and  tremble,'^  James  ii.  19.  they  know  and  feel 
the  truth  of  these  things,  though  it  be  their  great  design  and  in- 
terest to  shake  your  assent  to  them .  they  know  Christ  is  the  Son 
of  God,  and  that  there  will  be  a  day  in  which  he  will  judge  the 
world  in  righteousness,  and  that  there  are  torments  prepari'd  for 
themsehes,  and  all  whom  they  seduce  from  God,  Matth.  viii.  29. 
If  you  ungod  God,  you  must  unman  yourselves:  yea,  not  only 
make  yourselves  less  than  men,  but  worse  than  devils. 

6.  In  a  word,  let  thy  own  heart,  O  Atheist,  be  judge,  whether 
these  be  real  doubts  still  sticking  in  your  minds,  alter  you  have  done 
all  that  becomes  men  to  do  for  satisfaction  in  sucli  lmpt)rtant  cases. 
Or  whether  they  be  not  such  principles  as  you  willingly  foment  and 
nourish  in  your  hearts  as  a  ])rotection  to  your  sen.sual  lusts,  whose 
pleasures  you  would  fain  have  without  interruptions  and  over- 
awings  by  the  fears  of  a  judgment  to  come,  and  a  righteous  retri- 
bution from  a  just  and  terrible  God  !  Examine  your  hearts  in  that 
point,  and  you  will  soon  find  the  cheat  to  be  in  that  I  here  point 
you  to:  you  have  not  studied  the  word  impartially,  nor  brought 
your  doubts  and  scruples  with  an  humble,  unbiassed,  teachable 
spirit  to  those  that  are  wise  and  able  to  resolve  them,  much  less 
prayed  for  the  Spirit  of  illumination;  but  willingly  entertained 
whatever  atheistical  wits  invent,  or  the  devil  sujrffe.sts,  as  a  defensa- 
tive  against  the  checks  of  conscience  and  fears  of  hell  in  the  way  of 
sin.  You  are  loth  those  things  should  be  true  which  the  scri{> 
tures  s|x'ak,  and  are  glad  of  any  colourable  argument  or  pretence 
to  still  your  own  consciences.  Is  not  this  the  case?  The  Lord  stop 
your  desperate  course;  your  paths  lead  to  hell. 


SOS  A  TREATISE  OF  THE  SOL'L  OF  MAV. 


The  ninth  xoay  of  losing  the  precious  soul  opened. 

IX.  Precious  souls  arc  daily  plunged  into  the  gulf  of  perdition 
by  profaneness  and  dchcmchery.  How  many  every  where  lie  wal- 
lowing in  the  puddle  ?  glorying  in  their  shame,  and  running  into 
all  excess  of  riot  ?  The  hypocrite  steals  to  hell  in  a  private,  close 
way  of  concealed  sin ;  but  the  profane  gallop  along  the  public  road 
at  noon  day ;  "  They  declare  their  sin  as  Sodom,  and  hide  it  not ;'' 
Isa.  iii.  9.  "  The  shew  of  their  countenance  tcstifieth  against  them."" 
The  hypocrite  hath  devotion  in  his  countenance,  and  heaven  in  his 
mouth ;  you  know  not  by  his  words  and  countenance  whither  he  is 
going ;  but  the  profane  hide  it  not,  they  are  past  shame,  and  above 
blushing  at  the  most  horrid  impieties.  Look,  as  God  hath  some 
servants  more  eminent,  forward,  and  courageous  in  the  ways  of 
godliness  than  others,  men  that  will  not  hide  their  principles,  or  be 
ashamed  of  the  ways  of  godliness  in  the  face  of  danger ;  so  the 
devil  hath  some  servants  as  eminent  for  wickedness  who  scorn  to 
sneak  to  hell  by  concealment  of  their  wickedness,  but  avow  and 
own  it,  without  fear  or  shame,  in  the  open  sight  of  heaven  and 
€arth.  Wherever  they  come,  they  defile  the  air  they  breathe  in 
with  horrid  blasphemies  and  obscene  discourses  not  to  be  named, 
and  leave  a  strong  scent  of  hell  behind  them. 

This  age  hath  brought  forth  multitudes  of  these  monsters,  the 
reproach  and  shame  of  the  nation  that  bred  them.  I  have  little 
hope  to  stop  any  of  them  in  their  career  and  full  speed  to  hell. 
They  have  lost  the  sense  of  sin,  the  restraints  of  shame  and  Jear ; 
and  then  wliat  is  left  to  check  them  in  their  course  ?  I  cannot  hope 
that  such  a  discourse  as  this  shall  ever  come  into  their  hands,  ex- 
cept it  be  to  sacrifice  it  to  the  flames ;  yet  not  knowing  the  ways  of 
providence,  which  are  unsearchable,  and  what  use  God  may  make 
upon  one  occasion  or  another  of  these  following  considerations,  I 
will  adventure  to  drop  a  few  words  upon  these  forlorn  sinners,  as 
far  as  they  seem  to  be  gone  beyond  recovery ;  beseeching  the  Lord 
to  make  way  for  these  things  to  their  hands  and  hearts,  and  make 
them  the  instruments  of  pulling  some  of  them  as  brands  out  of  the 
burning. 

The  ninth  way  to  hell,  hy  profaneness,  siopt. 

L  And  first,  let  it  be  laid  to  heart,  that  though  the  case  and 
state  of  many  thousand  souls  be  doubtful  and  uncertain,  so  that 
neither  themselves  nor  any  other  know  what  they  are,  or  to  whom 
they  belong !  yet  thy  condition,  O  profane  sinner,  is  without  con- 
troversy, miserable  and  forlorn ;  all  men  know  whose  you  are,  and 


A  TREATISE  OV  THE  SOUL  OF  MAV.  S09 

-wliitlior  you  are  goin^.     The  apostle  ajipcals,  in  tliis  case,  to  the 
bar  oi'  every  iiiairs  reason  and  conscience,  as  a  thin^  allowed  and 
yielded  by  all,   Eph.  v.  5.   "  For  this  ye  know,   (saith  he)  that  no 
"  whoremonger,  or  uncltan  person,  nor  covetous  man,  who  is  an 
"  idolater,  hath  any  inheritance  in  the  kingdom  ot"  Christ  and  of 
"  God."     This  is  a  dear  case,  there  is  no  controversy  about  it. 
Many  there  be  in  a  doubtl\il  case,  but  no  doubt  of  these,  they  are 
fast  and  sure  in  the  power  of  Satan  :  and  as  sure  as  God  is  a  God 
of  truth,  they  that  die  in  this  condition  shall  never  see  his  face. 
And  to  the  same  purpose  again,  1  Cor.  vi.  9.  "  Know  ye  not  that 
*' the  unrighteous  shall  not  inherit  the  kingdom  of  God?  be  not 
"  deceived,  neither  fornicators,  nor  idolaters,  n(jr  adulterers,  nor 
*'  efi'eniinate,  nor  abusers  of  themselves  with  mankind,  nor  thieves, 
"  nor  covetous,  nor  drunkards,  nor  revilers,  nor  extortioners,  shall 
"  inherit  the  kingdom  of  God.""     A'/iuio  ye  not?  saith   he,   q.  d. 
"  Sure  you  camiot  be  so  ignorant  and  blind  to  think  that  there  is 
"  any  room  in  heaven  for  such  wretches  as  these.     If  the  righteous 
*'  be  scarcely  saved,  where  shall  the  sinner  and  ungodly  appear? 
"  If  all  strictness,  holiness,  self-di-nial,  diligence,  be  all  little  enough 
"  to  win  heaven,  what  hope  can  there  be  of  those  that  not  only  cast 
"ofl'all  duties  of  religion,  but  also  cast  themselves  into  all  the 
"  opposite  ways  and  ctnirses  which  directly  lead  to  damnation  .'''' 
He  that  refuseth  his  food  endangers  liis  life ;  but  he  that  drinks 
poison,  certainly  and  speedily  destroys  it. 

Ji.  As  far  as  you  are  gone  in  a  course  of  profanencss,  you  are  not 
yet  gone  beyond  the  reach  of  mercy  and  all  hopes  of  salvation,  if 
now  at  last,  after  all  your  debaucheries  and  profaneness,  the  Lord 
touch  your  hearts  with  the  sense  of  your  sinful  and  miserable  state, 
and  turn  your  feet  to  hi?,  testimonies.  When  tiie  apostle,  in  1  Co)-, 
vi.  9,  10.  had  told  us  the  doom  of  such  men,  upon  the  sup}K)sition 
of  their  jjersevcrance  in  that  course,  yet  presently  adds,  as  a  motive 
to  tlieir  repentance,  an  example  of  mercy  upon  such  wretches  as 
these,  "  And  such  were  some  of  you,  but  ye  are  washed,"  ver.  11. 
The  golden  sceptre  of  free  grace  hath  been  held  forth  to  many,  as 
profane  and  notorious  slimers  as  you,  to  blaspheming  Saul,  to  a 
Mary  Magdalen,  to  a  Manasseh.  It  is  not  the  greatness  of  the 
sin,  but  the  impenitence  and  infidelity  of  the  sinner  that  ruins  him. 
W^ell,  then,  there  is  a  certainty  of  damnation  if  you  go  on,  and  yet 
a  possibility  of  forgiveness  and  mercy  before  you ;  a  mercy  in- 
valuable. 

Ji.  Nay,  this  is  not  all;  but  in  .some  respect  there  is  more  pro- 
bability and  hope  of  your  return  and  ri']>ent.ance,  than  there  is  of" 
ni:uiy  others  who  have  li-d  a  more  sober,  smooth,  and  civil  life 
than  you   luive  done.     Your  profaneness  hath  more  dishonoured 


210  A  TJIEATISK  OF  THE  SOUL  OF  MA>T. 

God,  but  the  morality  and  civility  of  some  men  secure  them  faster 
in  the  snare  of  the  devil :  They  have  many  things  in  themselves  to 
build  up  their  presumptuous  hopes  upon,  but  you  have  nothing.  It 
is  hard  for  conviction  to  reach  that  man's  conscience  that  hath  righ- 
teousness  of  his  own  to  trust  in ;  but  methinks  it  should  have  an 
easier  access  to  yours,  whose  notorious  courses  lay  your  consciences 
naked  and  bare  before  the  word  to  be  wounded  by  it.  Christ"'s 
ministry  had  little  success  among  the  Pharisees,  who  were  righteous 
in  their  own  eyes,  but  it  wrought  effectually  upon  Publicans  and 
Shiners.  Hence  Christ  told  them,  Matth.  xxi.  31.  that  "  Publi- 
"  cans  and  Harlots  go  into  the  kingdom  of  God  before  them." 
Publicans  were  esteemed  the  worst  of  men,  and  Harlots  the  worst 
of  women ;  yet  the  one,  and  the  other,  as  vile  as  they  were,  stood 
fairer  for  conviction,  and  consequently  for  salvation,  than  those 
that  thought  they  needed  no  repentance.  All  this  is  matter  of  hope, 
and  runs  into  a  powerful  motive  and  loud  call  to  repentance.  "  He 
*'  that  hath  an  ear  to  hear,  let  him  hear. 

The  tenth  way  leading  to  destruction  marJced. 

X.  Deep  and  fixed  prejudices  against  godliness,  and  the  sincere 
professors  thereof,  precipitate  thousands  of  souls  into  their  own  ruin 
and  damnation. 

It  was  not  without  a  weighty  reason,  that  Christ  denounced  that 
wo  upon  the  world,  Matth.  xviii.  7.  "  Wo  unto  the  world,  because 
"  of  offences."  The  poor  world  will  be  ruined  by  scandals  and 
prejudices;  they  will  take  such  offences  at  the  ways  of  godliness, 
that  they  will  never  have  good  thoughts  of  them  any  more.  "  This 
^'  sect  is  every  where  spoken  against,""  Acts  xxviii.  22.  and  so 
Christians  are  condemned,  dia  rnv  <pri,'Mr,v,  because  of  the  common 
reproach,  as  Justin  Martyr  complained.  All  the  scandals  which 
fall  out  in  the  church,  are  so  many  swords  and  daggers  put  into 
the  hands  of  the  wicked  world  to  murder  their  own  souls  withal. 
Some  have  sucked  in  such  opinions  of  the  ways  of  godliness  as  make 
them  irreconcileable  enemies  to  them,  and  fierce  opposers  of  them. 
And  from  hence  are  most  of  the  persecutions  that  beftd  the  people 
of  God.  When  you  see  showers  of  slanders  and  reproaches  going 
before,  expect  storms  of  persecutions  coming  after.  Slanders  beget 
prejudices,  and  these  prepare  for  persecutions.  O  how  keen  and 
fierce  are  the  minds  of  many  against  the  upright  and  innocent  ser- 
vants of  God,  whom  they  have  first  represented  to  themselves  in 
such  an  odious  dress  and  character,  as  the  devil  hath  drawn  them 
in,  upon  their  fancies  and  imaginations  !  So  the  primitive  Chris- 
tians were  represented  to  the  Heathens  as  monsters,  and  their 
conventions  in  the  night,  occasioned  by  the  fury  of  persecutors, 


A  TREATlSt  OF  THE  SOUL  OF  MAK.  911 

were  reported  to  l)o  for  lascivious  and  barbarous  ends,  to  deflower 
viro^iiis,  and  murder  innocent  children  :  And  by  this  artifice  the 
Heathens  were  secured  against  conversion  to  Christ.  Tliis  hath 
been  the  {X)hcyofhcll  from  the  liegiiming,  and  it  hath  prosjiercd 
so  much  in  the  world,  that  Satan  hath  no  reason  to  chancre  his  hand. 
But  how  may  this  plot  of  hell  be  defeated,  and  the  ruin  of  souls 
prevented  ? 

The  tenth  xcay  of  de&troijing  souls  shut  up  by  ttco  cowisch. 

1.  It  ^vill  be  impossible  to  prevent  the  ruin  of  a  great  y)art  of  the 
world  by  prejudices  against  the  ways  of  godliness,  except  those  who 
profess  them,  walk  more  holilv  and  conformably  to  the  rule  and 
pattern  of  Clirist,  whose  name  is  called  upon  by  them.  I  shall 
therefore  first  address  my  discourse  to  the  j)rofes3ors  of  religion, 
beseeching  them,  in  the  bowels  of  Christ,  to  take  pity  upon  the 
multitude  of  souls  which  are  daily  ruined  and  destroyed  by  their 
scandals  and  miscarriages.  Did  you  live  according  to  the  rules  you 
profess,  "  your  well-doing  would  put  to  silence  the  ignorance  of 
*'  ft)olish  men,'^  1  Pet.  ii.  15.  and  consecjucntly  the  ruin  of  many 
might  l)e  prevented.  I  remtinbcr  *  Bernard,  speaking  of  the 
lewd  and  loose  lile  of  the  priests  of  his  time,  sighs  out  this  just  and 
bitter  complaint  to  God  about  it ;  Misera  eorum  convcrsatio  picbis 
tuce  mujcrabiUfi  stibversio  est :  0  Lord  !  said  he,  their  miserable 
conversation  is  the  miserable  subversion  of  thy  people.  O  !  of  how 
many,  who  glory  in  the  title  of  the  sons  ol  the  church,  may  Christ 
?ay  as  Jacol)  did  of  his  two  lewd  sons,  Simon  and  Levi,  "  You 
"  have  troubled  me,  to  make  me  to  stink  among  the  inhabitants  pf 
'*  the  land,""  Gen.  xxxiv.  30. 

And  how  many  professors,  who  pretend  to  niore  than  ordinary 
reformation  and  holiness,  tlo  shed  soul-blood  by  their  scandalous 
conversations,  -f-  Salvia'.i  brings  in  the  wicked  of  his  age  upbraid- 
ing the  looseness  of  ChristiaHs,  in  this  manner ;  "  Behold,  those 
"  men  who  boast  themselves  redeemed  from  the  tyranny  of  i^atan^ 
"  and  j)rofcss  themselves  dead  to  the  world,  yet  are  conquered  by 
"  the  lusts  of  it.""  And  \  Cyprian,  long  before  his  day,  brings  in 
the  Heathens  thus  insulting  over  loo.ser  Christians:  "Where  i5 
"  that  catholic  law  which  they  believe.''  Where  are  the  examples 
"  of  piety  and  chastity,  whicli  they  should  learn  ?  They  read  the 
"  gosi>el,   yet   are   iuunodest ;    they    hear    the   apostles,    yet    are 

•  Rem.  in  Convcrs.  PaiJi,  Scr.  I. 

f  Ecce  ifuijactant  te  rcdcmptos  a  tyrnnnide  Salana.  ^ui  predicant  sc  moriito-:  mundOf 
nUiUominui  a  cupiditntibut  suit  vincuntiir.     .S.ilvian. 

I  Ubi  eit  cti'iolkn  Uz  guam  crrdunt  ?  Ubi  p'ulati^  Ct  caHitnUs  cj,~mpla  qua  discutt  f 
Evti7t;:dia  Ir-riint,  el  ifipudici  svnt ;  ^pnstoht  nuditait,  et  inebriantur.     Csp, 

Vol.  IIL  O 


213  A  TREATISE  OF  THE  SOUL  OF  MAN. 

"  drunk."  O  professors !  where  ai'e  your  bowels  to  the  poor  souls 
of  sinners  ?  II'  your  neighbour's  ox  or  ass  fall  into  the  pit,  you  are 
bound  to  deliver  him,  if  you  can  ;  and  will  you  not  do  as  much  for 
a  precious  soul,  at  you  would  do  for  a  beast  ?  Nay,  you  dig  pits, 
by  your  scandalous  lives,  to  destroy  them.  If  you  sin,  there  are 
instruments  enough  to  spread  it,  and  multitudes  of  souls  ready  pre- 
pared to  take  the  infection.  Say  not,  if  they  do,  the  fault  is  theirs ; 
for  though  they  are  principals  in  the  murder  of  their  own  souls,  by 
taking  the  scandal,  yet  you  are  accessories  in  giving  it :  He  is  a  mad 
man  that  will  kill  himself  with  a  sword,  and  he  no  better  tliat  will 
put  it  into  his  hand. 

O,  therefore,  if  you  have  any  regard  to  the  precious  souls  of 
men,  live  up  to  the  rules  of  your  profession  !  O,  be  blameless  and 
harmless,  the  fions  of  God  without  rebuke,  in  the  midst  of  a  per- 
verse and  froward  generation  !  let  the  heavenliness  of  your  conver- 
sation  stop  those  mouths  that  accuse  you  as  men  of  a  worldly  spirit; 
let  them  see,  by  your  moderation  in  seeking  it,  your  patience  in 
losing  it,  your  readiness  in  distributing  it,  that  it  is  a  groundless  ca- 
lumny under  which  your  names  suffer.     Let  them  see,  liy  your  ap- 
parel, company,  and  discourses,  you  are  not  such  proud,  lofty  spirits, 
as  you  are  represented  to  be.     Convince  them,  by  your  flexibleness 
to  all  things  that  are  lawful  and  expedient,  by  manifesting,  as  much 
as  in  you  lieth,  that  it  is  the  pure  bond  and  tie  of  conscience, 
which  keeps  you  from  compliance  in  all  other  things,  and  by  your 
meekness  in  suffering,  for  such  non-compliance,  that  you  are  not 
such  turbulent,  factious  incendiaries,  as  the  wicked  world  slander- 
ously reports  you  to  be.     Convince  the  world  by  your  exact  righ- 
teousness in  all  your  civil  dealings,  and  by  the  lip  of  truth  in  all 
your  promises  and  engagements,  that  you  have  the  fear  of  God  in 
your  hearts,  as  well  as  the  livery  of  Christianity  upon  your  backs. 
In  a  Avord,  so  live,  that  none  may  have  just  ground  to  believe  the 
impudent  slanders  the  devil  raises  in  the  world  against  you.     Let 
yoiu'  light  so  shine  before  men,  that  you  may  glorify  your  Father 
which  is  in  heaven.     Without  3  our  care  and  circumspection,  the 
shedding  of  a  world  of  precious  soul-blood  can  never  be  prevented. 
2.  Let  me  advise  and  beseech  all  men  to  be  so  just  to  others, 
and  merciful  to  their  own  souls,  as  not  to  cast  them  away  for  ever, 
by  receiving  prt^judices  against  godliness,  from  the  miscarriages  of 
some,  who  make  more  than  a  common  profession  of  it.     To  prevent 
this  fatal  eifect  of  scandal  and  prejudice  at  religion,  I  desire  a  few 
particulars  may  be  impartially  weighed. 

First.)  Very  many  of  those  scandals,  bandied  up  and  down  the 
>vorld  against  the  professors  of  godliness,  are  devised  and  forged  iu 
liell,  as  so  many  traps  and  snares  to  catch  and  destroy  men's  souls, 
to  beget  an  irreconcileablc  aversion  and  enmity  in  men  to  the  wa}'S 


A  TREATISE  OF  THE  SOUL  OF  MAV.  21:3 

of  God  "  They  devise  dcccilful  matters  (saith  the  Psahnist)  a- 
*'  airaiiist  thi'in  that  are  quiet  in  the  hiiul,"^  Psal.  xxxv.  20.  So  Jer. 
xviii.  18.  "  ('oine,  say  they,  lei  us  devise  devices  against  Jeremiah, 
*'  and  smite  him  with  the  tongue.'"  And  there  is  as  Httle  equity 
in  the  credulous  receiver,  as  there  is  honesty  in  the  wicked  forger 
of  these  slanders:  with  one  arrow  of  censure  you  wound  no  less 
than  three,  viz.  the  lionour  of  God,  your  innocent  brothe'-,  and 
your  own  souls:  As  to  the  two  former  wounds,  they  will  in  due 
time  be  healed;  God  will  vindicate  his  own  name  fullv,  and  the 
reputation  of  his  innocent  servants  shall  be  cleared,  and  repaired 
abundantly ;  but,  in  the  mean  time,  your  souls  may  perish  bv  the 
wounds  prejudices  Iiave  given,  so  that  you  may  never  be  recfm- 
ciletl  to  godliness  and  its  professors  whilst  you  live,  but  turn  scoffers 
and  persecutors  of  them. 

Sccomllij,  Examine  whether  the  matters  that  are  charged  upon 
them  as  their  crimes,  be  not  their  duties.  Sometimes  it  falls  out 
to  be  so;  and  if  so,  you  light  more  immediately  and  directly  against 
God,  than  men.  This  was  David's  case,  Psal.  Ixix.  10.  '"  When 
*'  I  wept,  and  chastened  my  soul,  that  was  to  my  reproach  ;"  my 
piety  was  turned  to  reproach.  They  called  his  tears  crocodile's 
tears,  and  his  fastings,  hypocritical  shadows  of  devotion  and  hmiii- 
lity.  Thus  the  very  matter  of  his  duty  was  turned  into  scorn  and 
rej)roach.  And  so  it  was  with  the  primitive  Chri.stians,  their  very 
owning  of  themselves  to  be  Christians  was  crime  enough  to  con- 
denm  them. 

TltinUij^  If  professors  of  religion  do  in  some  things  act  unbe- 
coming their  lioly  profession,  yet  every  slij)  and  failing  in  their  lives, 
is  no  sufficient  warrant  for  you  to  censure  their  persons  as  hypo- 
crites; much  less  to  fall  ujion  religion  itself,  ami  condemn  it  for 
the  faults  of  them  that  protess  it.  There  is  many  an  upright  heart 
overtaken  by  temptation.  Vou  see  their  miscarriages,  but  you  see 
not  their  hun)iliations  and  se!f-c(mdemnations  before  God  for 
them.     '  Foul,  and  fearful  (saith  a  grave  divine*)  was  the  scandal 

*  of  David  ;   and  what  was  the  issue  ?    Presently  the  enemies  of 
'  God  and  godliness  began  to  lift   their  heads,   and  fall  u|x)n  Da- 

*  vid's  religion,  2  Sam.  xxii.  they  blasphemed  the  name  of  God. 

*  O,  this  is  he  that  was  so  grand  a  zealot,   that  the  zeal  of  God's 

*  house  did  eat  him  up.     This  is  the  man,  that,  out  of  his  trans- 

*  cendent  zeal,  danced  before  the  ark  ;  this  is  he  that  |)rayed  thrice 
*a  day,  at  morning,  noon,  and  night:  'J'his  is  he  that  was  w 
precise  and  strict  in  his  family,  that  a  wicked  person  should  not 


'  Jer.  Dyke,  of  scandal,  p,  53, 

02 


21 'i  A  TREATISE  OF  THE  SOUL  OF  MAN. 

*  dwell  in  his  house.     This  your  great,  precise  zealot,  hath  defiled 

*  the  wife,  and  murdered  the  husband.  Now  you  see  what  his  re- 
'  ligion  is,  now  you  see  what  comes  of  this  profession  of  so  much 
'  holiness  and  godliness."* 

O  that  men  would  seriously  consider  their  evil  in  such  censures 
as  these  !  what  is  all  this  to  religion  .'*  Doth  religion  any  way 
countenance,  or  patronize  such  practices .''  Nay,  doth  it  not  im- 
partially and  severely  condemn  them  ?  It  is  the  glory  of  the  Chris- 
tian religion,  that  it  is  pure  and  undefiled,  James  i.  27.  These 
practices  flow  from  no  principle  of  religion,  nor  are  chargeable  upon 
it,  for  it  teacheth  men  the  very  contrary.  Tit.  ii.  11,  12.  If  I  see 
a  Papist  sin  boldly,  or  an  Anninian  slight  grace,  I  j  ustly  condemn 
their  principles,  in,  and  with  their  practices,  because  Popery  sets 
pardons  to  sale,  and  Arminianism  exalts  nature  into  the  place  of 
grace :  But  doth  the  doctrine  of  the  gospel  lead  to  any  immora- 
lities ?  Charge  it,  if  you  can. 

Fourildy,  And  as  senseless  a  thing  it  is  to  condemn  all,  for  the 
miscarriages  and  faults  of  some ;  which,  yet,  is  the  common  prac- 
tice of  the  world.  Are  all  that  profess  godliness  loose  and  care- 
less ?  No ;  many  are  an  ornament  to  their  holy  profession,  and  the 
glory  of  Christianity,  and  why  must  the  innocent  be  condemned 
for  the  guilty  .?  What  is  your  reason  and  ground  for  that .?  Why 
might  not  the  enemies  of  Christianity  have  condemned  the  eleven 
apostles  upon  the  fall  of  Judas.?  Had  they  not  as  good  a  warrant 
for  it,  as  you  have  for  this  ? 

To  conclude,  You  little  know  what  a  snare  of  the  de\'il  is  laid 
for  your  souls,  in  all  those  prejudices  and  offences,  you  take  at  the 
ways  and  professors  of  godliness ;  and  what  a  wo  you  bring  upon 
your  own  souls  by  them.  You  speak  evil  of  persons  and  things 
you  know  not,  and  prejudice  is  like  still  to  keep  you  in  ignorance  of 
them.  "  Wo  to  the  world  (saith  Christ)  because  of  oiFences ;  andi 
"  blessed  is  he  that  is  not  offended  at  me." 

The  eleventh  way  of  ruining-  the  precious  soul  opened. 

XI.  The  eleventh  way,  wherein  abundance  of  precious  souls 
perish  in  the  christianized  and  professing  world,  is  the  way  of 
formal  hypocrisy  in  religion,  and  zeal  about  the  externals  of  wor- 
ship. Such  a  generation  of  men  have,  in  all  ages,  mingled  them- 
selves with  the  sincere  worshippers  of  God;  and  the  inducement 
to  it  is  obvious ;  the  form  of  godliness  is  an  honour,  but  the  power 
of  it  a  burden.  By  the  former,  earthly  interests  are  accommodated ; 
by  the  latter,  they  are  frequently  exposed  and  hazarded. 

We  find  in  the  Jewish  church,  abundance  of  such  chaff  inter- 
mixed with  the  wheat,  which  the  doctrine  of  Christ  discovered,  and 


A  TREATISE  OF  TIFF,  SOia.  OF  MAN.  215 

purged  out  of  I  he  floor,  Mat.  iii.  9,  12.  such  were  the  Pharisees, 
wlio  were  exceeding  zealous  for  traditions,  and  thi'  external  rites 
aiid  ceremonies  of  the  law,  hut  inwardly  full  of  all  filtliiness.  Mat. 
XV.  7,  8,  9.  Men  that  lionoured  the  dead,  and  persecuted  the 
living  saints ;  that  reverenced  the  material  temple,  and  destroyed 
the  living  temples  ;  that  strained  at  gnats  of  ceremonies,  and  swal- 
lowed down  the  grossest  immoralities. 

And  well  had  it  been,  if  this  generation  had  ended  witli  the 
state  and  time  of  the  church  ;  but  we  find  a  prophecy  of  the  in- 
crease of  these  men  in  the  latter  days,  2  Tim.  iii.  5.  which  is  every 
\\here  sutllv  verified.  Ileligion  runs  into  stalk,  and  blade,  into 
leaves,  and  suckers,  which  should  be  concocted  into  pith  and  fruit: 
Yea,  it  is  of  sad  consideration,  that  amongst  many  high  pretenders 
to  reformation,  their  zeal,  wjiich  should  nourish  the  vitals  of  re- 
ligion, and  maintain  their  daily  work  of  mortification  and  com- 
munion with  God,  spends  itself  in  some  by-opiiiion,  whilst  practical 
godliness  visibly  languisheth  in  their  conversations.  How  many 
are  there  that  hate  dot;trinal  errors,  who  yet  jx?rish  by  practice  ones  .'* 
who  hate  a  false  doctrine,  but,  in  the  mean  time,  perish  by  a  false 
heart?  It  is  very  ditficult  to  reclajni  this  sort  of  men  from  the  error 
of  their  way;  and  thereby  save  their  souls  from  hell.  However, 
let  tlie  means  be  used,  and  the  success  lelt  witli  God. 

The  eleventh  way  to  hell,  hyformolitij,  barred  up. 

1.  No  sin  entangles  tlie  souls  of  men  faster,  or  damns  them  witli 
more  certainty  and  aggravation,  tliaii  the  sin  of  formal  hvpocrisy"; 
it  holds  the  soul  fastest  on  earth,  and  sinks  it  deepest  into  hell. 
There  was  no  sort  of  men  u}x>n  whom  the  doctrine  of  Christ  and 
the  a|K)stles,  had  so  little  success  and  effect,  as  the  Scribes  and 
Pharisees ;  they  derided  him,  when  publ'tcaus  and  sinners  trembled, 
and  believed,  Luke  xvi.  14,  15.  The  fonn  of  godliness  wards 
of!"  all  convictions;  their  zeal  for  the  externals  of  religion  secures 
them  against  the  fears  of  danmation,  whilst  in  the  mean  time, 
their  hypocrisy  plunges  them  deeper  into  hell  than  others  that 
never  made  such  shews  of  sanctity  and  devotion  :  "  He  shall  a|V 
"  point  him  his  portion  witli  hyijocrites;""  Mat.  xxiv.  51.  that  is, 
he  shall  be  punished  in  hell,  as  hypocrites  are  punished,  rj;:?.  with 
the  greatest,  and  sorest  punishment.  Hvpocrisy  is  a  double  ini- 
quity, and  will  be  punished  with  double  destructirm  :  their  un- 
grounded hopes  of  heaven  serve  but  to  pully  up  their  wretched 
souls  to  a  greater  height  of  vain  confidence,  which  gives  them  the 
inore  (headful  jerk  in  their  lamenlal)le,  .<nd  eternal  disap|v»intmenL 

2.  Blind,  superstitious  zeal,   wiiich    spends  itself  only   about   the 
externals   of  religion,    usually  prepares,    and  cngageth  uien  in  a 

03 


216  A  TREATISE  OF  THE  SOirL  OF  MAJT. 

more  violent  persecution  of  tliose  that  are  really  godly,  and  con- 
scientious. The  Lord  opened  a  great  door  of  opportunity  at 
Antioch  to  Paul ;  the  whole  city  came  together  to  attend  the 
discoveries  of  Christ  in  the  first  publication  of  the  gospel,  and  the 
poor  Gentiles  began  to  taste  the  sweetness  of  the  gospel ;  but  the 
devil,  perceiving  his  kingdom  begin  to  totter,  immediately  stirred 
up  his  instruments  to  persecute  the  apostles,  and  drive  them  out 
of  the  country :  and  who  more  fit  for  that  work,  than  the  devout, 
and  iionourable  women  ?  Acts  xiii.  15.  These  stirred  up  their 
husbands,  and  all  they  had  influence  upon,  under  a  fair  pretence 
of  zeal  for  the  law,  to  obstruct  the  progi-ess  of  the  gospel.  Na  bird 
(saith  one)  like  the  living  birdy  to  drazv  others  into  the  net.  Men  of 
greatest  names,  and  pretentions  to  religion,  if  graceless,  are  the 
most  dangerous  instruments  the  *  devil  can  employ  to  the  ruin 
and  extirpation  of  true  godliness.  Such  a  zealot  was  Paul,  in  his 
unreo-enerate  state. 

3.  Nothing  is  more  common,  than  to  find  men  hot  and  zealous 
against  false  worship,  whilst  their  hearts  are  as  cold  as  a  stone  in 
the  vitals,  and  essentials  of  true  religion.  Many  can  dispute  warmly 
against  adoration  of' images,  praying  to  angels  and  saints  departedy 
who  all  the  while  are  like  those  dead  images  which  others  worship. 
Jehu  was  a  zealot  against  idolatry;  and  yet  the  vital  power  of  true 
godliness  was  a  stranger  to  his  soul,  2  Kings  x.  15,  16.  The 
Pharisees  spared  no  pains  to  make  a  proselyte,  and  yet  all  the  while 
were  the  children  of  the  devil  themselves,  Mat.  xxiii.  15. 

This  was  a  sad  case,  yet  what  more  common  ?  The  Lord  open 
the  eyes  of  these  men,  and  convince  them,  in  season,  that  their 
zeal  runs  in  the  wrong  channel,  and  spends  itself  upon  things  which 
shall  never  profit  them.  O  if  they  were  but  as  much  concerned  to 
promote  the  love  of  God,  and  life  of  godliness  in  themselves  and 
others,  as  they  arc  about  some  external  accidents  and  appendages 
of  religion,  what  blessings  would  they  be  to  the  world,  and  what 
evidence  would  they  have  of  their  own  sincerity  ? 

The  txoelflh  xoay  to  hell,  opeyied. 

XII.  The  twelfth  way  to  hell,  in  which  many  souls  are  carried 
on  smoothly,  and  securely,  to  their  own  destruction,  is,  the  way 
of  mere  civility  and  moral  honesty,  wherein  men  rest  as  in  a  safe 
state,  never  doubting  but  a  civil  life  will  produce  an  issue  into  an 
happy  death.  Moral  honesty  is  a  lovely  thing,  and  greatly  tends  to 
the  peace  and  order  of  the  world  ;  but  it  is  not  saving  grace,  nor 
gives  any  man  a  good  title  to  Christ  and  salvation.     Indeed  there 

*  Satan  ascends  by  the  rib,  as  by  a  ladder  to  the  heart.     Gregor, 


A  TREATISE  OV  THE  SOfJI.  OF  MAV.  217 

can  l)c  no  grace  in  that  soul  in  wliich  civility  and  moral  honesty  are 
not  louiui :   but  thrsf  niav  be  touml  in  thousaruls  tliat  have  no  grace. 

That  winch  ruins  souls,  is  not  the  exercise  of  mural  virtues,  but 
their  reliance  upon  them  :  they  use  their  morality  as  a  shield  to 
secure  their  consciences  from  the  convictions  of  the  v>ord,  which 
would  shew  them  their  sinful  and  miserable  state  by  nature.  Thus 
the  Piiarisee,  Luke  xviii.  11,  li2.  "  God  1  thank  thee,  that  I  am 
"  not  as  other  men  are,  extortioners,  unjust,  adulterers,  or  even  as 
"  this  publican ;''  he  blesseth  himself  in  tlie  conceits  of  his  owri 
safety  and  happiness.  Let  debauched  and  profane  persons  look  to 
it,  I  am  well  enoufrh ;  though,  alas  !  poor  man,  his  being  less  evil, 
at  Lest,  coulil  but  procure  him  a  cooler  hell,  or  a  niilder  flame. 
This  was  the  case  of  the  young  man,  Matth.  xix.  28.  and  like  a 
young  man,  indeed,  he  reasons.  'He  sums  up  all  the  stock  of  his 
civil  lite,  and  thinks  it  strange  if  that  be  not  enough  to  make  a 
purchase  of  eternal  life.  What  hic/c  I  ijct  '^  Alas  !  poor  soul,  every 
thing  necessary  to  salvation  :  the  very  first  stone  was  not  laid,  when 
he  thoujrht  the  buildinsr  was  finished:  And  this  is  the  ca.se  of  nuil- 
titudes,  botli  young  and  old  ;  and  that  which  greatly  confirms,  and 
settles  them  in  this  their  dangerous  .security,  is  the  general,  indis- 
tinct doctrine  of  some,  who  pretend  to  be  guides  to  the  souls  of 
othei-s,  the  scope  of  whose  ministry  aims  at  no  higher  mark  than  to 
civilize  the  people,  and  press  moral  duties  upon  them,  as  if  this 
were  all  that  were  necessary  to  salvation:  Nay,  it  is  well  if  S(nne  do 
not  industriously  pull  down  the  pale  of  distinction  betwixt  morality 
and  regeneration,  and  tell  the  world,  in  plain  English,  That  there 
is  no  reason  to  put  a  tUfference  betic'ixt  such  as  are  baptized^  and 
live  vioraUi/  honesty  and  those  that  have  saving-  grace ;  and  thn/ 
that  do  so,  are  onUj  a  fhc,  xcho  arc  highlij  conceited  of  themselves^ 
and  censorious  of  all  others,  xchovi  they  please  to  vote  formal ,  and 
moral. 

This,  indeed,  is  the  way  to  fix  them  where  they  are;  if  Christ 
had  not  taken  another  method  with  Nicodemus,  and  his  ministers 
had  not  pressed  the  necessity  of  regeneration,  and  the  Insujficienci/ 
of' moral  honesty  to  salvation,  how  thin  had  the  number  of  true  con- 
verts been,  though,  at  most  they  are  but  a  handful  in  comparison 
of  the  unregenerate ! 

O  that  God  would  bless  what  follows,  to  imdeceive  and  save 
some  poor  soul  out  of  this  dangerous  snare  oi"  the  devil ! 

The  twelfth  way  to  damnation  barred,  by  three  considerations. 

1.  Blind  not  yourselves  with  the  lustre  of  your  own  moral  vir- 
tues, a  lile  suuKJthly  drawn  with  civility  through  the  worlil :  for 
though  it  must  be  acknowledged  there  is  a  loveliness,  and  attract- 
ing sweetness  in  morality  and  civility,  yet  these  thingsi  rather  res- 

04 


218  A  TREATISE  OF  THE  SOUL  OF  MA?J. 

pect  eartli  than  heaven,  and  aiie  designed  for  tlie  conservation  of 
the  order  and  peace  of  this  world,  not  for  your  salvation  and  title 
to  the  world  to  come.  Without  justice  and  truth,  kingdoms  and 
commonxvealths  would  become  mountains  of' pretj,  and  dens  of  robbery. 
Where  there  is  no  trust  there  can  be  no  traffic ;  and  where  there 
is  no  truth,  there  can  be  no  trust.  Civility  is  the  very  basis  of  hu- 
man society  ;  a  world  of  good  accrues  to  men  by  it,  and  abundance 
of  mischief  is  prevented  by  it ;  but  it  never  gave  any  man  an  inte- 
rest in  Christ,  or  a  title  to  salvation.  The  Romans  and  Lacedemo- 
nians, Avho  perished  in  the  darkness  of  Heathenisn),  excelled  in 
morality;  there  is  nothing  of  Christ  or  regeneration  in  these 
things,  how  much  of  excellency  soever  be  ascribed  to  them.  Paul, 
the  Pharisee,  was  a  blameless  person,  touching  the  law,  and  yet, 
at  the  same  time,  not  only  utterly  ignorant  of  Christ,  but  a  bitter 
enemy  to  him,  and  all  that  were  his.  Till  you  can  find  another 
■way  to  heaven  than  by  regeneration,  repentance,  and  faith,  never 
lean  upon  such  a  deceitful  and  rotten  prop,  as  i^nere  civility  is. 

2,  Civilized  nature  is  ttnsanct'ified  nature  still ;  and  without  sancti- 
Jication  there  is  no  salvation.,  Heb.  xii.  ]  4.    Civility  adorneth  nature, 

but  doth  not  change  it.  Moral  virtues  are  so  many  sweet  flowers 
strewed  over  a  dead  corpse,  which  hide  the  loathsomeness  of  it,  but 
inspire  not  life  into  it.  "  *  Morality  hides  and  covers,  but  never 
"  mortifies,  nor  cures  the  corruptions  of  nature ;"  and  mortified 
they  must  be,  or  you  cannot  be  saved :  take  the  best  nature  in  the 
world,  and  let  it  be  adorned  with  all  the  ornaments  of  morality 
(which  they  call  homilciical  virtues)  and  add  to  these  all  the  com- 
mon gifts  of  the  Spirit,  which  are  for  assistance  and  ministry ;  yet 
all  this  cannot  secure  that  soul  from  hell,  or  be  the  ground-work 
for  a  just  claim  to  any  promise  of  salvation  :  all  this  is  but  nature 
improved,  not  regenerated.  Morality  is  neither  produced  as  saving 
grace  is,  nor  works  such  effects  as  grace  worketh ;  there  are  no 
pangs  of  repentance  introducing  it,  it  may  cost  many  an  aking 
head,  but  no  aking  heart  for  sin ;  no  such  distressed  outcries  as 
that,  Acts  ii.  37.  "  Men  and  brethren,  what  shall  we  do .''''''  Nor 
doth  it  produce  such  humility,  self-abasement,  heavenly  tempers, 
and  tendencies  of  soul,  as  grace  doth.  Cheat  not  yourselves,  there- 
fore, in  so  important  a  concern  as  salvation  is,  with  an  empty  sha- 
dow. 

3.  Civility  is  not  only  found  in  multitudes  that  are  out  of  Christ, 
but  may  be  the  cause  and  reason  why  they  are  christless  :  mistake 
not,  I  am  not  pleading  the  cause  of  profaneness,  nor  disputing  ci- 
vility out  of  the  world  ;  I  heartily  wish  there  were  more  of  it  to  be 
found  in  every  place ;  it  would  exceedingly  promote  the   peace, 

*  Abscondit,  non  absdadit  vitia.    Lactans. 


A  rRF.ATl«E  OF  THE  SOUL  OF  MA>^.  219 

order  and  Irancjuillity  of  the  world :  but  yet  it  is  certain,  that  the 
eyes  ot  thousands  art'  so  dazzled  with  the  lustre  of  tlielr  own  mora- 
lity, tiiat  ihev  sec  no  need  of  L'iiribt,  nor  feel  any  want  of  his  righ- 
teousness, and  this  is  the  ruin  of  their  souls.  Thus  Ciirlst  brings 
in  the  Pharisee  with  liis  proud  boast,  that  he  is  "  no  extortioner, 
•"•  adulterer,  nor  unjust,  or  such  an  one  as  that  iniljliean,"  Luke 
xvjii.  11.  O  what  a  saint  doth  he  vote  liiinstlf,  wlun  he  compared 
his  life  with  the  others !  Well,  then,  beware  you  be  not  deceived 
by  thinking  you  are  safe,  because  you  are  got  out  of  the  dirtv  road 
to  hell,  when,  all  the  while  you  have  only  stepped  over  the  hedge 
into  a  cleaner  path  to  damnation.  Vott  have  had  a  short  account  of 
mvie  fezc  of  those  mantj  icays  in  which  the  precious  souls  of  men 
are  cternallij  lost :  Let  us  briejlij  apply  it  in  the  Jblloicing  in- 
J'erenccs. 

Infer.  1.  If  there  be  so  many  ways  of  losing  the  soul,  and  such 
midiitudes  of  souls  lost  in  every  one  of  them,  then  the  number  of 
saved  souls  must  needs  be  exceeding  small. 

The  number  of  the  saved  may  be  considered,  either  absolutely  or 
comparativeli/ :  In  the  first  consideration  tliey  appear  great,  and 
many,  even  a  great  multitude,  which  no  man  can  number,  Rev. 
vii.  9.  but  ifcoujpared  with  those  that  arc  lost,  they  n)alve  but  a 
^mall  remnant^  Isiu  i.  9-  a  little  foek;  Matth.  xii.  32.  For  when 
we  consider  how  vastly  the  kingdom  of  Satan  is  extended,  who  is 
caWod  the  gvd  of  this  Tcorld,  from  the  world  of  people  who  are  in 
subjection  to  him,  how  small  a  part  of  this  earthly  globe  is  en- 
lightened with  the  beams  of  gospel-light,  and  that  Satan  is  the  ac- 
knowledged ruler  of  all  the  rest,  I']j)h.  vi.  12.  But  when  it  shall 
be  farther  considered,  that  out  of  this  spot,  on  which  the  light  of 
the  gospel  is  risen,  the  far  greatest  jmrt  are  lost,  also :  O  m  hat  a 
|x)or  handful  remains  to  Jesus  Christ,  as  the  purchase  of  his 
blood! 

It  is  of  trembling  consideration,  how  many  lliousands  of  families, 
amongst  us,  are  mere  nurseries  for  hell,  parents  bringing  forth 
and  breeding  up  children  for  the  devil ;  not  one  word  of  (iod 
(except  it  be  in  the  way  ol'  hlasph'.Mny,  or  profaneness)  to  be  heard 
among  them.  How  naturally  their  ignorant  and  wicked  education 
puts  them  in  the  course  and  tide  of  the  world,  which  carries  them 
away  irresistibly  to  hell ;  how  one  sinner  confirms  and  animates 
another,  in  the  same  sinful  course,  till  they  are  all  jwst  hoj)e,  or 
reniitly  :  how  the  rich  are  taken  with  the  baits  of  sensual  pleasures, 
and  the  |)Of)r  lost  in  the  brake  t)f  distracting,  worldly  cares,  except 
here  and  there  a  soul  plucked  out  of  the  snare  of  the  devil,  by  the 
wondi'H'ul  power,  and  arm  of  (Iod.  On  the  one  side,  you  may  see 
muilluides  drowned  in  open  ])roi"aneness  and  debauchery  ;  and,  on 
the  other  kide,  many  thousands  securely  sleeping  in  the  state  of 


S20  A  TREATISE  OF  THE  SODL  OF  MA^T. 

civility  and  morality :  some  key-cold,  and  without  the  least  sense 
of  religion ;  others  hell-hot  with  blind  zeal,  and  superstitious  mad- 
ness against  true  godliness,  and  the  sincere  practisers  of  it.  Some 
living  all  their  days  under  the  ordinances  of  God,  and  never  touch- 
ed with  any  conviction  of  their  sin  and  misery  ;  others  convinced, 
and  making  some  faint  offers  at  religion ;  but  their  convictions 
(like  blossoms  nipt  with  a  frosty  morning)  fall  off,  and  no  fruit 
follows.  And  as  7'ubies,  sapphires,  and  diamonds  are  very  ^aw,  in 
comparison  of  the  pebbles  and  common  stones  of  the  earth  ;  so  are 
true  Christians  in  comparison  of  multitudes  that  pei'ish  in  the 
snares  of  Satan. 

Iiif.  Hoiv  little  reason  liave  the  unregenerate  to  glory,  and  boast 
themselves  in  their  earthly  acquisitions  and  successes,  whilst  in  the 
mean  time,  their  souls  are  lost !  they  have  gotten  other  things,  but 
lost  their  souls.  It  is  strange  to  see  how  some  Inen,  by  rolling  a 
small  fortune  up  and  down  the  world  (as  boys  do  a  snow-ball)  have 
increased  the  heap,  and  raised  a  great  estate ;  they  have  attained 
their  design  and  aim  in  the  world,  and  hug  themselves  in  the  pleased 
thoughts  of  their  happiness ;  but,  alas,  among  all  the  thoughts  of 
their  gains,  there  is  not  one  thought  of  what  they  have  lost.  O  if 
such  a  thought  as  this  could  find  room  in  their  hearts,  '  I  have  in- 

*  deed  gotten  an  estate,  but  I  have  lost  my  soul;   I  have  much  of 

*  the  world,  but  nothing;  of  Christ;  gold  and  silver  I  have,  but 

*  grace,  peace,  and  pardon  I  have  not ;  my  body  is  well  provided 

*  for,  but  my  soul  is  naked,  empty,  and  destitute.'  Such  a  thought, 
like  the  sentence  written  on  the  wall,  would  make  their  hearts  fail 
within  them.  What  a  rapture  and  transport  of  joy  did  the  sight 
of  a  full  barn  cast  that  worldhng  into!  Luke  xii.  19,  20.  "  Soul, 
"  take  thine  ease,  eat,  drink,  and  be  merry ;"  little  dreaming  that 
death  was  just  then  at  the  door,  to  take  away  the  cloth,  guest,  and 
all  together ;  that  the  next  hour  his  friends  would  be  scrambling 
for  his  estate,  the  worms  for  his  body,  and  the  devils  for  his 
soul. 

O  how  many  have  not  only  lost  their  souls,  whilst  they  have  been 
drudging  for  the  world,  but  have  sold  their  souls  to  purchase  a  lit- 
tle of  the  world !  parted,  by  consent,  with  their  best  treasure  for  a 
very  trifle,  and  yet  think  they  have  a  great  bargain  of  it !  Surely, 
if  poor  sinners  did  but  apprehend  what  they  have  lost,  as  well  as 
what  they  have  gained,  their  gains  would  yield  them  as  little  com- 
fort as  Judas'  money  did,  for  which  he  sold  both  his  soul  and  Sa- 
viour. Instead  of  those  pleasing  frolicks  of  wanton  worldlings, 
what  a  cold  shiver  would  run  through  all  their  bones  and  bowels, 
did  they  but  understand  what  it  is  to  lose  a  gracious  God,  and  a 
precious  soul,  and  both  eternally,  and  irrecoverably  ! 

The  just  God  remains  still  to  avenge  and  punish  the  sinner ; 


A  THE  ATI  SE  OF  THE  SOUL  OF  MAX.  22l 

but  the  favour  of  God,  tliat  friendly  look  is  gone ;  the  peace  of 
God,  that  heaven  upon  earth,  is  j;onc;  the  essence  of  the  soul  re- 
mains stil!,  but  its  purity,  peace,  joy,  hope,  and  iiappiness,  these  are 
gone ;  and  these  being  gone,  what  can  retiiain,  l)ut  a  tormenting, 
piercing  sight  of  those  things,  for  which  you  have  sold  them  ? 

Infer.  Ji.  Hence  let  us  estimate  the  evil  of  sin,  and  sec  icJuit  a 
dreadful  tiling  that  is\  ichieh  men  cornnionltj  sport  themselves  zcithy 
and  make  so  light  of:  it  is  not  onlij  a  icrong  a7id  injury  to  the 
soul.  Out  the  loss  and  utter  ruin  of  the  souljbr  ever. 

It  is  said,  Prov.  viii.  36.  "  He  that  sinneth  against  me,  wrong- 
«'  eth  his  own  soul."  x\nd  if  this  were  all  the  mischief  sin  did  u?, 
it  were  bad  enough  ;  a  wrong  to  t!ie  soul  is  a  greater  evil  than  the 
ruin  of  the  body  or  estate,  and  all  the  outward  enjoyments  of  this 
life  can  be;  but  to  lose  the  precious  soul,  and  destroy  it  to  all  eter- 
nity, O  what  can  estimate  such  a  loss !  Now  the  result  and  last 
effect  of  sin  is  death,  the  death  of  the  precious  soul.  Rom.  vi.  21. 
*'  The  end  of  those  things  is  death."  So  Ezek.  xviii.  i.  "  The 
"  soul  that  sinneth  shall  die.*" 

Sin  doth  not  destroy  the  being  of  the  soul  by  annihilation,  but 
it  doth  that  which  the  damned  shall  find,  and  acknowledge  to  be 
much  worse;  it  cuts  off  the  soul  from  God,  and  deprives  it  of  all 
its  felicity,  joy,  and  pleasure,  which  consists  in  the  enjoyment  of 
him.  Such  is  the  dolefidness  and  fearfulncss  of  this  result  and  issue 
of  sin,  that  when  God  himself  speaks  of  it,  he  puts  on  a  passion, 
and  speaks  of  it  with  the  most  feeling  concernment.  Ezek.  xxxiii. 
11.  "  As  I  live,  saith  the  Lord,  I  have  no  pleasure  in  the  death  of 
"  the  wicked :  Turn  ye,  turn  ye,  for  why  will  ye  die,  O  house  of 
"  Israel .''  q.  d.  Why  will  you  wilfully  cast  away  your  own  souls.'' 
^Vhy  will  you  choose  the  pleasures  of  sin  for  a  season,  at  the  price 
of  my  wrath  and  fury  poured  out  for  ever.'*  O  think  of  this,  you 
that  make  so  light  a  matter  of  committing  sin  !  We  pity  those, 
who,  in  the  de})th  of  melancholy  or  desperation,  lay  violent  hands 
upon  themselves,  and  in  a  desjDerate  mood,  cut  their  own  throats; 
but  certainly  for  a  man  to  murder  his  own  soul,  is  an  act  of  wick- 
edness as  much  beyond  it,  as  the  value  of  the  soul  is  above  that  of 
the  body. 

Inf.  4.  What  an  invaluahle  mercy  is  Jesus  Christ  to  the  Korld^ 
"who  came  on  purpose  to  seek  and  to  save  such  as  xvere  lost  ? 

In  Adam  all  were  shipwrecked  and  cast  away:  Christ  is  the 
plank  of  mercy,  let  down  from  heaven  to  save  some.  The  loss  of 
souls  by  the  fall,  had  been  as  irrecoverable  as  the  loss  of  the  fallen 
angels,  had  not  God,  in  a  way  alwve  all  human  thoughts  and 
counsels,  contrived  the  method  of  their  redemption.     It  is  astonish- 


S22  A  TREATISE  OT  THE  SOUL  OF  MAN. 

ing  to  consider  the  admirable  harmony  and  glorious  triumph  of  all 
the  divine  attributes,  in  this  great  project  of  heaven,  for  the  reco- 
very of  lost  souls.  It  is  the  "  wonder  of  angels,"  1  Pet.  i.  12.  the 
*'  great  mystery  of  godliness,"  1  Tim.  iii.  16.  the  matter  and  sub- 
ject of  the  triumphant  song  of  redeemed  saints,  Rev.  i.  5.  and  well 
it  may,  when  we  consider  a  more  noble  species  of  creatures  finally 
lost,  and  no  Mediator  of  reconciliation  appointed  betwixt  God  and 
them :  this  is  to  save  an  earthen  pitcher,  whilst  the  vessel  of  gold 
is  let  fall,  and  no  hand  is  stretched  out  to  save  it. 

But  what  is  most  astonishing,  is,  that  so  great  a  person  as  the 
Son  of  God,  should  come  himself  from  the  Father''s  bosom,  to  save 
us,  by  putting  himself  into  our  room  and  stead,  being  made  a  curse 
for  us.  Gal,  iii.  13.  He  leaves  the  bosom  of  his  Father,  and  all  the 
ineffable  delights  of  heaven,  disrobes  himself  of  his  glory,  and  is 
found  in  fashion  as  a  man,  yea,  becomes  a  worm,  and  no  man ; 
submits  to  the  lowest  step  and  degree  of  abasement,  to  save  lost 
sinners.  What  a  low  stoop  doth  Christ  make  in  his  humiliation  to 
catch  the  souls  of  poor  sinners  out  of  hell !  Herein  was  Jove,  that 
God  sent  his  own  Son,  "  to  be  the  propitiation  of  our  sins,"  1  John 
iv.  10.  and  "  God  so  loved  the  world,"  John  iii.  16.  at  this  rate  he 
was  content  to  save  lost  sinners. 

How  seasonable  was  this  work  of  mercy,  both  in  its  general  ex- 
hibition to  the  world,  in  the  incarnation  of  Christ,  and  in  his  par- 
ticular application  of  it  to  the  soul  of  every  lost  sinner,  by  the  Spi- 
rit !  When  he  was  first  exhibited  to  the  world,  he  found  them  all 
lost  sheep  gone  astray,  every  one  turning  to  his  own  w^ay,  Isa.  liii. 
6.  he  speaks  of  our  lost  estate  by  nature,  both  collectively,  or  in 
general :  "  we  all  went  astray :"  and  distributively,  or  in  particular, 
"  Every  one  turned  to  his  own  way ;"  and  in  the  fulness  of  time  a 
Saviour  appeai-ed. 

And  how  seasonable  was  it,  in  its  particular  application  ?  How 
securely  Avere  we  wandering  onwards  in  the  paths  of  destruction, 
fearing  no  danger,  when  he  graciously  opened  our  eyes  by  convic- 
tion, and  pulled  us  back  by  heart-turning  grace !  No  mercy  like 
this:  it  is  an  astonishing  act  of  grace.     It  stands  alone  ! 

Inf.  5.  If  there  he  so  many  ways  to  hell,  and  so  Jew  that  escape 
it,  how  are  all  concerned  to  strive,  to  the  utmost,  in  order  to  their 
own  salvation  ? 

Ilk  Luke  xiii,  23.  a  certain  person  proposed  a  curious  question  to 
Christ ;  "  Lord,  are  there  few  that  be  saved .''"  He  saw  a  multitude 
flocking  to  Christ,  and  thronging  with  great  zeal  to  hear  him ;  and 
he  could  not  conceive  but  heaven  must  fill  proportionably  to  the 
numbers  he  saw  in  the  way  thither.  But  Christ's  answer,  ver.  24. 
at  once  rebukes  the  curiosity  of  the  questionist,  fully  resolves  the 
<][uestion  propounded,  and  sets  home  his  own  duty  and  greatest 


A  TREATISE  OF  THE  SOUL  OF  MAV.  2Ji5 

concernment  upon  him.  It  rebukes  liis  curiosity,  and  is,  as  if  he 
should  ««v, — Be  the  number  of  the  saved  more  or  less,  what  is  that 
to  thee  ?  Strive  thou  to  be  one  of  them.  It  iully  solves  the  ques- 
tion pro}>oundetl,  b^  distinfruishing  those  that  attend  ujx)n  the 
means  ot  salvation,  mto  Seekers  and  Strivcrs.  In  the  first  respect 
there  are  many,  who  by  a  eheaji  and  easy  profession,  seek  jjeaven ; 
but  take  them  inuler  the  notion  of  strivers,  i.  e.  persons  he'^rtily 
engaged  in  religion,  and  who  make  it  lluir  business,  then  they 
will  shrink  up  into  a  small  number;  and  he  presseth  home  his  gi-eat 
business,  and  concern  u|)on  him,  Strive  io  enter  in  at  the  strait 
gate. 

^y  gate  understand  whatsoever  is  introductive  to  blessedness  and 
salvation ;  by  the  epithet  strait,  understand  the  difficulties  and  se- 
verities attending  religion;  all  that  suffering  and  self-denial,  which 
those  that  are  bound  for  heaven  should  reckon  upon,  and  expect : 
and  by  striving,  iniderstand  the  diligent  and  constant  use  of  all  those 
means  and  duties,  how  hard,  irksome,  and  costly  soever  they  are. 
The  word  ayww^sffiiE  hath  a  deep  sense  and  emphasis,  and  imports 
striving,  even  to  an  agony;  and  this  duty  is  enforced  two  wavs  upon 
l)im,  and  every  man  else  :  First,  by  the  indisputable  sovereignty 
of  Christ,  iiom  whom  the  command  comes  ;  and  also  from  the 
deep  interest  and  concern  every  soul  hath  in  the  connnanded 
<luty.  It  is  not  only  a  simple  compliance  with  the  will  of  God,  but 
what  also  involves  our  own  salvation  and  eternal  happiness  in  it : 
our  great  duty,  and  our  greatest  interest  are  twisted  together  in 
this  connnand  ;  your  eternal  hap])incss  dej)ends  upon  the  success  of 
it.  A  man  is  not  crowned  except  he  strive  lawfully,  i.  e.  success- 
fully and  prevalently.  ()  therefore,  so  run,  so  strive,  that  ye  may 
obtain  !  if  you  have  any  value  for  your  souls,  if  you  would  not  be 
miserable  to  eternity,  strive,  strive !  Uelicve  it,  you  would  find  that 
the  assurance  of  salvalicn  drops  not  down  from  heaven  in  a  night- 
dream,  as  the  Turks  fable  their  Alcoran  to  have  done  in  that  lail- 
ato  fM;:di,  u\(rht  of  demission,  as  they  call  it;  no,  no;  the  righteous 
themselves  are  scarcely  saved  ;  many  seek,  but  few  fhid.  Strive, 
therciore,  as  men  and  women  that  are  heartily  concerned  for  their 
own  salvation ;  sit  not,  with  folded  anns,  like  so  many  heaps  of 
stupidity  and  sloth,  whilst  the  door  of  hojK?  is  yet  open,  and  such 
a  sweet  voice  from  heaven  calls  to  you,  saying.  Strive,  souls,  strive, 
if  ever  you  expect  to  be  partakers  of  the  blessedness  that  is  here  to 
be  enjoyed;  strive  to  the  utmost  of  your  abilities  and  oppirtunities. 
Such  an  heaven  is  worth  striving  to  obtain,  such  an  hell  is  worth 
striving  to  escape,  such  an  invaluable  soul  is  worth  striving  to 
save. 

I  confess,  heaven  is  not  the  purciiase  or  reward  of  voiu"  striving: 
no  soul  shall  boaatingly  say  there,   Is  not  this  the  glory  which  my 


S24  A  I'HEATISE  OF  THE  SOUL  OF  MA'JT. 

duties  and  diligence  purchased  for  me  ?  and  yet,  on  the  other  side, 
it  is  as  true,  that  without  striving  you  shall  never  set  foot  there. 
Say  not,  it  depends  upon  tlie  pleasure  of  God,  and  not  upon  your 
diligence ;  for  it  is  his  declared  will  and  pleasure,  to  bring  men  to 
glory  in  the  way,  though  not  for  the  sake  of  their  own  striving. 
As  in  the  works  of  your  civil  calling,  you  know  all  the  care,  toil, 
and  sweat  of  the  husbandman,  avails  nothing  of  itself,  except  the 
sun  and  rain  quicken  and  ripen  the  fruits  of  the  earth  ;  and  yet  no 
wise  man  will  neglect  ploughing  and  harrowing,  sowing  and  weed- 
ing, because  these  labours  avail  not,  without  the  influences  of 
heaven,  but  waits  for  them  in  the  way  of  his  duty  and  diligence. 
Rational  hope  sets  all  the  world  to  work.  Do  they  plough  in  hope, 
and  sow  in  hope,  and  will  you  not  pray  in  hope,  and  hear  in  hope .? 
You  that  know  your  souls  to  be  hitherto  strangers  to  Christ  and 
the  regenerating  work  of  the  Spirit ;  how  is  it  that  you  take  them 
not  aside  sometimes  out  of  the  distractino;  noise  and  hurries  of  the 
world,  and  thus  bemoan  them  ? 

'  O  my  poor  graceless,  christless,  miserable  soul,  how  sad  a  case 

*  art  thou  in  !    Others  have,  but  thou  never  feltest  the  burden  of 

*  sin ;  thousands  in  the  world  are  striving  and  labouring,  searching 
'  and  praying,  to  make  their  calling  and  election  sure ;  whilst  thou 

*  sittest  still  with  folded  hands,  in  a  supine  regardlessness  of  the 

*  misery  that  is  hastening  upon  thee.     Canst  thou  endure  the  de- 

*  vourino;  wrath  of  God  ?  Canst  thou  dwell  with  everlasting  burn- 

*  mgs  ?  Hast  thou  fancied  a  tolerable  hell  ?  Or,  is  it  easy  to  perish  ? 

*  Why  dost  thou  not  cast  thyself  at  the  feet  of  Christ,  and  cry,  as 
'  long  as  breath  will  last,  Lord,  pity  a  sinful,  miserable,  undone,  and 

*  self-condemning  soul  ?  Lord,   smite  this  rocky  heart,  subdue  this 

*  stubborn  will,  heal  and  save  an  undone  soul  ready  to  perish  :   The 

*  characters  of  death  are  upon  it,  it  must  be  changed  or  condemned, 

*  and  that  in  a  little  time.     Bowels  of  pity,  hear  the  cry  of  a  soul 

*  distressed,  and  ready  to  perish. 

And  you  that  do  not  understand  the  case  and  state  your  souls 
are  in,  have  you  never  a  bible  near  you  ?  O  turn  to  those  places, 
1  Cor.  vi.  9,  10.  where  you  will  presently  find  the  more  obvious 
marks  and  characters  God  hath  set  upon  the  children  of  perdition; 
and  if  you  find  not  yourself  in  that  catalogue,  among  the  unrighte- 
ous, fornicators,  idolaters,  adulterers,  effeminate,  thieves,  covetous, 
drunkards,  revilers,  extortioners,  &c.  then  turn  to  John  iii.  3.  and 
solemnly  ask  thy  own  soul  this  question.  Am  I  born  again  ?  Am  I 
a  new  creature,  or  still  in  the  same  condition  I  was  born  '\\\?  What 
solid  evidence  of  the  new  birth  have  I  to  rely  upon,  if  I  were  now 
within  a  few  grasps  of  death  ?  Am  not  I  the  man  or  woman  who 
lives  in  the  very  same  sins  which  the  word  of  God  makes  the  symp- 
toms and  characters  of  damnation  .-^  And  doth  not  xn\  conscience 


A  TREATISF.  t»I    THE  SOUL  OF  MAN.  235 

witness  against  nie,  that  I  ain  utterly  vu'id  and  (Icstltutc  of  all  that 
J^iviiiij;  j;ract',  and  a  mere  stranijer  to  the  ivgeneratin*^  work  of  the 
Spirit,  without  whicii  there  can  be  no  well  bottonuHl  hope  of  sal- 
vation ?  And  if  so,  are  not  the  tokens  of  death  ujxjn  me?  Am  not 
I  a  person  marked  out  for  niisery  ?  And  shall  I  sit  still  in  a  state  of 
so  much  (lanfrer,  and  not  once  strive  to  make  an  escape  from  the 
wraih  to  come?  Is  this  vile  body  worth  so  much  toil  and  labour  to 
.sup}X)rt  and  preserve  it?  And  is  not  my  soul  worth  as  much  care  and 
diligence  to  secure  it  from  the  evcrlastinpf  wrath  of  the  great,  just, 
and  terrible  Cod?  ()  that  the  consideration  of  the  wrath  to  come, 
the  multitudes  all  the  world  over  j)re])aring  as  fuel  for  it,  and  the 
door  of  op})ortunity  yet  held  open  to  souls  by  the  hand  of  grace  to 
csca|Mj  that  wrath,  might  prevail  with  thy  heart,  reader,  to  strive, 
and  that  to  the  uttermost,  to  secure  thy  precious  soul  from  tlie 
imjx^nding  ruin. 


Eph.  V.  16. 


— Redeeming'  the  time  (or  opportunity)  because  the  days  are 

evil. 

X  I  ME  is  deservedly  reckoned  among  tlic  most  precious  mer- 
cies of  this  life;  and  that  which  makes  it  so  valuable  arc  the  com- 
modious seasons  and  opj)ortunities  for  salvation  which  are  vouchsafed 
to  us  therein  :  opportunity  is  the  golden  spot  of  time,  the  sweet 
and  beautiful  flower,  growing  upon  the  stalk  of  time  *.  If  time 
be  a  rin^  of  gold,  opportunity  is  the  ri'^h  diavwvd  that  gives  it 
both  its  value  and  glory.  The  apostle  well  knew  the  value  of  time ; 
and  seeing  liow  prodigally  it  was  wasted  by  the  most,  doth  there- 
fore in  this  place,  earnestly  press  all  men  to  redeem,  save,  and  im- 
prove it  with  the  utmost  diligence.  In  this,  and  the  former  verse^ 
we  have, 

l.s7.  The  duty  enjoined.  Walk  eircumxpeclly. 

^llijy  The  itijunction  explained  ; 

1.  jNIore  generally.  Not  asjboh;  but  as  ii:ise. 

2.  More  pjirticularly,  licthrmin^-  the  time. 

3.  Tile  exhorlaliou  strongly  inforced  with  a  powerful  motive. 
Because  the  days  arc  evil. 

Among  these  particulars,  my  discourse  is  principally  concerned 
about  the  redemj/lion  of  time,  or  opportunities,  which'  in  this  life 
are  graciously  vouchsafed  us,  in  order  to  tliut  which  is  to  come  : 
And  here  it  will  l;e  needful  to  enquire, 


2i26  A  TREATISE  OF  THE  »t>UL  OP  MAN. 

1.  What  the  apostle  means  by  time. 

2.  What  by  the  redemption  of  time. 

1.  Time  is  taken  more  largely  and  strictly  according  to  the  double 
acceptation  of  the  Hebrew  word  ny  which  signifies  sometimes  ^iwr, 
and  sometimes  occcisioii,  season,  or  opportunity,  and  accordingly  i» 
expressed  by  pj^^bco?  and  -/.aie^og,  tempxis  and  tempestivitas :  the  latter 
is  the  word  here  used,  and  denotes  the  commodiousness  and  fitness 
of  some  parts  of  time  above  others,  for  the  successful  and  prosperous 
management  and  accomplishment  of  our  main  and  great  business 
here,  which  is  to  secure  our  interest  in  Christ,  and  glorify  God  in  a 
course  of  fruitful  obedience.  For  these  great  and  weighty  purposes 
our  time  is  graciously  lengthened  out,  and  many  fit  opportunities 
presented  us  in  the  revolutions  thereof 

2.  By  the  redemption  of  time*,  we  must  understand  the  study, 
care,  and  diligence  of  Christians,  at  the  rate  of  all  possible  pains, 
at  the  expence  of  all  earthly  pleasures,  ease,  and  gratifications  of 
the  flesh,  to  rescue  their  precious  seasons,  both  of  salvation  and 
service,  out  of  the  hands  of  temptations,  which  so  commonly  rob 
unAvary  souls  of  them.  Satan  trucks  with  us  for  our  time,  as  we 
did  at  first  with  the  silly  Indians  for  their  gold  and  diamonds,  who 
were  content  to  exchange  them  for  glass-beads,  and  tinsel-toys. 
Many  fair  seasons  are  forced,  or  cheated  out  of  our  liands,  by  the 
importunity  of  earthly  cares,  or  deceitfulness  of  sensual  pleasures  : 
at  the  expence  and  loss  of  these,  we  must  redeem  and  rescue  our 
time  for  higher  and  better  uses  and  purposes.  We  must  spend 
these  hours  in  prayer,  meditation,  searching  our  hearts,  mortifying 
our  lusts,  which  others  do,  and  our  flesh  fain  would  spend,  in  sen- 
sual pleasures  and  gratifications  of  the  fleshly  appetite.  If  ever  we 
expect  to  win  the  port  of  glory,  we  must  be  as  diligent  and  careful 
as  seamen  are,  to  take  every  gale  that  blows,  directly  or  obliquely, 
to  set  them  forward  in  their  voyage.  The  note  from  hence  is 
this : 

Doct.  That  the  wisdom  of  a  Christian  is  eminentlTj  discovered  in 
saving  and  improving  all  opportunities  in  this  tvorld,Jbr  that 
world  which  is  to  come. 

God  hangs  the  great  things  of  eternity  upon  the  small  wires  of 
times  and  seasons  in  this  world :  that  may  be  done,  or  neglected 
in  a  day,  which  may  be  the  ground-work  of  joy  or  sorrow  to  all 
ebernity.  There  is  a  nick  of  opportunity  which  gives  both  succesis 
and  facility  to  the  great  and  weighty  affairs  of  the  soul  as  well  as 
body ;  to  come  before  it,  is  to  seek  the  bird  before  it  be  hatched ; 

*  E^ayoga^o/xjvo/  rev  xai^ov. 


A  TREATISE  Of  THE  SOIL  OF  MAX.  2^7 

and  to  come  after  it,  is  to  seek  it  when  it  is  fled.     Tlierc  is  a  two- 
fold season,  or  op]K)rtnnity  of  salvation. 

1.  One  was  Christ's  season  lor  the  purchase  of  it. 

2.  The  other  is  ours  for  the  application  of  it. 

1.  Christ  had  a  season  assigned  him  for  the  impetration  and  pur- 
chase of  our  salvation;  so  you  hear  his  Father  hespeaking  liim, 
Isa.  xlix.  S.  "  Thus  saith  the  Lord,  in  an  acccptal)le  time  have  I 
♦'  heard  thee,  and  in  the  day  of  salvation  have  I  helped  thee,'* 
]r*>  npa,  in  tempore  opportuno  vohtntntis,  vel  placifo.  It  was  the 
wisdom  of  the  Lord  Jesus  Christ  to  set  in  with  the  Father's  time, 
to  comply  witli  his  season:  and  it  hecame  a  day  of  salvation,  be- 
cause it  was  the  acceptable  time  which  Christ  took  for  it. 

2.  Men  have  their  seasons  and  opportunities  for  the  application 
of  Christ  and  his  benelits,  to  their  own  souls:  2  Cor.  vi.  1,  2. 
''  We  then  as  workers  to<]fCther  with  God,  beseech  you  also,  that 
"  you  receive  not  the  grace  of  God  in  vain ;  for  he  saith,  I  have 
'•  heard  thee  in  a  time  accepted,  and  in  the  day  of  salvation  have 
"  I  succoured  thee.  Behold,  now  is  the  accepted  time,  now  is  the 
"  day  of  salvation.''  He  exhorts  the  Corinthians  not  to  dally  or 
trifle  any  longer  in  the  great  concerns  of  their  salvation  ;  for  now, 
saith  he,  is  your  day.  Christ  had  his  day  to  purchase  it,  and  he 
procured  a  day  also  for  you  to  applv  it,  and  this  is  that  day  ;  vou 
enjoy  it,  you  live  under  it:  that  golden  day  is  now  running:  O  ! 
see  that  you  frustrate  not  the  design  thereof,  by  receiving  the  gos- 
pel-grace in  vain. 

Now  two  things  concur  to  make  a  fit  .season  of  salvation  to  the 
souls  of  men. 

L  The  external  means  and  instruments. 

2.  The  agency  of  the  Spirit  internally  by,  or  with  those  external 
means. 

L  Men  have  a  season  of  salvation,  when  God  sends  the  nieans 
and  in.struments  of  salvation  among  them.  When  the  gospel  is 
pf»werfully  preached  among  a  people,  there  is  a  door  opened  to 
them:  2  Cor.  ii.  12.  "  When  I  came  to  Troas  to  preach  the  gos- 
"  pel,  a  door  was  opened  to  me  of  the  Lord."  God,  as  it  were, 
unlocks  the  door  oi'  heaven  by  the  preaching  of  the  gospel :  Souls 
have  then  an  o})portunity  to  step  in  and  be  saved. 

2.  But  yet  it  is  not  a  wide  and  (Jfectual  door  (as  the  apostle  phrases 
it,  1  C()r.  xvi.  9.)  till  the  Spirit  of  God  joins  with,  and  works  u[)on 
the  heart  by  those  external  means  and  instruments;  as  the  waters 
of  the  pool  of  Bethesda  had  no  inherent  senative  virtue  in  them- 
selves, until  the  angel  of  the  Lord  descended  and  troubled  them  : 
but  both  togither  make  a  blessed  season  for  the  souls  of  men. 
Then  he  sl^uids  at  the  door,  and  knocks,  by  convictions  and  per- 
sua.sions.  Rev.  iii.  20.   .strives   with   men  as  he  tlid   with  the  old 

Vol.  in.  P 


S28  A  TKEATISE  OF  THE  SOUL  OF  MAN. 

world  by  the  ministry  of  Noah,  Gen.  vi.  3.  Now  the  door  of  op- 
portunity is  indeed  opened  :  but  this  will  not  always  last ;  there  is 
a  time  when  the  Spirit  ceases  to  strive,  and  when  the  door  is  shut, 
Luke  xiii.  25. 

There  is  a  season,  wlien  by  the  fresh  impression  of  some  ordi- 
nance or  providence  of  God,  men's  hearts  are  awakened,  and  their 
affections  stirred.  It  is  now  with  the  souls  of  men  as  it  is  with  fruit 
trees  in  the  spring,  when  they  put  forth  blossoms;  if  they  knit  and 
set,  fruit  follows,  if  they  be  nipt  and  blasted,  no  fruit  can  be  ex- 
pected. For  all  convictions  and  motions  of  the  affections  are  to 
grace,  much  the  same  thing  as  blossoms  are  to  fruit,  which  are  but 
the  rudiments  thereof,  fructus  imperfectus  et  ordtnahilis,  somewhat 
in  order  to  it ;  and  look,  as  that  is  a  critical  and  hazardous  season 
to  trees,  so  is  this  to  souls.  I  do  not  say  it  is  in  the  power  of  any 
soul  to  make  the  work  of  the  Spirit  effectual  and  abiding,  by  adding 
his  endeavours  to  the  Spirit's  motions ;  for  then  conversion  would 
not  be  the  free  and  arbitrary  act  of  the  Spirit,  as  in  John  iii.  8. 
neither  would  souls  be  born  of  God,  but  of  the  will  of  man,  con- 
trary to  John  i.  13.  And  yet  it  is  not  to  be  thought  or  said,  that 
men's  endeavours  and  strivings  are  altogether  vain,  needless,  and 
insignificant;  because,  though  they  cannot  make  God's  grace  effec- 
tual, his  grace  can  make  them  effectual ;  they  are  our  duty,  and 
God  can  bless  them  to  our  great  advantage.  Now  there  are, 
among  others,  five  remarkable  essays,  efforts,  or  strivings  of  a  soul 
under  the  impression  and  hand  of  the  Spirit,  that  greatly  tend  to 
the  fixing,  settling,  and  securing  of  that  great  work  on  the  soul ; 
and  it  is  seldom  known  any  soul  miscarries  in  whom  these  things 
are  found. 

1.  Deep,  serious,  and  fixed  consideration,  which  lets  conviction 
deep  into  the  soul,  and  settles  it,  and  roots  it  fast  in  the  heart, 
Psal.  cxix.  59.  "  I  thought  on  my  ways,  and  turned  my  feet  unto 
"  thy  testimonies."  There  are  close  and  anxious  debates  in  those 
souls  in  whom  convictions  prosper  to  full  conversion  :  they  sit  alone,- 
and  think  close  to  their  great  and  eternal  concerns:  they  carry 
their  thoughts  back  to  the  evils  of  their  life  past,  then  smite  on  the 
thigh,  and  cry,  What  have  I  done  ?  They  run  their  thoughts  for- 
ward into  eternity,  and  that  to  a  great  depth,  and  then  cry, 
*'  What  shall  I  do  to  be  saved  ?''"'  They  delibei'ate  and  weigh,  in 
their  most  advised  thoughts,  M'hat  is  to  be  done,  and  that  speedily, 
for  escaping  wrath  to  come:  thus  they  fix  those  tender,  weak,  and 
hazardous  motions,  which  die  away  in  multitudes  of  souls ;  and, 
in  the  loss  of  them,  the  seasons  of  salvation  are  also  lost. 

2.  The  first  stii-rings  and  motions  of  the  Spirit  upon  men's 
hearts,  do  then  become  a  season  of  salvation  to  them,  when  they 
are  accompanied  with  spiritual,  fervent,  and  frequent  prayer :  so 


A  TUF.ATISF.  OF  TilK  SOLI.  OF  MAV.  5*29 

"it  was  with  Paul,  Acts  ix.  11.  "  Bcholtl  he  praycth."  It  is  a  good 
sifTii  when  souls  gL-t  alone,  and  tflL-ct  privacy  ami  retirement,  to 
pour  out  their  fears,  sorrows,  and  recjuests  unto  God.  It  is  in  the 
cs|)ousals  of  a  soul  to  Christ,  as  it  is  in  other  marriages;  a  third 
person  may  make  the  motion,  and  hring  the  parties  together,  but 
thcv  only  betwixt  themselves  nuist  conclude  and  agree  ihe  matter. 
Pravcr  is  the  first  breath  which  the  new  ereature  draws  in,  and  the 
la.st  (ordinarily)  it  breathes  out  in  this  world.  This  nourishes  and 
maturates  those  weak,  tender,  and  first  motions  after  God,  and 
brings  them  to  some  consistence  and  fixedness  in  the  soul. 

3.  Then  do  those  motions  of  the  Spirit  on  men's  hearts  m:ike  a 
season  of  salvation  to  them,  when  they  remain  and  settle  in  the 
heart,  and  are  in  them  per  moditm.  quietus^  by  way  of  rest  and  abode, 
following  the  man  from  place  to  place,  from  day  to  day ;  so  that 
whatever  unpleasing  diversions  the  necessities  and  incumbrances  of 
this  world  at  anv  time  give,  yet  still  they  return  again  upon  the 
iMjart,  and  will  not  vanish  or  suffer  any  longer  suspension:  but  in 
others,  who  lose  their  ble.ssed  advantage  and  season,  it  is  quite  con- 
trary ;  James  i.  23,  St.  "  They  are  as  one  that  seeth  his  natural 
"  face  in  a  glass,  and  goeth  away  and  forgetteth  what  mamier  of 
"  man  he  was  :"  He  sees  some  spot  on  his  face,  or  disorder  in  his 
band,  which  he  purposeth  to  correct;  but  by  one  occurrence  or 
another,  he  forgets  what  he  saw  in  the  glass,  and  so  goes  all  the 
day  with  his  spot  u|)on  him.  This  was  an  evanid  light  j)ur}>ose, 
which  came  to  nothing  for  want  of  a  present  execution;  just  so  it 
is  with  many  in  reference  to  their  great  concerns:  but  if  the  im- 
pres.sion  abide  in  its  strength,  if  it  return,  and  follow  the  soul,  and 
will  not  let  it  be  quiet,  it  is  like  then  to  prosper,  and  prove  the 
time  of  mercy  indeed  to  such  a  soul. 

4.  An  anxious  solicitude  and  incjuisitivcncss  about  the  means  and 
ways  of  salvation,  speaks  an  efi'ectual  door  of  salvation  to  be  .set 
open  to  the  souls  of  men,  Acts  ii.  37.  and  xvi.  30.  "  Sirs,  what 
*'  must  I  do  to  be  saved  ?  jVIen  and  brethren,  what  shall  we  do .'''' 
q.  d.  we  arc  in  a  miserable  condition  :  Oh,  you  the  ministers  of 
Christ,  instruct,  counsel,  and  .shew  us  what  course  to  take !  Is 
there  no  balm  in  Gilead  .''  no  door  of  hope  in  this  valley  of  Achor .? 
Alas  !  we  are  not  able  to  tlwell  with  our  own  fears,  terrors,  and 
j)resages  of  wrath  to  come.  Oh  for  a  messenger,  one  among  a 
thousand,  to  teach  us  the  way  of  salvation.  Thus  the  Lord  rivets 
and  fixes  those  niotions  in  some  souls,  that  vanish  like  a  morning 
mi.st  or  dew  in  others. 

5.  Lastly,  That  which  secures  and  completes  this  work,  is  the 
execution  of  those  ])urposes  and  convictions,  by  falling,  without 
delay,  to  the  work  of  faith  and  repentance  \n  good  earnest,  dally- 

}*  2 


230  A  TREATISE  OF  THE  SOUL  OF  MAN.  , 

ing  no  more  with  so  great  a  concern,  standing  no  longer  at  shall 
I?  shall  I?  when  mean  wliile  time  flics  away,  and  opportunities 
may  be  lost :  but  bring  their  thoughts  and  debates  to  a  peremptory 
resolution,  as  the  Lepers  at  Samaria  did ;  and  seeing  themselves 
shut  up  to  one  only  door  of  hope,  there  they  resolve  to  take  their 
station,  lying  at  the  feet  of  Jesus  Christ,  and  casting  their  poor 
burdened  souls  upon  him,  whatever  be  the  issue.  When  the  Spi- 
rit of  God  ripens  the  first  motions  to  this,  and  carries  them  through 
that  critical  season  thus  far,  there  is  an  effectual  door  of  opportu- 
nity opened  indeed :  this  is  an  acceptable  time,  a  day  of  salvation : 
but  oh  !  how  many  thousands  miscarry  in  this  season,  and  like 
trees  removed  from  one  soil  to  another,  die  in  the  removal ! 

But  certainly,  it  is  the  most  solemn  and  important  concern  of 
every  soul  to  watch  upon  all  these  seasons  of  salvation,  when  God 
comes  nigh  to  them  by  convictions  and  motions  of  his  Spirit;  and 
to  put  the  same  value  upon  these  things  that  they  do  upon  their 
souls,  and  the  salvation  of  them.  This  is  the  door  of  hope  set 
open,  a  fresh  gale  to  carry  you  home  to  your  port  of  glory.  Salva- 
tion is  now  come  nigh  to  your  souls ;  there  is  but  a  little  betwixt 
you  and  blessedness.  Wise  and  happy  is  that  soul  which  knows 
and  improves  its  season.  To  persuade  and  press  men  to  discern 
and  improve  such  seasons  as  these,  is  the  principal  work  of  the 
preachers  of  the  gospel,  and  that  special  work  to  which  I  now  ad- 
dress myself,  in  the  following  motives  and  arguments. 

Arg.  1.  And  first,  who,  that  hath  the  free  exercise  of  reason,  and 
the  sense  of  a  future  eternal  estate,  would  carelessly  neglect  any 
season  of  salvation,  whilst  he  seeth  all  the  rational  world  so  care- 
fully attending,  and  watching  all  opportunities  to  promote  and  se- 
cure their  lower  concerns  and  designs  for  the  present  life .'' 

Is  not  the  saving  a  man"'s  soul  as  weighty  a  concern  as  the  getting 
of  an  estate  ?  You  cannot  but  observe  how  careful  merchants  are, 
to  nick  the  opportunity  which  promiseth  them  a  good  turn ;  how 
do  poor  seamen  look  out  for  a  wind  to  waft  them  to  their  port,  and 
industriously  shift  their  sails,  to  improve  every  flaw  that  may  set 
them  on  their  voyage ;  how  many  miles  tradesmen  will  travel  to 
be  in  season  at  a  fair,  to  put  off,  or  purchase  goods  to  their  advan- 
tage :  No  entertainments,  recreations,  or  importunities  of  friends 
can  prevail  with  any  of  these,  to  lose  a  day  on  which  their  busi- 
ness depends  ;  all  things  must  give  way  to  their  business  ;  they  all 
understand  their  seasons,  and  will  not  be  diverted.  But,  alas  ! 
v/hat  childish  toys  are  all  these,  compared  with  their  salvation  ! 
what  is  the  loss  of  a  little  money  to  the  loss  of  a  man's  soul  ?  If  a 
man's  life  depended  upon  his  being  at  such  a  place,  by  such  a  pre- 
cise hour,  sure  he  would  not  overslee])  iiis  time  that  morning;  and 


A  TREATISE  OF  THE  SOUL  OF  MAV.  2^1 

had  he  but  the  least  fear  of  comliiij  too  hite,  every  stroke  of  the 
flock  would  strike  to  his  heart ;  and  yet  reiuissiu'ssand  carelessness, 
in  such  a  case  as  this,  is  infinitely  more  excusable  than  in  the  mat- 
ter of  salvation.  Certainly  the  solicitude  and  care  of  all  the  world 
for  the  interests  thereof,  yea,  your  own  diligence  and  circumspec- 
tion in  temporal  things,  will  be  an  unconlroulable  and  confounding 
st'lf-conviction  to  you  in  the  day  of  your  account,  and  leave  you 
without  plea  or  apology  for  yoiu*  supine  neglects  oi'  the  seasons  of 
salvation. 

Arg.  2.  The  consideration  of  the  uncertainty  and  slippery  nature 
of  these  spiritual  sea.son.s,  must  awaken  in  us  all  care  and  diligence 
to  secure  antl  improve  them :  This  nick  of  opportunity  is  tempxia 
lahlh,  a  slippery  season  ;  it  is  but  short  in  itself,  and  very  uncertain  : 
"  Tivday,  whilst  it  is  said  to-day  (saith  the  apostle)  if  ye  will  jiear 
*'  his  voice,"  Heb.  iii.  15.  q.  d.  You  have  now  a  short,  imcertain, 
but  most  precious  and  valuable  season  for  your  souls,  lay  hold  on 
it  whilst  it  is  called  to-day  ;  for  if  this  season  be  let  slip,  the  time  to 
come  is  called  by  ant)tlicr  name,  that  is  not  to-day^  but  to-mon'orc. 
Your  time  is  xhc  preAoit  time ;  take  heed  of  procrastinating  and 
putting  it  off,  till  that  which  is  called  to-day,  (which  is  your  o)iIy 
season)  be  past  and  gone.  The  precious  inch  of  time,  though  it  be 
more  worth  than  all  the  other  greater  parts  and  portions  of  your 
time,  yet  it  is  as  much  injluxu,  in  hasty  motion,  and  sjiending  as 
other  parts  of  time  are ;  and  being  once  lost,  is  never  more  to  be 
recalled  or  recovered.  Few  men  know,  or  understand  it  whilst  it 
is  current :  other  seasons  for  natural,  or  civil  actions  are  known  and 
stated,  but  the  time  of  grace  is  not  so  easily  discerned,  and  there- 
fore commonly  mistaken,  and  lost :  And  this  comes  to  pass  partly 
through, 

1.  Presumptuous  hopes. 

2.  Discouraging  fears. 

1.  Presumptuous  hopes,  which  put  it  too  far  forth,  and  persuade 
us  this  season  is  yet  to  come  ;  that  we  have  time  before  us,  and 
that  to-morrow  shall  be  as  to-day.  "  Thus  through  presumption  * , 
"  men  hope,  and  by  their  presumptuous  hopes  they  perish."  This 
is  the  ruin  of  most  souls  that  perish. 

2.  Discouraging  fears  put  it  too  far  back,  and  represent  it  as  long- 
since  j)ast  and  gone,  whilst  it  is  yet  in  being,  and  in  our  hands. 
By  such  pangs  of  desperation,  Satan  cuts  the  nerves  of  industry 
and  diligence,  and  causes  souls  to  yield  themselves  as  by  consent 
for  lost,  and  hopeless,  even  whilst  the  gospel  is  oj^cning  their  eyes, 
to  see  their  sin  and  misery,  w  Inch  is  a  j)art  of  the  work  in  order  to 
their  recovery.     Thus  the  eyes  of  thousands  are  dazzled  that  they 

•  PrcesMmcndo  sjvrani,  et  fperando  jKreunt. 

P3 


233  A  TREATISE  OF  THE  SOUL  OF  MAW. 

cannot  discern  the  season  of  mercy,  and  so  it  slides  from  them  as  if 
it  had  never  been. 

God  came  near  to  tliem  in  the  means  of  their  conversion,  yea, 
and  nearer  in  the  motions  of  his  Spirit  upon  their  consciences  and 
affections ;  but  they  knew  not  the  time  of  their  visitation,  and  now 
the  things  of  their  peace  are  hid  from  their  eyes.  Had  those  con- 
victions been  obeyed,  and  tliose  purposes  that  were  begotten  in  their 
hearts,  been  followed  by  answerable  executions  of  them,  happy  had 
they  been  to  all  eternity :  But  their  careless  neglects  have  quench- 
ed them,  and  the  door  is  shut ;  and  who  knows  whether  it  may 
be  opened  any  more  ?  O  dally  not  with  the  Spirit  of  God,  resist 
not  his  calls !  his  motions  on  the  soul  are  tender  things;  they  may 
soon  be  quenched,  and  never  recovered. 

Arg\  3.  Neglect  not  the  seasons  of  mercy,  the  day  of  grace,  be- 
cause opportunity  facilitates  the  great  work  of  your  salvation ;  it  is 
much  easier  to  be  done  in  such  a  season  than  it  can  be  afterwards: 
An  impression  is  easily  made  on  wax,  when  melted,  but  stay  till  it 
be  hardened,  and  if  you  lay  the  greatest  weight  on  the  seal,  it  leaves 
no  impression  upon  it.  Much  so  it  is  with  the  heart,  there  is  a  sea- 
son when  God  makes  it  soft  and  yielding,  when  the  affections  are 
thawed,  and  melted  under  the  word  ;  conscience  is  full  of  sense  and 
activity,  the  will  pliable :  Now  is  the  time  to  set  in  with  the  mo- 
tions of  the  Spirit ;  there  is  now  a  gale  from  heaven,  if  you  will  take 
it,  and  if  not,  it  tarries  not  for  man,  nor  waits  for  the  sons  of  men: 
Neglect  of  the  season  is  the  loss  of  the  soul.  The  heart,  like  melt- 
ed wax,  will  naturally  harden  again,  and  then  to  how  little  pur- 
pose are  your  own  feeble  essays.''  Heb.  iii.  15.  It  is  both  easy  and 
successful  striving  when  the  Spirit  of  God  strives  in  you,  and  with 
you  ;  you  are  now  workers  together  Avith  God,  and  such  work  goes 
on  smoothly  and  sweetly ;  that  which  is  in  motion  is  easily  mov- 
ed; but  if  once  the  heart  is  set,  you  may  labour  to  little  pur- 
pose. 

Jrg-.  4.  The  infinite  importance  and  weight  of  salvation,  is  alone, 
instead  of  all  motives  and  arguments,  to  make  men  prize  and  im- 
prove every  proper  season  for  it.  It  is  no  ordinary  concern,  it  is 
your  life,  yea,  it  is  your  eternal  life;  the  solemnity  and  awfulness 
of  such  a  business  as  this  is  enough  to  swallow  up  the  spirit  of  man. 
O  what  an  awful  sound  have  such  words  as  these,  Ever  with  the 
Lord  ?  Suppose  you  saw  the  glory  of  heaven,  the  full  reward  of  all 
the  labours  and  sufferings  of  the  saints,  the  blessed  harvest  of  all 
their  pi'ayers,  tears,  diligence,  and  self-denial  in  this  world  ;  or  sup- 
pose you  had  a  true  representation  of  the  torments  of  hell,  and 
could  but  hear  the  wailings  of  the  damned,  for  the  neglect  of  the 
season  of  mercy,  and  their  passionate,  but  vain  wishes  for  one  of 
those  days  which  they  have  lost :  Would  you  think  any  care,  any 


A  TRKATISE  OF  THE  30UL  OF  MA>».  2'3^ 

pains,  any  sclf-tlenial  too  iniicli,  to  save  ami  rctlecm  one  of  these 
opj)ort unities?  Surely  you  would  have  a  far  higher  estimation  of 
them  than  ever  you  had  in  your  lives. 

A  trial  for  a  man's  whole  estate  is  aecounted  a  solemn  business 
amonf^  men;  the  cast  of  a  dye  for  a  man's  life  is  a  weighty  action, 
and  seldom  done  without  anxiety  of  the  mind,  and  trembling  of 
the  hand  :  Yet  both  these  are  but  children's  play  compared  with 
salvation-work. 

Three  things  put  an  unspeakable  soleiiuiity  upon  this  matter;  it 
is  the  precioui  soul,  which  is  above  all  valuation,  that  lies  at  stake, 
and  is  to  be  saved,  or  lost.  The  .saving  or  losing  of  it  is  not  for  a 
time,  but  for  ever ;  and  this  is  the  only  sca.son  in  which  it  will  be 
eternally  saved  or  cast  away  :  All  hangs  upon  a  little  Incli  of  time, 
which,  being  over-slipt  and  lost,  is  never  more  to  be  recalled  or  re- 
covered. Lord!  iv'ith  xcliat  scr'wus  i;plntsy  deep  and  ice'iglitij  con- 
s'nlerulion.Sy^fcars,  and  tremhlhiffs  of' hearty  should  men  and  zcomcn 
attend  the  seasons  of  their  salvation  ! 

Believe  it,  reader,  since  thy  soul  projected  its  first  thoughts,  there 
never  was  a  more  weighty  and  concerning  subject  than  this  present- 
ed to  thy  thoughts.  (3  !  therefore,  let  not  thy  thoughts  trifle 
about  it,  and  slide  from  it  as  they  use  to  do  in  other  things  of  com- 
mon concernment. 

Ar^:  5.  If  we  .set  any  value  on  the  true  pleasure  of  life,  or  solid 
comfort  of  our  souls  at  death,  let  us  by  no  means  neglect  the  spe- 
cial seasons  and  opportunities  of  salvation  we  now  enjoy. 

These  two  things,  the  pleasure  of  life,  and  comforts  in  death, 
sliould  be  prized  by  every  man  more  than  his  two  eves ;  certainly 
no  being  at  all  is  more  desirable  than  a  being  without  these:  Take 
away  the  true,  spiritual  pleasure  of  life,  and  you  level  the  life  of  mail 
with  the  beast  that  perisheth  ;  and  take  away  the  hope  and  com- 
fort of  the  soul  in  death,  and  you  sink  him  infinitely  below  the 
beasts,  and  make  him  a  being  only  capable  of  misery  for  ever. 

Now  there  can  be  no  true,  spiritual  jjleasurc  found  in  tliat  soul 
that  has  neglected  and  lost  his  only  season  of  .salvation  :  .VII  the  so- 
lid delight  and  comibrt  of  life  results  from  the  settlement  and  se- 
curity of  a  man's  great  concern  in  the  proj)er  season  thereof.  The 
true  mirth  of  the  converted  Prodi^-id  bears  date  from  the  time  of  his 
return,  and  recunciUation  to  his  father^  Luke  \v.  Ji4.  Two  things 
are  absolutely  pre-re([uisite  to  the  comfort  of  life,  viz.  a  change  <>f 
the  state  by  justijiealion,  and  a  change  oj'  the  frame  and  temper  of 
the  heart  by  sancti/ication.  To  be  in  a  pardom-d  state,  is  a  matter 
of  all  joy,  Mat.  ix.  ii.  aiid  "  to  be  spiritually  minded  is  life  and  peace," 
Rom.  viii.  G.  N«)  good  news  comes  to  any  man  before  this  ;  and 
no  bad  news  can  sink  a  man's  heart  after  this. 

And  for  hope  aud  comfort  in  ilealh,  let  none  be  fond  to  exjiect 

V  i 


SS'i  A  TREATISE  OF  THE  SOUL  OF  MA??. 

it,  till  he  has  first  compUed  with,  and  obeyed  God's  call  in  the 
time  thereof:  A  careless  life  never  did,  nor  never  will  produce  a 
comfortable  death.  What  is  more  common  among  all  that  die, 
not  stupid  and  senseless,  as  well  as  unregenerate  and  christless, 
than  the  bitter,  dolorous  complaints  of  their  mis-spent  time,  and  los- 
ing their  seasons  of  mercy  .'*  Reader,  if  thoit  woiddcst  not  feel  that 
anguish  thou  hast  seen  and  heard  others  to  he  in  on  this  accounty 
Icnoxo  the  time  of  thy  visitation,  andjinish  thy  great  zaorJc  whilst  it 
is  day. 

Arg.  6.  Neglect  no  season  of  salvation  which  is  graciously  af- 
forded you,  because  your  time  is  short;  death  and  eternity  are  at 
the  door.  "  You  know  that  you  must  shortly  put  off  these  taber- 
"  nacles,"  2  Pet.  i.  13,  14.  that  when  a  few  years  are  come,  you 
"  shall  go  the  way  whence  you  shall  not  return,"  Job  xvi.  22. 
All  the  living  are  listed  soldiers,  and  must  conflict,  hand  to  hand, 
with  that  dreadful  enemy  death,  and  there  is  no  discharge  in  that 
war,  Eccles.  viii.  8.  It  will  be  in  vain  to  say,  You  are  not  willing 
to  die;  for  willing,  or  unwilling,  away  you  must  go,  when  death 
calls  you.  It  will  be  as  vain  to  say,  You  are  not  ready ;  for  ready 
or  unready  you  must  be  gone  when  death  comes.  Your  readiness 
to  die  would  indeed  be  a  cordial  to  your  hearts  in  death  ;  but  then 
you  must  improve  and  ply  the  time  of  life,  and  husband  your  op- 
portunities diligently ;  carelessness  of  life,  and  readiness  for  death 
are  inconsistent,  and  exclusive  of  each  other.  The  bed  is  sweeter 
to  none  than  the  hard  labourer,  and  the  grave  comfortable  to  none 
but  the  laborious  Christian.  You  know  nothing  can  be  done  by 
you  after  death  ;  the  compositiim  is  then  dissolved  ;  you  cease  to  be 
what  you  were,  to  enjoy  the  means  you  had,  and  to  work  as  you 
did.  O  therefore  slip  not  the  only  season  you  have,  both  of  attain- 
ing the  end  of  life,  and  escaping  the  danger  and  hour  of  death. 

The  USE. 

I  shall  close  all  with  a  word  of  exhortation,  persuading  (if  possi- 
ble) the  careless  and  unthinking  neglecters  of  their  precious  time 
and  souls,  to  awake  out  of  that  deep  and  dangerous  security  in 
which  they  lie  fast  asleep  on  the  very  brink  of  eternity,  and 
"  to-day,  whilst  it  is  yet  called  to-day,"  to  hear  God's  voice  call- 
ing them  to  repentance  and  faith,  and  thereby  to  Christ  and  ever- 
lasting blessedness.  "  Behold,  he  yet  stands  at  the  door,  and 
"  knocks,"  Rev.  iii.  20.  The  door  of  liope  is  not  yet  finally 
shut,  there  are  yet  some  stirrings  at  certain  times  in  men's  consci- 
ences: God  comes  near  them  in  his  word,  and  in  some  rousing 
acts  of  providence,  the  death  of  a  near  relation,  the  seizure  of  a 
dangerous  disease,  the  blasting  and  disappointment  of  a  man's  great 
design  and  project  for  this  world,  a  fall  into  some  notorious  sin ; 
these,  and  many  such  like  methods  of  providence,  as  well  as  the 


A  TREATISE  OF  THE  SOUL  OF  MAN.  235 

convincing  voice  of  the  word,  have  the  efficacy  of  an  awakening 
voice  to  nien\s  drowsy  consciences  ;  and  if  careless  sinners  would  but 
aiteml  to  them,  and  iollow  home  those  motions  they  make  upon 
their  liearts,  who  knows  to  what  these  weak  beginnings  might 
rise  and  prosper  ?  The  souls  of  men  are,  as  it  were,  embarked  in 
the  calls  of  God,  your  life  is  bound  up  in  them  ;  if  these  are  lost, 
your  souls  are  lost ;  if  these  abide  upon  you,  and  grow  up  to 
aountl  conversion,  you  are  saved  by  them.  More  particularly 
consider, 

1.  What  a  mercy  it  is,  to  have  your  lot  providentially  cast  under 
tlie  gospel ;  to  be  born  under,  and  bred  up  with  the  means  and 
instruments  of  conversion  and  salvation.  We  have  lived  from  our 
youth  up,  under  the  calls  of  God,  and  within  the  joyful  sound  of 
the  gospel ;  "  God  hath  not  dealt  so  with  other  nations,''  Psal. 
cxlvii.  20.  Though  others  should  seek  the  means  of  life,  they 
cannot  fnid  them ;  and  though  you  seek  them  not,  you  can  hardly 
miss  them. 

2.  How  great  a  mercy  it  is,  to  have  your  lives  lengthened  out 
hitherto  by  God's  patience  imder  the  gospel  !  that  neither  that 
golden  lamp,  nor  the  lamj)  of  your  life,  (both  which  are  li;tble  to 
be  extinguished  every  moment)  are  yet  put  out.  Thousands  and 
ten  thousands,  your  contemporaries,  are  gone  out  of  the  hearing  of 
the  voice  of  the  gospel,  they  shall  never  hear  another  call ;  the 
treaty  of  God  is  ended  with  them ;  the  master  of  the  house  is  risen 
up,  and  the  doors  are  shut.  Your  neglects  and  provocations  have 
not  been  inferior  to  theirs :  but  the  })atience  and  gootlness  of 
God  has  exceeded  and  abounded  to  you  beyond  whatever  it  did  to 
them. 

'.i.  Bethink  yourselves  what  an  aggravation  of  your  misery  it 
will  be,  to  sink  into  hell  with  the  calls  of  God  sounding:  in  your 
ears !  to  suik  into  eternal  misery,  betwixt  the  tender,  out-stretched 
arms  of  mercy  !  this  is  the  hell  of  hell,  the  emphasis  of  danmation, 
the  racking  engine  on  which  the  consciences  of  the  damned  are 
tortured.  "  And  thou  Capernaum,  which  art  exalted  to  heaven, 
"  shall  be  brought  down  to  hell,  Matth.  xi.  J23.  Such  a  fall,  after 
so  higix  an  exaltation,  is  the  very  strappado  which  will  torment 
your  consciences.  Hell  will  prove  a  cooler  and  milder  place  to  the 
Heatliens  that  never  enjoyed  your  light,  means,  and  mercies  in  this 
world,  than  it  will  to  you.  None  sink  so  deep  into  misery  in  the 
world  to  come,  as  they  that  I'all  from  the  fairest  opjxjrt unities  of 
salvation  in  this  world. 

4.  Let  no  man  expect  that  God  will  hear  lils  cries  and  intreatics 
in  lime  of  misery,  who  neglects  and  slights  the  calls  of  God  in  time 
of  mercy.  Gml  calls,  but  men  will  not  henr  :  the  day  is  coming, 
"  when  they  shall  cry,  but  God  will   not  hear,"   Trov.  i.  94,  25. 


236  A  TREATISE  OF  THE  SOUL  OF  MAN, 

*'  Will  God  hear  his  cry,  when  trouble  cometh  upon  him  ?  Jot> 
xxvii.  9.  No;  he  will  not:  and  this  is  but  a  just  retribution  from 
the  righteous  God,  whose  calls  and  counsels  men  have  set  at 
nought.  But  whatever  men  now  think  of  it,  it  is  certainly  the 
greatest  misery  incident  to  men  in  all  the  world :  for  as  no  words 
can  make  another  fully  sensible  what  a  privilege  it  is  to  have  the 
ear,  favour,  pity,  and  help  of  God  in  a  day  of  straits ;  so  it  is  im- 
possible for  any  words  to  express  the  doleful  state  and  case  of 
that  soul  whom  God  casts  off  in  trouble,  and  whose  cries  he  shuts 
out. 

5.  Beware  of  neglecting  any  call  of  God,  because  that  call  you 
are  now  tempted  to  neglect,  may  be  the  last  call  that  God  ever 
intends  to  give  your  souls.  Sure  I  am,  there  is  a  call  v\^hich  will  be 
the  last  call  of  God  to  rebellious  sinners,  and  after  that  no  more 
calls,  but  an  eternal  deep  silence :  his  Spirit  shall  not  alivays  strive 
with  men  ;  and  the  more  motions  and  calls  you  have  abeady  slight- 
ed, the  more  probable  it  is  that  this  may  be  the  last  voice  of  God 
in  a  way  of  mercy  to  thy  soul :  and  what  if,  after  this,  God  should 
seal  up  thy  heart,  and  judicially  harden  it.?  make  thy  will  utterly 
inflexible,  and  thine  ears  deaf,  as  he  threatens,  Isa.  vi.  10.  What 
an  undone,  miserable  man  or  woman  art  thou  then !  Oh !  beware 
of  provoking  the  sorest  of  all  judgments,  by  persisting  any  longer 
in  a  course  of  rebellion  against  light  and  mercy. 

6.  Whilst  your  hearts  put  off  and  neglect  the  calls  of  God,  you 
can  by  no  means  arrive  to  the  evidence  and  assurance  of  your  elec- 
tion ;  for  your  election  is  only  secured  to  you  by  your  effectual 
calling,  2  Pet.  i.  10.  There  is  no  way  for  men  to  discern  their  names 
written  in  the  book  of  life,  but  by  reading  the  work  of  sanctification 
in  their  own  hearts,  Rom.  x.  8.  I  desire  no  miraculous  voice  from 
lieaven,  no  extraordinary  signs,  or  unscriptural  notices  and  infor- 
mations in  this  matter  :  Lord,  let  me  but  find  my  heart  complying 
with  thy  calls,  my  will  obediently  submitting  to  thy  commands ;  sin 
my  burden,  and  Christ  my  desire :  I  never  crave  a  fairer  or  surer 
evidence  of  thy  electing  love  to  my  soul :  and  if  I  had  an  oracle 
from  heaven,  an  extraordinary  messenger  from  the  other  world,  to 
tell  me  thou  lovest  me,  I  have  no  reason  to  credit  such  a  voice, 
whilst  I  find  my  heart  wholly  sensual,  averse  to  God,  and  indisposed 
to  all  that  is  spiritual. 

7.  What  reason  have  you  why  you  should  not  presently  embrace 
the  call  of  God,  and  thankfully  lay  hold  only  on  the  first  oppor- 
tunity and  season  of  salvation  ?  Have  you  any  greater  matters  in 
hand  than  the  salvation  of  your  precious  souls.?  Is  there  any  thing 
in  this  world  that  more  concerns  you  ?  If  the  affairs  of  this  life  be 
so  indispensably  necessary,  and  those  of  the  world  to  come  so  indif- 
ferent; if  you  think  that  meat  and  drink,  trade  and  business,  wife> 


A  TREATISE  OF  THE  SOUL  01'  MA>I.  237 

■n(l  children  are  such  "Treat  thin^j-^,  anil  Christ,  the  soul,  and  eter- 
nity, such  little  things;  or  if  you  think  salvation  to  l)c  a  work  of 
the  greatest  necessity,  aud  yt?t  may  safely  enough  be  put  off  to  an 
uncertain  time,  I  may  assure  you,  you  will  not  be  long  of  tliis  mind. 
How  soon  are  all  the  mistakes  of  men  in  these  matters  rectified 
in  a  few  moments  after  death  !  Rectified,  I  say,  but  not  remedied; 
your  opinion  will  be  changed,  but  not  your  condition. 

8.  Do  you  not  every  day  easily  and  readily  obey  the  calls  of  Satan 
and  your  own  lusts,  whilst  Got!  and  conscience  are  suffered  to  call 
and  strive  with  you  in  vain  ?  If  Satan  or  your  lusts  call  you  to  the 
tavern,  to  the  world,  and  sinful  pleasures,  you  speedily  comply  with 
their  call,  and  yield  a  re;i(ly  obedience;  if  pride  or  covetousncss 
call,  or  passion  and  revenge  call,  they  need  not  call  twice ;  and 
shall  God  and  conscience  cull  only  in  vain  ?  Lord,  what  a  creature 
is  man  become!  If  a  vain  companion  call,  you  have  no  power  to 
deny  him  ;   if  God  call,  you  have  no  ear  to  hear  him. 

9.  You  cannot  but  observe  the  obedience  and  diligence  of  many 
others,  liow  .seriously,  painfully,  and  assiduously  they  ply,  and 
follow  on  the  work  of  their  own  salvation,  and  yet  are  no  more 
concerned  in  the  evints  and  consequences  of  these  things  than  you 
are.  Doth  it  not  trouble  you  when  you  compare  yourselves  with 
them.'*  Do  not  such  thoughts  as  these  sometimes  arise  in  your  hearts 
upon  such  observations  ?  '  Lord,  what  a  difference  is  there  like  to 
'  be  betwixt  their  end  and  mine,  when  there  is  so  apparent  a  differ- 
'  cnce  in  our  course  and  conversation .''  Doth  not  God  distinguish 
'  persons  in  this  world  by  the  frames  of  their  hearts,  and  tenor  of 
'  their  lives,  in  order  to  the  great  distinction  he  will  make  betwixt 

*  one  and  another  in  the  day  of  judgment .'  Have  not  I  as  precious 
'  a  soul  to  save  or  lose  as  any  of  them.''  A\'hat  is  the  matter  that  I 
'  sit  with  folded  arms,    whilst  they  are  working  out  their  salvation 

*  with  fear  and  trembling.''  Why  should  any  man  or  woman  in  the 
'  world  be  more  careful  for  their  souls  than  I  for  mine.''  Surely  its 
capacity  and  excellency  is  equal  with  theirs,  though  my  care  and 
diligence  be  so  inicqual.'' 

10.  To  conclude,  God  will  shortly  give  you  an  irresistible  call  to 
the  grave,  and  after  that  his  voice  shall  call  to  you  in  your  graves, 
Ariae,  ye  dead,  and  come  to  Judgment :  But  wo  be  to  you,  wo  and 
alas  that  ever  you  were  born,  if  you  should  hear  the  call  of  God  to 
die,  before  you  have  heard  and  obeyed  his  call  to  Christ  !  Will 
your  death-hed  be  easy  to  you  .''  Can  you  with  any  hope  or  com- 
fort shoot  the  gulph  of  eternity  before  you  have  done  one  act  for 
the  .security  of  your  own  souls  from  the  wrath  to  come .-"  It  is  a 
dreadful  thing  for  a  poor  christless  soul  to  sit  (juivering  upon  the 


23S  A  TREATISE  OF  THE  SOUL  OF  MAX. 

lips  of  a  dying  sinner,  not  able  to  stay,  nor  yet  endure  a  parting- 
pull  from  the  body,  In  such  a  case  as  it  is. 

In  a  word  ;  If  that  God  had  made,  and  will  shortly  judge  you ; 
if  the  Redeemer  that  shed  his  invaluable  blood,  and  now  offers  you 
the  purchases  and  benefits  of  it ;  if  you  have  any  love  to,  or  care  of 
your  own  souls,  which  are  more  worth  than  the  whole  world  ;  if 
you  have  any  value  for  heaven,  or  dread  of  hell,  then,  for  God's 
sake,  for  Christ's  sake,  for  your  precious  soul's  sake,  trifle  with 
heaven  and  hell  no  longer,  but  be  in  earnest  to  work  out  your  own 
salvation  with  Jear  and  trembling.  Could  I  think  of  any  other 
means  or  motives  to  secure  your  souls  from  danger,  I  would  surely 
use  them :  could  I  reach  your  hearts  effectually,  I  would  deeply 
impress  this  great  concern  upon  them ;  But  I  can  neither  do  God's 
part  of  the  work,  nor  yours ;  it  is  some  ease  to  me,  I  have  in  sin- 
cerity, (though  with  much  imperfection  and  feebleness)  done  part 
of  my  own  :  The  Lord  prosper  it  by  the  blessing  of  his  Spirit  in  the 
hearts  of  them  that  read  it.     Amen. 


PRACTICAL  TREATISE 


OF 


FEAR. 

A\'lierein  the  various  kinds,  uses,  causes,  effects  and  remcclks  thereof 
are  (Ustinclly  DjK^ned  and  prescribed,  for  the  relief  and  encourage- 
ment of  all  tliose  that  fear  God  in  tliese  doubtful  and  distracting 
times. 


To  the  R'ight  Wofihijyful  S'n-  John  Hartop,  Kn'ight  and 

Baronet. 

Sir, 

JNIOXG  all  the  creatures  God  hatli  made  (devils  only  excepted) 
man  is  the  most  apt  and  able  to  be  his  own  tormentor ;  and  of  all 
the  scourges  with  which  he  lasheth  and  afHicteth  both  his  mind 
and  IkhIv,  none  is  found  so  cruel  and  intolerable  as  his  ou'n  fears. 
The  worse  the  times  are  like  to  be,  the  more  need  tJie  mind  hath  of 
succour  and  encouragement,  to  confirm  anil  i'ortify  it  lor  hard  en- 
counters ;  but  from  the  worst  prospect,  /tar  inflicts  the  deepest  and 
most  dangerous  wounds  upon  the  mind  of  man,  cutting  the  very 
nerves  of  its  passive  fortitude  and  bearing  ability. 

The  grief  we  suffer  from  evil  felt  would  be  light  and  easy,  were 
it  not  incensetl  hyjear;  reason  would  do  much,  and  religion  more, 
tf)  demulse  and  lenify  our  sorrows,  did  not  y<;ar  betray  the  succours 
of  both.  And  it  is  from  things  to  come  that  this  prospecting  crea- 
ture raiscth  up  to  himself  vast  hopes  and  fears  :  if  he  have  a  lair  and 
encouraging  prosjx'ct  of  serene  and  prosperous  days,  from  the  scheme 
and  position  of  second  causes,  hope  immediately  fills  his  iieart  with 
cheerfulness,  and  displays  the  signals  of  it  in  his  very  face,  answer- 
able to  that  fair,  benign  aspect  of  things :  but  if  the  face  of  things 
to  come  Ik'  threatening  and  inauspicious,  Jiar  gains  the  ascendent 
over  the  mind ;  and  unmanly  and  unchristian  faintness  |)ervades  it, 
ami,  among  the  many  other  mischiefs  it  inflicts,  this  is  not  the 
least,  that  it  brings  the  evil  oi'  to-tnorrow  upon  tn-d/tf/,  and  so  makes 
the  duties  of  today  w1k)I1v  unserviceable  to  the  evils  of  to-morrow  : 


S40  A  PRACTICAL  TREATISE  OF  FEAR. 

which  is  as  much  as  if  man  having  an  intricate  and  difficult  busi- 
ness cut  out  for  the  next  day,  which  requires  the  utmost  intention, 
both  of  his  mind  and  body,  and  (haply)  might  be  prosperously 
managed,  if  both  were  duly  prepared,  sliould  lie  all  the  night  rest- 
less and  disquieted  about  the  event,  torturing  and  spending  him- 
self with  his  own  presaging  fears,  so  that  when  the  day  is  come,  and 
the  business  calls  for  him,  his  strength  is  no  way  equal  to  the  bur- 
den of  it,  but  he  faints  and  fails  under  it. 

There  is  indeed  an  excellent  use  that  God  makes  of  our  fears, 
to  stimulate  our  slothful  hearts  to  greater  vigilance  and  preparation 
for  evils ;  and  there  is  a  mischievous  use  Satan  makes  of  our  fears 
to  cast  us  under  despondency  and  unbecoming  pusillanimity :  and 
I  reckon  it  one  of  the  greatest  difficulties  of  religion,  to  cut,  by  a 
thread  here,  and  so  to  manage  ourselves  under  threatening  or 
doubtful  providences,  as  to  be  touched  with  so  much  sense  of  those 
approaching  evils  as  may  prepare  us  to  bear  them ;  and  yet  to  en- 
joy that  constancy  and  firmness  of  mind,  in  the  worst  times,  that 
may  answer  the  excellent  principles  we  are  professedly  governed  by. 

These  last  times  are  certainly  the  most  perilous  times;  great 
things  are  yet  to  be  acted  upon  the  stage  of  this  world,  before  it 
be  taken  down ;  and  the  scena  antipenultima^  latter-end,  I  say,  not 
the  last,  will  be  a  tragedy.  There  is  an  ultima  clades  adhuc'metti- 
€7ida,  a  dismal  slaughter  of  the  witnesses  of  Christ  yet  to  be  ex- 
pected :  the  last  bite  of  the  cruel  beast  will  be  deadly,  and  if  we 
flatter  not  ourselves,  all  things  seem  to  be  disposing  themselves  in 
the  course  of  providence  towards  it. 

But,  Sir,  if  our  union  with  Christ  be  sure  in  itself,  and  sure  to 
us  also;  if  faith  give  us  the  daily  visions  and  prelibations  of  the 
world  to  come,  what  well-composed  spectators  shall  we  be  of  these 
tragedies !  Let  things  be  tossed  susgiie,  deque,  and  the  mountains 
cast  into  the  midst  of  the  sea,  yet  then  the  assured  Christian  may 
sing  his  song  upon  Alamoth  *,  A  song  composed  for  God's  hidden 
ones.  This  So  poiseth  and  steadies  the  mind,  that  we  may  enjoy 
the  comfort  and  tranquillity  of  a  resigned  will,  when  others  are  at 
their  wit''s  end. 

With  design  to  promote  this  blessed  frame,  in  my  own  and  others 
hearts  in  these  frightful  times,  I  meditated,  and  now  publish  this 
small  tract,  to  which  a  dear  friend  (from  whom  I  have  often  had 
the  fair  idea  and  character  of  your  excellent  spirit)  hath  occasioned 
the  prefixing  of  your  worthy  name ;  I  beg  pardon  for  such  an  un- 
usual presumption,  as  also  your  charity  in  censuring  the  faults  that 
will  appear  in  it,  when  it  shall  come  under  so  exact  and  judicious  an, 
eye ;  it  may  be  useful  though  it  be  not  elegant ;  its  seasonableness 

•  Psal.  ilvi. 


A  PRACTICAL  TREATISE  OF  FEAH.  241 

is  its  best  coinmondatlon,  and  its  aim  better  than  its  pcrformanre. 
As  for  V""-  !^ir,  I  liopt'  f'aitli  hath  really  placed  your  soul  in  that 
serene  and  iiappv  station  where  Seneca  fancieil  moral  virtue  to  have 
placed  a  gotxl  man,  Fatendum  est,  cacuminc  Olympi  coustttutus, 
supni  vcntos  et  proccUas,  et  ovines  res  huinanas :  Above  the  storms 
and  tempests  of  this  uiujuiet  and  distractin<r  world.  Rut  there  are 
many  <^racious  persons  at  this  day  labouring  under  tlieir  own  lears, 
and  whose  hearts  are  ready  to  fail  with  looking  for  those  things 
that  are  coming  to  try  them  that  dwell  upon  the  earth ;  and  possi- 
bly somewhat  of  relief  may  be  administered  to  many  such,  by  thi-j 
discourse;  some  bivious  and  staggering  souls  may  be  established ; 
some  discouraged  and  fainting  spirits  may  be  revived  ;  some  doubts 
may  be  dissolved  that  have  long  }3crplexed  gracious  hearts.  What- 
ever use  it  may  be  to  any,  I  humbly  call  in  the  aid  of  your 
prayers  to  my  own,  for  a  special  blessing  upon  it,  and  remain, 
Sir, 

Yours  to  honour,  love,  and  serve  you, 

JOHN  FLAVEL. 


•'«"«/##^»#«.' 


Isa.  viii.  12,  13.  and  part  ()f\cr.  14. 

Ver.  12.  Suij  ye  not,  A  conjedcracy  to  all  them  to  xchom  this  people 
shall  .say  a  confederacy ;  neither  fear  ye  \the'ir  Jear]  nor  he 
a/raid.  13.  Sanctify  the  Lord  of  Hosts  hiinsclf,  and  let  him  he 
your  fear,  and  let  him  be  your  dread;  14.  And  he  shall  he  for  a 
nanetuary. — 


CHAP.  I. 

Wherein  ihe  text  and  context  are  opened,  the  doctri7ies  j'ropounded, 
and  the  general  method  stated. 

JL  here  is  not  more  diversity  found  in  the  outward  features, 
than  in  the  inward  tempers  and  dispositions  of  men;  .some  are  as 
timorous  as  hares,  and  start  at  every  .scnnid  or  yelp  of  a  dog ; 
others  as  bold  as  lions,  andean  face  dangers  without  trembling; 
some  fear  more  than  they  ought,  and  some  before  they  ought,  and 
others  when  they  ought  not  at  all.  The  carnal  |)erson  fears  man, 
not  God;  the  strong  Chrislian  fears  G(k1,  not  man;  the  weak 
Christian  feai's  man  too  much,  and  (»(k1  too  little. 

There  is  a  fear  which  is  the  effect  of  sin  sjjringing  from  guilt, 


242  A  PRACTICAL  TREATISE  OF  FEAR. 

and  hurrying  the  soul  into  more  guilt ;  and  there  is  a  fear  which 
is  the  effect  of  grace,  springing  from  our  love  to  God,  and  his  in- 
terest, and  driving  the  soul  to  God  in  the  way  of  dutv.  The  less 
fear  any  man  hath,  the  more  happiness,  except  it  be  of  that  fear 
which  is  our  happiness  and  our  excellency. 

It  cannot  be  said  of  any  man,  as  it  is  said  of  Leviathan,  Job  xli. 
S3,  that  he  is  made  without  fear ;  those  that  have  most  fortitude 
are  not  without  some  fears ;  and  when  the  church  is  in  the  storms 
of  persecution,  and  almost  covered  with  the  waves,  the  stoutest 
passengers  in  it  may  suffer  as  much  from  this  boisterous  passion 
within,  as  from  the  storm  without;  and  all  for  want  of  thoroughl y 
believing,  or  not  seasonably  remembering  that  the  Lord  high  Ad- 
miral of  all  the  ocean,  and  Commander  of  all  the  winds,  is  on  board 
the  ship,  to  steer  and  preserve  it  in  the  storm. 

A  pregnant  instance  hereof  is  furnished  to  our  hands  in  this  con- 
text, where  you  find  the  best  men  trembling  in  expectation  of  the 
worst  events  both  on  the  church  in  general,  and  themselves  in  par- 
ticular. "  Their  hearts  were  moved  like  the  trees  of  the  wood 
*'  shaken  with  the  wind,"  chap.  vii.  2. 

And,  indeed,  if  their  dangers  were  to  be  measured  by  sense 
only,  their  fears  were  not  above  the  value  of  the  cause,  yea,  their 
danger  seemed  to  exceed  their  fears ;  for  it  was  the  invasion  of  a 
foreign  and  cruel  enemy,  even  the  Assyrian,  who  were  to  break  in 
upon  them,  like  a  breach  of  the  sea,  and  overflow  the  land  of  Im- 
manuel.  Ver.  7.  "  The  Lord  bringeth  up  upon  them  the  waters  of 
*'  the  river,  strong  and  many ;  even  the  king  of  Assyria,  and  all 
*'  his  glory,  and  he  shall  come  up  over  all  his  channels,  and  go  over 
*'  all  his  banks."  And  as  the  7th  verse  resembles  the  enemy  to 
waters,  which  quickly  drown  the  country  into  which  they  break, 
so  the  8th  verse  tells  you  how  far  they  should  prevail,  and  how  near 
it  should  come  to  a  general  and  total  ruin.  "  He  shall  pass  through 
*'  Judah,  he  shall  overflow  and  go  over;  he  shall  reach  even  to  the 
"  neck,  and  the  stretching  out  of  his  wings  shall  fill  the  breadth  of 
"  thy  land,  O  Immanuel."  All  the  body  shall  be  under  water, 
except  the  capital  city,  which  remained  above  water. 

Having  thus  described  the  power  and  success  of  the  invading 
enemy,  in  the  9th  and  10th  verses,  he  derides  their  plots  and  com- 
binations, assuring  them,  that  although  God,  for  just  and  holy  ends, 
would  permit  them,  for  a  time,  to  afflict  his  people ;  yet  the  issue  of 
all  these  counsels  and  cruelties  should  recoil  upon  themselves,  and 
end  in  their  own  ruin  and  confusion. 

And  thereupon  Isaiah  is  conunanded  to  encourage  the  feeble 
and  trembling  hearts  of  such  as  feared  God  in  those  distracting  and 
frightful  times.  Ver.  11,  12,  13.  "The  Lord  spake  unto  me 
"  with  a  strong  hand,  and  instructed  me  that  I  should  not  walk  iu 


A  PRACTICAL  TREATISE  OF  FKAU.  S^O 

•*  the  M'ay  of  this    j)e(jple,    saying,    Say   ye   not  a  confederacy,"" 

God  speaking  to  the  prophet  by  a  strong  liand,  im|)orts  the 
stiong  :uid  mighty  impression  tiiat  was  made  upon  his  heart,  by  the 
spirit  of  prophecy ;  wlierein  the  Lord  did,  as  it  were,  lay  his  hand 
upon  liim,  as  a  man  doth  upon  one  to  whom  he  is  about  t«>  impart 
some  special  secret  in  a  familiar  wav,  q.  d.  (.'ome  hither,  Isaiah, 
(drawing  liim  to  liim  at  the  same  instant,  witli  a  friendly  liand) 
take  deep  notice  of  what  I  am  now  to  give  thee  in  charge,  both 
with  respect  to  thyself,  and  my  elect  people  that  follow  thee; 
"  Say  not  ye,  A  confederacy  to  all  them  to  whom  this  peojile 
"  shall  say  a  confederacy,"  i.  e.  let  not  these  iVightful  tidings  work 
upon  you  as  they  do  upon  Ahaz,  and  the  common  multitude  with 
him,  who  are  so  terrifietl  and  scared  with  the  approaching  dangers, 
that  all  their  counsels,  thoughts,  and  studies,  are  taken  up  in  pre- 
venting it,  by  making  a  confederacy  or  league  with  the  Assyrian  : 
Hos.  V  13.  or  if  that  cannot  be,  then  with  some  foreign  power 
that  may  secure  them  against  the  Assyrian :  but  their  eyes  are  not 
at  all  to  me  for  protection  and  deliverance ;  they  expect  more  from 
Egypt  than  from  heaven ;  Irom  a  l^rokcn  reed,  than  from  the  rock 
of  ages.  Fear  not  you  their  fear;  their  fear  drives  them  from 
G<xl  to  tlie  creature ;  it  first  distracts  them,  and  then  ensnares 
them. 

But,  on  the  contrary,  see  that  thou  and  all  the  faithful  in  the 
land  with  thee,  do  sanctify  me  in  your  hearts,  and  make  me  your 
feai*  and  y<nir  dread,  i.  e.  rely  ujion  me  by  faith  in  this  day  of  trou- 
ble, and  see  that  you  give  me  the  glory  of  my  wisdom,  p<iwer,  and 
faithfulness,  by  relying  entirely  upon  those  my  attributes  engaged 
for  you  in  .so  many  tried  promises ;  and  do  not  betake  yourselves  to 
such  sinful  and  vain  shifts  as  those  do  that  have  no  interest  in  me, 
nor  experience  of  me.  This  is  the  general  scope  and  design  of  the 
text,  wherein  more  particularly,  you  have, 

1.  An  evil  practice  prohibited. 

il.  An  effectual  remedy  ])rescribcd. 

3.  A  singular  encouragement  to  apply  that  remedy. 

1.  An  evil  practice  prohibited,  "  Fear  not  their  fear,  neither  be 
*'  afraid."  This  is  that  sinful  principle,  which  was  but  t(K>  apt  to 
incline  them  to  do  as  otliers  did,  to  wit,  to  say,  A  coni'ederacy. 
Sinful  fears  are  apt  to  drive  the  best  men  into  sinful  compliances 
and  indirect  shifts  to  help  themselves. 

Their  fear  may  be  understood  two  ways; 

1.  Subjectively. 

2.  Effectively. 

1.  Snhjcvtivchj,  for  the  self-same  fear  wherewith  the  carnal  and 
unbelie\  ing  Jews  feared  ;  a  fear  that  enslaved  them  in  bondage  of 
Vol.  III.  Q 


Si^  A  :fractical  treatise  of  FEAk. 

spirit,  .1  fear  that  is  the  fruit  of  sin,  a  sin  in  its  own  nature,  the 
cause  of  much  sin  to  them,  and  a  just  punishment  of  God  upon 
them  for  their  other  sins. 

2.  Effectively,  Let  not  your  fear  produce  in  you  such  mischie- 
vous effects  as  their  fear  doth  ;  to  make  you  forget  God,  magnify 
the  creature,  prefer  your  oAvn  wits  and  policies  to  the  Almighty 
Power  and  nevei'-failing  Faithfulness  of  God :  if  you  say,  but  how 
shall  we  help  it  ? 

St.  Why,  in  the  next  place,  you  have  an  effectual  remedy  prescri- 
bed; but  sanctify  the  Lord  of' hosts  himself',  and  let  him  be  your  fear 
and  your  dread.  The  fear  of  God  will  swallow  up  the  fear  of  man, 
a  reverential  awe  and  dread  of  God  will  extinguish  the  slavish  fear 
of  the  creature,  as  tlie  sun-shine  puts  out  fire,  or  as  one  fire  fetches 
out  another ;  so  will  this  fear  fetch  out  that. 

By  scmctifying  the  Lord  of  hosts  himself'\%  meant  a  due  ascription 
of  the  glory  of  his  sovereign  power,  wisdom,  and  faithfulness,  not 
only  in  verbal  and  professed  acknowledgments  thereof,  but  especi- 
ally in  those  internal  acts  of  affiance,  resignation,  and  entire  depen- 
dence on  him,  which,  as  they  are  the  choicest  respects  of  the  crea- 
ture towards  its  God,  and  give  him  the  greatest  glory,  so  they  are 
certainly  the  most  beneficial  and  comfortable  acts  we  can  perform 
for  our  own  peace  and  safety  in  times  of  danger. 

If  a  man  do  really  look  to  God  in  a  day  of  trouble  and  fear  as  to 
the  Lord  of  hosts,  i.  e.  one  that  governs  all  the  creatures,  and  all 
their  actions ;  at  whose  beck  and  command  all  the  armies  of  hea- 
ven and  earth  are,  and  then  can  rely  upon  the  care  and  love  of  this 
God,  as  a  child  in  danger  of  trouble  reposes  on,  and  commits  him- 
self with  greater  confidence  to  the  care  and  protection  of  his  fa- 
ther :  O  what  peace,  what  rest,  must  necessai-ily  follow  upon  this ! 
Who  would  be  afraid  to  pass  through  the  midst  of  armed  troops 
and  regiments,  whilst  he  knows  that  the  general  of  the  army  is  his 
own  father .?  The  more  power  this  filial  fear  of  God  obtains  in  our 
heai'ts,  the  less  will  you  dread  the  power  of  the  creature.  When 
the  Dictator  ruled  at  Rome,  then  all  other  officers  ceased ;  and  so, 
in  a  great  measure,  will  all  other  fears,  where  the  fear  of  God  is 
dictator  in  the  heart.     This  is  the  remedy. 

3.  And  to  enable  us  to  apply  this  remedy  in  the  worst  and  most 
difficult  times,  we  have  a  singular  encouragement  proposed  :  if  we 
Nvill  thus  sanctify  the  Lord  of  hosts  himself,  by  such  an  acknowledg- 
ment of,  and  child-like  dependence  on  him  in  times  of  danger,  then 
he  will  be  to  us  for  a  sanctuary,  Asyli  loco,  i.  e.  he  will  surely  pro- 
tect, defend,  and  provide  for  us  in  the  worst  times  and  cases  * ;  then. 

•  Prcestabil  vos  inaccessos,  ct  inviolabUes  ab  his  re,L'ibus, He  will  vender  you  inac- 

«ssible,  and  preserve  you  from  being  violated  by  these  kings. 


A  PBACTICAX  TREATISE  OF  FEAR.  245 

"will  the  Lord  "  create  u})on  every  <l\vellin<!,-p]ace  of  mount  Zion, 
*'  aiul  ujx)n  lier  asseiuhlies,  a  cloud,  and  smoke  by  day,  and  the 
"  sliinin<;-  of  a  tlanung  fire  by  night:  for  upon  all  the  glory  shall 
"  bo  a  defence,  and  there  sliall  be  a  tabernacle  for  a  shadow  in  the 
"  day-time,  from  the  heat,  and  lor  a  place  of  refuge,  and  for  a 
"  covert  from  the  storm  and  from  rain.""  Let  the  wimls  roar, 
the  rain  beat,  the  lightnings  Ha.sh,  you  are  in  safety,  and  have  a 
g(KMi  roof  over  your  heads.  Ileuce  these  two  points  of  doctrine 
offer  themselves : 

Doct.  L  That  the  best  men  arc  too  apt  to  be  overcome  with  slavish 
J'ears,  in  times  of  imminent  distress  and  danger. 

Doct.  2.  That  the  fear  of  God  is  the  most  effectual  means  to  ex- 
tinguish  tht  sinful  fear  ofmcn^  and  to  secure  us  from  danger. 

These  two  points  take  in  the  substance  and  scope  of  the  text ; 
but  because  1  design  to  treat,  in  the  following  chapters,  of  the 
kinds,  nature,  itses,  causes,  effects,  and  remedies  of  fear,  I  shall  not 
distinctly  prosecute  them,  but  proceed  in  this  order,  in  the  following 
chapters. 


CHAP.  IL 

Wherein  the  kinds  and  nature  of  fear  arc  opened,  and  particularly 
the  distracting,  slavish  fears  of'  creatures. 

Sect.  I.  jL  here  is  a  threefold  fear  found  in  man,  viz. 
1.  Natural.     2.  Sinful.     3.  Religious  fear. 

L  Natural  fear,  of  which  all  are  partakers  that  partake  of  the 
common  nature,  not  one  excepted. 

Natural  fear  is  the  trouble  or  perturbation  of  mind,  from  the  ap^ 
prehension  of  approaching  evil,  or  impending  dunger. 

The  word  psJos  conies  from  a  verb*  that  signifies  flight;  this  is 
not  always  sinful,  but  it  is  always  the  fruit  and  consequent  of  sin. 
Since  sin  entered  into  our  nature,  there  is  no  shaking  off  fear. 
No  sooner  had  Adam  transgressed  but  he  feared  and  fled,  hiding 
himself  among  the  trees  of  the  garden.  Gen.  iii.  8.  When  he  had 
transgressed  the  covenant,  he  j)resentlv  feared  the  execution  of  the 
curse :  first  lie  cats,  then  he  hiiks  ;  and  this  afflictive  passion  is  from 
him  transmitted,  and  derived  to  all  his  children. 


(piZo>/,aiJ]ii^io,  perfect,  vxcd.  mi^oZa,  inde  <poj3o;  (invor,fvga. 

^2 


246  A  rilACTICAL  TREATISE  OF  FEAE. 

To  this  natural  fear  it  pleased  our  Lord  Jesus  Christ  to  subject 
himself  in  the  days  of  his  flesh ;  he  was  afraid,  yea,  he  was  sore 
amazed,  Mark  xiv.  33.  for  thoug]i  his  liunian  nature  was  absolutely 
free  from  sin,  yet  he  came  in  the  "  hkeness  of  sinful  flesh,"  Rom. 
viii.  3. 

This  fear  creates  great  trouble  and  perturbation  in  the  mind, 
1  John  iv,  18.  Fear  hath  torment ;  in  proportion  to  the  danger, 
is  the  fear ;  and  in  proportion  to  the  fear,  the  trouble  and  distrac- 
tion of  the  mind :  if  the  fear  be  exceeding  great,  reason  is  displaced, 
and  can  conduct  us  no  farther,  as  the  Psalmist  speaks  of  mariners 
in  a  storm,  "  they  are  at  their  wits  end,"  Psal.  cvii.  27.  or  as  it  is 
varied  in  the  *  margin,  all  wisdom  is  swallowed  up.  And  this  is 
the  meaning  of  Deut.  xxviii.  25.  that  they  should  go  out  against 
their  enemies  one  way,  and  "  flee  before  them  seven  ways,"  i.  e. 
so  great  shall  be  the  fright  and  distraction,  that  they  shall  attempt 
now  one  way,  then  another,  striving  every  way,  but  liking  none ; 
for  fear  so  far  betrays  the  succours  of  reason,  that  their  -f-  counsels 
are  always  in  uncertainty,  and  at  a  loss,  and  the  usual  voice  of  a  man 
in  this  condition  is,  /  know  not  what  to  do,  I  know  not  which  way 
to  turn. 

Evil  is  the  object  of  fear,  and  the  greater  the  evil  is,  the  stronger 
the  fear  must  needs  be,  and  therefore  the  terrors  of  an  awaken- 
ed and  terrified  conscience  must  be  allowed  to  be  the  greatest  of 
terrors,  because  in  that  case  a  man  hath  to  do  with  a  great  and  ter- 
rible God,  and  is  scared  with  apprehensions  of  his  infinite  and  eter- 
nal wrath,  than  which,  no  evil  is  or  can  be  greater.  You  see  at 
what  height  Christ's  conflict  wrought  with  it  when  it  made  him 
sweat  as  it  were,  great  clots  of  blood.  Of  all  temporal  evils  death 
is  the  greatest,  and  therefore  Job  calls  it  the  King  of  tenors.  Job 
xviii.  14'.  or  the  most  terrible  of  terribles.  Thuanus  |  relates  two 
strange  instances  of  the  fear  of  death  :  "  One  of  a  certain  captain 
"  who  Avas  so  terrified  with  the  fear  of  death,  that  he  poured  out 
"  a  kind  of  bloody  sweat  from  all  parts  of  his  body.  Another  is  of 
"  a  young  man  condemned  for  a  small  matter  by  ||  Sixtus  Quin- 
"  tus,  who  was  so  vehemently  terrified  with  the  fears  of  death, 
"  that  he  shed  a  kind  of  bloody  tears."  These  are  strange  and 
ten-ible  effects  of  fear,  but  vastly  short  of  what  Christ  felt  and  suf- 
fered, who  grappled  witli  a  far  greater  evil  than  the  terrors  of 
death,  even  the  wrath  of  an  incensed  God  poured  out,  to  the  full, 
and  that  immediately  upon  him, 

*  Rector  in  incerlo  est,  nee  qvidjugiatve  petatve,  invenit. — Ovid, 
•j-  Pnvidi  sc7up(r  coiisilia  in  incerlo. 

I  Dux  quidiim  indi^no  mortis  metii,  adeo  concussus  Juit,  ut  sanguineum  sudorem  toto 
corporejiulit.  Hist.  lib.  11. 

II  Juvenis  ob  levetn  causam  a  Sixto  Y.danmatm,  prce  doloris  vshementiajertur  lacri/mas 
curentasj'udisse.  Lib.  80. 


A  ntAOTiOAI.  TRKATISE  OF  FEAR.  247 

liul  vet  evil,  a.s  evil,  is  rather  the  object  of  hatred  thun  ol' iear, 
it  must  "be  an  iinuiiiiLiit  or  near  approaching  evil,  which  wc  see  not 
how  to  escape  or  put  by,  that  provokes  fear,  and  rouses  this  lion. 
And  therclbre  the  saints  in  glory  are  perfectly  freed  from  fear, 
because  they  are  out  of  the  reach  of  all  danger :  nor  do  we,  that 
are  here  in  the  midst  of  evils,  I'ear  them  till  we  see  them  ajjproach- 
ing  us,  and  we  see  not  how  to  avoid  them.  To  hear  of  (ire,  plague, 
or  the  sword  in  the  Indies,  doth  not  affright  us,  because  the  evil  is 
so  remote  from  us ;  it  is  far  enough  off,  we  are  in  no  danger  of  it ; 
but  when  it  is  in  the  town,  much  more  when  within  our  own  dwell- 
ings, we  tremble.  Evil  hurts  us  not  by  a  simple  apprehension  of 
Its  nature,  but  of  its  union ;  aiid  all  propinquity  is  a  degree  of 
union,  as  a  *  learned  divine  speaks.  And  it  is  worth  obser\ation, 
that  all  carnal  security  is  maintained  by  putting  evils  at  a  great 
distance  from  us,  as  it  is  noted  of  those  secure  sensualists,  Amos 
vi.  3.  "  They  put  far  from  them  the  evil  day."  The  meaning  is 
not  that  they  did,  or  could  put  the  evil  one  minute  farther  from 
them  in  reality,  but  only  by  imagination  and  fancy  :  they  shut  their 
own  eyes,  and  would  not  see  it,  lest  it  should  give  an  unpleasing 
interruption  to  their  mirth ;  and  this  is  the  reason  why  death  puts 
the  living  into  no  more  fear,  because  it  is  apprehended  as  remote, 
and  at  an  undetermined  distance,  whereas  if  the  precise  time  of 
death  were  known,  especially  if  that  time  were  near,  it  would  greatly 
scar  and  tcrrifv. 

This  is  the  nature  of  natural  fear,  the  infelicity  of  nature,  which 
we  all  groan  under  the  effects  of:  it  is  in  all  the  creatures  in  some 
degree ;  but  among  them  all,  none  suffer  more  by  it  than  man,  for 
iiereby  he  becomes  his  own  tormentor;  nor  is  any  torment  greater 
than  this  when  it  ))rcvails  in  a  high  degree  upon  us.  Indeed  all 
constitutions  and  tempers  admit  not  the  same  degrees  of  fear ;  some 
are  naturally  courageous  and  stout,  like  the  lion  for  magnanimity 
and  fortitude;  others  exceeding  timorous  and  faint-hearted,  like 
the  hare  or  hart,  one  little  dog  will  make  a  hundred  (jf  them  flee 
belore  \\hu.  Luther  was  a  man  of  great  courage  and  presence  of 
mind  in  dangers,  -f-  Melancthon  very  timorous  and  subject  to  des- 
]X)ndencv.  Thus  the  difference  betwi.vt  them  is  expressed  in  one 
of  Luther's  letters  to  him  :  "  I  am  well  nigh  a  secure  spectator  of 
'•  things,  and  esteem  not  ariy  thing  these  fierce  and  threatening 
"  Papists  say.  I  much  dislike  those  anxious  cares,  vshich,  as  thou 
"  writest,  do  almost  consume  thee."  There  might  be  as  great  a 
stock  of  grace  in  one  as  in  the  other,  but  Melancthon's  grace  had 
not  the  ad\antage  of  so  stout  and  courageous  a  temper  of  body  and 
mind  as  Luther's  had.     Thus  briefly  of  natural  fear. 


•  Dr.  Reynolds. 

t  Epiit.  ad.  Mdanct.  Ann,  1549. 

Q3 


S4i8  A  PRACTICAL  TREATISE  OF  FEAR- 

Sect.  II.  There  is  a  fear  which  is  formally  and  intrinsically  sin- 
ful, not  only  our  infelicity,  but  our  fault ;  not  our  simple  affliction 
and  burden,  but  our  great  evil  and  provocation  ;  and  such  is  the 
fear  here  dissuaded,  called  their  fear ^  i,  e.  the  fear  wherewith  carnal 
and  unbelieving  men  do  fear  when  dangers  threaten  them ;  and  the 
sinfulness  of  it  lies  in  five  things. 

1.  In  the  spring  and  cause  of  it  which  is  unbelief,  and  an  unwor- 
thy distrust  of  God,  when  we  dare  not  rely  upon  the  security  of  a 
Divine  promise,  nor  trust  to  God's  protection  in  the  way  of  our 
duty.  This  was  the  very  case  of  that  people,  Isa.  xxx.  15.  "  Thus 
*'  saith  the  Lord  God,  the  Holy  One  of  Israel,  in  returning  and 
*'  rest  shall  ye  be  saved,  in  quietness  and  in  confidence  shall  be 
*'  your  strength ;  and  ye  would  not.  But  ye  said,  no,  for  we  will 
"  flee  upon  horses ;  therefore  ye  shall  flee :  and  we  will  ride  upon 
*'  the  swift ;  therefoi'e  shall  they  that  pursue  you  be  swift.  One 
*'  thousand  shall  flee  at  the  rebuke  of  one,""  &c. 

Thus  stood  the  case :  Sennacherib  v/ith  a  mighty  host  was  ready 
to  invade  them ;  this  puts  them  into  a  fright ;  in  this  distress  God 
assures  them,  by  the  mouth  of  his  prophet,  that  in  "  returning  and 
"  rest  they  should  be  saved,  in  quietness  and  confidence  should  be 
*'  their  strength."  The  meaning  is,  never  perplex  yourselves  with 
various  counsels  and  projects  to  secure  yourselves  under  the  wings 
of  Egypt  or  any  other  Protector,  but  with  a  composed,  quiet  and 
calm  temper  of  mind,  rest  upon  my  power  by  faith,  take  my  pro- 
mises for  your  security,  this  shall  be  your  salvation  and  your 
strength,  more  effectual  to  your  preservation  than  armies,  garrisons, 
or  any  creature-defence  in  the  world ;  one  act  of  faith  shall  do  you 
better  service  than  Pharaoh  and  all  his  forces  can  do. 

But  ye  said  no,  q.  d.  we  dare  not  trust  to  that,  a  good  horse  will 
do  us  more  service  at  such  a  time  than  a  good  promise ;  Egypt  is 
a  better  security  in  their  eye  than  Heaven.     This  is  the  fruit  of 
gross  infidelity.     And  as  wicked  men  do  thus  forsake  God,  and 
cleave  to  the  creature  in  the  time  of  trouble,  so  there  is  found  a 
spice  of  this  distrustfulness  of  God,  producing  fear  and  trouble,  in 
the  best  of  men.     It  was  in  the  disciples  themselves,  Matth.  viii. 
26.    "  Why  are  ye  fearful,  O  ye  of  little  faith .?"    A  storm  had 
befallen  them  at  sea,  and  danger  began  to  threaten  them,  and  pre- 
sently you  find  a  storm  within,  their  fears  were  more  boisterous 
than  the  winds,  and  had  more  need  of  calming  than  the  sea ;  and 
it  was  all  from  their  unbelief,  as  Christ  tells  them ;  the  less  their 
faith,  the  greater  their  fear.     If  a  man  can  but  rely  upon  God  in 
a  promise,  so  far  as  he  is  enabled  to  believe,  so  far  he  will  reckon 
himself  well  secured.     *  Illyricus,  in  his  catalogue  of  the  Witnes- 

•  lUyrici  Cat.  Test.  Lib.  19. 


A   PR  ACTICAL  TUKAT1>K  OK   FEAll.  249 

SC!>,  iclalcs  this  rcniarkahle  passage  of  one  Aiichxas  Prolos,  a  j^odly 
aged  divine,  who  Uved  somewhat  before  Lulher,  unil  taiiglit  many 
points  soundly,  according  to  his  hght  then.  He  was  called  to  a 
Synod  at  Milan,  and  afterwards  in  the  Lateran,  where,  <)|)jx)sing  a 
projKJsition  of  the  Pope  about  burdening  the  ehurch  with  a  new 
holiday,  he  was  brought  iiito  nnieh  danger,  and  e>eaping  very  nar- 
rowly from  Home,  he  bought  him  a  bow  and  weapons:  but  as  he 
was  riding,  he  began  to  bethink  himself,  that  the  cause  was  iiot  his 
but  God's,  and  not  to  be  juaintuined  with  sword  and  bow  ;  and  if 
it  were,  yet  what  could  such  a  decrepit  old  man  do  with  weapons  ? 
uj)on  which  he  threw  away  his  weapons,  conunitted  himself,  his 
cause,  and  his  journey  to  God,  relied  upon  his  promises  more  than 
sword  or  bow,  and  came  lionic  safe,  and  afterwards  died  quietly  in 
his  bed. 

2.  The  sinfulness  of  fear  lies  in  the  excess  and  immoderacy  of 
it,  when  we  fear  more  than  we  ought ;  for  it  may  be  truly  said  of 
our  fears,  as  the  Philosopher  speaks  of  waters,  difficile  suis  termin'is 
conthuntur,  it  is  hard  to  keep  them  within  bounds ;  every  bush  is 
a  beai*,  every  petty  trouble  puts  us  into  a  fright ;  our  fear  exceeds 
the  value  and  merit  of  the  cause.  It  is  a  <;reat  sin  to  love  or  fear 
any  creature  above  the  rate  of  a  creature,  as  if  they  were  masters 
of  all  our  temporal  and  eternal  comforts.  Thus  when  the  men  of 
Israel  heard  of  the  confederacy  and  conjunction  of  their  enemies  a- 
gainst  them,  the  text  saith,  "•  their  hearts  were  moved,  as  the  trees 
*'  of  the  wood  are  moved  with  the  wind,"  Isa.  vii.  1.  or  as  we  use 
to  say  proverbially,  like  an  as/jinc  Uaf:  It  is  a  sad  siglit  to  behold 
men  shaking  and  quivering  as  the  trees  do  on  a  windy  day  ;  yet 
thus  dill  till-  house  of  David,  j)artly  through  the  remembrance  of 
past  calamities,  but  especially  through  increilulity  in  God's  ])n)tect- 
ing  care  in  their  present  and  future  dangers ;  yea,  this  is  too  (jften 
the  fault  of  good  men  in  creature-fear  as  well  as  in  creature-love, 
to  tran.sgre.ss  the  Akxk:  bounds  of  moderation.  It  is  noted  ol". Jacob, 
though  a  man  of  nuuh  i'aith,  and  one  that  had  the  sweetest  encou- 
ragement to  strenglhen  it,  both  from  former  experiences,  and  God's 
gracious  promises  to  be  with  him,  yet  when  Esau  was  come  nigli, 
lie  was  "-greatly  afraid  and  distressed,'^  Gen.  xxxii.  7-  It  was  but 
a  little  before,  that  Cxoil  had  graciously  appeared  to  him,  anil  sent 
a  royal  guard  of  .mgels  to  attend  him,  even  twcj  hosts  or  armies  of 
angels,  ver.  1,  2.  and  yet  as  soon  as  Esau  approaclied  him,  he  was 
afraid,  yea  greatly  afraid,  alVaid  and  distressed,  notwilhstanding 
such  an  encouraging  virion  as  this  was. 

o.  The  sinfulness  of  our  lears  lies  in  the  inor.linacy  of  them  ;  to 
fear  it  more  than  we  ought  is  bad  enougli,  but  to  magnify  its 
power  above  the  power  of  a  creature;  to  exalt  tlic  power  of' an v 
creature  by  our  fears,  and  give  it  such  an  ascendant  over  us,  as  if 

(}  4 


^50  A  PRACTICAL  TJIEATISE  OF  FEAK. 

it  had  an  ai'bitrary  and  absolute  dominion  over  us,  or  over  our  com- 
forts, to  do  with  them  what  it  pleased ;  tliis  is  to  put  the  creature 
out  ol'  its  own  class  and  rank,  into  the  place  of  God,  and  is  there- 
fore a  very  sinful  and  evil  fear. 

To  trust  in  any  creature,  as  if  it  had  the  power  of  a  God  to  help 
us,  or  to  fear  any  creature,  as  if  it  had  the  power  of  a  God  to  hurt 
us,  is  exceeding  sinful,  and  highly  provoking  to  God  :  This  inor- 
dinate trust  is  taxed  and  condemned,  in  Isaiah  xxxi.  3.  They 
would  needs  go  down  to  Egypt  for  help,  and  trust  in  their  horses 
and  horsemen,  because  they  were  strong;  i.  e.  in  their  opinion, 
they  were  able  to  secure  them  against  all  those  dangers  the  prophet 
from  the  Lord's  own  mouth  had  threatened  them  with :  but,  to 
take  them  off  from  this  sinful  and  inordinate  dependence  on  the 
creature,  he  tells  them,  ver.  3.  "  Now  the  Egyptians  are  men,  and 
*'  not  God;  and  their  horses  flesh,  and  not  spirit :  when  the  Lord 
"  shall  stretch  forth  his  hand,  both  he  that  helpeth  shall  fall,  and 
"  he  that  is  holpen  shall  fall  down,  and  they  shall  fall  together." 
g.  d.  It  is  a  sinful  and  dangerous  mistake  for  one  creature  to  give 
that  trust  and  dependence  to  another  creature,  which  is  due  only 
to  God ;  to  look  upon  men  as  if  they  were  gods,  and  horses  as  if 
they  were  spirits:  all  creatures,  even  the  strongest,  are  but  as  the 
hop,  the  vine,  or  the  ivy ;  if  they  clasp  about  the  pole,  the  wall  or 
the  oak,  they  may  be  supported,  as  you  may  also  by  leaning  upon 
God ;  but  if  they  depend  and  entangle  themselves  one  upon 
another,  as  you  and  the  Egyptians  do,  you  shall  fail,  and  fall  all 
together. 

And,  as  one  creature  is  apt  inordinately  and  sinfully  thus  to  trust 
and  lean  upon  another,  so  there  is  as  great  a  profaneness  in  the 
creatures  inordinately  to  fear  and  dread  each  other,  as  if  the  crea- 
ture feared  were  rather  a  god  than  a  man,  rather  a  spirit  than  flesh ; 
and  thus  our  fear  magnifies  and  exalts  the  creature,  and  puts  it,  as 
it  were,  into  the  room  and  place  of  God.     This  was  the  sin  which 
God  rebuked  in  his  own  people,  Isa.  li.  12,  13.  "  I,  even  I,  am  he 
*'  that  coraforteth  thee :  Who  art  thou,  that  thou  shouldst  be  afraid 
*'  of  a  man  that  shall  die,  and  of  the  son  of  man  who  shall  be  made 
"  as  grass  ?  and  forgettest  the  Lord  thy  maker,''  &c.     See  how 
fear  exalts  man,  and  depresseth  God ;  it  thinks  upon  the  noxious 
power  of  men  so  much,  that  it  forgets  the  saving  power  of  God,  as 
if  that  stood  for  nothing :  thus  a  mortal  worm,  that  shall  perish  as 
the  grass,  echpses  the  glory  of  the  great  God,  that  stretched  forth 
the  heavens,  and  laid  the  foundations  of  the  earth. 

And  this  was  the  evil  against  which  Christ  cautioned  his  own 
disciples,  in  Matth.  x.  28.  "  Fear  not  them  which  kill  the  body, 
"  but  are  not  able  to  kill  the  soul ;  but  rather  fear  him  which  is 
"  able  to  destroy  both  soul  and  body  in  hell ;"  q.  d.  Have  a  care 


A  PRACTICAL  TllEATlSE  OF  FKAR.  251 

you  never  fear  any  man,  be  he  armed  with  never  so  much  power 
and  racre:  as  it"  the  |K)wer  of  making  or  m;irriner  you  lor  ever  were 
in  his  hands,  as  it"  y<JU  lay  at  the  t'eet  of  his  will  ami  pleasure  to 
Im?  saved  or  ruined  for  ever :  fear  not  him  that  can  only  touch  your 
bodies,  as  if  he  could  damn  your  souls ;  invest  not  any  creature 
with  the  sovereio^n  and  incommunicable  power  of  Gixl. 

4.  The  sinfulness  of  fear  consists  in  the  distraelin<;  intluencc  it 
liath  upon  the  hearts  of  men,  whereby  it  discomposeth  and  unfits 
them  for  the  discharge  of  their  duties. 

Fear  sometimes  puts  men  into  such  a  hurry,  and  their  thouL!;hts 
into  such  disorder,  that  for  the  present  they  have  scarce  any  succour 
or  relief  from  their  graces,    or  from  their  reason  ;   for  under  aa 
extraordinary  fear  both  grace  and  retison,  like  the  wheels  of  a  watch, 
wound  above  its  due  height,  stand  still,  and  have  no  motion  at  all. 
It  is  rare  to  find  a  man  of  that  largeness  and  constancy  of  heart  and 
mind,  in  a  day  of  fear,  that  was  found  in  Jehoshaf)liat,  2  Chron. 
XX.  2,  3.   "  Then  there  came  some  that  told  Jehoshaphat,  saying, 
"  There  cometh  a  great  multitude  against  thee  from  beyond  the 
"  sea,  on  this  side  Syria,  and  behold  they  be  in  Hazazon-Tamar, 
"  which  is  Engedi ;    and  Jehoshaphat  feared,  and  set  himself  to 
"  seek   the  Lord.'"     He  set  himself,   i.  e.   he  composed  and  fi\ed 
liis  heart  for  praver  in  the  time  of  so  great  a  fright  and  terrible 
alarm  :  but  it  is  rare  to  find  such  constancy  and  evenness  of  mind 
as  this;   in  like  cases  it  is  with  most  in  great  frights,  as  the  prophet 
describes  the  condition  of  the  Jews,  Isa.  xxii.  %  3.  when  the  city  of 
Jerusalem  was  besieged,  and  the  enemy  came  under  the  walls  of  it ; 
that  whieh  a  little  before  was  the  joyous  city,  or  as  some  read,  the 
revelling  citv,  is  now  in  such  a  panic  fear,  that  it  is  full  of  stirs  and 
tumults,  some  rim  up  to  the  tops  of  the  houses,  either  \o  hide  or 
bewail  themselves,  or  take  a  view  of  the  dreadful  enemy  without ; 
others  prevent  the  sword  of  the  enemy,  and  die  by  fear  before-hand, 
their  own  apprehensions  of  misery  killed  them  before  the  sword  of 
any  other  enemy  once  touched  them ;    but  you  read  of  none  that 
ran  into  their  clo.scts  to  seek  the  Lord  ;    the  city  was  full  of  stirs, 
but  not  of  prayers,  alas,  tear  made  thein  cry  to  the  mountains,  ra- 
ther than  to  God,  ver.  5.     The  best  men  find  it  hard  to  keep  their 
thoughts  from  wandering,  and  their  minds  from  distraction,  in  the 
greatest  calm  of  peace,  but  a  thousand  times  harder  in  the  humea 
and  tumults  of  fear. 

5.  The  sinfulness  of  fear  consists  in  the  power  it  hath  to  dispose 
and  incline  men  to  the  use  of  sinful  means  to  put  by  their  danger, 
and  to  cast  them  into  the  hands  and  j)ower  of  temptation.  "  The 
"  fear  of  nutn  bringeth  a  snare,"  Prov.  xxix.  2.5.  or  puts  and  lays 
a  snare  before  him  :  Satan  .spread.i  the  net,  and  fear,  like  the  stalks 
ing-horsc,  drives  men  right  into  it.     It  was  tear  which  drew  Abra- 


25S  A  rjaACTicAL  treatise  gf  fear. 

ham,  that  great  believer,  into  the  snare  of  dissimulation,  to  the 
great  disparagement  of  rehgion  ;  for  it  was  somewhat  an  odd  sight 
to  sec  Abimelech,  an  Heathen,  so  schooling  an  Abraham  for  it,  as 
he  did.  Gen.  xx.  9-  And  for  the  same  evil  you  find  God  chiding 
his  people,  in  Isa.  Ivii.  11.  "And  of  whom  hast  thou  been  afraid,  or 
"  feared,  that  thou  hast  lied,  and  hast  not  remembered  me  ?"  There 
is  a  double  lie  occasioned  by  fear,  one  in  words,  and  another  in 
deeds;  hypocrisy  is  a  lie  done,  a  practical  lie,  and  our  church  his- 
toiy  abounds  with  sad  examples  of  dissimulation  through  fear :  it  is 
Satan"'s  great  engine  to  make  his  temptations  victorious  and  success- 
ful with  men. 

Sect.  III.  There  is  an  holy  and  laudable  fear,  a  fear  which  is  our 
treasure,  not  our  torment  ;  the  chief  ornament  of  the  soul,  its 
beauty  and  perfection,  not  its  infelicity  or  sin,  viz.  the  awful  filial 
fear  of  God ;  natural  fear  is  a  pure  and  simple  passion  of  the  soul ; 
sinful  fear  is  the  disordered  and  corrupt  passion  of  the  soul;  but 
this  is  the  natural  passion  sanctified,  and  thereby  changed  and  bap- 
tized into  the  name  and  nature  of  a  spiritual  grace.  This  fear  is 
also  mentioned  in  my  text,  and  prescribed  as  an  antidote  against 
sinful  fears ;  it  devours  carnal  fears,  as  Moses'  serpent  did  those  of 
the  enchanters.  It  is  one  of  the  sorest  judgments  to  be  in  the  fear 
of  man  day  and  night,  Deut.  xxviii.  65^  i^Q^  67.  and  one  of  the 
sweetest  mercies  to  be  in  the  fear  of  God  all  the  day  long,  Prov. 
xxiii.  17.  The  fear  of  man  shortens  our  days,  Isa.  xxii.  34.  but 
the  fear  of  the  Lord  prolongeth  our  days,  Prov.  x.  27.  The 
fear  of  the  Lord  is  a  fountain  of  life,  Prov.  xiv.  27.  But  the  fear 
of  man  a  fountain  of  mischiefs  and  miseries :  By  the  fear  of  the 
Lord  men  depart  from  evil,  Prov.  xvi.  6.  but,  by  the  J'ear  of'  man 
men  run  themselves  into  evil,  Prov.  xxix.  25. 

This  fear  is  a  gracious  habit  or  principle  planted  by  God  in  the 
soul,  whereby  the  soul  is  Icept  under  an  holy  axce  of  the  eye  of  God, 
and  from  thence  is  inclined  to  petjbrm  and  do  what  pleaseth  him, 
and  to  shun  and  avoid  whatsoever  hejbrbids  and  hates. 

L  It  is  planted  in  the  soul  as  a  permanent  and  fixed  habit ;  it  is 
not  of  the  natural  growth  and  production  of  man's  heart,  but  of 
supernatural  infusion  and  implantation,  Jer.  xxxii.  40.  "  I  will  put 
"  my  fear  into  their  inward  parts."  To  fear  man  is  natural,  but 
to  fear  God  is  wholly  supernatural. 

2.  This  gracious  fear  puts  the  soul  imder  the  awe  of  God's  eye, 
Psal.  cxix.  161.  "  My  heart  standeth  in  awe  of  thy  word."  It  is 
the  reproach  of  the  servants  of  men  to  be  eye-servants,  but  it  is  the 
praise  and  honour  of  God's  servants  to  be  so. 

3.  This  respect  re  the  eye  of  God  inchnes  them  to  perform  and  do 
whatsoever  pleaseth  him,  and  is  commanded  by  him :  Hence,  fear- 
ing God,  and  working  righteousness,  are  connected  and  Unked 


A  PEACTICAI.  TREATISE  OF  i  EAR.  -jfj 

together,  Acts  x.  35.  If  we  truly  fear  G(«l,  we  tlare  not  Init  do 
the  tilings  he  commands  ;  and  if  l»is  fear  he  exalted  in  our  hearts 
to  an  high  dep^rce,  it  will  enable  us  to  obey  him  in  duties  acconi- 
pamed  with  deepest  self-denial,  Gen.  xxii.  12.  "Now  I  know  thou 
*'  fearcst  God,  seeing  thou  hast  not  with-held  thy  son,  thine  only 
"  .son  from  me." 

4.  This  fear  cngageth,  and  in  some  degree  enableth  the  soul,  in 
which  it  is,  to  shun  and  avoid  whatsoever  is  displeasing  to  GmJ, 
and  forbidden  by  him  ;  in  this  Job  discovered  himself  a  true  i'earer 
of  God,  he  would  not  touch  what  God  had  forbidden,  and  therefore 
was  honoured  with  this  excellent  character,  '•  He  was  one  that  feared 
"  God,  and  eschewed  evil,"  Job  i.  3. 

And  thus  of  the  several  kinds  of  fear. 

— -<.<^-<l».»— — 
CHAP.  III. 

Shewing  the  various  uses  of  Fear,   both  natural,  sinful,  and  reli- 
gious, in  the  governiiient  uf  the  uvrlcl  hy  Proviikncc. 

_l  IaVING  taken  a  brief  view  of  the  several  kinds  and  sorts  of 
fear  that  are  found  among  men,  our  next  work  will  be  to  open  the 
uses  of  them  in  the  government  of  this  world  :  for  one  way  or  other 
they  all  siilisorve  the  most  wise  and  holy  purposes  of  God  therein. 
And  we  will  first  enijuire  into. 

I.   77jt'  use  of  natural  fear. 

Which  if  we  well  consider,  it  will  be  found  exceeding  necessary 
and  useful  to  make  man  a  governable  creature  by  law  ;  and  conse- 
quently the  order,  comfort,  and  tran(][uillity  of  the  world  necessarily 
depend  upon  it.  How  imniorlgerous  and  intractable  would  tlie 
corruptions  of  man's  nature  make  him,  iincapablc  of  any  moral  re- 
straint from  the  mo.st  flagitious  and  barbarous  crimes,  had  not  God 
planted  such  a  jiassion  as  this  in  his  nature,  which,  like  a  *  bridle, 
curbs  in  the  corrupt  propensions  thereof  If  fear  did  not  clap  its 
manacles  and  fetters  upon  the  wild  and  boisterous  lusts  of  men, 
they  would  certainly  bear  down  all  milder  motives,  and  break 
loose  frfun  all  ingenious  bands  of  restraint ;  the  world  would  inevi- 
tably be  filled  with  disorders,  tumult.s,  rapines,  thefts,  murders,  and 
all  maimer  of  uncleannessand  unrighteousness,  nechospcs  ah  hosjnte 


•  Fear  is  like  n  bridle  by  which  the  horse  is  governed  :   if  tliis  passion  of  fear  is  re- 
moved, .nil  other  rctrtiiits  will  be  broken  down.     Luval,  on  I^ui.  xxix.  i.'5. 


254  A  PRACTICAL     TREATISE  OF  FEAE. 

tutuSf  i.  e.  the  lodger  is  not  safe  from  the  person  entertaining 
him  ;  *  men  would  become  like  the  fishes  of  the  sea,  as  the  pro- 
phet complains,  Habak.  i.  14.  where  the  greater  swallow  up  a 
multitude  of  the  smaller  fry  alive  at  one  gulp  ;  propriety  could 
not  be  maintained  in  the  world,  no  man's  person  could  be  safe  or 
inviolate;  power  and  opportunity  to  do  mischief  would  measure 
out  to  men  their  lot  and  inheritance,  and  consequently  all  societies 
must  disband  and  break  up.  We  say,  and  the  observation  is  sure, 
He  that  fiars  not  his  own^  may  easily  he  master  of  another  man''s 
life.  It  is  the  law  and  fear  of  punishment  that  keeps  the  world  in 
order :  men  are  afraid  to  do  evil,  because  they  are  afraid  to  suftVr 
it;  they  see  the  law  hath  inseparably  linked  jK'nal  and  moral  evils 
together ;  if  they  will  presume  upon  the  one,  they  must  necessarily 
pull  the  other  upon  them  too ;  and  this  keeps  them  in  some  order 
and  decorum  :  there  would  be  no  order  or  security  without  law  ; 
but  if  laws  had  not  annexed  penalties  to  enforce  them,  and  give 
them  their  sanction,  as  good  there  were  no  laws  ;  they  would  have 
no  more  power  to  restrain  the  corruptions  of  men's  hearts,  than  the 
new  cords  or  green  withs  had  to  bind  Samson.  And  yet,  if  the 
severest  penalties  in  the  Avorld  were  annexed  to,  or  appointed  by 
the  law,  they  could  signify  nothing  to  the  ends  of  government 
M'ithout  fear.  This  is  that  tender,  sensible  power  or  passion  on 
which  threatenings  work,  and  so  brings  men  under  moral  govern- 
ment and  restraint,  Rom.  xiii.  3,  4.  "  Magistrates  are  a  terror  to 
"  evil  works;  wilt  thou  not  then  be  afraid  of  the  power  .'^  But  if 
"  thou  do  that  which  is  evil,  be  afraid,  for  he  beareth  not  the 
"  sword  in  vain."  And  by  this  means  a  world  of  evils  is  restrained 
and  prevented  in  the  world. 

It  was  the  custom  and  policy  of  the  Persians,  (I  carmot  say  laud- 
able) at  the  death  of  their  kings,  to  give  every  man  hberty  for  the 
space  of  five  days  to  do  what  he  would  ;  and  such  mischiefs  were 
done  every-where  by  the  unbridled  lusts  of  men  in  those  days,  that 
it  made  the  people  long  and  pray  for  the  instalment  of  their  next 
king :  it  exceedingly  endeared  government  to  them.  Blessed  be 
God  for  law  and  government,  for  curbing  by  this  means  the  raging 
lusts  of  the  hearts  of  men,  and  procuring  rest  and  comfort  for  us 
in  the  world  this  way, 

2.  The  use  of  sinful  Jear. 

This  is  formally  evil  and  sinful  in  its  own  nature,  as  well  as  the 

*  An  intelligent  creature,  as  a  creature,  has  a  Superior,  to  whose  providence  and 
disposal  it  is  subjected ;  and  as  it  is  intelligent,  it  is  capable  of  moral  government,  by 
which  it  may  be  directed  to  good,  and  restrained  from  evil;  and  such  a  law  is  abso- 
lutely necessary  to  it,  that  it  may  live  suitably  to  its  nature.    Huarez  of  laws,  boo/il,  e.  5. 


A  PRACTICAL  TREATISE  OF  FEAR.  255 

fruit  of  sin,  and  ofTspringof  sinful  nature  ;  yet  the  Lord  knows  how 
to  over-rule  in  his  providential  p^overnnient  of  the  world  to  his 
own  wise  and  holy  purposes.     And  he  doth  so, 

1.  Bv  niakin^rit  his  scourfre  to  punish  his  enemies.  If  men 
•will  not  iear  God,  they  shall  liar  men ;  yea,  they  shall  l)e  made  a 
terror  to  themselves.  And  indeed  it  is  a  dreadful  punishment  for 
God  to  deliver  a  man  up  into  the  hands  of  his  own  fears.  I  think 
there  is  scaree  a  greater  torment  to  be  foutid  in  the  world  than  for 
a  man  to  be  his  own  tormentor,  and  his  mind  made  a  rack  and  en- 
gine of  torture  to  liis  body.  We  read  in  2  Kings  xvii.  25.  that 
Gotl  sent  lions  among  the  people  ;  but  certainly  that  is  not  so  bad  as 
for  (iod  to  let  loose  our  own  fears  upon  us.  No  lion  is  so  cruel  as 
this  passion,  and  therefore  David  esteemed  it  so  great  a  deliverance 
to  be  delivered  from  all  his  fears,  Psal.  xxxiv.  4.  It  is  a  dreadful 
threatening  which  is  recorded  in  Deut.  xxviii.  fio,  66,  67.  against 
the  disobeilient  and  rebellious,  "  Thou  shalt  find  no  ease,  neither 
**  shall  the  sole  of  thy  foot  have  rest,  but  the  Lord  shall  give  thee 
"  there  a  trembling  heart,  and  iailing  of  eyes,  and  sorrow  of  mind, 
"  and  thy  life  shall  hang  in  doubt  before  thee,  and  thou  shalt  fear 
"  dav  and  night,  and  shalt  have  no  assurance  of  thy  life.  In  the 
"  morning  thou  shalt  say.  Would  God  it  were  even;  and  at  even 
*'  thou  shalt  say.  Would  God  it  were  morning,  for  the  fear  of  thine 
"  heart  wherewith  thou  shalt  fear,  and  for  the  sight  of  thine  eyes 
"  which  thou  shalt  see."  When  fear  hath  once  seized  the  heart, 
vou  mav  see  death's  colours  dis])layed  in  the  face.  What  a  dismal 
life  do  thev  live,  who  have  neither  any  peace  by  day,  nor  rest  by 
night,  but  wearisome  days  and  nights  are  apjx)inted  them  !  The 
days  of  .such  men  are  tiresome  days ;  they  wish  for  the  night,  hoping 
it  may  give  them  a  little  rest ;  but  their  fears  go  to  bed  with  them, 
their  hearts  pant  and  meditate  terror;  and  then.  Oh  tliat  it  were 
day  again ! 

2.  13y  fear  God  punisheth  his  enemies  in  hell :  it  is  that  JlofrcUuvt 
Dei,  terrible  scourge  of  God,  by  which  a  great  part  of  the  tor- 
ment of  the  danmed  is  inflicted  on  tln?m.  Divines  use  to  make 
this  tripartite  distinction  of  hell-tonncnls,  and  tell  ue,  God  puni.shes 
the  wicked  there  partly  by  remembrance  of  what  is  past,  viz.  the 
mercies  and  means  they  once  had,  but  are  there  irrecoverably  lost ; 
partly  by  the  sen.se  of  things  present,  even  the  wrath  *)f  God  over- 
laying soul  and  body;  and  partly  by  the  fear  of  what  is  to  come  ; 
and  sure  this  is  not  the  least  part  of  the  misery  of  the.se  wretched 
cast-aways.  Oh  that  fearful  *  expectation  of  liery  indignation  ! 
more  and  more  of  God's  wrath  still  coming  on,  as  the  waves  ol'  tlie 


•    'ITie  mind,  anxiou-!   nhout    futurity,    is   in   a  calamitous    stat-.",    anrf    ir.ii<'iabli 
before  mi-K'ncb  coiiii\     ,SVn. 


^ioG  A  PRACTICL  TREATISE  OF  FEAR. 

sea,  thrusting  forward  one  on  another;  yea,  this  is  that  which 
makes  the  devils  tremble,  James  ii.  19.  <f>^i(S(!ii(ii,  the  word  signifies 
such  a  noise  as  the  roar  of  the  sea,  or  the  roaring  of  the  waves 
when  they  break  themselves  against  the  rocks,  and  this  is  occasion- 
ed by  the  fears  which  are  continually  held  as  a  whip  over  them. 

3.  Providence  makes  use  of  the  slavish  fears  and  terrors  of  wick- 
ed men,  to  dissipate  and  scatter  them,  when  they  are  combined,  and 
confederated  against  the  people  of  God  ;  by  these  have  they  been 
routed,  and  put  to  flight,  when  tliere  hath  been  no  other  visible 
power  to  do  it :  it  is  said  Psalm  Ixxviii.  B5.  God  cast  out  the 
heathen  before  his  people  Israel ;  and  by  what  means  were  those 
mighty  nations  subdued?  Not  by  the  strength  of  multitudes  of  the 
Israelites,  but  by  their  own  fears;  for  it  is  said.  Josh.  xxiv.  11, 
12.  "  The  Lord  sent  the  hornet  before  them,  which  drave  them 
"  out  f."  These  hornets  were  the  fears  and  terrors  of  their  owii 
guilty  and  presaging  minds,  which  buzzed  and  swarmed  in  their 
own  breasts,  and  stung  them  to  the  heart,  worse  than  the  swords 
of  the  Israelites  could  do.  "  |  Theodoret  relates  a  memorable  story 
"  of  Sapores  king  of  Persia,  who  had  besieged  many  Christians  in 
*'  the  city  Nisibis,  aud  put  them  to  great  straits,  so  that  little  hopes 
"  of  safety  were  left  them  ;  but  in  the  depth  of  their  distress,  God 
"  sent  an  army  of  hornets,  and  gnats,  among  their  enemies,  which 
"  got  into  the  trunks  of  their  elephants,  and  ears,  and  nostrils  of 
"  tlieir  horses;  which  so  enraged  them,  that  they  brake  their 
"  harness,  cast  their  riders,  and  put  them  all  to  the  rout,  by  which 
"  providence  the  Christians  escaped."  These  hornets  were  terrible 
to  them,  but  fears,  which  are  hornets  in  a  figure,  are  ten  thousand 
times  more  terrible ;  they  will  quell,  and  sink  the  very  hearts  of 
the  stoutest  men ;  yea,  they  will  quickly  make  those  that  in  their 
pride  and  haughtiness,  took  themselves  rather  to  be  gods,  and 
almighty  powers,  to  know  themselves  to  be  but  men,  as  it  is,  Psal. 
ix.  20.  "  Put  tliem  in  fear,  O  Lord,  that  they  may  know  them- 
"  selves  to  be  but  men."  One  fright  will  scare  them  out  of  a 
thousand  foml  conceits  and  idle  dreams. 

3.     The  use- of  religious  Jear. 

If  God  can  make  such  fruit  to  grow  upon  such  a  bramble  as  the 
sinful,  slavish  fear  of  man  is,  what  may  we  expect  from  religious 

f  Hornets,  by  a  metaphor,  signify  sudden  fear  which  was  raised  in  their  guilty 
minds  by  God.     Lavat.  on  the  place. 

\  Sapores  rex  Pircurnm  cum  urbem  Nhibin,  in  qtia  crant  Christiani,obsedisset ;  eaniiqioe 
nffligeret,  7nagna  rif:  erabonum  et  culicum  rcpente  venit,  et  in  promvscides  cavas  Elcpliant- 
oruvi  consedil,  compL'vilque  aures  equorum,  ita  ut  sessores  cxcusserinl,  et  turbatos  ordines  in 
fugajn  conuerlerint.     Hist.  lib.  2.  cap.  30. 


A  PRACTICAL  TREATISK  OF  FKAK.  25T 

frar,  a  choice  root  of  his  own  Spirit's  plaiitini^?  The  uses  and 
benefits  hrri'ot'are  iniimncrablf,  and  inc.-itinialjlc;  hut  I  umst  con- 
tract, and  will  only  instance  in  three  special  uses  of  it. 

1.  Bv  this  fear  the  people  of  God  are  excited  to,  and  confirmed 
in  tlie  wav  of  tlieir  duty.  Eccles.  xii.  13.  "  Fear  (iod,  and  keep 
*'  his  commandments.'"'  It  is,  custo.t  utr'msquc  tabuUt\  the  keeper 
of  both  tables,  because  the  duties  of  both  tables  are  influenced  by 
it.  It  is  this  fear  of  God  that  makes  us  have  a  due  respect  to  all 
his  commands,  and  it  is  as  ]x>werful  to  confirm  us  in,  as  it  is  to 
excite  us  to  our  duties.  Jer.  xxxii.  40.  "  I  will  put  my  fear  into 
'*  their  inwards,  and  they  shall  not  depart  from  me.'"  Look,  as 
he  that  soweth  doth  not  regard  the  winds,  but  goes  on  in  his  labour, 
whatever  weather  the  face  of  heaven  threatens ;  so  he  that  fears 
God,  will  be  found  in  the  way  of  his  duty,  let  the  aspect  of  the 
times  be  never  so  lowring  and  discouragmg :  and,  truly,  this  \% 
no  small  advantage,  in  times  of  frights  and  distractions.  Slavish 
fear  sets  a  man  upon  the  devil's  ground,  religious  fear  upon  God's 
ground  :  And,  how  vast  an  odds  is  there  in  the  choice  of  our 
ground,  when  we  are  to  eiulure  a  ^'rcatfin-ht  of  ajfi'ut'ton  ! 

2.  Another  excellent  use  of  this  fear  is,  to  preserve  the  purity 
and  j)eacc  of  our  consciences,  by  preventing  grief  and  guilt  therein, 
Prov.  xvi.  6.  "  The  fear  of  the  Lord  is  to  depart  from  evil."  See 
how  it  kept  Joseph,  Gen.  xxxix.  9.  and  Nehemiah,  chap.  v.  l.'i. 
And  this  benefit  is  invaluable,  especially  in  a  day  of  outward  ca- 
lamity and  ilistress.  Look,  in  what  degree  the  fear  of  God  prevails 
in  our  hearts,  answerable  thereunto  will  the  serenity,  pi'ace,  and 
quietness  of  our  consciences  be ;  and  projioriionable  unto  that  will 
our  strength  and  comfort  be  in  the  evil  day,  and  our  courage  and 
confidence  to  look  dangers  in  the  face. 

ti.  To  c(mclude,  a  prlncij)al  use  of  this  fear  «)f  God  is,  to  awaken 
us  to  make  timely  provisions  for  future  distresses,  that  whensoever 
they  come,  they  may  not  come  by  way  of  surprize  upon  us.  Thus 
"  Noah,  being  moved  with  fear,  prepared  an  ark,"  Heb.  xi.  7. 
It  was  the  instrument  of  his  and  his  tainilv's  salvation.  Some  men 
owe  their  death  to  their  fears,  but  good  men,  in  a  sense,  owe  their 
lives  to  their  fears ;  sinful  fears  iiave  slain  some,  and  godly  fears 
liave  saved  others.  "  A  wise  man  fearcth  and  departeth  from  evil, 
"  (saith  Solomon)  ])ut  a  fool  rageth  and  is  coniidint.  His  fears 
give  him  a  timely  alarm  bc'lore  the  enemy  fall  into  his  quarters, 
and  Ix-at  them  up;  by  this  means  he  hath  time  to  get  into  his 
chambers  of  security  and  rest  before  the  storm  f;ill :  But  the  fool 
*'  rageth,  and  is  confident,"  he  never  fears  till  he  begin  to  feel  ; 
yesi,  must  time  he  is  past  all  ho|)e  before  be  begin  to  have  any 
icar. 


258  A  PRACTICAL  TREATISE  OF  FEAR. 

These  are  some  of  the  uses  God  makes  of  the  several  kinds  of 
fear. 


WJierein  the  spring  and  causes  of  sinful  fear  are  searched  out^  and 
the  evils  of  such  fears  thence  discovered. 


Sect.  l.JriAVING  shewn  before,  the  kinds  and  uses  of  fear; 
it  remains,  that  next  we  search  out  the  springs  from  which  these 
waters  of  Marah  arc  derived  and  fed.     And, 

Cause  1.  Firsty  We  shall  find  the  sinful  fears  of  most  good  men 
to  spring  out  of  their  ignorance,  and  the  darkness  of  their  own 
minds;  all  darkness  disposes  to  fear,  but  none  like  intellectual 
darkness.  You  read,  Cant.  iii.  8.  how  Solomon's  life-guard  had 
every  man  his  sword  upon  his  thigh,  because  of  fear  in  the  night. 
The  niglit  is  the  frightful  season,  in  the  dark  every  bush  is  a  bear ; 
we  sometimes  smile  by  day,  to  see  what  silly  things  those  were  that 
scared  us  in  the  night.  So  it  is  here;  were  our  judgments  but 
duly  informed,  how  soon  would  our  hearts  be  quieted  ? 

Now  there  is  a  five-fold  ignorance,  out  of  which  our  fears  are 
generated : 

1.  Ignorance  of  God :  Either  we  know  not,  or  at  least  do  not 
duly  consider  his  Almighty  Power,  vigilant  care,  unspotted  faith- 
fulness, and  how  they  are  all  engaged,  by  covenant,  for  his  peo- 
ple. This  ignorance,  and  inconsiderateness,  lay  at  the  root  of 
their  fears,  Isa.  xl.  27,  28.  "  My  way  (saith  Zion)  is  hid  from  the 
"Lord,  and  my  judgment  passed  over  from  my  God:"  Words 
importing  a  suspicion  that  God  hath  left  her  out  of  the  account  of 
bis  providence,  and  the  catalogue  of  those  whom  we  would  look 
after,  and  take  care  for. 

But  were  it  once  thoroughly  understood  and  believed,  what 
power  there  is  in  God's  hand  to  defend  us,  what  tenderness  in 
his  bowels  to  commiserate  us,  what  faithfulness  in  all  the  promises, 
in  which  they  are  made  over  to  us,  O  how  quiet  and  calm  would 
our  hearts  be !  Our  courage  would  quickly  be  up,  and  our  fears 
down. 

2.  Our  ignorance  of  men  generate  our  fears  of  men ;  we  fear 
them,  because  we  do  not  know  them  ;  if  we  understood  them  bet- 
ter, we  would  fear  them  less ;  we  over-value  them,  and  tlien  fright 
at  them.  They  say  the  lion  is  painted  more  fierce  than  he  is; 
I  am  sure  our  fancv  paints  out  man  more  dreadful  than  indeed  he 
IS ;  it  wicked  men,  especially  if  multitudes  of  wicked  men  be  con- 


A  PRAniCAL  TIIEATISK  OF  FEAR.  259 

feilcratcd  against  us,  «)ur  hearts  fail,  and  jjivsciitly  apprthcnil  iii- 
t'vitabic  ruin.  '*  I'lif  Hoods  of  llio  un<r(j(lly  ii:;uK'  uie  afraid,"  sailii 
David,  i.  c.  the  multitudes  of  them  which  he  ihoufrht,  like  a  flood 
or  nii<^hty  torrent  of  water,  must  needs  sweep  away  such  a  straw, 
such  a  feather,  as  lie  was,  l)eft)re  them;  hut,  in  the  mean  time,  we 
know  or  consider  not  that  they  have  no  power  against  us,  hut  what 
is  ijiven  them  from  above,  and  that  it  is  usual  with  (rod  to  cramp 
their  hands,  and  clap  on  the  bands  of  restraint  upon  them,  when 
their  hearts  are  fully  set  in  them  to  do  mischief:  did  we  see  and 
consider  them  as  they  are  in  the  hand  of  our  God,  Ave  should  not 
tremble  at  them  as  we  do. 

3.  Ignorance  of  ourselves,  and  the  relation  we  have  to  God, 
creates  slavish  fears  in  our  hearts,  Isa.  li.  V2.  for  did  believers  but 
thoroughly  understanil  how  dear  they  are  to  God,  what  relations 
they  sustain  to  him,  of  what  account  and  value  they  are  in  his  eyes, 
and  how  well  they  are  secured  by  his  faithl'ul  promises  and  gracious 
presence,  they  would  not  start  and  tremble  at  every  noise  and  appear- 
ance of  danger,  as  they  do.  God  reckoned  it  enough  to  cure  all 
Abraham^  sinful  fears,  when  lie  told  him  how  his  God  stood  en- 
gaged lor  his  defence.  Gen.  xv.  1.  ''  Fear  not  Abraham,  I  am  thy 
"  shield." 

And  noble  Nehemiah  valued  liimself  in  times  of  danger  and 
fear,  by  his  interest  in  God,  as  his  words  imjiort,  Neh.  vi.  11. 
The  conspiracy  against  him  was  strong,  the  dauger  he  and  the 
faithful  with  him  at  that  time  were  in,  was  extraordinary ;  some, 
therefore  atlvised  to  flee  to  the  temple,  and  barricado  themselves 
there,  against  the  enemy  :  But  Nehemiah  underslocxl  himself  better; 
S/toii/d  such  (I  man  as  I  flee?  And  ic/io,  be/ui>- us  I  am,  should  flee? 
saith  he,  (j.  d.  A  man  .so  called  of  God  to  this  si-rvice,  a  man  under 
such  promises,  a  man  of  such  manifold  and  manifest  experiences, 
should  such  a  man  flee  .'*  Let  others,  who  have  no  such  encourage- 
ments, flee  if  they  will;  for  my  part,  I  will  not  flee.  I  remembir  it 
wns  an  argument  used  by  *  Tertulliaii,  to  (juiet  the  fears,  and  slay  the 
flight  of  Christians  in  those  bloody  times:  xVrt  thou  afraid  of  a  man, 
O  Christian  !  when  devils  are  alraid  of  thee,  as  a  prisoner  of  his 
judge,  and  whom  the  world  ought  to  fear,  as  being  one  that  shall 
judge  the  world.  (J  that  we  could,  without  pride  and  vanity,  but 
value  ourselves  duly,  according  to  our  Christian  dignities  and  pri- 
vileges, which,  if  ever  it  be  necessary  to  count  over  and  value,  it 
is  in  such  times  of  danger  and  fear,  when  the  heart  is  so  prone  to 
dejection  and  sinking  fears. 


•  Art  thou  afraid  of  a  man,  O  Christian !  who  thould  be  feared  by  angtls,  siuce 
tliou  art  to  judpe  aiigcU  ;  who  sliouldsl  be  fuiirtd  Ijy  deviU,  since  thou  liast  got  power 
over  devils  ;  who  nhouldst  ho  feared  by  all  the  wurld,  since  all  the  world  is  to  Le  judged 
by  thee.      TertiU.  on  I'ear. 

Vol.  III.  R 


iliJO  A  PRACTICAL  TREATISE  OF  FEAtl. 

4.  Ignorance  of  our  dangers  and  troubles,  causes  our  frights 
and  terrors,  we  mistake  tlieni,  and  therefore  are  frighted  at 
them  :  we  are  ignorant  of  two  things  in  our  troubles  among  others, 
viz. 

1.  The  comforts  that  are  in  them. 

2.  The  outlets  and  escapes  from  them. 

There  is  a  vast  odds  betwixt  the  outward  appearance  and  face  of 
trouble,  and  the  inside  of  it ;  it  is  a  lion  to  the  eye  at  a  distance, 
but  open  it,  and  there  is  honey  in  its  belly.  Paul  and  Silas  met 
that  in  a  prison  which  made  them  to  sing  at  mid-night,  and  so  have 
many  more  since  their  day. 

And  as  we  are  not"  ignorant  of  the  comforts  that  are  sometimes 
found  in  our  troubles,  so  of  the  outlets  and  doors  of  escape,  God 
can,  and  often  doth  open  out  of  ti'ouble ;  "  To  God  the  Lord, 
*'  belong  the  issues  from  death,"  Psal.  Ixviii.  20.  "  He  knoweth  how 
*'  to  deliver  the  godly  out  of  temptation,'"  2  Pet.  n.  9-  He  can, 
with  every  temptation,  make  a  way  to  escape,  1  Cor.  x.  13.  the 
poor  captive  exiles  reckoned  upon  nothing,  but  dying  in  the  pit, 
making  their  graves  in  the  land  of  their  captivity,  Isa.  li.  14.  for 
they  could  think  upon  none,  but  the  usual  methods  of  deliverance, 
power,  or  price,  and  they  had  neither;  little  did  they  dream  of 
such  imniediate  influences  of  God  upon  tlie  king's  lieart,  to  make 
him  dismiss  them,  freely,  contrary  to  all  rules  of  state  policy,  Isa. 
xlv.  12. 

5.  But  especially  the  fears  of  good  men  arise  out  of  their  igno- 
rance and  inconsiderateness  of  the  covenant  of' grace.  If  we  were 
better  acquainted  with  the  nature,  extent,  and  stabihty  of  the  co- 
venant, our  hearts  would  be  much  freed  thereby  from  these  tor- 
menting passions ;  this  covenant  would  be  a  panacea,  an  universal 
remedy  against  all  our  fears,  upon  spiritual,  or  temporal  accounts, 
as  wilf  be  made  evident  hereafter  in  this  discourse. 

Cause  2.  Another  cause  and  fountain  of  sinful  fear,  is  guilt  upon 
the  conscience.  A  servant  of  sin  cannot  but,  first  or  last,  be  a 
slave  of  fear;  and  Xhey  that  have  done  evil,  cannot  chuse  but  ex- 
pect evil.  No  sooner  had  Adam  defiled  and  wounded  his  consci- 
ence with  guilt,  but  he  presently  trembles  and  hides  himself:  So 
it  is  with  his  children ;  God  calls  to  Adam,  not  in  a  threatening, 
but  gentle  dialect ;  not  in  a  tempest,  but  in  the  cool  of  the  day ; 
yet  it  terrifies  him,  there  being  in  himself,  mens  consc'ia  Jacti,  a 
guilty  and  condemning  conscience.  Gen.  iii.  8.  "  It  is  *  Seneca's 
*'  observation,  that  a  guilty  conscience  is  a  terrible  whip  and  tor- 
"  ment  to    the   sinner,    perpetually    lashing   him   with  solicitous 

*  Male  faci/toi-um  conscientia  Jlagellari,  et  plurimum  illi  tormcntorum  esse,  eo  quo  per- 
pehio  illani  solicUudo  tirget,  ac  rerberat  ijtiod  sponsoribus  seeurUatis  sine  non  potest  credere, 
-Sciiec.  Epist.  U7. 


A  IKACTICAL  TltKATISE  OK  lEAIl.  "Gl 

"  thoujrlits  and  fears,  tliat  he  knows  not  wlure  to  be  secure,  nor 
*'  dare  he  trust  to  any  promises  of  protection,  but  distrusts  all, 
"  doubts,  and  is  jealous  of  all."  Of  sueh  it  is  said,  Job  xv.  21. 
that  a  drtadjul  sound  is  in  their  cars  ;  noting  not  only  the  effects  of 
real,  but  also  of  imaginary  dangers:  His  own  presagmg  mind,  and 
troubled  fancy,  scares  him,  wlierc  no  real  danger  is,  b^uitable  to 
that,  Prov.  xxviii.  1.  7'hc  uickedjlctthxcht'n  none pur.sHcs,  but  the 
rirrhteous  is  bold  as  a  lion.  Just  as  they  say  of  sheep,  that  they  are 
affrighted  by  the  clattering  of  their  own  teet,  when  once  they  are 
set  a  running;  so  is  the  guiltv  dinner  with  the  noise  of  his  own 
conscience,  which  sounds  nothing  in  his  ears  but  misery,  wrath, 
and  hell.  ^Ve  may  sav  of  all  wicked  men  in  their  frights  as 
Tacitus  *  doth  of  tijranh,  "  That  if  it  were  possible  to  open  their 
"  inside,  their  mind  and  conscience,  many  terrible  stripes  and 
"  wounds  would  be  found  there:"  And  it  is  said,  Isa.  xxxiii.  14. 
the  sinner*  in  Zion  are  afraid,  trembling  taketh  hold  of  the  hyj)0- 
crite.  Fear  and  trembling  as  naturally  rise  out  of  guilt,  as  the 
sparks  do  out  of  a  fierv  charcoal.  Histories  abundantly  furnish  us 
■with  sad  examples  of  the  trutli  of  this  observation.  Cataline,  that 
monster  of  wickedness,  would  .start  at  any  sudden  noise,  being 
haunted  with  the  furies  of  his  own  evil  conscience.  Charles  IX. 
after  his  bloody  and  barbarous  massacre  of  the  Protestants,  could 
neither  sleej)  nor  wake  without  music  to  divert  his  thoughts.  And 
our  Richard  I J  I.  after  the  murder  of  his  two  innocent  nephews, 
saw  divers  images  or  shapes  like  devils  in  his  sleep,  pulling  and 
hauling  him.  Mr.  Ward  tells  us  of  a  Jesuit  in  Lancashire,  who 
being  followed  by  one  that  had  found  his  glove,  out  of.no  other  de- 
sign but  to  restore  it  to  him,  but  being  pursui'd  by  his  own  guilty 
conscience  also,  he  leaped  over  the  next  hedge,  and  was  drowned. 
And  remarkable  is  that  which  Mr.  Fox  relates  of  cardinal  Crescen- 
tius,  who  fancied  the  devil  was  Avalking  in  his  chamber,  and  some- 
times couching  under  his  table,  as  he  was  writing  letters  to  Rome 
against  the  I^rotestants.  Impius  tantuni  Jiirtuif,  fjunntum  nocuit : 
so  much  mischief  as  conscience  tells  them  they  have  done,  so  much 
it  bids  them  expect.  Wolsius  tells  us  of  one  John  Hofmeister  who 
fell  sick  with  the  very  terrors  of  his  own  conscience  in  his  inn,  as 
lie  was  travelling  towards  Aspurge  in  Germany,  and  was  frighted 
by  his  own  conscience  to  that  degree,  that  they  were  fain  to  bind 
liim  in  his  bed  with  chains;  and  all  that  they  could  get  from  him 
was,  /  am  cast  away  for  ever^  I  have  grievouslij  nvunded  my  oxvn 
conscience. 

To  this  wounded  and  trembling  conscience  is  opposed  the  spirit 
of  a  sound  mind,  mentioned   2  TiuK  i.  7.   "  God  hath  not  given 

'  Si  rccludontur  menUs  tyrannorutn,  jtoixe  atpici  laniaiui  ct  iclu%.     Annal. 

R2 


S62  A  PRACTICAL  TllEATISE  OF  FEAR. 

*'  US  the  spirit  of  fear,  but  of  power,  of  love,  and  of  a  sound 
"  mind :""  A  soinid  mind  is,  in  tliis  place,  the  same  thing  with  a 
pure  and  peaceable  conscience,  a  mind  or  conscience  not  infirm  or 
wounded  with  guilt,  as  we  say  a  sound  or  hale  body,  which  hath 
no  disease  attending  it,  such  a  mind  is  opposed  to  the  spirit  of  fear ; 
it  will  make  a  man  bold  as  a  lion ; 

All  consdre  sibi,  nulla  pallescere  culpa, 

Ilk  miirus  aheneus  esto. —  Hor.  1.  1.  ep.  1. 

By  this  thy  brazen  bulwark  of  defence. 
Still  to  preserve  thy  conscious  innocence, 

Nor  e'er  turn  pale  with  guilt. 

An  e\  il  and  guilty  conscience  foments  fears  and  terrors  three  ways. 

1.  By  aggravating  small  matters,  and  blowing  them  up  to  the 
height  of  the  most  fatal  and  destructive  evils ;  so  it  was  with  Cain, 
Gen.  iv.  14.  "  Every  one  that  meets  me  will  slay  me."  Now  every 
child  was  a  giant  in  his  eye,  and  any  body  he  met  his  over-match. 
A  guilty  conscience  gives  a  man  no  sight  of  his  enemy,  but  through 
a  magnifying  or  multiplying  glass. 

2.  It  begets  fears,  by  interpi-eting  all  doubtful  cases  in  the  worst 
sense  that  can  be  fastened  upon  them :  Pess'imiis  in  duhiis  augtir 
t'lmor.  If  the  swallows  do  but  chatter  in  the  chimney,  Bessus  in- 
terprets it  to  be  a  discover}^  of  his  crime,  that  they  are  telling  tales 
of  him,  and  saying,  Bessus  killed  a  man.     Nay, 

3.  If  a  guilty  conscience  hath  nothing  to  aggravate  and  magnify, 
nor  anv  doubtful  m.atter  to  interpret  in  a  frightful  sense,  it  can, 
and  often  doth  create  fears  and  terrors  out  of  nothing  at  all :  the 
rules  of  fear  are  not  like  the  rules  in  arithmetic,  where  many  nothings 
make  nothing,  but  fear  can  make  something  out  of  nothing,  yea, 
many  things,  and  great  things  out  of  nothing  at  all,  Psal.  liii.  5, 
there  icere  tlicitj  in  great  fear  xchere  noj'car  teas  ;  here  was  a  great 
fear  raised  or  created  out  of  nothing  at  all ;  had  their  fear  been 
examined  and  hunted  home  to  its  original  *,  it  would  have  been 
found  a  pure  creature  of  fancy,  a  chimera  having  nofundamcnium 
in  re,  no  other  foundation  but  a  troubled  fancy,  and  a  guilty  con- 
science; tluis  it  was  with  Pashur,  he  was  a  very  wicked  man,  and 
a  bitter  enemy  to  the  prophet  Jeremiah,  and  if  there  be  none  to 
fright  and  terrify  him  abroad,  rather  than  he  shall  want  it,  he  shall 
be  a  terror  to  himself,  Jer.  xx.  3,  4.  he  was  his  own  bugbear,  afraid 
of  his  own  shadow;  and  truly  this  is  a  great  plague  and  misery; 
he  that  is  a  terror  to  himself,  can  no  more  flee  from  terrors  than 
he  can  flee  from  himself.  Oh,  the  efficacy  of  conscience  !  how 
doth   it  arrest  the  stoutest  sinners,  and  make  them  tremble,  when 

*  In  time  of  fear  and  danger,  objects  of  terror  appear  to  those  who  are  tenified,more 
numeious  and  greater  than  they  are  in  reality  ;  as  such  things  are  then  more  credu^ 
lously  believed,  and  more  easily  imagined.     Cicero. 


A  PRACTICAL  TUKATISE  OF  FEAIl.  J26'3 

tliure  is  no  visible  external  eaiiNc  of"  fear  !  Xmio^  sr  juil'icc^  iioccns 
ab.suhitur :  i.  e.  No  JX^i'ty  '"^"  '^  absolved,  even  wlien  himselt"  acts 
tlie  part  of  the  judge. 

O/jJt'cthn  1.  Eiit  may  not  a  s^ood  man,  wliose  sins  arc  pardoned, 
be  alirigbted  with  his  own  I'ancies,  and  scared  with  his  own  imagi- 
nations? 

Solution.  No  doubt  he  may,  for  there  is  a  twofold  fountain  of 
fears,  one  in  the  body,  another  in  the  soul,  one  in  the  conslitiUlon, 
another  in  the  conscience;  it  is  the  affliction  and  infelicity  of  many 
pardoned  and  gracious  souls,  to  be  united  and  married  to  such  dis- 
tempered and  ill-habited  bodies,  as  shall  aftlict  them  without  any 
real  cause  from  within,  and  wound  them  by  their  own  diseases  and 
distempers ;  and  these  wounds  can  no  more  be  prevented  or  cured 
by  their  reason  or  religion,  than  any  other  bodily  disease,  suppose 
an  ague  or  fever,  can  be  so  cured.  Thus  *  physicians  tell  us,  when 
adust  choler  or  melancholy  overflows  and  aboiuids  in  the  body,  as 
in  the  hypochondriacal  distempers,  i^-c.  what  sad  effects  it  liath  upon 
the  mind  as  well  as  upon  the  body,  there  is  not  only  a  sad  and  fear- 
lul  asj)ect  or  countenance  without,  but  sorrow,  fear,  and  alllicting 
tiioughts  within  ;  this  is  a  sore  affliction  to  many  good  men,  whose 
consciences  arc  sprinkled  with  the  blood  of  Christ  from  guilt,  but 
yet  God  sees  good  to  clog  them  with  such  affliction  as  this  for  their 
humiliation,  and  for  the  prevention  of  worse  evils. 

Object.  i2.  IJut  many  bold  and  daring  sinners  are  found,  who, 
notwithstanding  all  the  guilt  with  which  their  consciences  are  load- 
ed, can  look  danger  in  the  face  without  trembling,  yea,  they  can 
look  death  itself,  the  king  of  terrors,  in  the  face,  with  less  fear  than 
better  men. 

Sol.  True,  but  the  reason  of  that  is  from  a  spiritual  judgment 
of  God  upon  their  hearts  and  consciences,  whereby  they  are  harden- 
ed, and  seared  as  with  a  hot  iron,  2  Tim.  iv.  J2.  and  s*>  conscience 
is  disabled  for  the  ])resent  to  do  its  office;  it  cannot  put  forth  its 
elKcicy  and  activity  now,  when  it  might  be  useful  to  their  salvation, 
but  it  will  do  it  to  ])urpose  hereafter,  when  their  case  shall  be  re- 
mediless. 

Cause  3.  We  see  wjiat  a  forge  of  fears  a  guilty  conscience  is  ;  and 
no  less  is  the  sin  of  unbelief  the  real  and  j)roper  cause  of  most 
distracting  and  afflictive  fears  ;  so  much  as  our  souls  are  empty  of 
faith,  they  are,  in  times  of  trouble,  filled  with  fear:  We  read  of 
some  that  liave  died  l)y  no  other  hand  but  their  own  fears ;  but 
we  never  read  of  any  that  ilied  by  fear,  who  were  once  brouglit 

•  Kernel.  Pathiol.  lip.  '2.  cap.  IG,  CorjtorU  liabilus  xiccxis  et  nwcilciUits,  asjiectus,  incon- 
stant, hnrridns  <ic  vwxhu,  in  morhi<t  nnimi  mehis  ct  mfslilia,  taciturniliix,  solicitudo,  in- 
nanii  rrrum  commerUntio  tomnui  turbulrntus,  liorrtfidus,  insomnis,f!uctun)i<,  fl  o^atus 
tjteclris  rcrum  nigrurwn,  J^c. 

Rlj 


SG-i  A  PRACTICAL  TREATISE  OF  FEAR, 

to  live  by  faith :  if  men  would  but  dig  to  the  root  of  their  fearSy 
they  would  certainly  find  unbelief  there,  Matth.  viii.  26.  Whj  are 
yc  fearful^  O ye  of  Uttle  faith  !  The  less  faith,  still  the  more  fear  : 
Fear  is  generated  by  unbelief,  and  unbelief  strengthened  by  fear, 
as  in  nature  there  is  an  observable  ■A.v/.Xoyinrjffi;,  circular  generation, 
vapours  beget  showers,  and  showers  new  vapours;  so  it  is  in 
things  moral,  and  therefore  all  the  skill  in  the  world  can  never 
cure  us  of  the  disease  of  fear,  till  God  first  cure  us  of  our  unbelief? 
Christ  therefore  took  the  right  method  to  rid  his  disciples  of  their 
fear,  by  rebuking  their  unbelief  The  remains  of  this  sin  in  God's 
own  people  are  the  cause  and  fountain  of  their  fears,  and  more 
particularly  to  shew  how  fear  is  generated  by  unbelief,  let  a  few- 
particulars  be  heedfully  adverted  to. 

1.  Unbelief  weakens  and  stumbles  the  assenting  act  of  faith,  and 
thereby  cuts  off  from  the  soul,  in  a  great  measure,  its  principal 
relief  against  danger  and  troubles.  It  is  the  use  and  office  of  faith 
to  realize  to  the  soul  tlie  invisible  things  of  the  world  to  come,  and 
thereby  encourage  it  against  the  fears  and  dangers  of  the  present 
•world  :  Thus  Moses  forsook  Egypt,  imt  fearmg  the  wrath  of  the 
Icing,  for  he  endured,  as  seeing  him  that  is  invisible,  Heb.  xi.  27. 
If  this  assenting  act  of  faith  be  weakened  or  staggered  in  the  soul, 
if  once  invisibles  seem  uncertainties,  and  visibles  the  only  realities, 
no  wonder  we  are  so  scared  and  frighted  when  these  visible  and  sen- 
sible comforts  are  exposed  and  endangered,  as  they  often  are  and 
will  be  in  this  mutable  world.  That  man  must  needs  be  afraid  to 
stand  his  ground  that  is  not  thoroughly  persuaded  the  ground  he 
stands  on  is  firm  and  good ;  it  is  not  to  be  wondered  that  men 
should  tremble,  who  seem  to  feel  the  ground  shake  and  reel  under 
them. 

2.  Unbelief  shuts  up  the  refuges  of  the  soul  in  the  divine 
promises,  *  and  by  leaving  it  without  those  refuges,  must  needs 
leave  it  in  the  hand  of  fears  and  terrors.  That  which  fortifies  and 
emboldens  a  Christian  in  evil  times,  is  his  dependence  upon  God 
for  a  protection,  Psal.  cxliii,  9-  I  fly  unto  thee  to  hide  me.  The 
cutting  off  this  retreat  (which  nothing  but  unbelief  can  do)  deprives 
the  soul  of  all  those  succours  and  supports  which  the  promises 
afford,  and  consequently  fills  the  heart  with  anxiety  and  feai*. 

3.  Unbelief  makes  men  negligent  and  careless  in  providing  for 
troubles  before  they  come,  and  so  brings  them  by  way  of  surprise 
upon  them  :  and  the  more  surprising  any  evil  is,  the  more  fright- 
ful it  is  always  found  to  be  :  we  cannot  think  that  Noah  was  so 
affrighted  at  the  flood,  when  it  began  to  swell  above  all  the  hills 
and  mountains,  as  all  the  rest  of  the  world  were ;  nor  was  there 

•  Malta  Jidem  promissa  levant,  i.  c,  l\Iany  promises  support  faith* 


A  PRACTltAL  TllEATISE  OV  FEAK.  ilGo 

any  reason  that  lie  should,  huviiifr  foreseen  it  bv  faith,  and  made 
provisii»n  for  it,  Heb.  xi.  7.  Bi/Jaith  Noah,  beinff  learned  of  God., 
jirepured  an  ark.  *  Augustine  relates  a  very  }x>rtinent  and  memor- 
able story  of  Paulinus,  bisho])  of  Nola,  who  was  a  verv  rieh  man 
both  in  <riK)ds  and  <i:race  :  he  had  much  of  the  world  in  his  hands, 
but  little  of  it  in  his  heart ;  and  it  was  well  there  was  not,  for  the 
Goths,  a  barbarous  people,  breaking  into  that  city,  like  so  many 
devils,  fell  upon  the  prey ;  those  that  trusted  to  the  trcaruuvs 
whieh  thev  had,  were  tleceived  and  ruined  by  tlieni,  for  the  rieh 
were  put  to  tortures  to  confess  where  they  had  hid  their  monies: 
This  good  bishop  fell  into  their  liands,  and  lo.-t  all  he  had,  but  was 
scarce  moved  at  the  loss,  as  appears  by  his  prayer,  whieh  my  author 
relatcsthus  :  Lord,  let  me  not  be  troubled  for  imj  gold  tind  silver :  thou 
knoue.s-t  it  is  not  nnj  treasure ;  that  I  have  laid  up  in  heavcji,  aecord- 
ino-to  thtjcomviand.  I  icas  learned  ofthi-sjudffmeni  before  it  came,  and 
provided  for  it ;  and  zohere  all  mij  interest  lies.  Lord,  thou  knoioesf. 

Thus  Mr.  Bradfortl,  when  the  keeper's  wife  came  running  into 
his  chamber  suddenly,  with  words  able  to  have  put  the  most  men 
in  the  world  into  a  trembling  posture:  Oh,  Mr.  Bradford  !  I  bring 
you  heavy  tidings;  to-morrow  you  must  be  burned,  and  your 
chain  is  now  buying  :  lie  put  off  his  hat,  and  saiil,  Lord,  I  thank 
thee  ;  I  have  looked /or  this  a  great  while,  it  is  not  terrible  to  mc  • 
God  make  mc  worthy  of  sueh  a  mercij.  See  the  benefit  of  a  prospect 
of,  and  preparation  lor  sufferings  ! 

4.  Unbelief  leaves  our  dearest  interests  and  concerns  in  our  own 
liands,  it  commits  nothing  to  God,  and  conseijuentlv  must  needs 
fill  the  heart  with  distracting  fears  when  imminent  dangers  threa- 
ten us.  lleailer,  if  this  be  ihv  ease,  thou  wilt  be  a  Magor  ^lissa- 
bib,  surrounded  with  terrors,  whensoever  thou  shall  be  surround- 
ed with  dangers  and  troubles.  Believers  in  this,  as  well  as  in  many 
other  things,  have  the  advantage  of  thee,  that  they  have  commit- 
ted all  that  is  precious  and  valuable  to  them  into  the  hands  of  God 
by  faith,  to  him  they  have  committed  the  keeping  of  their  souls, 
1  Pet.  iv.  19.  and  ail  their  eternal  concernments,  2  Tim.  i.  16*. 
And  these  being  put  into  safe  hands,  they  arc  not  distracted  with 
fears  about  other  matter  of  less  value,  but  can  trust  them  whero 
they  have  entrusted  the  greater,  and  enjoy  the  (juietncsK  and  peace 
of  a  resigned  soul  to  God,  l*rov.  xvi.  3.  But  as  for  thee,  thy  life, 
thy  liberty,  yea,  which  is  infinitely  more  than  all  these  things,  thy 
soul  will  lie  upon  thy  hands  in  the  day  of  trouble,  and  thou  wilt  not 
know  what  to  do  with  them,  nor  which  way  to  disjwjse  of  them. 
Oh!  these  be  the  iln-adful  siraits  and  frights  that  unbelief  leaves 
men  in  ;  it  is  a  fountain  of  fears  and  distractions.     And  indeed  it 


•  Aug,  de  Ciiiiln-  Dei,  lib.  1.  en;*.  10, 

114 


26G  A  PRACTICAL  TREATI«;E  OF  FEAR, 

caniiot  but  distract  and  confound  carnal  men,  in  whom  it  reigns, 
and  is  in  its  full  strength,  when  sad  experience  shews  us  what  fears 
and  tremblings  tlie  very  remains  and  rehques  of  this  sin  beget  in 
the  best  men,  wlio  are  not  fully  freed  from  it.  If  the  unpurged 
reliques  of  unbelief  in  them  can  thus  darken  and  cloud  their  evi- 
dences, thus  greaten  and  multiply  their  dangers ;  if  it  can  draw 
such  sad  and  fi-ightful  conclusions  in  their  hearts,  notwithstand- 
ing all  the  contrary  experience  of  their  lives,  as  wc  see  in  that  sad 
instance,  1  Sam.  xxvii.  1.  what  panic  fears  and  unrelieved  terrors 
must  it  put  those  men  under,  where  it  is  in  its  full  strength  and  do- 
minion ? 

Cause  4.  Moreover,  we  shall  find  many  of  our  fears  raised  and 
provoked  in  us  by  the  promiscuous  administrations  of  providence  in 
this  world,  when  we  read  in  scripture,  "  that  there  is  one  event  to 
"  the  righteous  and  to  the  wicked,  and  all  things  come  alike  to  all,"" 
Eccl.  ix.  2.  that  when  the  sword  is  drawn,  God  suffers  it  to  cut  off 
the  righteous  and  the  wicked,  Ezek.  xxi,  3.     The  sword  makes  no 
differeiice  where  God  hath  made  so  great  a  difference  by  grace ;  it 
neither  distinguishes  faces  nor  breasts,  but  is  as  soon  sheathed  in  the 
bowels  of  the  best  as  the  worst  of  men.     When  we  read  how  the 
same  fire  of  God's  indignation  devours  the  green  tree  and  the  dry 
tree,  Ezek.  xx.  47.  how  the  baskets  of  good  figs  (the  emblem  of  the 
best  men  of  those  times)  were  carried  into  Babylon  as  well  as  the 
bad,  Jer.  xxi  v.  5.  how  the  flesh  of  God's  saints  hath  been  given 
for  meat  to  the  fowls  of  heaven,  and  to  the  beasts  of  the  field,  Psal. 
xcvii.  12.  and  how  the  wicked  have  devoured  the  man  that  is  more 
righteous  than  himself,  as  it  is  Hab.  i.  13.  I  say,  when  we  observe 
such  things  in  scripture,  and  find  our  observations  confirmed  by  the 
accounts  and  histories  of  former  and  later  ages;   when  we  reflect 
upon  the  unspeakable  miseries  and  butcheries  of  those  plain  heart- 
ed and  precious  servants  of  Christ,  the  Albigenses  and  Waldenses, 
how  they  fell  as  a  prey  to  their  cruel  adversaries,  notwithstanding 
the  convincing  simplicity  and  holiness  of  their  lives,  and  all  their 
fervent  cries  and  appeals  to  God ;  how  the  very  flower  of  the  re- 
formed Protestant  interest  in  France  was  cut  off  with  more  than 
barbarous  inhumanitv,  so  that  the  streets  were  washed,  and  the  ca- 
nals of  Paris  ran  with   their   precious   blood ;  what   horrid   and 
unparalleled  torture  the  servants  of  God  felt  in  that  cruel  massacre 
in  Ireland,  a  history  too  tragical  for  a  tender-hearted  reader  to  stay 
long  upon ;  and  how,  in  our  own  land,  the  most  eminent  ministers 
and  Christians  were  sent  to  heaven  in  a  fiery  chariot  in  those  dread- 
ful Marian  days:   I  say,  when  we  read  and  consider  such  things  as 
these,  it  rouses  our  fears,  and  puts  us  into  frights,  when  we  see 
ourselves  threatened  with  the  same  enemies  and  danger ;  when  the 
feet  of  them  that  carried  out  the  dear  servants  of  God  in  bloody 


▲  PUACTirAL  TIIKATISE  OF  FKAH. 


267 


wlndinp-^liects  to  their  graves,  stand  at  the  door  to  carry  us  forth 
uext,  it'  providence  loose  their  chain,  and  <;ive  them  a  permission  so 
to  do ;  and  our  t'ear>,  on  this  account,  are  hcifi;htcned,  hy  consider- 
ing and  involvincr  these  four  things  in  our  tlunights,  which  we  arc 
always  more  inclined  to  do,  tlian  the  things  that  should  fortify  our 
faith,  and  heiglitcn  our  Chrisliau  courage.     As, 

1.  ^Ve  arc  apt  to  consider,  that  as  the  same  race  and  kind  of 
men  that  committed  these  outrages  upon  our  brethren,  are  sfill  in 
being,  and  that  their  rage  and  malice  is  not  abated  in  the  least  de- 
gree, but  is  as  fierce  and  cruel  as  ever  it  was.  Gal.  iv.  29.  "  As 
"  then  he  that  was  born  after  the  fie.sh  persecuted  hini  that  was 
"  born  after  the  Spirit,  even  so  it  is  now."  So  it  was  then,  and  just 
so  it  is  Ftill :  the  old  enmity  is  entailed  upon  all  wicked  men,  from 
generation  to  generation.  Mnlt'i  adhuc  qui  clavum  snng'iirne  Ahelis 
rubciitcm  adhuc  rlrcuviferutit,  Cain's  club  is  to  this  day  carried  up 
and  down  the  world,  stained  with  the  blood  of  Abel,  as  lUicholtzer 
speaks.  It  is  a  rooted  antipathy,  and  it  runs  in  a  blood,  and  will 
run  as  long  as  there  are  wicked  men,  from  whom,  and  to  whom  it 
shall  be  propagated,  and  a  devil  in  hell,  by  whom  it  will  not  fail  to 
be  exas]ierated  and  irritated. 

2.  \\'e  know  also  that  nothing:  liinders  the  execution  of  iheir 
wicked  purposes  against  us  but  the  restraints  of  Providence.  Should 
•God  loose  the  chain,  and  give  them  leave  to  act  forth  tlie  malice 
and  rage  that  is  in  their  hearts,  no  pity  wovdd  be  shewn  l>y  them, 
or  could  be  rationally  expected  from  iheni,  I'sal.  cxxiv.  1,  2.  3,  l-, 
5,  0.  We  live  among  lions,  and  them  that  are  set  on  lire  of  hell, 
Psal.  Ivii.  4.  The  only  reason  of  our  safetv  is  this,  that  he  who  is 
ihe  keeper  of  the  lions,  is  also  the  shepherd  of  the  slieep. 

3.  \Ve  find,  that  God  hath  many  times  let  hxise  these  lions  upon 
his  people,  and  given  them  leave  to  tear  his  lamSs  in  jiieces,  and 
suck  the  blood  of  his  saints :  how  well  soever  he  loves  them,  yet 
hath  he  often  delivered  them  into  the  hands  of  their  enemies,  and 
suffered  them  to  perj)etrate  and  act  the  greatest  cruelties  upon 
them;  the  best  men  have  suffered  the  worst  things,  and  the  histo- 
ries of  all  ages  have  delivered  down  unto  us  the  most  tragical  rela^ 
tions  of  their  barbarous  usage. 

4.  We  are  conscious  to  ourselves  how  far  sliort  we  come  in  holi- 
ness, innocencv,  and  spirilu;il  excellency  of  those  excellent  persons 
who  have  suffered  these  things;  and  therefore  Itave  no  ground  to 
expect  more  favour  from  ])rovidence  than  they  found :  we  know 
also  there  is  no  promise  in  the  scrij)tures  to  which  they  liad  not  as 
gowl  a  claim  and  title  as  ourselves.  With  us  are  found  as  great, 
yea,  greater  sins  than  in  them;  and  therefori'  have  no  reason  to 
plea.se  ourselves  with  the  fiond  iinaginations  of  extraordinary  ex- 
enipiions      If  we  ihink  these  evils  shall  not  come  in  our  days,  it  is 


2^  A  PEACTICAL  TREATISE  OF  FEAIT. 

like  many  of  them  thought  so  too ;  and  yet  they  did,  and  we  may- 
find  It  quite  otherwise.  Lam.  iv.  12.  "Who  would  have  thought 
*'  that  the  enemy  should  have  entered  in  at  the  gates  of  Jerusalem  ?'' 
The  revolving  of  these,  and  such  like  considerations  in  our  thoughts, 
and  mixing  our  own  unbelief  with  them,  creates  a  woi'ld  of  fears, 
even  in  good  men,  till,  by  resignation  of  all  to  God,  and  acting 
laith  upon  the  promises  that  assure  us  of  the  sanctificaticm  of  all 
our  troubles,  as  that  Rom.  viii.  28.  God's  presence  with  us  in  our 
troubles,  as  that  Psal,  xci.  15.  his  moderation  of  our  troubles  to 
that  measure  and  degree,  in  which  they  are  supportable,  Isa.  xxvii. 
8.  and  the  safe  and  comfortable  outlet  and  final  deliverance  from 
them  all  at  last;  according  to  that  in  Rev.  vii.  17.  we  do,  at  last, 
recover  our  hearts  out  of  the  hands  of  our  fears  again,  and  compose 
them  to  a  quiet  and  sweet  satisfaction  in  the  wise  and  holy  pleasure 
of  our  God. 

Cause  5.  Our  immoderate  love  of  life,  and  the  comforts  and  con- 
veniences thereof,  may  be  assigned  as  a  proper,  and  real  ground, 
and  cause  of  our  sinful  fears,  when  the  dangers  of  the  times  threaten 
the  one  or  the  other :  did  we  love  our  lives  less,  we  should  fear  and 
tremble  less  than  we  do.  It  is  said  of  those  renowned  saints.  Rev. 
xu.  11.  "  They  overcame  by  the  blood  of  the  Lamb,  and  by  the 
"  word  of  their  testimony,  and  they  loved  not  their  lives  unto  the 
« death."  "^ 

Thejr  overcame  not  only  the  fury  of  their  enemies  without  them, 
but  their  sinful  fears  within  them ;  and  this  victory  was  atchieved 
by  their  mortification  to  the  inordinate  and  immoderate  love  of  life. 
Certamly  their  own  fears  had  overcome  them,  if  they  had  not  first 
overcome  the  love  of  life:  it  was  not,  therefore,  without  very  great 
reason,  that  our  Lord  enjoined  it  upon  all  his  disciples  and  follow- 
ers, to  hate  theb-  own  lives,  Luke  xiv.  26.  not  absolutely,  but  in 
comparison  and  competition  with  him,  i.  e.  to  love  it  in  so  remiss  a 
degree  as  to  slight  and  undervalue  it,  as  a  poor  low  thing  in  such 
a  comparison  :  he  foresaw  what  sharp  trials  and  sufferings  Avere 
coming  upon  them,  and  he  knew  if  the  fond  and  immoderate  love 
of  life  were  not  overcome  and  mortified  in  them,  it  would  make 
them  warp  and  bend  under  such  temptations. 

This  was  it  that  freed  Paul  from  slavish  fears,  and  made  him  so 
magnanimous  and  undaunted ;  indeed  he  had  less  fear  upon  his 
spirits,  though  he  was  to  suf!er  those  hard  and  sharp  things  in  his 
own  person,  than  his  friends  had,  who  only  sympathized  with  him, 
and  were  not  farther  concerned,  than  by  their  own  love  and  pity  : 
he  spake  like  a  man  who  was  rather  a  spectator  than  a  sufterer. 
Acts  XX.  24,  25.  "  None  of  these  things  move  me,"  saith  he. 
Great  soul !  not  moved  with  bonds  and  afflictions  !  how  did  he  at- 
tain so  great  courage  and  constancy  of  mind,  in  such  deep  and 


A  PRACTICAL  TilEATISE  OF  FFATl.  269 

drca'lful  siiflTennf^s  !  It  was  enough  to  liavc  moved  the  stoutest  man 
in  tlu"  world,  vea,  and  to  liave  removed  tlie  resolutions  ot"  any  that 
had  not  loved  Christ  better  than  his  own  life:  but  life  was  a  trifle 
to  him,  in  comparison  witii  Jesus  Christ,  for  so  he  tells  us  in  the 
next  words,  "  I  count  not  my  life  dear  unto  mc,"  q.  d.  It  is  a  low- 
prized  commoditv  in  mv  eyes,  not  worth  the  savin^r,  or  re(,'arding 
on  such  sintui  terms.  Oh  !  iiow  nutny  luivc  j)aned  with  Christ, 
jx'acc,  and  eternal  life,  for  fear  of  losing  that  which  Paul  regarded 
not.  And  if  we  bring  our  thouglits  closer  to  the  matter,  we  shall 
soon  find  that  this  is  a  fountain  of  fears  in  times  of  danger,  anil  that 
from  this  exeessive  love  of  life  we  are  raeked  and  tortured  with  ten 
thousand  terrors.     For, 

1.  Life  is  the  greatest  and  nearest  interest  men  naturally  have  in 
this  world,  and  tliat  which  wraps  up  all  other  inferior  interests  in 
itself.  Job  ii.  4.  "  Skni  lor  skin,  yea,  all  that  a  man  hath,  will  he 
"  give  for  his  life."  It  is  a  real  truth,  though  it  came  Irom  the 
mouth  of  the  father  of  lies ;  afflictions  never  touch  the  quick,  till 
they  toucli  the  lile ;  liberty,  estates,  and  other  accommodations  in 
this  world  receive  their  value  and  estimation  from  hence;  if  life  be 
cut  off,  these  accidents  perish,  and  are  of  no  account,  Gen.  xxv.  33. 
'♦  Ik'hold,  I  ani  at  the  point  to  die,  (said  Esau)  and  what  profit 
"  shall  this  birth-right  do  to  me.^'" 

il.  Life  being  naturally  the  dearest  interest  of  men  in  this  world, 
the  richest  treasure,  and  most  beloved  thing  on  earth,  to  a  natural 
man ;  that  which  strikes  at,  and  endangers  life,  must,  in  his  eyes, 
be  the  greatest  evil  that  can  bclal  him;  on  this  account  death  be- 
comes terrible  to  men ;  yea,  as  Job  calls  it,  the  k'nig-  of  terrors. 
Job  xviii.  14.  The  black  ])rince,  or  the  j)rince  of  clouds  and  dark- 
ness, as  some  translate  those  words :  Yea,  so  terrible  is  death  upon 
this  account,  that  the  very  fear  of  it  hath  sometimes  precipitated 
men  into  the  hands  of  it,  as  we  sometimes  observe  in  times  of  pes- 
tilence, the  excessive  fear  of  the  plague  hath  induced  it  *. 

3.  Thougli  death  be  terrible  in  any  shape,  in  the  mildest  form  it 
can  appear  in ;  vet  a  violent  and  bloody  death,  by  the  hanils  of 
cruel  and  merciless  men,  is  the  most  terrible  form  that  death  can 
appear  in ;  it  is  now  the  king  of  terrors  indeed,  in  the  most  ghastly 
representation  and  frightful  form,  in  its  scarlet  robes,  and  terrifying 
formalities ;  in  a  violent  deal!),  all  the  barbarous  cruelty  that  the 


•  Galen  reports,  that  some  have  tlitd  suddenly  tlirough  fi-ar  :  It  u  not  therefore  a 
thing  t«  he  wondered  at.  in  llie  opinion  ol"  Aristotle,  and  almost  uU  others,  that  a  man 
»hould  die,  through  the  fciir  of  death.  The  fear  of  evil  sometimes  brings  on  men  that 
^hich  they  tlivad  j  asisc\ident  from  the  example  of  those  whose  fear  has  prevented 
the  deaili  appointed  them  hy  the  judge.     Stem  oh  death,  p.  1(>7. 


270  A  PRACTICAL  TREATISE  OF  FEAR. 

■wit  of  our  enemies  can  invent,  or  their  malice  inflict,  is  mingled 
together ;  in  a  violent  death  are  many  deaths  converted  into  one, 
and  it  oftentimes  approaches  men  by  such  slow  and  deliberate 
paces,  that  they  feel  every  tread  of  its  foot,  as  it  advanceth  towards 
them.  Moriatur^  ut  sentiat  se  mori ;  Let  him  so  die,  (said  the 
tyrant)  that  he  may  feel  himself  to  die ;  yea,  and  how  he  dies  by 
inch-meal,  or  slow,  lingering  degrees,  and  this  is  exceeding  fright- 
ful, especially  to  those  that  are  of  most  soft  and  tender  nature  and 
temper,  who  must  needs  be  struck  through  with  the  terrors  of 
death,  except  the  Lord  arm  them  against  it  with  the  assurance  of 
a  better  life,  and  sweeten  these  bitter  apprehensions  by  the  fore- 
tastes of  it.  This  is  enough  to  put  even  sanctified  nature  into  con- 
sternation, and  make  a  very  gracious  heart  to  sink,  unless  it  be  so 
upheld  by  divine  strength  and. comfort:  And  hence  come  many, 
very  many  of  our  fears  and  terrors,  especially  when  the  same  ene- 
mies that  have  been  accustomed  to  this  bloody  work,  shall  be  found 
confederating  and  designing  again  to  break  in  upon  us,  and  act 
over  again  as  much  cruelty,  as  ever  they  have  done  upon  our  bre- 
thren in  times  past. 

Cause  6.  To  conclude  :  many  of  our  sinful  fears  and  consterna- 
tions flow  from  the  influences  of  Satan  upon  our  phantasies.  They 
say  winds  and  storms  are  oft-times  raised  by  Satan,  both  by  sea 
and  land  ;  and  I  never  doubted,  but  the  prince  of  the  power  of  the 
air,  by  God's  permission,  can,  and  often  doth  put  the  world  into 
great  frights  and  disturbances  by  such  tempests.  Job  i.  19-  He 
can  raise  the  loftiest  winds,  pour  down  roaring  showers,  rattle  in 
the  air  with  fearful  claps  of  thunder,  and  scare  the  lower  world 
with  terrible  flashes  of  lightning.  And  I  doubt  not  but  he  hath, 
by  the  same  permission,  a  great  deal  of  influence  and  power  upon 
the  fancies  and  passions  of  men  ;  and  can  raise  more  terrible  storms 
and  tempests  within  us,  than  ever  we  heard  or  felt  without  us :  he 
can,  by  leave  from  God,  approach  our  phantasies,  disturb  and 
trouble  them  exceedingly  by  foi'ming  frightful  ideas  there ;  for  Sa- 
tan not  only  works  upon  men  mediately,  by  the  ministry  of  their 
external  senses,  but  by  reason  of  his  spiritual,  angelical  nature,  he 
can  have  immediate  access  to  the  internal  sense  also,  as  a})pears  by 
diabolical  dreams ;  and  by  practising  upon  that  power  of  the  soul, 
he  influences  the  passions  of  it,  and  puts  it  under  very  dreadful  ap- 
prehensions and  consternations.  Now  if  Satan  can  provoke  and 
exasperate  the  fury  and  rage  of  wicked  men,  as  it  is  evident  he  can 
do,  as  well  as  he  can  go  to  the  magazines  and  store-houses  of 
thunder,  lightnings,  and  storms :  0,  what  inward  storms  of  fear 
can  he  shake  our  hearts  withal !  and  if  God  give  him  but  a  per- 
mission, how  ready  will  he  be  to  do  it,  seeing  it  is  so  conducible 
to  his  design ;  for  by  putting  men  into  such  frights,  he  at  once 


A   PnACTICAL  TBEATlSli  Ol"  FKAR.  ~Tl 

"weakens  their  hands  in  duty,  as  is-  plain  from  hl^  attempt  tliis  way 
upon  Neheniiah,  chap.  vi.  "l.'5.  and  if  he  prevail  tluri',  he  drives 
tliem  into  the  snares  and  traps  of  liis  teiiiplalioii^,  us  the  iisherniaii 
and  fowler  do  the  birds  and  lislies  in  their  nets,  when  onee  they 
have  flushed  and  frighted  them  out  of  their  coverts.  And  thus 
vou  have  some  account  of  the  j)rincipal  and  true  causefi  of  our  sinful 
icars. 


CHAP.  V. 


Laying  open  the  sinful  and  lamcntahle  effects  of  slavish  and  inor- 
dinate Jear,  both  in  carnal  and  regenerate  j^er sons. 

Sect.  I.  i  IAN  ING  taken  a  view  in  the  former  chapters  of  tlic 
kind  and  causes  of  fear,  and  seen  what  hcs  at  the  root  of  slavish  fear, 
and  both  hreecls  and  feeds  it,  what  fruit  can  we  expect  from  such 
a  cursed  ])lant,  hut  ujall  and  wormwood,  fruit  as  hitter  as  death 
itself?'  Let  us  then,  in  the  next  place,  examine  and  well  consider 
these  foll<)\vin<r  and  deplorable  efiects  of  fear,  to  excite  us  to  a})ply 
ourselves  the  more  concernedly  to  those  directions  that  follow  in 
the  close  of  this  treatise,  for  the  cure  of  it.     And, 

Kffect  1.  The  first  effect  of  this  sinful  and  exorbitant  passion  is 
distraction  of  mind  and  thoughts  in  duty  :  Both  Cicero  and  (t)uin- 
tilian  will  have  the  word  tinmdtus,  a  tunudt,  to  come  from  tiinor 
intdtusf,  much  fear,  it  is  a  compound  of  those  two  words ;  much 
fear  raises  j^reat  uproars  and  tiniiults  in  the  soul,  and  puts  all  into 
linrries  and  distractions,  so  that  we  cannot  attend  upon  any  service 
of  God  Avith  profit  or  comfort.  It  was  therefore  a  very  necessary 
mercy  that  was  requested  of  (Tod,  Luke  i.  74.  "  That  we,  being 
"  delivered  out  of  the  hands  of  our  enemies,  min^ht  serve  him 
"  without  fear."^  For  it  is  im}x>ssible  to  serve  God  vithout  dis- 
tractions, till  we  can  ser\e  him  without  the  slavish  fear  of  enemies. 
The  reverential  fear  of  God  is  the  greatest  spur  to  duty,  and 
choicest  help  in  it,  but  the  distracting  fears  of  men  will  either  wholly 
flivert  us  from  our  duty,  or  destroy  the  comfort  and  benefit  of  our 
duties;  it  is  a  deadly  snare  of  the  devil  to  hinder  all  comfortable 
intercourse  with  God. 

It  is  very  remarkable,  that  when  the  apostle  was  giving  his  ad- 
vice to  the  Corinthians  about  marriage  in  those  times  of  perse- 
cution and  difhculty,  he  commends  them  to  a  single  life  as  most 
eligible  :  where  it  may  be  without  sinlul  iuconveiiiencies,  and  that 
principally  for  this  reason,  "  That  they  might  attend  uj)on  the 
*'  Lord  without  distraction,""   1    Cor.  vii.   35.     He   foresaw   what 


272  A  I'RACTICAL  TREATISE  OF  FEAR. 

straits,  cares,  and  fears  must  unavoidably  distract  those  in  such 
times  that  were  most  clogged  and  incuuibei'ed  with  famiKes  and 
relations ;  when  a  man  should  be  thinking,  O,  what  shall  I  do  now 
to  get  my  doubts  and  fears  resolved  about  my  interest  in  Christ  ? 
How  may  I  so  behave  mvself  in  my  sufferings  as  to  credit  religion, 
and  not  become  a  scandal  and  stumbling-block  to  others?  His 
thoughts  are  taken  up  with  other  cares  and  fears ;  O,  what  will  be- 
come of  my  wife  and  poor  little  ones  ?  What  shall  I  do  with  them 
and  for  them,  to  secure  them  from  danger. 

I  doubt  not  but  it  is  a  great  design  of  the  devil  to  keep  us  in  con- 
tinual alarms  and  frights,  and  to  puzzle  our  heads  and  hearts  with 
a  thousand  difficulties,  which  possibly  may  never  befal  us,  or  if 
they  do,  shall  never  prove  so  fatal  to  us  as  we  fancy  them,  and  all 
this  is  to  unfit  us  for  our  present  duties,  and  destroy  our  comfort 
therein ;  for  if  by  frights  and  terrors  of  mind  he  can  but  once  dis- 
tract our  thoughts,  he  gains  three  points  upon  us  to  our  unspeak- 
able loss. 

1.  Hereby  he  will  cut  off  the  freedom  and  sweetness  of  our  com- 
munion with  God  in  duties,  and  what  an  empty  shell  will  the  best 
duties  be,  when  this  kernel  is  wormed  out  by  such  a  subtle  artifice  .'* 
Prayer,  as  Damascen  aptly  expresses  it,  is  'Ara/Sa^/s  m  vn  the  ascen- 
sion of  the  mind  or  soul  to  God;  but  distraction  clips  its  wings; 
he  can  never  offer  up  his  soul  and  thoughts  to  God,  that  hath  not 
possession  of  them  himself:  and  he  that  is  under  distracting  fears 
possesseth  not  himself  The  life  of  all  communion  with  God  in 
prayer,  consists  in  the  harmony  that  is  betwixt  our  hearts  and 
words,  and  both  with  the  will  of  God  ;  this  harmony  is  spoiled 
by  distraction,  and  so  Satan  gains  that  point. 

2.  But  this  is  not  all  he  gains  and  we  lose  by  distracting  fears ; 
for  as  they  cut  off  the  freedom  and  sweetness  of  our  intercourse 
with  God  in  prayer,  so  they  cut  off  the  soul  from  the  succours  and 
reliefs  it  might  otherwise  draw  from  the  promises.  We  find  when 
the  Israelites  were  in  great  bondage,  wherein  their  minds  were  dis- 
tracted with  fears  and  sorrows,  they  regarded  not  the  supporting 
promises  of  deliverance  sent  them  by  Moses,  Exod.  vi.  3.  David 
had  an  express  and  particular  promise  of  the  kingdom  from  the 
mouth  of  God  which  must  needs  include  his  deliverance  out  of  the 
hand  of  Saul,  and  all  his  stratagems  to  destroy  him ;  but  yet,  when 
imminent  hazai'ds  were  before  his  eyes,  he  was  afraid,  and  that  fear 
betrayed  the  succours  from  the  promise,  so  tliat  it  drew  a  quite 
contrary  conclusion,  1  Sam.  xxvii.  1.  "I  shall  one  day  perish  by 
*'  the  hand  of  Saul :"  And  again  he  is  at  the  same  point,  Psal. 
cxvi.  11.  "All  men  are  liars,"  not  excepting  Samuel  himself,  who 
had  assured  him  of  the  kingdom.  This  is  always  the  property  and 
nature  of  fear  (as  T  shewed  before)  to  make  men  distrust  the  best 


A   PK ACTifAl.  TREATISE  OF   FF.AB.  273 

scuriiv  wlicn  they  are  in  imminent  peril  :  But  oh  !  what  a  mis- 
chiel"  is  this  to  make  us  suspicious  of  thu  promises,  wliirh  are 
our  chief  relief  aiitl  support  in  times  of  trouble:  Our  fears  will  un- 
fit lis  lor  prayer,  tliey  will  also  shake  the  credit  of  the  j)romises 
with  us;  fuul  so  great  is  the  damage  we  receive  both  ways,  that  it 
were  better  for  us  to  lose  our  two  eyes,  than  two  such  advantages 
in  trouble.     But, 

ii.  This  is  not  all ;  by  our  present  fears  we  lose  the  benefit  and 
comfort  of  all  our  past  experiences,  and  the  singular  relief  we  mi ifjit 
have  from  all  that  faithfulness  and  goodness  of  God,  which  our 
eyes  have  seen  in  lonner  straits  and  tlangers,  the  present  iear 
clouds  them  all,  Isa.  li.  12,  Vi.  Men  and  dangers  arc  so  much 
minded,  that  God  is  forgotten,  even  the  God  that  hath  hitherto 
preserved  us,  though  our  former  fears  told  us,  the  enemy  was  daily 
reailv  to  devour  us.  All  these  sweet  reliefs  are  cut  off' from  us  by 
our  ili.^lracthig  fears,  and  that  at  a  time  when  we  have  most  need 
of  them. 

Etf'cct  2.  Dissimulation  and  hypocrisy  are  the  fruit  of  slavish  fear; 
distraction  you  see  is  bad  enough,  but  dissimulation  is  worse  than 
distraction,  and  vet  as  bad  as  it  is,  fear  hath  driven  good  men  into 
this  snare;  it  will  make  even  an  upright  soul  warp  and  bend  from 
the  rules  of  that  integrity  .and  candour,  which  should  be  inseparable 
at  all  times  from  a  Christian :  of  whom  (saith  God  to  his  Israel) 
hast  thou  been  afraid,  that  thou  hast  lied,  anil  hast  not  remembercrl 
me.''  (iod  fhuls  falsehood,  and  charges  it  uj)on  fear,  q.  d.  I  know  it 
was  against  the  resolutions  of  my  people's  hearts  thus  to  dissemble, 
this  certainly  is  the  effect  of  a  fright ;  who  is  he  that  hath  scared 
>ou  into  this  evil?  It  was  Abraham's  fear  that  made  him  dissemble 
to  the  rej)roach  of  his  religion.  Gen.  xx.  2,  11.  And  indeed  it  was 
but  an  odd  sight  to  see  an  heathen  so  schooling  and  reproving  great 
Abraham  about  it,  as  he  there  doth. 

It  was  nothing  but  fear  that  drew  his  son  Isaac  into  the  like 
snare.  Gen.  xxvi.  7.  And  it  was  fear  that  overcame  Peter  against 
his  promise,  as  well  as  principle,  to  say  concerning  his  dear  Saviour, 
/  know  not  the  man,  ^latth.  xxxi.  Gi).  Had  Abraham  at  that  time 
remembered,  and  acted  his  faith  freely  U|X)n  what  tJie  Lord  said  to 
him,  (xen.  xvii.  1.  FcaPnot  Abraham,  I  am  thy  .shield,  he  had  esca- 
ped l)oth  the  sin  and  the  shame  into  which  he  fell,  but  even  that 
great  believer  was  foiletl  by  his  own  fears ;  and  certainly  this  is  a 
great  evil,  a  complicated  mischief      For, 

1.  Jiy  these  falls  and  scandals,  religion  is  made  vile  and  con- 
temptibli-  in  the  eyes  of  the  world,  it  reflects  with  much  re})roach 
upon  God  and  his  promises,  as  if  his  word  wtre  not  suflicient  secu- 
rity for  us  to  rely  ujK)n  in  times  of  trouble,  as  if  it  were  safer  trust- 
ing to  our  wit,  yea,  to  sin,  thaii  to  the  promises. 


274  A  PRACTICAL  TREATISE  OF  FEAR. 

2.  It  greatly  weakens  the  hands  of  otliers,  and  proves  a  sore  dis- 
couragement to  them  in  their  trials,  to  see  their  brethren  faint  for 
fear,  and  ashamed  to  own  their  principles ;  sometimes  it  hath  this 
mischievous  effect,  but  it  is  always  improved  by  Satan  and  wicked 
men  to  this  purpose.     And, 

3.  It  will  be  a  terrible  blow  and  wound  to  our  own  consciences^ 
for  such  flaws  in  our  integrity  we  may  be  kept  waking  and  sighing 
many  a  night ;  O  see  the  mischiefs  of  a  timorous  and  faint  spi- 
rit ! ' 

Effect  3.  Slavish  fears  of  the  creature  exceedingly  strengthen 
our  temptations  in  times  of  danger,  and  make  them  very  efficaci- 
ous and  prevalent  upon  us,  Prov.  xxix.  25.  The  fear  of  man  brinffs 
a  snare.  Satan  spreads  the  net,  but  we  are  not  within  its  reach, 
till  our  own  fears  drive  us  unto  it ;  the  recoiling  of  our  spirits  from 
some  imminent  dangers  may  cause  the  pulse  of  a  true  Christian  to 
intermit  and  faulter,  how  regular  soever  it  beats  at  other  times  : 
this  will  cause  great  trepidation  and  timidity  in  men  that  are  sincere 
and  upright,  and  that  is  it  that  brings  the  snare  over  their  souls. 
Aaron  Avas  a  good  man,  and  idolatry  he  knew  to  be  a  great  sin,  yet 
fear  prevailed  with  that  good  man  to  give  too  much  way  to  that 
great  evil,  Exod.  xxxii.  22.  Thou  knozoest  the  people  that  they  are 
set  upon  mischief  saith  he,  in  his  own  excuse  in  the  matter  of  the 
golden  calf,  q.  d.  Lord,  I  durst  do  no  otherwise  at  that  time,  the 
people  were  violently  and  passionately  set  upon  it ;  had  I  resisted 
them,  it  might  have  cost  me  dear. 

It  M^as  fear  that  prevailed  with  Origen  to  yield  so  far  as  he  did  in 
offering  incense  to  the  idol,  the  consideration  of  which  fact  brake  his 
heart  to  pieces.  It  was  nothing  but  fear  that  made  David  play  the 
fool,  and  act  so  dishonourably  as  he  did,  1  Sam.  xxi.  12.  Fear  is 
a  snare  in  which  Satan  hath  caught  as  many  souls  as  in  any  other 
of  his  stratagems  and  snares  whatsoever. 

It  Avere  easy  to  give  instances,  so  many  and  so  sad,  as  would  en- 
large this  head  even  to  tediousness,  but  I  chuse  rather  to  come  to 
the  particulars,  wherein  the  danger  of  this  snare  of  the  devil  con- 
sists.    And 

1.  Herein  lies  the  ensnaring  danger  of  sinful  fear,  that  it 
drives  men  out  of  their  proper  station,  out  of  their  place  and  duty, 
beside  which  there  is  none  to  be  found,  but  what  is  Satan's  ground. 
The  subtle  enemy  of  our  salvation  is  aware  that  we  are  out  of  gun- 
shot, beyond  his  reach,  whilst  we  abide  with  God  in  the  way  of  our 
duty,  tliat  the  Lord  is  with  us  whilst  we  are  with  him,  and  there  is 
no  attempting  our  ruin  under  the  wings  of  his  protection.  If  ever, 
therefore,  he  mcanoth  to  do  any  thing  upon  us,  he  must  get  us  off 
that  ground,  and  from  under  those  wings ;  and  there  is  notlnng 
like  fear  to  do  this :  then  we  are  as  the  birds  that  are  wandering 


A  PUACTICAL  TUEATISE  OF  I'EAll.  S75 

from    their    nests,    I'rov.    xxvii.    8.    or    like    Shimci    out   of    liis 
liiuils. 

il.  Fear  is  usualJy  the  first  passion  in  the  soul  that  beats  a  parley 
■with  the  enemy,  and  treats  with  tiie  tempter  about  terms  ol' surren- 
der ;   and,  as  the  French  proverb  is,  T/if  castle  that  parleys  is  half 
xcuu.      It  is  fear  that  consults  with  flesh  and  blood,   whilst  faith  is 
engaged  witl>  God  for  the  supply  of  strength  to  endure  the  siege. 
"NVe  have  a  sad  and  doleful  instance  oi  this  in  Spira  ;   he  telhs  us 
how  his  own  fears  betrayed  him   by  parleying  with  the  tempter : 
fur  thus  Mr.  Bacon,  in  the  history  of  his  life,  records  the  occasion 
of  his  fall.      '  Whilst  Spira  was  tossing  upon  the  restless  waves  of 
'  doubts,  without  guide  to  trust  to,  or  haven  to  flee  for  succour,  on 
«  a  sudilen,  God's  Spirit  assisting,  he  felt  a  calm,  and  began  to  dis- 
'  course  with  himself  in  this  manner  :''  "  Why  wanderest  thou  thus 
"in   uncertainties?    Dnhappy  man!  cast  away  fear,  put  on  thy 
*' shield  of  faith;   where  is  tliy  wonted  courage,  thy  goodness,   thy 
*'  constancy?  Remember  that  Christ's  glory  hcs  at  the  stake,  suffer 
"  then  without  fear,  and  he  will  defend  thee,  he  will  tell  thee  what 
*'  thou  shall  answer ;  he  can  beat  dow  n  all  danger,  bring  thee  out  of 
*'  prison,  raise  thee  from  the  dead ;  consider  Peter  in  the  dungeon, 
"  the  martyrs  in  the  Are,"  he. 

'  Now  was  Spira  in  reasonable  quiet,  being  resolved  to  yield  to 

*  those    weighty    reasons;    yet    holding  it  wisdom  to  examine  all 

*  things,  he  consults  also  with  flesh  and  blood  :    thus  the  battle  ve- 

*  news,  and  the  fle.sli  begins  in  this  manner  f  "  Be  well  advised, 
"  fond  man,  consider  reasons  on  both  sides,  and  then  judge :  how 
*'  canst  thou  thus  overween  thine  own  sufliciency,  as  thou  neither 

*  regardest  the  examples  of  thy  progi^nilors,  nor  tlie  judgment  of 
*'  the  whole  church  ?  Dost  thou  not  consider  what  misery  this  day's 
**  rashness  will  bring  thee  unto?  Thou  shalt  lose  all  thy  substance 
♦'  gotten  with  so  much  care  and  travail,  thou  shalt  undergo  the 
"  most  exquisite  torments  that  malice  itself  can  devise,  thou  shalt 
**  be  counted  an  heretic  of  all,  and  to  dose  up  all,  thou  shalt  die 
"  shamefullv.  ^V^hat  thiukest  thou  ol'  the  loathsome,  stinking  {.\\\\\- 
"  geon,  the  bloody  ax,  the  burning  i'aggot?  Are  they  delightful?" 
&:c.  Thus  through  fear  he  first  parleyed  with  the  tempter,  con- 
sulted with  flesh  and  blood,  and  at  last  fainted  and  yielded. 

J5.  It  is  fear  that  makes  men  impatient  of  waiting  God's  time  and 
method  of  dehverance,  and  so  precipitates  the  soul,  and  drives  it 
into  the  snare  of  the  next  ten)ptation,  Isa.  li.  14.  "  The  captive  exile 
**  hasteth  to  be  delivered  out  of  the  pit."  Any  way  or  means  of 
escape  that  comes  next  to  hand,  saith  iear,  is  better  than  to  lie  here 
in  the  pit ;  and  when  the  soul  is  thus  prepared  by  its  own  fears,  if. 
becomes  an  easy  prey  Ui  the  next  temptation :  by  all  which  you  see 
the  mischief  that  comes  by  feai*  in  times  of  danger. 

Vol.  III.  S 


276  A  rHACTICAL  TREATISE  Of  FEAR. 

Effect  4.  Fear  naturally  produceth  pusillanimity  and  cowardliness 
in  men,  a  poor,  low  spirit,  that  presently  faints  and  yields  upon 
every  slight  assault.  It  extinguisheth  all  Christian  com-age  and 
magnanimity  wherever  it  prevails  :  and  tlieretbre  you  find  it  joined 
frequently  in  the  scriptures  with  discouragement,  Deut.  i.  21. 
"  Fear  not,  neither  be  discouraged ;  with  fainting  and  trembling." 
Deut.  XX.  8.  "  Let  not  your  hearts  faint,  fear  not,  and  do  not 
"  tremble ;"  with  dismayedness,  Deut.  xxxi.  6.  and  faint-hearted- 
ness,  Isa.  vii.  4.  tliese  are  the  effects  and  consequents  of  sinful  fear. 
And  how  dangerous  a  thing  it  is  to  have  our  courage  extinguislied, 
and  faintness  of  heart  prevail  upon  us  in  a  time  when  we  have  the 
greatest  need  and  use  of  courage,  and  our  perseverance,  peace, 
and  eternal  happiness  rely  and  depend  so  much  upon  it,  let  all 
serious  Christians  judge.  It  is  sad  to  vis,  and  dishonourable  to  re- 
ligion, to  have  the  hearts  of  women,  as  it  is  said  of  Egypt,  Isa.  xix. 
16.  when  we  should  plav  the  men,  as  the  apostle  exliorts  us,  1  Cor. 
xvi.  13.  We  find,  in  all  ages,  those  that  have  manifested  most 
courage  for  Christ  in  time  of  trial,  have  been  those  wliose  faith  hath 
surmounted  fear,  and  whose  hearts  were  above  all  discouragements 
from  this  vrorld. 

Such  a  man  was  Basil,  as  appears  by  his  answer  to  Valens  the 
emperor  :  who  tempting  him  with  offers  of  preferment,  received 
this  answer,  offer  these  things,  said  he,  to  children :  and  when  he 
threatened  him  with  grievous  sufferings,  he  replied ;  Threaten  these 
things  to  your  jmr pie  gallants,  that  give  themselves  to  pleasure,  and 
are  afraid  to  die. 

And  this  was  the  spirit  of  courage  and  magnanimity  with  which 
th^  generality  of  the  primitive  Christians  were  animated;  they  feared 
not  the  faces  of  tyrants,  they  shrunk  not  from  the  most  cruel  tor- 
ments :  and  it  reclounued  not  a  little  to  the  credit  of  Christianity, 
when  one  of  Julian's  nobles,  present  at  the  tormenting  of  Marcus, 
bishop  of  Arethusa,  told  the  apostate  to  his  face.  We  are  ashamed, 
O  emperor,  the  Christians  laugh  at  your  cruelty,  and  grozo  more 
resolute  by  it.  So  Lactantius  also  testifies  of  them,  Otcr  ivomen  and 
children,  saith  he,  not  to  speak  of  men,  overcame  their  torments,  and 
the  fire  cannot  fetch  so  much  as  a  sigh  from  them.  If  carnal  fear 
once  get  the  ascendant  over  us,  all  our  courage  and  resolution  will 
flag  and  melt  away ;  we  may  suffer  out  of  unavoidable  necessity,  but 
shall  never  honour  Christ  and  religion  by  our  sufferings. 

Effect  5.  Carnal  fear  is  the  very  root  of  apostasy,  it  hath  made 
thousands  of  professors  to  faint  and  fall  away  in  the  hour  of  temp- 
tation. It  is  not  so  much  from  the  fury  of  our  enemies  without, 
as  from  our  fears  within,  that  temptations  become  victorious  over 
us.  From  the  beginning  of  fears,  Christ  dates  the  beginning  of 
apostasy,  Matt.  xxiv.  9,  10.    "  Then  shall  they  deliver  you  up  to 


A  rn.VCTICAL  TREATISE  OF  FEA«.  277 

•"  Ik?  afflictcil,  and  shall  kill  you,  and  yc  shall  be  hated  of  all 
"  nations  for  niv  name's  sake,  ;ind  then  shall  many  be  oifended.'' 
\\hen  troubles  ami  dangers  come  to  an  hei_:;lit,  then  fears  begin  to 
>vork  at  an  iieight  too,  and  then  is  the  critical  hour  ;  fears  are 
high,  and  faith  is  low;  temptation  strong,  and  resistance  weak: 
Satin  knocks  at  the  door,  and  fear  opens  it,  and  yields  up  tlie  soul 
to  him,  except  special  aid  and  assistance  come  in  seasonably  from 
heaven  ;  so  long  as  we  can  profess  religion  without  any  great  ha- 
gard  of  life,  liberty,  or  estates,  we  may  shew  much  zeal  and  for-r 
wardness  in  the  ways  of  godliness :  but  when  it  cojues  to  the  shar})s, 
to  rcsif{fin'>'  unto  blood,  ii^w  will  be  found  to  own  and  assert  it  openly 
in  the  face  ol"  such  danjrers.  The  first  retreat  is  usually  made  trom 
a  free  and  open,  to  a  close  and  concealed  practice  ot  religion  ;  not 
opening  our  windows,  as  Daniel  did,  to  shew  we  care  not  who 
knows  we  dare  worship  our  God,  and  are  not  ashamed  of  our  duties, 
but  hiding  our  principles  and  practice  witli  all  the  art  and  care 
imaginable,  reckoning  it  well  if  we  can  escape  danger  by  letting  fall 
our  profession  which  might  expose  us  to  it :  but  if  the  inquest  go 
on,  and  we  cannot  be  secured  any  longer  under  this  refuge,  we 
must  comply  with  false  worshiji,  and  give  some  open  signal  that  we 
do  so,  or  else  be  marked  out  for  ruin  ;  then  saith  fear.  Give  a 
httle  more  ground,  and  retreat  to  the  next  security,  which  is  to 
comply  seemingly  with  that  which  we  do  not  allow,  hoping  God 
will  be  merciful  to  us  and  accept  us,  if  we  keep  our  hearts  for  him, 
though  we  are  forced  thus  to  dissemble  and  hide  our  principles, 
Kavius  ad  comviuncm  crrorcm^  said  Calderinus,  when  going  to  the 
mass,  I^et  us  go  to  the  common  error ;  and,  as  Seneca  adviseth  about 
worshipping  the  Roman  gods,  In  an'mio  rdlgtovcm  tion  habcnt,  sed 
in  actihu.s  Jin^at ;  let  us  make  a  semblance  and  shew  of  worshipping 
them,  though  our  hearts  give  no  religious  respect  to  them.  But  if 
still  the  temptation  hunts  us  farther,  and  we  come  to  be  more  nar- 
rowly sifted  and  put  to  a  severer  test,  by  subscribing  contrary  articles, 
or  renouncing  our  former  avowed  principles,  and  that  uj)on  penalty 
of  death,  and  loss  of  all  that  is  dear  to  us  in  this  world  ;  now  nothing 
in  all  the  world  hazards  our  eternal  salvation  as  our  own  fears  will 
do;  this  is  hke  to  be  the  rock  on  which  we  shall  split  all,  and  make 
an  horrible  shipwreck  botli  of  truth  and  peace.  This  was  the  case 
of  ( 'ranmer,  whose  fears  caused  him  to  subscribe  against  the  dictates 
of  his  own  conscience,  and  cowardly  to  betray  the  known  truth ; 
and  indeed  there  is  no  temptation  in  the  world  that  hath  overtlirown 
so  many,  as  that  which  hath  been  backed  and  edged  with  fear:  the 
love  of  prefirmenls  and  honours  hath  slnin  its  thousands,  but  fear 
ol■sufiering^  its  ten  thousands. 

Effect  0-  Sinful  fenr  puts  men  under  great  bondage  of  spirit, 
4  ^  o 


278  A  PRACTICAL  TllEATISE  OF  FEAK. 

and  makes  death  a  thousand  times  move  terrible  and  intolerable 
than  it  would  otherwise  be  to  us.  You  read  of  some,  Heb.  ii.  16. 
"  who  through  the  fear  of  death  were  all  their  life-time  subject  to 
"  bondage,"  i.  e.  it  kept  them  in  a  miserable  anxiety  and  perplexity 
of  mind,  like  slaves  that  tremble  at  the  whip  which  is  held  over 
them :  thus  many  thousands  live  under  the  lash ;  so  terrible  is  the 
name  of  Death,  especially  a  violent  death,  that  they  are  not  able 
with  patience  to  hear  it  mentioned  ;  which  gave  the  ground  of  that 
spying,  Prcestat  semel,  quam  semper  mor'i ;  it  is  better  to  die  once 
than  to  be  dying  always.  And  surely  there  is  not  a  more  miserable 
life  any  poor  creature  can  lire  than  such  a  trembling  life  as  this  is. 
For, 

1.  Such  a  bondage  as  this  destroys  all  the  comfort  and  pleasure 
of  life ;  no  pleasure  can  grow  or  thrive  under  the  shadow  of  this 
cursed  plant.  Nil  ei  beatum  cut  semper  aliqms  terror  impendeat, 
saith  Cicero  *,  all  the  comforts  we  possess  in  this  world  are  embit- 
tered by  it.  It  is  storied  of  Democles,  a  flatterer  of  Dionysius  the 
tyrant,  that  he  told  him  he  was  the  happiest  man  in  the  world, 
having  wealth,  power,  majesty,  and  abundance  of  all  things : 
Dionysius  sets  the  flatterer  in  all  his  own  pomp  at  a  table  furnished 
with  all  dainties,  and  attended  upon  as  a  king,  but  with  a  heavy 
sharp  sword  hanging  by  a  single  horse  hair  right  over  his  head  ; 
this  made  him  quake  and  tremble,  so  that  he  could  neither  eat  nor 
drink,  but  desired  to  be  freed  from  that  estate.  The  desisrn  was 
to  convince  him  how  miserable  a  life  they  live,  who  live  under  the 
continual  terrors  of  impending  death  and  ruin.  It  was  a  sore 
judgment  which  God  threatened  against  them  in  Jer.  v.  6.  "A  lion 
"  out  of  the  forest  shall  slay  them,  and  a  wolf  of  the  evening  shall 

spoil  them  ;  a  leopard  shall  watch  over  their  cities,  every  one 
that  goeth  out  thence  shall  be  torn  in  pieces."  What  a  miserable 
life  must  those  people  live  who  could  not  stir  out  of  the  city,  but 
they  presently  were  seized  by  lions,  wolves,  and  leopards,  that 
watched  over  them,  and  lurked  in  all  the  avenues  to  make  them  a 
prey !  and  yet  this  is  more  tolerable  than  for  a  inan'*s  own  fear  to 
watch  continuallv  over  him. 

2.  And  yet  I  could  wish  this  were  the  worst  of  it,  and  that  our 
fears  destroved  no  better  comforts  than  the  natural  comforts  of  this 
life :  but  alas,  they  also  destroy  our  spiritual  comforts  whicli  we 
might  have  from  God's  promises,  and  our  own  and  others'  experi- 
ences which  are  incomparably  the  sweetest  pleasures  men  have  in 
this  world  :  but  as  no  creature-comfort  is  pleasant,  so  no  promise 
relishes  like  itself  to  him  that  lives  in  this  bondage  of  fear ;  when 

*Cicer.  Tiisc.  Q.  15. 


n 


A  PRACTICAL  TRKATISK  OF  FEAR.  9f9 

the  tenors  ot"  death  arc  great,  the  consolations  of  the  Almighty  are 
small. 

In  tile  written  word  arc  found  all  sorts  of  refreshing,  strengthcn- 
ini'  and  lieart-reviving  promises  prejjared  by  the  wisilom  and  care 
of  God  ior  our  relief  in  the  days  of  darkness  and  trouble  ;  promises 
oi  support  under  the  heaviest  burdens  and  pressures,  Isa.  xii.  10. 
"  IVar  not,  for  1  am  with  thee ;  be  not  dismayed,  for  I  am  thy 
"  God  ;  I  will  strengthen  thee,  yea,  I  will  help  thee,  yea,  I  wiU 
«  uphold  thee  with  the  right-hand  of  my  righteousness."  A  pro- 
mise able  to  make  the  most  timorous  and  trembling  soul  to  shout 
with  the  joy  of  men  in  harvest,  or  as  they  that  tlivide  the  spoil. 

There  are  lound  the  encouraging  promises  of  defence  and  pro- 
tection, Isa.  xxvii.  2,  3.  and  Isa.  xxxiii.  2.  promises  that  lead  us 
unto  the  Almighty  power  of  God,  and  put  us  under  the  wings  of 
his  care  in  time  of  danger. 

I'romises  of  moderation  and  mitigation  in  the  day  of  sharp  af- 
fliction, that  we  may  be  able  to  bear  it,  Isa.  xxvii.  8.  1  Cor.  x.  13. 
l*romises  of  deliverance  out  of  trouble,  if  the  malice  of  man  bring 
us  into  trouble,  the  mercy  of  God  will  assuredly  bring  us  out,  Ps. 
xci.  14,  15.  and  I'sal.  cxxv.  3.  And,  which  are  most  comfortable 
of  all  the  rest,  promises  to  sanctify  and  bless  our  troubles  to  our 
good,  so  that  they  shall  not  only  cease  to  be  hurtful,  but,  by  virtue 
of  the  promise,  become  exceeding  beneficial  to  us,  Isa.  xxvii.  9- 
Kom.  viii.  iiH. 

All  these  promises  are  provided  by  our  tender  Father  for  us 
against  a  day  of  straits  and  fears;  and  because  lie  knew  our  weak- 
ness, and  how  apt  our  fears  would  be  to  make  us  suspect  our  secu- 
iity  by  them,  he  hath,  for  the  performance  of  them,  engaged  his 
wistlom,  power,  care,  faithfulness,  and  unchangeableness,  il  l*et.  ii. 
i).  Isa.  xxviL  i',  3.  il  Cor.  xvi.  9-  1  Cor.  x.  13.  Isa.  xliii.  1,  2.  In 
the  midst  of  such  promises  so  sealed,  how  cheerful  and  magnani- 
mous should  wc  be  in  the  worst  times  !  and  say  as  David,  l*sal. 
xlix.  5.  "■  Why  should  I  iear  in  the  day  of  evil  .^"  Let  those  lliat 
have  no  Goil  to  flee  to,  no  promise  to  rely  upon,  let  them  fear  in 
the  day  of  evil,  I  have  no  cause  to  do  so.  But  even  from  these 
most  comfortable  refuges  in  the  promises  our  own  i'ears  beat  us ; 
we  are  so  scared  that  we  mind  them  not  so  as  to  draw  encourage- 
ment, resolution,  and  courage  from  them.  Thus  the  shields  of  the 
mighty  are  vilely  east  away. 

So  for  all  the  choice  records  of  the  saints  experiences  in  all  for- 
mer troubles  and  distresses,  God  hath,  by  a  singular  ])rovidence 
(aiming  at  our  relief  in  future  distresses)  preserved  them  lor  us  ;  if 
dai\ger  threaten  us,  we  may  turn  to  the  recorded  experiences  hi:i 
people  have  left  us  of  the  strange  and  mighty  influence  of  his  pro- 

S3 


280  A  PRACTICAL  TREATISE  OF  FEAR. 

vidence  upon  the  hearts  of  their  enemies  to  shew  them  favour.  Gen'- 
xxxi.  '^9.  Psal.  xvi.  46.  Jer.  xv.  11. 

There  are  also  found  the  ancient  rolls  and  records  of  the  admira- 
ble methods  of  his  people's  deliverance,  contrived  by  his  infinite 
and  unsearchable  wisdom  for  them,  when  all  their  own  thoughts 
have  been  at  a  loss,  and  their  understandings  posed  and  staggered,  • 
Exod.  XV.  6.  2  Chron.  xx.  12,  15.  2  Kings  xix.  8,  7. 

There  are  the  recorded  experiences  of  God's  unspotted  faithful- 
ness, which  never  failed  any  soul  that  durst  trust  himself  in  its  arms, 
Micah  vi.  4,  5.  Josh.  vii.  9. 

There  are  also  to  be  found  the  records  of  his  tender  and  most 
fatherly  care  for  his  children,  M'ho  have  been  to  him  as  a  peculiar 
treasure  in  times  of  danger,  Psal.  xl,  17-  Deut.  xxxii.  10,  11,  12. 
Isa,  xlix.  16.  Job  xlix.  16.  and  xxxvi.  7.  2  Chron.  xvi.  9. 

All  these  and  many  more  supports  and  cordials  are  made  ready 
to  our  hand,  and  provided  for  a  day  of  trouble ;  but  alas  !  to  what 
purpose,  if  our  own  fears  so  transport  us,  that  we  can  neither  apply 
them,  nor  so  much  as  calmly  ponder  and  consider  them. 

3.  To  conclude  ;  by  these  fears  we  are  deprived  of  those  mani- 
fold advantages  we  might  gain  by  the  calm  and  composed  medita^ 
tions  of  our  own  death,  and  the  change  it  will  make  upon  us; 
could  we  sit  down  in  peace,  and  meditate  in  a  familiar  way  upon 
death :  could  we  look  with  a  composed  and  well-settled  mind  into 
our  own  graves,  and  not  be  scared  and  frightened  with  the  thoughts 
of  death,   and   startle  whenever  we  take  it   (though  but   in  our 
thoughts)  by  the  cold  hand :   To  what  seriousness  would  those  me- 
ditations frame  us  ?  And  what  abundance  of  evils  would  they  pre- 
vent in  our  conversations  ?  The  sprinkling  of  dust  upon  new  writing 
prevents  many  a  blot  and  blur  in  our  books  or  letters :  And  could 
"we  thus  sprinkle  the  dust  of  the  grave  upon  our  minds,  it  would 
prevent  many  a  sin  and  miscarriage  in  our  words  and  actions.     But 
there  is  no  profit  or  advantage  redounding  to  us  either  from  pro- 
mises, experiences,  or  death  itself,  when  the  soul  is  discomposed 
and  put  into  confusion  by  its  own  fears.     And  thus  you  see  some 
of  those  many  mischievous  eifects  of  your  own  fears. 


CHAP.  VI. 


Prescribing' the  rules  to  cure  our  sinful  fears,  and  prevent  these 
sad  and  wnful  effects  of  them. 

Sect.  I.     ▼  V   E  are  now  come  to  the  most  difficult  part  of  the 
work,  viz.  the  cure  of  the  sinful  and  slavish  fear  of  creatures  in 


A  PRACTICAL  TRKATISK  OF  FEAR.  iiSl 

times  ot  claiiprcr,  whlih  if  it  ini^ht,  lliiou^li  the  blessing  of  God  be 
eft'eited,  we  iiu<,rht  live  ut  heurfs  case  in  ihe  midst  of  all  our  ene- 
mies and  troubles,  and,  like  the  sun  in  the  heavens,  keep  on  our 
steady  course  in  the  darkest  and  gloomiest  day.  But  before  I 
come  to  the  particular  rules,  it  will  be  necessary,  for  the  prevention 
ot  nii«.takt's,  to  lay  down  three  useful  cautions  about  this  matter. 

1  Caution.  Understanil  that  none  but  those  that  are  in  Christ 
are  capable  to  improve  the  following  rules  to  their  atlvantage.  The 
securiiv  otOur  souU  is  the  greatest  argument  used  bv  Christ  to  ex- 
tinguish our  fears  ol"  tUiia  that  kill  the  body,  Matth.  x.  28.  Hut  if 
the  soul  must  unavoidably  perish  when  the  body  doth,  if  it  must 
drop  into  hell  before  the  body  be  laid  in  the  grave,  if  he  that  kills 
the  botly  doth,  by  the  same  stroke,  cut  off  the  soul  from  all  the 
means  and  possibilities  of  mercy  and  happiness  for  ever,  what  can 
be  ottered  in  such  a  case,  to  relie\e  a  man  against  fear  and 
trembling.'* 

iJ  Caution.  Ex])ect  not  a  perfect  cure  of  your  fears  in  this  life ; 
whilst  there  are  enemies  and  dangeis,  there  will  be  some  fears 
working  in  the  best  hearts:  If  our  failh  eould  be  jierfected,  our 
fears  would  be  |>erfectly  cured;  but  whilst  there  is  so  much  weak- 
jiess  in  our  faith,  there  will  be  too  much  strength  in  our  fears. 
And  for  those  wiio  are  naturally  timorous,  who  have  more  of  tliis 
passion  in  their  constitution  than  other  men  have,  and  those  in  whom 
melancholy  is  a  rooted  and  chronical  disease,  it  will  be  hard  for 
them  totally  to  rid  themselves  of  fears  and  dejections,  though  in  the 
use  of  such  helps  and  means  as  follow,  they  may  be  greatly  relieved 
against  the  tyranny  ol'  them,  and  enabled  to  possess  their  souls  in 
much  more  tran<|uillity  and  comfort. 

'3  Caution.  Whosoever  expects  the  benefit  of  the  following  pre- 
scriptions and  rules,  must  not  think  the  reading,  or  bare  remember- 
ing of  them  will  do  the  work,  but  he  must  work  them  into  his 
heart  by  believing  nnd  iixed  meditation,  and  live  in  the  daily  prac- 
tice ol"  them.  It  is  not  our  ()})eniiig  of  our  case  to  a  j)hvsician,  nor 
his  prescriptions  and  written  directions  that  will  cure  a  man,  but 
he  must  resolve  to  take  the  bitter  and  nauseous  potion,  how  much 
stx-'ver  he  loath  it;  to  abstain  from  hurtful  diet,  how  well  soever 
he  loves  it,  if  ever  he  exix  cl  Ut  be  a  sound  and  healthiul  man.  So 
it  is  in  this  case  also.      These  things  pren)ised,  the 

I  liule.  The  first  rule  to  relieve  us  against  our  slavish  fears,  Is 
scrioivth)  to  consider,  and  more  thoruvgldif  to  study  the  covenant  q/' 
pracr,  iciiUin  the  blcsicd  climp  and  bond  ichereof  alf  bcliever.<<  arc. 
I  think  the  clear  understaniling  o'"  the  nature,  extent,  and  stabdity 
of  the  covenant,  and  of  our  interest  therein,  would  go  a  gnat  wa^ 
in  the  cure  of  our  sinful  and  slavish  fears. 


S83  A  PRACTICAL  TREATISE  OF  FEAR. 

A  covenant  is  moi'e  than  a  naked  promise ;  in  the  covenant,  God 
hath  graciously  consulted  our  weakness,  fears,  and  doubts,  and 
tiierelbre  proceeds  with  us  in  the  highest  way  of  solemnity,  con- 
iirming  his  promises  by  oath,  Heb.  vi.  13,  17.  and  by  his  seals, 
Horn.  vi.  11.  Putting  himself  under  the  most  solcnm  ties  and  en- 
gagements that  can  be,  to  his  people,  that  from  so  firm  a  ratifica- 
tion of  tlie  covenant  with  us,  we  might  have  strong  consolation, 
Heb.  vi.  18.  He  hath  so  ordered  it,  that  it  might  afford  strong 
supports,  and  the  most  reviving  cordials  to  our  faint  and  timorous 
spirits,  in  all  the  plunges  of  trouble  both  from  within  and  from 
without.  In  the  covenant,  God  makes  over  himself  to  his  people, 
to  be  unto  them  a  God,  Jer.  xxxi.  33.  Heb.  viii.  10.  Wherein  the 
Lord  bestows  himself  in  all  his  glorious  essential  properties  upon 
us,  to  the  end  that  Avhatsoever  his  almighty  power,  infinite  wisdom, 
and  incomprehensible  mercy  can  afford  for  our  protection,  support, 
deliverance,  direction,  pardon,  or  refreshment ;  M'e  might  be  assured 
shall  be  faithfully  performed  to  us  in  all  the  straits,  fears,  and  exi- 
gencies of  our  lives.  This  God  expects  we  should  improve  by 
faith,  as  the  most  sovereign  antidote  against  all  our  fears  in  this 
world,  Isa.  xliii.  1,  2.  "  Thus  saith  the  Lord  that  created  thee,  O 
"  Jacob,  and  he  that  formed  thee,  O  Israel,  fear  not :  for  I  have 
"  redeemed  thee,  I  have  called  thee  by  thy  name,  thou  art  mine ; 
"  when  thou  passest  through  the  waters,  I  will  be  Avith  thee,"  &c. 
Isa.  xli.  10.  "  Fear  not,  for  I  am  with  thee,  be  not  dismayed,  for 
«  I  am  thy  God." 

And  if  thou,  reader,  be  within  the  bonds  of  the  covenant,  thou 
inayest  surely  find  enough  there  to  quiet  thy  heart,  whatever  the 
matter  or  gi'ound  of  thy  fears  be :  If  God  be  thy  covenant-God, 
he  will  be  with  thee  in  all  thy  straits,  wants,  and  troubles,  he  will 
never  leave,  nor  forsake  thee.  From  the  covenant  it  was  tliat 
David  encouraged  himself  against  all  his  troubles,  2  Sam.  xxiii.  5. 
"  Although  my  house  be  not  so  with  God,  yet  hath  he  made  with 
"  me  an  everlasting  covenant,  w^ell  ordered  in  all  things  and  sure ; 
"  this  is  all  my  salvation,  and  all  my  desire,  though  he  make  it  not 
"  to  grow."  He  could  fetch  all  reliefs,  all  comforts,  and  salvation 
out  of  it,  and  why  cannot  we  ?  He  desired  no  more  for  the  support 
of  his  heart ;  this  is  all  my  desire ;  and  sure  if  we  understood  and 
believed  it  as  he  did,  we  could  desire  no  more  to  quiet  and  comfort 
our  hearts  than  what  this  covenant  affords  us.     For, 

1.  Are  we  afraid  what  our  enemies  will  do  ?  We  know  we  are 
in  the  midst  of  potent,  politic,  and  enraged  enemies;  we  have 
heard  what  they  have  done,  and  see  what  they  are  preparing  to  do 
again.  We  tremble  to  think  what  bloody  tragedies  are  like  to  be 
acted  over  again  in  the  world  by  their  cruel  hands:  But  O  what 
teroic  and  noble  acts  of  faith  should  the  covenant  of  God  enable 


A  PRACTICAL  TllEATISE  OF  FEAR.  283 

thee  to  exert  aiiiidst  all  these  fears  !  If  (ioci  he  tliy  God,  then  tliou 
hast  an  Ahuiglitv  (iod  on  thy  side,  and  that  iscnouf^h  locxtni^uish 
all  these  fears,  Psal.  cxviii.  6  "The  Lord  is  on  my  side,  I  will  not 
**  fear  what  man  ciin  do  unto  me."  Your  fears  come  in  tlie  name 
of  man,  bat  your  help  in  the  name  of  the  Lord;  Let  them  plot, 
threaten,  vea,  and  smite  too ;  God  is  a  shield  to  all  that  fear  him, 
and  il"  God  be  lor  iis,  who  can  be  against  us? 

U.  Are  we  afraid  what  God  will  do;  fear  it  not,  your  God  will 
do  nothing  against  vour  good :  think  not  that  he  may  forget  you, 
it  cannot  be ;  sooner  may  a  tender  mother  forget  her  sucking 
child,  Isa.  xlix.  15.  no;  ''He  withdraweth  not  his  eye  from  the 
"  righteous,"  Job  xxxvi.  7.  His  eyes  are  continually  upon  all  the 
dangers  and  wants  of  your  souls  and  bodies,  there  is  not  a  danger 
or  an  enemy  stirring  against  you,  but  his  eye  is  upon  it,  2  Chron. 
xvi.  9. 

Are  you  afraid  he  will  forsake  and  cast  you  off?  It  is  true  your 
sins  have  deserved  he  should  do  so,  but  he  hath  secured  you  fully 
against  that  fear  in  his  covenant,  Jer.  xxxii.  40.  "  I  will  not  turn 
"  away  from  them,  to  do  them  good."  All  your  fears  of  God's 
forgetting  or  forsaking  you,  spring  out  of  your  ignorance  of  the 
covenant. 

3.  Are  you  afraid  what  you  shall  do .''  It  is  usual  for  the  people 
of  God  to  propose  difficult  cases  to  themselves,  and  put  startling 
questions  to  their  own  hearts  ;  and  there  mav  be  an  excellent  use 
of  them  to  rouse  them  out  of  security,  put  them  upon  the  search 
and  trial  of  their  conditions  and  estates,  and  make  prej)aration  for 
the  worst ;  but  Satan  usually  improves  it  to  a  quite  contrary  end,  to 
(ieject,  aflright,  and  discourage  them.  O,  if  liery  trials  should  come, 
if  mv  liberty  and  life  come  once  to  be  touched  in  earnest,  I  fear  I 
shall  never  have  strength  to  go  on  a  step  farther  in  the  way  of  re- 
ligion :  I  am  afraid  I  shall  faint  in  the  first  encounter,  I  shall  deny 
the  words  of  the  Holy  One,  make  shipwreck  of  faith  and  a  good 
conscience  in  the  first  gust  of  tenij)tation.  I  can  hear,  and  ])ray, 
and  profess;  but  I  doubt  I  cannot  burn,  or  bleed,  or  lie  in  a  dun- 
getjn  for  Christ.  If  I  can  scarce  run  with  fo<itmen  in  the  land  of 
j)eace,  how  do  I  think  to  contend  with  horses  in  these  swellings  of 
Jordan  ? 

But  yet  all  these  are  but  groundless  fears,  either  forged  in  thy 
own  misgiving  heart,  or  secretly  shuffled  bv  Satan  into  it  ;  for  (iod 
hath  ahundaiuly  secured  thee  against  fear  In  this  very  particular,  by 
that  most  sweet,  supporting,  and  blessed  jjromise,  annexed  to  the 
former  in  tlio  sanu;  text,  Jer.  xxxii.  40.  "  I  will  put  my  fear  into 
"  their  hearts,  that  they  shall  not  depart  from  me."  Here  is  ano- 
ther kind  of  fear  than  that  which  so  startles  thee,  promised  to  be  put 
into  thy  heart,  not  a  fear  to  shake  and  undermine  thy  assurance, 


584;  A  PRACTICAL  TREATISE  OF  FEAR. 

as  this  doth,  but  to  guard  and  maintain  it.  And  this  is  the  fear 
that  shall  be  enabled  to  vanquish  and  expel  all  thy  other  fears. 

4.  Or  are  you  afraid  what  the  church  shall  do  ?  And  what  will 
become  of  the  ark  of  God  ?  Do  you  see  a  storm  fjatherinff,  vnnds 
begm  to  roar,  the  waves  to  swell ;  and  are  you  afraid  what  will 
become  of  that  vessel  the  church,  in  which  you  have  so  great  an 
interest  ? 

It  is  an  argument  of  the  publicness  and  excellency  of  thy  spirit, 
to  be  thus  touched  with  the  feeling  sense  of  the  church's  sufferings 
and  dangers.  Most  men  seek  their  own  things,  and  not  the  things 
that  are  Christ's,  Phil.  ii.  21.  But  yet  it  is  your  sin  so  to  fear,  as 
to  sink  and  faint  under  a  spirit  of  despondency  and  discouragement, 
which  yet  many  good  men  are  but  too  apt  to  do.  I  remember  an 
excellent  passage  in  a  letter  of  *  Luther's  to  Melancthon  upon  this 
very  account.  '  In  private  troubles,  saith  he,  I  am  weaker,  and 
'  thou  art  stronger;  thou  despisest  thy  own  life,  but  fearest  the 

*  public  cause  :   but  for  the  public  I  am  at  rest,  being  assured  that 

*  the  cause  is  just  and  true,  yea,  that  it  is  Christ's  and  God's  cause. 
'  I   am  well  nigh  a   secure  spectator  of  things,  and  esteem  not 

*  any  thing  these  fierce  and  threatening  Papists  can  do.     I  beseech 

*  thee  by  Christ,  neglect  not  so  Divine  promises  and  consolations, 

*  where  the  scripture  saith.  Cast  thy  care  upon  the  Lord,  wait 
'  upon  the  Lord,  be  strong,  and  he  shall  comfort  thy  heart.'  -j*  And 
in  another  epistle  !  *  I  much  dislike  those  anxious  cares,  Avhich, 
'  as  thou  writest,  do  almost  consume  thee.     It  is  not  the  greatness 

*  of  the  danger,  but  the  greatness  of  thy  unbelief.  John  Hussand 
'  others  \vere  under  greater  danger  than  we  ;  and  if  it  be  great,  he 
'  is  great  that  orders  it.     Why  do  you   afflict  yourself.''    if  the 

*  cause  be  bad,  let  us  renounce  it ;  if  it  be  good,  why  do  we  make 

*  him  a  liar  who  bids  us  be  still  ?  as  if  you  were  able  to  do  any 
'  good  by  such  unprofitable  cares.     I  beseech  thee,  thou  that  in 

*  other  things  art  valiant,  fight  against  thyself,  thine  own  greatest 
'  enemy,  that  puts  weapons  into  Satan's  hand.' 

You  see  how  good  men  may  be  even  overwhelmed  with  public 
fears ;  but  certainly  if  we  did  well  consider  the  bond  of  the  cove- 
vant  that  is  betwixt  God  and  his  people,  we  should  be  more  quiet 
and  composed.  For  by  reason  thereof  it  is,  1.  That  God  is  in  the 
midst  of  them,  Psal.  xlvi.  1,  2,  3,  4.  When  any  great  danger  threa- 
tened the  reformed  church  in  its  tender  beginning,  in  Luther's  time, 
he  would  say,  Come  let  us  sing-  the  xlvi.  Psalm  ;  and  indeed  it  is  a 
lovely  song  for  such  times :  it  bears  the  title  of  A  song  upon  Ala- 
moth,  or  a  song  for  the  hidden  ones ;  God  is  with  them  to  cover 


*  Epist.  ad  Melanct.  Anno  ]54[>. 
t  Anno  1530. 


A  I'UACTICAI-  TREATISE  OF  IF.AR.  285 

them  uiuler  his  wino^s.  2.  And  it  is  plain  matter  of  fact,  evident 
to  all  tlie  worlil,  that  no  people  under  the  heavens  have  been  so 
long  and  st)  wonderfully  preserved  ns  the  ehureh  hath  been;  it 
hath  over-lived  many  bloociy  massacres,  terrible  jiersecutions,  subtle 
and  cruel  enemies;  still  God  hath  preserved  and  delivered  it,  for 
his  promises  obliijed  him  to  do  it,  amongbt  which  tliose  two  are  sig- 
nal and  eminent  ones,  Jer.  x\x.  11.  Isa.  xxvii.  3.  And  it  is  ob- 
vious to  all  that  will  consider  things,  that  there  arc  the  self-same 
motives  in  God,  and  the  sell-same  grounds  and  reasons  before 
Jjint,  to  take  care  ol"  liis  church  and  pe(>})le,  that  ever  were  in  him, 
or  did  ever  lie  before  him  from  the  beginning  of  the  world.  Tor 
(1.)  The  relation  is  still  tiie  same.  What  though  Abraham,  Isaac, 
and  Jacob,  those  renowned  believers,  be  in  their  graves,  and  those 
that  succeed  be  far  inferior  to  them  in  grace  and  spiritual  excel- 
lency ;  yet  saith  tlic  church,  doubtless  thnn  art  ou?-  Father.  There 
is  the  same  tie  and  bond  betwixt  the  Father  and  the  youngest  weak- 
est child  in  the  family,  as  the  eldest  and  strongest.  (2.)  His  pity 
and  mercy  is  still  the  same,  for  that  endures  for  ever :  liis  bowels 
yearn  as  tenderly  over  his  people  in  their  present,  as  ever  they  did 
in  any  past  afflictions  or  straits.  (;3.)  The  rage  and  malice  of  his 
and  his  j)eople's  enemies  is  still  the  same,  they  will  reflect  as  blas- 
phemously and  dishonourably  upon  God  now,  should  he  give  up 
his  jKJople,  as  ever  they  did.  Moses'  argument  is  as  good  now  as 
ever  it  was,  What  zcill  the  Egjjptians  say?  and  so  is  Joshua's  too, 
What  xoilt  thou  do  unto  thy  great  name  P  Oh  !  if  these  things  were 
more  thoroughly  studied  and  beheved,  they  would  appease  many 
fears. 

2.  Rule.  Work  tipon  your  hearts  the  consideration  of  the  many 
misch'icj's  and  miseries  men  drazc  upon  themselves  and  others,  both 
in  this  zcorldand  that  to  come,  by  their  ozcn  sinful  fears. 

1.  The  miseries  and  calamities  that  sinful  fear  brings  upon  men 
in  this  world  are  unspeakable:  this  is  it  that  hath  plunged  the 
conscienees  of  so  many  poor  wretches  into  such  deep  distresses  :  this 
it  is  that  hath  put  them  upon  the  rack,  and  made  tliem  roar  like 
men  in  hell  among  the  damned.  Some  have  been  recovered,  and 
others  have  peri^hed  in  these  deeps  of  horror  and  despair.  "  *  In 
*'  the  year  15o0  there  was  at  Ferrara  in  Italy  one  Faninus,  who 
"  by  reading  good  books  was  l)y  the  grace  of  God  converted  to  the 
"  knowledge  of  the  truth,  wherein  he  found  such  sweetness,  that 
"  by  constant  reading,  meditation,  and  prayer,  he  grew  so  expert 
"  in  the  scriptures,  that  he  was  able  to  instruct  others;  and  though 
"  he  durst  not  go  out  of  the  bounds  of  his  calling  to  preach  oj)en- 


•  Clark's  Exam.  p.  47. 


286  A  PUACTICL  TaEATISE  OF  FEAR, 

"  ly,  yet  by  conference  and  private  cxliortations  he  did  good  to 
"  many.  This  coming  to  the  knowledge  of  the  pope's  chents, 
*'  they  apprehended  and  committed  him  to  prison,  where  he  re- 
*'  nounced  the  truth,  and  was  thereupon  released :  but  it  was  not 
"  long  before  the  Lord  met  with  him  for  it ;  so  as  falling  into  hor- 
"  rible  torments  of  conscience,  he  was  near  unto  utter  despair ; 
"  nor  could  he  be  freed  from  those  terrors  before  he  had  fully  re- 
"  solved  to  venture  his  life  more  faithfully  in  the  service  of 
"  Christ." 

Dreadful  was  that  voice  M'hich  poor  Spira  seemed  to  hear  in  his 
own  conscience,  as  soon  as  ever  his  sinful  fears  had  prevailed  upon 
him  to  renounce  the  truth.  "  Thou  wicked  Avretch  thou  hast  de- 
*'  nied  me,  thou  hast  renounced  the  covenant  of  thine  obedience, 
*'  thou  hast  broken  thy  vow ;  hence,  apostate,  bear  with  thee  the 
*'  sentence  of  thine  eternal  danmation."  Presently  he  falls  into  a 
swoon,  quaking  and  trembling,  and  still  affirmed  to  his  death, 
*'  That  from  that  time  he  never  found  any  ease  or  peace  in  his 
"  mind :"  but  professed,  "  that  he  was  captivated  under  the  re- 
"  venging  hand  of  the  Almighty  God :  and  that  he  continually 
*' heard  the  sentence  of  Christ,  the  just  Judge  against  him ;  and 
"  that  he  knew  he  was  utterly  undone,  and  could  neither  hope  for 
"  grace,  or  that  Christ  should  intercede  for  him  to  the  Father." 

In  our  dreadful  Marian  days.  Sir  John  Cheek,  Avho  had  been 
tutor  to  King  Edward  VI.  was  cast  into  the  tower,  and  kept  close 
prisoner,  and  there  put  to  this  miserable  choice,  eithc?-  tojbrego  Ms 
life,  or  that  which  was  more  precious,  his  liberty  of  conscience ;  nei- 
ther could  his  liberty  be  procured  by  his  great  friends  at  any  lower 
rate  than  to  recant  his  religion :  This  he  was  very  unwilling  to  ac- 
cept of,  till  his  hard  imprisonment,  joined  with  threats  of  much 
■worse  in  case  of  his  refusal,  at  last  wrought  so  upon  him,  whilst  he 
consulted  with  flesh  and  blood,  as  drew  from  him  an  abrenunciation 
of  that  truth  which  he  had  so  long  professed,  and  still  believed : 
Upon  this  he  was  restored  to  his  liberty,  but  never  to  his  comfort ; 
for  the  sense  of  his  own  apostasy,  and  the  daily  sight  of  the  cruel 
butcheries  exercised  upon  others  for  their  constant  adherence  to 
the  truth,  made  such  deep  impressions  upon  his  broken  spirit,  as 
brought  him  to  a  speedy  end  of  his  life,  yet  not  without  some  com- 
fortable hopes  at  last. 

Our  own  histoi'ies  abound  with  multitudes  of  such  doleful  ex- 
amples. 

Some  have  been  in  such  hoiTor  of  conscience  that  they  have  cho- 
sen strangling  rather  than  life  ;  they  have  felt  that  anguish  of  con- 
«cience  that  hath  put  them  upon  desperate  resolutions  and  attempts 
against  their  own  lives  to  rid  themselves  of  it.  This  Avas  the  case 
of  poor  Peter  Moon,  who  being  driven  by  his  own  fears  to  deny  the 


M^mACTll'AL  TllEATISE  OT  FEAF.  287 

truth,  presently  fell  into  such  horror  of  conscience,  that  seeino  a 
sword  hanfTinf  in  his  parlour,  would  have  sheathed  it  in  his  own 
bowels.  So  Francis  Spira,  hefore-nientionud,  wlun  he  was  near 
his  eml,  saw  a  knife  on  the  table,  and  runnin^j;  to  it,  would  have 
niichiffcd  himself,  had  not  his  friends  prevented  hiui  ;  thereupon 
he  said,  O !  that  I  'iccrc  above  God^  for  I  h>io:c  that  he  Tiill  have  no 
i/wni/  on  vu:  He  liij  about  e'l^ht  ticeks  (saith  the  historian)  in  a 
continual  burning-,  neither  desiring  or  receiving  anij  thing  bv.f  Ay 
J'orce,  ami  that  icithout  digestion,  till  he  became  as  an  anatovuf ; 
vehemently  raging  for  drink,  yet /earing  to  live  long ;  dreadful  of 
hcU,  yet  coveting  death ;  in  a  continual  torment,  yet  his  oxen  for- 
mentor;  and  thus  consuming  himself  xcith  grief  and  horror^  im- 
patience  and  despair,  like  a  living  man  in  hell,  he  represented  an 
extraordinary  example  of  GocCs  justice  and poicer,  and  so  ended  his 
miserable  life. 

Surely  it  were  good  to  fright  ourselves  by  such  dreadful  exam- 
ples out  of  our  sinful  fears;  is  any  niiserv  we  can  fear  from  the 
hands  of  man  like  this?  (),  reader!  believe  it,  "it  is  a  feai-ful 
*'  thing  to  fall  into  the  hands  of  an  angry  (iod."''  Hadst  thou  ever 
felt  the  rage  and  elficacv  of  a  wounded  and  distressed  conscience,  as 
these  |K)or  wretches  felt  it,  no  iears  or  threats  of  men  should  drive 
thee  into  such  an  heli  upon  earth  as  this  is. 

2.  And  yet,  though  this  be  a  doleful  case,  it  is  not  the  worst 
case  your  own  sinful  Iears  will  cast  vou  into,  except  the  liord  over- 
come and  extinguish  them  in  vou  by  the  fe;ir  of  his  name,  they 
will  not  only  bring  you  into  a  kind  of  hell  upon  earth,  but  into 
liell  itself  for  evermore ;  for  s«i  the  righteous  God  hath  said  in  his 
vord  of  truth.  Rev.  xxi.  8.  "  but  the  fearful  and  unbelieving,  &c. 
"  shall  have  their  part  in  the  lake  which  burnetii  with  fire  and 
"  brimstone,  which  is  the  second  death."  liehold  here  the  mar- 
tial law  of  heaven  executed  upon  cowards  and  renegadoes,  Avhose 
fears  make  them  revolt  from  Christ  in  the  time  of  danger.  Think 
u])on  this,  you  timorous  and  fciint-hearted  ])rofessors:  you  caimot 
bear  the  thoughts  ol"  lying  in  a  nastv  dungeon,  how  •will  vou  lie 
then  in  the  lake  of  fire  and  brimstone.''  You  are  afraid  of  tlie  face 
and  frowns  of  a  man  that  shall  die,  l)ut  how  will  you  live  among 
devils.''  Is  the  wrath  of  man  like  the  fury  of  God  ]M)ured  out.-'  Ip 
n<»t  the  little  linger  of  (iod  heavier  than  the  loins  of  all  the  ty- 
rants in  the  world  ?  llemeuibcr  what  C'hrist  hath  .said.  Mat.  x.  ti;3. 
*'  Kul  whosoever  shall  deny  me  before  men,  him  will  I  also  deny 
*'  before  my  Father  whicli  is  in  lieaven."  Rearler,  the  time  is 
coming  when  he  that  spake  these  words  sh.ill  break  out  of  heaven 
with  a  shout,  accompanied  with  mvriads  of  angels,  and  ten  thou- 
sands of  his  saints,  the  heavens  and  the  earth  shall  be  in  dreadful 
oonrtagrations  round  about  hiui ;  the  last  trump  shall  soimd,  the 
graves  shall  o|xjn,  the  earth  and  bea  shall  give  uj)  the  dead  tJiat  are 


588  A  ^PRACTICAL  TREATISE  OF  FEAn. 

in  them.  Thine  eyes  shall  see  him  ascend  the  awful  throne  of  judg^ 
ment,  his  faithful  ones  that  feared  not  to  own  and  appear  for  him 
in  the  face  of  all  enemies  and  dangers,  sitting  on  the  bench,  as 
assessors  with  him ;  and  then  to  be  disclaimed  and  renounced  for 
ever  by  Jesus  Christ,  in  the  face  of  that  great  assembly,  and  pro- 
claimed a  delinquent,  a  traitor  to  him,  that  deniedst  his  name  and 
truths,  because  of  the  frowns  of  a  fellow-creature,  long  since 
withered  as  the  grass.  Oh  how  wilt  thou  be  able  to  endure  this ! 
Now  put  both  these  together,  in  thy  serious  consideration,  think 
on  the  terrors  of  conscience  here,  and  the  desperate  horror  of  it  in 
hell ;  this  is  a  par-boiling,  that  as  a  roasting  in  the  flames  of  God's 
insufferable  Avrath :  these  as  some  scalding  drops  sprinkled  before- 
hand u[Don  thy  conscience,  that  tender  and  sensible  part  of  man  ; 
that  as  the  lake  burning  for  ever  with  fire  and  brimstone.  Oh  i 
who  would  suffer  himself  to  be  driven  into  all  this  misery,  by  the 
fears  of  these  sufferings  which  can  but  touch  the  flesh  ;  and  for 
their  duration,  they  are  but  for  a  moment ! 

Think,  and  think  again  upon  those  words  of  Christ,  ^lark  viii. 
35.  "  He  that  will  save  his  life  shall  lose  it."  It  may  be  a  pro- 
longing of  a  miserable  life,  a  life  worse  than  death,  even  in  thine  own 
account ;  a  life  without  the  comfort  or  joy  of  life ;  a  life  ending  in 
the  second  death ;  and  all  this  for  fear  of  a  trifle,  compared  with 
what  thou  shalt  afterwards  feel  in  thine  own  conscience,  and  less 
than  a  trifle,  nothing-,  compared  with  what  thou  must  suffer  from 
God  for  ever. 

Rule  3.  He  that  will  overcome  hlsjears  of  stifferings,  must  fore- 
see and  provide  hefore-handfor  thcvi. 

The  fear  of  caution  is  a  good  cure  to  the  fear  of  distraction  ;  and 
the  more  of  that,  the  less  of  this ;  this  fear  will  cure  that,  as  one 
fire  draws  forth  another,  Heb.  xi.  7.  "  Noah  being  moved  with 
*'  fear,  pi-eparcd  an  ark."  In  which  he  provided  as  much  for  the 
rest  and  quiet  of  his  mind,  as  he  did  for  the  safety  of  his  person 
and  family.  That  which  makes  evils  so  frightful  as  they  are,  is 
their  coming  by  way  of  surprize  upon  us.  Those  troubles  that  find 
us  secure,  do  leave  us  distracted  and  desperate.  Presumption  of 
continued  tranquillity  proves  one  of  the  greatest  aggravations  of 
misery.  Trouble  Avill  lie  heavy  enough  when  it  comes  by  way  of 
expectation,  but  it  is  intolerable  when  it  comes  quite  contrary  to 
expectation.  It  will  be  the  lot  of  Babylon  to  suffer  the  unexpected 
vials  of  God's  wrath,  and  I  wish  none  but  she  and  her  children  may 
be  so  surprized.  Rev.  xviii.  7.  Oh !  it  were  w^ell  for  us,  if,  in  tiie 
midst  of  our  pleasant  enjoyments,  we  would  be  putting  the  diffi- 
cultest  cases  to  ou»'selves,  and  mingle  a  iaw  such  thoughts  as  these 
with  all  our  earthly  enjoyments  and  comforts. 

I  am  now  at  ease  in  the  midst  of  my  habitation,  but  the  time 


A  PRAtTlCAL  TUEATISt  OF  FEAR.  880 

mav  be  at  liand  when  my  habitation  shall  be  in  a  prison.     I  sec  no 

iacis  at  present  but  those  of  friends,  lull  oi"  smiles  and  honours;   I 

inav  see  none  shortly  but  the  faces  of  enemies,  full  of  trovns  and 

terrors.      I  have  now  an  estate  to  supply  my  wants,  and  provide  for 

iiiv  family  ;  but  this  may  shortly  fall  as  a  prey  to  the  enemy,  they 

may  sweep  away  all  that  I  have  gathered,  reap  the  fruits  of  all  my 

labours. — Imp'nis  has  nc^'Ctcs.     1  have  yet  my  life  p;iven  me  lor  a 

|)rev ;  but  oil !  how-  soon  may  it  fall  into  eruel  and  blood-thirsty 

Uands  !   I  have  no  better  security  for  these  things  than  the  martyrs 

had,  wIk)  suffered  the  loss  of  all  these  things  for  Christ's  sake.     A 

double  advantage  would  result  to  us  from  such  meditations  as  these, 

yvi.  the  advantage, 

1.  Of  acquittance  with      )    n^       ii 
o  .u*  *•       r  r    Troubles, 

ii.  Or  preparation  tor         j 

1.  Hereby  our  thoughts  would  be  l)ctter  acquainted  with  these 
evils;  and  the  more  they  are  acquainted  with,  the  less  they  will 
start  and  fright  at  them.  We  should  not  think  it  strange  concern- 
ing the  fiery  trial,  as  it  is,  1  Pet.  iv.  12.  It  is  with  our  thoughts 
as  it  is  with  young  colts;  they  start  at  every  new  thing  they  meet; 
but  we  cure  them  of  it,  by  bringing  them  home  to  that  they  start 
at,  and  making  them  smell  to  it ;  better  acquaintance  cures  this 
startling  humour.  The  newness  of  evil  *,  saith  a  late  grave  and 
learned  divine,  is  the  cause  of  fear,  when  the  mind  itself  hath  had 
i!o  ])receding  encounter  with  it,  whereby  to  judge  of  its  strength, 
nor  exatnplu  of  another  man's  prosi)erous  issue,  to  confirm  its  hopes 
in  the  like  success;  For,  as  I  noted  before  out  of  the  Philosopher -f-, 
experience  is  instead  of  armour,  and  is  a  kind  of  fortitude,  enabling 
both  to  judge,  and  to  bear  troubles;  for  there  are  some  things 
which  are  ^w/xo/.-uxf/a  y.ai  rrooaumia,  scare-crows  and  vizors,  which 
children  fear  only  out  of  ignorance;  at  soon  as  they  are  known 
they  cease  to  be  terrible. 

i  know  our  minds  naturally  reluctate  and  decline  such  liarsh  and 
im])leasjmt  subjects:  It  is  hard  to  bring  our  thoughts  to  them  in 
gfXKl  earnest,  and  harder  to  dwell  so  long  as  is  nccessai'y  to  this 
end  upon  them.  We  had  rather  take  a  pleasant  prospect  of  future 
felicity  and  prosperity  in  this  world  ;  of  imtltiplijiit^  our  dmjs  as  the 
aand,  oml  at  last  di/'tnr>'  qn'ietltj  in  our  ncst^  as  Job  s])eaks.  Our 
thoughts  run  nimbly  upon  such  pleasant  fancies,  like  oiled  wheels, 
and  have  need  of  trigging;  but  when  they  come  into  the  deep  and 
dirty  ways  of  suffering,  there  they  drive  heavily,  like  Pharaoh's 
chariots  dismounted  from  their  wheels.  Kut  that  which  is  most 
pleasant   is    not    always    most    useful    and    necessary  ;    our    Lord 

,  •  Dr.  Kdward  Reynold,. 
'■^  Epicietus. 


290  A  PUACriCAL  TKEATrSE  OF  FEaU. 

was  well  acquainted  with  griefs,  though  ouv  thoughts  be  such  great 
strangers  to  them  ;  he  often  thought  and  spake  of  his  sufFerin<Ts, 
and  of  the  bloody  baptism  v,  ith  which  he  was  to  be  baptized,  Luke 
xii.  50.  and  he  not  only  minded  his  own  sufferings  before-hand, 
but  when  lie  perceived  the  fond  imaginations  and  vain  fancies  of 
some  that  followed  and  professed  him,  deluding  them  with  ex- 
pectations of  earthly  prosperity  and  rest,  he  gave  their  thoughts  a 
turn  to  this  less  pleasing,  but  more  needful  subject,  the  things  they 
were  to  suffer  for  his  name ;  instead  of  answering  a  foolish  and 
groundless  question,  of  sitting  on  his  right  and  left  hand,  like 
earthly  grandees,  he  rebukes  the  folly  of  the  Questionist,  and  asks 
a  less  pleasing  question,  Mat.  xx.  22.  "  But  Jesus  answered  and 
*'  said.  Ye  know  not  what  ye  ask ;  are  ye  able  to  drink  of  the  cup 
"  that  I  shall  drink  of,  and  to  be  baptized  with  the  baptism  that 
"  I  shall  be  baptized  with  .?  q.  d.  You  do  but  abuse  yourselves 
with  such  fond  and  idle  dreams,  there  is  other  employment  cut 
out  for  you  in  the  purposes  of  God  ;  instead  of  sitting  upon 
thrones  and  tribunals,  it  would  become  you  to  think  of  being 
brought  before  them  as  prisoners  to  receive  your  doom  and  sen- 
tence to  die  for  my  sake ;  these  thoughts  would  do  you  a  great 
deal  more  service. 

2.  As  such  meditations  would  acquaint  us  better,  so  they  would 
prepare  us  better  to  encounter  troubles  and  difficult  things  when 
they  come.  Readiness  and  preparation  would  subdue  and  banish 
our  fears ;  we  are  never  much  scared  with  that  for  Avhich  our 
minds  are  prepared.  There  is  the  same  difference  in  this  case,  as 
there  is  betwixt  a  soldier  in  complete  armour,  and  ready  at  every 
point  for  his  enemy ;  and  one  that  is  alarmed  in  his  bed,  who  hath 
laid  his  clothes  in  one  place,  and  his  arms  in  another,  when  his 
^nemy  is  breaking  open  his  chamber  door  upon  him.  It  was  not 
tlierefore  without  the  most  weighty  reason,  that  the  apostle  presses 
us  so  earnestly,  Eph.  vi.  13,  14.  "  Take  unto  you  the  whole  ar- 
"  mour  of  God,  that  ye  may  be  able  to  withstand  in  the  evil  day, 
*'  and  having  done  all  to  stand.  Stand  therefore,  having  your 
"  loins  girt  about  with  truth,  and  having  on  the  breast-plate 
*'  of  righteousness,  and  your  feet  shod  with  the  preparation  of  the 
*'  gospel  of  peace.""  We  see  the  benefit  of  such  previsions  and 
provisions  for  suffering,  in  that  great  example  of  courage  and  con- 
stancy, Acts  xxi.  13.  "1  am  ready,  (saith  Paul)  not  only  to  be 
"  bound,  but  to  die  at  Jerusalem.""  And  the  same  coui'age  and 
constancy  remained  in  him,  when  he  was  entering  the  very  lists, 
and  going  to  lay  his  very  neck  upon  the  block,  2  Tim.  iv.  6.  "  I 
*'  am  ready  to  be  offered  up,  the  time  of  my  departure  is  at  hand."'"' 
The  word  c'Xivbowai,  properly  signifies  a  Ithation  or  drink-offering, 
wherein  some  conceive  he  alluded  to  the  very  kind  of  his  owif 


A  PRACTICAL  TRF.ATISI.  OF  YlXi.  291 

death,  viz.  bv  llic  sword;  liis  heart  was  hroM<>lit  to  that  frame,  tliat 
he  could  witli  as  much  williii^iicss  pour  out  liis  blwid  lor  Christ, 
as  the  priests  used  to  |X)ur  out  driiik-oircruigs  to  the  Lord.  It  is 
true,  all  the  me<htations  and  preparations  in  the  world,  made  by 
us,  are  not  sufficient  in  themselves  to  carry  us  through  sucli  dim- 
cult  services;  it  is  one  thing  to  see  death  as  our  fancy  hums  it  out 
at  a  distance,  and  another  thing  to  look  death  itself  in  the  face. 
We  can  behold  tiie  j)ainted  lion  without  fear,  but  tl\c  living  lion 
makes  us  tremble:  but  yet,  though  our  suflering-strength  comes 
not  from  our  own  preparations  or  forethoughts  of  death,  but  from 
God's  irracious  assistance;  vet  usually  that  assistance  of  his  is  com- 
municated  to  us  in  and  by  the  conscientious  and  humble  use  of 
these  means;  let  us  therefore  be  found  waiting  upon  God  for 
strengtli,  patience,  and  resolutions  to  suffer  as  it  becomes  Chris- 
tians, in  the  daily  serious  use  of  those  means  whereby  he  is  pleased 
to  communicate  to  his  people. 

Kule  4.  If  ever  yon  :cill  subdue  your  OK*n  slavish  fears,  eommit 
yourselves^  and  all  that  is  yours  into  the  hands  of  God  hyj'a'ith. 

This  rule  is  fully  confirmed  by  that  scripture,  Prov.  xvi,  3. 
"  Commit  thy  w(^rks  unto  the  Lord,  and  thy  thoughts  sliall  be  cs- 
"  tablished."  The  greatest  part  of  our  trouble  and  burden,  in 
times  of  danger,  arises  from  the  unsettledncss  and  distraction  of  our 
own  thoughts;  and  the  way  to  calm  and  quiet  our  thoughts  is  to 
commit  all  to  God.  This  rule  is  to  be  ajjplied  for  this  end  and 
purpose,  when  we  are  going  to  meet  death  itsell",  and  that  in  all  its 
terrible  formalities,  and  most  frightful  appearances,  1  Pet.  iv.  19. 
"  Let  tliem  that  suffer  according  to  the  will  of  God  commit  the 
*'  keeping  of  their  souls  to  him  in  well-doing,  as  unto  a  faithful 
"  ('reator."  And  if  this  comujitting  act  of  faith  be  so  useful  at 
such  a  time,  when  the  thoughts  must  be  supposed  to  be  in  the  great- 
est hurry,  and  fears  in  their  full  .strength;  much  more  will  it  esta- 
blish the  heart,  and  calm  its  passions  in  lesser  troubles.  You  know 
ifvhat  ease  and  relief  it  would  be  to  you,  if  you  had  a  trial  depend- 
ing in  law  for  your  estates,  and  your  hearts  were  overloaded  and 
distracted  with  cares  and  feai's  about  the  issue  of  it:  if  one  whom 
you  know  to  be  very  skilful  and  laithful,  should  say  to  you  at  such 
a  time,  trouble  not  yourself  any  farther  about  this  business,  never 
break  an  hour's  sleep  more  for  this  matter ;  be  you  an  unconcerned 
spectator,  commit  it  to  me,  and  trust  luc  with  the  management 
of  it ;  I  will  make  it  my  own  concernment,  and  save  you  harmless. 
O  what  a  burden,  what  an  heavy  load  would  you  feel  yourselves 
cased  of,  as  soon  as  you  had  thus  transferred  and  committed  it  to 
such  a  hand  !  then  you  would  be  able  to  eat  with  pleasure  and  sleep 
in  quietness:  nuieh  more  ease  and  quietness  doth  your  committing 
^le  matter  of  your  fears  to  God  give,  even  so  much  more  as  his 

Vol.  in.  T 


293  A  PRACTICAL  TREATISE  OF  FEAR. 

power,  wlhdom,  and  faithfulness  is  greater  than  what  is  to  be 
found  in  men.  But  to  make  this  rule  yjvacticable  and  improveable 
to  peace  and  quietness  of  heart  in  an  evil  day,  it  will  be  necessary 
that  you  well  understand, 

1.  What  the  cornmitthig  act  of  faith  is. 
S.  What  grounds  and  encouragements  believers  have  for  it. 
1.  Study  well  the  nature  of  this  committing  act  of  faith,  and 
what  it  supposes  or  implies  in  it ;  for  all  men  cannot  commit  them- 
selves to  God,  it  is  his  own  people  only  that  can  do  it :  nor  is  it 
every  thing  they  can  commit  tq  God ;  they  cannot  commit  them- 
selves to  his  care  and  protection  in  any  way  but  only  in  his  own 
ways.     Know  more  particularly, 

\st.  That  he  who  will  conmiit  himself  to  God,  must  commit 
himself  to  him  in  well  doing,  as  the  apostle  limits  it  in  1  Pet.  iv.  19. 
and  in  things  agreeable  to  his  will ;  else  we  would  make  God  a  pa- 
tron and  protector  of  our  sins :  Let  them  that  suffer  according  to  the 
will  of  God  commit  the  keeping  of  their  soids  to  him  in  zcell-doing. 
"We  cannot  commit  our  sins,  but  our  duties  to  God's  protection ; 
God  is  so  groat  a  friend  to  truth  and  righteousness,  that  in  such  a 
case  he  will  not  take  your  part,  how  clear  soever  you  be  to  him,  if 
truth  be  found  on  your  enemies  part,  and  the  mistake  on  yours. 
Think  not  to  entitle  God  to  your  errors  and  failings,  much  less  to 
any  sinful  designs  ;  you  may  commit  a  doubtful  case  to  him  to  be 
decided,  but  not  a  sinful  case  to  be  protected.  It  is  in  vain  to  shel- 
ter any  cause  of  your  own  under  his  wings,  except  you  can  write 
vipon  It,  as  David  did,  Psal.  Ixxiv.  22.  Thine  own  cause,  O  Lord, 
as  well  as  mine.  .  Lord,  plead  thine  own  cause. 

9,dly,  He  that  commits  his  all  to  God  supposes  and  firmly  lielieves 
that  all  events  and  issues  of  things  are  in  God's  hands ;  that  he  only 
can  direct,  over-rule,  and  order  them  all  as  he  pleaseth.     Upon  this 
supposition  the  committing  acts  of  faith  in  all  our  fears  and  distresses 
are  built :  /  trusted  in  thee,  O  Lord,  I  said.  Thou  art  my  God,  my 
times  are  in  thy  hand,  deliver  me  from  the  hands  of  my  enemies,  and 
from  them  that  persecute  me.     His  firm  assent  to  this  great  truth. 
That  his  times  were  in  God's  hands,  was  the  reason  why  he  commit- 
ted himself  into  that  hand.     If  our  times,  or  lives,  or  comforts  were 
in  our  enemies'  hands,  it  were  to  little  purpose  for  us  to  commit 
ourselves  into  God's   hands.     And  here  the  contrary  senses  and 
methods  of  faith  and  unbelief  are  as  conspicuous  as  in  any  one  thing 
whatsoever  :  unbelief  persuades  men  that  their  lives  and  all  that  is 
dear  to  them  is  in  the  hands  of  their  enemies,  and  therefore  per- 
suades them  the  best  way  they  can  take  to  secure  themselves,  is  by 
comphance  Avith  the  will  of  their  enemies,  and  pleasing  them  :  but 
faith  determines  quite  contrary,  it  tells  us.  We  and  all  that  is  ours, 
is  in  God's  hand,  and  no  enemy  can  touch  tcs,  or  ours,  till  he 


A  TKtATISE  OF  THE  SOUL  OF  MAV.  293 

^ivc  thfm  a  permission  ;  and  therefore  it  is  our  duty  and  interest 
to  please  hiiUy  and  commit  all  to  him. 

ij.  The  couimittiiifT  ourselves  to  God  implies  the  resif^nation  of 
our  wills  to  the  will  of  God,  to  be  disposed  of  as  seeins  «rood  in  his 
eves :  So  David  commits  to  God  the  event  of  that  sad  and  doubt- 
ful providence,  which  made  him  fly  for  his  life,  from  a  strong  con- 
gpiracv,  2  Sam.  xv.  25.  ''  And  the  kin«x  said  unto  Zadok,  Carry 
"  back  the  ark  of  God  into  the  city :  if  I  shall  find  favour  in  the 
"  eye)--  of  the  Lord,  he  will  bring  me  again,  and  shew  me  both  it 
"  and  his  habitation  :  but,  if  he  thus  say,  I  have  no  delight  in 
"  thee,  behold,  here  am  I,  let  him  do  to  me  as  seemeth  good  to 
"  him  ;"  q.  d.  Lord,  the  conspiracy  against  my  life  is  strong,  the 
dany-er  firreat,  the  issue  exceedinfj  doubtful;  but  I  conuiiit  all  into 
thv  hand ;  if  David  may  be  yet  used  m  any  farther  service  for  his 
God,  I  siiall  see  this  city  and  thy  lovely  temple  again;  but  if 
not,  I  lie  at  thy  foot,  to  be  disposed  cither  for  life  or  death,  for  the 
earthly  or  the  heavenly  Jerusalem,  as  sccmcth  best  in  thine  eyes. 
This  submission  to  Divine  pleasure  is  included  in  the  committing 
act  of  faith.  Christian,  what  sayest  thou  to  it  ?  Is  thy  will  content 
to  go  back,  that  the  will  of  God  may  come  on,  and  take  place  of  it  ? 
It  may  be  thou  canst  refer  a  difficult  case  to  God,  provided  he  will 
determine  and  issue  it  according  to  thy  desires  ;  but.  in  trutli,  that 
is  no  submission  or  resignation  at  all,  but  a  sinful  limiting  of,  and 
prescribing  to  God.  It  was  an  excellent  reply  that  a  choice  Chris- 
tian once  made  to  another,  when  a  beloved  and  only  child  lay  in  a 
dangerous  sickness  at  the  point  of  death,  a  friend  asked  the  mother, 
What  would  ynu  now  desire  of  God  in  rL-ference  to  your  child  ? 
would  you  lx>g  of  him  its  life  or  its  death,  in  this  extremity  that  it 
is  now  in  .''  The  mother  answered,  I  refer  that  to  the  will  of  God. 
IJut,  said  her  friend,  if  God  would  refer  it  to  you,  what  would  you 
chuse  then.''  Why  truly,  said  she,  if  God  would  refer  it  to  me,  I 
would  even  refer  it  to  God  again.  This  is  the  true  committing  of 
ourselves  and  our  troublesome  concerns  to  the  Lord. 

4.  The  committing  act  of  faith  implies  our  renouncing  and  dis- 
claiming all  confidence  and  trust  in  the  arm  of  flesh,  and  an  ex- 
pectation of  relief  from  God  only.  If  we  commit  ourselves  to 
God,  we  must  cease  from  man,  Isa.  ii.  22.  To  trust  God  in  part, 
and  the  creature  in  part,  is  to  set  one  foot  upon  a  rock,  and  the 
other  upon  a  quicksand.  Those  acts  of  faith  that  give  the  entire 
glory  to  Gmi,  give  real  relief  and  comfort  to  us. 

2.  Let  us  see  what  grounds  and  encouragements  the  people  of 
God  have  to  commit  themselves  and  all  the  matters  of  their  fears  to 
G(k1,  and  so  to  enjoy  the  }>eace  and  comfort  of  a  resigned  will ;  and 
tliere  are  two  sorts  of  encouragements  before  vou,  let  the  case  be 

T  2 


294?  A  PKACTICAL  TKEATISE  OF  FEAR- 

as  difficult  and  friglitful  as  it  will,  you  may  find  sufficient  en- 
couragement in  God,  and  somewhat  from  yourselves,  viz.  your 
relation  to  him,  and  experiences  of  him. 

1.  In  God  tJiere  is  all  that  your  hearts  can  desire  to  encourage 
you  to  trust  him  over  all,  and  commit  all  into  his  hands.     For, 

1.  He  is  able  to  help  and  relieve  you:  let  the  case  be  never  so 
bad,  yet  "  let  Israel  hope  in  tlie  Lord,  for  with  the  Lord  is  plen- 
"  tcous  redemption,"  Psal.  cxxx.  7,  8.  Plenteous  redemption,  i.  e. 
all  the  stores  of  power,  choice  of  methods,  plenty  of  means,  abun- 
dance of  ways  to  save  his  people,  when  they  can  see  no  way  out  of 
their  troubles  :  therefore  hope,  Israel,  in  Jehovah. 

2.  As  his  power  is  almighty,  so  his  wisdom  is  infinite  and  un- 
searchable; "  He  is  a  God  of  judgment,  blessed  are  all  they  that 
"  wait  for  him,"  Isa.  xxx.  18.  When  the  apostle  Peter  had  related 
the  wonderful  preservation  of  Noah  in  the  deluge,  and  of  Lot  in 
Sodom,  one  in  a  general  destruction  of  the  world  by  water,  and  die 
other  in  the  overthrow  of  those  cities  by  fire  ;  he  concludes,  and 
so  should  we,  "  The  Lord  knoweth  liow  to  deliver  the  godly  out 
*'  of  temptation,"  2  Pet.  ii.  9.  Some  men  have  much  power,  but 
little  wisdom  to  manage  it,  others  are  Avise  and  prudent,  but  want 
ability;  in  God  there  is  an  infinite  fulness  of  both. 

S.  His  love  to,  and  tenderness  over  his  people,  is  transcendent 
and  unparalleled :  and  this  sets  his  wisdom  and  power  both  at  work 
for  their  good :  hence  it  is,  that  his  eyes  of  providence  run  con- 
tinually throughout  the  whole  earth,  to  shew  himself  strong  in  the 
behalf  of  them  whose  hearts  are  perfect,  i.  e.  upright  towards  him, 
2  Chron.  xvi,  9.  Thus  you  see  how  he  is  every  way  fitted  as  a 
proper  object  of  your  trust. 

2.  Consider  with  yourselves,  and  you  shall  find  encouragements 
to  commit  all  to  God.     For, 

1.  You  are  his  children,  and  to  whom  should  children  commit 
themselves  in  dangers  and  fears  but  to  their  own  father  ?  Doubtless 
thou  art  our  Father,  saith  the  distressed  church,  Isa.  Ixiii.  15,  16. 
yea.  Christian,  Thi/  Maker  is  thy  hushand,  Isa.  liv,  5.  Is  not  that 
a  sufficient  ground  to  cast  thyself  upon  him  ?  What !  a  child  not 
t^st  its  own  father  ?  a  wife  not  commit  herself  to  her  own  hus- 
band ? 

2.  You  liave  trusted  him  with  a  far  greater  concern  already  than 
your  estates,  liberties,  or  lives ;  you  have  committed  your  souls  to 
him,  and  your  eternal  interests,  2  Tim.  i.  12.  Shall  we  commit  the 
jewel,  and  dispute  the  cabinet ;  trust  him  for  heaven,  and  doubt  him 
for  earth  .'' 

3.  You  have  ever  found  him  faithful  in  all  that  you  trusted  him 
with,  all  your  experiences  are  so  many  good  grounds  of  confidence. 


A  rUACTlCAL  TREATISE  OF  FEAB.  295 

Psal.  ix.  10.  "Well  then,  resolve  to  trust  God  over  all,  and  (juictly 
leave  the  dis|X)sal  of  every  tiling  to  huii  :  he  hath  heen  with  you  in 
all  tbrnicr  straits,  wants,  and  tears,  hitherto  he  hath  helped  you, 
and  eaunot  he  do  so  again,  except  you  tell  him  how?  Oh  !  trust  in 
his  wisdom,  power,  and  love,  and  lean  not  to  your  own  iniderstand- 
ings.     The  fruit  of  resignation  w  ill  be  peace. 

Rule  5.  If  ever  yoxt  unll  get  rid  of  ijaur  fears  and  distractions, 
get  ijnur  affections  luortified  to  the  rcorld,  and  to  the  inordinate  and 
imnioderate  love  of  every  enjoyment  in  the  world. 

The  more  you  are  mortified,  the  less  you  will  be  terrified :  it  is 
not  the  dead,  but  the  living  world,  that  puts  our  hearts  into  such 
fears  and  tremblings ;  if  our  hearts  were  once  crucified,  they  would 
.<-oon  be  quieted.  It  is  the  strength  of  our  affections  that  })Uts  so 
much  strength  into  our  afflictions.  It  was  not  therefore  without 
great  reason  that  the  apostle  compares  the  life  of  a  Christian  to  the 
Hfeofa  soldier,  who,  if  he  mean  to  follow  the  camp,  and  acquit 
himself  bravely  in  fight,  must  not  entangle  himself  witli  the  affjiirs 
of  this  life,  2  Tim.  ii.  4.  Sure  there  is  no  following  Christ's  camp, 
but  with  a  disentangled  heart  from  the  world;  for,  proportionable 
to  the  heat  of  our  love,  will  be  the  strength  and  height  of  our  fears 
about  these  things;  more  particularly,  if  ever  you  will  rid  your- 
selves of  your  vuicomfortable  and  uncomely  fears,  use  all  God's 
means  to  mortify  your  affections  to  the  exorbitant  esteem  and 
love  of, 

1.  Your  estates.     2.  Your  liberty.     3.  Your  lives. 

1.  Get  mortified  and  cooled  hearts  to  your  possessions  and  estates 
in  the  world.  The  poorest  age  afforded  the  richest  Christians  and 
noblest  martyrs.  Ships  deepest  laden  are  not  best  for  encounters. 
The  believing  Hebrews  took  joy  fuUy  the  spoiling  of  their  goods, 
knorcing  in  themselves-  that  they  had  in  heaven  a  better  and  endur- 
ing substance,  Hcb.  x.  34.  They  canied  it  rather  like  unconcern- 
ed spectators,  than  the  true  proprietors ;  they  rejoiced  when  rude 
soldiers  carried  out  their  goods,  as  if  so  many  friends  had  been 
bringinjT  them  in.  And  whence  was  this  but  from  an  heart  fixed 
upon  heaven,  and  mortified  to  things  upon  earth  .''  Doubtless,  they 
esteemed  and  valued  their  estates,  as  the  gocxl  providences  of  God 
for  their  more  comfortable  accommodation  in  this  world ;  but  it 
seems  they  did,  and  O  that  we  could  look  upon  them  as  mercies  of 
t!)e  lowest  and  meanest  rank  and  nature.  The  substance  laid  up 
in  heaven  was  a  better  substance,  and  as  long  as  that  was  safe,  the 
loss  of  this  did  not  afflict  them. 

Tliey  could  bless  God  for  these  things  which  for  a  little  time  did 
minister  refreshment  to  them,  but  they  knew  them  to  be  transitory 
enjoyments,  things  that  would  make  to  themselves  wings  and  flee 
away,  if  their  enemies  had  not  touched  them ;  but  the  substance 

T3 


296  A  PRACTICAL  TREATISE  OF  FEAR. 

laid  up  for  them  in  heaven,  that  was  an  enduring  substance.  So 
far  as  those  earthly  things  miglit  further  them  towards  heavenly 
things,  so  far  they  prized  and  valued  them,  but  if  Satan  would  turn 
them  into  snares  and  temptations  to  deprive  them  of  their  better 
substance  in  heaven,  they  could  easily  slight  them,  and  take  the 
spoiling  of  them  joyfully.  In  a  stress  of  weather,  when  the  ship  is 
ready  to  sink  and  founder  in  a  storm,  all  hands  are  readily  employ- 
ed to  throw  the  richest  goods  overboard  ;  no  man  saith  it  is  pity  to 
cast  them  away,  but  reason  dictates  to  a  man  in  that  case,  Better 
these  perish,  than  I  perish  with  and  for  them.  These  be  the  wares 
that  some  Avill  not  cast  overboard,  and  therefore  they  are  said  to 
drown  men  in  perdition,  1  Tim.  vi.  9<  Demas  would  rather  perish 
than  part  with  these  things,  2  Tim.  iv.  10.  But,  reader,  consider 
seriously  what  comforts  they  can  yield  thee,  when  thou  must  look 
upon  them  as  the  price  for  which  thou  hast  sold  heaven,  and  all  the 
hopes  of  glory ;  even  as  much  as  the  price  of  blood  yielded  Judas; 
and  so  they  will  ensnare  thee,  if  thy  unmortified  heart  be  over- 
heated with  the  love  of  them  as  his  was. 

2.  Be  mortified  to  your  liberty,  and  take  heed  of  placing  too 
great  an  esteem  upon  it,  or  necessity  in  it.  Liberty  is  a  desii*abl« 
thing  to  the  very  birds  in  the  air ;  accommodate  them  the  best  you 
can  in  your  cages,  feed  them  with  the  richest  fare,  they  had  rather 
be  cold  and  hungry  with  their  liberty  in  the  woods,  than  fat  and 
•warm  in  your  houses.  But  yet,  as  sweet  as  it  is,  there  may  be 
more  comfort  and  sweetness  in  parting  with  it,  than  in  keeping  it, 
as  the  case  may  stand.  The  doors  of  a  prison  may  lock  you  in, 
but  they  cannot  lock  the  Comforter  out.  Paul  and  Silas  lost  their 
liberty  for  Christ,  but  not  their  comfort  with  it ;  they  never  were 
so  truly  at  liberty,  as  when  their  feet  were  made  fast  in  the  stocks, 
they  never  fared  so  deliciously  as  when  they  fed  upon  prisoner"'s 
fare.  God  spread  a  table  for  them  in  the  prison,  sent  them  in  a  rich 
feast,  yea,  and  they  had  music  at  their  feast  too,  and  that  at  mid- 
night. Acts  xvi.  25. 

Patmos  was  a  barren  island,  and  a  place  designed  for  banished 
persons ;  it  lay  in  the  Egean  sea,  not  far  from  the  coast  of  the 
Lesser  Asia*  :  it  was  inhabited  by  none,  because  of  the  exceeding- 
barrenness  of  it,  but  such  who  were  appointed  to  it  for  their 
punishment ;  so  that  here  John  could  meet  with  no  more  earthly 
refreshment  than  what  the  barren  rocks,  or  wild  and  desperate 
persons  condemned  to  live  upon  it,  could  afford.  Ay,  but  there, 
there  it  was,  that  Christ  appeared  to  him  in  inexpressible  glory ; 
there  it  was  that  he  had  those  ravishing  visions,  and  saw  the  whole 
scheme  of  Providence  in  the  government  of  this  world ;  there  he 

•  Rev.  i.  9,  10. 


A  PHACTICAL  TRliATISt  OF  FEAO.  ~i)7 

saw  llie  New  Jerusalem  cominuj  down  from  (iod  out  of  heaven,  as 
a  bride  prepared  for  her  husband.  This  made  a  Patmos  become 
a  ^arath^e;  never  did  any  place  afford  him  sucli  comfort  as  this 
did.  So  that  C'l)ristians  may  not  think  there  is  so  strict  and  neces- 
sary a  connexion  betwixt  liberty  and  comfort,  that  he  that  takes 
away  the  first,  must  needs  deprive  tliem  of  the  other. 

Again,  Suppose  we  should  be  so  fond  of  our  libcrtv  as  to  ex- 
change truth  and  a  good  con.science  for  it ;  cannot  God  so  imbitter 
it  to  you,  yea,  hath  he  not  so  imbittered  it  to  many,  that  they  were 
quickly  weary  of  it,  and  glad  of  an  opportunity  to  cliange  it  for  a 
prison.     Our  own  ]\[artvrology  furnishes  us  with  many  sad  exam- 

Eles  of  it.  Oil,  what  will  you  do  with  your  bitter,  dear-bought  li- 
erty,  when  yom-  peace  is  taken  away  from  the  inward  man  ?  when 
God  shall  clap  up  your  souls  in  prison,  and  put  your  consciences 
into  his  bonds  and  fetters,  then  will  you  say  as  the  martyr  did,  "  I 
"  am  in  prison  till  I  be  in  prison." 

3.  Be  mortified  to  the  inordinate  and  fond  love  of  life,  as  ever 
you  expect  relief  against  the  fears  of  death.  Reason  thyself  into  a 
lower  value  of  thy  life.  Methinks  you  have  arguments  enough  to 
cure  your  fondness  in  this  point.  Have  you  found  it  such  a  plea- 
sant [lie  to  you,  for  so  much  of  it  as  is  past.''  You  know  how  the 
apostle  represents  it,  2  Cor.  v.  4.  "  We  that  are  in  this  tabernacle 
"  do  groan,  being  burthened."  And  is  a  burthened  and  a  groan- 
ing life  so  desirable  .''  You  know  also,  as  he  sj)eaks  in  the  next  verse, 
that  "  whilst  you  are  at  home  in  the  body,  you  are  absent  from 
*'  the  Lord."  And  is  a  state  of  absence  from  Jesus  Christ  so  de- 
sirable to  a  soul  that  loves  him  ?  Can  you  find  much  pleasure  so  far 
from  home .''  You  may  fancy  what  you  will,  but,  u[)on  serious  re- 
collection, you  will  never  be  out  of  the  reach  of  Satan's  tempta- 
tions, never  freed  from  your  own  indwelling  corruptions,  these 
conflicts  cannot  have  an  end  till  life  be  ended.  You  also  stand 
convinced,  that  till  you  be  dead,  your  souls  cannot  be  satisfied,  nor 
your  desires  i)e  at  rest,  have  what  comforts  soever  from  God  in  the 
■way  of  faith  and  course  of  duties,  your  hearts  are  still  off  the  centre, 
and  will  still  gravitate  and  ga.sp  heavenward.  You  also  know  that 
die  you  must,  and  the  time  of  your  departure  is  at  hand;  and  of  all 
deaths,  if  you  might  have  your  choice,  none  is  more  honourable 
to  God,  or  like  to  be  so  evidential  and  comfortable  to  you,  as  a 
violent  death  for  ('hrist  ;  thereui  you  come  to  him  by  consent  and 
choice,  not  by  necessity  and  constraint ;  therein  you  give  a  public 
testimony  for  Christ,  which  is  the  highest  use  that  ever  our  bl(»od 
can  be  put  to,  or  honoured  by  ;  and  for  the  pain  and  torment, 
as  the  martyr  said,  lie  that  takes  aicatj  from  my  tonticnt,  takes 
away  from  my  reward.  But  even  in  that  point  God  can  make  it 
easier  to  you  than  a  natural  death  would  be;    he  will  be  witji  you 

T4 


298  A  PRACTICL  TREATISE  OF  FEAK. 

in  your  extremity,  and  administer  such  reviving  cordials  as  other 
men  must  not  look  to  taste,  at  least  not  ordinarily,  they  being  pre- 
pared and  reserved  for  such,  against  such  an  hour. 

Oh  then,  work  out  the  inordinate  love  of  life,  by  working  in  such 
mortifying  considerations  upon  your  own  hearts  ;  and  if  once  you 
gain  but  this  point,  you  will  quickly  find  all  your  pains  and  prayers 
richly  answered  in  the  ease  and  rest  of  your  hearts,  in  the  most 
scaring  and  frightful  times. 

Rule  6.  Eije  the  encouraging  examples  of  those  that  have  trod 
the  path  of  sufferings  before  you^  and  strive  to  imitate  such  worthy 
patterns. 

Behold  the  cloud  of  witnesses  encompassing  you  round  about:  a 
cloud  like  that  over  the  Israelites  to  direct  you ;  yea,  a  cloud  for 
multitude  of  excellent  persons  to  animate  and  encourage  you,  Heb. 
xii.  1.  "  Oh  take  them  for  an  ensample  in  suffering  affliction  and 
*'  patience,"  James  v.  10.  Examples  of  excellent  persons  that  have 
broken  tlie  ice,  and  beaten  the  path  before  us,  are  of  excellent  use 
to  suppress  our  fears,  and  rouse  our  courage  in  our  own  en- 
counters. 

The  first  sufferers  had  the  hardest  task ;  they  that  first  entered 
the  lists  for  Christ,  wanted  those  helps  to  suppress  fear  which  they 
have  left  unto  us.  Strange  and  untried  torments  are  most  terrible, 
for  magnitudinem  rerum  consuetude  subducit,  trial  and  acquaint- 
ance abates  the  formidable  greatness  of  evils ;  they  knew  not  the 
strength  of  that  enemy  they  were  to  engage,  but  we  fight  with  an 
enemy  that  hath  been  often  beaten  and  trmmphed  over  by  our 
brethren  that  went  before  us.  Certainly  we  that  live  in  the  last 
times  have  the  best  helps  that  ever  any  had  to  subdue  their  fears ; 
we  have  heard  of  the  courage  and  constancy  of  our  brethren,  in  as 
sharp  trials  of  their  courage  as  ever  we  can  be  called  to ;  we  have 
read  with  what  Christian  gallantry  they  have  triumphed  over  all 
sorts  of  sufferings  and  torments,  how  they  have  been  strengthened 
with  all  might  in  the  inner  man  unto  ail  patience  and  long-suffer- 
ing, with  joyfidness.  Col.  i.  11.  how  they  have  gone  away  from  the 
courts  that  censured  and  punished  them,  rejoicing  that  they  were 
honoured  to  be  dishonoured  for  Christ,  as  the  strict  reading  of 
that  text  is.  Acts  v.  41*.  counting  the  reproaches  of  Christ  greater 
riches  than  the  treasures  of  Egypt,  Heb.  xi,  26.  which  at  that 
time  was  the  magazine  of  the  world  for  riches :  You  read  what 

trials  they  have  had  of  cruel  mockings,  yea,  moreover  of  bonds 

and  imprisonments ;  how  they  were  stoned,  sawn  asunder, 
"  tempted,  slain  with  the  sword,  wandered  about  in  sheep's 
**  skins,  and  goafs  skins,  destitute,  afflicted,  tormented,  Heb.  xi. 

*  Or/  xarjj^/w^jjtfai'  ariiLua^rivoii, 


A  PRACTICAL  TRFATISE  OF  FEAR.  299 

86,  37.  In  all  which  they  obtained  a  frooil  report  ;  they  came  out 
of  the  field  with  triumphant  faith  and  patience  ;  and  this  was  not 
the  eflPect  of  an  over-heated  zeal  at  the  first  outset,  but  the  same 
spirit  of  courage  was  found  amon^^  Christians  iu  after  ages,  who 
have  put  off  their  persecutors  with  a  kind  of  pleasant  scorn  and 
contempt  of  torments. 

So  did  Basil,  truly  sirnamcd  tlie  Great,  when  Valens  the  pm- 
peror  in  a  great  rage  threatened  him  with  banishment  and  tor- 
tures ;  as  to  the  first  said  he,  f  I  little  regard  it :  for  the  earth  is 
the  Lord's,  anfl  the  fulness  thereof;  and  as  for  tortures,  what 
can  they  do  upon  such  a  poor  thin  body  as  mine,  nothing  but  skin 
and  bone?  And  at  another  time  :J;,  when  Eusebius,  governor  of 
Pontus,  told  him  in  a  great  rage,  he  would  tear  his  very  liver  out 
of  his  bowels  :  Truly,  said  Basil,  you  ^\  ill  ilo  me  a  very  good  turn 
in  it,  to  take  out  my  naughtv  liver  ;  which  inflames  and  diseaseth 
my  whole  body.  Their  enemies  have  professed  the  Christians 
put  them  to  shame,  by  smiling  at  their  cruelties  and  threatenings. 
Ignatius's  love  to  Christ  had  so  perfectly  overcome  all  fears  of 
sufferings,  that  when  he  was  going  to  be  thrown  for  a  prey  among 
the  lions  and  leopards,  he  professed  he  longed  to  be  among  them, 
and,  said  he,  if  they  vnW  not  dispatch  me  the  sooner,  I  will  pro- 
voke them,  that  I  may  be  with  my  sweet  Jesus.  And  if  we  come 
down  to  later  ages,  wc  shall  find  as  stout  champions  for  Christ. 
The  courage  and  undauntcdncss  of  Luther  is  trumpeted  abroad 
throughout  the  Christian  world,  it  would  swell  this  small  tract  too 
much,  but  to  note  the  most  cuiinent  instances  of  his  courage  for 
Christ :  the  last  he  gave  was  by  his  sorrow  in  his  last  sickness,  that 
he  must  carry  his  bl(X)d  to  the  grave.  The  like  heroic  spirit  ap- 
|x?ared  in  divers  pcr.sons  of  honour  and  eminence,  who  zealously 
espoused  the  same  cause  of  reformation  with  him.  Remarkable  to 
this  purpose  is  that  famous  epistle  written  by  L^lricus  ab  Iluttcn, 
a  German  knight,  in  defence  of  Luther's  cause  against  the  cardinals 
and  bishops  assembled  at  Worms.  '  I  will  go  through  (said  he) 
'  with  what  I  have  undertaken  against  you,  and  will  stir  up  men 
'  to  seek  their  freedom  :  such  as  yield  not  to  me  at  first,  I  will 
'  overcome  with  importunity  ;  I  neither  care  nor  fear  what  may 
'  befal  me,  being  prepared  l"or  cither  event ;  either  to  ruin  you, 
'  to  the  great  benefit  of  my  country,  or  myself  to  fall  with  a  good 

*  conscience  ;  therefore  that  you  may  sec  with  what  confidence  I 

*  contemn  your  threats,  I  do  profess  myself  to  be  your  irreconcil- 
'  able  enemy,  whilst  ye  persecute  Luther  and  such  as  he  is.  No 
'  power  of  yours,  no  injury  of  fortune  shall  alter  this  mind  in  mc; 

•f  Socrates,  hist.  1.  4.  c.  26. 
I  'Ilicod.  lib.  4.  c»yi.  l^. 


800  A  PRACTICAL  TREATISE  OF  FEAR. 

*  though  you  take  away  my  life,  yet  this  well-deserving  of  mine  to. 

*  wards  my  country's  liberty,  shall  not  die.     I  know  that  my  endea- 

*  vour  to  remove  such  as  you  are,  and  to  place  worthy  ministers  in 
'  your  room,  is  acceptable  to  God ;   and  in  the  last  judgment,  I 

*  trust  it  will  be  safer  for  me  to  have  offended  you,  than  to  have 
'  had  your  favour.' 

It  was  also  a  brave  heroic  spirit  by  which  John  duke  of  Saxony 
was  acted  to  defend  the  reformation,  who  despising  all  the  favours 
and  offers  of  the  court,  and  of  Rome,  and  the  terrors  of  death 
itself;  appeared,  as  my  author  speaks,  in  its  behalf  against  all  the 
devils,  and  the  pope  *,  in  three  public  imperial  assemblies,  saying 
openly  to  their  faces,  I  must  serve  God,  or  the  world ;  and  which 
of  these  two  do  ye  think  is  the  better  ?  And  as  soon  as  Luther's 
sermons  were  forbidden,  he  hasted  away,  saying,  I  will  not  stay 
there,  where  I  cannot  have  my  liberty  to  serve  God. 

And  now  reader,  thou  hast  a  little  taste  of  the  courage  and  zeal 
of  those  worthies  who  are  gone  before  thee  in  defence  of  that  cause 
for  which  thou  fearest  to  suffer.  Most  men,  saith  Chrysostom, 
that  read  or  hear  such  examples,  are  like  the  spectators  of  the 
Roman  gladiators,  who  stood  by  and  praised  their  courage,  but 
durst  not  enter  the  lists  to  do  what  they  did.  If  ever  thou  wilt 
get  like  courage  for  Christ,  thus  improve  such  famous  examples. 

1.  Make  use  of  them  to  obviate  the  prejudice  of  singularity ;  you 
see  you  have  store  of  good  company,  the  same  things  you  are  like 
to  suffer  for  Christ,  have  been  accomplished  in  the  rest  of  your 
brethren  in  the  world,  1  Pet.  v.  9- 

2.  Improve  them  against  the  prejudice  of  all  that  shame  that  at- 
tends sufferings,  here  you  may  see  the  most  excellent  persons  in 
the  world  reckoning  it  their  glory  to  suffer  the  vilest  things  for 
Jesus  Christ,  Acts  v.  31.  Heb.  xi.  26. 

3.  Improve  them  against  the  conceit  of  the  insupportableness  of 
sufferings.  Lo  here,  poor  weak  creatures  which  have  been  carried 
honourably  and  comfortably  through  the  crudest  and  difficultest 
sufferings  for  Christ.  Our  women  and  children,  not  to  speak  of 
men,  (saith  Tertullian)  overcome  their  tormentors,  and  the  fire 
cannot  fetch  so  much  as  a  sigh  from  them. 

4.  Improve  them  against  thine  own  unbelief  and  staggerings  at 
the  faithfulness  of  God  in  that  promise,  Isa.  xliii.  2.  "  When  thou 
*'  passest  through  the  fire,  I  will  be  with  thee,"  <SfC.  Lo  here  you 
have  the  recorded  and  faithful  testimonies  of  such  as  have  tried  it, 
with  one  voice  witnessing  for  God,  77m/  uwd  is  truths  thy  iwrd  is 
truth. 

5.  Improve   them   against  the  sensible  weakness  of  your  own 

*  Spangenberg.  ad  an.  1531, 


A  PRACTICAL  TREATISE  OF  FEAK.  301 

graces ;  are  vou  afraid  your  faith,  love,  and  patience  are  too  weak 
to  carry  you  through  great  trials?  Why  doubtless  so  were  many  of 
them  too,  they  were  men  of  like  fears,  troubled  with  a  bad  heart 
and  a  busy  devil  as  well  as  you,  they  also  liad  their  clouds  and 
damps  as  you  have ;  yet  the  almighty  power  of  God  supported 
them  ;  and  out  of  weakness  they  were  made  strong :  despond  not 
therefore,  but  get  a  judgment  satisfied,  Psal.  xliv.  22.  a  conscience 
sprinkletl,  2  Tim.  i.  7.  and  a  call  cleared,  Dan.  vi.  10.  l-^xercise 
faith  also  with  respect  to  Divine  assistances  and  everlasting  rewards 
as  they  did :  and  doubt  not  but  the  same  God  that  enabled  them 
to  finisli  their  course  with  joy,  will  he  as  good  to  you  as  he  was  to 
them.  Consider,  Christ  hath  done  as  much  for  yon  as  he  did  for 
any  of  them,  and  deserves  as  much  from  you  as  from  any  of  them ; 
and  hath  prepared  the  same  glory  for  you  that  he  prepared  for 
them  :  O  that  such  considerations  might  provoke  you  to  shew  as 
much  courage  and  love  to  Christ  as  any  of  them  ever  did. 

Rule  7.  If  ever  you  ujill  get  (ihove  the  poicer  of  your  own  fears 
in  a  suffering  day  make  haste  to  clear  your  interest  in  Christy  and 
your  pardon  in  his  blood  he/ore  that  evil  day  come. 

The  clearer  this  is,  the  bolder  you  will  be ;  an  assured  Christian 
was  never  known  to  be  a  coward  in  sufferings ;  it  is  impossilile 
to  \xi  clear  of  fears  till  you  are  cleared  of  the  doubts  about  interest 
in,  and  pardon  by  Christ.  Nothing  is  found  more  strengthening  to 
our  fears  than  that  which  clouds  our  evidences;  and  nothing  more 
to  quiet  and  cure  our  fears  than  that  which  clears  our  evidences. 
Thi'  shedding  abroad  of  God's  love  in  our  hearts  will  quickly  fill 
them  with  a  s|)irit  of  glorying  in  tribulations,  Kom.  v.  5.  When  the 
believing  Hebrews  once  came  to  know  in  themselves  that  they  had 
an  enduring  sub.stance  in  heaven,  they  quickly  found  in  themselves 
an  unconcerned  heart  for  the  loss  of  their  comforts  on  earth,  Ileb. 
X.  fit.  and  so  should  we  too.     For, 

1.  Assurance  .satisfies  a  man  tha^  his  treasure  and  true  happiness 
is  secured  to  him,  and  laid  out  of  the  reach  of  all  his  enemies ;  and 
so  long  as  that  is  safe  he  hath  all  the  reason  in  the  world  to  be 
quiet  and  cheerful,  "  I  know  (saith  Paul)  whom  I  have  believed, 
"  and  am  persuaded  thai  he  is  able  to  kcej)  that  which  I  have 
"  committed  to  him  ajiainst  that  day,""  2  Tim.  i.  12.  And  he 
gives  this  as  his  reason  why  he  was  not  ashamed  of  Christ's 
aufJerings. 

2.  The  assured  Christian  knows  that  if  death  itself  come,  (which 
is  the  worst  men  can  inflict)  he  shall  be  no  loser  by  the  exchange; 
nay  he  shall  make  the  best  bargain  that  ever  he  made  since  he  first 
parted  with  all  his  afflictions,  to  follow  Christ.  There  are  two 
rich  bargains  a  Christian  makes ;    one  is,  when  he  exchanges  the 


302  A  FRACTICAL  TREATISE  OF  FEAR. 

%7or]d  for  Christ  in  his  first  choice  at  his  conversion,  in  point  of 
love  and  estimation  :  the  other  is,  Avhen  he  actually  parts  with  the 
world  for  Christ  at  his  dissolution :  both  these  are  rich  bargains, 
and  upon  this  ground  it  was  the  apostle  said,  "  To  me  to  live  is 
*'  Christ,  and  to  die  is  gain,''  Phil.  i.  21.  The  death  of  a  believer 
in  Christ,  is  gain  unspeakable,  but  if  a  man  would  make  the  utmost 
gam  by  dying,  he  shall  find  it  in  dying  for  Christ,  as  well  as  in 
Christ :  and  to  shew  you  wherein  the  gain  of  such  a  death  lies, 
let  a  few  particulars  be  weighed,  wherein  the  gain  will  be  cast  up 
in  both  ;  he  that  is  assured  he  dies  in  Christ,  knows, 

1.  That  his  living  time  is  his  labouring  time,  but  his  dying  time 
is  his  harvest  time ;  whilst  we  live  we  are  plowing  and  sowino-  in 
all  the  duties  of  religion,  but  when  Ave  die,  then  we  reap  the  fruit 
and  comforts  of  all  our  labours  and  duties,  Gal.  vi.  8,  9.  As  much 
therefore  as  the  reaping  time  is  better  than  the  sowing  and  plowing 
time,  so  much  better  is  the  death  than  the  life  of  a  believer. 
^  2.  A  believer's  living  time  is  his  fighting  time,  but  his  dying 
time  is  his  conquering  and  triumphing  time,  1  Cor.  xv.  55,  56. 
The  conflict  is  sharp,  but  the  triumph  is  sweet ;  and  as  much  as 
victory  and  triumph  are  better  than  fighting,  so  much  is  death  bet- 
ter than  life  to  him  that  dicth  in  Jesus. 

3.  A  believer's  living  time  is  his  tiresome  and  weary  time,  but 
his  dying  time  is  his  resting  and  sleeping  time.  Isa.  Ivii.  2.  Here 
we  spend  and  faint,  there  we  rest  in  our  beds,  and  as  much  as  re^ 
freshing  rest  in  sleep  is  better  than  tiring  and  fainting,  so  much  is  a 
believer's  death  better  than  his  life. 

4.  A  believer's  living  time  is  his  waiting  and  longing  time,  but 
his  time  of  dying  is  the  time  of  enjoying  what  he  hath  long  wished 
and  waited  for,  Phil.  i.  23.  here  we  groan  and  sigh  for  Christ, 
there  we  behold  and  enjoy  Christ,  and  so  much  as  vision  and  frui- 
tion are  better  and  sweeter  than  hoping  and  waiting  for  it;  so 
much  is  a  believer's  death  better  than  his  life. 

2.  As  the  advantage  a  believer  makes  of  death  is  great  to  him 
by  dying  only  in  Christ ;  so  it  is  much  greater,  and  the  richest 
improvement  that  can  be  made  of  death,  to  die  for  Christ  as  well 
as  in  Christ :  for  compare  them  in  a  few  particulars,  and  you  shall 
find, 

1.  That  though  a  natural  death  hath  less  horror,  yet  a  violent 
death  for  Christ  hath  more  lionour  in  it.  To  hhn  that  dies  united 
with  Christ,  the  grave  is  a  bed  of' rest ;  but  to  him  that  dies  as  a 
martyr  for  Christ,  the  grave  is  a  bed  of  honour.  «  To  you  (saith 
*'  the  apostle)  it  is  given  in  the  behalf  of  Christ,  not  only  to  believe 
"  but  also  to  suffer  for  his  sake,"  Phil.  i.  22.  To  you 'it  is  grant- 
ed as  a  great  honour  and  favour  to  suffer  for  Christ ;  all  that  live 
in  Christ  have  not  the  honour  to  lay  dowp  their  lives  for  Christ. 


A  PRACTICAL  TREATISE  OF  FEAR.  805 

It  WiLS  the  great  trouble  of  Ludovlciis  Mariracu.s  *,  a  knight  of 
France,  to  be  cxeuiptLd  because  of  liis  ilignity  ironi  wearing  his 
chain  for  Christ,  as  the  other  prisoners  thcl  :  and  he  resented  it  as  a 
great  injury.  "  Give  me  (siilh  he  to  liis  keeper)  my  chain  as  well 
'*  iis  they,  and  create  me  a  knight  of  that  noble  order." 

2.  By  a  natural  death  we  only  submit  ourselves  to  the  unavoid- 
able conseipience  of  sin,  but  in  dying  a  violent  death  lijr  Christ, 
we  give  our  testimony  against  the  evil  of  sin,  juid  for  the  j)recious 
truths  of  Jesus  Christ.  The  first  is  the  payment  of  a  debt  of  justice 
due  by  the  fall  of  Adam  ;  the  second  is  the  payniient  of  a  debt  of 
thankfulness  and  obedience  due  to  Christ,  who  redeemed  us  with 
liis  own  blood.  Thus  we  become  witne>ses  for  God,  as  well  as 
sufferers,  u}x)n  the  account  of  sin :  in  the  first,  sin  witnesseth  against 
us,  in  this  we  witness  against  it ;  and  indeed  it  is  a  great  testimony 
against  the  evil  of  sin :  we  declare  to  all  the  world  that  there  is  not 
so  much  evil  in  a  dungeon,  in  a  bloody  ax,  or  consuming  flames, 
as  there  is  in  sin :  that  it  is  far  better  to  lose  our  carnal  friends, 
estates,  liberties,  and  lives,  than  part  with  Christ's  truths  and  a 
good  conscience,  as-{-  Zuinglius  said,  "  What  sort  of  death  should 
"  not  a  Christian  chuse,  what  punishment  should  he  not  rather 
*'  undergo  ;  yea,  into  what  vault  of  hell  should  he  not  rather  chuse 
"  to  be  cast,  than  to  witness  against  truth  and  conscience."" 

3.  A  natural  death  in  Christ  may  be  as  safe  to  ourselves,  but  a 
violent  death  for  Christ  will  be  more  beneficial  to  others ;  by  the 
former  we  shall  come  to  heaven  ourselves,  but  by  the  latter  we 
may  bring  many  .souls  thither.  The  blood  of  the  martyrs  is  truly 
called  the  seed  of  the  church.  Many  waxed  confident  by  Paul's 
bonds,  his  sufl'erings  fell  out  to  the  furtherance  of  the  gospel,  and 
so  may  ours :  in  this  case  a  Christian  like  Samson,  doth  greater 
service  against  Satan  and  his  cause,  by  his  death,  than  by  his  life. 

If  we  only  die  a  natural  death  in  our  beds,  we  die  in  possession 
of  the  truths  of  Christ  oui'selves :  but  if  we  die  martyrs  for  Christ, 
we  secure  that  precious  inheritance  to  the  generations  to  come,  and 
those  that  are  yet  unborn  shall  bless  God,  not  onlv  for  his  truths, 
but  for  our  courage,  zeal,  and  constancy,  by  which  it  was  preserved 
for  them,  and  transmitted  to  them. 

By  all  this  you  see  that  death  to  a  believer  is  great  gain,  it  is 
great  gain  if  lie  only  die  in  Christ,  it  is  all  tliat,  and  a  great  deal 
more  added,  if  he  also  dii;  lor  Christ :  and  he  that  is  assured  of 
such  adv;uitages  by  death  either  way,  must  needs  feel  his  fears  of 
death  shrink  away  before  such  assurances;  yea,  he  will  rather 
have  life  in  jiatience,  and  death  in  tlesire ;  he  will  not  only  submit 

•  Cur  me  non  i/wtque  lorq-ue  donas,  it  illustris  iilins  ordinis  militem  non  areas  T 
f  ii.ua'i  nun  nporirl  mrrli-s  i>rctcrligrrr,   tjvod  non  supplicium  polius  Ji-rre,  into  in  quam 
jirij'nnduiii  v\J<:nii  abj^isurn  nun  itUrarc,  tjuam  contra  consactUiam  attettari  * 


804  A  PRACTICAL  TREATISE  OF  FEAR. 

quietly,  but  rejoice  exceedingly  to  be  used  by  God  in  such  houour- 
able  employment  *.  Assurance  will  call  a  bloody  death  a  safe  pas- 
sage to  Canaan  through  the  Red  sea.  It  will  call  Satan  that  insti- 
gates these  his  instruments,  and  all  that  are  employed  in  such  bloody 
■work  by  him,  so  many  Balaams  brought  to  curse,  but  they  do  in- 
deed bless  the  people  of  God,  and  not  curse  them.  Theassured 
Christian  looks  upon  his  death  as  his  wedding-day.  Rev.  xix.  7. 
And  therefore  it  doth  not  much  differ  whether  the  horse  sent  to 
fetch  him  to  Christ  be  pale,  or  red,  so  he  may  be  with  Christ,  his 
love,  as  Ignatius  called  him. 

He  looks  upon  death  as  his  day  of  enlargement  out  of  prison,  2 
Cor.  V.  8.  and  it  is  not  much  odds  what  hand  opens  the  door,  or 
whether  a  friend  or  enemy  close  his  eyes,  so  he  have  his  liberty, 
and  may  be  with  Christ. 

O  then,  give  the  Lord  no  rest,  till  your  hearts  be  at  rest  by  the 
assurance  of  his  love,  and  the  pardon  of  your  sins ;  when  you  can. 
boldly  say  the  Lord  is  your  help^  you  will  quickly  say  what  imme- 
diately follows,  /  xo'ill  not  fear  xohat  man  can  do  unto  me,  Heb.  xiii. 
6.  And  why,  if  thy  heart  be  upright,  mayest  thou  not  attain  it  ? 
Full  assurance  is  possible,  else  it  had  not  been  put  into  the  com- 
mand, 2  Pet.  i.  10.  The  sealing  graces  are  in  you,  the  sealing 
Spirit  is  ready  to  do  it  for  you,  the  sealing  promises  belong  to  you ; 
but  we  give  not  all  diligence,  and  therefore  go  without  the  comfort 
of  it.  Would  we  pray  more,  and  strive  more,  would  we  keep  our 
hearts  with  a  stricter  watch,  mortify  sin  more  thoroughly,  and  walk 
before  God  more  accurately ;  how  soon  may  we  attain  this  blessed 
assurance,  and  in  it  an  excellent  cure  for  our  distracting  and  slavish 
fears. 

Rule  8.  Let  him  that  designs  to  free  himself  of  distracting  fears, 
he  careful  to  maintain  the  purity  of  his  conscience,  and  integrity  of 
his  ways,  in  the  ivhole  course  of  his  conversation  in  this  world. 

Uprightness  will  give  us  boldness,  and  purity  will  yield  us  peace. 
Isa.  xxxii.  17.  "  The  work  of  righteousness  shall  be  peace,  and 
*'  the  effect  of  righteousness,  quietness  and  assurance  for  ever." 
Look  as  fear  follows  guilt  and  guile,  so  peace  and  quietness  follow 
righteousness  and  sincerity,  Prov.  xxviii.  1.  The  wicked  fee  when 
no  man  pursueth,  hut  the  righteous  are  hold  as  a  lion.  His  confi- 
dence is  great,  because  his  conscience  is  quiet,  the  peace  of  God 
guards  his  heart  and  mind.  There  are  three  remarkable  steps  by 
which  Christians  rise  to  the  height  of  courage  in  tribulations,  Rom.  v. 
1,  %  8,  4.  First  they  are  justified  and  acquitted  from  guilt  by  faith, 
ver.  1.  Then  they  are  brought  into  a  state  of  favour  and  accep- 
tation with  God,  ver.  2.     Thence  they  rise  one  step  higher,  even 

*  They  are  rather  delights  to  us  than  torments.    Jiasih 


A  PRACTICAL  TREATISE  OF  FEAR.  305 

to  a  view  of  heaven  and  the  glory  to  come,  vcr.  J3.  and  from  tlience 
they  take  an  easy  step  to  glory  in  tribulations,  vcr.  4. 

I  say,  it  is  an  easy  step ;  for  let  a  man  once  obtain  tiie  pardon  of 
sill,  tile  favour  of  God,  and  a  believing  view  and  pros))ecl  of  the 
glory  to  come ;  and  it  is  so  easy  to  triumph  in  tribulation,  in  such 
a  station  as  that  is,  that  it  will  be  found  as  hard  to  hinder  it,  as  to 
hinder  a  man  from  laughing  wlien  he  is  tickled. 

Christians  have  always  found  it  a  spring  of  courage  and  comfort, 
52  Cor.  i.  12.  "  For  our  rejtncing  is  this,  the  testimony  of  our  con- 
"  sciences,  that  in  simplicity,  and  godly  sincerity,  not  witii  Heshly 
"  wisdom,  but  by  the  grace  of  God,  we  liave  had  our  conversa- 
**  tion  in  the  world."  Their  liearts  did  not  reproach  tlicm  with 
l)y-ends  in  religion :  their  consciences  witnessed  that  they  made 
not  religion  a  cloak  to  cover  any  tieshly  design,  but  were  sincere  in 
what  they  professed  :  and  this  enabled  them  to  rejoice  in  the  midst 
of  suffcrmgs.  An  earthen  vessel  set  empty  on  the  fire  will  crack 
and  fly  in  ])ieces,  and  so  will  an  hypocritical,  formal,  and  mere  no- 
minal Christian:  but  he  that  hath  such  substantial  and  real  princi- 
ples of  courage  as  these  within  him,  will  endure  the  trial,  and  be 
never  the  worse  for  the  fire. 

The  very  Heathens  discovered  the  advantage  of  moral  inte- 
grity, and  the  jjeace  it  yielded  to  their  natural  consciences  in  times 
of  trouble. 

A^77  conscire  tibi,  nulla  pallcscere  culpa-. 
Hie  viunis  a/tc licit s  estu. — * 

It  was  to  them  as  a  wall  of  brass.  Much  more  will  godly  simpli- 
city, and  the  sprinkling  of  the  blood  of  Christ  upon  our  consciences 
seciM'e  and  encouraire  our  hearts.  This  atheistical  aire  lauMis  con- 
science  and  purity  to  scorn  ;  but  let  them  laugh,  this  is  it  which 
^vill  make  thee  laugh  when  they  shall  cry.  Paul  exerci.sed  himself, 
or  made  it  his  business,  "  To  have  always  a  conscience  void  of  of- 
"  fence,  both  towards  God  and  towards  man,"  Acts  xxiv.  iGf. 
And  it  was  richly  worth  his  labour,  it  re-paid  him  ten  thousand 
fold  in  the  ])eace,  courage,  and  comiijrt  it  gave  him  in  all  the  trou- 
bles oi"  his  life,  which  were  great  and  many. 

Conscience  must  be  the  bearing  shoulder  on  which  the  burden 
must  lie,  beware  therefore  it  be  not  galled  with  guilt,  or  put  out 


"  XU  conscire  i\c.    Englislied  thus, 
15l'  Uiis  thy  braeen  bulwark,  of  def'euci', 
.Still  to  prest'ive  t!iy  coiisrious  innocence, 
Nor  e'er  turn  pale  wiUi  guilt. — ■ — 

T  Atrxw  vuditor,  oprram  dj. 


806  A  PRxVCTlCAL  TREATISE  OF  FEAR. 

of  joint  by  any  fall  into  sin,  it  is  sad  bearing  on  such  a  shoulder; 
instead  of  bearing  your  burdens,  you  will  not  be  able  to  bear  its 
pain  and  anguish.     To  prevent  this  carefully,  observe  these  rules. 

1.  Over-awe  your  hearts  every  day,  and  in  every  place  Avith  the 
eye  of  God.  This  walking  as  before  God  will  keep  you  upright, 
Gen.  xvii.  1.  If  you  so  speak  and  live  as  those  that  know  God 
sees  you,  such  will  be  your  uprightness,  that  you  will  not  care  if 
all  the  world  see  you  too.  An  artist  came  to  Drusius,  and  of- 
fered to  build  him  an  house,  so  contrived,  that  he  might  do  what 
he  would  within  doors,  and  no  man  see  him :  Nay,  said  Drusius, 
so  hutld  it  that  every  one  may  see. 

2.  Do  no  action,  undertake  no  design,  that  you  dare  not  pre- 
face with  prayer ;  this  is  the  rule,  Phil.  iv.  6.  Touch  not  that 
you  dare  not  pray  for  a  blessing  upon  ;  if  you  dare  not  pray,  dare 
not  to  engage ;  if  you  caimot  spend  your  prayers  before,  be  confi- 
dent, shame  and  guilt  will  follow  after. 

3.  Be  more  afraid  of  grieving  God,  or  wounding  conscience, 
than  of  displeasing  or  losing  all  the  friends  you  have  in  the  world 
besides ;  look  upon  every  adventure  upon  sin  to  escape  danger  to 
be  the  same  thing  as  if  you  should  sink  the  ship  to  avoid  one  that 
you  take  to  be  a  pirate ;  or  as  the  fatal  mistake  of  two  vials,  where- 
in there  is  poison  and  physic. 

4.  What  counsel  you  would  give  another,  that  give  yourselves 
when  the  case  shall  be  your  own ;  your  judgment  is  most  clear, 
when  interest  is  least  felt.  David's  judgment  was  very  upright 
when  he  judged  himself  in  a  remote  parable. 

5.  Be  willing  to  bear  the  faithful  reproofs  of  your  faults  from 
men,  as  the  reproving  voice  of  God ;  for  they  are  no  less  when 
duly  administered.  This  will  be  a  good  help  to  keep  you  upright, 
Psal.  cxxxv.  23,  24.  "  Let  the  righteous  smite  me,  &c.  It  is  said 
of  Sir  Anthony  Cope,  that  he  shamed  none  so  much  as  hiiiiself  in 
his  family -prayers,  and  desired  the  ministers  of  his  acquaintance 
not  to  favour  his  faults;  but  tell  me,  said  he,  and  spare  not. 

6.  Be  mindful  daily  of  your  dying-day,  and  your  great  audit-day, 
and  do  all  with  respect  to  them.  Thus  keep  your  integrity  and 
peace,  and  that  will  keep  out  your  fears  and  terrors. 

Rule  9.  Carefully  record  the  experiences  of  God^s  care  over  youy 
and faiti fulness  to  you  in  all  your  past  dangers  and  distresses,  and 
apply  them  to  the  cure  of  your  present  fears  and  despondencies. 

Recorded  experiences  are  exceTlent  remedies,  Exod.  xvii.  14. 
"  Write  this  for  a  memorial  in  a  book,  and  rehearse  it  in  the  ears 
"  of  Joshua."  There  were  two  things  in  that  record  ;  the  victory 
obtained  over  Amalek,  and  the  way  of  obtaining  it  by  incessant 
prayer :  and  there  are  two  things  to  be  done  to  secure  this  mercy 
fof  their   use   and  benefit  in   future  fears,  it  must  be  recorded 


A  PKACTICAL  TREATISE  OP  FEAR.  S07 

and  lehearsod,  preserved  from  oblivion,  and  seasonably  produced 
for  relief. 

There  arc  two  special  assistances  given  us  against  fear  by  expe- 
rience. 

1.  It  abates  the  terror  of  sulferings. 

2.  It  assists  faith  in  the  promises. 

1.  Ex(x;riencc  greatly  abates  the  terror  of  sufferings,  and  niaVes 
them  le.'vs  forniidabie  and  scaring  than  otherwise  they  would  be. 
Fear  saith,  they  arc  great  waters,  and  will  drown  us;  experience 
jsaith,  they  are  much  shallower  than  we  think,  and  are  safely  ford- 
able  ;  others  have,  and  mc  may  pass  through  the  Red  sea,  and  not 
be  over-whelmed.  Fear  saith,  the  pains  of  death  are  unconceivable, 
sharp,  and  bitter,  the  living  little  know  what  the  dying  feel ;  and 
to  lie  in  a  stinking  prison  in  continual  expectation  of  a  cruel  death, 
is  an  unsup|x)rtable  evil :  Experience  contradicts  all  these  false  re- 
ports which  make  our  hearts  faint,  as  the  second  spies  did  the 
naunting  stories  of  the  first ;  and  assures  us  prisons  and  death  are 
not,  when  we  come  home  to  them  for  Christ,  what  they  seem  and 
appear  to  be  at  a  distimce.  O  what  a  good  report  have  those  faith- 
ful men  given,  who  have  searched  and  tried  these  thing-s !  who  liave 
gone  down  themselves  into  the  valley  of  the  shadow  of  death,  and 
seen  what  there  is  in  a  jM-ison,  and  in  death  itself,  so  long  as  they 
were  in  sight  and  hearing,  able  by  words  or  signs  to  contradict  our 
false  notions  of  it.  Oh  what  a  sweet  account  did  Pomponius  Alge- 
rius  give  of  his  stinking  prison  at  I^yons  in  France  !  dating  all  his 
letters  whilst  ho  was  there.  From  the  ddccinble  orchard  of  t/ie  I^eon- 
ine  prison  ;  and  when  carried  to  \'enice,  in  a  letter  from  the  prison 
there,  he  writes  thus  to  his  Christian  friend  ;  /  shall  utter  that  xchlch 
scarce  any  will  believe^  J  have  found  a  nest  qfhonqf  in  the  entrails 
of  a  lion,  a  paradise  of'  pleasure  in  a  deep  dark  dung-con^  in  a  plnee 
of'soriow  and  deaths  tranqnillit}/  of  hope  and  life.  Oh  !  here  it  is 
that  the  Spirit  of  God  and  of  glory  rests  upcm  us. 

So  blessed  Mr.  Philpot,  our  own  martyr,  in  one  of  his  sweet  en- 
couraging letters :  *  Oh  how  my  heart  leaps  (saith  he)  that  I  am 
'  8o  near  to  eternal  bliss !  God  forgive  me  my  unthankfulness  and 
'  un'-orthiness  of  so  great  glory.  I  have  so  much  joy  of  the  re- 
'  ward  ])re])aicd  for  me,  the  most  wretched  sinner,  that   though  I 

*  be  in  the  place  of  darkness  and  mourning,  yet  I  cannot  lament, 

*  but  am  night  and  day  .so  joyful,  as  though  I  were  under  no  cross 

*  at  all ;  in  all  the  days  of  my  life  I  was  never  so  joyful,  the  nam? 

*  of  the  Lord  be  praised.'' 

Others  have  given  the  signals  agreed  upon  betwixt  them  and 
their  friends  in  the  midst  of  the  flames,  thereby,  to  the  last,  con- 
firming this  truth,  that  God  makes  the  inside  of  sufferings  quite 
another  thing  to  wiiat  the  ap))earance  and  outside  of  them  is  to 

Vol.  III.  U 


608  A  PRACTICAL  TREATISE  OF  FEAR. 

sense.  Thus  tlie  experience  of  others  abates  the  terrors  of  suffer- 
ings to  you ;  and  all  tliis  is  fully  confirmed  by  the  personal  ex- 
perience you  yourselves  have  had  of  the  supports  and  comforts 
of  God,  wherein  soever  you  have  conscientiously  suffered  for  his 
sake. 

2.  And  this  cannot  but  be  a  singular  assistance  to  your  faith ; 
your  own  and  others  experiences,  just  like  Aaron  and  Hur,  stay 
up  the  hands  of  faith  on  the  one  side  and  the  other,  that  they 
hang  not  down,  whilst  your  fears,  like  those  Anialekites,  fall  be- 
fore you.  For  what  is  experience,  but  the  bringing  down  of  the 
divine  promises  to  the  test  of  sense  and  feeling .?  It  is  our  duty  to 
believe  the  promises  without  trial  and  experiments,  but  it  is  easier 
to  do  it  after  so  many  trials ;  so  that  your  own  and  others  expe- 
riences, carefully  recorded  and  seasonably  applied,  would  be  food 
to  your  faith,  and  a  cure  to  many  of  your  fears  in  a  suffering 
day. 

Rule  10.  Yoic  can  never  free  yourself  from  s'lnfid  fears,  till  you 
thoroughly  believe  and  consider  Chrisfs  ijTovidential  Mngdovi  over 
all  the  creatures  and  affairs  in  this  lower  xoorld. 

Poor  timorous  souls !  is  there  not  a  King,  a  supreme  Lord, 
under  whom  devils  and  men  are .''  Hath  not  Christ  the  reins  of  go- 
vernment in  his  hands?  Mat.  xxviii.  18.  Phil.  ii.  9,  10,  1],  12. 
John  xvii.  2.  Were  this  dominion  of  Christ,  and  dependence  of 
all  creatures  on  him,  well  studied  and  believed,  it  would  cut  off 
both  our  trust  in  men,  and  our  fear  of  men ;  we  should  soon  dis- 
cern they  have  no  power  either  to  help  us  or  to  hurt  us,  but  what 
they  receive  from  ^ibove.  Our  enemies  are  apt  to  over-rate  their 
own  power,  in  their  pride,  and  we  are  as  apt  to  over-rate  it  too 
in  our  fears.  Kiiowest  thou  not  (saith  Pilate  to  Christ)  that  I  have 
jwzcer  to  crucify  thee,  and  I  have  j^ower  to  release  thee  ?  q.  d.  Re- 
fusest  thou  to  answer  me.''  dost  thou  not  know  who  and  what  I  am.'' 
Yes,  yes,  saith  Christ,  I  know  thee  well  enough  to  be  a  poor  im- 
potent creature,  who  hast  no  power  at  all  but  what  is  given  thee 
from  above  ;  I  know  thee,  and  therefore  do  not  fear  thee.  But 
we  are  apt  to  take  their  own  boasts  for  truth,  and  believe  their 
power  to  be  such  as  they  vainly  vogue  it  to  be  ;  whereas  in  truth 
all  our  enemies  are  sustained  by  Christ,  Col.  i.  17.  they  are  bound- 
ed and  limited  by  Christ,  Rev.  ii.  10.  Providence  hath  its  in- 
fluences upon  their  hearts  and  wills  immediately,  Jer.  xv.  11. 
Psal.  cvi.  46.  so  that  they  cannot  do  whatever  they  would  do,  but 
their  wills  as  well  as  their  hands  are  ordered  by  God.  Jacob  was 
in  Labaifs  and  in  Esau's  hands ;  both  hated  him,  but  neither  could 
hurt  him.  David  was  in  SauFs  hand,  who  hunted  for  him  as  a 
prey,  yet  is  frnxed  to  dismiss  him  quietly,  blessing  instead  of  slay- 
ing him.     Melancthon  and  Pomeron  both  fell  into  the  hands  of 


A  PRACTICAL  XnEATIsn  OF  FEAR.  309 

Cliurles  V.  than  whom  Christciulom  liaJ  not  a  more  jTrucUut 
prince,  nor  the  church  of  Christ  a  fiercer  enemy;  yet  he  treats 
these  prcat  and  active  reformers  gently,  dismisseth  them  freely,  not 
once  forlnddinj^  them  to  preach  or  print  the  doctrine  whicii  he  so 
much  opp<)^ed  and  haled. 

Oh  (  hristian  !  if  ever  thou  wilt  get  above  tliy  fears,  settle  these 
things  upon  thy  heart  by  faith. 

1.  That  the  reins  of  government  are  in  Christ's  hands;  ene- 
mies, like  wild  horses,  may  prance  and  tramp  up  and  dt)wn  the 
world,  as  though  they  would  tread  down  all  that  arc  in  their  way; 
but  the  bridle  of  providence  is  in  their  mouths,  and  upon  their 
jTroud  necks,  2  Kings  xix.  28.  and  tliat  bridle  hath  a  strong 
curb. 

2.  The  care  of  the  s.unts  properly  pertains  to  Christ;  he  is  the 
head  of  the  body,  Eph.  i.  22,  23.  our  consulting  liead ;  and  it 
were  a  reproach  and  dishcmour  to  Christ,  to  fill  our  heads  with  dis- 
tracting cares  and  fears  when  we  have  so  wise  an  head  to  consult 
and  contrive  for  us. 

53.  You  have  lived  all  your  days  upon  the  care  of  Christ  hither- 
to; no  truth  is  more  manifest  than  tins,  that  there  hath  been  a 
wisdom  beyond  your  own,  that  hath  guided  your  ways,  Jer.  x.  23. 
a  powiT  above  vour  own,  that  hath  su])}K)rted  your  burdens,  Psal. 
Jxxiii.  20.  a  spring  of  relief  out  of  yourselves  that  Iwth  supplied 
all  your  wants,  Luke  xxiii.  35.  He  hath  performed  all  things  for 
you. 

4.  Jesus  Christ  hath  secured  his  people  by  many  promises  to  take 
care  of  them,  how  dangerous  soever  the  tmies  shall  be,  Eccl.  viii. 
12.  Psal.  Ixxvi.  10.  Anios  ix.  8,  9.  Rom.  viii.  28.  Oh!  if  these 
things  were  thoroughly  believed  and  well  improved,  fears  could  no 
more  distract  or  afflict  our  hearts,  than  storms  or  clouds  could 
trouble  the  upper  re:rion  :  but  we  forget  his  ])rovidences  and  pro- 
mises, and  so  are  justly  left  in  the  hands  of  o'u-  own  fgars  to  be  af- 
flicted for  it. 

Uule  11.  Suhject  your  carnal  rcasnnrng.<i  to  fn'ith^  and  keep  your 
tltaufflits  more  under  t  fie  government  qfjoif/i,  if  ever  you  expect  a 
composed  and  qu'iet  heart  in  distraeting  evil  times. 

He  that  layeth  aside  (he  rules  of  faith,  and  measures  all  things 
by  the  rule  of  his  own  shallow  reason,  will  be  his  own  bugbear;  if 
reason  may  bo  |x»rmitted  to  judge  all  things,  and  to  make  its  own 
inferences  and  ctmclusious  iVom  the  aspects  and  aj)pi'arances  of 
vMond  <'auses,  your  ho;u-Ls  shall  have  no  rest  day  nor  night  :  this 
alone  will  keej)  vou  in  continual  alarms. 

And  yit  how  apt  are  tihe  l)est  men  to  measure  things  by  this 
rule,  and  to  judge  of  all  God's  designs  and  mysterious  {)roviilenco9 

U  2 


010  A  PRACTICAL  TREATISE  OF  FEAR. 

by  it !  In  other  things  it  is  the  judge  and  arbiter,  and  therefore  ^^c 
would  make  it  so  here  too ;  and.  what  it  concludes  and  dictates  we 
are  prone  to  believe,  because  its  dictates  are  backed  and  befriended 
by  sense,  whence  it  gathers  its  inteligence  and  information.  O  quam 
sapiens  argumcntatrix  sibi  vkletur  ratio  Immana  ?  How  wise  and 
strong  do  its  arguments  and  conclusions  seem  to  us  !  saith  Luther. 
This  carnal  reason  is  the  thing  that  puts  us  into  such  confusions  of 
mind  and  thoughts.     It  is  this  that, 

1.  Quarrels  with  the  promises,  shakes  their  ci'edit,  and  our  confi- 
dence in  tliem,  Exod.  v.  22,  23. 

2.  It  is  this  that  boldly  limits  the  divine  power,  and  assigns  it 
boundaries  of  its  own  fixing,  Psal.  ixxviii.  20,  41. 

4.  It  is  carnal  reason  that  draws  desperate  conclusions  from  pro- 
vidential appearances  and  aspects,  1  Sam.  xxvii.  1.  and  prognosti- 
cates our  ruin  from  them. 

4.  It  is  this  carnal  reason  that  puts  us  upon  sinful  shifts  and  in- 
direct courses  to  deliver  and  save  ourselves  from  danger,  which  do 
but  the  more  perplex  and  entangle  us,  Isa.  xxx.  15,  16. 

5.  It  is  mostly  from  our  arrogant  reasonings  that  our  thoughts 
are  discomposed  and  divided ;  from  this  fountain  it  is  that  they  low 
into  our  hearts  in  multitudes  when  dangers  are  near^  Psal.  xciv.  16. 
and  xlii.  1. 

All  these  mischiefs  owe  themselves  to  the  exorbitant  actings  and 
intrusions  of  our  carnal  reasons ;  but  these  things  ought  not  to  be 
so,  this  is  beside  rule.     For, 

1.  Though  there  be  nothing  in  the  matters  of  faitli  or  provi- 
dence contrary  to  right  reason,  yet  there  are  many  things  in  both, 
quite  above  the  reach,  and  beyond  the  ken  of  reason,  Isa.  Iv.  8. 
And, 

2.  The  confident  dictates  of  reason  are  frequently  confuted  by 
experience  all  the  world  over:  it  is  every  day  made  a  liar,  and 
the  frights  it  puts  us  into,  proved  to  be  vain  and  groundless,  Isa. 
li.  13. 

Nothing  can  be  better  for  us,  than  to  resign  up  our  reason  to 
faith,  to  see  all  things  through  the  promises,  and  trust  God  over 
all  events. 

Rule  12.  To  conclude^  exalt  the  fear  of  God  in  your  hearts,  and 
let  it  gain  the  ascendmit  over  all  your  other  fears. 

This  is  the  prescription  in  my  text  for  the  cure  of  all  our  slavish 
fears,  and  indeed  all  the  fore-mentioned  rules  for  the  cure  of  sinful 
fears  run  into  this,  and  are  reducible  to  it.     For, 

1.  Doth  the  knowledge  and  application  of  the  covenant  of  grace 
cure  our  fears.?  The  fear  of  God  is  both  a  part  of  that  covenant, 
and  an  evidence  of  our  interest  in  it,  Jer.  xxxii.  40. 

2.  Doth  sinful  fear  plunge  men  into  such  distresses  of  conscience  ^ 


A   I'RACTICAI.  TRKATISE  OF  FEAR.  311 

Whv,  the  I'ear  of  God  will  preserve  your  ways  clean  and  pure, 
Psal.  xix.  9.  and  so  those  mischiefs  will  he  jirevented. 

3.  Doth  foresit'ht  and  prt>visic)ii  lor  evil  duys  prevt-nt  distractinfi 
fear>  when  they  come?  Notlun<;  like  the  i'ear  of  God  enables  us  to 
i.uch  a  prevision  and  provision  for  them,  Ileb.  xi.  7. 

4.  Do  we  relieve  ourselves  af^ainst  fear  by  conniiitting  all  to 
God?  Surely  it  is  the  fear  of  God  that  drives  us  to  him  as  our  only 
asylum  and  sure  refuf;e,  Mai.  iii.  H).  The tj  flared  God,  and  tltuuglU 
upon  /ti'S  name,  i.  c.  they  meditated  on  his  name,  which  was  their 
r^uge,  his  attributes  their  chambers  of  rest 

5.  Must  our  afi'ections  to  the  world  be  mortified  before  our 
fears  can  be  subdued?  This  is  the  instrument  of  morliiication, 
Neh.  V.  1.5. 

G.  Do  the  worthy  examples  of  those  that  are  gone  before  us, 
tend  to  the  cure  of  our  cowardice  and  fears  ?  Why,  the  four  of 
God  will  provoke  in  you  an  holy  st>lf-jealousy,  lest  you  fail  of  the 
^race  they  manifested,  and  come  short  of  those  excellent  patterns, 
lleb.  xii.  lo. 

7.  Is  the  assurance  of  interest  in  God,  and  the  pardon  of  sin 
such  an  excellent  antidote  afjainst  slavish  fear  ?  Why,  he  that 
walks  in  the  fear  of  God,  shall  walk  in  the  comforts  of  the  Holy 
Ghost  also.  Acts  ix.  fil. 

8.  Is  iiite<;rity  of  heart  and  way  such  a  fountain  of  courage  in 
evil  times  ?  Know,  reader,  no  grace  promotes  this  integrity  and 
uprightness  more  than  the  fear  of  God  doth,  Prov.  xvi.  ().  and 
xxiii.  17. 

9.  Do  the  reviving  of « I )ast  exj)ericnces  suppress  sinful  feans? 
No  doubt  this  was  the  subject  which  the  fear  of  God  put  thera 
upon,  for  mutual  encouragement,  Mai.  iii.  16. 

10.  Are  the  providences  of  God  in  this  world  sucli  cordials 
against  fear  ?  The  fear  of  God  is  the  very  character  and  mark  of 
those  persons  over  whom  his  providence  shall  watch  in  the  diiKcult- 
cst  times,  Eccles.  viii.  12. 

11.  Doth  our  trusting  in  our  own  reason,  and  making  it  our 
rule  and  n)oasure,  breed  so  many  fears  ?  Why,  the  fear  of  God 
will  lake  nun  off  from  such  self-confidence,  and  bring  them  to  trust 
the  faithful  (iod  with  all  doubtful  issues,  and  events,  as  the  very- 
scope  of  my  text  fully  manifests.  Fear  not  their  fear:  their  fear, 
moving  by  the  direction  of  carnal  reason,  drove  them  not  to  God, 
but  to  the  Assvrian  for  lielp.  Follow  not  you  their  example  in 
this.  IJut  how  shall  tluy  help  it?  Why,  aancti/i/  the  Lord  oj 
Hosts,  and  viuke  him  ijuurjiar. 

U3 


312  A  PRACTICAL  TAEATISE  OF  FEAI?. 

CHAP.  VIL 

Anszvei'ing  the  most  material  pleas  for  slavish  fears,  and  dissolving 
the  common  objections  against  courage  and  constancy  of  mind  lit 
times  of  danger. 

Jl  he  pleas  and  excuses  for  our  cowardly  faintness  in  the  day  of 
trouble  are  endless,  and  so  would  his  task  be  that  should  und€|^ 
take  particularly  to  answer  theiTi  all.  It  is  but  the  cutting  off 
an  Hycha's  head,  when  one  is  gone,  ten  more  start  up ;  what  is 
most  material  I  will  here  take  into  consideration.  When  good 
men  (for  with  such  I  am  dealing  in  tiiis  chapter)  see  a  formidable 
face  and  appearance  of  sharp  and  bloody  times  approaching  them, 
they  begin  to  tremble,  their  hearts  faint,  and  their  hands  hang 
dovvn  with  unbecoming  despondency,  and  pusillanimity ;  their 
thoughts  are  so  distracted,  their  reason  and  faith  so  clouded  by 
their  fears,  that  their  temptations  are  thereby  exceedingly  strength- 
ened upon  them,  and  their  principles  and  professions  brought  under 
the  derision  and  contempt  of  their  enemies  :  and  if  their  brethren, 
to  whom  God  hath  given  more  courage  and  constancy,  and 
who  discern  the  mischief  like  to  ensue  from  their  uncomely  carri- 
age, admonish  and  advise  them  of  it :  they  have  abundance  of  pleas 
and  defences  for  their  fears,  yea,  when  they  reason  the  point  of 
suffering  in  their  own  thoughts,  and  the  matter  is  debated  (as  in 
such  times  it  is  common)  betwixt  faith  and  fear,  O  what  endless 
work  do  their  fears  put  upon  their  faith,  to  solve  all  the  buts  and 
ifs  which  their  fears  will  object  or  suppose. 

Some  of  the  principal  of  them  I  think  it  worth  while  here  to 
consider,  and  endeavour  to  satisfy,  that,  if  possible,  I  may  prevail 
with  all  gracious  persons  to  be  more  magnanimous.  And  first  of 
all. 

Plea  1.  Sufferings  for  Christ  are  strange  things  to  the  Christians 
of  this  age,  we  have  had  the  happy  lot  to  fall  into  milder  times 
than  the  primitive  Christians  did,  or  those  tliat  struggled  in  our 
own  land  in  the  beginning  of  reformation  ;  and  therefore  we  may 
be  excused  for  our  fears,  by  reason  of  our  own  unacquaintedness 
with  sufferings  in  our  times. 

Answer  1.  One  fault  is  but  a  bad  excuse  for  another,  why  are 
sufferings  such  strangers  to  you  ?  Why  did  you  not  cast  upon 
them  in  the  days  of  peace,  and  reckon  that  such  days  must  come  ? 
Did  you  not  covenant  with  Christ  to  follow  him  whithersoever  he 
should  go,  to  take  up  your  cross,  and  follow  him  ?  And  did  not 
the  word  plainly  tell  you,  that  "  All  that  will  live  godly  in  Christ 


A   rUACTirAL  TllF.ATrSE  OF  I'KAR.  31S 

"  Je^us  must  suffer  persecution,""  2  Tim.  iii.  12.  "And  that 
"  we  must  throu^^h  nuich  tribulation  entir  into  the  kinp;dom  of 
"  G(k1,"  Ac-Is  xiv.  .22.  Did  we  lull  asU'i-p  in  quiet  and  prosper- 
ous days,  and  dream  of  halcyon  days  all  our  time  on  eartli .''  that 
the  mountain  of  our  prosjieritv  stood  strong,  and  we  sliould  never 
be  moved.''  That  we  should  die  in  our  nest,  and  multiply  our  days 
as  the  sand  ;  liabvlon's  children  indeed  dream  so,  Uev.  xviil.  7. 
but  the  children  of  Sion  should  be  better  instructe<l.  Alas!  how 
soon  may  the  brightest  day  be  overcast  .'*  The  weather  is  not  so 
variable,  as  the  state  of  the  church  ru  this  world  is;  now  a  calm, 
Acts  ix.  31.  and  then  a  storm,  Acts  xii.  1,  2.  You  could  not 
but  know  what  contingent  and  variable  things  all  things  on  earth 
are;  why  then  did  you  delude  yourselves  with  such  Ibnd  dreams? 
But  as  a  learned  man  *  rightly  observes,  Mundus  sencsccns  patitur 
phantas'uis.  The  older  the  world  grows,  the  more  drowsy  and  dot- 
ting it  still  grows,  and  these  are  the  days  in  which  the  wi.se  as  well 
as  the  foolish  virgins  slumber.  Sure  it  is  but  a  bad  plea,  after  so 
many  warnings  irom  the  word,  and  from  the  rod  to  say,  I  did  not 
think  of  such  times,  I  dreamed  not  of  them. 

2.  Or  if  you  .say,  though  you  have  conversed  with  death  and 
sutf'erings  by  speculation,  yet  you  lived  not  in  such  times  wherein 
you  might  see  (as  other  sufl'erers  did)  the  encouraging  faith,  patience 
and  zeal  of  others  set  before  your  eyes  in  a  lively  pattern  and  ex- 
ample. Sufferings  were  not  only  familiarized  to  them  by  frequency, 
but  facilitated  also  by  the  daily  examples  of  those  that  went  before 
them. 

But  think  you  indeed  that  nothing  but  encouragement  and 
advantage  to  followers,  arose  from  the  trials  of  tliose  that  went  be- 
fore.'' Alas,  there  were  sometimes  the  greatest  damps  and  discourage- 
ments imaginable;  the  zeal  of  those  that  tblKnved  have  (jfton  been 
inilamed  by  the  faintings  of  those  that  were  tried  before  then!. 
In  the  seventh  persecution  under  Deciu.s,  anno  250,  there  were 
standing  before  the  tribunal,  certain  of  the  warriors  or  knights, 
vi::.  Annnon,  Zenon,  Ptolomcus,  Ingenuus,  and  a  certuitj  aged 
man  called  Theophilus,  vho  all  standuig  by  as.  spectators  when  a 
certain  Christian  was  examined,  and  there  seeing  him  Uvr  fear, 
ready  to  decline,  and  fall  away,  did  ;ilmost  burst  for  sorrow  within 
themselves:  they  made  signs  to  him  with  their  hanris,  and  all 
gestures  of  the  body  to  be  constant ;  this  being  noted  by  all  the 
standers  by,  they  were  read y  to  lay  hold  upon  them ;  but  iliey 
prtvenling  the  matter,  pressed  up  of  their  own  accord,  before  the 
bench  ol'  liie  judge,  professing  diemselves  to  be  Christian.s,  insomuch 
thai  both  tlie  president  and  the  benchers  were  all  astonished,  and 


•  Gcrson. 

U4 


(314  A  I'KACTICAL  TIIEATISE  OF  FEAK. 

the  Christians  which  were  judged,  the  more  encouraged.  Such 
damping  spectacles  the  Christians  of  former  ages  had  frequently  set 
before  them. 

And  it  was  no  small  trial  to  some  of  them,  to  hear  the  faintings 
and  abnegation  of  those  that  went  befoi-e  them,  pleaded  against 
their  constancy  ;  as  in  the  time  of  Valens,  it  was  urged  by  the  per- 
secutors; Those  that  came  to  their  trial  before  you,  have  acknow- 
leged  their  errors,  begged  our  pardon,  and  returned  to  us :  and 
why  will  you  stand  it  out  so  obstinately  ?  But  the  Christians  answer- 
ed, Nus  hac  putissimum  ratione  viriUter  stabimus,  For  this  very 
reason  loe  will  stand  to  it  the  more  manfidhj^  to  repair  their  scandal, 
ty  our  g-reater  courage Jbr  Christ.  These  were  the  helps  and  ad- 
vantages they  often  had  in  those  days,  therefore  lay  not  so  much 
stress  upon  that;  their  coui'age  undoubtedly  flowed  from  an  higher 
spring  and  better  principle,  than  the  company  they  suffered  with. 

3.  And  if  precedents  and  experiences  of  others  to  break  the  ice 
before  you,  be  so  great  an  advantage,  surely  we  that  live  in  these 
latter  times  have  the  most  and  best  helps  of  that  nature  that  ever 
any  people  in  the  world  had.  You  have  all  their  examples  record- 
ed for  your  encouragement,  and  therefore  think  it  not  strange  con- 
cerning thejiery  trials  as  though  some  strange  thing  Jtad  happened 
to  you,  as  the  apostle  speaks,  1  Pet.  iv.  12.  This  plea  is  weighed, 
and  no  great  weight  found  in  it. 

Plea  2.  But  my  nature  is  soft  and  tender,  my  constitution  more 
weak  and  subject  to  the  impressions  of  fear  than  others  :  some  that 
have  robust  bodies,  and  hardy  stout  minds,  may  better  grapple  with 
such  difficulties  than  I  can,  who  by  constitution  and  education,  am 
altogether  unfit  to  grapple  Avith  those  torments,  that  I  have  not  pa- 
tience enough  to  hear  related ;  my  heart  faints  and  dies  within  me, 
if  I  do  but  read,  or  hear  of  the  barbarous  usages  of  the  martyrs,  and 
therefore  I  may  well  be  excused  for  my  fears  and  faint-heartedness, 
when  the  case  is  like  to  be  my  own. 

Answer  1.  It  is  a  great  mistake  to  think  that  the  mere  strength 
of  natural  constitution,  can  carry  any  one  through  such  sufferings 
for  Christ,  or  that  natural  tenderness  and  weakness  divinely  assist- 
ed, cannot  bear  the  heaviest  burden  that  ever  God  laid  upon  the 
shoulders  of  any  sufferer  for  Christ.  Our  suffering  and  bearing 
abilities  are  not  from  nature,  but  from  grace.  We  find  men  of 
strong  bodies  and  resolute  daring  minds,  have  fainted  in  the  time 
of  trial.  Dr.  Pendleton,  in  our  own  story,  was  a  man  of  a  robust 
and  massy  body,  and  a  resolute  daring  mind  ;  yet  when  he  came 
to  the  trial,  he  utterly  fainted  and  fell  off.  On  the  other  side, 
what  poor  feeble  bodies  have  sustained  the  greatest  torments,  and 
out  of  weakness  have  been  made  strong  !  Heb.  xi.  34.  The  virgin 
Eulalia,  of  Emerita  in  Portugal,  was  young  and  tender,  but  twelve 


A  PRACTirAL  TREATISE  OF  FEAl.  315 

years  old,  and  with  inucli  indulgence  and  tendomess  brought  up  in 
an  honourable  laniilv,  being  a  })crson  of  considerable  (|uality;  yet 
how  courageously  did  she  sustain  the  most  cruel  torments  for 
Christ  !  When  the  judge  fawned  upon  her  villi  this  tempting  lan- 
guage, "  ^V'hy  wilt  thou  kill  thyself,  so  young  a  flower,  and  so 
"  near  those  honourable  marriages  and  great  dowries  thou  mightcst 
"  enjoy  f^  Instead  of  returning  a  retracting  or  double  answer, 
Eulalla  threw  down  the  idol,  and  spurned  aliroad  with  her  feet  the 
lieap  of  incense  prepared  for  the  censers;  and  when  the  executioner 
came  to  her,  she  entertained  him  with  this  language :  *  "  Go  to, 
*'  thou  hangman,  burn,  cut,  mangle  thou  these  earthly  members ; 
"  it  is  an  easy  matter  to  break  a  brittle  substance,  but  the  inward 
"  mind  thou  shalt  not  hurt."  And  when  (tne  joint  was  pulled  from 
another,  she  said,  "  Beliold  what  a  ])leasure  it  is  for  them,  oh 
*'  Christ !  that  rememl)er  thy  triumphant  victories,  to  attain  unto 
"  those  high  dignities.'"  So  that  our  constitutional  strength  is  not 
to  l)e  made  the  ineaxure  of  our  j^assiye  fortitude:  God  can  make 
the  feeblest  and  tenderest  persons  stand,  -Nvhen  strong  bodies,  and 
blustering,  resolute,  and  daring  minds  faint  and  fall. 

2.  Are  our  bodies  so  weak,  and  hearts  so  tender,  that  we  can 
bear  no  suffering  for  Christ?  Then  we  arc  no  way  fit  t(j  be  his 
Ibllowevs.  Christianity  is  a  warfare,  and  Christians  must  endure 
hardships,  il  Tim.  ii.  '6.  Delicacy  and  tenderness  is  as  odd  a  sight 
in  a  Christian,  as  it  is  in  a  soldier ;  and  we  cannot  be  Christ's  dis- 
ciples, except  we  deliberate  the  terms,  and  having  considered  well 
what  it  is  like  to  cost  us,  do  resolve,  in  the  strength  of  God,  to  run 
tlie  hazard  of  all  with  him  and  lor  him.  It  is  in  vain  to  talk  of  a 
religion  that  we  think  not  worthy  the  sufiering  and  enduring  any 
great  matter  for. 

y.  And  if  indeed,  reader,  thy  constitution  be  so  delicate  and 
tender,  that  thou  art  not  able  to  })ear  the  thoughts  of  torments  f()r 
Christ,  how  is  it  that  thou  art  not  more  terrified  with  the  torments 
of  hell,  which  all  they  that  deny  Chri.st  on  earth  must  feel  and  bear 
eternally?  Oh,  what  is  the  wrath  of  man,  in  com])arison  with  the 
wrath  of  God?  l)ut  as  the  bite  of  a  flea  to  the  rendings  of  a  lion. 
This  is  the  consideration  ])ro|)ounded  by  Christ,  in  IMattli.  x.  28. 
*'  Fear  not  them  who  kill  the  body,  but  are  not  able  to  kill  tlie 
**  wnil ;  but  rather  fear  him  who  is  able  to  destroy  both  soul  and 
''  IhhJv  in  hell."  The  infinite  and  insu])portal)le  wrath  of  the  great 
and  terrible  (icnl,  should  make  our  souls  shrink  and  shake  at  the 
thoughts  of  it,  rather  than  the  suflerings  of  the  flesh,  which  .uw  but 
for  a  moment. 

4.  Know  that  the  wi.sdom  and  tenderness  of  thy  Father  will  pro- 

•  Apts  and  Mon.  V.  l.'p-  120. 


■316  A  PRACTICAL  TREATISE  OT  FEAR. 

portion  the  burden  thou  must  bear  to  thy  back  that  must  bear 
it ;  he  will  debate  in  measure,  and  not  orverload  thy  feeble  shoul- 
ders :  thou  shah  find  those  things  easy  in  trial,  that  now  seem  in- 
supportable in  the  terrible  prospect;  a  way  of  escape  or  support 
will  certainly  be  opened,  that  thou  mayest  be  able  to  bear  it. 

Plea  3.  But  others  plead  the  sad  experiences  they  have  had  of 
their  own  feebleness  and  weakness  in  former  trials  and  exercises  of 
an  inferior  nature,  in  which  their  faith  and  patience  hath  failed 
them  :  and  how  can  they  imagine  they  shall  ever  be  able  to  stand 
in  the  fiercest  and  most  fiery  trial  ?  If  we  have  run  with  the  foot- 
men, and  they  have  wearied  us  in  the  land  of  peace,  how  shall 
we  then  contend  with  horses  in  the  swellings  of  Jordan,  Jcr. 
xii.  5. 

Answer  1.  We  are  strong  or  weak  in  all  our  trials,  be  they  great 
or  small,  according  to  the  assisting  grace  we  receive  from  above ; 
if  he  leave  us  in  a  common  and  light  trial  to  our  own  strength,  it 
will  be  our  over-match,  and  if  he  assist  us  in  great  and  extraordi- 
nary trials,  we  shall  be  more  than  conquerors.  At  one  time  Abra- 
ham could  offer  up  his  only  son  to  God  Avith  his  own  hand  ;  at 
another  time  he  is  so  afraid  of  his  life,  that  he  acts  very  unsuitably 
to  the  character  of  a  believer,  and  was  shamefully  rebuked  for  it 
by  Abimelech.  At  one  time  David  could  say.  Though  an  host  en- 
camp against  me^  I  will  not  fear ;  at  another  time  he  feigns  himself 
mad,  and  acted  beneath  himself,  both  as  a  man,  and  as  a  man  en- 
riched with  so  much  faith  and  experience.  At  one  time  Peter  is 
afraid  to  be  interrogated  by  a  maid;  at  another  time  he  could 
boldly  confront  the  whole  council,  and  om'U  Christ  and  his  truths 
to  their  faces.  In  extraordinary  trials  we  may  warrantably  expect 
extraordinary  assistances,  and  by  them  we  shall  be  carried  through 
the  greatest,  how  often  soever  we  have  failed  in  smaller  trials. 

2.  The  design  and  end  of  God's  giving  us  experience  of  our  own 
weakness  in  lesser  troubles,  is  not  to  discourage  and  daunt  us 
against  we  come  to  greater,  (which  is  the  use  Satan  here  makes  of 
it,)  but  to  take  us  off  from  self-confidence  and  self-dependence ;  to 
make  us  see  our  t>wn  weakness,  that  we  may  more  heartily  and 
humbly  betake  ourselves  to  him  in  the  way  of  faith  and  fervent 
supplication. 

Plea  4.  But  some  will  object  that  they  cannot  help  their  fears 
and  tremblings  when  any  danger  appears ;  because  fear  is  the  dis- 
ease, at  least  the  sad  effect  "and  symptom  of  disease,  with  which 
God  hath  wounded  them :  a  deep  and  fixed  melancholy  hath  so 
far  prevailed,  that  the  least  trouble  overcomes  them ;  if  any  sad 
afflictive  providence  befal,  or  but  threaten  them,  their  fears  pre- 
sently rise,  and  their  hearts  sink,  sleep  departs,  thoughts  tumul- 
tuate,  the  blood  boils,  and  the  whole  frame  of  nature  is  put  into 


A  P*ACTIt'AL  TREATISE  OF  FEAE.  317 

disonler.  If  iherffore  the  Lord  should  permit  such  great  and 
fh-eadf'ul  trials  to  Ix'tal  them,  they  can  think  of  nothin;;  less  than 
dyin<T  by  the  liand  of  their  own  fears,  before  the  hand  of  any  enc- 
niv  touih  them  ;  or,  which  is  a  thousand  limes  worse,  be  driven  by 
their  own  fears  into  the  net  of  temptation,  even  to  deny  the  Lord 
that  bou«i;ht  them. 

Ansxccr.  This  I  know  is  the  sad  case  of  many  gracious  persons, 
and  I  have  reason  to  pitv  those  that  are  thus  exercised  :  (3  it  is  a 
heavv  stroke,  a  disnial  state,  a  deep  wound  indeed  :  but  yet  the 
wisdom  of  God  hath  ordered  this  afHiclion  upon  his  people  for 
gracious  ends  and  uses;  hereby  they  are  mane  the  more  tender 
and  watchful,  circumsjx>ct  and  careful  in  their  ways,  that  they  may 
shun  and  escape  as  manv  occasions  ol"  trouble  as  they  can,  being  so 
unable  to  gra])ple  with  them.  I  say  not  but  there  are  higher  and 
nobler  motives  that  make  them  circumspect  and  tender,  but  yet  the 
preservation  of  our  ow  n  quietness  is  useful  in  its  place,  and  it  is  a 
mercy  if  that  or  any  thing  else  be  sanctified  to  prevent  sin,  and  pro- 
mote care  of  duty.     This  is  vour  clog  to  keep  you  from  straying. 

2.  And  when  you  shall  be  called  forth  to  greater  trials,  that 
wliich  you  now  call  your  snare,  may  be  your  advantage,  and  that 
in  divers  resjiects. 

L  These  very  distempers  of  body  and  mind  serve  to  imbittcr 
tlie  comforts  anil  pleasures  of  this  world  to  you,  and  make  life  it- 
self less  desirable  to  you  than  it  is  to  others;  they  much  wean 
your  hearts  Irom,  and  make  life  more  burdensome  to  you  than  it 
IS  to  others,  who  enjoy  more  of  the  pleasure  and  sweetness  of  it 
than  you  can  do.  I  have  often  thought  this  to  be  one  design  and 
end  of  providence,  in  permitting  such  distempers  to  seize  .so  many 
gracious  persons  as  labour  under  them  ;  and  providence  knows  how 
to  make  use  of  this  effect  to  singular  purpose  and  advantage  to  you, 
when  a  call  to  suffering  shall  come;  this  may  have  its  place  and 
use  under  higher  and  more  spiritual  considerations,  to  facilitate 
death,  and  make  your  separation  from  this  world  the  more  easy  to 
you  *;  for  though  it  be  a  more  noble  and  rai.sed  act  of  faith  and 
self-denial  to  offer  up  to  (t(k1  our  lives,  when  they  are  made  most 
pleasant  and  desirable  to  us  upon  natural  accounts,  yet  it  is  not  so 
easy  to  part  with  them  as  it  is  when  (iod  hath  first  imbittered  them 
to  us.  Your  lives  are  of  little  value  to  you  now,  because  of  this  bur- 
dens<jmo  clog  you  must  draw  after  you,  but  if  you  should  increase 
your  burden  by  wj  horrid  an   addition  of  guilt,   as  the  denying 


•  It  wa«  common  with  tlic  roartyrs  to  sweett'ii  rlc.nth  to  thcirsehcs,  by  rookoning 
what  infirmiiifs  it  would  cure  tht-m  of,  one  of  Jiis  blinducts,  anollier  of  hi^  lanieucss, 
ic. 


S18  A  PRACTICAL  TllEATlSE  OF  FEAR. 

Christ  or  his  known  trutlis  would  do,  you  would  not  know  what 
to  do  with  such  a  life ;  it  would  certainly  lie  upon  your  hands  as  a 
burthen.  God  knows  how  to  use  these  things  in  the  way  of  his 
providence  to  your  great  advantage. 

2.  Art  thou  a  poor  melancholy  and  timorous  person .''  Certainly 
if  thou  be  gracious  as  well  as  timorous,  this  will  drive  thee  nearer 
to  God ;  and  the  greater  thy  dangers  are,  the  more  frequent  and 
fervent  will  thy  addresses  to  him  be  :  thou  feelest  the  need  of  ever- 
lasting arms  underneath  thee  to  bear  thee  up  under,  and  to  carry 
thee  through  smaller  troubles,  that  other  persons  make  nothing  of, 
much  more  in  such  deep  trials,  that  put  the  strongest  Christians  to 
the  utmost  of  their  faith  and  patience. 

And  3dly,  Wiiat  if  the  Lord  will  make  an  advantage  out  of 
your  weakness,  to  display  more  evidently  his  own  power  in  your 
support.'*  You  know  what  the  apostle  saith,  1  Cor.  xii.  9,  10. 
*'  And  he  said  unto  me,  my  grace  is  sufficient  for  thee ;  for  my 
*'  strength  is  made  perfect  in  weakness :  most  gladly  therefore  will 
"  I  glory  in  my  infirmities,  that  the  power  of  Christ  may  rest  upon 
**  me — for  when  I  am  weak  then  am  I  strong."  If  his  infirmities 
might  serve  as  a  foil  to  set  off  the  grace  of  God  with  a  more  bright 
and  sparkling  lustre,  he  would  rejoice  in  his  infirmities,  and  so 
should  you  :  Well  then,  let  not  this  discourage  you,  the  infirmity 
of  nature  you  complain  of  may  make  death  the  less  terrible ;  it 
served  to  that  purpose  to  blessed  Basil,  (as  you  heard  before)  when 
his  enemy  threateoed  to  tear  out  his  liver,  he  thought  it  a  kindness 
to  have  that  liver  torn  out,  that  had  given  him  so  much  trouble.  It 
may  drive  thee  nearer  to  God,  and  minister  a  fit  opportunity  for 
the  display  of  his  grace  in  the  time  of  need. 

Plea  5.  But  what  if  God  should  hide  his  face  from  my  soul  in 
the  day  of  my  straits  and  troubles,  and  not  only  so,  but  permit 
Satan  to  buffet  me  with  his  horrid  temptations  and  injections,  and 
so  I  should  sail  like  the  ship  in  which  Paul  sailed,  betwixt  these  two 
boisterous  seas ;  what  can  I  suspect  less  than  a  shipwreck  of  my  soul, 
body,  and  all  the  comforts  of  both,  in  this  world  and  in  that  to  come  .'* 

Answer  1.  So  far  as  the  fears  of  such  a  misery  awaken  you  to 
pray  for  the  prevention  of  it,  it  may  be  serviceable  to  your  souls, 
but  when  it  only  works  distraction  and  despondency  of  mind,  it  is 
your  sin  and  Satan's  snare.  The  prophet  Jeremiah  made  a  good 
use  of  such  a  supposed  evil  by  way  of  deprecation,  Jer.  xvii.  17. 
*'  Be  not  a  terror  unto  me,  thou  art  my  hope  in  the  day  of  evil." 
q.  d.  in  the  evil  day  I  have  no  place  of  retreat  or  refuge,  but  thy 
love  and  favour ;  Lord,  that  is  all  I  have  to  depend  on,  and  re- 
lieve myself  by :  I  comfort  myself  against  trouble  with  this  con- 
fidence, that  if  men  be  cruel,  yet  thou  wilt  be  kind ;  if  they  frown, 
thou  wilt  smile ;  if  the  world  cast  me  out,  thou  wilt  take  me  in ; 


A  PRACTICAL  TREATISE  OF  FEAR.  319 

but  if  ihou  sliouldost  l)e  a  terror  to  mo  instead  of  a  comforter,  if 
they  afflict  my  body,  and  thou  aliVifjht  my  soul  with  thy  frowns 
too;  what  a  deplorable  condition  shall  I  be  in  then  !  Improve  it 
to  suih  an  end  as  he  did,  to  secure  the  favour  of  God,  anil  it  will 
do  you  no  harm. 

2.  It  is  not  usual  for  God  to  estrann;e  himself  from  his  people  in 
trouble,  nor  to  frown  ii})on  them  when  men  do.  The  conmion 
evidence  of  believers  stands  ready  to  attest  and  seal  this  truth,  that 
Christians  never  find  more  kindness  I'rom  God  than  wluu  they 
feel  most  cruelty  from  men  for  his  sake ;  consult  the  whole  cloud 
of  witnesses,  and  you  will  find  they  have  still  found  the  undoubted 
verily  of  that  tried  word,  in  1  Pet.  iv.  li.  That  "the  Spirit  of 
"  plorv  and  of  God  resteth  upon  sufferers.''  The  expression  seems 
to  allude  to  the  dove  that  Noah  sent  fordi  out  of  the  avk,  which 
flew  over  the  watery  world,  but  could  not  rest  herself  any  where 
till  she  returned  to  the  ark.  So  the  Spirit  of  God  is  called  here 
the  Spirit  of  sjlory,  from  his  effects  and  fruits,  viz.  his  cheering, 
sealing,  and  reviving  influences  which  make  men  glory  and  triumph 
in  the  most  afllicted  state.  The  Spirit  of  God  seems,  like  that  dove, 
to  hover  up  and  down,  to  flee  hither  and  thither,  over  this  person 
and  that,  but  resteth  not  so  long  ujoon  any,  as  those  that  suflcr  for 
righteousness  sake;  there  ho  connnonly  takes  up  his  abode  and 
residence. 

3.  And  what  if  it  should  fall  out  in  some  respect  according  to 
vour  fears,  that  heaven  and  earth  should  be  both  clouded  together? 
Vet  it  will  not  be  long  before  the  pleasant  light  will  spring  up  to 
you  again,  Psal.  cxii.  4.  "  Unto  the  upriglit  there  ariseth  light  in 
tlie  darkness.''  You  shall  have  his  supporting  j^resence  till  the 
Comforter  do  come.  When  Mr.  Glover  came  within  sight  of  the 
stake,  he  suddenly  cries  out.  Oh  Austin  !  he  h  come !  he  Is  come. 

Plea  6.  Oil !  biit  what  if  mv  trial  should  be  long,  and  the  siege 
of  temptations  tedious.^  Then  I  am  persuaded  I  am  lost;  I  am  no 
way  able  to  continue  long  in  a  prison,  or  in  tortures  for  Christ,  I 
have  no  strength  to  endure  a  long  siege,  my  patience  is  too  short  to 
hold  out  from  month  to  month,  and  iVom  year  to  year  as  many 
l)avc  done.  Oh  !  I  dread  the  thouiihts  of  lonir  continued  trials,  1 
tremble  to  lliink  what  must  bi*  the  issue. 

Aiu-wer  1.  Cannot  vou  distrust  vour  own  strength  and  al)ility, 
but  you  must  also  limit  God's  .^  What  if  you  have  but  a  small  stock 
of  patience?'  Cannot  the  Lord  strengthen  you  with  all  might  in 
the  inner-man,  unto  ail  ])atience  and  long-sutforing  with  joyfuhicss, 
according  to  his  glorious  |)ower,  Col.  i.  11.  And  is  it  not  his  ])ro 
mise  to  confirm  you  to  the  end  't  1  ('or.  i.  8.  You  neither  know 
hmo  much,  nor  lujw  lon^-  you  can  be.Mr  and  suffer.  It  is  not  inherent, 
but  assisting  grace,  bv  which  vour  sufllring  abilities  are  to  be  mea- 
sured.    God  can  maku  that  little  stock  of  patience  you  have  to  hold 


S20  A  PRACTICAL  TUEATISE  OF  FEAR. 

out  as  the  poor  widow''s  cruse  of  oil  did,  till  deliverance  come; 
he  can  enable  your  patience  unto  its  perfect  work,  i.  e.  to  work  as 
extensively  to  all  the  kinds  and  sorts  of  trials,  as  intensively  to  the 
highest  degree  of  trial,  and  as  protensivcly  to  the  longest  duration 
and  continuance  of  your  trials  as  he  would  have  it :  if  this  be  a  mar- 
vellous thing  in  your  eyes,  must  it  be  so  in  God's  eyes  also  ? 

2.  The  Lord  knows  the  proper  season  to  come  in  to  the  relief  of 
your  sliding  and  fainting  patience,  and  will  assuredly  come  in  accor- 
dingly in  that  season ;  for  so  run  the  promises,  "  The  Lord  shall 
*' judge  his  people,  and  repent  himself  for  his  servants  when  he 
"  seeth  that  their  power  is  gone,  and  that  there  is  none  shut  up 
"  or  left,"  Deut.  xxxii.  36.  Cum  duplicantur  lateres  venit  Moses ; 
in  the  mount  of  difficulties  and  extremities  it  shall  be  seen.  "  The 
"  rod  of  the  wicked  shall  not  rest  upon  the  lot  of  the  righteous, 
"  lest  the  righteous  put  forth  their  hands  unto  iniquity,"  Psal.  cxxv. 
3.  Uhi  dcfinit  humanum^  ibi  incipit  divinum  auxilium  ;  God's  power 
"watches  the  opportunity  of  your  weakness. 

Plea  7.  But  what  if  I  should  be  put  to  cruel  and  exquisite  tor- 
tures, suppose  to  the  rack,  to  the  fire,  or  such  most  dreadful  suffer- 
ings as  other  Christians  have  been  ?  What  shall  I  do  ?  Do  I  think 
I  am  able  to  bear  it  ?  Is  my  strength  the  strength  of  stone,  or  are 
ray  bones  brass,  that  ever  I  should  endure  such  barbarous  cruelties .'' 
Alas  !  Death  in  the  mildest  form  is  terrible  to  me :  how  terrible 
then  must  such  a  death  be  ? 

Answer.  Who  enabled  those  Christians  you  mention  to  endure 
these  things  ?  They  loved  their  lives,  and  sensed  their  pains  as 
well  as  you,  they  had  the  same  thoughts  and  fears,  many  of  them, 
that  you  now  have ;  yet  God  carried  them  through  all,  and  so  he  can 
you.  Did  not  he  make  the  devouring  flames  a  bed  of  roses  to  some 
of  them  ?  Was  he  not  within  the  fires  ?  Did  he  not  abate  the  ex- 
tremity of  the  torment,  and  enable  weak  and  tender  persons  to  en- 
dure them  patiently  and  cheerfully  ?  Some  singing  in  the  midst  of 
flames,  others  clapping  their  hands  ti-iumphantly,  and  to  the  last 
sight  that  could  be  had  of  them  in  this  world,  nothing  appeared  but 
signs  and  demonstrations  of  joy  unspeakable.  Ah  friends!  we  judge 
of  sufferings  by  tlie  out-side  and  appearance,  which  is  terrible ;  but 
we  know  not  the  inside  of  sufferings  which  is  exceeding  comfortable. 
Oh  !  when  shall  we  have  done  with  our  unbelieving  j/s  and  buts,  our 
questionings  and  doubtings  of  the  power,  wisdom,  and  tender  care 
of  our  God  over  us,  and  learn  to  trust  him  over  all.  Nov/  the  Just 
shall  live  byfa/dh ;  and  he  that  lives  by  faith  shall  never  die  by  fear. 
The  more  you  trust  God,  the  less  you  will  torment  yourselves.  I 
have  done ;  the  Lord  strengthen,  stablish,  and  settle  the  trembhng 
and  feeble  hearts  of  his  people,  by  what  hath  been  so  seasonably 
offered  for  their  relief  by  a  weak  hand.     Amen. 


THE 


UICIITEOUS  MANS  RBFITGK. 

^«<1».>.».. 

THE  EPISTLE  TO  THE  HEADER. 

Christian  Reader, 

"  If  ♦  Hoinsius,  when  ho  liad  shut  up  himself  in  the  horary  at 
"  Leydcn,  reckoned  himseU"  placed  in  the  very  lap  of  eternity, 
"  because  he  conversed  there  with  so  many  Divine  souls,  and  pro- 
*'  fessed  he  took  his  seat  in  it  with  so  lofty  a  spirit  and  sweet  con- 
"  tent,  that  he  heartily  pitied  all  the  gi'eat  and  rich  men  of  the 
"  world,  that  were  ignorant  of  the  happiness  he  there  daily  en- 
"  joyed;""  How  much  more  may  that  soul  rejoice  in  its  own  jjap- 
pincss,  who  hath  shut  himself  up  in  the  chambers  of  the  Divine 
Attributes,  and  exerciseth  pity  for  the  exposed  and  miserable  mul- 
titude that  are  left  as  a  prey  to  the  temptations  and  troubles  of  the 
world. 

That  the  days  are  evil,  is  a  truth  ])reached  to  us  by  the  convincuig 
voice  of  sense ;  and  that  they  are  like  to  be  worse,  few  can  doubt 
that  look  into  the  moral  causes  of  evil  times,  the  impudent  height 
of  sin.  or  into  the  prophecies  relating  to  these  latter  days ;  for 
whom  the  sharpest  sufi'eriiigs  are  aj^])()inted  to  make  way  for  the 
sweetest  mercies.  A  faithful  f  watchman  of  our  own  hath  given 
us  fresh  and  late  warnino:  in  these  words  of  truth  :  Hath  God  said 
nothing'?  doth  faith  see  nothing  of  a  Jiood  coining  upon  us?  Is 
there  svch  a  deluge  of  sin  among  us,  and  doth  not  that  prophesy  to 
lis  a  deluge  of  rcrath  ?  Lift  up  your  eyes.  Christians,  stand,  and 
lfH)k  through  the  land,  easticard  and  zcest^vard,  uorthxvard  ami  south- 
:card,  and  tell  vie  ichat  yon  see?  Behold,  a  flood  covieth  :  a  flood  of 
sin  is  already  broken  forth  njnyn  us,ihejuunt(fins  of  the  great  deeps 
are  broken  up,  and  the  -icindoics  of  hell  are  (wened,  i^ir.  In  such  an 
evil  day  as  this  is,  happy  is  the  soul  that  hath  made  (iod  its  refuge, 
even  the  most  high  (iod  its  habitation.  He  shall  sit  Noah-like, 
Mcdiis  tranquillus  in  undis,   safe  irom  the  fear  of  evil.       In  con- 


•  Plcnimt/uc  in  qua  ihn'Jac  /tedem  jm^ii,  JoriLus  ]ics>tiiuin  vt>di.  ct  in  i/'iJ  frUrinlnlit 
ptmi)  ill''  r  i.il  itluft'fs  niuiniis  seilcin  ini'ii  sumo  ;  cum  iiifU'riti  ijuuh'iit  unimo,  «'  ^  it'iiiiic 
vmi^nnium  mr"  vtisereiil  quifelicilJffni  hcinc  iifnurant.     Epistt'In  prt.nar. 

+   Mr.    ;;     A     nj   UoJl^    IVoT,  {).   10. 


822  THE  EPISTLE  TO  THE  READEK. 

sideration  of  the  distress  of  many  unprovided  souls  for  the  misery 
that  is  coming  on  them,  and  not  knowing  how  short  my  time  will  be 
useful  to  any,  (for  I  know  it  cannot  be  long)  I  have  endeavoured 
once  more  the  assistance  of  poor  Christians  in  these  two  small  trea- 
tises, one  oi  Jear^  the  other  o^  preparation Jbr  the  worst  of'tim^s  ; 
which,  it  may  be,  is  the  last  help  I  shall  this  way  be  able  to  afford 
them.  It  is  therefore  my  earnest  request  to  all  that  fear  the  Lord, 
and  tremble  at  his  word,  to  redeem  their  time  with  double  diligence, 
because  the  days  are  evil ;  to  clear  up  their  interest  in  Christ  and 
the  promises,  lest  the  darkness  of  their  spiritual  estate,  meeeting  with 
such  a  night  of  outward  darkness,  overwiielm  them  with  terrors  in- 
supportable. Some  help  is  offered  in  this  treatise  to  direct  the 
gracious  soul  to  its  rest  in  God :  May  the  blessings  of  his  Spirit  ac- 
company them,  and  bless  them  to  the  soul  of  him  that  readeth ;  it 
will  be  a  matter  of  joy  beyond  all  earthly  joys  to  the  heart  of. 


Thy  friend  and  servant  in  Christy 

JOHN  FLAVEL. 


THE  Bir.iiTEous  man'«  REFCOE.  82} 


Is  A.  XX  vi.  '20. 


Come  mil  pcnph;  enter  thou  into  thy  chaviber.s,  and  shut  thy  doors 
afxniifhir :  hide  thyself  as  it  xcertfor  a  little  moment,  until  the  in- 
digiuition  be  over-past. 


CHAP.  I. 

WlureiH  the  literal  and  real  impurtanre  of  the  text  is  considered,  the 
doctrine  propounded,  and  the  method  i>f  the  Jblloicing  discourse 
stated. 

Sect.  I.iTl.AN  being  a  prudent  and  prospecting  creature,  can 
never  be  satisfied  with  present  safety,  except  he  may  also  see  himself 
well  secured  against  future  dangers.  Upon  all  appearance  of  trouble, 
it  is  natural  ior  him  to  seek  a  refuge,  that  he  may  be  able  to  shun 
what  he  is  iouth  to  suffer,  and  survive  those  calamities  wliich  will 
ruin  the  defenceless  and  ex))osed  multitude.  Natural  men  seek 
refuge  in  natural  things.  "  The  rich  man's  "  wealth  is  his  strong 
city,  and  as  an  high  wall  in  his  own  conceit,*"  Prov.  xviii.  11. 
Hypocrites  make  lies  their  refuge,  and  under  fahsehood  do  they 
hide  themselves,  Isa.  xxviii.  15.  not  doubting  but  they  shall  stand 
dry  and  safe,  when  the  over-flowing  flood  lays  all  others  under 
water.      Ikit, 

Godly  men  make  God  himself  their  hiding  place,  to  him  they 
liave  still  betaken  themselves  in  all  ages,  as  often  as  calamities  have 
befallen  the  world,  Psal.  xlvi.  1.  "  God  is  our  refuge  and  strength, 
a  very  present  help  in  trouble.""  As  chickens  run  under  the  wings 
of  the  hen  for  safety  when  the  kite  hovers  over  them,  so  do  they 
fly  to  their  God  Vor  sanctuary,  Psal.  Ivi.  3.  "  At  what  time 
I  am  afraid  I  will  trust  in  thee;""  q.  d.  Lord,  if  a  storm  of  trouble 
at  any  time  overtake  mo,  I  will  make  bold  to  come  under  thy  roof 
lor  shelter;  and  ijideed  not  .so  bold  as  welcome:  it  is  no  presuiuj^ 
tion  in  them  after  so  gracious  an  invitation  from  their  God, 
*'  Come,  my  people,  enter  thou  into  tliy  chambers." 

lS\y  friends,  a  sound  of  trouble  is  in  our  ears,  tlie  clouds  gather 
ai»d  blacken  upon  us  more  and  more  :  Distress  of  nations  with  per- 
plexity seems  to  be  near,  our  day  hastens  to  an  end,  and  the  shadows 
of  the  night  are  stretching  forth  uj)on  us.  What  greater  service 
therefore  can  I  do  for  your  souls,  than  by  the  light  of  this  scripture 
(as  with  a  caudle  in  mv  hand)  to  lead  you  to  your  chambers,  and 
shew  vouyour  lodgings  in  the  attributes  and  promi.ses  of  God,  before 
I  take  my  leave  of  vou,  and  bid  you  good  night. 

Vol.  III.  "  X 


324  THE  ttlGilTEOUS  MAn's  llEFUOE. 

O  with  what  satisfaction  should  I  part  with  you,  were  I  but  sure 
to  leave  you  under  Christ's  wings  !  It  was  Christ's  lamentation  over 
Jerusalem  that  they  should  not  be  gathered  under  his  wings,  when 
the  Roman  eagle  was  ready  to  hover  over  that  city ;  and  you 
know  how  dear  they  paid  for  their  obstinacy  and  infidelity.  Be 
warned  by  that  dreadful  example,  and  among  the  rest  of  your 
mercies  bless  God  heartily  for  this,  that  so  sweet  a  voice  sounds 
from  heaven  in  your  ears  this  day,  this  day  of  frights  and  troubles; 
"  Come,  my  people,  enter  thou  into  thy  chambers,"  &c. 

This  chapter  contains  a  lovely  song  fitted  for  the  lips  of  God's 
Israel,  notwithstanding  their  sad  captivity;  for  their  God  was  Avith 
them  in  Babylon,  and  cheered  their  hearts  there  with  many  pro- 
mises of  deliverance,  and  in  the  mystical  sense  it  relates  to  the  New 
Testament  churches,  of  whose  troubles,  protections,  and  deUverances, 
the  Jews  in  Babylon  were  a  type. 

This  chapter,  though  full  of  excellent  and  seasonable  truths,  will 
be  too  long  to  analize ;  it  shall  suffice  to  search  back  only  to  the 
ITtli  verse,  where  you  find  the  poor  captivated  church  under  des- 
pondency of  mind,  comparing  her  condition  to  that  of  a  woman  in 
travail,  who  hath  many  sharp  pains  and  bitter  throes,  yet  cannot  be 
delivered,  much  like  that  in  2  Kings  xix.  8.  "  The  children  are 
"  come  to  the  birth,  and  there  is  no  strength  to  bring  forth." 

Against  this  discouragement  a  double  relief  is  applied  in  the  fol- 
lowing verses  ;  the  one  is  a  promise  of  full  deliverance  at  last,  the 
other  an  invitation  into  a  sure  sanctuary  and  ])lace  of  defence  for  the 
present,  until  the  time  of  their  full  deliverance  came.  The  pro- 
mise we  have  in  verse  19.  "  Thy  dead  men  shall  live,  together  with 
"  my  dead  body  shall  they  arise :  awake  and  sing  ye  that  dwell  in 
"  the  dust,"  &c.  Their  captivity  was  a  civil  death,  and  Babylon  as 
a  grave  to  them.  So  it  is  elsewhere  described,  Ezek.  xxxvii.  1,  2, 
3,  14.  "  I  will  open  your  graves,  and  cause  you  to  come  out  of  your 
"  graves,  and  bring  you  into  the  land  of  Israel."  And  therefore 
their  deliverance  is  carried  under  the  notion  of  a  resurrection  in 
that  promise. 

Object.  Yea,  (might  they  reply)  the  hopes  of  deliverance  at  last 
is  some  comfort,  but  alas,  that  may  be  far  off:  How  shall  we  subsist 
till  then  ? 

Solid.  Well  enough,  for  as  you  have  in  that  promise  a  sure 
ground  of  deliverance  at  last,  so  in  the  interim  here  is  a  gracious 
invitation  into  a  place  of  security  for  the  present.  Come,  my  jjeopU\ 
enter  thou  into  thy  chambers.  In  which  invitation  four  things  call 
for  oiu'  close  attention. 

1.  The  form  of  the  invitation,  including  in  it  the  qualified  sub- 
ject. Come.,  my  people.  God's  own  peculiar  people,  who  have  chosen 
God  for  their  protection,  and  resigned  up  themselves  sincerely  to 


THE  nicnTEors  man's  nEFUcn.  3;!5 

him  in  the  covenant,  are  the  persons  here  invited,  the  same  which 
he  before  called  the  righteous  nation  that  kept  the  trulli,  ver.  2. 
he  means  those  that  remained  faithful  toGotl,  as  nianvof  them  did 
in  Uahvlon,  witness  theii' sorrow  for  Sion,  Psal.  cxxxvii.  per  totum  ; 
and  their  solemn  appeal  to  God,  that  their  hearts  were  not  turned 
back,  nor  had  tlieir  steps  declined  though  they  were  sore  broken  in 
the  place  of  dragons,  and  covered  with  the  shadow  of  death,  Psal. 
xliv.  18,  19,  i20.  These  are  the  people  invited  to  the  ehainlKTs  of 
{security.  And  the  form  of  invitation  is  full  of  tender  compassion  ; 
Cwne^  viij  people ;  like  a  tender  father  who  sees  a  storm  coming 
U|X)n  hij  children  in  the  fields,  and  takes  them  i)y  the  hand  saying. 
Come  awav,  my  dear  children,  hasten  home  with  me,  lest  the  storm 
over-take  you;  or  as  the  Lord  said  to  Noah  before  the  deluge.  Come 
thou  and  all  thy  house  into  the  ark,  and  God  shut  him  in,  Gen.  vii. 
1,  16.     This  is  the  form  of  invitation,  Come,  viif  people. 

2.  The  privilege  invited  to;  Enter  thou  hito  thu  chambers.  There 
is  some  variety,  and  iiuleed  variety  rather  than  contrariety  in  the 
exposition  of  these  wovd.s. 

In  this  all  are  agreed,  that  by  their  chambers  is' not  meant  the 
chambers  of  their  own  houses,  Ezek.  \xi.  14.  for  alas,  their  houses 
were  left  unto  them  desolate;  and  if  not,  yet  they  could  be  no  se- 
curity to  them  now,  when  neither  their  own  houses  nor  their  for- 
tified city  was  able  to  defend  them  before. 

Grotius* expounds  it  of  the  grave,  and  makes  these  chambers  the 
same  with  the  chambers  of  death.  Ite  in  cub'icula,  i.  e.  sepulchra 
vcstra.  The  grave  indeed  is  a  place  of  security,  where  God  some- 
times hides  some  of  his  people  in  troublesome  times,  as  it  is  plain  in 
Isa.  Ivii.  1,  2.  but  I  cannot  allow  this  to  be  the  sense  of  this  text ; 
God  doth  not  comfort  his  captives  with  a  natural  against  a  civil 
death,  but  with  protection  in  their  troubles  upon  earth,  as  is  evident 
from  the  scope  of  the  whole  chapter. 

By  chambers  therefore,  others  understand  the  chambers  of 
Divine  Providence,  where  the  saints  are  hid  in  evil  days.  So  our 
Annotators  on  the  place,  and  no  doubt  but  this  is  in  part  the  special 
intendment  of  the  text. 

(Jthers  understand  the  attributes  and  promi.ses  of  God  to  be 
here  meant,  as  well  as  his  providence.  And  I  conceive  all  three 
make  the  sense  of  the  text  full,  i.  e.  the  Divine  attributes  engaireJ 
m  the  pronnscs,  and  exercised  or  actuated  in  the  providences  of 
(iod  ;  these  are  the  sanctuaries  and  refuges  of  (Jod's  people  in  davs 
of  trouble. 

Calvin  understands  it  of  the  quiet  repose  of  the  believer's  mind 


•  Grotius  on  ilic  place. 
V   o 


S2C  THE  RIGHTEOUS  MAN's  llEFUGE. 

in  God,  but  that  is  rather  the  effect  of  his  security,  than  the  place 
of  it.  It  is  God's  attributes,  or  his  name  (which  is  the  same  thing) 
to  which  the  righteous  fly  and  ax'e  safe,  Prov.  xviii.  10. 

Object.  But  you  will,  say,  Avhy  are  they  called  their  chambers  ? 
Those  attributes  are  not  theirs,  but  God's. 

Solut.  The  answer  is  easy ;  though  they  be  God's  properties,  yet 
they  are  his  people's  privileges  and  benefits ;  for  when  God  makes 
over  himself  to  them  in  covenant  to  be  their  God,  he  doth,  as  it 
were,  deliver  to  them  the  keys  of  all  his  attributes  for  their  benefit 
and  security;  and  is  as  if  he  should  say,  my  wisdom  is  yours, 
to  contrive  for  your  good  ;  my  power  is  yours,  to  protect 
your  persons ;  my  mercy  yours,  to  forgive  your  sins ;  my  all- 
sufficiency  yours  to  supply  your  wants ;  all  that  I  am,  and  all  that 
I  have,  is  for  your  benefit  and  comfort.  These  are  the  chambers 
provided  for  the  saints'  lodgings,  and  into  these  they  are  mvited  to 
enter.  Enter  thou  into  thy  chambers.  By  entering  into  them  un- 
derstand their  actual  faith  exercised  in  acts  of  affiance  and  resigna- 
tion to  God  in  all  their  dangers.  So  Psal.  Ivi.  3.  "  At  what  time 
"  I  am  afraid  (saith  David)  I  will  trust  in  thee :"  q.  d.  Lord,  if  a 
storm  come  I  will  make  bold  to  shelter  myself  from  it  under  thy 
wings  by  faith  ;  look,  as  unbelief  shuts  the  doors  of  all  God's  attri- 
butes and  promises  against  us ;  so  faith  opens  them  all  to  the  soul : 
and  so  much  of  the  privilege  invited  to,  which  is  the  second 
thing. 

3.  We  have  here  a  needful  caution  for  the  securing  of  this  pri- 
vilege to  ovu'selves  in  evil  times,  shiit  thy  doors  about  thee.  Or  as 
the  S3Tiac  renders  "jiyi  behind  or  after  thee,  i.  e.  saith  Calvin,  Ddi- 
genter  cavendum  ne  ulla  rimiila  diaholo  ad  nos pateat.  Care  must 
be  taken  that  no  passage  be  left  open  for  the  devil  to  creep  in  after 
us,  and  drive  us  ovit  of  our  refuge  ;  for  so  it  falls  out  too  often  with 
God's  people  when  they  are  at  rest  in  God's  name  or  promises,  Sa- 
tan creeps  in  by  unbelieving  doubts  and  puzzling  objections,  and 
beats  them  out  of  their  refuge  back  again  into  trouble  ;  it  is  there- 
fore of  great  concernment,  in  such  times  especially,  not  to  give  place 
to  the  devil,  as  the  phrase  is,  Eph.  iv.  17.  but  cleave  to  God  by  a 
resolved  reliance. 

4.  Lastly,  We  are  to  note  with  what  arguments  or  motives  they 
are  pressed  to  betake  themselves  to  this  refuge.  There  are  two 
found  in  the  text,  the  one  working  upon  their  fear,  the  other  upon 
their  hope. 

1.  That  which  works  upon  their  fear  is  a  supposition  of  a  storm 
coming,  the  indignation  of  God  will  fall  like  a  tempest ;  this  is  sup- 
posed in  the  text,  and  plainly  expressed  in  the  words  following, 
*'  For  the  Lord  cometh  out  of  his  place  to  punish  the  inhabitants 
«  of  the  earth,"  ver.  21. 


THE  EIGIITKOUS  MA.\\s   REFUGE.  327 

2.  The  other  is  fitted  to  work  upon  thoir  liopo,  tlioiigh  his  In- 
dignation fall  hke  a  storm,  yet  it  will  not  continue  lon^-;  it  shall 
be  but  for  a  nionient,  better  days  and  more  eonifortable  dispensa- 
tions will  follow.     From  all  which  the  general  observation  is  this, 

J)oct.  That  the  attributes^ promises,  and pioindences  (tfGod,  arc 
the  chambers  of  rest  and  seenrif//,  in  zvhieh  his  people  are  to  hide 
themselves^  rchen  they  foresee  the  storms  ()fhis  indignation  coming 
upon  t/ie  icorld. 

'*  The  name  of  the  Lord  (saith  Solomon)  is  a  strong  tower  ; 
"  the  righteous  run  into  it,  and  arc  safe,"  Prov.  xviii.  10.  And  his 
^  attributes  arc  liis  name,  Kxod.  xxxiv.  5.  For  by  tl)em  he  is  known 
as  a  man  is  known  by  his  name,  and  this  his  name  is  a  strong  tower 
for  his  people's  security ;  now  what  is  the  use  and  end  of  a  tower 
in  a  city,  but  to  receive  and  secure  the  inhabitants  when  the  out- 
works are  beaten  to  the  ground,  the  wall  scaled,  and  the  houses  left 
desolate .'' 

And  as  it  is  here  resembled  to  a  tower,  so  in  Isa.  xxxiii.  IG.  it  is 
shadowed  out  unto  us  by  a  munition  of  rocks,  "  His  place  of  de- 
"  fence  shall  be  a  munition  of  rocks."  How  secure  is  that  person 
that  is  invironed  witji  rocks  on  every  side.''  Yea,  you  will  say,  but 
yet  a  rock  is  but  a  cold  and  barren  refuge;  though  other  enemies 
cannot,  yet  hunger  and  thirst  can  invade  and  kill  him  there.  No, 
in  this  rock  is  a  storehouse  of  provision,  as  well  as  a  magazine  for 
defence;  so  it  follows,  "  Bread  sliall  be  given  him,  and  his  water 
shall  be  sure." 

And  sometimes  it  is  resembled  to  us  by  tlie  Avings  of  a  fowl, 
spread  with  much  tenderness  over  her  young  for  their  defence,  Ps. 
ivij.  1.  "  Yea,  in  the  shadow  of  thy  wnigs  will  I  make  iny  refuge, 
"  until  these  calamities  be  overpast."  So  Psal.  xvii.  8.  "  Keep  me 
*'  as  the  apple  of  thine  eye,  hide  nie  under  the  shadow  of  thy 
"  w  ings."  No  part  of  the  body  hath  more  guards  u])on  it  than  the 
apple  of  the  eye.  God  is  as  careful  to  preserve  his  people  as  men 
are  to  preserve  their  eyes ;  and  he  that  toucheth  them  toucheth  the 
apple  of  his  eife.  liut  we  need  not  go  from  one  metaphor  to  another 
to  hluw  you  where  the  saint's  refuge  is  in  time  of  danger;  you  have 
a  whole  bundle  of  them  lying  together  in  that  one  scripture,  Psal. 
xviii.  J2.  "  The  Lord  is  my  rock  and  my  fortress,  and  my  deliverer, 
"  n»y  Ciod,  my  strength,  in  whom  I  will  trust,  niy  buckler,  and  the 
*'  horn  of  my  salvation,  and  my  high  tower."  Where  you  find  all 
kinds  of  defence,  whether  natiu'al  or  artificial,  under  a  pleasant 
variety  of  apt  metaphors,  ascribed  to  God  for  the  security  of  his 
people. 

Now  for  the  casting  of  this  great  point  into  as  easy  and  jirofita- 
ble  a  mcllHKl  as  I  can ;  1  shall  resolve  this  general  truth  into  these 

X3 


328  THE  RIGHTEOUS  MA:n's  REFUGE. 

foUowino;  propositions,  Avhich  are  implied  or  expressed  in  the  text 
and  doctrine  thence  deduced  ;  and  the  first  is  this  ; 

Prop.  1.  That  there  are  times  and  seasons  appointed  hy  God  for 
the  pouring  out  of  his  indignation  iipon  the  icoi'ld. 

Prop.  2.   That  God's  own  people  are  concerned  in,  and  ought  to 
be  affected  zvith  those  jiidgmcnts. 

Prop.  3.  That  God  hath  a  special  and  particular  care  of  his  peo- 
ple in  the  days  of  his  indignation. 

Prop.  4.    That  God  usually  premonislies  the  xcorld,  especially  his 
own  people,  of  his  Judgments  before  they  hefal  them. 

Prop.  5.   That  GocVs  attributes,  promises,  and  providences  are  ^ 
prepared  for  the  senirity  of  his  people,  in  the  greatest  distresses 
that  befal  them  in  the  world. 

Prop.  6.   That  none  hut  Gods  people  are  taken  into  those  cham^ 
hers  of  security,  or  can  expect  his  special  protection  in  evil  times. 

And  then  I  shall  apply  the  whole  in  the  proper  uses  of  it 


CHAP.  II. 


Demonstrating  the  first  proposition,  that  there  are  times  and  sea- 
sons appointed  by  God  for  the  jjouring  out  of  his  indignation 
upon  the  world. 

Sect.  I.    X  HIS  is  plainly  implied  in  the  text,  that  there  are  times 
of  indignation  appointed  to  befal  the  world ;  yea,  and  more  than 
this ;  not  only  that  such  times  shall  come,  but  the  duration  and 
continuance  is  also  under  an  appointment.    "  Hide  thyself  for  a 
"  little  moment,  until  the  indignation  be  over-past."     The  prophet 
tells  us  in  Zeph.  ii.  2.  that  these  stormy  times  are  under  a  decree, 
and  that  decree  is  there  compared  to  a  pregnant  woman  which  is  to 
go  out  her  appointed  months,  and  then  to  travail  and  bring  forth : 
Even  so  it  is  in  the  judgments  God  brings  upon  the  world.     We 
see  them  not  in  the  days  of  provocation,  sed  adhuc  foetus  in  utero 
latent,  but  all  this  while  they  are  in  the  womb  of  the  decree,  and  at 
the  appointed  season  they  shall  become  visible  to  the  world.     As 
there  are  in  nature  fair  halcyon  days,  and  cloudy,  over-cast,  and 
stormy :   So  it  is  in  providences,  Eccl.  vii.  14.  "  God  hath  set  the 
*'  one  over-against  the  other.'''     Yea,  one  is  the  occasion  of  the 
other ;  for  look  as  the  sun  in  a  hot  day  exhales  abundance  of  va- 
tDours  from  the  earth  and  sea,  these  occasion  showers,  thunder,  and 
tempests,  and  those  again  clear  the  air,   and  dispose  it  to  fair 
weather  again.     So  it  is  here,  prosperity  is  the  occasion  of  abun- 
dance of  sin,  this  brings  on  adversity  from  the  justice  of  God  to 
correct  it ;  adversity  being  sanctified,  humbles,  reforms,  and  purges 


TITE  Rir.niF.OIS  M.WS  nEFL'GE.  329 

the  people  of  God,  ami  this  airain  by  mercy  procures  ilieir  prospe- 
rity :  So  vou  find  the  account  stated  in  l's;d.  cvii.  17.  "  Vaoh  he- 
'*  cause  oVtIuir  iniquities  are  afilicted,  then  thev  cry  to  the  Lord 
"  in  their  troubles,  and  he  saveth  them  out  of"  their  distresses." 

And  this  appointment  of  times  of  distress  is  both  profitable  and 
ncTcssary  for  the  world,  es|X'ciallv  (rod's  own  people  m  it. 

In  general,  Ik'reby  the  being  and  righteousness  ot"  God  is  cleared 
and  vuKJicated  agjunst  the  atheism  ami  infidelity  ot"  the  world, 
Psal.  ix.  IG.  ''  The  Lord  is  known  by  the  judgments  tliat  he  exe- 
*'  cuteth."'  Impunity  is  the  occasion  of  nianv  atheistical  thoughts 
in  the  world,  Jer.  xlviii.  H.  "  Moab  hath  been  at  ease  from  liis 
"  youth  ;  and  he  hath  settled  on  his  lees,  and  hath  not  been 
•'  emptied  from  vessel  to  vessel,  neither  hath  he  gone  into  captivity  ; 
"  therefore  his  taste  remaineth  in  him,  and  his  scent  is  not  changed." 
So  Psal.  Iv.  10.  "  Because  they  have  no  changes,  therefore  they 
"  tear  not  God."  Kingdoms,  families,  and  particular  persons,  like 
standing  water  and  ponds,  are  apt  to  corrupt  by  long  ccmtinucd 
peace  and  prosperity  ;  the  Lord  therefore  sees  it  necessary  to  purge 
the  world  by  his  judgments;  "  When  thy  judgments  are  in  the 
"  earth,  the  inhabitants  of  tlie  world  will  learn  righteousness.'" 
Those  sermons  that  God  preaches  from  heaven  bv  the  terrible 
voice  of  his  judgment-?,  startle  and  rouse  the  secure  world,  more 
than  all  the  warnings  and  exhortations  of  his  ministers  could  ever 
do.  Those  that  slept  securely  under  our  ministry,  will  fear  and 
tremble  under  his  rods  ;  tho.se  that  are  without  failli,  are  not  with- 
out sense  and  feeling,  their  own  eyes  will  affect  their  hearts,  though 
our  words  could  make  no  impression  on  them. 

Sect.  2.  But  of  what  use  soever  these  national  judgments  are  to 
others,  to  be  sin-e  thev  sliall  be  beneficial  to  God's  own  people; 
when  others  die  by  fear,  they  shall  live  by  faith  ;  if  they  be  bane- 
ful poison  to  the  wicked,  tiiey  shall  be  healthful  pl)ysic  to  the  godlv. 
For, 

1.  By  these  calamities  God  will  mortify  and  purge  their  corrup- 
tions;  this  winter  weather  shall  be  useful  to  destroy  and  rot  iliose 
rank  weeds,  which  the  sunnner  of  prosperity  bred,  Isa.  xxvii.  9. 
"  By  this  therefore  shall  the  iniquity  ot  .lacob  be  purged."  Physic 
in  its  own  nature  is  griping  and  unpleasant,  but  very  useful  and 
necessary  to  purge  the  body  from  noxious  and  malignant  l)umours, 
which  retained,  may  yjut  life  itself  in  hazaid :  And  it  is  with  the 
Ixxly  |X)litic,  as  with  the  body  natural. 

2.  National  judgments  drive  the  people  of  God  nearer  to  him, 
and  to  one  another;  they  drive  the  people  of  God  to  their  knees, 
and  make  them  pray  more  f"requently,  more  fervently,  and  more 
feelingly  than  they  ever  were  wont  to  do;   in  this  posture  you  find 

X4 


330  THE  RIGHTEOUS  MAI«V  REFUGE. 

them  in  ver.  8,  9.  of  this  chapter.  "  Yea,  in  the  way  of  thy  judg- 
"  nietits,  O  Lord,  have  we  waited  for  thee,  the  desire  of  our  souls 
"  is  to  thy  name,  and  to  the  remembrance  of  thee.  With  my  soul 
"  have  I  desired  thee  in  the  night,  yea,  with  my  spirit  within  mc 
"  will  I  seek  thee  early." 

3.  In  a  word,  by  these  distractions  and  distresses  of  nations,  the 
people  of  God  are  more  weaned  from  the  world,  and  made  to  long 
more  vehemently  after  heaven  ;  being  now  convinced  by  experience 
that  this  is  not  their  rest.  When  all  things  are  tranquil  and  pro- 
spcrous,  God's  own  people  are  but  too  apt  to  fall  asleep  and  dream 
of  pleasure  and  rest  on  earth,  to  say  as  Job  in  his  prosperity,  "  I 
*'  shall  die  in  my  nest,  I  shall  multiply  my  days  as  the  sand.'* 
And  then  are  their  heads  and  hearts  filled  with  many  projects  and 
designs,  to  promote  their  comforts,  and  make  provision  for  their 
accommodations  on  earth :  the  multiplicity  of  earthly  cares  and 
comforts  take  up  their  time  and  thoughts  too  much,  and  make  them 
that  they  mind  death  and  eternity  too  little.  But  saith  God,  this 
must  not  be  so,  things  must  not  go  on  at  this  rate,  the  prosperous 
world  must  not  thus  enchant  my  people  ;  I  must  imbitter  the  earth 
that  I  may  thereby  sweeten  heaven  the  more  to  them ;  when  they 
find  no  rest  below,  they  will  surely  seek  it  above. 

These,  and  such  like,  are  the  gracious  designs  and  ends  of  God 
in  shaking  the  world  by  his  terrible  judgments;  but  yet,  though 
national  troubles  must  necessarily  come,  the  wisest  of  men  cannot 
positively  determine  the  precise  time  of  those  judgments;  we  may 
indeed,  by  the  signs  of  the  times,  discern  their  near  approach  ;  yet 
our  judgment  can  be  but  probable  and  conjectural,  seeing  there  are 
tacit  conditions  in  the  dreadfulest  threatenings,  Jer.  xviii.  7,  8. 
Jonah  iii.  9,  10.  And  such  is  the  merciful  nature  of  God,  that  he 
oft-times  turns  away  his  anger  from  his  people,  when  it  seems  ready 
to  pour  down  upon  them,  Psal.  Ixxviii.  38.  The  consideration 
whereof  no  way  indulges  security,  but  encourages  to  repentance 
and  greater  fervency  in  prayer. 


>®->f®a 


CHAP.  III. 

Opening  and  confirming  the  second  pi'oposition,  viz.   That  God's 

own  people  are  much  concerned  in,  and  ought  to  be  suitably  of" 

Jtcted  with  those  judgments  that  bcfal  the  nation  wherein  they  live. 

Sect  I.  JLF  God's  people  have  no  concernment  in  these  things, 
why  are  they  called  upon  in  this  text,  to  turn  into  their  chambers, 
hide  themselves,  and  shut  their  doors,  till  the  indignation  be  over- 
past .-^  Certainly  though  God  hath  better  provided  for  them  than 


THE  KicnTEous  man's  rf.fuoe.  331 

others,  vet  they  are  two  ways  concerned  in  these  cases  as  much  as 
others:   viz. 

1.  Upon  a  pf)!!!'!^!    )     . 

..  ,T^       '  |.  .  '  Account. 

X.  Upon  a  rclifTious   ) 

1.  U{)on  a  jjoliticiil  account,  as  they  are  members  of  the  com- 
munity, and  so  are  equally  concerned  in  the  gofxl  or  evil  that  be- 
fais  the  nation  in  which  thev  live;  their  cabins  must  follow  the  fate 
olthe  ship  in  which  tluv  sail:  their  livis,  liberties,  estates,  and  in- 
terest sink  and  swim  with  the  Public.  The  good  figs  were  carried 
away  with  the  bad,  Jer.  xxiv.  5.  In  these  outward  respects  it 
often-times  bears  as  hard  upon  the  righteous  as  u|)on  the  wicked. 
Ezek.  xxi.  3.  "  I  will  draw  forth  my  soul  out  of  his  slieatl),  and 
*' will  cut  off  from  thee  the  righteous  and  the  wicked."  In  these 
outward  respects,  as  it  is  with  tlic  good,  so  with  the  sinner,  Eccl. 
ix.  52.  The  same  fire  tliat  burns  the  dry  tree,  often-times  burns 
the  green  tree  too,  Ezek.  xx.  47.  Grace  is  above  all  hazards,  but 
crcature-enjovnients  and  comforts  are  not.  The  sins  of  the  So- 
domites involves  not  only  their  own  houses  and  estates,  but  Lot's 
also,  m  the  ruin  and  overthrow  ;  wicked  men  often  fare  the  better 
for  the  company  of  the  godly,  and  the  godly  often  fare  the  worse 
for  the  company  of  the  wicked. 

And  it  is  not  to  be  wondered  at,  if  we  consider  that  even  the 
saints  them.selves  have  an  hand  in  the  pn)vocation  of  these  judg- 
ments, as  well  as  others,  Deut.  xxxii.  19.  "  And  when  the  Lord 
"  saw  it,  he  abhorred  them  because  of  the  provoking  of  his  sons  and 
"  of  his  daughters."  We  have  contributed  to  the  common  heap  of 
guilt,  and  therefore  must  justify  God  if  we  partake  with  others  in 
the  conmion  calamity. 

2.  They  are  greatly  concerned  in  such  judgments  upon  a  reli- 
gious and  Christian  account,  for  it  ii  usual  for  the  flood  of  God's 
judgments  not  only  to  sweep  away  our  civil  and  natural,  but  our 
spiritual  and  best  enjoyments  and  ccmifbrts.  Thus  the  ordinances 
of  God  ceased  in  Babylon,  and  there  the  faithful  bewailed  their 
misery  upon  that  account,  P.sal.  cxxxvii.  per  totum ;  "  we  wept 
"  when  we  remembered  thee,  O  Zion."  Not  only  Israel  flies,  but 
the  ark  is  taken  prisoner  by  the  enemy,  1  Sam.  iv.  11.  And  you 
find  the  people  of  God  more  deeply  concerned  upon  this  account, 
than  for  all  their  outward  losses  and  other  sufferings,  Zeph.  iii.  18. 
"  I  will  gather  them  of  thee  that  are  sorrowful  lor  the  solenm  as- 
semblies, to  whom  the  reproach  of  it  was  a  l)urthi  n.'"  For  by  how 
nuich  (nir  souls  are  more  excellent  than  our  })odies,  and  the  ccm- 
cems  of  eternity  over-balance  those  of  time  ;  by  so  much  the  more 
are  we  concerned  in  the  loss  of  our  spiritual,  more  than  of  our  tem- 
|X)ral  mercies  and  enjoyments. 

Grace  indeed  cannot  be  lost,  but  the  means  and  instruments  by 


332  THE  RIGHTEOUS  MAN's  RKFUGE. 

which  it  is  begotten  may;  the  golden  candlestick  is  one  of  the 
moveables  in  God's  house,  Rev,  ii.  5. 

Thus  you  see  a  two-fold  concernment  that  the  people  of  God 
have  in  the  effects  of  national  judgments. 

Sect.  2.  This  being  so,  how  should  all  that  fear  God  be  affected 
with  the  appearances  and  signs  of  his  indignation  ?  So  was  David, 
Psal.  cxix.  120.  "  My  flesh  trembleth  for  fear  of  thee,  and  I  am 
"  afraid  of  thy  judgments."  He  that  feared  not  a  bear,  a  lion,  a 
Goliah,  yet  trembleth  at  God's  judgment.  So  did  Habakkuk,  chap, 
iii.  ver.  16.  "  When  I  heard,  my  belly  trembled,  my  lips  quivered 
**  at  the  voice,  rottenness  entered  into  ray  bones."  Expressions 
denoting  the  deepest  seizures  of  fear  and  greatest  consternations : 
not  that  I  would  persuade  you  to  such  slavish  fear  or  unchristian 
dejection,  as  it  is  not  only  sinful  in  itself,  but  the  cause  and  inlet  of 
many  other  sins ;  but  to  a  due  sense  both  of  the  evils  of  misery  that 
will  befal  the  nation  when  God's  indignation  comes  upon  it ;  and 
the  evils  of  sin  that  have  incensed  it ;  and  to  such  a  fear  of  both 
as  may  seasonably  awaken  us  to  the  use  of  all  preventing  remedies. 
And,  First, 

1.  O  that  all  would  lay  to  heart  the  national  miseries  that  God's 
indignation  threatens  upon  us.  It  is  said,  Psal.  cvii.  34.  "  A 
*'  fruitful  land  is  turned  into  barrenness  for  the  wickedness  of  them 
*'  that  dwell  therein."  It  was  long  since  told  England  by  one  of 
its  faithful  watchmen  *,  '  The  nation  and  church  in  which  Ave  are, 

*  are  the  common  ship  in  which  we  are  all  embarked,  and  if  this  in 
'judgment  be  cast  away,  whether  dashed  against  the  rocks  of  any 

*  foreign  power,  or  swallowed  up  in  the  quicksands  of  domestic 

*  divisions,  it  must  need  hazard  all  the  passengers:  Or  if  you  were 

*  sure,  that  for  your  parts  you  might  be  safe,  would  it  not  be  a 

*  bitter  thing  to  stand  upon  the  shore,  and  see  such  a  glorious 

*  vessel  as  this  nation  is,  to  be  cast  away  ?    To  see  this  glorious 

*  land  defaced,  the  blessed  gospel  polluted,  the  golden  candlestick 
'  removed,  it  cannot  but  affect  men  that  have  any  bowels. 

'  Or  if  this  move  you  not,  yet  to  see  a  stranger  to  lord  it  in  thy 

*  habitation,  and  thy  dwelling  place  to  cast  thee  out ;    for  your 

*  delightsome  dwellings,   your  fruitful,    pleasant,    and   well  tilled 

*  fields  to  be  made  a  prey ;  for  you  to  sow,  and  another  to  reap, 

*  Impius  has  segetes ;  for  the  delicate  women  upon  whom  the  wind 

*  must  not  blow,   to  be  exposed  to  the  lust  and  cruelty  of  an 

*  enemy,  and  be  glad  to  fly  away  naked  to  prolong  a  miserable 
'  life,  which  they  would  be  glad  to  part  with  for  death,  were  it 
'  not  for  fear  of  the  exchange.     For  the  tender  mother  to  look 

*  Mr.  Strong. 


THE  RICHTF.Or*;  MAN  s  nKFir.r.  333 

*  upon  the  child  of  her  Momb,  and  consider,  must  this  child  in 

*  wlioni  I  have  placed  the  hope  of  my  age ;  for, 

Ornnis  in  Ascanio  stat  cJiari  cura  parentis ; 
'  He  tliat  hath  been  so  tenderly  brought  up,  njust  he  fall  into  the 

*  rough  hands  of  a  bloody  soldier,  skilful  to  destroy  ?   It  had  been 

*  well  for  me  if  God  had  given  me  dry  breasts,  or  a  miscarrying 
'  womb,  rather  than  to  bring  forth  children  unto  murderer?;  or 

*  if  you  might  be  safe,  how  could  vou  endure  to  see  the  miseries 

*  that  should  come  upon  your  people,  and  the  destruction  of  your 

*  kindred/  Thus  far  he.  13ut  alas !  What  security  have  any  of 
us  as  to  our  earthly  comforts  from  the  common  calamity?  We 
may  please  ourselves  as  liaruch  did,  Jer.  xlv.  4,  5.  and  dream  of 
exemption,  but  by  so  much  the  greater  will  our  distress  be,  when 
it  shall  sur])rize  us. 

2.  You  that  are  the  people  of  God  ought  to  be  deeply  affected 
with  the  spiritual  miseries  that  thr.eaten  us  in  the  day  of  God's  in- 
dignation :  do  you  consider  what  the  removing  the  candlestick  out 
of  its  place  is.?  A  departing  gosjx?l,  the  going  down  of  the  sun  upon 
the  jirophets,  the  loss  of  your  sweet  sabbaths  and  gospel  feasts, 
and  the  gross  darkness  of  popery  to  fill  the  earth  :  ()  it  is  hard 
])arting  with  these  things.  It  is  said,  1  Sam.  vii.  2.  when  the  ark 
was  removed,  "  that  all  the  house  of  Israel  lamented  after  tiic 
"  Lord."  Pity  your  own  souls,  and  be  deeply  affected  with  the 
misery  of  others,  the  poor  Christless  world  who  are  like  to  perish 
for  want  of  vision,  Prov.  xxix.  18.  In  the  year  1072,  saith  Mat- 
thew Paris,  preaching  was  suppressed  at  Rome,  and  then  letters 
were  framed  by  .some  as  coming  from  hell,  in  which  the  devil 
gives  them  thanks  for  the  multitude  of  souls  sent  to  him  that 
year. 

3.  But  especially  Labour  to  affect  vom*  hearts  with  the  sins  that 
have  incenseil  God's  indignation  :  So  did  the  saints  in  Jerusalem, 
Ezek.  ix.  4.  they  sighed  and  mourned  for  all  the  abominations 
committed  in  it.  So  did  Lot,  2  Pet.  ii.  7.  *'  He  vexed  his  rijrhteous 
"  soul  from  day  to  day."  So  did  David,  Psal.  cxix.  3G.  "  Rivers 
"  of  water  run  down  mine  eyes,  becau.se  men  keep  not  thy  law." 
O  who  that  loves  God  can  refrain  tears,  to  see  the  God  of  pity, 
the  God  of  tender  mercies,  a  Father  full  of  bowels  of  compassion, 
so  incensed  and  provoked  to  indignation  !  Oh,  it  is  an  heart-melting 
consideration  where  there  is  any  ingenuity.  If  our  afflictions  grieve 
God  to  the  heart,  as  it  doth,  Judges  x.  IG.  our  souls  should  be 
grieved  for  his  dishonour. 

4.  To  conclude,  get  upon  your  hearts  such  a  sense  of  God's  in- 
dignation as  may  quicken  you  to  the  use  of  preventing  duties.  So 
Amos  iv.  12.   "  Recause  I  will  do  this,  prepare  to  meet  thy  God, 


S34  THE  RIGHTEOUS  MAN's   REFUGE. 

*'  O  Israel."  So  the  prophet,  Zeph.  ii.  1,  2.  "  Gather  yourselves 
"  before  the  decree  bring  forth."  It  was  Moses's  honour  to  stand 
in  the  breach,  Psal.  evi.  23.  And  Abraham's  to  plead  so  with  God, 
though  he  did  not  prevail. 


CHAP.  IV. 

Confirming  the  ilnrd proposiiion.     viz.  That  God  hath  a  special  and 
peculia?-  care  of  his  own  people  in  the  days  of  his  indignation. 

Sect.  I.  Jl  ROPRIETY  and  relation  engage  care  and  solicitude 
in  times  of  danger ;  we  see  God  hath  put  such  a  storgc^  and 
inch  nation  into  the  very  creatures,  that  they  will  expose  themselves 
to  preserve  their  young;  audit  cannot  be  imagined  that  the  Foun- 
tain of  pity  which  dropt  this  tenderness  into  the  bowels  of  the 
creatures,  should  not  abound  M'ith  it  himself;  is  there  such  strong 
inclination  in  the  very  birds  of  the  air,  that  they  will  hazard  their 
own  lives  to  save  their  young ;  much  more  is  God  solicitous  for  his 
people,  Isa.  xxxi.  5.  As  birds Jiying,  &c.  to  their  nest  when  their 
young  are  in  danger,  so  will  the  Lord  of  hosts  defend  Jerusalem. 
No  mother  is  more  solicitous  for  her  dearest  child  in  danger  and 
distress,  than  the  Lord  is  for  his  people,  Isa.  xl.  15.  "  Can  a  woman 
"■'  forget  her  sucking  child,  that  she  should  not  have  compassion  on 
*'  the  son  of  her  womb  ?  Yea,  they  may  forget,  yet  will  not  I  forget 
"  thee."  A  woman  [the  more  affectionate  sex]  foi'get  her  child,  a 
piece  of  herself,  her  sucking  child,  which,  together  with  milk  from 
her  breast,  draws  love  from  the  heart !  This  may  rather  be  supposed, 
than  that  the  Lord  should  forget  his  people. 

Two  things  must  here  be  cleared.  1.  That  it  is  so.  2.  Why  it 
is  so. 

1.  That  it  is  so,  will  appear  from, 

1.  Scripture  emblems. 

2.  Scripture  promises. 

3.  Scripture  instances. 

1.  Scripture  emblems;  and  among  many,  I  will,  upon  this  oc- 
casion, single  out  two  or  three  principal  ones.  In  Ezek.  v.  1,  2,  3. 
"  And  thou  son  of  man,  take  thee  a  sharp  knife,  take  thee  a  bar- 
*'  bers  razor,  and  cause  it  to  pass  upon  thine  head,  and  upon  thy 
"  beard,  then  take  thee  balances  to  weigh  and  divide  the  hair ; 
•"  thou  shalt  burn  with  fire  a  third  part  in  the  midst  of  the  city, 
"  when  the  days  of  the  siege  are  fulfilled ;  and  thou  shalt  take  a 
"  third  part,  and  smite  about  it  with  a  knife ;  and  a  third  part 


TICK  UIC1ITE0U3  MAX's  REFUGE.  33.5 

**  thoii  shall  scatter  in  the  wind,  and  I  will  draw  out  a  sword  after 
*'  them ;  thou  shalt  also  take  thereof  a  few  in  nundier,  and  bind 
*'  them  in  thy  skirts."  Vou  find  this  truth  shadowed  out  in  this 
excellent  einl)lem;  Jerusalem,  the  cajiital  city,  is  the  head;  the  nu- 
merous inhabitants  are  the  hair ;  the  King  of  liabylon  the  ra- 
zor ;  the  weighing  it  in  balances  is  the  exactness  of  (iod's  proce- 
dure in  judgment  with  them;  tlie  fire,  knife,  and  wind,  are  the  va- 
rious judgnients  to  which  the  pe<i|)le  were  appointed  ;  the  hiding 
f)f  a  lew  in  the  prophet's  skirt,  is  tlie  care  of  God  lor  the  preserva- 
tion of  iiis  own  ren)nant  in  the  common  calamity.  This  is  one 
emblem  clearing  this  point.  And  then  Ezek.  ix.  8,  4.  tl)e 
same  truth  is  presented  to  us  in  another  emblem,  as  lively 
and  signilicant  as  the  former,  "  And  behold,  six  men  came  from 
*'  the  way  of  the  higher  gate,  which  lieth  towards  the  north,  and 
*'  every  man  a  slaughter-weapon  in  his  hand,  and  one  among  them 
"  was  clothed  in  linen,  with  a  writer's  inkhorn  by  his  side,  and 
"  they  went  in,  and  stood  before  the  brazen  altar ;  and  the  glory 
"  of  the  (icKl  of  Israel  was  gone  up  from  the  cherub,  whereupon 
"  he  was,  to  the  tiire.shold  of  the  house,  and  he  called  to  the  man 
"  clothetl  in  linen,  which  had  the  writer's  inkhom  by  his  side ; 
"  and  the  Lord  said  unto  him,  go  tlirough  the  midst  of  the  city, 
*'  through  the  midst  of  Jerusuleni,  and  set  a  mark  upon  the  fore- 
*'  heads  of  the  men  that  sigh,  and  cry  for  all  the  aljominalions  that 
"  be  done  in  the  midst  thereof"  The  men  that  had  the  charge 
of  the  city  are  the  angels  appointed  for  that  service;  some  with 
slaughter-weapons,  whose  work  it  was  to  destroy  ;  but  one  among 
them  had  a  writer's  inkhorn  by  liis  side,  and  he  was  emploved  to 
take  the  names  and  mark  the  persons  of  Cod's  faithfid  oms  among 
them,  whom  the  Lord  intended  to  ])rcserve  and  hide  in  that  com- 
mon overthrow  and  desolation  of  the  citv,  and  these  were  to  be 
all  marked,  man  by  man,  before  the  destroying  angel  was  to  l)egin 
his  bloody  work.  Oh  !  see  the  tender  care  of  God  over  his  up- 
right mourning  servants!  Once  more,  the  same  truth  is  represented 
in  a  third  emblem,  Mai.  iii.  17.  "  And  they  shall  be  mine,  saith 
"  the  Lord,  in  the  day  that  I  make  up  mv  jewels,  and  I  will  spare 
"  them  as  a  man  spareth  his  own  son  that  serveth  him  :"  where 
the  world  is  compared  to  an  house  on  fire ;  God  to  the  master 
and  father  of  the  family,  the  wicked  to  the  useless  lumber  therein  ; 
the  kaints  to  the  children  and  jewels  in  the  house;  about  these  his 
first  and  princip.-d  care  of  preservati^m  is  exercised,  these  he  will  be 
sure  to  save,  whatever  become  of  the  rest.  Thus  you  have  the 
chosen  emblems  that  illustrate  this  comfortable  truth. 

2.  As  these  scripture-emblems  illustrate  it,  so  tliere  are  many  ex- 
cellent scripture-J)romi^es  to  confirm  it,  Isu.  xxxii.  2.  "A  n)an  shall 
"  be  as  an   hiding-place  from   the   wmd,   and   a  covert  from  the 


S36  THE  RIGHTEOUS  MAN's  UEFUCE. 

tempest ;  as  rivers  of  water  in  a  dry  place."  This  man  is  the  man 
Christ  Jesus ;  the  tempests  spoken  of",  are  the  miseries  and  calami- 
ties of  war,  which  make  the  land  on  which  it  falls,  an  hot,  dry  and 
%veary  land ;  in  the  midst  and  rage  whereof,  Christ  shall  be  to  his 
faithful  ones  a  covert  for  protection,  a  river  of  water  for  supply,  and 
a  shadow  for  refreshment ;  that  is  to  say,  whatsoever  shall  be  ne- 
cessary either  for  their  safety  or  comfort.  Christ  is  not  only  a  sha- 
dow to  his  people  from  the  wrath  of  God,  but  also  from  the  rage 
of  men.  Again,  Zech.  ii.  5.  "  I  will  be  a  wall  of  fire  round  about :"' 
alluding  to  travellers  in  the  desert,  who,  to  prevent  danger  from 
wild  beasts  in  the  night,  use  to  make  a  circular  fire  round  about  the 
place  where  they  lie  down  to  rest,  and  this  fire  was  as  a  wall  to  se- 
cure them.  You  have  the  like  gracious  promise  also  made  to  the 
poor  captivated  church,  in  Ezek.  xi.  16.  "  Although  I  have  cast 
*'  them  far  off,  among  the  Heathen,  and  scattered  them  among 
'*  the  countries,  yet  will  I  be  to  them  as  a  little  sanctuary  in  the 
"  countries  where  they  shall  come." 

A  little  sanctua7-y.  The  *  word  is  variously  rendered  and  ex- 
pounded ;  some  adverbially,  and  render  it  paulisper,  a  sanctuary  for 
a  little  while,  viz.  during  their  danger,  at  the  shortness  of  which 
this  adverb  points  :  so  Junius.  Others  adjectively,  as  we  translate 
it,  templum  paucorum,  as  Vatablus.  There  was  but  an  handful  of 
them,  and  God  would  be  as  a  sanctuary  to  secure  and  protect  that 
remnant. 

3.  And  all  these  promises  have  in  all  ages  been  faithfully  fulfilled 
to  the  saints.  You  have  an  excellent  scripture  for  this,  2  Pet.  ii. 
4,  5,  6.  when  the  flood  was  brought  upon  the  old  world,  there 
was  one  Noah  a  righteous  man  in  it,  and  for  him  God  provided  an 
ark.  When  Sodom  was  overthrown,  there  was  one  Lot  in  it,  a  just 
man,  and  God  secured  him  out  of  danger ;  upon  which  that  com- 
fortable conclusion  is  built,  ver.  9.  "  The  Lord  knows  how  to  de- 
"  hver  the  godly."  When  Jerusalem  was  destroyed,  a  Pella  was 
provided  as  a  refuge  for  the  godly  there.  Remarkable  is  that 
place  to  this  purpose,  Isa.  xxv.  4.  "  Thou  hast  been  a  strength  to 
"  the  poor,  a  strength  to  the  needy  in  his  distress,  a  refuge  from 
"  the  storm,  a  shadow  from  the  heat,  when  the  blast  of  the  terrible 
"  ones  is  as  a  storm  against  the  wall."  And  this  hath  God  been  not 
only  once  or  twice,  but  in  all  ages,  Psal.  xc.  1.  "  Lord,  thou  hast 
"  been  our  dwelling-place  in  all  generations ;"  or  as  the  Hebrew,  "in 
"  generations  and  generations."  What  he  hath  been  in  former 
generations  to  his  distressed  people,  that  he  is,  and  will  be  without 
alteration  in  all  generations. 

^Section  II.  Yet  we  must  remember,  that  all  who  are  preserved  in 


THE  BIGIITE0C3  MAN's  KEFLT.E.  337 

common  calamities,  arc  not  the  people  of  God ;  nor  are  all  that 
are  iQcleed  his  people  preserved ;  he  hath  jKople  enough  to  divide 
into  two  ranks,  as  the  husbandman  his  corn,  some  for  the  mill,  and 
some  to  reserve  for  seed.  There  be  stars  enouj^h  in  the  heaven  to 
shine  in  both  heniibj)heres,  and  there  are  saints  enough  in  tlic 
world,  some  to  sliine  in  heaven,  and  some  to  preserve  the  church 
on  earth. 

1.  All  that  are  preserved  are  not  the  people  of  God.  In  the 
ark  a  wicked  Ham  was  preserved  ;  and  those  that  were  preserved  in 
Eiivpt,  many  of  them  were  afterwards  destroyed  for  their  unbelief, 
Jude  5.  So  Ezekiers  vision,  a  part  even  of  those  hairs  which  were 
spared  were  afterwards  cast  into  the  fire,  Ezek.  v.  4.  Preservation 
from  the  dominion  of  sin  and  the  wrath  to  come,  is  peculiar  to 
God's  own  peoj)le;  but  as  for  te-nporal  deliverances,  we  cannot  in- 
fer that  conclusion. 

2.  Nor  yet  can  we  say  that  all  God's  people  shall  be  preserved ; 
that  promise,  Zeph.  ii.  J3.  leaves  it  upon  a  may-be;  many  a  pre- 
cious Christian  hath  f:dlen  in  the  conunon  caiamity  ;  they  have 
been  preserved  in,  but  not  from  trouble. 

But  it  is  usual  with  God  to  preserve  some  in  the  sorest  judgments: 
and  the  grounds  of  it  are, 

1.  Becau.sc  some  must  be  left  as  a  seed  to  ])rop:igate  and  preserve 
the  church,  which  is  j)erpctu;d,  and  can  never  fail;  he  never  so 
overthrows  nations  as  Sodom  was  overthrown,  Isa.  i.  9-  This  was 
the  ground  of  that  promise,  Jer.  xxx.  11.  "  For  I  am  with  thee, 
"  saith  the  Lord,  to  save  thee,  though  I  make  a  full  end  of  all  na- 
"  tions  whither  I  have  scattered  thee,  yet  will  I  not  make  a  full 
"  end  of  thee."'  And  of  that  plea,  Amos  vii.  2.  "  O  Lord  God 
"  forgive,  I  beseech  thee;  by  whom  shall  Jacob  arise.''  for  he  i.s 
"  small.''  Except  Uie  Lord  had  left  a  small  remnant,  we  had  been 
as  Sodom,  llemarkable  to  this  purpose  is  that  scripture,  Isa.  vi. 
13.  "  But  yet  in  it  shall  be  a  tenth,  and  it  shall  return,  and  shall 
"  Ik'  eaten  :  as  the  teil-tree,  and  as  an  oak,  whose  substance  is  in 
"  them  when  they  cast  their  leaves;  so  the  holy  seed  .sliall  be  the 
*'  substance  thereof.'"  IMiis  preserved  remnant  is  the  holy  seed  by 
which  the  church  is  propagated  and  continued,  Psal.  cii.  28. 

2.  Because  God  will,  even  in  this  world,  own  and  reward  the 
fears  and  sorrows  of  his  people  for  the  sins  of  the  times,  and  suffer- 
ings of  the  church,  with  the  joy  and  comfort  of  better  times,  and 
a  partitipation  of  Sion's  consolation  ;  so  Isa.  Ixvi.  10.  Rejoice  ijl  zcitlt 
Jcni,mlem,  ije  that  Imvc  m-nnniJ Jirr  fur.  They  that  have  sown  iu 
tears,  do  sometimes  live  to  reap  in  joy,  Psal.  cxxv.  6.  They  shall 
say  as  Isa.  xxv.  9.  "  Lo  this  is  our  God,  we  have  waited  lor  him, 
"  and  he  is  come  to  save  us."  And  those  that  live  not  tu  reap 
duwn  in  Uiis  world  the  harvest  of  their  own  prayers  and  tears,  shuU 


8158  THE  BIGHTEOUS  MAk's  REFUGE. 

be  no  losers  :  a  full  and  better  reward  shall  be  given  them  in  hea- 
ven, Isa.  Ivii.  2". 

3.  Because  the  preserved  remnant  of  saints  are  they  that  must 
actually  give  unto  God  the  glory  of  all  his  providential  administra- 
tions in  the  Avorld,  both  of  judgments  and  mercies  upon  others, 
and  towards  themselves :  "  They  that  go  down  to  the  pit  do  not 
"  celebrate  his  praise ;  the  living,  the  living  they  praise  him," 
Isa.  xxxviii.  18,  19.  Thus  when  God  turned  back  Z ion's  capti- 
vity, the  remnant  of  the  saints  that  were  preserved  were  they  that 
recorded  his  praise,  Psal.  cxxvi.  1,  2.  "  Then  was  our  mouth  filled 
"  with  laughter."  And  fully  to  this  sense  is  that  scripture,  Psal. 
cii,  19,  20,  21.  "  He  delivers  those  that  are  appointed  to  death," 
i.  e.  that  men  had  doomed  to  death,  "  that  they  may  declare  the 
"  name  of  the  Lord  in  Zion,  and  his  praise  in  Jerusalem." 

4.  The  hiding  of  the  saints  in  evil  days  is  the  greatest  discovery 
of  the  hand  of  God  in  the  world  ;  when  he  hides  them,  he  shews  him- 
self, and  that  both  to  the  saints,  and  to  their  enemies. 

It  is  one  of  the  most  glorious  mysteries  of  providence  that  ever 
the  world  beheld,  viz.  the  strange  and  wonderful  protection  of 
poor  helpless  Christians  from  the  rage  and  fury  of  their  mighty 
and  malicious  enemies ;  though  they  walk  visibly  among  them,  yet 
they  are,  as  it  were,  hid  from  their  hands,  but  not  from  their 
eyes:  So  Jer.  i.  18.  you  find  God  made  that  prophet,  among  the 
envious  princes,  and  against  an  enraged  and  mighty  king,  as  a  de- 
J'enced  city,  and  as  an  iron  pillar,  and  as  a  brazen  wall.  And  in- 
deed it  was  easier  for  them  to  conquer  and  take  the  strongest 
fort  or  garrison,  than  that  single  person,  who  yet  walked  day  by 
day  naked  among  them.  So  Luther,  a  poor  monk,  was  made  in- 
vincible ;  all  the  papal  power  could  not  touch  him,  for  God  hid 
him.  All  the  world  against  one  Athanasius,  and  yet  not  able  to 
destroy  him,  for  God  hid  him.  This  is  the  display  of  the  glorious 
power  of  God  in  the  world,  and  he  hath  much  honour  by  it. 

Well  then,  if  there  be  a  God  that  takes  care  of  his  own  in  evil 
days ;  do  not  you  be  distractingly  careful  what  will  become  of  you 
in  such  times ;  you  cannot  see  how  it  is  possible  for  you  to  escape : 
but,  2  Pet.  ii.  4,  5,  6.  the  Lord  knows  how  to  deliver  when  you 
do  not.  Little  did  Lot  know  the  way  and  manner  of  his  preserva- 
tion till  God  opened  it  to  him ;  nor  Noah  till  God  contrived'  it  f«r 
him :  there  was  no  way  to  be  contrived  by  them  for  escape :  he 
that  knew  how  to  deliver  them,  can  deliver  you  also. 

Leave  yourselves  to  God's  disposal,  it  shall  certainly  be  to  your 
advantage :  the  church  is  his  peculiar  care ;  Isa.  xxviii.  3.  "  I  the 
"  Lord  do  keep  it,  I  will  water  it  every  moment ;  lest  any  hurt  it, 
"  I  will  keep  it  night  and  day." 

The  more  you  commit  yourselves  to  his  care,  the  more  you  en. 


Tin:  RU.HTKous  Man's  nEFtcE.  8S0 

grtgc  it,  Isa.  xxvi.  2.  '*  Thou  wilt  keep  him  in  pcrfi'ct  poacp, 
*'  whose  mind  is  staved  on  thee,  because  lie  trustelh  in  thee." 
Ifc  will  ccrtauily  tiiul  a  place  of  safety  for  his  people  under,  or  in 
heaven. 

Neither  be  too  much  dejected  when  the  number  of  visible  pro- 
fessors seems  but  small;  think  not  the  chinch  will  perish  wlu'n  it 
is  brought  so  low.  This  was  Eiijairs  case,  he  thouoht  he  had 
been  left  alone,  that  religion  had  been  preserved  in  his  single 
jjcrson,  as  the  pJurnix  of  the  world  ;  but  see,  1  Kings  ix.  18. 
Go<l  hath  enough  !cf%  if  we  we  were  all  in  our  graves,  to  continue 
religion  in  the  world ;  it  concenis  him  more  than  you  to  look  to 
that. 


Evincing  the  fourth  proposition^  viz.  That  God  usiiaUif  premonisk- 
eth  the  'iCorld,  csptrialljj  his  oxen  people^  of' his Judgviaits  before 
they  bcfal  them. 

Sect.  I.  fjf  OD  first  warns,  and  then  .smites,  he  delights  tiot  to 
surprize  men;  when  indignation  was  coming,  he  tells  his  people  of 
it  in  the  text,  and  admonisheth  them  to  hide  themselves.  "  Surely 
the  Lord  will  do  nothing,  but  he  revealeth  his  secrets  to  his  servants 
*'  the  prophets,'^  Amos  iii.  7.  Thus  when  the  flood  was  to  coni6 
upon  the  old  world,  he  gave  them  120  years  warning  of  it,  Gen.  vi. 
3.  compared  with  1  Pet.  iii.  19.  So  when  Sodom  was  to  be  de- 
stroyed, God  would  not  hide  it  from  Abraham  ;  Gen.  xviii.  17. 
"Shall  I  hide  from  Abraham  the  thing  that  I  do.?"  The  Uke 
discovery  was  made  unto  Lot,  Gen.  xix.  12,  13,  14.  So  when  the 
captivity  was  at  hand,  Ezekiel  was  commanded  to  give  the  Je\v3 
solemn  warning  of  it  from  God,  Ezek.  iii.  17.  "  Hear  the  word  at 
*'  niv  mouth,  and  give  them  warninff  from  me.'' 

And  when  their  city  and  temple  were  to  be  destroyed  by  the 
Komans,  how  plainly  did  Chri.st  foretel  them  of  it  by  his  own 
mouth  !  liuk'?  xix.  4fJ,  44.  "  Thine  enemies  shall  cast  a  trench 
"  about  thee,  and  compass  thee  round,  anil  keep  thee  in  on  every 
"  .side,  and  lay  thee  even  with  the  ground,  and  thy  children  wilh- 
"  in  thee,  and  they  shall  not  leave  in  thee  one  stone  upon  another; 
•'  Ivcause  thou  knewest  not  the  time  of  thy  visitation.""  Joso- 
phus  ♦  also  tells  us,  that  a  little  before  the  execution  of  this  judg- 


•  Joseph,  de  BeU.    Jud,  lib.  \u.  cap.  2.     Tacit.     Annat.  lib.  xsi, 

Vol.  III.  Y 


340  THE  RIGHTEOUS  MAX's  REFUGE. 

ment  upon  them,  a  voice  was  heard  in  the  temple,  M'igremvs  hinc, 
i.  e.  Let  us  go  hence  ;  which  voice  Tacitus  also  in  his  annals, 
mentions,  Audita  viajor  hwnana  vox,  cxcedere  Deos,  simul  ingenus 
motus  cxcedent'mm.  It  was  more  than  a  human  voice,  telling  them 
God  was  departing  from  them,  and  withal  there  was  heard  the 
rushing  noise,  as  of  some  that  were  going  out  of  the  temple. 

And  as  there  were  extraordinary  premonitions  of  approaching 
judgments,  by  revelation  to  the  prophets  of  old,  and  signs  from 
heaven,  so  there  are  still  standing  and  ordinary  rules  by  which  the 
world  may  be  admonished  of  God's  judgments  before  they  come 
upon  them. 

And  the  general  rule,  by  which  men  may  discern  the  indigna- 
tion of  God  before  it  comes,  is  this, 

***  When  the  same  provocations  and  evils  are  found  in  one  nation, 
"which  have  brought  down  the  wrath  of  God  upon  another  nation ; 
this  is  an  exndent  sign  of  God'' s  judgment  at  the  door.  For  God  is 
unchangeably  holy  and  just,  and  vnll  not  favour  that  in  one  people, 
which  he  hath  punished  in  another ;  nor  bless  that  in  one  age, 
which  he  hath  cursed  in  another.  And  therefore  that  which  hath 
been  a  sign  of  judgment  to  one,  must  be  so  to  all. 

Here  it  is  that  the  carcases  of  those  sinners  whose  sins  had  cast 
them  away,  are,  as  it  were,  cast  upon  the  scripture  shore,  for  a 
warning  to  all  others  that  they  steer  not  the  same  ill  course  they 
did :  1  Cor.  x.  9.  "  Now  these  things  were  our  examples."  The 
Israelites  are  made  examples  to  us,  plainly  intimating,  that  if  we 
tread  the  same  path,  we  must  expect  the  same  punishment.  Let 
us  therefore  consider  what  were  the  evils  that  provoked  God's 
judgments  against  his  ancient  people,  whom  he  was  so  loth  to 
give  up,  Hos.  xi.  8.  and  so  long  ere  he  did  give  up,  Jer.  xv.  9. 
and  we  shall  find,  by  the  concurrent  accounts  that  the  prophets  give, 

1.  That  God's  worship  among  men  was  generally  mixed  and 
corrupted  with  their  own  inventions ;  for  so  it  is  said,  Psal.  cvi.  40, 
41.  "  They  went  a  whoring  after  their  own  inventions."  And 
this  so  inflamed  the  wrath  of  God,  who  is  a  jealous  God,  and  ten- 
der over  his  own  honour,  that  he  abhorred  his  own  inheritance ; 
yea,  he  expresses  himself  as  a  man  doth,  whose  heart  is  broken 
by  the  unfaithfulness  of  his  wife,  Ezek.  vi.  9.  Upon  this  account 
his  professing  people  became  the  generation  of  his  wrath,  Jer.  vii. 
29,  30. 

%  Incorrigible  obstinacy  under  gentler  correction,  Amos  iv.  6, 
7,  8,  9,  10,  11,  12.  Scai'city,  mildews,  pestilence,  and  sword,  had 
been  upon  them ;  and  still  those  that  remained,  though  saved  as 
a  brand  out  of  the  fire,  in  which  their  fellow-sinners  perished, 
would  not  return  to  God ;  and  this  hastened  on  the  general  ruin, 
ver.  \%     This  presages  the  ruin  of  nations  indeed. 


THE  ntGIlTEOL'S  MAN's  REFUGE.  841 

3.  Slupulltv  and  senselessness  of  God's  hand  was  a  satl  omen, 
and  cause  of  that  people's  ruin;  so  Isa.  xxvi.  10,  11.  "  Lord  wlicii 
""  thy  hand  is  lilied  iij),  they  will  not  see."  No,  nor  yet  when  his 
hand  is  laid  on,  Isa.  xlii.  24,  25.  It  is  not  some  small  drop  of 
God's  anger  that  passes  without  observation,  but  i\\e  fury  of  his 
aufirr ;  not  some  light  sk'tnnhh  ofhi.\\/i((Ig'viC7its  icitk  them,  but  the 
strength  ()f  battle :  not  in  a  corner  upon  sonic  particular  person,  or 
family,  but  that  which  set  him  on  fire  round  alxjut;  yet  all  thi» 
could  not  awaken  them.  "  He  hath  poured  upon  him  the  fury  of 
"  his  anger,  and  the  strength  of  battle,  and  it  hath  set  him  on 
"  fire  round  alH)ut,  yet  he  knew  it  not,  and  it  burned  him,  yet 
"  he  laid  it  not  to  heart."  Pi'odigious  stupidity  !  to  bo  in  the 
midst  of  rtames,  yea,  to  be  seized  by  them,  and  destroyed  sooner 
than  awakened.  So  you  find  again  in  Hos.  vii.  9-  "  Gray  hairs 
''  were  here  and  there  upon  Kphraiin,  yet  he  knew  it  not." 
Youth  and  age  are  easily  distinguished,  and  gray  hairs  do  plainly 
distinguish  them,  being  the  plain  tokens  of  a  declining  stale,  yet 
they  took  no  notice  of  them.  Such  stupidity  is  evermore  the 
forerunner  of  misery. 

4.  Persecution  of  God's  faithful  ministers  and  people,  was 
another  foreruiming  sign  of  their  ruin,  2  Chrou.  xxxvi.  l(i.  "  They 
"  mocked  the  messengers  of  God,  and  despised  his  words,  and 
"  misused  his  j)rophcts,  until  the  wrath  of  tlie  Lord  arose  against 
"  his  peoj)le,  till  there  was  no  remedy."  There  were  al>o  a 
number  of  upright  souls  among  theui,  that  desired  to  worship  God 
according  to  his  own  prescription,  but  a  snare  was  laid  for  them 
in  Mizpah,  and  a  net  spreatl  uj)on  Tabor ;  and  therefore  was 
judgment  towards  that  people,  IIos.  v.  1.  iNIizpah  and  Tabor 
Were  places  in  tlu."  way  lying  Ijetwixt  Samaria  anil  Jerusalem,  where 
the  true  worship  of  (iod  was,  and  there  was  informers  or  spies 
set  by  the  priest,  to  intercept  such  as  would  venture  to  serve  God 
at  Jerusalem,  accoiding  to  his  own  prescriptior. ;  this  also  foreboded 
the  judgments  of  God  upon  that  nation. 

5.  The  decay  of  the  life  and  |>ower  of  godliness  among  thorn 
plainly  fore.shewed  their  ruin  at  hand,  llo.-;.  iv.  18.  Their  drink  is 
sour:  where,  under  the  mcto/;/wr  of  dead  and  sour  drink,  which 
lialh  lost  its  spirit,  and  is  become  fiat,  their  formal,  heartlesi,  and 
perfunctory  duties  are  severely  taxed  and  condenincil. 

().  To  conclude,  the  mutual  animosities  and  feuds  anions 
that  professmg  people,  evidently  shewed  judgment  to  be  at  the 
door.  Hos.  ix.  7.  "  The  days  of  visitation  are  come,  the  days  of 
*'  rec^mipcnce  are  come;  Israel  shall  know  it:  llie  prophet  is  a  fool, 
•'  the  s|)iritual  man  is  mad,  for  the  ujuititude  of  thine  iniijuity, 
♦'  and  the  great  hatred."    This  great  hatred  was  one  of  the  groatf.4 

Y  " 


I 

3'i2  THE  RIGHTEOOS  MAN's  REFUGE. 

sins,  and  saddest  signs  upon  them.  Tliis  spirit  of  enmity  sowed 
by  the-  devil  among  them,  hastened  their  calamity.  If  Ephraim 
Avill  envy  Judah,  and  Judah  vex  Ephraim,  the  common  enemy 
shall  part  the  Iray :  when  the  whole  nation  was  under  water,  and 
the  Roman  armies  under  the  very  walls  of  Jerusalem,  their  own 
liistorians  tells  us,  what  bitter  contentions  and  sharp  conflicts  con- 
tinued among  them  to  the  very  last ;  these  things  must  be  looked 
upon  by  all  wise  and  considerate  men,  no  otherwise  than  we  look 
upon  glaring  meteors,  and  blazing  comets  portending  judg-ment 
and  ruin  at  the  door.  We  have  had  indeed  terrible  signs  in  heaven, 
a  dreadful  rod  of  God  shaken  over  us  of  late,  which  all  men 
ought  to  behold  Avith  trembling ;  yet  I  must  say  those  moral  signs 
of  judgments  fore-mentioned,  are  much  more  terrible  and  por- 
tentous. According  therefore  to  the  evidence  of  these  signs 
among  us,  let  all  upright  hearts  be  affected  and  awakened  with  ex- 
pectations of  God's  righteous  judgments.  It  is  indeed  below  faith 
to  expect  evil  days  with  despondency  and  distraction ;  but  surely 
'it  is  a  noble  exercise  of  faith,  so  to  expect  them,  as  to  make  due 
preparation  for  them. 

Section  2.  And  if  we  enquire  for  what  end  God  gives  such 
warning  to  the  world,  and  premonishes  them  from  heaven  of  the 
judgments  that  are  coming  on  the  earth,  know  that  he  doth  it 
upon  a  threefold  account. 

1.  To  prevent  their  execution, 

2.  To  leave  the  careless  inexcusable. 

3.  To  make  them  more  tolerable  and  easy  to  his  own  people. 

1.  Warning  is  given  with  a  design  to  prevent  the  execution  of 
judgments;  this  is  plain  from  Amos  iv.  12.  "  Therefore  will  I 
*'  do  this  unto  thee;"  there  is  warning  given ;  "  and  because  I  will 
"  do  this,  prepare  to  meet  thy  God,  O  Israel :""  there  is  the 
gracious  designs  of  preventing  it,  by  bringing  them  seasonably  upon 
their  knees  at  the  foot  of  an  angry  God  :  you  see  the  Lord  expects 
it  from  all  his  children,  that  they  fall  at  his  feet  in  deep  humilia- 
tion, and  fervent  intercession,  whenever  he  goes  forth  in  the  way 
of  judgment.  What  else  was  the  design  of  God  in  sending  Jonah 
to  Nineveh  with  that  dreadful  message,  but  to  excite  them  to  re- 
pentance, and  prevent  their  ruin.?  This  Jonah  guessed  at,  and 
therefore  declined  the  message,  to  secure  his  credit,  well  knowing, 
that  if  they  took  warning  and  repented,  the  gracious  nature  of 
God  would  soon  melt  into  compassion  over  them :  free  grace  would 
make  him  appear  as  a  liar  among  the  people ;  for  to  that  sense  his 
own  "words  sound,  Jonah  iv.  2.  "  Was  not  this  my  saying,  when 
"  I  was  yet  in  my  country.?  Therefore  I  fled  before  unto  Tarshish, 
"  for  I  knew  that  thou  art  a  gracious  God."  q.  d.  I  thought 
before-hand  it  would  come  to  this ;  I  knew  how  willing  thou  art 


THE  niGIITEOUS  MAN's  KEFIT.E.  343 

to  bo  prevented  by  repentance ;  ihercCore  to  secure  my  credit,  I 
fled  to  Tarshish. 

il.  JJe  forewarns  of  judgments  to  leave  the  incorrigible  wholly 
inexcusable,  that  those  who  have  neither  sense  ot"  s?in,  nor  fear  of 
judgment  before,  might  have  no  cloak  for  their  lolly,  nor  plea  for 
themselves  afterward?  "  AVhat  wilt  thou  say  when  he  shall  punisli 
"thee?"  Jer.  xiii.  U\,  ^iU.  q.  d.  What  plea  or  apology  is  left 
thee,  after  so  many  fair  warnings?  You  cannot  say  you  were  sur- 
prized before  you  were  admonished,  or  ruined  before  you  were 
warned. 

3.  God  warns  of  judgments  before  tliej  come,  to  make  lln-m 
the  more  easy  to  his  people  when  they  come  indeed;  thus  in  John 
xvi.  4.  Christ  foretold  his  disciples  of  their  approaching  sufferings, 
that  when  they  come,  they  should  not  be  found  amazed  at  them, 
or  unprovided  for  them  ;  for  imexpected  miseries  are  astonishing 
to  the  best  men,  and  destructive  to  wicked  men,  Luke  xvii.  2G, 
iiT,  28. 

A\'ell  then,  if  it  be  so,  let  all  that  are  wi.se  in  heart  consider  the 
signs  of  the  times,  and  sea.sonably  hearken  to  God's  warning.s. 
"  The  Lord's  voice  crieth  to  the  city,  and  the  man  of  wisdom 
*' shall  see  thy  name;  hear  ye  the  rcnl,  and  who  hath  appointed 
"  it,"  Mic.  vi.  9.  It  is  our  wisdom  to  way-lay  our  troubles,  and 
provide  for  the  worst  estate,  whilst  we  enjoy  the  best :  happy  is 
he  that  is  at  once  believing  and  jiraying  for  good  days,  and  pre- 
paring for  the  worst.  Noah's  example  is  our  advantage,  Heb.  xi. 
7.  "  Who,  by  faith  being  warned  of  God,  of  things  not  seen  as 
"  yet,  moved  with  fear,  prepared  an  ark.''  Preventing  mercies 
are  the  most  ravishing  mercies,  Psal.  Ixix.  10.  And  preventing 
calamities  are  the  sorest  calamities,  Amos  ix.  10. 

And  let  us  heartily  beware  the  supineness  and  carelessness  of  the 
world  in  which  we  live,  who  take  no  notice  of  God's  warning,  but 
put  the  evil  day  far  from  thera,  Amos  vi.  3.  who  will  admit  no 
fear  till  they  are  past  all  hope;  they  see  Gotl  liousing  his  saints 
apace,  yet  will  not  see  the  evil  to  come  from  whieli  (lod  takes 
them,  Isa.  Ivii.  1,  2.  "  The  righteous  pcrisheth,  and  no  man  lay- 
"  eth  it  to  heart;  and  merciful  men  are  taken  away,  none  con- 
"  sidering  that  the  righteous  is  taken  away  from  the  evil  to  come. 
"  He  .shall  enter  into  j)eace  :  they  shall  rest  in  their  bids,  each  one 
"  walking  in  his  uj)rightness."  They  hear  the  cry  of  sin  which  is 
gone  up  to  heaven,  but  cry  not  for  the  abominations  that  are  com- 
mitted, nor  tremble  at  the  judgments  that  they  will  procure. 

O  careless  sinners,  drowned  in  stupidity,  and  slee))ing  like  Jonah 
under  the  hutches,  when  others  ar<'  upon  their  knees,  and  at  their 
wits-end!  Do  saints  tremble,  and  aie  you  secure?  Have  not  you 
more  reason  to  be  afraid  than  they  ?  if  judgments  come,  the  great 

Y'3 


344  THE  BiGHTEors  mak's  HEFL'GE. 

est  harm  it  can  do  them  is  but  to  hasten  them  to  heaven  :  but  as 
for  you,  it  may  hurry  you  away  to  liell :  they  only  fear  ti-ibuiation 
in  the  way  ;  but  you  will  not  fear  damnation  in  the  end.  V,elieve 
it  reader,  in  days  of  common  calamity  both  heaven  and  hell  will  fill 
apace. 


'"^f«eff00geefrr^ 


CHAP.  VI. 

Demonstrating  the  Jlfih proposition,  viz.  That  God's  attributes,  pro- 
mises, and  providences,  are  prepared  for  the  security  of  his  peo- 
ple, in  the  greatest  disti-esses  that  can  hefal  them  in  the  world. 

Sect.  I.JO.AVING  more  briefly  dispatched  the  foregoing  preli- 
minary propositions,  it  remains  that  we  now  more  fully  open  this 
fifth  proposition,  which  contains  the  main  subject  matter  of  this 
discourse  ;  here  therefore  our  meditations  must  fix  and  abide,  and 
truly  such  is  the  deliciousness  of  the  subject  to  spiritual  hearts,  that 
I  judge  it  wholly  needless  to  offer  any  other  motive  besides  itself  to 
engage  your  affections.  Let  us  therefore  view  our  chambers,  and 
see  how  well  God  hath  provided  for  his  children  in  all  the  distresses 
that  befid  them  in  this  world ;  it  is  our  Father's  voice  that  calls  to 
us,  Come,  my  people,  enter  thou  into  thy  chambers.     And  the 

1.  Cltamher  which  comes  to  be  opened  as  a  refuge  to  distressed 
believers  in  a  stormy  day,  is  that  most  secure  and  safe  attribute  of 
Divine  Power:  into  this  let  us  first  enter  by  serious  and  believing 
meditation,  and  see  how  safe  they  are  Avhom  God  hides  under  the 
protection  thereof,  in  the  worst  and  most  dangerous  days.  In 
opening  this  attribute,  we  shall  consider  it, 

1.  In  its  own  nature  and  properties. 

S.  With  respect  to  the  promises. 

8.  As  it  is  actuated  by  providence  in  the  behalf  of  distressed 
saints. 

And  then  give  you  a  comfortable  prospect  of  their  safe  and  happy 
condition,  who  take  up  their  lodgings  by  faith  in  this  attribute  of 
God. 

1.  Let  us  consider  the  power  of  God  in  itself,  and  we  shall  find 
it  represented  to  us  in  the  scriptures,  in  these  three  lovely  proper- 
ties, viz. 

1.  Omnipotent  \ 

2.  Supreme        V  Power. 

3.  Everlasting  J 

1.  As  an  omnipotent  and  all-sufficient  power,  which  hath  no 


THE  niCHTEoUi  man's  llEKirOK.  345 

bounds  or  limits  but  the  pleasure  and  will  of  Go<l,  Dan.  iv.  34-,  35. 
*'  He  dotli  accordinj^  to  his  will  in  the  armies  of  heaven,  and 
"  anionic  the  inhabitants  of  the  earth,  and  none  ean  stay  his  hand, 
"  or  siiv  unto  him,  What  dost  thou?""'  So  Psal.  exxxv.  (i.  '•  What- 
♦'  soever  the  Lord  pleased  that  diil  he,  in  heaven,  and  in  earth,  in 
"  the  seas,  and  in  all  deep  places."^  You  see  Divine  pleasnre  is  the 
only  rule  aceordin^  to  which  Divine  Power  exerts  itsi'lt'  in  the 
•world;  we  are  not  therefore  to  limit  and  restrain  it  in  our  nariow 
and  shallow  thoughts,  and  to  think  in  this,  or  in  that,  the  power  of 
G(xi  may  helj)  or  secure  us;  but  to  believe  that  he  is  able  to  do 
exceeding  abundantly  above  all  that  v/e  can  ask  or  think.  Thus 
those  worthies,  Dan.  iii.  17.  by  faith  exalted  the  power  of  (iod 
above  the  order  and  connnon  rule  of  second  caus:es.  *•  Our  God 
"  whom  we  serve  is  able  to  deliver  us  from  the  burning  fiery  fur- 
"  nace,  and  he  will  deliver  us  out  of  thine  hand,  (J  king."  Their 
faith  resting  itself  upon  the  omnipotent  power  of  God,  expected 
deliverance  from  it  in  an  extraordinary  way;  it  is  true,  this  is  no 
standing  rule  for  our  faith  ordinarily  to  work  by  ;  nor  have  we 
ground  to  expect  such  miraculous  salvations,  but  yet  when  extraor- 
dinary difficulties  press  us,  and  the  common  ways  and  means  of 
deliverance  are  .shut  u}),  we  ought  by  faith  to  exalt  the  omnipotency 
of  God,  by  ascribing  the  glory  thereof  to  him,  and  leave  ourselves 
to  his  good  pleasure,  without  straitening  or  narrowing  his  Almighty 
Power,  according  to  the  mould  of  our  pot)r,  low  thoughts  and  aji- 
preliensions  of  it :  lor  so  the  Lord  himself  directeth  t)ur  faith  in 
difficult  cases,  Isa.  Iv.  8,  9.  "  For  my  thoughts  are  not  your 
"  thoughts,  neither  are  your  ways  my  ways,  saith  the  Lord ;  lor 
*'  as  the  heavens  are  higher  than  the  earth,  so  are  my  ways  higher 
"  than  your  ways,  and  n)y  thoughts  than  your  thoughts.''  lie 
speaks  there  of  his  pardoning  nierey,  which  hu  will  not  have  his 
people  to  contract  and  limit  according  to  the  model  and  platform 
of  their  own  desponding,  mi.sgiving,  and  unbelieving  thoughts;  but 
to  exalt  and  glorify  it,  according  to  its  unbounded  fulness;  as  it  is 
in  the  thoughts  of  God,  the  fountain  of  thai  mercy  ;  so  it  ought  to 
be  with  res|x?ct  to  his  power,  about  which  his  thoughts  antl  ours  do 
vastly  differ;  the  power  of  God  as  we  cast  in  the  moukl  of  our 
thoughts,  is  as  vastly  different  and  disproportionate  from  what  it  is 
in  the  thoughts  of  God  the  fountain  thereof,  as  the  earth  is  to  the 
heavens,  M-hich  is  but  a  small  inconsiderable  point  compared  with 
them. 

2.  The  power  of  God  is  a  supreme  and  sovereign  power,  from 
which  all  creature-pow«.'r  is  derived,  and  by  which  it  is  over-ruled, 
restrained,  and  limited  at  his  pleasure.  Nebuchadnezznr  was  a 
great  monarch,  he  ruled  over  other  kings,  yet  he  held  his  king- 
dom from  God ;  it  was  God  that  placed  not  only  the  crown  u])or 

Y4 


846  THE  RIGHTEOUS  MAN's  UEFUGE. 

his  head,  but  his  head  upon  his  shoulders,  Dan.  ii.  37.  "  Thou,  O 
"  king,  art  a  king  of  kings ;  for  the  God  of  heaven  hath  given 
"  thee  a  kingdom,  power,  and  strength,  and  glory."  Hence  it  fol- 
lows, that  no  creature  can  move  tongue  or  hand  against  any  of 
God's  people,  but  by  virtue  of  a  commission  or  permission  from  their 
God,  albeit  they  think  not  so.  Knowest  thou  not,  saith  Pilate  unto 
Christ,  that  I  have  power  to  crucify  thee,  and  poxver  to  release  thee? 
Proud  worm  !  what  an  ignorant  and  insolent  boast  was  this  of  his 
own  power  !  and  how  doth  Christ  spoil  and  shame  it  in  his  answer  ? 
John  xix.  11.  Thou  couldest  have  no  power  at  all  against  me,  ex- 
cept it  were  given  thee  from  above. 

Wicked  men,  like  wild  horses,  would  run  over  and  ti-ample 
under  foot  all  the  people  of  God  in  the  world,  were  it  not  that 
the  bridle  of  Divine  Providence  had  a  strong  curb  to  restrain 
them  :  Ezek.  xxii.  6.  "  The  princes  of  Israel  every  one  were  in 
*'  thee,  to  their  power  to  shed  blood."  And  it  was  well  for 
God's  Israel  that  their  power  was  not  as  large  as  their  wills  were ; 
this  world  is  a  raging  and  boisterous  sea,  which  sorely  tosses  the  pas- 
sengers for  heaven  that  sail  upon  it,  but  this  is  their  comfort  and 
security  :  "  The  Lord  stilleth  the  noise  of  the  sea,  the  noise  of  the 
"  waves,  and  the  tumult  of  the  people,'"  Psal.  Ixv.  7.  Moral, 
as  well  as  natural  waves,  are  checked  and  bounded  by  Divine 
power.  "  Surely  the  wrath  of  man  shall  praise  thee,  and  the  re- 
"  mainder  of  wrath  thou  shalt  restrain,"  Psal.  Ixxvi.  10.  As  a 
man  turns  so  much  water  into  the  channel  as  will  drive  the  mill, 
and  turns  away  the  rest  into  another  sluice. 

Yea,  not  only  the  power  of  man,  but  the  power  of  devils  also  is 
under  the  restraint  and  limitation  of  this  power.  Rev.  iii.  10.  "  Sa- 
"  tan  shall  cast  some  of  you  into  prison,  and  j^e  shall  have  tribulation 
"  ten  days."  He  would  have  cast  them  into  their  graves,  yea,  into 
hell  if  he  could,  but  it  must  be  only  into  a  prison  :  He  would  have 
Jcept  them  in  prison  till  they  had  died  and  rotted  there,  but  it  must 
be  only  for  ten  days.  Oh  glorious  sovereign  power  !  which  thus 
keeps  the  reins  of  government  in  its  own  hand  ! 

3.  The  power  of  God  is  an  everlasting  power ;  time  doth  not 
weaken  or  diminish  it,  as  it  doth  all  creature-powers,  Isa.  xl.  28. 
"  The  Lord,  the  Creator  of  the  ends  of  the  earth,  fainteth  not, 
♦*  neither  is  weary,"  Isa.  lix.  1,  "  The  Lord's  hand  is  not  shorten- 
"  ed,"  i.  e.  He  hath  as  much  power  now  as  ever  he  had,  and  can 
do  for  his  people  as  much  as  ever  he  did ;  time  will  decay  the 
power  of  the  strongest  creature,  and  make  him  faint  and  feeble ; 
but  the  Creator  of  the  ends  of  the  earth  fainteth  not.  "  Thou 
(saith  the  Psalmist)  abideth  for  ever,  thy  years  flee  not,"  Psal.  cii. 
S7.  In  God's  working  there  is  no  expence  of  his  strength,  he  i& 
able  to  do  as  much  for  his  church  now  as  ever  he  did,  to  act  over- 


THE  RICHTEOUS  MAN's  REFUGE.  34T 

again  all  the  glorious  deliverances  that  ever  he  wrouglit  for  his  peo- 
ple from  the  beginning  of  the  world;  to  do  as  much  for  his  church 
now,  as  he  did  at  the  Red-sea;  and  upon  this  groinid  the  church 
builds  its  plea,  Isa.  Ji.  9,  10.  "  Awake,  awake,  put  on  strength,  O 
"  arm  of  the  Lord,  awake  as  in  the  ancient  days,  as  in  the  gcnera- 
*'  tions  of  old.  Art  thou  not  it  that  hath  cut  lialmb,  and  wounded 
"  the  dragon .''"  q.  d.  Lord,  why  should  not  thy  people  at  this  day 
exjK'ct  as  glorious  productions  of  thy  jK>wcr,  a»  any  of  them  found 
in  former  ages .'' 

Sect.  IL  Let  us  view  the  power  of  God  in  the  vast  extent  of  its 
operations,  arid  then  you  will  lind  it  working  beyond  the  line, 
L  Of  creature-power, 

2.  Of  creature-expectation, 

3.  Of  human  probability. 

L  Beyond  the  line  of  all  created  power,  even  upon  the  hearts, 
thoughts,  and  minds  of  men,  where  no  creature  hath  any  jurisdic- 
tion. So  Gen.  xxxi.  J^9.  God  bound  up  the  s[)irit  ofLaban,  and 
becalmed  it  towards  Jacob.  So  Psal.  cvi.  40.  "  He  made  them 
"  also  to  be  j)itied  of  all  them  that  carried  them  captives."  Thus 
the  Lord  promised  Jeremiah,  Jer.  xv.  11.  "I  will  cause  the  enemy 
"  to  entreat  thee  well,  in  the  time  of  evil."  This  power  of  God 
softens  the  hearts  of  the  most  fierce  and  cruel  enemies,  and 
sweetens  the  spirits  of  the  most  bitter  and  enraged  foes  of  his 
people. 

2.  Beyond  tiie  line  of  all  creature-expectations,  Eph.  iii.  20. 
"  God  is  able  to  do  exceeding  abundantly  above  all  that  we  can 
"ask  or  think.""  He  doth  so  in  spirituals;  as  appears  by  those 
two  famous  parables,  Luke  xv.  19,  22.  "  And  am  no  more  worthy 
**  to  Ik?  called  thy  son ;  make  me  as  one  of  thy  hired  servants. 
*'  But  the  Father  said  to  his  servants,  bring  forth  the  best  robe, 
"  and  put  it  on  him,  and  put  a  ring  on  his  hand,  and  shoes  on  his 
"  feet.''  The  prodigal  desired  to  be  but  as  an  hired  servant,  and 
lo,  the  fatted  call"  is  killed  for  him,  and  music  to  his  meat ;  and  the 
gold  ring  ujxjii  his  finger.  And  in  Matth.  xviii.  20,  27.  the  debtor 
did  but  desire  patience,  and  the  creditor  forgave  the  debt.  Oh  f 
thinks  a  jMJor  humbled  sinner,  if  I  might  have  but  the  least  glimpse 
of  hojX',  how  sweet  would  it  be  !  But  God  brings  him  to  more  than 
he  expects,  even  the  clear  shining  of  assurance.  It  is  so  in  tempo, 
rals,  the  church  coni'esses  the  Lord  did  things  they  looked  not  for ^ 
Isa.  Ixiv,  3.  And  in  both  spirituals  and  temporals  this  j)ower 
moves  in  an  higher  orb  than  our  thoughts,  Isa.  Iv.  8,  9.  "  My 
"  thoii^lits  are  not  your  thoughts,  nor  my  ways  your  ways;  but 
"  as  far  as  the  heavens  are  above  the  earth,  so  arc  my  thought* 
"  above  your  thought*."     The  ciirth  is  but  a  punctum  "to  the  hea- 


348  THE  RIGHTEOUS  MAN's  REFUGE, 

vens;  all  its  tallest  cedars,  mountains  and  pyramids  cannot  reach 
it:  He  speaks,  as  was  said  before,  of  God's  pitying,  pardoning,  and 
merciful  thoughts,  and  shews  that  no  creature  can  think  of  God,  as 
he  doth  of  the  creature  under  sin,  or  under  misery ;  our  thoughts 
are  not  his  thoughts ;  either  first,  by  way  of  simple  cogitation  we 
cannot  think  such  thoughts  towards  others  in  misery,  by  way  of 
pity;  or  under  sin  against  us  by  way  of  pardon,  as  God  doth: 
Nor  secondly,  ai*e  our  thoughts  as  God''s  in  respect  of  reflexive 
comprehension ;  i.  e.  We  cannot  conceive  or  comprehend  what  those 
thoughts  of  God  towards  us  are ;  when  we  fall  into  sin  or  misery, 
just  as  he  thinks  then),  they  are  altered,  debased,  and  straitened  as 
soon  as  ever  they  come  into  our  thoughts.  See  an  excellent  instance 
in  Gen.  xlviii.  11.  *'  I  had  not  thought  to  see  thy  face,  and  lo, 
"  God  hath  shewed  me  also  thy  seed."  A  surprizing  providence ; 
and  thus  the  divine  power  works  in  a  sphere  above  all  the  thoughts, 
prayers,  and  expectations  of  men. 

3.  It  Avorks  beyond  all  probabilities,  and  rational  conjectures  of 
men  ;  this  Almighty  power  hath  created  deliverances  for  the  peo- 
ple of  God,  when  things  have  been  brought  to  the  lowest  ebb,  and 
all  the  means  of  salvation  have  been  hid  from  their  eyes.  We 
have  divers  famous  instances  of  this  in  scripture,  wherein  we  may 
observe  a  remarkable  s^radation  in  the  working  of  this  Ahnijjhtv 
power:  It  is  said  in  2  Kings  xiv.  26,  27.  "  The  Lord  saw  the  af- 
*'  fliction  of  Israel,  that  it  was  verv  bitter,  for  there  was  not  any 
"  shut  up,  or  any  left,  nor  any  helper  for  Israel."  A  deplorable 
state !  How  inevitable  was  their  ruin  to  the  eye  of  sense  ?  Well 
might  it  be  called  a  bitter  affliction ;  yet  from  this  immediate  power 
arose  for  them  a  sweet  and  unexpected  salvation :  And  if  we  look 
into  2  Cor.  i.  9,  10.  we  shall  find  the  apostles  and  choicest  Chris- 
tians of  those  times,  giving  up  themselves  as  lost  men ;  all  ways 
of  escaping  being  quite  out  of  sight,  for  so  much  those  words  sig- 
nify, We  had  the  sentence  of  death  in  ourselves ;  i.  e.  We  yielded 
ourselves  for  dead  men.  But  though  they  were  sentenced  to  death, 
yea,  though  they  sentenced  themselves,  this  power,  which  wrought 
above  all  their  thoughts  and  rational  conjectures,  reprieved  them. 
And  yet  one  step  farther,  in  Ezek.  xxxvii.  4,  5,  6,  7.  The  people 
of  God  are  there  represented  as  actually  dead,  yea,  as  in  their 
graves,  yea,  as  rotted  in  their  graves,  and  their  very  bones  dry, 
like  those  that  are  dead  of  old ;  so  utterly  improbable  was  their 
recovery :  Yet  by  the  working  of  this  Almighty  power,  which  sub- 
dueth  all  things  to  itself,  their  graves  in  Babylon  were  opened,  the 
breath  of  life  came  into  them,  bone  came  to  bone,  and  there  stood 
up  a  very  great  array ;  it  was  the  working  of  his  power  above  the 
thoughts  of  man's  heart,  which  gave  the  ground  of  that  famous 
proverb,  Gen.  xxii,  14.    "  In  the  mount  of  the  Lord  it  shall  he 


THE  iticHTF.orr.  man's  kefdgk.  34-0 

"  seen.**  And  tl)c  ground  of  that  famous  promise,  Zcch.  xiv.  7. 
"  At  evening  time  it  shall  l)e  Hglit ;"  i.  e.  Light  shall  unexpectedly 
spring  up,  when  all  men  according  to  the  coui'sc  and  order  of  na- 
ture, ixjK'ct  nothing  but  increasing  darkness.  How  extensive  is  the 
power  of  (lod  in  its  glorious  operations  ! 

Sect.  III.  Let  us  view  the  power  of  God  in  its  relation  to  the 
promises,  for  so  it  becomes  our  sanctuary  in  the  day  of  trouble  ;  if 
the  power  of  God  be  the  chandler,  it  is  the  promise  of  God  which 
is  that  golden  key  that  opens  it.  And  if  we  will  consult  the  scrij>- 
tures  in  this  matter,  we  shall  find  the  Almighty  power  of  God 
made  over  to  his  people  by  promise,  for  many  excellent  ends  and 
uses  in  the  day  of  their  trouble.     As, 

\.  To  uphold  and  support  them  when  their  own  strength  fail.s, 
Isa.  xli.  10.  "  Fear  thou  not,  for  I  am  with  thee,  be  not  dismayed, 
*'  for  I  am  thy  God :  I  will  strengthen  thee,  yea,  I  will  help  thee, 
"  yea,  I  will  uphold  thee,  with  the  right  hand  of  my  righteousness.'" 
And  which  of  the  saints  have  not  .sensibly  felt  these  everlasting 
arms  underneath  their  spirits,  when  afflictions  have  pressed  them 
above  their  own  strength  !  So  runs  the  promise  to  Paul,  in  2  Cor. 
xii.  9.  "  My  grace  is  sufficient  for  thee,  for  my  strength  is  made 
"  perfect  in  weakness;"  i.  e.  It  is  made  known  in  thy  weakness. 
Our  weakness  adds  nothing  to  God's  power,  it  doth  not  make  hii? 
j)ower  perfect,  but  it  hath  the  better  advantage  of  its  discovery, 
and  puts  forth  itself  more  .signally  and  conspicuously  in  our  weak- 
ness ;  as  the  stars  which  never  shine  so  gloriously  as  in  the  darkest 
night. 

ii.  To  preserve  them  in  all  their  dangers,  to  which  they  lie  ex- 
posed in  soul  and  body,  1  Pet.  i.  5.  "  You  are  kept  (saith  the 
"■  apostle  by  the  mighty  power  of  God."  Kept  as  in  a  garrison; 
this  is  tlieir  arm  every  morning,  as  it  is  Isa.  xxxiii.  2.  "  O  Lord 
"  be  gracious  unto  us,  we  have  waited  for  thee,  be  thou  their  arm 
"  every  morning,  our  salvaticm  also  in  the  time  of  trouble."  The 
arm  is  that  member  which  is  fitted  for  the  defence  of  the  body, 
and  for  that  end  so  placed  by  the  God  of  nature,  tliat  it  may 
guard  every  part  above  and  l)clow  it ;  but  as  good  thcv  were 
bound  behind  our  backs,  for  any  help  they  can  give  us  in  some 
cases:  It  is  God's  arm  that  defends  us  and  not  our  own.  Thi;* 
invisible  power  of  God  makes  tlie  saints  the  world's  wonder. 
Psal.  Ixxi.  7.  "  I  am  as  a  wonder  to  many,  but  thou  art  my  strong 
"  refuge."  T'o  see  the  poor  defenceless  creatures  preserved  in 
tile  midst  of  furious  enemies,  that  is  just  matter  of  wonder;  but 
G(k1  being  their  invisible  refuge,  that  solves  the  wrmder;  to  this 
end  the  power  of  God  is  by  promise  engaged  to  his  pi'oj)Ie,  lija. 


350  THE  IIIGHTEOUS  MAN*S  REFUGE. 

xxvii.  3.  "  I  the  Lord  do  keep  it,  I  will  Avater  it  every  moment, 
•'  lest  any  hurt  it,  I  will  keep  it  night  and  day."  And  thus  they 
subsist  in  the  midst  of  dangers  and  troubles ;  as  the  burning  bush 
(the  emblem  of  the  church)  did  amidst  the  devouring  flames,  Exod. 
iii.  3. 

3.  To  deliver  them  out  of  their  distresses ;  so  runs  the  promise, 
Psal,  xci.  14,  15.  "  Because  he  hath  set  his  love  upon  me,  there- 
*'  fore  will  I  deliver  him ;  I  will  set  him  on  high,  because  he  hath 
"  known  my  name ;  he  shall  call  upon  me,  and  I  will  answer  him, 
"  I  will  be  with  him  in  trouble,  I  will  deliver  him  and  honour 
"  him."  And  Jer.  xxx.  7.  "  Alas  for  that  day  is  great,  so  that 
"  none  is  like  it :  It  is  even  the  time  of  Jacob's  trouble,  but  ye 
*'  shall  be  saved  out  of  it."  And  surely  there  can  be  no  distress  so 
great,  no  case  of  believers  so  forlorn,  but, 

1.  It  is  easy  with  God  to  save  them  out  of  it.  Are  they  to  the 
eye  of  sense  lost,  as  hopeless  as  men  in  the  grave?  Yet  see  Ezek. 
xxxvii.  12.  "  O  ray  people,  I  will  open  your  graves,  and  cause  you  to 
*'  come  up  out  of  your  graves,  and  bring  you  into  the  land  of  Israel." 
And  he  doth  whatever  he  doth  easily,  with  a  word,  Psal.  xliv.  4. 
*'  Thou  art  my  king,  O  God,  command  deliverances  for  Jacob." 
And  it  requireth  no  more  violent  motion  to  do  it,  than  he  that 
swimmeth  in  the  water  uses,  Isa.  xxv.  11.  A  gentle  easy  motion 
of  the  hand  doth  it. 

2.  And  as  the  power  of  God  can  deliver  them  easily,  so  speedily. 
Their  deliverance  is  often  wrought  by  way  of  surprizal.  Isa.  xvii. 
14.  "  Behold,  at  evening-tide,  trouble,  and  in  the  morning  he  is 
*'  not."  So  the  church  prays,  in  Psal.  cxxxvi.  14.  "  Turn  again 
"  our  captivity  as  the  streams  in  the  south."  The  southern  coun- 
tries are  dry,  the  streams  there  come  not  in  a  gentle  and  slow  cur- 
rent, but  being  occasioned  by  violent  sudden  spouts  of  rain,  they 
presently  overflow  the  country,  and  as  soon  retire :  So  speedily  can 
the  power  of  God  free  his  people  from  their  dangers  and  fears. 

3.  Yea,  such  is  the  excellency  of  his  delivering  power,  that  he  can 
save  alone,  without  any  contribution  of  creature-aids.  So  Isa.  lix. 
16.  '•  He  wondered  that  there  was  no  intercessor;  therefore  his 
"  hand  brought  salvation  unto  him,  and  his  righteousness  sustained 
*'  him."  We  read  indeed,  Judg.  v.  23.  of  helping  the  Lord,  but 
that  is  not  to  express  his  need,  but  their  duty ;  we  have  continual 
need  of  God,  but  he  hath  no  need  of  us :  he  uses  instruments,  but 
not  out  of  necessity,  his  arm  alone  can  save  us,  be  the  danger  never 
so  great,  or  the  visible  means  of  deliverance  never  so  remote. 

4.  Once  more,  let  us  view  this  chamber  of  Divine  Power,  as  it 
is  continually  opened  by  the  hand  of  providence,  to  receive  and  se- 
cure the  people  of  God  in  all  their  dangers.     It  is  said,  2  Chron 


THE  niGIITFOUS  MAN*S  REFUGE.  35l 

xvi.  9.  "  The  eyes  of  tl>e  Lord  run  to  aiul  fro  tliroUgliout  the 
*'  whole  earth,  to  shew  himself  stroiipr  in  thf  l)clialf  of  them  whose 
'*  heart  is  perfi-ct  towards  him."  Where  you  liave  an  excelknt 
account  of  the  immediacy,  universality,  and  (.-tticacy  of  Divine  Tro- 
vidtnce,  as  it  uses  and  aj)|)lies  tliis  Divine  l*ovver  for  the  guard  and 
defence  of  that  people  who  are  its  charge ;  he  doth  not  only  set 
angels  to  watch  for  them,  but  his  own  eyes  guard  them,  even  those 
seven  eves  ol"  providence  mentioned,  Zeeh.  iii.  9.  which  vivcr  sleep 
nor  slumber ;  for  they  are  said  to  run  continually  to  and  fro,  and 
that  not  in  this  or  that  particular  place  only,  for  the  service  of  some 
more  eminent  and  excellent  persons;  but  through  the  whole  earth. 
It  is  an  encompa.«;singand  surrounding  jtrovidence  which  hath  its  eye 
upon  all  whose  hearts  are  upright ;  all  the  saints  are  within  the 
Hne  of  its  care  and  protection ;  the  eye  of  providence  discovereth 
all  their  dangers,  and  its  arm  defend.^  them,  ior  he  shews  himself 
strong  in  tlieir  behalf 

The  secret,  but  the  almighty  efficacy  of  providence  is  also  ex- 
cellently dcscribefl  to  us  in  Ezek.  i.  8.  where  the  angels  are  said 
to  have  their  hands  under  their  wings,  working  secretly  and  un- 
discemibly,  but  very  effectually  for  the  saints  committed  to  their 
charge.  Like  unto  which  is  that  in  Ilab.  iii.  4.  where  it  is  said  of 
God,  '•  that  he  had  horns  coming  out  of  his  hands,  and  there 
"  was  the  hiding  of  his  power. '^  The  hand  is  the  instrument  of 
action,  denoting  God's  active  power,  and  the  horns  coming  out  of 
them  are  the  glorious  rays  and  beams  of  tliat  power  shining  forth 
in  the  salvation  of  his  people.  Oh  that  we  could  sun  ourselves  in 
tho.sc  cheerful  and  reviving  beams  of  Divine  Power,  by  considering 
how  gloriously  they  have  broken  forth,  and  shone  out  for  the  sal- 
vation of  liis  people  in  all  ages.  So  it  did  for  Israel  at  the  Red-sea, 
Exo<l.  XV.  (>.  So  for  Jehoshapliat  in  that  great  strait,  2  C'hron. 
XX.  12,  1/5.  And  .so  in  the  time  of  Hozekiah,  2  Kings  xix.  f',  7. 
Yea,  in  all  ages  from  the  beginning  of  the  world  the  saints  have 
been  sheltered  under  the.se  wings  of  Divine  Power,  Isa.  li.  9,  10. 
Thus  providence  hath  hanged  and  adorned  this  chamber  of  Divine 
Power  with  tli«  delightful  histories  of  the  church's  maniiold  pre- 
servations by  it. 

Section  IV.  Having  taken  a  sljort  view  of  this  glorious  chamber 
of  God\s  power,  abs(jlutely  in  itself,  and  also  in  relation  to  his  pro- 
mises and  providences,  it  remains  now,  that  I  press  and  persuade 
all  the  people  of  God  under  xV:\v  fears  and  dangers,  according  to 
Golfs  gracious  invitation,  to  enter  into  it,  shut  their  doors,  and 
to  l)ch(/Id  with  delight  this  glorious  attribute  working  for  tlicm  in 
all  their  exigencies  and  distresses. 

1.  Enter  into  this  cliamber  of  Divine  Power,  all  ye  that  fear  the 


85J2  THK  RIGHTEOUS  MAn's  REFUGE. 

Lord,  and  hide  yourselves  there  in  those  dangerous  and  distressful 
days  ;  let  me  say  to  you  as  the  prophet  did  to  the  poor  distressed 
Jews,  Zech.  ix.  12.  "  Turn  ye  to  your  strong  hold,  ye  prisoners  of 
"  hope."  Strong  holds  might  they  say ;  why,  where  are  they  ? 
The  walls  of  Jerusalem  are  in  the  dust,  the  temple  burnt  with  fire, 
Sion  an  heap;  what  meanest  thou  in  teUing  us  of  our  strong  holds? 
Why,  admit  all  this,  yet  there  is  satis  prcesidii  in  uno  Deo,,  refuge 
enough  for  you  in  God  alone,  as  Calvin  excellently  notes  upon 
that  place.  Christian,  art  thou  not  able  to  fetch  a  good  subsistence 
for  thy  soul  by  faith,  out  of  the  Almighty  Power  of  God  .?  The 
renowned  saints  of  old  did  so.  Abraham,  Isaac,  and  Jacob  met 
with  as  many  difficulties  and  plunges  of  trouble  in  their  time,  as 
ever  you  did,  or  shall  meet  with  ;  yet,  by  the  exercise  of  their 
faith  upon  this  attribute,  they  lived  comfortably,  and  why  cannot 
you  .^  Exod.  vi.  3.  "  I  appeared  (saith  God)  unto  Abraham,  Isaac, 
*'  and  Jacob,  by  the  name  of  God  Almighty."  They  kept  house 
and  feasted  by  faith  upon  this  name  of  mine ;  O  that  we  could  do 
as  Abraham  did,  Rom.  iv.  21.  We  have  the  same  attribute,  but, 
alas,  we  have  not  such  a  faith  as  his  was  to  improve  it.  It  is  easy 
to  believe  the  Almighty  power  of  God  in  a  calm,  but  not  so  easy 
to  resign  ourselves  to  it,  and  securely  rest  upon  it  in  a  storm  of  ad- 
versity ;  but  oh  what  peace  and  rest  would  our  faith  procure  us  by 
the  free  use  and  exercise  of  it  this  way  !  to  assist  your  faith  in  this 
difficulty  wherein  we  find  the  faith  of  a  Moses  sometimes  staggered, 
let  me  briefly  offer  you  these  four  following  encouragements. 

1.  Consider  how  your  gracious  God  hath  engaged  this  his  Al- 
mighty Power,  by  promise  and  covenant  for  the  security  of  his 
people.  God  pawned  it,  as  it  were,  to  Abraham,  in  that  famous 
promise,  Gen.  xvii.  1.  "I  am  the  Almighty  God,  walk  thou  before 
"me,  and  be  thou  perfect."  And  Gen.  xv,  1.  "Fear  not,  Abra- 
"  ham,  I  am  thy  shield."  Say  not,  this  was  Abraham's  peculiar 
privilege,  for  if  thou  consult  Hosea  xii.  4.  and  Heb.  xiii.  5,  6.  you 
will  find  that  believers  in  these  days  have  as  good  a  title  to  the  pro- 
mises made  in  those  days,  as  those  worthies  had  to  whom  they  were 
immediately  made. 

2.  If  you  be  believers,  your  relation  to  God  strongly  engageth 
his  power  for  you,  as  well  as  liis  own  promises,  "  Sui'ely,  (saitlx 
*'  God)  they  are  my  people,  children  that  will  not  lie :  so  he  be- 
"  came  their  Saviour,"  Isa.  Ixiii.  8.  We  say  relations  have  the 
least  of  entity,  but  the  greatest  efficacy ;  you  find  it  so  in  your 
own  experience,  let  a  wife,  child,  or  friend  be  in  imminent  dariger, 
and  it  shall  engage  all  the  power  you  have  to  succour  and  deliver 
them. 

3.  This  glorious  power  of  God  is  engaged  for  you  by  the  very 
malice  and  wickedness  of  your  enemies,  who  will  be  apt  to  impute 


THE  KICHTEOLS  MANS  RKI'LGE.  353 

the  ruin  of  the  saints  to  the  delect  of  power  in  God  ;  from  whence 
those  exctllent  arguments  are  drawn,  Numb.  xiv.  15,  16.  "  Now 
"  it"  thou  shalt  kill  all  this  people  as  one  man,  then  the  nations 
*-  which  have  heard  the  lame  of  thee,  will  speak,  saying,  Because 
*'  the  Lord  was  not  able  to  brinor  this  people  into  the  land  which 
^'  he  sware  unto  them,  therelore  he  hath  slain  them  in  the  wilder- 
"  ness.'"  And  again,  Deut.  xxxii.  20,  27.  you  will  find  the  Lord 
improving  this  argvnnent  for  them  himself;  if  they  do  not  plead 
it  for  themselves,  he  will.  "  I  would  scatter  them  into  corners,  I 
"  would  make  the  remembraivce  of  them  to  cease  from  among 
"  men,  were  it  not  that  I  feared  the  wrath  of  the  enemy,  lest  their 
*'  adversaries  should  behave  themselves  strangely,  and  lest  they 
"  should  say,  Our  hand  is  high,  and  the  Lord  hulh  not  done  all 
"  this.'*'  O  see  hoW  much  you  are  beholden  to  the  very  rage  of 
your  enemies,  for  your  deliverances  from  them  ! 

4.  To  conclude,  the  very  reliance  of  your  souls  by  faith  upon 
the  power  ol"  God,  your  Tery  leaning  upon  his  arm  engages  it  i'or 
your  protection,  Isa.  xxvi.  3.  "  Thou  wilt  keep  him  in  perfect 
"  peace,  whose  mind  is  stayed  on  thee,  because  he  trusteth  in 
"  thee."  Puzzle  not  yourselves  therefore  any  longer  about  qua- 
lifications :  but  know  that  the  very  acting  of  your  faith  on  God, 
the  recuuibency  of  your  souls  upon  him,  is  that  which  will  engage 
liim  for  your  defence,  how  weak  and  defective  soever  thou  art  in 
other  respects. 

2.  Having  thus  entered  by  faith  into  this  chamber  of  Divine 
Power,  the  next  counsel  tlu' text  gives  you,  is,  to  shut  the  door 
behind  you  ;  i.  e.  after  the  acting  of  your  faith,  and  the  quiet  re- 
pose of  your  souls  u\xm  (iod\s  almighty  power ;  then  take  heed  lest 
unbelieving  fears  and  jealoui-ies  cree}>  in  again,  and  disturb  the  rest 
of  your  souls  in  God  ;  3()u  lind  a  sad  instance  of  this  in  Moses, 
Numb.  xi.  21,  23.  "Alter  .so  many  glorious  acts  and  triumphs  of 
his  faith,  how  were  his  hceli;  tripped  up  by  diffidence  which  crept 
in  afterwards  !  Good  men  may  be  posed  with  difficult  providences, 
and  made  to  stagger.  The  Israelites  had  lived  ii]Hm  miracles  many 
years,  Psal.  Ixxviii.  20.  '*  Can  he  give  bread  also.^""  GchhI  Ahirlha 
objects  diflieulty  to  Christ,  John  xi.  39-  "  By  this  time  he  stinkeih." 
Oh  !  it  is  a  glorious  thing  to  give  God  the  glory  of  his  Almighty 
Power  in  diflicult  cases  that  we  cannot  comprehend.  See  Zech.  viii. 
C).  "  If  it  be  marvellous  in  the  eyes  of  the  renmant  of  this  jK-opIe  iu 
"  tliese  days,  should  it  be  as  marvellous  in  mine  eyes.''  saith  the 
*'  Lord  of  hosts.''  Diflieulties  are  for  men,  but  not  for  God  ;  bo- 
cause  it  is  marvellous  in  your  eyes,  must  it  be  so  in  (to<rs  !  \  arious 
objections  will  be  apt  to  arise  in  your  hearts  to  drive  you  out  of 
this  your  refuge.     As, 

Object.  1.  Oh  !    but  the  long  continuance  of  our  Uoubles  and 


35 i  THE  RIGHTEOUS  MA-n's  REFUGI!. 

distresses  will  sink  our  very  hearts,  Isa.  xl.  27.  "  Why  sayest  thou, 
"  O  Jacob,  and  speakest,  O  Israel,  ray  way  is  hid  from  the  Lord, 
**  and  my  judgment  is  passed  over  from  mv  God." 

Sol.  But,  oh !  wait  upon  God  without  fainting,  Heb.  ii.  3.  "  The 
*'  vision  is  yet  for  an  appointed  time,  but  at  the  end  it  shall  speak 
*'  and  not  lie :  though  it  tarry,  wait  for  it,  because  it  will  surely 
*'  come,  it  will  not  tarry." 

Object.  2.  Oh,  but  our  former  hopes  and  expectations  of  deliver- 
ance are  frustrated,  Jer.  viii.  15.  "  We  looked  for  peace,  but  no 
*'  good  came :   and  for  a  time  of  health,  and  behold  trouble." 

Sol.  Oh,  but  yet  be  not  discouraged  :  see  how  the  Psalmist  begins 
the  Ixixth  Psalm  with  trembling,  and  ends  it  with  triumph;  the 
husbandman  waitcth,  and  so  must  you. 

Object.  3.  But  there  is  no  sign  or  appearance  of  our  deliverance. 

Sol.  What  then,  this  is  no  new  thing,  Psal.  Ixxiv,  9.  "  We  see 
*'  not  our  signs,  there  is  no  more  any  prophet,  neither  is  there  any 
*'  amono'  us  that  knoweth  how  Ions;." 

Object.  4.  But  all  things  work  contrary  to  our  hope. 

Sol.  Why,  so  did  things  Avith  Abraham  ;  yet  see,  Rom,  iv.  18. 
"  Against  hope,  he  believed  in  hope." 

3.  Observe  farther  with  delight,  the  outgoings  and  glorious 
workings  of  Divine  power  for  you  and  for  the  church  in  times  of 
trouble :  this  is  sweet  entertainment  for  your  souls,  it  is  food  for 
faith,  Psal.  Ixxiv.  14.  "  Thou  brakest  the  heads  of  Leviathan  in 
*'  pieces,  and  gavest  him  to  be  meat  to  the  people  inhabiting  the 
*'  wilderness."     And  here  I  beseech  you  behold  and  admire, 

1.  Its  mysterious  and  admirable  protection  of  the  saints  in  all 
their  dangers.  They  feed  as  sheep  in  tlie  midst  of  wolves,  Luke 
X.  3.  They  lie  among  them  that  are  set  on  fire,  Psal.  Ivii.  4. 
*'  Their  habitation  is  hi  the  midst  of  deceit,"  Jer.  ix.  6.  Yet  they 
are  kept  in  safety  by  the  mighty  power  of  God. 

2.  Behold  and  admire  it  in  casting  the  bonds  of  restraint  upon 
your  enemies,  that  though  they  would,  yet  they  cannot  hurt  you; 
our  dangers  are  visible,  and  our  fears  great,  but  our  security  and 
safety  admirable,  Isa.  li.  13.  "  Thou  hast  feared  continually  every 
"  day,  because  of  ths  fury  of  the  oppressor,  as  if  he  were  ready  to 
"  destroy ;  and  where  is  the  fury  of  the  oppressor  ?'''' 

3.  Behold  its  opening  unexpected  and  unlikely  refuges  and  se- 
curities for  the  saints  in  their  distresses ;  Isa.  xvi.  4.  "  Let  mine  out- 
*'  casts  dwell  with  thee,  Moab,  be  thou  a  covert  to  them  from  the 
*'  face  of  the  spoiler ;  for  the  extortioner  is  at  an  end,  the  spoiler 
*'  ceaseth,  the  oppressors  are  consumed  out  of  the  land."  Rev.  xii. 
16.  "The  earth  helped  the  woman,  and  the  earth  opened  her 
"  mouth,  and  swallowed  up  the  flood  which  the  dragon  cast  out 
"  of  his  mouth." 


THE  nicnTEors  man's  refuge.  055 


S.  iJi'lioltl  it  frustratin<T  all  the  designs  of  our  enemies  afjjainst  us, 
Isa.  liv.  17.  "No  weapMi  that  is  formed  against  thee  shall  prosper, 
*'  and  everv  tongue  that  shall  rise  against  thee  in  judgment  thou 
"  shall  <(tndemn.  Behold,  I  have  created  the  smith,''  Isa.  liv.  16. 
<j.  d.  lie  that  ereatetl  the  smith,  can  order  as  he  pleaseth  the  wea- 
|)on  made  by  him;  hence  our  enemies  are  not  masters  of  their  own 
designs. 

Oh  then,  depend  upon  this  power  of  God,  for  it  is  your  security; 
there  is  a  twofold  dependence,  the  one  natural  and  necessary,  the 
other  elective. 

1.  Natural  de|XMidence,  so  all  do,  and  must  de[)end  upon  him. 

2.  Pvlective  and  voluntary,  and  so  we  all  ought  to  depend  upon 
him;  and  for  your  encouragement  take  this  scri})turc,  Psal.  ix.  9, 10. 
"  The  I^ord  also  will  be  a  refuge  for  the  oppressed,  a  refuge  in  times 
"  of  trouble,  and  they  that  know  thy  name  will  put  their  trust  itl 
"  thee,  for  thou,  Lord,  hast  not  forsaken  them  that  seek  thee.'"  And 
thus  of  the  first  attribute  of  God,  prepareil  for  the  safety  of  his 
people  in  times  of  trouble. 


CHAP.  VII. 


Opening  that  ghrhms  aUnhute  of  Divine  Wisdom,  as  a  second 
cluimber  of' security  to  the  saints  in  difficult  times. 

Sect.  I.  -I  HE  next  chamber  of  Divine  protection  into  which 
I  shall  lead  you  is  the  infinite  icisdoni  of  God;  I  call  it  the  iu\t, 
because  I  so  find  it  placed  in  scripture.  Job  xxxvi.  5.  "  He  is 
•'mighty  in  power  and  wisdom.'^  Dan.  ii.  f20.  "  AVisdom  and 
•'  might  arc  his. 

This  attribute  may  be  fitly  called  the  council-chamber  u{'  Wax vn^ 
where  all  things  are  contrived  in  the  deepest  wisdom,  which  arc 
afterwards  wroudit  in  the  world  by  power,  Eph.  i.  11.  "  He 
"  worketh  all  thmgs  after  the  counsel  of  his  own  will."  Counsel 
in  the  creature  implies  weakness  and  defect ;  we  are  not  able  at  one 
thought  to  fiithom  the  depth  of  a  business,  and  therefore  mu-st  de- 
liberate and  spend  many  thoughts  about  it,  and  when  we  have  spent 
ail  our  thoughts,  wc  arc  oft-times  at  a  loss,  and  must  borrow  hclj), 
and  ask  counsel  of  others;  but  in  Gml  it  notes  \\\v  perfection  ofhii 
understanding,  for  as  those  ads  of  the  cre.jture  which  are  the  results 
of  deliberation  and  counsel,  are  the  height  and  top  of  all  rational 
contrivera'nt ;  so  in  it.s  accommodation  to  God,  it  notes  the  ev- 
cellent  results  of  his  infinite  and  most  perfect  understanding. 

Vol.  111.  Z 


356  -  THE  RIGHTEOUS  MAn's  REFUGE. 

Now  this  wisdom  of  God  is  to  be  considered  either  absolutely 
or  relatively. 

1.  Absolutely  in  itself,  and  so  it  is,  TJtat  xahcrehy  he  most 
perfedlfj  and  cxadlij  knuzcs  himself,  and  all  things  witJtout  himself, 
ordering  (ind  disjjoslng  them  in  the  most  convenient  manner,  to  the 
glory  of  his  own  name. 

Wisdom  comprehends  two  things,  1.  Knowledge  of  the  nature 
of  things  which,  in  the  creature,  is  called  science.  2.  Knowledge 
how  to  govern,  order  and  dispose  them,  which,  in  the  creature,  is 
c&\\eA  prudence ;  these  things  in  a  man  are  but  faint  shadows  of  that 
which  is  in  God,  in  the  most  absolute  perfection ;  he  fully  knows 
himself,  for  his  understanding  is  infinite,  Psal.  cxlvii.  5.  and  the 
thoughts  he  thinks  towards  us,  Jer.  xxix.  11.  And  as  he  perfectly 
understands  himself,  so  likewise  all  tilings  that  are  without  himself, 
Acts  XV.  18.  "  Known  unto  God  are  all  his  M'orks  from  the  begin- 
"  ning  of  the  world."  Together  with  all  the  secret  designs,  thoughts, 
and  purposes  which  lie  hid  from  all  others,  in  the  inmost  recesses  of 
men's  hearts,  Psak  cxxxix.  2. 

And  as  he  perfectly  knows  all  things,  so  he  fully  understands 
how  to  govern  and  direct  them  to  the  best  end,  even  the  exalting 
of  his  own  praise,  Psal.  civ.  24.  Rom.  xi.  3G.  "  For  of  him,  and 
"  through  him,  and  to  him  are  all  things :"  of  him,  as  the  efficient 
cause :  through  him  as  the  conserving  cause  :  and  to  him  as  the 
final  cause.  And  in  this  wise  disposition  of  all  things,  he  hath  a 
gracious  respect  to  the  good  of  his  chosen,  Rom.  viii.  28.  "  All 
"  things  shall  work  tog-ether  for  good  to  them  that  love  God.""  More 
particularly,  the  wisdom  of  God  is  to  be  considered  by  us  in  its  ex- 
cellent properties,  among  which  these  four  following  are  eminently 
conspicuous,  as  it  is  the 

1.  Original,  3.  Perfect,  and 

2.  Essential,  4.  Only  wisdom. 

1.  The  wisdom  of  God  is  the  original  wisdom,  from  which  all 
the  wisdom  found  in  angels  or  men  is  derived,  and  into  that  foun- 
tain \\e  are  directed  to  go  for  supplies  of  wisdom,  James  i.  5. 
"  If  any  man  lack  wisdom,  let  him  ask  it  of  God."  There  is  in- 
deed a  spirit  in  man,  but  it  is  the  inspiration  of  the  Almighty  that 
giveth  understanding.  Job  xxxii.  8.  The  natural  faculty  is  ours, 
but  the  illumination  thereof  is  God"'s,  the  understanding  of  the 
creature  is  the  dial,  which  signifies  nothing  till  the  sun  shine  upon 
it. 

2.  God's  wisdom  is  essential  wisdom.  Wisdom  in  the  creature 
is  but  a  quality  separable  from  the  subject ;  but  in  God  it  is  his  na- 
ture, his  very  essence,  he  can  as  soon  cease  to  be  God  as  to  be  most 
wise 

3.  The  wisdom  of  God  is  perfect  wisdom,  full  of  itself,  and  ex- 


TKE  niCHTEOUS  MA\'s  REFUGE.  357 

elusive  of  its  contrary  ;  the  wisest  of  men  are  not  wise  at  all  times ; 
the  c^reatest  wits  are  not  without  some  mixture  of  madness;  it  is 
an  lii;;li  attainment  in  human  wisdom  to  understand  our  own 
M'e.ikiiess  and  folly  ;  the  deepest  heads  are  hut  shallows,  but  the 
wisdom  of  God  is  an  unsearchable  depth,  Horn.  xi.  l>;j.  *-  O  the 
'*  depth  of  the  riches,  both  of  the  wisdom  and  knowiedfre  of  God ! 
*'  liow  unsearchable  are  his  judgments,  and  his  ways  past  finding 
♦'  out  !'' 

4.  To  conclude,  the  wisdom  of  God  is  the  only  wisdom  :  there 
is  no  wisdom  without  him,  none  against  him,  he  is  the  only  wise 
God,  Jude,  ver.  25. 

2.  The  wisdom  ol"  God  must  be  considered  relatively,  and  that 
in  a  double  resjK'Ct : 

1.  To  his  promises. 

2.  To  his  providences. 

Sect.  II.  Let  us  view  it  in  its  relation  to  the  promises,  where  you 
shall  Hud  it  made  over  by  God  to  his  people  for  divers  excellent 
uses  and  purposes  in  times  of  distress  and  danger.     As, 

1.  It  was  made  over  to  them  in  promises  for  their  direction  and 
guidance  when  they  knew  not  what  to  do,  or  which  way  to  take. 
So  Psal.  XXV.  9.  "The  meek  will  be  guide  in  judgment,  and  the 
•'  meek  will  he  teach  his  way  :"  and  Isa.  Iviii.  11.  '-The  Lord  shall 
"  guide  thee  continually;"  and  Psal.  xxxiii.  8.  "  I  will  guide  thee 
•'  with  mine  eye."  And  with  this  the  Psalmist  encourages  himself, 
Psal.  Ixxiii.  24.  "  Thou  shall  guide  me  with  thy  counsel,  and 
"  afterwards  receive  me  to  glory."  ()  what  an  invaluable  mercy 
is  this!  we  should  make  shipwreck  both  of  our  temporal  and 
eternal  mercies  quickly,  were  it  not  for  the  guidance  of  Divine  wis- 
dom. 

2.  To  extricate  them  when  involved  in  difficulties.  So  2  Pet. 
ii.  9-  "The  Lord  knoweth  how  to  deliver  the  godlv  out  of  temp- 
"  tation.""  They  know  not  how,  but  their  God  doth;  tin  v  are 
often  at  a  loss,  but  he  is  never.  So  1  Cor.  x.  13.  "There  hath  no 
"  temptation  taken  you,  but  such  as  is  common  to  man,  but  God  is 
**  faithful,  who  will  not  suffer  you  to  be  tempted  above  that  which 
"  you  arc  able,  but  will  witli  the  temptation  also  make  a  wav  to 
"  escape,  that  ye  may  be  able  to  bear  it." 

3.  'Fo  over-rule  and  order  all  their  troubles  to  their  good  and 
real  advantage.  So  runs  that  most  comprehensive  promise,  Rom. 
viii.  28.  "  All  things  shall  work  together  for  good  to  them  that 
*♦  love  God."  In  the  faith  whereof  Paul  concludes,  Phil.  i.  11), 
Even  this  shall  Mork  lor  his  salvation.  Thus  the  people  of  God 
were  sent  into  captivity  for  their  good,  Jer.  xxiv.  8.  and  Joseph 
into  Egypt,  Gen.  I.  ;20.    "  Ve  thought  evil  against  me,  but  God 

Z  2' 


S58  THE  llIGHTJiOUS  MAXS  llEFUGI". 

"  meant  it  unto  good,  to  bring  to  pass  as  it  is  this  day,  to  save  tnucli 
"  people  alive." 

2.  Let  us  view  the  wisdom  of  Gwl  in  its  relation  to  his  provi- 
dences, for  there  it  shines  forth  eminently,  Ezek.  i.  18.  The 
wheels  were  full  of  eyes,  i,  e.  the  motions  and  providential  revo- 
lutions in  this  lower  world  are  very  judicious  and  advised  motions; 
Non  cccco  impetu  volviintur  rotce ;  it  hath  an  end  and  design  which 
no  man  understands  till  it  open  itself  in  the  event. 

The  enemies  of  the  church  are  oft-times  men  of  the  finest  brains 
and  deepest  policies:  Herod  a  fox  for  subtlety,  Lukexiii.  32.  Julian 
^nd  Ahithophel,  with  many  otliers,  wlio  have  digged  as  deep  as  hell 
in  their  counsels,  and  laid  their  designs  so  sure  that  they  doubted 
not  to  be  masters  of  it ;  yet  their  hands  could  not  perform  their 
enterprize. 

The  wisdom  of  providence  has  still  befooled  them,  and  baffled  the 
cunningest  head-pieces  that  ever  undertook  any  design  against  the 
church,  as  fast  as  ever  thev  arose;  and  here  the  wisdom  of  providence 
is  remarkable  in  three  things  especially. 

1.  In  revealing  and  discovering  the  secret  conspiracies  and  coun- 
sels of  the  church's  enemies,  and  thereby  frustrating  their  designs, 
Gen.  xxvii.  41,  42.  Providence  (as  one  calls  it)  is  the  bird  of  the 
air,  that  carries  tidings,  and  whistles  deeds  of  darkness ;  Job  xii. 
22.  "  He  discovereth  deep  things  out  of  darkness,  and  bringeth 
*'  out  to  light  the  shadow  of  death.""  And  this  God  hath  done 
both  immediately  and  mediately.  1.  Immediately,  2  Kings  vi.  11. 
What  covmsel  soever  the  king  of  Syria  took  in  his  bed-chamber  was 
still  discovered  by  the  word  to  the  prophet.  So  true  is  that,  Job 
xxxiv.  22.  "  There  is  no  dai'kness  nor  shadow  of  death  where  the 
"  workers  of  iniquity  may  hide  themselves.'"  Thus  the  design  of 
Herod  is  revealed  to  Joseph  in  a  dream. 

But  commonly  he  doth  it  by  means;  as, 

1.  By  giving  knowledge  of  it  to  some  that  are  imder  obligations 
of  duty  or  affection  to  reveal  it  to  those  that  are  concerned  in  the 
danger.  So  Paul's  sister's  son.  Acts  xxiii.  16.  revealed  the  con- 
spiracy against  his  life,  and  so  the  plot  miscarried  by  revealing  it 
before  it  was  ripe  for  execution. 

2.  By  the  failure  of  some  circumstance,  the  whole  is  brought 
to  light ;  there  be  many  fine  threads  upon  which  the  designs  of 
politicians  hang ;  if  one  break,  the  whole  design  is  iniravelled. 
Thus  the  wisdom  of  God  sometimes  prevents  his  people's  ruin,  by 
taking  away  the  speech  of  the  trusty  from  him,  and  making  their 
own  tongues  to  ftdl  upon  themselves. 

3.  By  their  own  confession,  so  Psal.  Ixiv.  5,  G,  7,  8.  where  you 
have  the  plot  laid,  ver.  5.  "  They  encourage  themselves  in  an  evil 
"  matter,  they  commune  of  laying  snares  privily,  they  say,  who 


THK  RIGICTEOCS  MA\"s  r.EFUC.K.  3o9 

**  sliall  see  lliem  T  The  deep  contrivance  of  it,  ver.  C.  "  'J'lioy 
*'  search  out  iniquity,  they  accoinpHsh  a  (lili<j;cnt  search,  both  the 
"inward  tluui<;ht  of  every  one  of  them,  and  the  hi-art  is  deep." 
Their  plot  destroyed,  ver.  7.  ''  Bui  (ind  bhall  slioot  al  ihcin  witli 
"•  an  arrow,  suddenly  shall  they  be  wounded."  The  nietho4  or 
way  of  providence  in  destroying  it,  ver.  8.  "  So  they  sjjall  make 
•'  tluir  own  tonjfue  to  fall  upon  theniscKes,  all  tliat  see  them  sliall 
''  Hv  awav."  Thus  hath  the  wisdom  of  our  God  wrou^'ht  for  us 
this  ilay,  beyond  all  the  thoii<5Hits  of  our  liearts ;  and  oh  thai  it 
might  make  sucii  impressions  upon  all  our  hearts,  as  follow  in  ver. 
y,  10.  "  All  men  shall  fear,  and  shall  declare  the  work  of  God, 
*'  for  they  shall  wisely  consider  his  dc^inp-.  The  righteous  shall  he 
*'  glad  in  the  Lord,  and  shall  trust  in  liim,  and  all  the  u]n-ight  in 
*'  heart  shall  glory."" 

2.  Tlie  wistlom  of  God  discovers  itself  in  behalf  of  that  people 
who  are  his  own,  in  diverting  the  danger  from  them,  and  putting 
by  the  deatUy  thrusts  their  enemies  make  at  them  ;  thus  it  spoils 
their  game  by  an  unforeseen  rub  in  the  green,  anil  that  especially 
three  ways. 

1.  By  making  their  counsels  to  jar  among  themselves,  in  which 
jars  is  the  sweetest  liarmony  of  ])rovidence;  thus  the  counsel  of 
^Vhith(;j)hel  jars  with  the  counsel  of  Ilushai,  2  Sam.  xvii.  5,  7.  by 
which  means  David  escaped  :  The  Pharisees  clashed  with  the  Sad- 
ducees,  Acts  xxiii.  7.  and  by  that  means  Paul  escaped. 

il.  By  cutting  out  other  work,  and  starting  some  new  design, 
which  puts  them,  as  a  I'resh  scent  does  the  dog,  to  a  loss.  Tiius 
the  people  of  God  ui  Jerusalem  were  delivereil  by  a  diversion, 
il  Kiiigs  xix.  7.  "  Behold,  I  will  send  a  blast  upon  him,  and  he 
"  shall  hear  a  rumour  and  shall  return  to  his  own  land,  and  I  will 
"  cause  him  to  I'all  by  the  sword  in  his  own  land  :  so  llaUshakeh 
**  returned."  By  this  means  also  was  David  delivered  iVom  the 
hand  of  Saul,  1  Sam.  xxiii.  ill.  And  in  this  method  of  jjrovi- 
dence,  that  scripture  is  often  fulfilled,  Prov.  xxi.  18.  "  The  wicked 
*'  shall  be  a  ransom  for  the  righteous,  and  the  transgressor  for  the 
"  upright." 

'6.  By  cutting  off  the  e;i])ital  enemies  of  his  churcl),  by  whose 
seasonable  destruction  they  are  delivered.  Thus  fell  Julian,  that 
bitter  enemy  of  the  Christians,  when  he  was  preparing  to  put  his 
last  and  most  bloody  design  against  them  in  execution.  And  thus 
fell  Haman,  Nero,  and  many  more  in  the  very  height  and  heat  of 
their  designs  against  the  church. 

4.  The  wisdom  of  Gwl  gloriously  displays  itself  in  causing  the 
di  «j^\\s  of  the  wicked,  like  a  surcharged  gun,  to  recoil  upon  and 
iL.slnn'  them.selves:  it  often  falls  out  with  the  undermining  enemies 
of  tlie  churcl),  as  it  sometimes  doth  with   them  thai  di;^  deep  minei 

Z3 


i360  TTIE  11TGHTE0U.S  JlA^'s  REFtfGE. 

in  the  earth,  who  are  destroyed  and  buried  in  their  own  worI(S. 
Psai.  ix.  15,  16.  "  The  Heathen  are  sunk  down  in  the  pit  that 
♦'  they  made,  in  the  net  which  they  hid  is  their  own  feet  taken. 
"  The  Lord  is  known  by  the  judgments  which  he  executeth,  the 
*'  wicked  is  snared  in  the  work  of  his  own  hands,  Higgajon, 
"  Selah."  There  is  a  double  mercy  in  this  providence,  one  in  de- 
livering the  saints  from  the  danger,  the  other  in  causing  it  to  fall 
upon  the  contrivers,  and  is  therefore  celebrated  with  a  double  note 
of  attention  :  in  these  observable  strokes,  the  righteousness  of  God 
shines  forth  in  repaying  his  people's  enemies  in  their  own  coin  *. 

Thus  Haman  did  eat  the  first-fruits  of  that  tree  which  his  own 
hands  planted,  and  thus  Jerusalem  becomes  a  burdensome  stone  to 
all  that  burden  themselves  with  it,  Zech.  xii.  3. 

4.  Admire  and  adore  the  wisdom  of  your  God  in  those  great  and 
unexpected  advantages,  which  arise  to  you  out  of  those  very  dan- 
gers and  designs  of  your  enemies  that^hreatcned  your  ruin ;  the 
hands  of  your  very  enemies  are  sometimes  made  the  instruments  of 
your  advancement  and  enlargement;  your  persecutions  become 
your  privileges,  the  motto  of  the  palm-tree  fitly  becomes  yours, 
Suppressa  resurgo. 

In  three  things  the  wisdom  of  God  makes  advantage  out  of  your 
troubles. 

1.  In  fortifying  your  souls  and  bodies  Avith  suitable  strength, 
when  any  eminent  trial  is  intended  for  you ;  so  it  was  with  the 
apostles,  2  Cor.  i.  5.  "  As  the  sufferings  of  Christ  abound  in  us, 
*'  so  our  consolation  by  Christ."  God  lays  in  suitably  to  what  men 
lay  on  mercilessly :  Christ  would  not  draw  the  poor  timorous  dis- 
ciples out  of  Jerusalem  unto  hard  encounters,  until  first  he  had  en- 
dued them  with  power  from  on  high,  Luke  xxiv.  49. 

2.  The  wisdom  of  your  God  can,  and  often  doth  make  your  very 
troubles  and  sufferings,  instead  of  so  many  ordinances,  to  strengthen 
your  faith  and  fortify  your  patience.  So  the  heads  of  Leviathan 
became  meat  to  his  people  inhabiting  the  wilderness,  Psal.  Ixxiv. 
14.  And  so  the  plots  of  Balak  and  Balaam  were  designed  by  God 
to  be  as  a  standing  instructing  ordinance  for  the  encouragement  of 
his  people's  faith  in  future  difficulties,  Mic.  vi.  5.  "  O  my  people, 
*'  remember  now  what  Balak  king  of  Moab  consulted,  and  what 
*'  Balaam  the  son  of  Beor  answered  him  from  Shittlm  unto  Gilgal, 
"  that  ye  may  know  the  righteousness  of  the  Lord."  q.  d.  You 
cannot  but  remember  how  those  your  enemies  courted  me  with 


■Nee  lex  cstjustior  vlla. 


Quam,  necis  artifices  arte  perire  sua.  Ovid. 

Nor  is  there  any  ju&ter  law,  than  that  contrivers  of  mischief  perish  by  their  own  art 


TUF  inr.iiTF.ors  man's  refuge.  301 

W^jliitiulcs  of  of  If  lings  to  deliver  you  up  into  their  hands,  and  how 
iaithTullv  I  sto<xl  by  you  in  all  those  (h«ip;crs ;  that  plot  discovered 
at  onec  the  rxjlicy  ot'  your  enemies,  and  the  righteousness  ot"  vour 
Goti. 

a.  His  Ansdom  is  discovered  to  your  advantage,  in  permitting 
your  djuigcrs  to  grow  to  an  extremity,  on  purpose  to  magnify  his 
;:ootiness,  and  increase  your  couilort  in  vour  deliveraiKv  iVoni  it. 
Psal.  exxvi.  1.  "  AVhen  the  Lord  turned  our  captivity,  ue  v.vre  as 
'*  them  that  cheamed."  Troportionable  to  the  greatness  of  your 
dangers  will  your  joys  be. 

Section  III.  Well  then,  if  the  wisdom  of  God  shines  forth  so  glo- 
riously in  the  times  of  his  people's  trouble,  be  jx-rsuaded  by  faitii 
to  enter  into  this  chamber  also;  it  is  a  chamber  where  a  believing 
soul  may  enjoy  the  sweetest  rest  and  quietness  in  the  most  hurrying 
and  distracting  times;  shut  the  door  behind  you,  and  improve  this 
attribute  to  your  best  advantage. 

1.  Enter  into  this  chamber  by  faith,  believe  firmly  that  the  ma- 
nagement of  all  the  aft'airs  of  this  world,  whether  public  or  per- 
sonal, is  in  the  hands  of  your  all-wise  God;  more  particularly,  ex- 
ercise your  faith  about  the  wisdom  of  God  in  these  things  : 

1.  Jielieve  that  the  wisdom  oi"  God  can  contrive  antl  order  the 
way  of  your  escape  and  deliverance,  when  all  doors  of  hope  are 
shut  up  to  sense  and  reason;  we  know  not  what  to  do,  said  g(X)d 
Jehoshaphat,  but  our  eyes  are  unto  thee;  cj.  d.  I^ord,  though  I  am 
at  a  loEs,  and  see  no  way  of  escape,  thou  art  never  at  a  loss.  The 
Lord,  (saith  Peter)  knoweth  how  to  deliver  the  godly  out  of  temp- 
tation:  Divine  Wisdom  hath  infinite  methods  and  ways  of  deliver- 
ance unknown  to  man,  till  they  are  opened  in  the  event. 

2.  Believe  that  the  wisdom  of  God  can  turn  your  greatest  trou- 
bles and  fears  into  the  choicest  blessings  and  mercies  (o  you  :  I 
know  (saith  Taul)  that  this  shall  turn  lo  my  salvation,  I*hil.  i.  19. 
meaning  his  bonds  and  sufferings  for  Christ.  Divine  wisdom  can 
give  you  lujncy  out  of  the  carcase  of  the  lion,  cause  y«ni  to  part 
with  those  afflictions,  admiring  and  blessing  God  for  them,  which 
you  met  with  fear  and  trembling,  as  suspecting  yf)ur  destruction 
was  imported  in  them. 

ii.  In  consideration  of  both  these,  resign  up  yourselves  to  tho 
wis<lom  of  God,  and  lean  not  to  your  own  understandings : 
"  Commit  thy  way  unio  the  Lord,  and  thy  thoughts  shall  be 
"  established,"''  Prov.  xvi.  53.  When  Melancthon  was  oppressed 
with  cai-es  and  d.)ul)?s  about  the  distractinj'  aflairs  of  the  cl.uteh  in 
Ins  tune,  Luther  thus  chides  him  out  of  his  despondency,  Desnat 
Ph'iitppun  CM,',e  rector  inund},  do  not  thou  presume  to  be  ilu  governor 
of  the  world,  but  leave  the  reins  of  goverinnent  in  his  hands  that 
made  it,  and  best  knows  hov.-  to  rule  it  :   let  God  alone  to  chuse  thy 

Z  1 


UG2  THE  lllGHTEOUS  MAk's  REFUGE^ 

lot  unci  portion,  to  order  tliy  condition,  and  manage  all  thy  affairs, 
and  let  thy  soul  take  its  rest  in  this  quiet  chamber  of  Divme  Wis- 
dom.    Eut  then, 

2.  Be  sure  to  shut  thy  door  behind  thee,  and  beware,  lest  unbe- 
lief, anxieties,  fears,  and  doubts,  creep  in  after  thee  to  disturb  thy 
rest,  and  sliake  thy  faith  in  this  point ;  we  are  apt,  in  two  cases,  to 
be  stumbled  in  this  matter. 

1.  When  subtle  and  cunning  enemies  are  engaged  against  us; 
this  Avas  David's  case,  2  Sam.  xv.  31.  "  One  told  David,  saying, 
"  Ahitbophel  is  among  the  conspirators  with  Absalom ;  and  David 
"  said,  O  Lord,  I  pray  thee,  turn  the  counsel  of  Ahithophel  into 
"  foolishness."  When  he  heard  Ahithophel  was  with  the  conspira- 
tors, it  greatly  puzzled  him.  Though  a  whole  conclave  of  politi- 
cians be  against  us,  yet  if  Gotl  be  with  us,  let  us  not  fear. 

2.  When  our  own  reason  intrudes  too  far,  and  offers  its  dictates 
too  boldly  in  the  case,  we  are  apt  to  say  in  the  arrogancy  of  our  own 
reason,  we  cannot  be  delivered  ;  but  oh  that  we  would  learn  to  re- 
sign it  up  to  the  wisdom  of  God.  The  Lord  knows  how  to  deliver 
the  godly.  When  the  question  was  asked  the  prophet,  Ezek. 
xxxvii.  3.  Can  these  dry  bones  live.'*  he  answers,  Lord,  thou 
knowest.  That  is  excellent  counsel,  Prov.  iii.  5.  "  Trust  in  the 
"  Lord  with  all  thine  heart ;  and  lean  not  to  thine  own  under- 
*'  standing." 

3.  Improve  the  wisdom  of  God  for  yourselves  in  all  difficult  and 
distressful  cases. 

L  Beg  of  God  to  exercise  his  wisdom  for  you,  when  enemies 
conspire  against  you :  so  did  David,  2  Sam.  xv,  31.  "  Loid,  turn 
*'  the  counsel  of  Ahithophel  into  foolishness  !"  Oh  it  is  the  noblest 
and  surest  way  to  vanquish  an  enemy :  it  was  but  asked  and  done. 

2.  Comfort  yourselves  with  this  whenever  you  are  at  a  loss  in 
your  own  thoughts,  and  know  not  what  to  do,  then  connnit  all  to 
Divine  conduct ;  let  God  steer  for  you  in  a  storm ;  he  loves  to  be 
trusted,  Psal.  xxxvii.  5.  "  Commit  thy  way  unto  the  Lord,  trust 
"  also  in  him,  and  he  shall  bring  it  to  pass." 

3.  Encourage  yourselves  from  this  when  the  church  is  in  the 
greatest  danger,  and  most  sorely  shaken ;  O  that  is  a  blessed  pro- 
mise, Zech.  iii.  9-  "  Upon  one  stone  shall  be  seven  eyes."  Mean- 
ing Christ,  and  the  church  built  on  him  as  the  chief  corner-stone  ; 
the  seven  eyes  are  the  seven  eyes  of  providence,  which  are  never  all 
asleep. 


THE  RIGHTEOUS  MAN's  IlEFUCE.  3C.'5 


CHAP.  MIL 

Opening  thai  ^loriows  attrihufc  of  Divine Jhitli fulness,  as  a  third 
chamber  of'  accurUy  to  the  people  of  God,  in  times  (^'distress  and 
danger. 

Sect.  I.  XIaVING  viewed  the  baiiit's  refufje  in  the  power  and 
wisdom  of  God,  we  next  proeced  to  a  third  ciiamber  of"  safety  for 
tile  saints  refuge,  viz.  The  faithfuhiess  of  God. 

In  this  attri!)iite  is  our  safety  and  rest,  amidst  the  confu>>ions  o^ 
the  world,  and  daily  disappointments  we  are  vexed  withal,  throurjh 
the  vanitv  and  falseness  of  the  creature;  as  to  creatures,  the  very 
best  of  them  arc  but  vanity,  yea,  vanity  of  vanity,  tlie  vainest  va- 
nity, Eccl.  i.  2.  "  Every  man  in  his  best  estate  is  altogether  vanity," 
Psal.  xxxix.  5.  Yea,  those  that  we  expect  most  from,  give  us  most 
trouble,  Mic.  vii.  5.  Nearest  relations  bring  up  the  rear  of  sor- 
rows, Job  vi,  l.>.  '*  My  brethren  have  dealt  deceitfully  as  a 
"  brook."  Especially  their  deceit  appears  most,  when  we  have 
most  need  of  their  help,  Psal  cxlii.  4.  How  great  a  mercy  is  it 
then  to  have  a  refuge  in  the  faithfulness  of  God  as  David  had; 
"  I  looked  on  my  right  hand,  and  beheld,  but  there  was  no 
"  man  that  would  know  me,  reluge  failed  me,  no  man  cared  for 
"  my  soul."  And  likewise  the  cliurch,  JMic.  vii.  7.  "  I  will  look 
"  unto  the  Eord,  I  will  wait  for  the  God  of  my  salvation,  my  God 
"  will  hear  me.''  A  time  may  come,  when  you  shall  not  know 
where  to  trust  in  all  this  world.  Let  me  therefore  open  to  you 
this  chamber  of  rest  in  the  iaiihfulness  of  God  against  such  a  day, 
and  this  I  shall  do  in  a  twofold  consideration  of  it,  viz. 

1.  Abs<jlutely  in  its  own  nature. 

2.  Kelativcly  in  the  promises  and  providences  of  Go<l. 

1.  Absolutely,  and  so  the  faithfulness  of  God  is  his  sincerity, 
firmness,  and  constancy  in  performing  his  word  to  his  people  in 
all  times  and  cases.  So  Moses  describes  him  to  Israel,  Dcut.  vii. 
9.  "  Know  thereiorc,  that  the  Lord  thy  God  he  is  God,  the 
*'  faithful  God."  And  Joshua  ap[)eals  to  their  experience  for  the 
vindication  of  it.  Josh,  xxiii.  14.  "  Ye  know  in  all  your  hearts, 
*'  and  in  all  your  souls,  that  not  one  thing  hath  failed  of  all  the 
**  good  wliich  the  Lord  your  God  spake  concerning  you ;  all  arc 
"  come  to  pass,  and  not  one  thing  hath  failed  thereof."  And  it  is 
also  fully  a.sserted,  Jer.  xxxi.  3o,  J3G,  ?j1.  and  greatlv  admired  even 
in  the  darkest  day.  Lam.  iii.  23.  Great  is  thi/faithfulne.'is.  Atid  it 
is  well  for  us  that  his  faithfulness  is  great,  for  great  is  that  weight 
that  leans  upon  it,  even  all  our  hojKs  for  both  worlds,  for  this 
worlil,  and  for  that  to  conie,  Tit.  i.  2.  "  In  hope  of  eternal  life, 
"  wliicli  God  that  caxniot  lie  ])romi3ed  before  the  world  began." 


gG4  THE  RIGHTEOUS  MA"S's  REFUGE. 

It  was  was  a  very  dishonourable  character  that  *  Suidas  f^ave  ot* 
Tiberius,  *'  That  he  never  made  shew  of  having  what  he  desired 
"  to  have,  nor  ever  minded  to  do  what  he  promised  to  do :""  but 
God  is  faithful,  and  that  will  appear  by  these  following  evidences 
of  it. 

Evid.  1.  By  his  exact  fulfilling  of  his  promises  of  the  longest 
date.  So  Acts  vii.  6.  four  hundred  and  thirty  years  were  run  out 
before  the  promise  of  Israers  deliverance  out  of  Egypt  was  accom- 
plished ;  yet,  Acts  vii.  17.  when  the  time  of  the  promise  was  come, 
God  was  punctual  to  a  day :  Seventy  years  in  Babylon,  and  at  the 
expiration  of  that  time,  they  returned,  2  Chron.  xxxvi.  21.  Men 
may  forget,  but  God  cannot,  Isa.  xlix.  15,  16. 

Evid.  2.  ]^y  making  way  for  his  promises  through  the  greatest 
difficulties,  and  seeming  impossibilities.  So  to  Abraham  when 
old,  Gen.  xviii.  13,  14.  "  Is  there  any  thing  too  hard  for  the  Lord  .'* 
*'  At  the  appointed  time  will  I  return  unto  thee,  according  to  the 
"  time  of  life  ;  and  Sarah  shall  have  a  son."  And  likewise  to  the 
Israelites,  Can  these  dry  bones  live .?  Ezek.  xxxvii.  3.  Difficulties 
are  for  men,  not  God,  Gen.  xviii.  14.  What  art  thou,  O  great 
mountain,  Zech.  viii.  9.  "  If  it  be  marvellous  in  the  eyes  of  the 
"  remnant  of  this  people,  should  it  also  be  marvellous  in  mine  eyes  ? 
"  saith  the  I-ord  of  hosts." 

Evid.  3.  By  fulfilling  promises  to  his  people,  when  their  hopes 
and  expectations  have  been  given  up.  So  Ezek.  xxxvii.  11.  Our 
bones  are  dry,  our  hope  is  lost,  we  are  cut  off  for  our  part.  And 
Isa.  xlix.  14.  "  Zion  said.  The  Lord  hath  forsaken  me,  and  my 
"  Lord  hath  forgotten  me."  There  may  be  much  unbelief  in 
good  men,  their  faith  may  be  sorely  staggered,  yet  God  is  faithful ; 
men  may  question  his  promises,  yet  God  cannot  deny  himself,  2 
Tim.  ii.  13. 

Evid.  4.  By  God's  appealing  to  his  people,  and  referring  the 
matter  to  their  own  judgment,  Micah  vi.  3,  4,  5.  "  O  my  people, 
"  what  have  I  done  unto  thee,  and  wherein  have  I  wearied  thee  '<^ 
"  Testify  against  me,  for  I  brought  thee  up  out  of  the  land  of 
"  Egypt,  and  redeemed  thee  out  of  the  house  of  servants, 
"  and  I  sent  before  thee  Moses,  Aaron,  and  Miriam.  O  my 
"  people,  remember  now  what  Balak  king  of  Moab  consulted, 
"  and  what  Balaam  the  son  of  Beor  answered  him  from  Shittim 
"  unto  Gilgal,  that  ye  may  know  the  righteousness  of  the  Lord ;" 
q.  d.  If  I  have  failed  in  a  jjunctilio  of  my  promise,  shew  it :  Did 
not  Balak  and  Balaam  court  me,  and  try  all  ways  to  win  me  over 
to  them  by  multitudes  of  sacrifices  ?  yet  t  did  not  desert  you.     So 


*  Eorum  qvxe  appetebat  ne  quicquam  prcc  seferebat,  et  eorum  rjiice  dieebat,ni  quicqiiavi 
Jacerc  vokbat.     Suidas. 


THE  Rir.HTEOUS  MAn's  BEFl'GE.  366 

Jcr.  ii.  31.  *'  O  generation,  see  ye  the  word  of  the  Lord :  Have  I 
*'  l)een  a  wilderness  unto  Israel,  a  land  of  darkness  ?  Wherefore 
**  say  >uy  people,  We  are  lords,  we  will  come  no  more  unto  ihee,'^ 
Isa.  xliv.  8. 

Kvkl.  5.  The  faithfulness  of  Gtxl  is  abundantly  cleared  l)v  the 
constant  testimonies  given  unto  it  in  all  ages  by  them  that  have  tried 
it,  they  have  all  witnessed  for  God,  and  attested  his  unspotted  I'aith- 
fulness  to  the  generations  that  were  to  Come.  So  did  Joshua, 
chap,  xxiii.  14.  "  ^Vll  is  come  to  pass,"  and  so  did  Daniel,  chap, 
ix.  4.  '*  O  Lord,  the  great  and  dreadful  God,  keeping  the  cove- 
*'  nant  and  mercy  to  them  that  love  him  :""  with  which  David's 
testimony  concurs,  Psal.  cxlvi.  C.  "  Happy  is  he  that  hatli  the  God 
**•  of  Jacob  for  his  help,  whose  hope  is  in  the  Loni  his  God, 
"  which  made  the  heavin  and  earth,  the  sea,  and  all  that  therein 
*'  i?,  which  kecpeth  truth  for  ever."  Thus  hi.-  people  have  been 
witnesses  in  all  generations,  unto  the  faithfulness  of  God  in  hi.s  pro- 
mises ;  the  consideration  whereof  leaves  no  doubt  or  objection 
behind  it. 

Sect.  IL  And  if  we  enquire  into  the  grounds  and  reasons  why 
God  is,  and  ever  must  be  most  faithful  in  performing  his  promises, 
we  shall  find  it  is  built  upon  stable  and  unshaken  pillars:   viz. 

1.  The  holiness  of  his  nature. 

2.  The  all-sufKciency  of  his  power. 

3.  The  honour  of  his  name. 

4.  the  unchangeableness  of  his  natin-e. 

1.  The  faithfulness  of  God  is  built  upon  the  perfect  holiness  of 
his  nature,  by  reason  whereof  it  is  inij)ossible  for  CJod  to  lie.  Tit. 
i.  '■Z.  Heb.  vi.  11.  The  deceitfulness  of  a  man  flows  from  the  cor- 
ruj)tion  of  the  human  nature,  but  "  God  is  not  a  man  that  he 
"  should  lie,  neither  the  son  of  man  that  he  should  repent :  hath 
*'  he  said,  and  shall  he  not  do  it.''  Or  hath  he  spoken,  and  shall  he 
"  not  make  it  good .''"  Numb,  xxxiii.  19.  If  there  be  no  defect  in 
his  being,  there  can  be  none  in  his  working;  if  his  nature  be  pure 
holiness,  all  his  ways  must  be  perfect  faithfulness. 

2.  It  is  built  upon  the  all-sufficiency  of  his  power;  whatsoever 
he  hath  promised  to  his  jjeople,  he  is  able  to  perform  it ;  men 
Sijmetiiues  falsity  their  promi.ses  through  the  defects  of  al)ility  to 
]K.'rform  them;  but  God  never  out-promi.sed  himself;  if  he  will 
work,  none  can  let,  Isa.  xliii.  13.  He  can  do  whatsoever  he 
ple.aseth  to  do,  Psal.  cxxxv.  6.  The  holiness  of  his  nature  en- 
gageth,  and  the  Almightiness  of  his  power  enables  him  to  be  faith- 
ful. 

3.  The  glory  and  honour  of  his  name  may  assure  us  of  his  faith- 
fulness, in  making  g'»od  thu  promises,  and  all  that  good  which  is 


366  THE  HIGHTEOUS  MAN's  KEFUGE. 

in  the  promises,  to  a  tittle;  for  wherever  you  find  a  promise  of 
God,  you  also  find  the  name  and  honour  of  God  given  as  a  security 
for  the  performance  of  it;  and  so  his  name  hath  ever  been  pleaded 
with  him  by  his  people,  as  a  mighty  argument  to  work  for  them. 
Josh,  vii.  9.  What  wilt  thou  do  for  thy  great  navie^  q.  d.  Lord, 
thine  honour  is  a  thousand  times  more  than  our  lives,  it  is  no  such 
great  matter  what  becomes  of  us;  but  ah,  Lord,  it  is  of  infinite 
concernment  that  the  g!ory  of  thy  name  be  secured,  and  thy  faith- 
fulness kept  pure  and  unspotted  in  the  world.  So  again,  Exod. 
xxxii.  11,  12.  "  And  Moses  besought  the  Lord  his  God,  and  said, 
*'  Lord,  why  doth  thy  wrath  wax  hot  against  thy  people  which  thou 
"  hast  brought  out  of  the  land  of  Egypt,  witji  great  power,  and 
"  with  a  mighty  hand  ?  Wherefore  should  the  Egyptians  speak, 
"  and  say,  for  mischief  did  he  bring  them  out  to  slay  them  in  the 
"  mountains,  and  to  consume  them  from  the  face  of  the  earth .?  turn 
"  from  thv  fierce  wrath,  and  repent  of  this  evil  against  thy  people." 
q.  d.  It  will  be  sad  enough  for  the  hands  of  the  Egyptians  to  fall 
upon  thy  people,  but  infinitely  worse  for  the  tongues  of  the  Egyp- 
tians to  fall  upon  thy  name. 

4.  The  unchangeableness  of  his  nature  gives  us  the  fullest  assu- 
rance of  his  faithfulness  in  the  promises,  Mai.  iii.  6.  "  I  am  the 
*'  Lord,  I  change  not;  therefore  ye  sons  of  Jacob  are  not  con- 
"  sumed."  God's  xmchangeableness  is  his  people's  indenmity,  and 
best  security  in  the  midst  of  dangers ;  as  there  is  not  yea  and  7iay 
with  God,  neither  should  it  be  so  with  our  faith;  that  which 
gives  steadiness  to  the  promises  should  give  steadiness  also  to  our 
expectations  for  the  performance  of  them :  and  so  much,  briefly, 
of  the  faithfulness  of  God,  absolutely  considered  in  the  nature  and 
grounds  of  it. 

2.  Next  let  us  view  the  faithfulness  of  God,  as  it  relates  to  the 
many  great  and  precious  promises  made  unto  his  people  for  their 
security,  both  in  their 

rt*  c.  •  -P    1         \    Concernments. 
2.  Spiritual         ) 

.  1.  We  find  the  faithfulness  of  God  pledged  for  the  security  of 
his  people,  in  their  spiritual  and  eternal  concernments  against  all 
their  dangers  and  fears,  threatening  them  on  that  account,  and  that 
more  especially  in  these  tliree  respects. 

1.  It  is  given  them  as  their  great  and  best  security  for  the  par- 
don of  their  sins,  1  John  i.  9-  "  If  we  confess  our  sins,  he  is  faith- 
''  ful  and  just  to  forgive  us  our  sins,  and  to  cleanse  us  from  all  un- 
"  righteousness."  Our  greatest  danger  comes  from  sin ;  guilt  is  a 
fountain  of  tears,  a  pardoned  soul  only  can  look  other  troubles  in  the 
face  boldly :  as  guilt  begets  fear,  so  pardon  produces  courage,  and 
God's  faithfulness  in  the  covenant  is,  as  it  were,  that  pardon-office 


THE  ftlGHTEOl  S  man's  UKhTGE.  "Gt 

from  whence  we  fetch  ouv  discharges  and  acquittances,  Isa.  xliii. 
525.  "  I,  even  I,  am  he  thixt  blottcth  out  thy  tran^pfessions  for  mine 
**  own  sake.''  The  promi.se.s  of  remission  are  made  tor  Christ's  sake, 
and  when  made,  they  must  be  fuh'uUed  for  his  own,  that  is,  his 
faithfuhicts  sake. 

ii.  It  is  engaged  for  the  porscTerancc  of  the  s.iint.s,  and  their  con- 
tinuance ill  the  ways  of  God  in  tl)e  most  hazardou.^  and  ('ifficult 
times;  this  was  the  encouragement  given  thein.  1  Cor.  i.  8,  9- 
"  Who  shall  also  confirm  you  unto  the  end,  that  ye  may  he  Mame- 
"  less  in  the  day  ot"  our  Lord  Jesus  Christ;  God  is  f"aith!'ul  by 
*'  whom  ye  were  called  unto  the  fellowship  of  his  Son  Jesus  Christ 
"  our  Lord."  Ah  Lord  !  might  tho.se  Corinthians  say,  the  powers 
of  the  world  are  against  us,  suffering  and  death  are  before  us,  a 
treacherous  and  fearful  heart  within  us.  Ay,  but  yet  fear  not, 
Christ  shall  confirm  you  who.soever  opposes  you  ;  though  the  world 
and  your  own  hearts  be  deceitful,  yet  comfort  yourselves  with  this, 
your  God  is  faithful. 

ii.  The  faithfulness  of  God  is  given  by  promise  for  his  people's 
security  in,  and  encoiu-agement  against  all  their  sufi'crings  and  af- 
flictions in  this  world,  2  Thes!».  iii.  2,  3.  "  That  we  may  be  de- 
"  livcred  from  unreasonable  and  wicked  men,  for  all  men  have  not 
"  faith;  but  the  Lord  is  faithful,  who  shall  stablish  you,  and  keep 
*'  you  from  evil."  He  jjrays  they  may  be  delivered  from  absurd, 
treacherous,  and  unfaithlul  men,  who  would  trepan  and  betray 
them  to  ruin;  but  this  is  proposed  as  their  relief,  that  when  the 
treachery  of  men  shall  bring  tliem  into  troubles,  the  faithfulness  of 
God  shall  sup])ort  them  under,  and  deHvur  them  out  of  those  trou- 
bles; they  shall  have  spiritual  sup];orts  from  God  under  their  deep- 
est sufferings  from  men,  1  l*et.  iv.  19.  '' 

2.  God's  faithfulness  is  eogageil  for  his  people's  indemnity  and 
security,  amidst  the  temporal  and  outward  evils  whereunto  they  are 
liable  in  this  world;  and  that,  either  to  preserve  thcni  from  trou- 
bles, Psal.  xci.  1,  2,  3,  4.  or  to  open  a  seasonable  door  of  deliver- 
ance out  of  trouble,  1  Cor.  x.  13.  In  both,  or  either  of  which,  the 
hearts  of  Christians  may  be  at  rest  in  this  troublesome  world;  for 
wJiat  need  those  troubles  fright  us,  whieh  either  shall  never  toucli 
u^,  or  if  ihey  do,  ^ludl  never  hurt,  much  less  ruin  us? 

Stct.  III.  Having  taken  a  short  view  of  God's  faithfulness  in  the 
promises,  it  \\ill  l)e  a  lovely  .sight  to  take  one  view  of  it  more,  as  it 
is  actuated,  ami  exerted  in  his  providences  over  hls|)eoplc.  Ik'liovc 
it,  Christians,  the  faithfulne-:s  of  God  runs  through  all  his  works 
of  providt-nce,  when«'Ver  he  goes  furt]i  to  work  in  the  world. 
"  Faithfulness  is  the  girdle  of  his  loins,"  I.sa.  xi.  5.  It  is  an  al- 
lusion to  workmen  who  going  forth  in  the  morning  to  their  labour, 
gird   their  loins  or  reins  with  a  girdle;    now  there  is   no   work 


868  THE  RIGHTEOUS  MAn'^S  REFUGE. 

wrought  by  God  in  this  world,  but  his  faithfuhiess  is  as  the  girdle 
of  his  loins  :  The  consideration  whereof  should  make  the  most  des- 
pondent believer,  Gird  up  tlic  loins  of  his  mind,  that  is,  encourage 
and  strengthen  his  drooping  and  discouraged  heart.  Those  works 
of  God  which  are  wrought  in  faithfulness,  and  in  pursuit  of  his  eter- 
nal purposes  and  gracious  promises,  should  rather  delight  than 
affright  us,  in  beholding  them.  It  pluckt  out  the  sting  of  Da- 
vid's affliction,  when  he  considered  it  was  in  very  faithfulness  that 
God  had  afflicted  him,  Psal.  cxix.  89,  90.  But  more  particularly, 
let  us  behold  with  delight  the  faithfulness  of  God,  making  good  six 
sorts  of  promises  to  his  people,  in  the  days  of  their  affliction  and 
trouble,  viz. 

1.  The  promises  of  preservation. 

2.  The  promises  of  support. 

3.  The  promises  of  direction. 

4.  The  promises  of  provision. 

5.  The  promises  of  deliverance. 

6.  The  promises  of  ordering  and  directing  the  event  to  their 
advantage. 

1.  There  are  promises  in  the  word  for  your  preservation  from 
ruin,  and  what  you  read  in  those  promises,  you  daily  see  the  same 
iulfillcd  in  your  own  experiences.  You  have  a  promise  in  Psal.  Ivii. 
3.  "  He  shall  send  from  heaven,  and  save  me  from  the  reproacli  of 
"  him  that  would  swallow  me  up.  Selah.  God  shall  send  forth 
"  his  mercy  and  truth."  Say  now,  have  you  not  found  it  so  ? 
When  hell  hath  sent  forth  its  temptations  to  defile  you,  the  world 
its  persecutions  to  destroy  you,  your  own  heart  its  unbelieving  fears 
to  distract  and  sink  you,  hath  not  your  God  sent  forth  all  his  mercy 
and  his  truth  to  save  you  .''  Hath  not  his  truth  been  your  shield  and 
buckler.''  Psal.  xci.  4.  May  you  not  say  with  the  church,  it  is  of 
his  mercy  you  are  not  consumed,  his  mercies  are  new  every  morn- 
ing, and  great  is  his  faithfulness.  Lam.  iii.  23. 

%  As  you  have  seen  it  actually  fulfilling  the  promises  for  your 
preservation,  so  you  may  see  it  making  good  all  the  promises  in  his 
word  for  your  support  in  troubles.  That  is  a  sweet  promise,  Psal. 
xci.  15.  "  I  will  be  with  him  in  trouble:  I  will  deliver  him.""  You 
have  also  a  very  supporting  promise  in  Isa.  xli.  10.  "  Fear  not 
"  thou,  for  I  am  with  thee :  be  not  dismayed,  for  I  am  thy  God : 
"  I  will  strengthen  thee,  yea,  I  will  help  thee,  yea,  I  will  uphold 
"  thee  with  the  right  hand  of  my  righteousness."  Oh  !  how  evi- 
dently hath  the  faithfulness  of  Gocl  shone  forth  in  the  perfor- 
mance of  his  word  to  you  in  this  respect  ?  you  are  his  witnesses, 
you  would  have  sunk  in  the  deep  waters  of  trouble  if  it  liad  not 
been  so.  So  speaks  David,  Psal.  Ixxiii.  2G.  "  My  heart  and  my 
"  flesh  faileth ;  but  God  is  the  strength  of  my  heart,  and  my  por- 


THE  RICllTKOUS  man's  UEFUGE.  369 

*'  lion  lor  ever."  U;ivo  you  not  found  it  so  with  you  as  it  is  in 
2  Cor.  xii.  10.  "  'I'lierefore  I  take  plcasui-c  iii  infiiDiities,  in  re- 
'•  proaches,  in  necessities,  in  |XTsocutions,  in  tlistrfsscs  lor  Christ's 
"•  sake:  ior  when  I  am  weak,  then  I  am  slron^.'  ♦'rod's  stren<rth 
liath  been  made  perfect  in  your  weakness,  by  tliis  you  have  been  car- 
ried ihroui^h  all  your  troubles :   hitherto  hath  he  helped  you. 

;i.  As  you  have  seen  it  laithfidly  fulfilling  the  promises  for  your 
preservation  and  support ;  so  you  have  seen  it  in  the  direction  of 
your  ways.  So  runs  th.it  promise,  Psal.  xxxii.  8.  "  I  will  instruct 
»•  thee  and  teach  thee  in  the  way  tliat  thou  shalt  go:  I  M'ill  guide 
*i  thee  with  mine  eye."  Certain  it  is  "  that  the  way  of  man  is  not 
"  in  himself,"  Jer.  x.  23.  O  iiow  faithfully  hath  your  God  guided 
you,  and  stood  by  you  in  all  the  difticult  cases  of  your  life !  Is  not 
'that  promise,  Ileb.  xiii.  5.  faithfully  fulfilled  to  a  tittle,  "  I  will 
"  never  leave  thee,  nor  forsake  thee  ?""  Surely  you  can  set  your 
seal  to  that  in  John  xvii.  17.  "  Thy  word  is  truth;"  had  you  been 
left  to  your  own  counsels  you  had  certainly  perished;  as  it  is  .said 
of  them  in  P.sal.  Ixxxi.  l^.  ''I  gave  them  up  unto  their  own 
''  liearls  lusts:   and  they  walked  in  their  own  counsels." 

4.  As  there  are  promises  in  the  word  for  your  preservation,  sup- 
jK>rt,  and  tlirection ;  so  in  the  fourth  place,  there  are  promises  for 
your  ])rovision,  as  in  Psal.  xxxiv.  9.  the  Lord  hath  promised  that 
t/inj  thatftar  hhii  fhall  not  u'uiit,  A\'hen  tliey  are  diiven  to  extre- 
mity, he  will  provide,  Isa.  xli.  17.  "  Wh  n  the  poor  and  needy 
"  seek  water,  and  there  is  none,  when  their  tongue  failetli  for  thirst, 
"  I  the  Lord  will  hear  them,  I  the  God  of  Israel  will  not  forsake 
*'  them."  And  is  not  tills  faithfully  performed  ?  "  He  hath  given 
"  meat  unto  them  that  fear  him;  he  will  ever  be  mindful  of  his 
*'  covenant,""  Psal.  cxi.  5.  In  all  the  exigencies  of  your  lives  you 
hare  found  him  faithful  to  this  day ;  you  are  his  witnesses  that  his 
providences  never  failed  you,  his  care  hath  been  renewed  every 
m(jrning  for  you ;  how  great  is  his  faithfulness  ! 

5.  You  aKo  find  in  tlie  word  some  reviving  promises  for  your 
deliverances.  You  have  a  very  sweet  promi.se  in  Psal.  xci.  14. 
"  Because  he  hath  .set  his  love  iijxm  me,  therefore  will  I  deliver 
"  him  :"  and  again,  Psal.  1.  15.  "  Call  u|X)n  nie  in  the  day  of 
''  trouble;  I  will  deliver  thee:"  you  have  done  so,  and  he  hath 
made  a  way  to  escape.  Our  lives  are  so  many  momnncnts  of 
meri-y ;  M'e  have  lived  among  lions,  yet  preserved,  Psal.  Ivii.  4. 
The  burning  bush  was  an  emblem  of  the  church  miraculously  pre- 
served. 

(I.  There  are  promises  in  the  world  for  the  ordcritig  and  direct- 
ing idl  the  occurrences  of  jirovidence  to  your  great  advantage;  so  it 
is  nromi^ed,  Kom.  viii.  ^S.  "  That  all  things  shall  work  together 
*■'  for  jjood  to  them  that  love  God."     Fear  not,  (^hristliuis,  however 


870  THE  RIGHTEOUS  MAn's  REFUGE. 

you  find  it  now ;  whilst  you  are  tossing  to  and  fro  upon  the  unsta- 
ble waves  of  this  world ;  you  shall  find,  to  be  sure,  when  you  come 
to  heaven,  that  all  the  troubles  of  your  lives  were  guided  as  stea- 
dily by  this  promise  a^  ever  any  ship  at  sea  was  directed  to  its  port, 
by  the  compass  or  north-star. 

And  now  what  remains  but  that  I  press  you  as  before, 

1.  To  enter  into  this  chamber  of  Divine  faithfulness. 

2,  To  shut  the  door  after  you. 

S.  And  then  to  live  comfortably  on  it  in  evil  days. 

1.  Enter  into  this  chamber  of  God's  faitii fulness  by  faith,  and 
bide  yourselves  there.  Every  man  is  a  lie,  but  God  is  true,  eter- 
nally and  unchangeably  faithful.  Oh  !  exercise  your  faith  upon  it, 
be  at  rest  in  it. 

Now  there  are  two  great  and  weighty  arguments  to  press  you  to 
enter  into  this  chamber  of  Divine  faithfulness. 

Arg-.  1.  Is  fetched  from  the  nature  of  God,  who  cannot  lie. 
Tit.  i.  2,  "  He  is  not  a  man,  that  he  should  lie.'"  Numb,  xxiii.  19. 
"  Neither  the  son  of  man  that  he  should  repent :  hath  he  said, 
*'  and  shall  he  not  do  it  ?  or  hath  he  spoken,  and  shall  he  not 
"  make  it  good  .^^  Remember  upon  what  ever-lasting,  steady 
grounds  the  faithfulness  of  God  is  built.  These  are  immutable 
things,  Heb.  vi.  18.  This  Abraham  built  upon,  Rom.  iv.  21. 
"  being  fully  persuaded,  that  what  he  had  pi-omised,  he  was  able 
"  also  to  perform."  He  accounted  him  faithful  that  promised.  What 
would  you  expect  or  require  in  the  person  that  you  are  to  trust  ? 
You  would, 

1.  Expect  a  clear  promise;  and  lo !  you  have  a  thousand  all 
the  scripture  over,  fitted  to  all  the  cases  of  your  souls  and  bodies 
Thus  you  may  plead  with  God,  as  David,  Psal.  cxix.  49-  "  Re- 
"  member  the  word  imto  thy  servant,  upon  which  thou  hast 
"  caused  me  to  hope.""  So  Jacob  pleaded.  Gen.  xxxii.  12.  "  Thou 
*'  saidst  I  will  surely  do  thee  good."  These  are  God's  bonds  and 
obligations. 

2.  You  would  cxpext  sufficient  power  to  make  good  what  he 
promiseth.  This  is  in  God  as  a  fair  foundation  of  faith.  Is.  xxvi. 
4.  "  Trust  ye  in  the  Lord  for  ever;  for  in  the  Lord  Jehovah  is 
**  everlasting  streno;th :"  Because  of  thv  strength  we  will  wait 
upon  thee :  creatures  cannot,  but  God  can  do  what  he  will. 

'S.  You  would  expect  infinite  goodness  and  mercy  inclining  him 
to  help  and  save  you.  Why,  so  it  is  here,  Psal.  cxxx.  7.  "  Let 
"  Israel  hope  in  the  Lord,  for  with  the  Lord  there  is  mercy,  and 
•'  with  him  is  plenteous  redemption."  So  Moses,  Exod.  xxxiii. 
18.  "I  beseech  thee  shew  me  thy  glory."  The  request  was,  a 
view  of  God's  glory :  The  answer  is,  w??/  goodness  shall  jiass  before 
iliec ;  which  hints  to  us,  that  though  all  God's  attributes  be  glo- 


THE  U10IITE0U5  MAX's  JIEFUGE.  371 

riou?,  yet  that  which  he  most  glories  in,  is  his  goodness.  And  then, 
4.  You  would  expect  that  none  of  his  promises  were  ever  blotted 
or  stciincd  by  his  unfaithruhicss  at  any  time;  and  so  it  is  here, 
Josh,  xxiii.  14.  Not  one  tlung  huili,  J'aiL-d :  all  are  come  to  pass, 
all  ages  have  sealed  ihis  conclusion,  Thy  word  is  truth,  thy  icord 
is  truth. 

Ar^.  2.  Besides  all  this,  you  have  the  encouragement  of  all  for- 
mer experiences,  both  of  others  and  of  your  own,  as  a  f^econd  argu- 
ment to  pre.ss  you  to  enter  into  this  chamber  ol"  safety,  the  faithful- 
ness of  God. 

1.  You  have  tlie  experiences  of  others.  Saints  have  reckoned 
the  experiences  of  others  that  lived  a  thousand  years  before  them, 
as  exci'llent  arguments  to  quicken  their  faith  :  So  Hos.  xii.  4.  he 
had  p<jwer  over  the  angel,  and  prevailed  ;  he  I'ound  him  in  Bethel, 
and  there  he  spake  with  us.  Remember  there  was  a  Joseph  with  us 
in  prison,  a  Jeremiah  in  the  dungeon,  a  Daniel  in  the  den,  a  Peter 
in  chains,  an  Hezokiah  upon  the  brink  of  the  grave  ;  and  they  all 
found  the  help  ol"  God  most  faithfully  protecting  them,  and  saving 
them  in  all  their  troubles.  Suitable  to  this  is  that  in  Psal.  xxii.  4, 
5.  "  Our  fathers  trusted  in  thee;  they  trusted,  and  thou  dcliveredst 
'•  them  ;  they  cried  unto  thee,  and  were  delivered  ;  they  trusted  in 
*'  thee,  and  were  not  confounded.'" 

2.  Your  own  experiences  may  encourage  your  faith  :  So  David's 
did,  1  Sam.  xvii.  37.  "  The  Lord  that  delivered  me  out  of  the 
"  paw  of  the  lion,  and  out  of  the  paw  of  the  bear,  he  will  deliver 
"  me  out  of  the  hand  of  this  Philistine.'"  So  did  Paul's  experience 
enc<nirage  his  faith,  in  2  Cor.  i.  10.  "  Who  delivered  us  Irom  so 
**  great  a  death,  and  doth  deliver;  in  whom  we  trust  that  he  will 
"  yet  deliver  us.""  Thus  enter  into  the  faithfulness  of  God  by 
faith. 

2.  Let  me  beg  you  to  be  sure  to  shut  the  doors  after  you,  against 
all  unbelieving  doubts,  jealousies,  and  suspicions  of  the  faithfulness 
of  God  ;  the  best  men  may  find  temptations  of  that  nature;  so  did 
good  Asaph,  though  an  eminent  saint,  Psal.  Ixxvii.  78.  "  Will  the 
"  liOrd  cast  olf  for  ever:  and  will  he  be  favourable  no  more .''  Is 
*'  his  mercy  clean  gone  for  ever  ?  doth  his  promise  fail  for  evcr- 
**  more?''  These  jealousies  are  apt  to  creep  in  upon  the  minds  of 
men,  especially  when, 

1.  God  delays  to  answer  our  prayers  as  soon  as  we  expect  the 
return  of  them  ;  we  are  all  in  haste  for  a  speedy  answer,  forgetting 
that  seasons  ol' prayer  are  our  seed-times;  and  when  we  have  sown 
that  precious  seed,  we  must  wait  for  the  harvest  as  the  husband- 
man doth.  Kven  a  precious  Ileman  may  find  a  faint  qualm  of  un- 
belief and  despondency  seizing  him  l)y  the  long  suspension  of  God's 
answers,  Psal.  Ixxxviii.  9,  10,  11. 

Vol.111.  A  a 


8752  THE  RIGHTJiOUS  .MAn's  UEFUGE. 

2.  It  will  be  hard  to  shut  tlie  door  upon  unbeUef,  when  all 
things  in  the  eye  of  our  sense  and  reason  seem  to  work  against  the 
promise ;  it  will  require  an  Abraham's  faith  at  such  a  time  to  glo- 
rify God  by  believing  in  hope  against  hope,  Rom.  iv.  18.  If  ever 
thou  hopest  to  enjoy  the  sweet  repose  and  rest  of  a  Christian  in  evil 
times,  thou  must  resolve,  whatever  thine  eyes  do  see,  or  thy  senses 
report,  to  hold  fast  this  as  a  most  sure  conclusion  ;  God  is  faithful 
and  his  word  is  sure ;  and  that  although  "  clouds  and  darkness  be 
"  round  about  him,  yet  righteousness  and  judgment  are  the  habi- 
"  tation  of  his  throne,"  Psal.  xcvii.  2, 

Oh  !  that  you  would  once  learn  firmly  to  depend  on  God's  faith- 
fulness, and  fetch  your  daily  reliefs  and  supports  thence,  whenso- 
ever you  are  opyiressed  and  assaulted,  either, 

1.  By  spiritual  troubles.  When  you  walk  in  darkness  and  have 
no  light,  then  you  are  to  live  by  acts  of  trust  and  recumbency  upon 
the  most  faithful  one,  Isa.  1.  10.     Or, 

2.  By  temporal  distresses ;  so  did  the  people  of  God  of  oldj  Heb. 
iii.  17,  18.  He  lived  by  faith  on  this  attribute,  when  all  visible 
comforts  and  supplies  were  out  of  sight. 

But  especially,  let  me  warn  and  caution  you  against  five  principal 
enemies  to  your  repose  upon  the  faithfulness  of  God,  viz. 

1.  Distracting  cares,  which  divide  the  mind,  and  eat  out  tlie 
peace  and  comfort  of  the  heart,  and  which  is  worst  of  all,  they  re- 
flect very  dishonourably  upon  God  who  hath  pledged  his  faithful- 
ness and  truth  for  our  security ;  against  which,  I  pray  you  bar  the 
door  by  those  two  scriptures,  Phil.  iv.  6.  "  Be  careful  for  nothing, 
"  but  in  every  thing  by  prayer  and  supplication,  with  thanksgiv- 
"  ing,  let  your  requests  be  made  known  unto  God."  And  that  in 
1  Pet.  v.  7.  "  Casting  all  your  care  upon  him,  for  he  careth  for 


"  vou." 


2.  Bar  the  door  against  unchristian  despondency,  another  enemy 
to  the  sweet  repose  of  your  souls  in  this  comfortable  and  quiet 
chamber  of  Divine  faithfulness  :  you  will  find  this  unbecoming  and 
uncomfortable  distemper  of  mind  insinuating  and  creeping  in  upon 
you,  except  you  believe  and  reason  it  out,  as  David  did,  Psal.  xlii. 
11.  "  Why  art  thou  cast  down,  O  my  soul.?  and  why  art  thou 
"  disquieted  within  me  ?  Hope  thou  in  God,  for  I  shall  yet  praise 
«  him." 

3.  Bar  the  door  of  your  heart  against  carnal  policies  and  sinful 
shifts,  which  war  against  your  own  faith,  and  God's  faitlifulness, 
as  much  as  any  other  enemy  whatsoever.  This  was  the  fault  of 
good  David  in  a  day  of  trouble,  1  Sam.  xxvii.  1.  "  And  David 
*'  said  in  his  heart,  I  shall  now  perish  one  day  by  the  hand  of 
"  Saul ;  there  is  nothing  better  for  me  than  that  I  should  speedily 
"  escape  into  the  land  of  the  Philistines."  Alas,  poor  David  !  nothing 


TITE  RIGHTEOUS  MAN^S  REFUGE.  373 

belter  than  tliis?  Time  was  when  thou  couUlst  tliink  on  a  better 
wav,  when  thou  couldst  say,  at  ichnt  time  I  am  afraid  I  will  trust 
in  thcf.  How  dost  thou  Corpfet  thyself  in  this  strait!  doth  thy  old 
retuji^e  in  Go<l  Tail  thee  now  ?  can  the  Philistines  secure  thee  better 
than  the  })roiniscs?  wilt  thou  Hy  from  thy  best  friend  to  thy  worst 
enemies?  but  what  need  we  wonder  at  David,  who  find  the  same 
distemper  almost  unavoidable  to  ourselves  in  like  cases. 

4.  Sliut  the  door  against  discontents  at,  and  murmurings  against 
the  disjK>sitions  of  providence,  whatever  you  feel  or  fear  :  I  per- 
suade you  not  to  a  stoical  apathy,  and  senselessness  of  the  evils  of 
the  times;  that  would  preclude  the  exercise  of  patience.  If  the 
martyrs  had  all  had  the  dead  palsy  before  they  caine  to  the  fire, 
their  fiiith  and  patience  had  not  triumphed  so  gloriously  as  they 
did ;  but  on  the  contrary,  beware  of  grudgings  against  the  ways 
and  will  of  God,  than  which,  nothing  militates  more  against  your 
faith,  and  the  peace  and  quietness  of  your  hearts. 

5.  To  conclude,  shut  the  door  against  all  suspicions  and  jealou- 
sies of  the  firmness  and  stability  of  the  promises,  when  you  find  all 
sensible  comforts  shaking  and  trembling  under  your  feet ;  have  a 
care  of  such  dangerous  questions  as  that,  Psal.  Ixxvii.  8.  Doth  his 
promise  /ail?  These  are  the  things  which  undermine  the  foimda- 
tion  both  of  your  faith  and  comfort. 

6.  In  a  word,  having  sheltered  your  souls  in  this  chamber  of  rest, 
and  thus  shut  the  doors  behind  you,  all  that  you  have  to  do  is  to 
take  your  rest  in  God,  and  enjoy  the  pleasure  of  a  sf)ul  resigned 
into  the  hands  of  a  faithful  Creator,  by  oj)posing  the  faithfulness  of 
God  to  all  the  fickleness  and  unfaithfulness  you  will  daily  find  in 
men,  Micah  vii.  6,  7.  yea,  to  the  weakness  and  fading  of  your  own 
natural  strength  and  ability;  Psal.  Ixxiii.  26.  "  My  flesh  and  my 
*'  luari  faileth,  but  God  is  the  strength  of  my  heart,  and  my  por- 
"  tion  for  ever."  .\nd  so  much  of  the  third  chamber  prepared  for 
believers  in  the  name  of  their  GotL 


CHAP.  IX. 

Oprnnig  to  believers  the  une.hangeahlcncss  of  God,  as  a  Jourtk 
chamber  of  refuge  and  rest  in  times  of  trouble. 

Sect.  I.  It  is  said,  Prov.  ix.  1.  IVi.sclom  hath  builded  her  house, 
she  hath  hewn  out  her  seven  pillars,  i.  c.  She  hath  raised  her 
whole  building  upon  solid  ami  stable  foundations ;  for,  indeed,  the 
strength  of  every  building  is  according  to  the  ground-work  upoa 

Aa2 


iJT'i  THE  RIGHTEOUS  MAJj's  REFUGE. 

which  it  is  erected.  Deh'deJ'undanienturnfallit  opus.  The  wisdom 
and  love  of  God  have  buik  an  house  for  a  refuge  and  sanctuary  to 
beUevers  in  tempestuous  and  evil  times,  containing  many  pleasant 
and  comfortable  chambers  prepared  for  their  lodgings,  till  the  cala- 
injties  be  over-past ;  three  of  them  have  been  already  opened,  viz. 
the  power,  wisdom,  and  faithfulness  of  God. 

The  last  of  which  leads  into  a  fourth,  much  like  unto  it,  namely, 
tlie  unchangeableness  of  God;  wherein  his  people  may  find  as 
much  rest  and  comfort  amidst  the  vicissitudes  of  this  unstable 
world,  as  in  any  of  the  former.  This  world  is  compared,  Rev,  xv. 
2.  to  a  sea  of  glass  mingled  loith  fire.  A  sea  for  its  turbulency 
and  instability  ;  a  sea  of  glass  for  the  brittleness  and  frailty  of  every 
thing  in  it ;  and  a  sea  of  glass  mingled  with  fire,  to  represent  the 
sharp  sufferings  and  fiery  trials  with  which  the  saints  are  exercised 
here  below.  The  only  support  and  comfort  we  have  against  the 
fickleness  and  instability  of  the  creature,  is  the  unchangeableness  of 
God. 

There  is  a  twofold  changeableness  in  the  creature ; 

1.  Natural,  the  effect  of  sin. 

2.  Sinful  in  its  oM'n  nature. 

1.  Natural,  let  in  by  the  fall  upon  all  the  creation,  by  reason 
whereof  the  sweetest  creature  is  but  a  fading  flower,  Psal.  cii.  26. 
Time,  like  a  moth,  frets  out  the  best  wrought  garment  with  which 
we  clothe  and  deck  ourselves  in  this  world,  tcmporalia  rapH  tempus. 
Our  most  pleasant  enjoyments,  wives,  children,  estates,  like  the 
gourd  in  which  Jonas  so  delighted  himself,  may  wither  in  a  night; 
sin  rings  these  changes  all  the  world  over. 

2.  Sinful,  from  the  falseness,  inconstancy,  and  deceitfulness  of 
the  creature :  Solomon  puts  a  hard  question  which  may  pose  the 
whole  world  to  answer  it,  Prov.  xx.  6.     A  faithful  man  •who  can 

find  ?  The  meaning  is,  a  man  of  perfect  and  universal  faithfulness 
is  a  phoeniir,  seldom  or  never  to  be  found  in  this  world  ;  for  when 
a  question  in  scripture  is  moved  and  let  fall  again  without  any  an- 
swer, then  the  sense  is  negative ;  but  though  the  believer  despair  of 
finding  an  unchangeable  man,  it  is  his  happiness  and  comfort  to 
find  an  unchangeable  God. 

The  unchangeableness  of  God  will  appear  three  ways, 

1.  By  scriptui'e  emblems. 

2.  By  scripture  assertions. 

3.  By  convincing  arguments. 

1.  By  scripture  emblems.  Remarkable  to  this  purpose  is  that 
place.  Jam.  i.  17.  where  God  is  called  "  the  Father  of  lights,  with 
"  whom  is  no  variableness,  neither  shadow  of  turning ;"  no  varia- 
bleness. The  word  is,  'xa^aXXayny  an  astronomical  term  commonly 
applied  to  the  heavenly  bodies,  which  have  their  parallaxes,  i.  e. 


THE  UTonTEOcs  max'r  UVTVCr..  375 

their  declinations,  revolutions,  vicissitudes,  eclipses,  increases  and 
decreases  :  but  God  i*  a  Sun  that  never  rises  nor  sets,  but  is  ever- 
lastinj^ly  and  unchangeably  one  and  the  same;  with  him  is  no  va- 
riableness nor  shadow  of"  turning,  r;f>-rr,;  wrocy.iair'j.a.  The  sun  in 
its  zenith  casts  no  shadow,  it  is  the  tro])ic  or  turning  of  its  course 
that  causes  the  shadow ;  the  very  substance  of  turning  is  with  man; 
but  not  the  least  shadow  of  turning  with  God.  And  in  Deut.  xxxii. 
4.  Moses  tells  us,  (rod  is  n  rncK\  and  his  xcork  is  perfect.  And  in- 
deed jx^rfect  working  nccessai'ily  follows  a  j)crt"ect  being.  Now  there 
is  nothing  found  in  nature  more  solid,  fixed,  and  immutable  than  a 
rock;  the  firmest  buildings  will  decay;  a  few  ages  will  make  them 
a  ruinous  heap ;  but  though  one  age  pass  away,  and  another  come, 
the  rocks  abide  where,  and  what  they  were;  Our  Gad  is  the  rock 
of  ages ;  and  yet  one  step  higher,  in  Zech.  vi.  1.  his  decrees  and 
purposes  are  called  mountains  of  brass,  that  is,  most  firm,  durable, 
and  unchangeable  purposes.  Thus  the  immutability  of  God  is  sha- 
dowed forth  to  us  in  scripture  emblems. 

ii.  The  same  also  you  will  find  in  plain,  positive  scripture  asser- 
tions :  such  as  these  that  follow,  Mai.  iii.  6.  "  I  am  the  Lord,  I 
*'  change  not,  tlierefore  ye  sons  of  Jacob  are  not  consumed."  And 
Job  xxiii.  13.  "He  is  in  one  mind,  and  who  can  turn  him  'f^  Men 
are  in  one  mind  to-day,  and  another  to-morrow  ;  the  winds  are 
not  more  variable  than  the  minds  of  men ;  but  God  is  in  one  mind, 
the  purposes  of  his  heart  never  change.  Thou  art  the  same,  or  as 
some  translate.  Thou  art  thyself  Jbr  ever ^  Psal.  cii.  27.  Thus  when 
Mo.ses  desired  to  know  his  name,  that  he  might  tell  Pharaoh  from 
whom  he  came;  the  answer  is,  /  AM  hath  scut  nn\  llxod.  iii.  11-. 
not  I  was,  or  I  will  be,  but  /  AM  THAT  I  AM,  noting  the  ab.sc- 
lute  unchangeablcness  of  his  nature. 

3.  The  unchangeableness  of  God  is  fully  proved  l)v  convincing 
arguments  which  IJivines  commonly  draw  from  such  topics  as  these, 
viz. 

1.  The  perfection  of  his  goodness, 
ii.  The  purity  of  his  nature. 
3.  The  glorv  of  his  name. 
Arg.  1.  From  the  perfeclion  of  his  goodness  and  blessedness;  God 
is  optimus  maximiiSy  the  best  and  chiefest  good,  and  in  lliat  sense, 
"There  is  none  good  but  one,  which  is  God,"  Mark  x.  18.     From 
whence  it  is  thus  argued,  If  there  be  any  change  in  God,  that  change 
nuist  either  be  for  the  better,  or  for  the  worse,  or  into  a  state  equal 
with  that  he  pos.sessed  before. 

Itut  not  for  the  better,  for  then  he  could  not  be  the  chief  good  ; 
nor  for  the  worse,  for  then  he  must  cease  to  be  God,  the  pcrft'ction 
of  whose  nature  is  {K-rfectly  exclusive  of  all  defects  ;  nor  into  an 
tqual  state  of  goodness  with  that  he  possessed  before ;  that  notion 

Aa3 


376  THE  RIGHTEOUS  man's  refuge, 

"woul:!  involve  Polytheism,  and  suppose  two  first  and  equal  beings; 
besic'cs  the  vanity  of  such  a  change  would  be  absolutely  repugnant 
to  the  wisdom  of  God. 

Therefore  with  the  Father  of  lights  can  be  no  variableness  nor 
shadow  of  turning. 

Arg.  2.  The  unchangeableness  of  God  may  be  evinced  from  the 
purity,  sincerity,  and  uncompoundedness  of  his  being,  in  which  there 
neither  is,  nor  can  be  the  least  mixture,  he  being  a  pure  act.  From 
whence  it  is  thus  argued  ; 

If  there  be  any  change  in  God,  that  change  must  be  made  either 
by  something  without  himself,  or  by  something  within  himself,  or 
by  both  together. 

But  it  cannot  be  by  any  thing  without  himself;  for  in  him  all 
created  dependent  beings  live  and  move,  and  enjoy  the  beings  they 
have ;  and  all  the  changes  that  are  among  them,  are  from  the  plea- 
sure of  this  unchangeable  Being,  he  changeth  them,  but  it  is  not 
possible  for  him,  upon  whose  pleasure  they  so  entirely  and  absolutely 
depend,  both  as  to  their  beings  and  workings,  to  suffer  any  changes 
himself  from,  or  by  them. 

Nor  can  any  such  change  be  made  upon  God  by  any  thing  within 
himself:  for  that  would  suppose  action  and  passion,  movens  et  jnotum, 
a  mixture  and  composition  in  his  nature,  which  is  absolutely  re- 
jected and  excluded  by  the  simplicity  and  purity  thereof;  seeing 
therefore  it  can  neither  be  from  any  power  without  him,  nor 
any  mixture  within  him,  there  can  be  no  change  at  all  made  on 
him. 

Jrg.  3.  That  is  by  no  means  to  be  ascribed  to  God,  which  at 
once  eclipses  the  glory  of  his  name,  and  oveithrows  the  hopes  and 
comforts  of  all  his  people. 

But  so  would  the  supposition  of  mutability  in  God  do,  this 
would  level  him  with  the  vain  changeable  creature ;  whereas  it  is 
a  principal  part  of  his  glory,  that  "  He  is  not  a  man  that  he  should 
*'  lie,  neither  the  son  of  man  that  he  should  repent,"  Numb,  xxiii. 
19.  This  also  would  overthrow  the  hopes  and  comforts  of  all  his 
people,  which  are  built  upon  this  attribute  as  upon  their  stable  and 
solia  foundation  :  Among  divers  others  we  find  three  principal 
privileges  of  the  people  of  God,  built  upon  his  immutability, 
viz. 

1.  Their  perseverance  in  grace. 

2.  Their  comfort  in  the  promises. 

3.  Their  hopes  of  eternal  life. 

1.  Their  perseverance  in  grace  is  built  upon  the  foundation  of 
God's  unchangeableness ;  one  main  reason  why  Christians  never 
repent  of  their  choice  of  Christ,  and  the  ways  of  godliness,  is,  be- 
cause the  gifts  and  callings  of  God  are  without  repentance,  B-oni. 


THE  RlGIITEOrs  M.w's  REFUCE.  0T7 

xi.  29.  Should  Goil  but  once  repent  of*  the  gifts  of  his  gnice  he 
hath  l>osto\ved  on  us,  and  aUer  in  his  love  toNvards  us,  how  soon 
Mould  our  love  to  God,  and  delifflit  in  God  vanish,  as  the  image 
in  the  glass  doth,  when  the  man  that  looked  upon  it  hath  once 
turned  away  his  face  ? 

2.  All  their  comfort  in  the  promises  is  built  upon  God's  un- 
changeahleness.  The  promises  are  the  springs  of  consolation  ; 
should  they  fail  and  dry  up,  the  whole  world  could  not  aflord  them 
one  drop  of  spiritual  comfort  to  refresh  their  thirsty  souls;  the 
strength  of  our  coiisolation  immediately  results  from  the  stability 
and  firmness  of  the  scripture  promises,  Heb.  vi.  18. 

a.  Their  hope  of  eternal  life  depends  upon  the  unchangeablenoss 
of  God  that  hath  promised,  Tit.  i.  2.  "  In  hope  of  eternal  life, 
*'  which  God  that  cannot  lie  promised  before  the  world  began." 
Take  away  the  immutability  of  God,  and  you  at  once  darken  and 
eclipse  his  glory,  and  overturn  the  perseverance,  consolations,  and 
hopes  of  all  his  people  ;  but  blessed  be  God,  these  things  are  built 
UjKm  firm  fbundation.s.  ' 

1.  His  nature  is  unchangeable,  "  Thou  art  the  same  for  ever." 
I'sal.  cii.  27.  The  heavens,  though  they  be  the  purest,  and  there- 
fore the  most  durable  and  unchangeable  ])art  of  the  creation,  yet 
they  shall  perish  and  wax  old,  and  be  changed  as  a  vesture;  but  our 
God  is  the  same  for  ever. 

2.  His  |X)wer  is  unchangeable  ;  Tsa.  lix.  1.  "  The  Lord's  hand 
*'  is  not  shortened.""  Time  will  enfeeble  the  strono-e.^t  creature, 
and  cut  short  the  power  of  the  hands  of  the  mighty,  they  cannot 
do  in  their  decrepit  age  as  they  were  wont  to  do  in  their  youthful 
and  vigorous  age ;  but  the  Lord's  hand  never  is,  nor  can  be 
shortened. 

J3.  The  counsels  and  purposes  of  his  heart  are  unchangeable, 
Psal.  xxxiii.  11.  "  The  counsel  of  the  Lord  standeth  lor  ever,  the 
"  thoughts  of  his  heart  to  all  generations.'" 

4.  The  goodness,  truth,  and  mercy  of  God  are  unchangeable, 
Psal.  c.  5.  "  The  Lord  is  gcKnl,  his  mercy  is  everlasting,  and  his 
"  truth  endureth  to  all  generations." 

5.  The  word  of  G(xl  is  unchangeable.  Though  all  flesh  be  as 
grass,  and  the  goodliness  thereof  as  the  flower  of  the  Held,  yet  the 
word  of  our  God  shall  stand  forever;  all  the  promises  contained 
therein  are  sure  and  stedfast :  Not  yea  and  nav,  but  yea  and  Amen 
for  ever.  Si  Cor  i.  20. 

6.  The  love  of  God  is  an  unchangeable  love,    Jer.    xxxi.    3. 
"  Yea,  I  have  loved  thee  with  an  everlasting  love."" 

7.  In  a  word,  all  the  gracious  ))ardons  of  God  are  unchangeable; 
as  they  are  full  without  exceptions,  .so  they  are  final  panhjns  with- 
out any  revocation.    "  I  will  be  merciful  to  their  unrighteousness, 

A  a  4 


8T8  THE  EIGHTEOUS  MAn's  REFUGE. 


"  and  their  iniquities  and  sins  will  I  remember  no  more,'"  Hek 
viii.  12.  And  thus  much  briefly  of  God's  unchangeableness  abso- 
lutely considered  in  itself. 

Sect.  II.  Let  us  next  consider,  and  briefly  view  the  unchange- 
ableness of  God  in  its  respect  and  relation, 

1.  To  his  promises, 

2.  To  his  providences. 

1.  The  immutability  of  God  gives  down  its  comforts  to  be- 
lievers through  the  promises,  there  is  no  otlier  way  by  which  they 
can  have  a  comfortable  admission  into  this  chamber  or  attribute  of 
God ;  and  there  are  six  sorts  of  promises  in  the  word,  by  which 
it  is  highly  improveable  to  their  support  and  comfort  iu  an  evil 
day.     lor, 

1.  The  unchangeable  God  hath  engaged  himself  by  promise  to 
be  with  his  people  at  all  times  and  in  all  straits,  Heb.  xiii.  5. 
*'  I  will  never  leave  thee  nor  forsake  thee."  The  life,  joy,  and 
comfort  of  a  believer  lies  in  the  bosom  of  that  promise,  the  con- 
clusion of  faith  from  thence  is  sweet  and  sure :  If  I  shall  never  be 
forsaken  of  my  God,  let  hell  and  earth  do  their  worst,  I  can  never 
be  miserable. 

2.  The  unchangeable  God  hath  promised  to  maintain  their 
graces,  and  thereby  his  interest  in  them  for  ever,  Jer.  xxxii.  40. 
"  And  I  will  make  an  everlasting  covenant  with  them,  that  I  will 
"  not  turn  away  from  them  to  do  them  good  :  But  I  will  put  my 
"  fear  in  their  hearts,  that  they  shall  not  turn  away  from  me." 
Where  the  Lord  undertakes  for  both  parts  in  the  covenant,  his 
own  and  theirs :  I  will  oiot  turn  atoayfrom  them  ;  Oh  inexpressible 
mercy  !  Yea,  but  Lord,  may  the  poor  believer  say,  that  is  not  so 
much  my  fear,  as  that  my  treacherous  heart  will  turn  away  from 
thee.  No,  saith  God,  I  will  take  care  for  that  also  :  I  will  put  my 
fear  into  thy  heart,  and  thou  shalt  never  depart  from  me. 

3.  The  unchangeable  God  hath  promised  to  establish  the  cove- 
nant with  them  for  ever ;  so  that  those  who  are  once  taken  into 
that  gracious  covenant  shall  never  be  turned  out  of  it  again,  Isa. 
liv.  10.  "  The  mountains  shall  depart,  and  the  hills  be  removed, 
"  but  my  kindness  shall  not  depart  from  thee,  neither  shall  the 
"  covenant  of  mv  peace  be  removed,  saith  the  Lord  that  hath  mercy 
«  on  thee." 

4.  The  unchangeable  God  hath  secured  his  loving  kindness  to 
his  people,  by  promise,  under  all  the  trials  and  smarting  rods  of 
affliction  with  which  he  chastens  them  in  this  world;  he  hath  re- 
served to  himself  the  liberty  of  afflicting  them,  but  bound  himself 
by  promise  never  to  remove  his  favour  from  them,  Psal.  Ixxxix. 
33,  34.  "  I  will  visit  their  transgression  with  the  rod,  and  their 


THE  RIGHTEOUS  MAN's  REFUGE.  379 

"  iniquity  with  stri|xs,  nevertheless  my  loving-kindness  will  I  not 
"  take  from  them,  nor  suffer  niy  failhlulness  to  fail."" 

6.  The  promises  of  a  joyful  resurrection  from  the  dead  are 
grounded  u{X)n  the  immutability  of  God,  Matt.  xxii.  32.  "  I  am 
''  the  God  of  Abraham,  the  (icxl  of  Isaac,  and  the  Go<l  of  Ja- 
"  cob  :  God  is  not  the  God  of  the  dead,  but  the  God  of  the 
"  living.'"  Death  hath  made  a  great  change  upon  them,  but  none 
upon  their  God  ;  though  they  be  not,  he  is  still  the  same:  there- 
fore they  are  not  lost  ui  death,  but  shall  assuredly  be  found  again 
in  the  resurrection. 

6.  To  conclude,  the  promises  of  the  saints'  eternal  happiness 
with  God  in  heaven  are  founded  on  his  immutabilitv,  1  Cor.  i.  8, 
9.  Tit.  i.  2.  IJy  all  which  you  see  what  a  pleasant  lodging  is  pre- 
pared lor  the  saints  in  the  un<hangeable  promises  of  God,  amidst 
all  the  changes  and  alteratit)ns  here  below. 

2.  Once  more  let  us  view  the  unchanorcableness  of  God  in  his 
providence  towards  his  people,  whatever  changes  it  makes  upon 
us,  or  whatever  changes  we  seem  to  discern  in  it,  nothing  is  more 
certain  than  this,  that  it  holds  one  and  the  same  tenor,  pursues  one 
and  the  same  design,  in  all  that  it  doth  upon  us,  or  about  us.  Pro- 
vidences indeed  are  very  variable,  but  the  designs  and  ends  of  God 
in  them  all,  are  invariable,  and  the  .same  for  ever.  It  is  noted  in 
Ezek.  i.  12.  "  That  the  wheels  went  straight  forw'ard  ;  whither  the 
"  spirit  was  to  go,  they  went;  and  they  turned  not  when  they 
"  went."  As  it  is  in  nature,  so  in  providence,  you  have  one  day 
fair,  halcyon,  and  bright,  another  dark  and  full  of  storms ;  one 
season  hot,  another  cold  ;  but  all  these  serve  to  one  and  the  same 
end  and  design  to  make  the  earth  fruitful ;  and  the  end  of  all  pro- 
vidences is  to  make  you  holy  and  happv.  That  is  a  sweet  promise, 
Rom.  viii.  28.  "  All  things  shall  work  together  for  good  to  them 
"  that  love  God."  This  is  the  compass  by  which  all  jirovidences 
steer  their  course,  as  a  ship  at  sea  doth  by  the  chart  :  but  more 
particularly  let  us  note  the  unchangeableness  of  God  in  his  ])rovi- 
dences  of  all  kinds,  efftxitive  and  permissive,  and  see  in  them  all 
his  unchangeable  righteousness  and  goodnes.s. 

1.  It  must  needs  be  so,  considering  the  unchangeableness  o*"  his 
decree,  2  Tim.  ii.  19.  "  The  foundation  of  God  standeth  sure.'* 
Providences  serve,  but  never  frustrate;  execute,  but  cannot  make 
void  the  tlecree;  so  that  you  may  say  of  the  most  afflicting  provi- 
dences, as  David  doth  of  the  stormy  winds,  Psal.  cxlviii.  8.  They 
all  fulfil  his  'word. 

2.  The  wisdom  of  God  proves  it ;  he  will  not  suffer  his  works 
or  permission.'*  to  clash  with  his  designs  and  pur}x)ses :  Divine  wis- 
dom shews  itself  in  the  steady  direction  of  all  things  to  their  ulti- 
mate end.      To  open  this  in  some  particulars,  consider. 


S80  TOE  ttlGHTEOUS  MAn's  REFUGE. 

1.  Doth  the  Lord  permit  wicked  men  to  rage  and  insuh,  per- 
secute and  vex  his  people  ?  Yet  all  this  while  providence  is  in  its 
right  way,  it  walks  in  as  direct  a  line  to  your  good,  as  when  it  is 
in  a  more  pleasant  path  of  peace,  Jer.  xxiv.  5.  "  Thus  saith  the 
**  Lord,  the  God  of  Israel,  like  these  good  figs,  so  will  I  acknow- 
*'  ledge  them  that  are  earned  away  captive  of  Judab,  whom  I  have 
**  sent  out  of  this  place  into  the  land  of  the  Chaldeans  for  their 
**  good."  Israel  was  sent  to  Babylon  for  their  good.  This  im- 
proves your  faith  and  patience.  Rev.  xiii.  10.  Here  is  the  patience 
and  faith  of  the  saints.  So  Rom.  v.  2,  3.  "  By  whom  also  we  have 
"  access  by  faith  into  this  grace,  wherein  we  stand,  and  rejoice  in 
**  hope  of  the  glory  of  God ;  and  not  only  so,  but  we  glory  in 
*'  tribulations  also  ;  knowing  that  tribulation  worketh  patience." 
By  this  you  are  weaned  from,  and  mortified  to  this  world. 

2.  Doth  the  Lord  in  his  providence  order  many  and  frequent, 
close  and  smarting  afflictions  for  you  ?  Why,  lo  !  here  is  the  same 
design  managing  as  effectually,  as  if  all  the  peace  and  prosperity 
in  the  world  were  ordered  for  you  ;  the  face  of  providence  indeed 
is  not  the  same,  but  the  love  of  God  is  still  the  same ;  he  loves  you 
as  much  when  he  smites,  as  when  he  smiles  on  you  :  for  what  are 
his  ends  in  afflicting  you,  and  what  the  sanctified  fruits  of  your  af- 
flictions? Is  it  not, 

1.  To  purge  your  iniquities?  Isa.  xxvii,  9-  "  By  this  therefore 
"  shall  the  iniquity  of  Jacob  be  purged,  and  this  is  all  the  fruit  to 
*'  take  away  his  sin." 

2.  To  reduce  your  hearts  to  God  ?  Psal.  cxix.  67.  "  Before  I 
"  was  afflicted  I  went  astray,  but  now  have  I  kept  thy  word." 

3.  To  quicken  you  to  your  duties  ?  Let  the  best  man  be  without 
afflictions,  and  he  will  quickly  grow  dull  in  the  way  of  his  duty. 

3.  Doth  God  let  loose  the  chain  of  Satan  to  tempt  and  buffet 
you !  Yet  is  he  still  the  same  God  to  you  as  before ;  for  do  but 
observe  his  ends  in  that  permission,  and  you  will  find,  that,  by 
these  things,  the  Lord  is  leading  you  towards  that  desired  assurance 
of  his  love  which  your  souls  long  after.  Few  Christians  attain  to 
any  considerable  settlement  of  soul,  but  by  such  shakings  and  com- 
bats, the  end  of  these  permissions  is  to  put  you  to  your  knees,  and 
blow  up  a  greater  flame  and  fervour  of  spirit  in  prayer,  2  Cor.  xii. 
8.  So  that,  eventually,  these  permissions  of  providence  prove  sin- 
gular advantages  and  blessings  to  you. 

Sect.  Ill,  What  remains  then,  seeing  God  is  unchangeable  in 
his  love  to  his  people,  pursuing  the  great  ends  of  all  his  gracious 
promises  in  a  steady  course  of  providence,  wherein  he  will  never 
effect,  or  permit  any  thing  that  is  really  repugnant  to  his  own 
glory,  or  their  good  ;  but  that  we  enter  also  into  this  chamber  of 
rest,  shut  the  doors  about  us,  and  comfortably  improve  the  un- 


THE  uiGiiTEOus  man's  refcge.  381 

chanpeabloness  of  God,  while  we  see  uolhiiig  but  changes  and  trou- 
bles liere  below. 

(1.)  Enter  into  God's  unchangcablencss  by  faith,  take  up  your 
iodirin<T  in  this  sweet  attribute  also ;  and  to  encourage  vour  faith 
thereunto,  seriously  consider  a  few  particulars. 

1.  Consider  how  constant,  firm,  and  unchangeable  God  hath 
been  to  his  people  in  all  times  and  straits ;  not  one  among  the 
many  thousands  of  his  people,  that  are  passed  on  before  you,  but  by 
frrquent  and  certain  experience  have  found  him  so.  What  a  sin- 
gular encouragement  is  this  to  our  faith  in  the  case  beibre  us  ? 
PsaJ.  ix.  13.  "  They  that  know  thy  name,  will  put  their  trust  in 
*•  thee,  for  thou.  Lord,  hast  not  forsaken  them  that  seek  thee." 
So  Isa.  XXV.  4.  "  Thou  hast  been  a  strength  to  the  poor,  a  strength 
*'  to  the  needy  in  his  distress,  a  refuge  from  the  storm,  a  shadow 
*'  from  the  heat,  when  the  blast  of  the  terrible  ones  is  as  the 
*'  storm  against  the  wall.''  Neither  is  there  any  thing  in  your  ex- 
perience contradictory  to  the  encouraging  reports  others  have  made 
ol"  God  :  you  must  acknowledge,  that  notwithstanding  your  own 
changeableness,  who  have  hardly  been  able  to  maintain  your  hearts 
in  any  spiritual  frame  towards  God  for  one  day  together,  yet  his 
mercies  towards  you  have  been  new  every  morning,  and  great  hath 
been  his  faithfulness.  You  have  often  turned  aside  from  the  way 
of  your  duty,  and  have  not  followed  God  in  a  steady  course  of  obe- 
dience; and  yet,  for  all  that,  his  goodness  and  mercy  have  followed 
you  all  the  days  of  your  life,  as  it  is  Psal.  xxiii.  6. 

2.  Consider  how  often  you  have  doubted  and  mistrusted  the 
unchangeablcness  of  God,  and  been  forced  with  sliaine  and  sor- 
row, to  retract  your  folly  therein  ;  God  hath  many  times  convinced 
you,  that  his  love  to  you  is  an  unchangeable  love,  how  many 
changes  soever,  in  the  course  of  his  providence,  have  passed  over 
you;  consult  Isa.  xlix.  14.  and  Psal.  Ixxvii.  78.  and  sec  how  the 
cases  are  parallel,  both  in  respect  of  God's  constancy  to  them  and 
you,  and  the  inconstancy  of  his  people's  faith  then,  and  yours  now ; 
your  fears  and  doubts  are  the  same  with  theirs,  though  his  good- 
ness and  love  have  been  as  unchangeable  to  you  as  ever  they  were 
to  them. 

3.  Consider  the  advocateship  and  intercession  of  Jesus  Christ  in 
heaven  for  you,  by  virtue  whereof  the  favour  and  love  of  God  be- 
comi*  unalterable  towards  his  people.  If  any  thing  can  be  sup- 
posed to  cool  or  quench  the  love  of  God  towards  you,  nothing  in  the 
world  is  more  like  to  do  it  than  your  sin  ,•  and  this,  indeed,  is  that 
which  you  fear  will  estrange  and  alienate  the  heart  of  your  God 
from  you.  But,  reader,  if  thou  be  one  that  sincerely  mournest 
for  all  the  grief  uml  dishonour  of  God  by  thy  wn,  appliest  the  biood 


38S  THE  RIGHTEOUS  MAn's  REFUGE. 

of  sprinkling  to  thy  soul  by  faith,  and  makest  mortification  and 
watchfulness  thy  daily  business ;  comfort  thyself  against  that  fear 
from  that  singular  encouragement  given  thee  in  this  case,  ]  John 
ii.  1,  2.  "  My  little  children,  these  things  write  I  unto  you,  that 
*'  ye  sin  not ;  and  if  any  man  sin,  we  have  an  Advocate  with  the 
"  Father,  Jesus  Christ  the  righteous,  and  he  is  the  Propitiation  for 
*'  our  sins."  Look  as  the  death  of  Christ  healed  the  great  breach 
betwixt  God  and  the  soul,  by  thy  reconciliation  at  first ;  so  the  pow- 
erful intercession  of  Christ  in  heaven  effectually  prevents  all  new 
breaches  betwixt  God  and  thy  soul  afterwards,  so  that  he  will  never 
totally  and  finally  cast  thee  off  again. 

(2.)  Shut  the  door  behind  you  against  all  objections,  scruples, 
and  questionings  of  God's  immutability,  and,  by  a  resolved  and 
steady  faith,  maintain  the  honour  of  God  in  this  point,  by  thy  con- 
stant adherence  to  it,  and  dependence  upon  it :  and  especially  see 
that  you  give  him  the  glory  of  his  unchangeableness. 

1.  When  thou  shalt  see  the  greatest  alterations  and  changes 
made  by  his  providence  in  the  world.  What  though  thou  shouldst 
live  to  see  all  things  turned  upside  down,  the  foundations  out  of 
course,  all  things  drawing  into  a  sea  of  confusion  and  trouble  ?  yet 
in  the  midst  of  those  public  distractions  and  distress  of  nations,  en- 
courage thou  thyself  in  this :  Thy  God,  and  his  love  to  his  people, 
are  the  same  for  ever.  Psal.  xlvi.  1,  2,  3,  4,  5.  "  God  is  our  refuge 
**  and  strength,  a  very  present  help  in  trouble ;  therefore  will  we 
"  not  fear,  though  the  earth  be  moved,  and  the  mountains  be  cast 
*'  into  the  midst  of  the  sea :  God  is  in  the  midst  of  her,  she  shall 
*'  not  be  moved." 

2.  live  by  faith  upon  God's  unchangeableness  under  the  great- 
est changes  of  your  own  condition  in  this  world.  Pi'ovidence  may 
make  great  alterations  upon  all  your  outward  comforts :  it  may  cast 
you  down,  how  dear  soever  you  be  to  God,  from  riches  into  po- 
verty, from  health  into  sickness,  from  honour  into  reproach,  from 
liberty  into  bondage  ;  thou  mayest  overlive  all  thy  comfortable  re- 
lations, and  of  a  Naomi  become  a  Marah.  Thou  hast  lifted  me  up, 
a?id  cast  vie  down,  said  as  good  a  man  as  you,  Psal.  ciii.  10.  Yet 
still  it  is  your  duty,  and  will  be  your  great  privilege  in  the  midst  of 
all  these  changes,  to  act  your  faith  upon  the  never-changing  God, 
as  that  holy  man  did,  Hab.  iii.  17.  "  Although  the  fig-tree  shall 
**  not  blossom,  neither  fruit  be  in  the  vine ;  the  labour  of  the 
**  olive  shall  fail ;  and  the  fields  shall  yield  no  meat ;  the  flocks 
"  shall  be  cut  off  from  the  fold,  and  there  shall  be  no  herd  in  the 
"  stall;  yet  will  I  rejoice  in  the  Lord,  I  will  joy  in  the  God  of  my 
**  salvation  ;"  q.  d.  Suppose  a  thousand  disappointments  of  my 
earthly  hopes,  yet  will  I  maintain  my  hope  in  God.     O  Christian  ! 


THE  BIGIITEOUS  MAx's  REFUGE.  38!5 

\Mth  how  many  yets,  notwithstandings,  and  neverlhelesses,  must  thy 
faiih  htar  up  in  times  o(  trouble,  or  thou  wilt  sink. 

8.  Sec  thou  live  upon  God's  uncliangeableness,  when  age  and 
sickness  shall  inl'orni  thee  that  thy  great  change  is  at  liand;  though 
thv  heart  ami  thy  flesh  I'ail,  comfort  thyself  with  this,  thy  God 
will  never  lail  thee,  Psal.  Ixxiii.  16.  "  O  God  (salth  David)  thou 
*'  hast  taught  me  from  my  youth,  and  hitherto  have  I  declared 
"  thy  wondrous  works,  now  also  when  I  am  old  and  gray-headed, 
"  forsake  me  not,"  PsaJ.  Ixxi.  17,  18. 

4.  Li\  e  upon  the  unchangeableness  of  God  under  the  greatest 
and  saddest  changes  of  your  spiritual  condition  ;  God  may  cloud 
the  light  of  his  countenance  over  thy  soul,  he  may  fill  thee  with 
fears  and  troubles,  and  the  Comforter  that  should  relieve  thee 
may  seem  to  be  far  off;  yet  still  maintain  thy  faith  in  the  un- 
changeableness of  his  love ;  trust  in  the  name  of  the  Lord,  stay 
thyself  upon  thy  God,  when  thou  walkest  in  darkness,  and  hast 
no  light,  Isa.  1.  10.     Thus  shut  thy  door. 

(.'5.)  Ini])rove  the  unchangeableness  of  God  to  tliy  best  advantage 
in  the  worst  times,  by  drawing  thence  such  comfortable  conclusions 
as  these. 

1.  If  God  be  an  unchangeable  God  in  his  promises,  and  in  his 
love  to  his  people,  what  should  hinder  but  the  people  of  God  may 
live  happily  and  comfortal)ly  in  the  saddest  times,  and  greatest  trou- 
bles u}X)n  earth.  "  As  sorrowful,  yet  always  rejoicing,  as  poor, 
"  yet  making  many  rich,  as  having  nothing,  yet  possessing  all 
"  things,''  2  Cor.  vi.  10.  "  Certainly  nothing  ought  to  quench  a 
"  Christian's  mirth,  that  is  not  able  to  separate  him  from  the 
"  love  of  Christ,"  Rom.  viii.  3.5. 

2.  If  God  be  an  imchangeable  God  in  his  love  to  his  people, 
then  it  becomes  all  that  have  special  interest  in  this  God,  to  be 
unchangeable  and  inunoveable  in  the  ways  of  tluir  obedience  to- 
wards  liim :   God  Avill  not  cast  you  off,  see  that  you  cast  not  off 

our  duties,  no,  not  when  they  are  surrounded  with  difficulties; 
le  loves  you,  though  you  often  gi'ieve  him  by  sin  ;  see  that  you  still 
love  him,  though  he  often  grieve  and  burden  you  by  affliction  :  he 
will  own  you  for  liis  people  under  the  greatest  contempts  and  rc- 
proaehcs  of  the  world ;  see  that  you  own  and  honour  his  ways  and 
truths  when  you  are  under  most  reproach  from  a  vile  world. 


I 


884  THE  KIGUTEOUS  MAM^S  REFUGE. 


CHAP.  X. 


Opening  the  care  of  God  for  his  people  in  times  of  trouble^  as  the 
jiflh  chamber  of  rest  to  believers. 

Sect.  I.  \_yARE,  in  the  general  notion  of  it,  as  it  is  applied  to  the 
creature,  imports  the  studiousness  and  solicitousness  of  our  thoughts, 
for  the  safety  and  welfare  of  ourselves,  or  those  we  love  and  highly 
value.  Now,  though  there  be  no  such  thing  properly  in  God,  at 
whose  dispose  and  pleasure  all  events  are,  and  to  whose  counsels  and 
appointments  all  difficulties  must  give  way ;  yet  he  is  pleased  to  ac- 
commodate himself  to  our  weakness,  and  express  his  regard  and  love 
to  his  people,  by  such  things  as  one  creature  doth  to  another,  to 
which  it  is  endeared  by  relation  or  affection.  To  this  purpose  we 
may  find  many  significant  synonymous  expressions  in  scripture,  all 
importing  the  care  of  God  over  his  people,  in  a  pleasant  variety  of  no- 
tion and  expression,  as  Nah.  i.  7.  "  The  Lord  is  good,  a  strong  hold 
*'  in  the  day  of  trouble,  and  he  knoweth  them  that  trust  in  him." 

He  knoweth  them,  i.  e.  he  hath  a  special,  tender,  and  careful  eye 
upon  them,  to  see  their  wants  supplied,  and  to  protect  them  in  all 
their  dangers ;  for  in  the  common  and  general  sense  he  knoweth 
them  that  trust  not  in  him,  as  well  as  those  that  do ;  and  farther  to 
clear  this  sense  of  the  place^  it  is  said,  Psal.  xl.  17.  "  The  Lord 
"  thinketh  on  them."  Importing  not  only  simple  cogitation,  but 
the  immoration  or  abiding  of  his  thoughts  upon  them,  as  our 
thoughts  are  wont  to  do  upon  that  which  we  highly  esteem,  espe- 
cially when  any  danger  is  near  it.  And  yet  farther,  to  clear  this 
sense,  it  is  said,  John  xxxvi.  7.  "  He  withdraweth  not  his  eye  from 
"  the  righteous."  As  when  Moses  was  exposed  in  the  ark  of  bul- 
rushes, where  his  life  was  in  imminent  hazard  by  the  waters  of 
Nilus  on  one  side,  and  the  Egyptian  cut-throats  on  the  other :  his 
sister  Miriam  kept  watch  at  a  distance,  to  see  what  would  be  done 
to  him.  Her  eye  was  never  off  that  ark  wherein  her  dear  brother 
lay ;  fear  and  care  engaged  her  eye  to  keep  a  true  watch  for  him. 
Thus  the  Lord  withdraweth  not  his  eye  from  the  righteous.  To 
the  same  purpose  is  that  expression,  Deut.  xxxiii.  3.  "  Yea,  he 
"  loved  the  people ;  all  his  saints  are  in  thy  hand."  That  which 
we  dearly  love  and  prize  above  ordinary,  we  keep  in  our  own 
hands  for  its  security,  as  not  thinking  it  safe  enough  in  any  other 
hand  or  place.  And  once  more,  Isa.  xlix.  16.  God  is  said  to  en- 
grave them  upon  the  palms  of  his  hands,  alluding  to  what  is  custo- 
mary among  men,  who,  when  they  would  charge  their  memories 
with  something  of  special  concernment,  use  to  change  a  ring,  or 


THE  RIGHTEOUS  MAN's  RKiXCZ.  385 

Duid  a  ihreail  about  the  finger,  to  put  them  in  mind  of  it.  Thus  is 
Uie  care  of  our  Gotl  expressed  to  us  in  scripture- notions.  The 
amount  of  all  which  is  given  to  us  in  that  one  proy)er  and  full  ex- 
pression of  the  apostle,  1  Pet.  i.  7.  He  caretk  J'or  ijoii.  To  open 
this  chamber  of  Divine  care  as  a  place  of  sweetest  rest  lo  our  anxious 
and  perplexed  minds,  in  times  of  difliculty  and  hazard,  it  will  be 
necessary  that  you  seriously  ponder, 

1.  The  grounds  and  reasons  1 

2.  The  extent  and  compass  >-of  the  care  of  God. 
Ij.  The  lovely  properties       J 

(1.)  The  grounds  and  reasons  of  God's  care  for  his  people, 
wliich  are, 

1.  The  strict  and  dear  relations  in  which  he  is  pleased  to  own 
them.  Believers  are  his  children,  and  you  know  how  naturally 
children  engage  and  draw  forth  the  father's  care  for  them.  This 
is  the  argument  Christ  uses,  Mat.  vi.  31,  32.  *'  Therefore,  take  no 
"  thought,  .saying,  what  shall  we  eat  ?  Or  what  shall  we  drink  ? 
*'  Or  whcrewiihal  .shall  we  be  clothed  l!  For  your  heavenly  Father 
"  knoweth  that  ye  have  need  of  all  those  things."'  Cliildren,  espe- 
cially when  young,  disquiet  not  themselves  about  provision  for  back 
or  belly,  but  leave  that  to  the  care  of  their  parents,  from  whom, 
by  the  tye  and  bonds  of  nature  and  love,  they  expect  provision  for 
all  those  wants:  Every  one  takes  care  for  his  own;  much  more 
doth  God  for  his  own  children ;  and,  indeed,  he  expects  his  chil- 
dren should  live  upon  his  care  as  our  children  in  their  minority  do 
ujxjn  ours. 

2.  God's  precious  estimation  and  value  of  them  engage  his  con- 
stant care  for  them.  Believers  are  his  jewels,  Mai.  iii.  17.  his  pe- 
culiar peo))le,  1  Pet.  ii.  6.  his  s])ecial  portion  or  treasure  in  this 
world,  J)eut.  xxxii.  9.  and  as  such  he  prizes  and  esteems  them 
above  all  the  people  of  the  earth,  and  accordingly  exercised  his  spe- 
cial care  in  all  the  dangers  they  are  exposed  to.  Special  love  en- 
gageth  peculiar  care. 

3.  The  dangers  and  fears  of  the  people  of  God  In  tins  world  are 
many  and  great ;  and  were  it  not  for  the  Lord's  assiduous  and  ten- 
der cure  over  them,  they  must  necessarily  be  ruined  both  in  soul 
and  body  by  them.  The  ciiurch  is  God's  vineyard,  its  enemies  as 
so  many  wild  boars  to  root  it  up  :  Upon  this  account  he  saith,  Isa. 
xxvii.  3.  "  I  the  Lord  do  keej)  it;  lest  any  hurt  it,  I  will  keep  it 
"  night  and  day."  And,  indeed,  it  is  well  for  Israel  that  he  who 
keepeth  it,  never  slumbereth  nor  sleepeth,  Psal.  cxxi.  4.  That  our 
houses  are  in  peace,  that  we  and  our  dear  relations  fall  not  as  a 
prey  into  cruel  and  blcMxly  hands  skilful  to  destroy,  that  we  find 
any  rest  and  comfort  in  so  evil  and  dangerous  a  world,  is  wholly 
luid  only  to  be  ascribed  to  the  care  of  God  over  us  and  ours. 


88G  THE  RIGHTEOUS  MAn's    REFUGE. 

4.  Jesus  Christ  hath  solemnlv  recommended  all  the  people  of 
God  to  his  particular  care.  It  was  one  of  the  last  expressions  of 
Christ's  love  to  them  at  the  parting  hour,  John  xvii.  11.  "  And 
"  now  I  am  no  more  in  the  world,  but  these  are  in  the  world ;  and 
*'  I  come  to  thee :  Holy  Father,  keep  through  thine  own  name 
*'  those  whom  thou  hast  given  me.""  q.  d.  While  I  have  been  per- 
sonally present  with  them,  I  took  the  same  care  of  them  as  a  shep- 
herd doth  of  his  flock,  or  a  tender  father  of  his  children :  but  now 
I  must  leave  them  in  the  world,  and  in  the  midst  of  a  world  of 
dangers,  fears,  and  troubles,  against  which  they  can  make  no  pro- 
vision or  defence  themselves.  Father,  remember  them,  look  after 
them  when  I  shall  be  removed  from  them,  they  are  thine  as  well 
as  mine ;  and  I  recommend  them,  with  my  last  breath,  to  thy  care 
and  protection.  This  is  a  special  ground  also,  of  God's  care  for 
them. 

5.  Believers  daily  cast  themselves  upon  the  care  of  God,  and  re- 
sign themselves  unto  it  in  their  daily  prayers,  and  by  their  often- 
renewed  acts  of  faith,  than  which  no  act  is  found  more  engaging 
from  the  creature  upon  its  God ;  though  there  be  nothing  of  merit, 
yet  there  is  much  engaging  efficacy  in  it,  Isa.  xxvi.  3.  "  Thou  wilt 
"  keep  him  in  perfect  peace  whose  mind  is  stayed  on  thee;  because 
"  he  trusteth  in  thee."  We  find  it  so  among  ourselves,  the  more 
firmly  and  entirely  any  one  trusteth  in  us,  and  dependeth  upon  us, 
the  more  he  engageth  us  to  protect  and  relieve  him.  Now  this  is 
the  daily  work  of  Christians  to  trust  God  over  all,  and  put  all  their 
concernments  into  his  hand,  which  very  trust  and  dependence  draw 
forth  the  care  of  God  for  them. 

6.  In  a  word,  the  many  promises  God  hath  made  to  his  people 
to  preserve,  support,  and  supply  them  in  all  the  times  of  need,  en- 
gage the  care  of  God  for  them,  as  often  as  such  wants  or  dangers 
befal  them;  for  indeed,  herein  he  at  once  takes  care  for  their 
necessity,  and  for  his  own  honour  and  glory.  They  trust  to  his 
word,  and  rely  upon  his  promises,  which  therefore  he  will  be  care- 
ful to  make  good.  This  was  the  argument  which  the  church  plead- 
ed in  the  time  of  imminent  danger  to  engage  the  care  of  God  for 
them,  Psal.  Ixxiv.  20.  Have  respect  unto  the  covenant :  for  the  dcirlc 
places  of  the  earth  are  full  of  the  habitations  c)f  cruelty^  q.  d.  O  Lord, 
thy  people  are  in  the  midst  of  cruel  enemies,  take  cai  i  for  their 
protection,  and  though  there  be  no  worth  in  them  to  which  thou 
shouldest  have  respect,  yet  have  i-espect  unto  thine  own  covenant: 
let  the  glory  of  thy  name  draw  forth  thy  care  to  thy  people. 

Sect,  II.  We  have  seen  the  grounds  and  reasons  of  God's  care 
over  his  people,  let  us  next  view  (2.)  The  extent  and  compass  of 
this  divine  care ;  and  here  methinks  the  Lord  saith  to  his  people  as 
he  said  to  Abraham,  Gen.  xiii.  14, 15.    Lifl  up  now  thine  eyes  from 


THE  liiGiiTEons  man's  hefuck.  y37 

the  phici  'tffhere  thou  arty  nnrthicard  and  .wuthrcard,  and  easticard 
and  xccitioardy  for  all  the  land  ich'ick  thou  seesty  to  tliee  will  1  give 
it  and  to  thif  seed  for  ever.  So  here,  poor  timorous,  dejectetl  be- 
liever, lift  up  thine  eves  from  tlio  ]ilace  wliere  thou  art,  ami  take  a 
view  of  all  the  promiNCs  in  the  scrij>turcs  of  truth  ;  promises  of  sup- 
ports under  all  burthens,  supplies  of  all  wants,  deliverances  out  of 
all  danjrers,  assistances  in  all  distresses;  to  thee  have  I  given  them 
all  as  a  portion  for  ever.  This  care  of  God  walks  around,  and  en- 
conipasseth  the  souls  and  bodies  of  them  that  fear  him  day  and 
night.  There  is  no  interest  or  concern  of  either  found  without  the 
line  of  his  all-surrounding  care,  and  every  one  of  his  children  are 
enfolded  \\\  his  fatherly  arms,  Deut.  xxxiii.  3.  All  his  saints  are  in 
thy  hand.  All,  and  every  one  of  their  wants  and  straits  are  observed 
bv  this*  care,  in  order  to  their  supply,  Phil.  iv.  19-  M^  God  shall 
supplij  all  ijour  need. 

1.  Great  is  the  care  of  God  over  tlie  bodies  of  his  people,  and  all 
the  dangers  and  necessities  of  them  as  they  daily  grow;  your  meat 
and  drink  are  daily  provided  for  you  by  your  Father's  care,  Psal 
cxi.  24.  He  hath '^-ivcji  meat  umIo  thevi'that  fear  him :  he  icill  be 
ever  mindful  of  his  covenant.  It  is  from  this  care  of  thy  heavenly 
Father,  that  necessary  provisions  have  been  made  for  thee,  of  which, 
it  may  be,  thou  hast  had  no  foresight :  this  is  tlie  God  that  hath 
{\\\  thee  all  thy  life  long,  Gen.  xlviii.  15.  It  is  from  the  same  care 
thy  Ixxly  hath"  been  clothed,  Matth.  vi.  28.  How  much  more  shall 
he  clothe  7J0U,  Oye  of  little  faith  ?  It  is  through  this  care  you  sleep 
in  peace,  and  your  rest  is  made  sweet  unto  you,  Prov.  iii.  24. 
'  When  thou  liest  down,  thou  shalt  not  be  afraid  ;  yea,  thou  shalt 
'  lie  down,  and  thy  sleep  shall  be  sweet.""  In  a  word,  thou  owest 
all  thy  recoveries  trom  dangerous  diseases,  and  narrow  escapes  from 
the  grave,  to  this  care  of  thy  God  over  thee.  He  is  the  Lord  that 
kcaleth  thee.,  Kxod.  xv.  26.  That  the  incensed  humours  of  thy 
body  had  not  overflowed  their  banks,  like  an  inundation  of  the  sea, 
when  they  raged  in  thy  dangerous  diseases,  is  only  because  thy 
God  took  the  care  of  thee,  and  set  them  their  bounds. 

2.  Divine  care  extends  itself  to  the  souls  of  all  that  fear  God, 
and  to  all  the  concernments  of  their  souls;  and  u.anifcstly  disco- 
vers itself  in  all  the  gracious  provisions  it  hath  made  for  them. 
More  ixirticularly,  it  is  from  this  tender,  fatherly  care  that, 

1.  A  Saviour  was  provided  to  redeem  them,  when  fhcy  were 
ruined  and  lost  by  sin,  John  iii.  1(3.   Rom.  viii.  L>2. 

2.  That  spiritual  cordials  are  provided  to  relVcsli  them  in  all  tlicir 
sinking  sorrows  and  inward  distresses,  Psal.  xciv.  19. 

3.  That  a  d«K>r  of  deliverance  is  opened  to  rbem,  when  they  :ir^ 
Vol..  Ill  R  b 


888  THE  RIGHttOUiS  MAN.S  llEFUGE. 

sorely  pressed  upon  by  temptations,  and  ready  to  be  overwhelmed, 
1  Cor.  X.  13. 

4.  That  a  strength  above  their  own  comes  seasonably  to  support 
them,  when  they  are  almost  over-weighed  with  inward  troubles; 
when  great  weights  are  upon  them,  the  everlasting  arms  are  under- 
neath them,  Psal.  cxxxviii.  3.  Isa.  Ivii.  16. 

5.  That  their  ruin  is  prevented,  when  they  are  upon  the  danger- 
ous and  slippery  brink  of  temptations,  and  their  feet  almost  gone, 
Psal.  Ixxiii.  2.  Hos.  ii.  6.  2  Cor.  xii.  7. 

6.  That  they  are  recovered  again  after  dangerous  falls  by  sin,  and 
not  left  a  prey  and  trophy  to  their  enemy,  Hos.  xiv.  4. 

7.  That  they  are  guided  and  directed  in  the  right  way,  when 
they  are  at  a  loss,  and  know  not  what  course  to  take,  Psal.  xvi.  11. 
Ixxiii.  24. 

8.  That  they  are  established  and  confirmed  in  Christ,  in  the  most 
shaking  and  overturning  times  of  trouble  and  persecution ;  so  that 
neither  their  hearts  turn  back,  nor  their  steps  decline  from  his  ways, 
Jer.  xxxii.  40.  John  iv.  14. 

9.  That  they  are  upheld  under  spiritual  desertions,  and  recover- 
ed again  out  of  that  dismal  darkness,  into  the  cheerful  light  of  God's 
countenance,  Isa.  Ivii.  16. 

10.  That  they  are  at  last  brought  safe  to  heaven,  through  the  in- 
numerable hazards  and  dangers  all  along  their  way  thither,  Heb. 
xi.  19.  In  all  these  things  the  care  of  their  God  eminently  disco- 
vers itself  for  their  souls. 

(3.)  Once  more  let  us  consider  the  care  of  God  for  his  people  in 
the  lovely  properties  thereof.     As, 

1.  It  is  a  fatherly  care,  than  which  none  is  greater  or  more  ten- 
der, Matth.  vii.  8.  "  Your  Father  knoweth  that  you  have  need  of 
"  all  these  things."  And  indeed  the  gieatest  and  tenderest  care  of 
an  earthly  father  is  but  a  faint  shadow  of  that  tender  care  which  is 
in  the  heart  of  God  over  his  children ;  for  to  that  end  we  find  them 
compared,  Matth.  vii.  11.  "  If  ye  then,  being  evil,  know  how  to 
"  give  good  gifts  unto  your  children,  how  much  more  shall  your 
"  Father  which  is  in  heaven,  give  good  things  to  them  which  ask 
"  him."  The  care  of  parents  is  carelessness  itself,  compared  with 
that  care  which  God  takes  of  his. 

2.  The  care  of  God  is  an  universal  care,  watching  over  all  his 
people,  in  all  ages,  places,  and  dangers,  2  Chron.  xvi.  9-  "  The 
"  eyes  of  the  Lord  run  to  and  fro  through  the  whole  earth,  to  shew 
"  himself  strong  in  behalf  of  them  whose  heart  is  perfect  towards 
"  hinii"  This  was  applied  by  way  of  reproof  to  Asa,  who  out  of  a 
sinful  distrust  of  the  care  of  God,  relied  upon  the  help  of  Syria,  as 
if  there  had  not  been  a  God  in  heaven  to  take  care  of  him  and  the 
people. 


THE  nir.HTEOUS  MAN*S  REFUGK.  389 

3.  GotVs  care  over  his,  is  assiduous  and  continual;  "  his  mercies 
•'  are  new  every  morning,  great  is  his  faithl'uhiess,''  Lam.  iii.  2ii, 
2ii.  "  He  keeps  his  people  night  and  day,"  Isa.  xxvii.  3.  Could 
Satnn,  or  his  instruments  Hiid  such  an  hour,  wherein  the  seven  eves 
ol"  providence  sliould  be  all  asleep,  that  woulil  be  the  fatal  hour  to 
our  souls  and  bodies;  but  he  that  keepcth  Israel  slumbereth 
not. 

4.  God's  care  over  his,  is  exceeding  tender,  far  beyond  the  ten- 
derness that  the  most  affectionate  mother  ever  felt  in  her  heart  to- 
wards  the  child  that  hanjred  on  her  breast,  Isa.  xlix.  15.  "  Can  a 
*•  mother  forget  her  sucking  child,  &c.  they  may,  yet  will  not  I 
"  forget  thee."  The  birds  of  the  air  are  not  so  tender  of  their 
young  in  the  nest,  as  God  is  of  his  people  in  the  world,  Isa.  xxxi. 
-5.  Mercy  fills  the  heart  of  God,  yea,  tender  mercy,  yea,  multitudes 
of  tender  mercies  PsjU.  li.  1. 

5.  The  care  of  God  is  a  seasonable  care,  which  is  always  sure  to 
take  the  opportunity  and  proper  season  of  relieving  his  people;  ia 
the  mount  of  the  Lord  it  shall  be  seen ;  the  beauty  of  providence 
is  much  .seen  in  this  thinir,  wherever  you  feel  a  want,  this  care  finds 
a  supply;  and  thus  much  briefly  of  the  care  of  God  absolutely 
considered  in  itself. 

Sect.  III.  It  remains  that  we  also  consider  the  care  of  God  in  its 
twofold  respect,  viz. 

1.  To  his  promises. 

2.  To  his  providences. 

(L)  There  are  multitudes  of  promises  found  in  the  scriptures, 
exactly  fitted  as  so  many  keys  to  open  the  door  of  this  comfortable 
chamber,  to  receive  and  secure  all  that  fear  God,  whatever  their 
wants,  fears,  or  distresses  are.  These  are  reducible  into  two  classes, 
or  ranks,  viz. 

1.  More  general  and  comprehensive. 

2.  More  particular  ))romises. 

The  general  and  more  comprehensive  jiromises  are  found  \\\  the 
general  expression  of  the  covenant,  as  that  to  Abraham,  Gen.  xvii. 
1.  "  I  am  God  Almighty,  walk  thou  before  me,  and  be  perfect.'* 
q.  d.  Let  it  be  thy  care  to  M'alk  exactly  in  the  paths  of  obedience 
before  me,  and  I  will  take  care  to  supply  all  thy  wants  from  the 
never-failing  fountain  of  my  all-sufficiency ;  and  of  the  same  tenor 
is  that,  2  Cor.  vi.  18.  "I  will  be  to  them  a  Father,  and  they  shall 
"  be  my  .sons  and  daughters,"  i.  e.  Expect  your  jirovi^ions  and  pro- 
tections fron»  my  care,  as  children  do  from  their  father.  More  jXir- 
ticularly,  there  are  six  .sorts  of  promises  wherein  the  care  of  God  i« 
particularly  made  over  to  his  jwople  in  the  greatest  hazards  aud 
diffi(  ullies  in  this  life,  viz. 

Bb? 


390  THK  RIGHTEOUS  MAn".S  REFUGE. 

1.  It  is  assigned  and  made  over  to  them  to  supply  all  their  needs, 
so  far  as  the  glory  of  God,  and  the  advancement  of  their  spiritual 
and  eternal  good  shall  require  it,  Psal.  xxxiv.  9-  "  They  that  fear 
*'  the  Lord  shall  not  want  aijy  good  thing."  All  your  livelihood  is 
in  that  promise ;  thence  comes  your  daily  bread ;  your  own  and 
your  family's  meat  is  contained  therein. 

2.  It  is  made  over  to  the  cliurch  and  people  of  God  for  their 
defence  against  all  dangers,  Isa.  iiv.  17.  "  No  Aveapon  that  is 
"  formed  against  thee  shall  prosper."  This  promise  wards  off  all 
the  deadly  blows,  and  puts  by  all  the  mortal  thrusts  that  are  made 
at  you  ;  here  the  care  of  God  forms  itself  into  a  shield  for  your 
defence. 

3.  The  care  of  God  is  engaged  by  promise  for  the  moderation 
and  mitigation  of  your  afflictions,  that  they  may  not  exceed  your 
abilities  to  bear  them,  Isa.  xxvii.  8,  9.  "  In  measure  when  it 
"  shooteth  forth,  thou  wilt  debate  with  it ;  he  stayed  the  rough 
*'  wind  in  the  day  of  the  east  wind."  If  the  wind  blow  from  a 
cold  corner,  this  promise  moderates  it,  that  it  blow  not  a  storm ; 
all  the  sparing  mercies  and  sweetening  circumstances,  which  gra- 
cious souls  thankfully  note,  in  the  sharpest  trials,  come  from  this 
promise,  wherein  the  care  of  God  is  engaged  for  that  purpose. 

4.  Divine  care  is  put  under  the  bond  of  a  promise,  for  the  direc- 
tion and  guidance  of  all  their  troubles  and  trials  to  an  happy  issue, 
Rom.  viii.  28.  "  All  things  shall  Avork  together  for  good."  From 
what  quarter  soever  the  wind  bloweth,  God  will  take  care  that  it 
shall  be  useful  to  drive  you  to  your  port;  the  very  providences 
that  cast  you  doAvn,  by  virtue  of  this  promise,  prove  as  serviceable 
and  beneficial  as  those  that  lift  you  up. 

5.  The  care  of  God  stands  engaged  in  the  promise,  for  the  help 
and  aid  of  his  people  in  all  the  extremities  and  exigencies  of  their 
lives,  Psal.  xlvi.  1.  "  God  is  our  refuge  and  strength,  a  very  pre- 
*'  sent  help  in  trouble."  Never  is  the  care  of  God  more  visible  and 
conspicuous,  than  in  such  times  of  need. 

6.  Lastly,  The  care  of  God  is  engaged  to  cai'ry  his  people  safe 
through  all  the  dangers  of  the  way,  and  bring  them  all  home  to 
glory  at  last,  John  x.  28.  "  I  give  unto  them  eternal  life,  and  they 
"  shall  never  perish,  neither  shall  any  man  pluck  them  out  of  my 
"  hand."  This  care  of  God,  thus  engaged  for  you,  is  your  convoy 
to  accompany  and  secure  you,  till  it  set  you  safe  into  your  harbour 
of  eternal  rest. 

(2.)  You  have  heard  how  the  care  of  God  is  engaged  for  you 
by  promise ;  now  see  how  it  actuates  and  exerts  itself  for  the  peo- 
ple of  God  in  the  various  methods  of  providence ;  and  hei'e,  O 
here  is  the  sweetest  pleasure  of  the  Christian  life,  a  delight  far 
tran.scending  all  the  delights  of  this  life.     Sit  down  Christian  in 


THE  RICTITEOrS  MA\'s  REFUGE.  891 

this  cliambcr  also,  and  make  hut  such  observations  upon  the  care  of 
thy  God  as  follow;  and  then  tell  me  whether  the  world,  with  all 
its  pleasures  and  deligiits,  can  give  thee  such  another  entertain- 
ment. 

1.  Kefluct  upon  the  constant,  sweet,  and  suitable  provisions,  that 
from  time  to  time  have  been  prepared  for  thee  and  thine,  by  this 
care  of  thy  God ;  for  whensoever  thy  wants  did  come,  I  am  sure  from 
hence  came  thy  supjjiics,  it  hath  enabled  thee  to  return  the  same 
answer  the  disciples  did  to  that  question,  Luke  xxii.  So.  '•  Lacked 
"  ve  any  thing?""  And  they  said.    Nothing. 

2.  Reflect  with  admiration  upon  the  various  difficulties  of  vour 
lives,  wherein  your  thoughts  have  been  entangled,  and  out  of  which 
you  have  been  extricated  and  delivered  by  the  care  of  God  over 
you  ;  how  oft  have  your  thoughts  been  like  a  ravelled  skaine  of 
silk,  .so  entangled  and  perplexed  with  the  difficulties  and  fears  be- 
fore you,  that  you  could  find  no  end,  but  the  longer  you  thought, 
the  more  you  were  puzzled,  till  you  have  left  thinking  and  fell  to 
praying ;  and  there  you  have  found  the  right  end  to  wind  up  all 
your  thoughts  upon  the  bottom  of  peace  and  sweet  contentment, 
according  to  that  direction,  Psal.  xxxvii.  5.  "Commit  thy  way  unto 
"  the  Lord,  trust  also  in  him,  and  he  shall  bring  it  lo  ))ass." 

S.  Ob.serve  with  a  melting  heart,  how  the  care  of  thy  God  hatli 
dis|X)sed  and  directed  thy  way  to  unforeseen  advantages :  Had  he 
not  ordered  thy  steps  when,  and  as  he  did,  thou  hadst  not  been  in 
po.ssessiou  of  those  temporal  and  spiritual  mercies  that  sweeten  thy 
life  at  this  day.  Surely  the  steps  of  good  men  are  ordered  by  the 
Lord  :  and  as  for  thee,  Christian,  what  reason  hast  thou,  witli  an 
lieart  overflowing  with  lovt.-  and  thankl'ulness,  to  look  u])  and  say, 
AIj/  Fatha;  thou  art  the  guide  of  my  youth  ?  \i  i.s  sweet  to  live  by 
faith  uj)on  Divine  care.  O  what  a  serene  life  might  wc  live,  care- 
ful for  nothing,  but  making  known  our  requests  unto  God  in  every 
thing,  Phil.  iv.  6.  casting  all  our  care  on  him  that  careth  for  us, 
1  Pet.  v.  7-  perplexing  our  thoughts  about  nothing,  nut  rolling 
every  burden  upon  God  by  faith.  Thus  lived  holy  Musculus,  when 
reduced  to  extreme  poverty,  and  danger  at  the  same  time;  then  it 
was  that  he  solaced  his  soul  with  that  comfortable  distich,  a  good 
esson  lor  others; 

Eat  Deus  m  calis,  qu'i  providus  omnia  curate 
Crcdcntcs  Jiusguam  dcscruisac  potest. 

That  is,  There  is  a  God  above,  who,  as  he  provides  for,  and  takes 
care  of  all,  can  never  forsake  those  that  believe  in  him. 

The  provident  care  of  his  heavenly  Father  made  his  heart  as 
quiet  as  the  child  at  the  breast.  Cluistian,  thou  knowest  not 
what'  f'  ful  day.s  are  coming  upon  the  earth,  nor  what  per. 

li  b  ^ 


892  THE  RIGHTEOUS  MAN*S  REFUGE. 

sonai  trials  shall  beial  thee  in  this  world  ;  but  I  advise  thee,  as  thou 
valuest  the  tranquillity  and  comfort  of  thy  life,  shut  up  thyself  by 
faith  in  this  chamber  of  Divine  care ;  it  is  thy  best  security  in  this 
■world  :  Reflect  frequently  and  thankfully  upon  the  manifold  sup- 
ports, supphes,  and  salvations  thou  hast  already  had  from  this 
fountain  of  mercies,  and  be  not  discouraged  at  new  difficulties. 
When  an  eminent  Christian  Avas  told  of  some  that  way-laid  him  to 
destroy  him,  his  answer  was,  Si  Deus  7nci  curam  non  habet,  quid 
vivo?  In  like  manner  thou  mayest  say,  if  God  had  not  taken  care 
for  thee ;  how  couldst  thou  have  lived  till  now  ?  how  couldst  thou 
have  over-lived  so  many  troubles,  fears,  and  dangers  as  thou  hast 
done .'' 


— -•««(»»- — 

CHAP.  XI. 

Opening  the  iia'th  and  last  chamber,  viz.  The  love  of  God^  as  a 
resting-place  to  believing  souls  in  evil  times. 

Sect.  I.    X  HOUGH  all  the  attributes  in  the  name  or  chambers  of 
this  house  of  God  are  glorious  and  excellent,   yet  this  of  love  is 
transcendently  glorious :  Of  this  room  it  may  be  said  as  it  was  of 
Solomon's  royal  chariot,  Cant.  iii.  10.  "  The  midst  thereof  is  paved 
with  love."     In  this  attribute  the  glory  of  God  is  signally  and 
eminently  manifested,  1  John  iv.  9,  10.     And  upon  this  foundation 
the  hopes  and  comforts  of  all  believers  are  built  and  founded,  Rom. 
viii.  35.     "  Who  shall  separate  us  from  the  love  of  Christ  ?    ShaU 
*'  tribulation,  or  distress,  or  persecution,  or  famine,  or  nakedness,  or 
*'  peril,  or  sword  ?"  He  defies  and  despises  them  all,  because  neither 
of  them  alone,  nor  altogether  by  their  united  strength,  can  unclasp 
the  arms  of  Divine  love,  in  which  believers  are  safely  enfolded.     In 
this  attribute  God's  people,  by  faith,  entrench  themselves,  and  of  it 
a  believer  saith,  Hie  mums  aheneus  esto,  this  shall  be  my  strong- 
hold and  fortress  in  the  day  of  trouble.    And  well  may  we  so  esteem 
and  reckon  it,  if  we  consider, 

1.  That  wherever  the  special  love  of  God  goes,  there  the  special 
presence  of  God  goes  also,  John  xiv.  23.  "  He  shall  be  loved  of  my 
"  Father,  and  we  will  come  unto  him,  and  make  our  abode  with 
"  him.'"  And  O  how  secure  and  safe  must  those  be  (however 
times  govern)  with  whom  God  himself  maketh  his  abode .?  For 
as  the  Psalmist  speaks,  Psal.  xci.  1.  "  He  that  dwells  in  the  secret 
"  place  of  the  Most  High,  shall  abide  under  the  shadow  of  the 
*'  Almighty."      And  he  that  is   over-shadowed   by  an  Almighty 


THE  RIGHTEOUS  MAx's  UF.FUGE.  393 

power,  need  not  fear  how  many  mighty  enemies  combine  against 
iiini. 

ii.  Wherever  the  special  love  of  God  is  placed,  that  person  be- 
comes precious  and  highly  valuable  in  the  eyes  of  God  ;  he  appre- 
ciates and  estimates  such  a  man  as  his  peculiar  treasure,  which 
naturally  and  necessarily  draws  and  spreads  the  wing  of  Divine  care 
over  him  for  liis  protection,  Dcut.  xxiii.  1J2.  "  The  bolo\od  of  the 
"  Lord  shall  dwell  in  safety  bv  him,  and  the  Lord  shall  cover  him 
"  all  the  day  long. "^  Things  of  greatest  value  are  always  kept  in 
safest  custody. 

3.  Upon  wliomsoever  the  special  love  of  God  is  set,  there  all 
events  and  issues  of  troubles  are  sure  to  be  over-ruled  to  the  eter- 
nal advantage  of  that  soul,  Horn.  viii.  US.  ^Vhich  consideration 
alone  is  sufficient  to  unsting  all  the  troubles  in  the  world,  and  make 
the  beloved  of  the  Lord  shout  and  triumph  in  the  midst  of 
tribulations. 

But  let  us  enter  yet  farther  into  this  glorious  chamber  of  Divine 
love,  and  more  particularly  view  the  admirable  properties  thereof; 
though,  when  all  is  done,  it  will  be  found  a  love  passing 
knowledge ;  our  thoughts  may  admire,  but  can  never  measure 
it. 

1.  And  first,  you  will  find  it  an  ancient  love  whose  spring  is  in 
eternity  itself  Believer,  God  is  thine  ancient  friend,  who  fore- 
saw and  loved  thee  before  thou  wast,  yea,  bel'ore  this  world  was  in 
being ;  the  fruits  and  effects  thereof  thou  gathcrest  in  time,  but 
the  root  that  produces  them  was  before  all  lime,  Prov.  viii.  J<J3, 
23.  "  The  Lord  possessed  me  in  the  beginning  of  his  way,  before 
"  his  works  of  old.  1  was  set  up  from  everlasting,  from  tlie  begin- 
"  ning,  or  ever  the  earth  was."  Thus  was  the  love  of  God  con- 
triving, and  providing  the  best  of  mercies  in  Christ  for  us;  while, 
as  yet,  there  were  no  such  creatui'es  in  the  world,  nor  a  world  pre- 
pai'ed  to  receive  us. 

2.  The  love  of  God  to  his  people  is  a  free,  and  altogether  un- 
deserved love.  It  must  needs  be  so,  seeing  it  preceded  our  very 
being  ;  which  had  it  not  done,  yet  no  motives  had  been  found  in 
us  to  allure  it  to  us  more  than  others,  Deut.  vii.  7.  "  The  Lord  did 
"  not  set  his  love  upon  you,  nor  chuse  you,  because  ye  were  more 
"  in  ninnber  than  any  people  (for  ye  were  the  fewest  of  all  people) 
"  but  because  the  Lord  loved  you."  So  that  we  cannot  fiml  one 
stone  of  our  merit  in  the  foundation  of  this  love  ;  for  those  whom 
it  end)races  in  its  arms  are  tmnicrcntc.'i^  tV  male  merentes,  ill-deserv- 
ing, as  well  as  undeserving.  We  were  loved  of  God  before  we 
were  lovely  in  ourselves;  it  was  freely  pitched  upon  us,  not  pur- 
cha.sed  by  us,  Isa.  xliii.  24. 

3.  The  love  of  God  to  believers  is  a  bountiful  love,  streaming 

ii  b  I 


894  THE  RIGHTEOUS  MAn'p  REBUGE. 

forth  coritlnually  mercies  both  innumerable  and  Invaluable  to  their 
souls  and  bodies,  2  Pet.  i.  S.  Christian,  it  would  quickly  weary 
thine  arm,  yea,  let  me  say,  the  arm  of  an  angel,  but  to  write 
down  the  thousandth  part  of  the  mercies  which  have  already  flowed 
out  of  this  precious  fountain  to  thee  ;  though  all  thou  hast  received 
or  shalt  receive  in  this  world,  are  but  the  beginnings  of  mercy,  and 
first-fruits  of  the  love  of  God  to  thee :  it  is  the  love  of  God  which 
daily  loads  thee  with  benefits,  as  the  expression  is,  Psal.  Ixviii.  19- 
And  if  thou  art  daily  loaded  with  mercies,  what  an  heap  of  mercies 
will  the  mercies  of  thy  whole  life  be  ? 

4.  The  love  of  God  to  believers  is  a  distinguishing  love ;  not  the 
portion  of  all,  no,  nor  yet  of  many  besides  thee,  1  Cor.  i.  26.  The 
generality  of  the  world  dwell  in  the  room  of  common  providence, 
not  in  the  chamber  of  special  love,  into  which  God  hath  admitted 
thee :  this  consideration  should  make  thee  break  out  in  admiration, 
as  it  is,  John  xix.  22.  "  Lord,  how  is  it  that  thou  wilt  manifest  thy- 
self to  rne,  and  not  to  the  world  ?''"' 

5.  The  love  of  God  to  believers  is  a  love  transcendent  to  all 
creature-love ;  it  moves  in  an  higher  sphere  than  the  love  of  any 
creature  doth,  Rom.  v.  6,  7,  8.  We  read  of  Jacob's  love  to  Rachel, 
which  is  so  celebrated  in  the  sacred  story  for  the  fervour  of  it ; 
ami  yet  all  that  it  enabled  him  to  suffer  was  but  the  summer's  heat 
and  the  winter's  cold ;  a  trifle  to  what  the  love  of  Christ  engaged, 
and  enabled  him  to  suffer  for  thy  sake.  We  read  also  of  the  love 
of  David  to  Absalom,  which  made  him  wish.  Would  God  I  had 
died  for  thee,  O  Absalom,  my  son,  my  son  !  This  love  was  only 
manifested  in  a  wish,  which,  haply  might  have  been  retracted  too, 
had  there  been  an  exchange  to  be  made  indeed :  but  the  life  of 
Christ,  worth  millions  of  his  life,  was  actually  and  willingly  staked 
down  for  thy  soul.  We  read  of  the  love  of  one  disciple  manifestxjd 
to  another  disciple  in  a  cup  of  cold  water ;  but  Christ  hath  manife.st- 
ed  his  love  to  thee  in  pouring  out  his  warmest  heart-blood  for  thy 
redemption.     O  what  a  transcendent  love  is  the  Divine  love ! 

6.  To  conclude,  (though  alas,  little  is  said  of  the  love  of  God) 
it  is  an  everlasting  and  unchangeable  love.  Hills  and  mountains 
shall  sooner  start  from  their  basis,  than  his  loving-kindness  depart 
from  his  people,  Isa.  liv.  10.  Though  he  afflict  us,  still  he  loves 
us,  Psal.  Ixxxix.  32,  33.  Nay,  though  we  grieve  him,  yet  still  he 
loves  us,  Mark  xvi.  7.  Tell  the  disciples,  and  tell  Peter.  Peter  had 
grieved  Christ,  denied  Christ,  yet  will  he  not  renounce  nor  cast  off 
Peter. 

Sect.  II.  Well  then,  if  God  hath  opened  to  your  souls  such  a 
chamber  of  love,  where  your  souls  may  be  ravished  with  daily  de- 
lights, as  well  as  secured  from  danger  iind  ruin ;  O  that  you  would 
enter  into  it  by  faitli,  and  dwell  for  ever  in  the  love  of  God !    I 


THE  RICHTF.OUS  MAn'.S  REFUGK.  395 

menn,  clear  up  your  interest  in  it,  and  then  solace  your  souls  in  the 
doli'Mits  of  it.  Need  I  lo  use  an  argument,  or  spend  one  motive  to 
press  you  to  enter  into  such  an  heaven  upon  earth  ?  If  the  deadness 
of  thy  heart  doth  need  it,  take  into  consideration,  reader,  these 
few  tnat  follow. 

Mudve  1.  bonder  with  tljyself  how  sad  and  mi.serable  the  case 
will  be  with  thee  in  the  days  of  calamity  and  distress,  if  the  love  of 
God  shall  be  clouded  to  thy  soul.     In  those  days  such  as  love  thee, 
will  either  be  absent  from  thee,  or  impotent  to  help  thee  ;   all  thy 
friends  and  familiars   may  be  removed   far  off,  and   whilher  then 
wilt  thou  turn,  should   (iod  be  far  off  too  ?  This    was  that  evil 
which  Jeremiah  so   vehemently    deprecated,  cliap.   xvii.    ver.    17. 
Be  not  a  terror  unto  me,  thou  art  my  hope  in  the  dni/q/'ev}/  ,•  q.  d. 
O  Lord,  my  soul  depends  u}X)n  refreshment  and  comfort  from  thee, 
when  all  the  springs   of  earthly  comfort  are  dried  up.     Shouldst 
tliou  be  a  terror  to  me  in  the  day  of  evil,  it  will  be  the  most  ter- 
rible disap|x)intment  that  ever  bcfel  my  soul ;   if  thou  be  kind,  I 
care  not  who  be  cruel;   if  I  have  the  love  of  God,  I  value  not  the 
hatred  of  men  ;  but  if  God  be  a  terror,  who,  or  what  can  be  a 
comforter  .^  The  love  of  God  i.s  the  alone  refuge  to  which  the  gra- 
cious soul  retreats,    upon   all  creature    disapj)ointmcnts  and    fail- 
ings.    This,  therefore,  is  the  main  thing  to  be  feared  against  the 
evil  day. 

Motive  2.  The  knowledge  and  assurance  of  the  love  of  God  is 
a  mercy  attainable  by  a  gracious  .soul,  notwithstanding  the  imper- 
fections of  grace.     Peter  had  his  falls  and  failings  as  well  as  other 
Cliristians,  yet  when  Christ  puts  the  question  home  to  liim,  John 
xxi.  1.5.  "  Simon,  son  of  Jonas,  lovest  thou  me  more  than  these  i'" 
he  was  able  to  return  a  clear  positive  answer,   "  Yea,  Lord,  thou 
"  knowest  that   I    love  thee."     Study  thy  heart.   Christian,  and 
study  the  scriptures  ;  if  thou  canst  find  the  sincere  love  of  God  in 
thy  heart,  that  scripture  will  clear  the  love  of  God  to  thy   soul, 
John  iv.  19.  "  We  love  him,  because  he  first  loved  us."     If  thou 
lay  thine  hand  ujxm  a  stone-wall,  and  feel  it  warm,  thou  mayest 
conclude  the  sun-beams  have  shone  upon  it;  for  warmth  is  not  na- 
turally in  dead  stones.     Our  love  16  God  is  but  a  reflex  beam  of 
his  love  to  us;  and  we  know  there  can  be  no  reflex  without  a  di- 
rect beam.  Thousands  of  (Jhristians  do,  at  this  day,  actually  possess 
the  ravishing  sense  of  Divine  love,  whose  fears  and  complaints  have 
Inen  the  siuue  that  thine  now  are;   that  God  who  indulged  this  fa- 
vour to  I  hem,  can  do  as  much  lor  thee. 

Motive  3.  Think  how  well  thou  wilt  be  prnvic^cd  for  the  worst 
niifl  ditlieultcst  times,  when  the  love  of  Gorj  shall  be  Mell  secured 
to  thy  snul;  when  tlic  love  of  (iod,  i.  r.  the  sense  of  his  love,  is 
once  shed  abroad  in  the  heart   by   the  Holy  Ghost,  which  for  that 


396  THE  RIGHTEOUS  MAN's  REFUGE. 

end,  among  others,  is  given  unto  us  ;  we  shall  tlien  be  able  to  glory 
in  tribulation,  Rom.  v.  3,  5.  We  may  then  bid  defiance  to  all  the 
adverse  powers  of  hell  and  earth,  and  say,  now  do  your  worst;  we 
are  out  of  your  reach,  and  above  all  your  terrors  and  affrights.  Be 
advised  then  to  sit  close  to  this  work ;  clear  but  this  point  once, 
and  the  worst  is  past.  Oh  lie  at  the  feet  of  God  night  and  day,  give 
him  no  rest,  take  no  denial  from  him,  fill  thy  mouth  with  pleas  and 
arguments :  Tell  him.  Lord,  it  is  neither  for  corn,  nor  wine,  that 
T  seek  thee,  but  only  for  thy  love ;  bestow  any  other  gifts  upon 
whom  thou  wilt,  only  seal  up  thy  love  to  my  soul. 

And,  Lastly,  I  advise  thee,  reader,  to  be  exceeding  careful, 
when  God  admits  thee  into  the  sense  of  his  love,  to  shut  the  door 
behind  thee,  lest  thy  soul  be  soon  expelled  thence  by  the  subtilty 
of  Satan,  who  envies  nothing  more,  than  such  an  happiness  as  this : 
That  envious  spirit  totally  despairs  of  the  least  drop  of  such  a 
mercy,  and  therefore  swells  with  envy  at  thy  enjoyment  of  it.  But 
if  ever  thou  fasten  thy  hand  of  faith  upon  this  mercy,  loose  not  thy 
hold  by  every  objection  with  which  he  Avill  rap  thy  fingers. 

1.  If  he  object  the  many  sharp  afflictions,  and  manifold  rods  of 
God  upon  thee,  call  not  the  love  of  God  in  question  for  that ;  but 
remember  what  he  saith,  Heb.  xii.  6.  "  Whom  the  Lord  loveth  he 
*'  chasteneth,  and  scourgeth  every  son  whom  he  receiveth.  Fatherly 
corrections  are  so  far  from  being  inconsistent  with  the  love  of  God, 
that  his  love  is  rather  questionable  without  them,  than  for  them ; 
they  are  love  tokens,  not  marks  of  hatred. 

2.  Yield  not  up  thy  claim  and  title  to  the  love  of  God,  because 
he  sometimes  hides  his  face  from  thee ;  thou  knowest  the  sun  is  up, 
and  going  on  in  its  regular  course,  in  the  darkest  and  closest  day. 
Ml/  God,  my  God,  saith  Christ  himself,  Why  hast  thou  forsaken 
7116?  Believe  he  is  still  thy  God,  and  his  love  is.  immutable,  when 
the  sense  and  manifestations  thereof  do  fail. 

3.  Call  not  the  love  of  Gq^  in  question,  because  of  thy  great 
vileness  and  unworthiness.  Say  not,  when  thou  most  loathest  thy- 
self, God  must  needs  loath  thee  too ;  he  can  love  where  thou  loathest. 
"  Return,  return,  O  Shulamite,  return,  return,  that  Ave  may  look 
"  upon  thee :  What  will  ye  see  in  the  Shulamite  ?  as  it  were  the 
"  company  of  two  armies."  The  spouse  was  exceeding  beautiful 
in  the  eyes  of  others,  v/hen  most  base  and  vile  in  her  own :  What 
would  you  see  in  the  Shulamite .''  Alas,  there  is  nothing  in  me,  at 
the  best,  but  conflicts  and  wars  betwixt  grace  and  corruption,  as  it 
were  betwixt  two  armies.  Cant.  vi.  13. 

3.  Quit  not  thy  claim  to  the  love  of  God,  because  be  seems  to 
shut  out  thy  prayers,  and  delays  to  answer  thy  long  continued  de- 
sires and  importunities  of  thy  soid  in  some  cases,     David  Avould 


THE  RIGHTEOUS  MAN's  UKFUGE.  397 

neitlicr  censure  his  God,  no,  nor  call  in  question  his  interest  in 
him,  because  of  such  a  delay  and  silence,  Psul.  xxii.  1,  2.  My  God^ 
vjy  God^  The  claim  is  doubled,  ver.  1.  and  yet  in  tlie  next  breath 
he  saith,  *'  I  cry  in  the  day  time  but  thou  hearest  not ;  and  in  the 
"  night-season,  and  am  not  silent." 

Thus  I  have  offered  you  some  advice  and  assistance,  how  to  se- 
cure yourselves  in  these  Divine  attributes,  viz.  the  power,  wis- 
dom, faithfulness,  unchangeableness,  care,  and  love  of  God,  as 
in  so  many  sanctuaries,  and  comfortable  refuges  in  the  days  of 
common  calamity.  It  is  noted,  even  of  the  Egyptians,  when  the 
storm  of  hail  was  coming  upon  the  land,  Exod.  ix.  20.  "  He  that 
"  feared  the  word  of  the  Lord  among  the  servants  of  Pharaoh, 
**  made  his  servants  and  his  cattle  flee  into  the  houses."  Let  not 
an  Egyptian  take  more  care  of  his  beasts  than  Christians  of  their 
souls.  Stormy  days  are  coming,  God  hath  provided  you  a  refuge, 
and  given  you  seasonable  premonitions,  and  calls  from  heaven,  to 
hasten  into  them  before  the  times  of  desolations  come.  The  Lord 
help  us  ia  hear  his  calls  and  comply  with  them,  which  will  be  as 
much  our  privilege,  as  it  is  our  duty.  And  so  much  for  the  fifth 
proposition,  viz.  Tiiat  God's  attributes,  promises,  and  providences 
are  prepared  for  the  security  of  his  people  in  the  greatest  distresses 
that  befal  them  in  the  world. 


niOPOSITION  VI. 

That  none  but  Gud'a  own  people  are  taken  into  these  chambers  of 
security^  or  can  expect  his  special  protection  in  evil  times. 

Sect.  I.  i  HIS  pro})osition  describes  and  clears  the  qualified 
subject  of  this  privilege.  God's  own  people,  and  none  but  such, 
can  warrantably  claim  special  protection  in  evil  times,  and  this 
is  consonant  to  the  current  account  of  scripture,  Isa.  iii.  1(>,  11. 
"  Say  ye  unto  tiie  righteous,  it  shall  be  well  with  him.  Wo  to 
"  the  wicked,  it  shall  be  ill  with  him."  He  speaks  concerning 
the  day  of  Jerusalem's  ruin,  and  Judalfs  fall,  as  appears  ver.  8. 
So  great  a  diflerence  will  God  make,  even  in  this  world,  betwixt 
the  righteous  and  the  wicked.  In  Nah.  i.  you  have  also  a 
terrible  day  de.><cril)ed,  wherein  Hashan,  ('armel,  and  Lebanon,  the 
most  ))leasant  and  fruitful  j)laces  of  the  land  shall  languish,  ver.  4. 
The  mountains  shall  (juake,  the  hills  melt,  the  earth,  and  those 
that  dwell  therein,  burnt  uj),  ver.  5.  The  indignation  and  fury 
of  God  poured  out  like  fire,  ver.  6.     The  privileged  people  in  this 


898  THE  RIGHTEOUS  MAn's  REFUGE. 

texTible  day  are  God's  own  people,  they  only  are  taken  into  secu- 
rity, ver.  7.  The  Lord  is  good,  a  strong-hold  in  the  day  of  trou- 
ble, and  he  knoweth  them  that  trust  in  him,  i.  e,  he  so  knoweth 
them,  as  to  cai'e  and  provide  for  them  in  that  evil  day ;  and  so 
throughout  the  whole  scripture,  you  shall  find  the  promises  of 
protection  still  made  to  the  people  of  God.  When  the  Chaldean 
army,  like  a  devouring  fire,  was  ready  to  seize  upon  the  land,  the 
sinners  in  Zion  were  afraid,  fearfulness  surprized  the  hypocrites  ; 
for  who  among  us  (say  they)  shall  dwell  with  devouring  fire,  and 
everlasting  burnings?  Yes,  saith  God,  some  there  are  that  shall 
abide  that  day,  viz.  "  He  that  walketh  righteously,  and  speaketh 
*'  uprightly  ;  he  shall  dwell  on  high,  his  place  of  defence  shall 
"  be  the  munition  of  rocks ;"  i.  e.  God  will  be  a  sanctuary  to 
them,  when  others  shall  be  as  stubble  before  the  flames,  Isa.  xxxiii. 
14,  15,  16. 

But  for  the  right  stating  of  this  proposition,  three  things  musi 
be  heedfuUy  regarded. 

1.  That  all  good  men  are  not  always  exempted  from  the  stroke 
of  outward  calamities.  In  that  sense  the  righteous  may  perish, 
and  merciful  men  be  taken  away ;  yea,  they  may  perish  in  love, 
and  be  taken  away  in  mercy  from  the  evil  to  come,  Isa.  Ivii.  1,  2. 
Micah  vii.  1,  2. 

2.  That  all  wicked  men  are  not  always  exposed  to  eternal  mise- 
ries ;  but  "  a  just  man  may  perish  in  his  righteousness,  and  a 
*'  wicked  man  prolong  his  life  in  his  wickedness,"  Eccles.  vii. 
15. 

3.  But  in  this  sense  we  are  to  understand  the  proposition.  That 
none  but  the  people  of  God  have  right,  by  promise,  to  his  special 
protection  in  evil  days,  that  all  such  shall  either  be  preserved  from 
the  stroke  of  calamities,  or  from  the  deadly  sting,  namely,  eternal 
ruin  by  them :  though  they  should  fall  by  the  hands  of  enemies, 
yet  they  die  as  Josiah  did,  in  peace,  2  Kings  xxii.  19,  20.  If 
they  be  taken  away,  it  is  but  out  of  the  way  of  greater  mischiefs : 
Death  doth  but  lay  the  saints  in  their  beds  of  rest,  when  it  hurries 
away  others  into  everlasting  miseries :  If  they  be  not  excused  from 
troubles,  yet  their  troubles  iare  sure  to  be  sanctified  to  their  eternal 
good,  Rom.  viii.  28.  And  the  Lord  will  be  with  them  in  their 
troubles,  Psal.  xci.  15.  Isa.  xli.  10. 

Two  things  remain  to  be  considered,  before  we  finish  this  last 
proposition  :  viz. 

1.  Who  the  people  of  God  are  ? 

2.  Why  this  privilege  is  peculiar  to  them? 

1.  Who  are  the^  people  of  God  ?  the  scripture  describes  them 
two  ways ;  negatively  and  positively.  Negatively,  in  opposition 
to  those  who  are  not  the  people  of  God,  but  are,  (1.)  The  ser- 


THE  RrCIITEOUS  MAn's  UKFUGE.  S99 

▼nnts  of  sin,  obeying;  it  in  the  lusts  of  it,  which  the  people  of  God 
neither  are,  nor  ilare  to  do,  Uoni.  vi.  11,  12,  &c.  (2.)  The 
men  of  this  world  have  their  portion  in  this  lite,  savouring  and 
niindipn-  the  thinf^s  of  the  world  only,  whereas  ihe  people  of  God 
are  called  out  of  the  world,  John  xvii.  16.  and  principally  study 
and  labour  after  the  hioher  concernments  of  the  world  to  come, 
Rom.  viii.  5.  (3.)  The  vassals  of  Satan,  do  his  lusts,  and  are  in  sub- 
jection to  his  power,  Acts  xxvi.  18.  Eph.  ii.  2.  from  which  bon- 
(la^-e  the  people  of  God  are  m.ide  free.  (4.)  Nor  yet  arc  th  'v  their 
own.  livinpj  wholly  to  themselves,  and  seekiiijr  only  their  ov  n  ends, 
as  others  do,  1  Cor.  vi.  19,  20.  These,  all  these  are  not  the  peo- 
ple of  God,  God  will  not  own  them  for  such;  they  but  deceive 
themselves  in  thinking  and  calling  themselves  so.  But  then  po.si- 
t)vely,  they  are  (1.)  A  peo])Ie  regenerated,  and  born  again,  John 
i.  13.  Their  regeneration  gives  them  both  \i\e  essence  and  deno- 
mination of  the  people  of  God  :  It  i.s  as  impossible  to  be  the  chil- 
dren of  God  without  regeneration,  as  it  is  to  be  the  children  of 
men  without  generation.  (2.)  They  are  a  people  in  covenant  with 
God,  Ezek.  xvi.  8.  "  I  entered  into  a  covenant  with  thee,  and 
*'  thou  becamest  mine."  For  in  this  covenant  they  give  them- 
selves to  the  Lord,  2  Cor.  viii.  5.  They  avouch  the  Lord  to  be 
their  Go<l,  and  make  over  themselves  to  him  to  be  his  people, 
Jer.  xxxi.  83.  devoting  unto  God  all  that  they  are,  their  souls  and 
bodies,  with  every  faculty  and  member  inclusively,  llom.  xii.  1. 
I^uke  X.  27.  All  that  they  have,  llom.  xi.  36.  all  is  dedicated 
and  devoted  to  the  Lord's  use  and  service,  and  these  only  are  tlie 
people  oi"  God. 

2.  The  last  thing  to  be  cleared  is,  Whv  the  ])eople  of  God,  and 
none  beside  them,  have  this  peculiar  privilege  of  an  hiding  place  in 
the  day  of  trouble,  and  the  grounds  of  it  are, 

1.  Because  they  only  have  special  interest  in  God,  and  proprie- 
ty is  the  ground  on  which  they  claim  and  expect  protection  :  I  am 
thine,  save  me,  Psal.  cxi\.  91'.  Upon  tliis  very  ground  it  was  that 
David  encouraged  himself  in  one  of  his  greatest  plunges  and  dis- 
tresses of  his  whole  life,  1  Sam.  xxx.  6.  "  But  David  encouraged 
«  himself  in  the  Lord  his  God." 

2.  Tiie  people  of  God  onlv  are  at  peace  with  God  ;  and  where 
there  is  no  jjeace  there  can  be  no  protection :  The  harbours  and 
garrisons  of  one  kingdom  never  receive  into  their  protection  the 
subjects  of  another  k'mgdom  that  ai'e  in  open  hostility  against  them. 
Now  there  is  oj)en  war  betwLxt  God  and  the  wicked,  Psal.  vii.  11. 
Zech.  xi.  8.  'J'ill  thev  have  peace  with  God  they  can  claim  no 
protection  from  God. 

3.  The  promises  of  protection  are  made  only  to  God's  people ; 
and  where  there  is  no  promise,  there  can  be  no  warrantable  claim 


400  THE  RIGHTEOUS  MAn''s  REFUGE. 

to  protection,  2  Cor.  i.  20.  2  Pet.  i.  4.  Common  providences  may 
shelter  them  for  a  time,  but  the  saints  only  have  the  keys  of  the 
promises,  which  open  the  chambers  or  attributes  of  God  to 
them. 

4.  None  but  the  people  of  God  walk  in  the  ways  of  God,  and 
none  but  those  that  walk  in  his  Avay  can,  groundedly,  expect  his 
protection  ;  for  so  runs  the  promise,  2  Chron.  xv.  2.  "  I  am  with 
"  you  whilst  you  ai-e  with  me,"  i.  e.  I  am  with  you,  by  way  of  pro- 
tection, direction,  support,  and  salvation,  whilst  you  are  with  me  in 
the  duties  of  obedience,  and  exercises  of  your  graces  ;  see  that  you 
love,  fear,  and  obey  me,  and  then,  depend  upon  it,  I  will  look  after 
and  take  care  of  }'ou. 

5.  To  conclude,  The  people  of  God  only  flee  to  God  for  sanc- 
tuary, and  cast  themselves  upon  him  for  protection,  Psal.  Ivi.  3. 
*'  At  what  time  I  am  afraid,  I  will  trust  in  thee.*"  Psal.  xviii.  2. 
"  The  Lord  is  my  rock,  and  my  fortress,  and  my  deliverer;  mv 
"  God,  my  strength,  in  whom  I  Avill  trust,  my  buckler,  and  the 
"  horn  of  my  salvation,  and  rny  high  tower."  This  their  confi- 
dence in  God,  and  reliance  upon  him,  engage  him  to  protect 
them  in  their  dangers,  Isa.  xxvi.  3.  All  others  put  themselves  out 
of  God's  protection  by  making  flesh  their  arm,  and  so  giving  the 
honour  of  God  to  the  creature,  Jer.  xvii.  5.  And  thus  much  for 
clearing  this  last  proposition  also.  All  that  remains  will  be  dis- 
patched in  a  brief  and  close  application  of  the  point  thus  opened 
and  confirmed. 

— «eo»@;<se>i®*««"— 

CHAP.  XII. 

Containing-  the  first  use  of  the  point  in  several  informing  consec- 
taries  and  deductions  of  truth  J^rom  it. 

Consect.  I.  JT  ROM  the  whole  of  this  discourse  we  may  be  in- 
formed what  a  miserable  and  shiftless  people  nil  those  will  be  in 
times  of  trouble  who  have  no  special  interest  in  God,  or  the 
promises.  Sad  and  lamentable  was  the  case  of  Saul,  as  it  is  by 
himself  expressed,  1  Sam,  xxviii.  1.5.  "  I  am  sore  distressed, 
"  for  the  Philistines  make  war  against  me,  and  God  is  departed 
"  from  me,  and  answereth  me  no  more."  It  is  a  wonderful  and 
unaccountable  thing,  how  carnal  men  and  women  subsist  and 
bear  up,  when  their  earthly  props  and  hopes  sink  under  and  fail 
them  ;  so  long  as  any  creature-comfort  is  left,  thither  they  will  re- 
treat for  relief  and  succour :  but  if  all  fail,  as  quickly  they  may, 
whither  will  thev  turn  for  comfort,  having  not  a  God  nor  a  pro- 


THE  UICHTEOUS  MAN's  HEI'lIGK.  401 

tiiise  to  flee  to?  which  tlic  people  of  God  can  do  when  all  tilings 
else  fail  them,  Heb.  iii.  17-  Their  (lili'LTcnt  conditions  in  the  day 
of  trouble  is  clearly  expressed  in  Zeph.  ii.  3,  4.  "  Seek  ye  the  Lord 
"  all  ve  meek  of  the  earth  which  have  wrought  his  judgment,  seek 
*'  rifditeousness,  seek  meekness,  it  may  be  ye  shall  be  hid  in  the 
*•  day  of  the  Lord's  auger."  I'here  is  God's  inaij-hc,  which  is  bet- 
ter security  than  man's  shall-bi\  for  their  temporal  deliverance: 
But  what  shall  become  of  others  that  have  no  refuge  but  in  the  crea- 
ture ?  Why,  the  misery  and  shiftlessness  of  their  condition  follows 
in  the  next  words:  "  Gaza  shall  be  forsaken,  and  Ashkelon  a  de- 
"  solution ;  they  shall  drive  out  Ashdod  at  noon-day,  and  Kkron 
"  shall  be  rooted  up ;"  i.  e.  All  their  earthly  securities  shall  fail 
them  ;  their  strong-holds  shall  not  secure  them  ;  they  shall  find  no 
shelter  in  the  scorching  heat  of  the  day  of  trouble.  Moab,  Ashdod, 
and  Kkron  have  no  more  benefit  by  the  promises  made  to  Zion,  than 
the  inhabitants  of  Rome  can  claim  by  the  charter  of  London.  If  a 
wicked  or  hypocritical  person  cry  to  God  in  his  distress,  he  will 
not  hear  hini,  Prov.  i.  25,  i20.  Job  xxvii.  1).  but  will  bid  him  go 
to  his  earthly  refuges  which  he  hath  chosen.  If  he  go  to  the  pro- 
mises, knock  at  those  doors  of  hope,  they  cannot  relieve  him, 
being  all  made  in  Christ  to  believers;  if  to  the  name  and  attributes 
of  God  all  the  doors  are  shut  against  them,  Psal.  xxxiv.  16. 
There  are  seven  dw?adful  aggraxations  of  a  wicked  man's  trou- 
bles. 

(1.)  When  troubles  come  upon  him,  the  curse  of  God  follows 
him  into  his  carnal  refuges;  Jer.  xvii.  5.  "Cursed  be  the  man 
"  that  trusteth  in  man,  and  maketh  flesh  his  arm,  and  whose  lieart 
"  departeth  from  the  Lord.'^  Trouble  is  the  arrow,  and  this  curse 
the  venom  ol"  the  arrow,  which  makes  the  wound  incurable. 

(2.)  When  troubles  fall  upon  him  from  without,  a  guilty  con- 
science will  terrify  him  from  within  ;  so  that  the  mind  can  give  no 
relief  to  thf  body,  but  both  sink  under  their  own  weights.  It  is 
not  .so  with  the  people  of  God,  they  have  inward  relief  under  out- 
ward pressures,  2  Cor.  iv.  10. 

(:i.)  The  gusts  and  storms  of  wicked  men's  troubles  may  blow 
them  into  hell,  and  hurry  ihem  into  eternal  destruction:  if  death 
march  towards  them  upon  the  pale  horse,  hell  always  follows  him. 
Rev.  vi.  8. 

(4.)  If  troubles  and  distresses  overwhelm  their  hearts,  they  can 
give  them  no  vent  or  ease  by  prayer,  faith,  and  resignation  to  God, 
as  his  people  u.se  to  do,  1  Sam.  i.  18. 

(5.)  When  their  troubles  and  distresses  come,  then  come  the 
hour  and  jjower  of  their  temptations ;  and,  to  shun  sorrow,  they 
will  I'all  into  sin,  having  no  promise  to  be  kept  in  the  hour  of  ten) p- 
tuliun,  as  the  suiiits  have,  Rev.  iii.  10. 


402  TITE  RIGHTEOUS  MAN^S  REFtTGE. 

(6.)  Wh^n  their  troubles  come,  they  will  be  left  alone  in  the 
midst  of  them:  these  are  their  burdens,  and  they  alone  must  bear 
them.  God's  gracious,  comfortable,  supporting  presence  is  only 
with  his  own  people. 

(7.)  If  trouble  or  death  come  upon  them  as  a  storm,  they  have 
no  anchor  of  hope  to  drop  in  the  storm  ;  the  wicked  is  driven  mcay 
in  his  wickedness ;  but  the  righteous  hath  Iwpe  in  his  deaths  Prov. 
xiv.  82.  By  all  which  it  appears,  that  a  christless  person  is  a  most 
helpless  and  shiftless  creature  in  the  day  of  trouble. 

Consect.  2.  Secondly,  Hence  it  follows.  That  Christians  ought 
not  to  drop  like  other  men  in  the  day  of  trouble.  A  wicked  man's 
boldness,  and  a  Christian's  cowardliness,  in  times  of  affliction,  are 
alike  ungrounded  and  uncomely.  Why  should  thy  heart,  Christian, 
despond  and  sink  at  this  rate,  upon  the  prospect  of  approaching 
ti'oubles  ?  Are  there  not  safe  and  comfortable  chambers  taken  up, 
and  provided  for  thee  against  that  day  ?  Is  not  the  name  of  the 
Lord  a  strong  tower,  into  which  thou  mayest  run  and  be  safe.'* 
The  heart  of  a  good  man,  saith  Chrysostora,  should  at  all  times 
be  like  the  higher  heavens,  serene,  tranquil,  and  clear,  whatever 
thunders  and  lightnings,  storms  and  tempests  trouble  and  terrify 
the  lower  world.  If  a  man  have  a  good  roof  over  his  head,  where 
he  can  sit  dry  and  warm,  what  need  he  trouble  himself  to  hear 
the  winds  roar,  see  the  lightnings  flash,  and  the  rains  pour  down 
without  doors  .'*  AVhy  this  is  thy  privilege,  Christian ;  "  A  man 
*'  (to  wit  the  man  Christ  Jesus)  shall  be  as  an  hiding-place  from 
*'  the  wind,  and  a  covert  from  the  tempest ;  as  rivers  of  water  in 
*'  a  dry  place,  as  the  shadow  of  a  great  rock  in  a  weary  land,"  Isa. 
xxxii.  2.  Art  thou  in  Christ,  and  in  the  covenant .''  give  me  then 
one  good  reason  for  thy  dejections  in  a  day  of  trouble ;  or  if  thou 
hast  none  to  give,  hearken  to  these  reasons  against  it. 

1.  If  thou  be  in  Christ,  thy  sins  are  forgiven  thee ;  and  why 
should  not  a  pardoned  soul  be  a  cheerful  soul  in  adversity .''  Af- 
flictions may  buz  and  hum  about  thee,  like  bees  that  have  lost  their 
sting,  but  they  can  never  hurt  thee. 

2.  If  thou  be  in  Christ,  thy  God  is  with  thee  in  all  thy  troubles  ; 
and  how  can  thy  heart  sink  or  faint  in  such  a  presence  ?  Let 
them  that  are  alone  in  troubles  fail  under  them  :  but  do  not  thou 
do  so,  who  art  surrounded  with  Almighty  power,  grace,  and  love, 
Isa,  xliii.  1,  2. 

3.  If  thou  be  in  Christ,  thy  greatest  afflictions  shall  prove  thy 
best  friends  and  benefactors,  Rom.  viii.  28.  Sure  then  thou  art 
more  afraid  than  hurt;  thou  mistakest  thy  best  friends  for  thy 
worst  enemies  ;  thou  and  thy  afflictions  shall  part  more  comfortably 
than  you  met. 

4.  if  thou  be  in  Christ,  thy  treasure  is  safe,  thy  eternal  hap- 


THE  RIGHTEOUS  MA\"'s  nEVUGT.  403 

piness  is  out  of  the  roach  of  all  thine  enemies,  Luke  xii.  4.  I^ukc 
X.  42.  And  if  that  be  safe,  thou  hast  no  cause  to  be  sad  ;  to  droop 
aiid  tremble  at  the  hazard  of  oartlily  comforts,  whilst  heavenly  and 
eternal  things  are  safe,  is  as  if  a  man  tli;»t  had  gotten  his  pardon 
from  the  kin",  and  had  it  safe  in  his  bosom,  should  be  found 
■weepinw"  uiwn  the  way  home,  because  he  haih  lost  his  staff  or 
glove.  These  reasons  are  strong  against  the  dtjections  of  God's 
people  under  outward  troubles;  but  yet  I  am  sensible  that  all  the 
reasoning  in  the  world  will  not  prevent  their  dejections,  except 
ihev  will  take  pains  to  clear  up  their  interest  in  God  against  such 
a  dav,  Psal.  xviii.  2.  and  will  act  their  fitith  by  way  of  adherence 
and  "dependence  upon  God,  in  the  want  oi  former  light  and 
evidence,  Isa.  1.  10.  And  lastly,  that  they  keep  their  consciences 
pure  anil  inviolate,  which  will  l;e  a  spring  of  comfort  in  the  midst 
of  troubles,  2  Cor.  i.  12. 

3.  Consect.  Thirdl  v.  It  hence  appears  to  be  the  greatest  folly  and 
vanity  in  the  Korkl,  to  make  any  thin  nr  but  God  our  refuge  in  the  day 
of  trouble.  This  practice,  as  you  heard  but  now,  is  under  God's 
curse;  and  that  which  is  cursed  of  God  can  never  be  comfortable 
to  us.  It  is  an  honour  peculiar  to  God,  the  right  of  heaven,  and 
therefore  cursed  sacrilege  to  bestow  it  on  the  creature.  We  read 
f)f  some  that  make  lies  their  refuge,  and  hide  themselves  under 
ialsehood,  thinking  when  the  overHowing  scourge  comes,  it  shall 
not  come  nigh  unto  them,  Isa.  xxvili.  15.  They  will  trust  to  their 
wits  and  policies,  they  will  fawn  and  flatter,  lie  and  dissemble,  cast 
themselves  into  a  thousand  shapes  and  forms  to  save  themselves ; 
but  all  in  vain  ;  the  flood  shall  sweep  away  tlieir  refuge  of  lies. 
Others  make  riches  their  trust  and  confidence,  Prov.  x.  15.  "  The 
"  rich  man's  wealth  is  his  strong  city."  If  enemies  co?ne,  their 
money  shall  be  their  ransom  :  But  oh  !  what  a  poor  refuge  will 
this  be!  it  may  betray,  but  cannot  secure  them.  "  Behold,  .'•aith 
"  God,  I  will  stir  up  the  IMedes  against  them,  which  shall  not 
"  regard  silver ;  and  as  for  gold,  they  shall  not  delight  in  it,'* 
Isa.  xiii.  17.  Riches  profit  not  in  the  day  of  wrath,  Prov.  xi.  4. 
Job  Idessed  God  in  the  dav  of  his  adversity,  that  he  had  not  made 
gold  his  ho|)e,  or  the  fine  gold  his  confidence,  Job  xxxi.  24.  Blesa 
not  thou  thyself,  that  thou  hast  such  things  to  bestow  thy  hope 
and  trust  ujwn.  Others  make  men  their  refuge,  especially  great 
and  powerful  men  :  But  to  how  little  purpose  is  it  !  "  Put  not 
**  your  trust  in  princes,  nor  in  the  son  of  man,  in  whom  there  is 
*•  no  help,"'  Psal.  cxlvi.  3,  4.  They  cannot  keep  their  crowns 
u]>on  their  liead.s,  no,  nor  theu-  heads  u[K)n  their  shoulder?;  tho 
greatest  men  are  but  dust,  and  what  can  dust  do  to  dust  ?  Three 
things  aggravate  their  misery,  who  misplace  their  confldence  by  i)c- 
stowing  it  on  any  creature,  (1.)  That  creature  will  certainly  deceive 

\oi..  III.  Co 


404  THE  RIOHTEOUS  MAN's  llEFUGE. 

them  ;  men  are  deceitful  men,  Psal.  Ixii.  9.  Riches  are  deceitful 
riches,  1  Tim.  vi.  17.  Every  thing  you  lean  on  beside  God  will 
start  aside  like  a  deceitful  bow,  Psal.  Ixxviii.  57.  (2.)  The  disap- 
pointment of  your  hopes  from  the  creature  will  enflame  your 
affliction,  and  greatly  aggravate  your  sorrow,  2  Kings  xviii,  21. 
The  broken  reeds  of  Egypt  will  not  only  fail,  but  pierce  you.  (3.) 
In  a  Avord,  God  will  take  none  into  his  protection,  who  make  any 
thing  besides  himself  their  hope  and  confidence ;  if  we  fly  from 
God  to  the  creature,  God  will  say.  To  the  creature  thou  shalt  go ; 
except  I  have  thy  dependence,  thou  shalt  never  have  my  protec- 
tion ;   where  I  have  no  honour,  thou  shalt  have  no  comfort. 

Consect.  4>.  Fourthly,  The  former  discourse  yields  us  also  this 
comfortable  conclusion,  That  zchatexwr  coii/uslons,  desolations  and 
troubles  be  in  the  earthy  the  church  and  people  of  God  can  never  be 
•wholly  exterminated  and  destroyed,  seeing  such  a  secure  refuge  is 
prepared  /or  ther,i  of  God,  Psal.  cii.  28.  "  The  children  of  thy  ser- 
"  vants  shall  continue,  and  their  seed  shall  be  established  before 
*'  thee."  Which  is  assigned  as  the  true  reason  of  its  perpetuity  and 
safety,  Psal.  xlviii.  3.  "  God  is  known  in  her  palaces  for  a  refuge." 
The  church's  enemies  have  tried  the  utmost  of  their  policies  and 
powers  in  all  ages  against  it,  but  to  no  purpose  :  whilst  they  have 
been  plotting  and  persecuting,  the  preserved  remnant  have  been  sing- 
ing their  songs  upon  AlamotJi,  even  praises  to  their  great  Preserver ; 
though  they  have  no  external,  visible  defence,  yet  are  they  as  safe 
as  salvation  itself  can  make  them,  "  for  salvation  will  God  appoint 
"  for  walls  and  bulwarks,"  Isa.  xxvi.  1,  2.  Four  things  are  ex- 
ceeding remarkable  in  the  church's  preservation :  (1.)  No  people 
were  ever  so  fiercely  opposed  by  the  powers  of  this  world,  "  The 
"  kinffs  of  the  earth  have  set  themselves,  and  the  rulers  have 
"  taken  counsel  together,"  Psal.  ii.  2.  All  methods  and  artifices 
have  been  ti'ied,  sometimes  to  jeer  and  scoff  them  out  of  their  re- 
ligion, so  did  the  apostate  Julian ;  and  sometimes  by  cruel  tortures 
to  affright  them  from  their  religion ;  the  variety,  and  more  than 
barbarous  inhumanity  whereof  the  church-histories  gives  us  a  sad 
and  amazing  account.  (2.)  Under  these  cruel  persecutions  they 
have  seemed  to  be  utterly  lost,  to  the  eye  of  sense  and  reason ; 
"  I  am  left  alone,  said  Elijah,  and  they  seek  my  life,"  1  Kings 
xix.  10.  "  By  whom,  Lord,  sliall  Jacob  arise,  (said  Amos)  for  he 
*'  is  very  small  r  Amos  vii  2.  (3.)  Notwithstanding  all  whicli, 
the  church  hath  out-lived  all  its  dangers ;  it  is  the  true  Phoenix 
which  hath  out-lived  the  deluge.  (4.)  Such  deliverances  arc* 
proper  and  peculiar  to  the  church  alone ;  no  people,  besides  the 
people  of  God,  have  such  salvations  upon  record.  The  great  and 
famous   monarchies  of .  the  world   hav  e    dashed    one   another  to 


THF.  RIGHTEOUS  M.VX^S  REFUGE.  403 

pieces,  like  earthen  jiotsheards  *.  *  And  all  this  by  virtue  of  that 
promise,  Jer.  xxx.  11.  "  For  I  am  with  thee,  saith  the  Lord,  to 
*'  save  thee ;  thc)iii]jh  I  make  a  full  end  of  all  nations  whither  I 
"  have  scattered  thee,  yet  will  I  not  make  a  full  end  of  thee/' 

Connect.  5.  Fifthly,  to  conclude,  If  this  be  so,  then  it  it  a  deep 
and  da n  tic rous policy  of  Satan  to  shut  up  our  refuse  in  God  against 
«j,  as  much  as  mat/  be,  in  times  of  trouble,  Satan,  like  a  cunning 
fowler,  despairs  of  «;ettinrr  the  birds  in  his  net,  except  he  can  beat 
them  out  of  their  coverts ;  it  is  therelore  his  great  design,  to 
estran«;e  and  alienate  the  saints  from  their  God,  as  much  as  he 
can,  thereby  to  cut  off  their  retreat  to  liim  in  times  of  trouble;  a 
misehief  which  the  people  oi"  (rod  have  always  vehemently  depre- 
cated, Psal.  cii.  2.  Jer.  xvii.  17.  and  oh  that  we  would  beware  of 
it,  and  shun  this  mischief  by  our  seasonable  preventing  watchful- 
ness. There  are,  among  others,  three  special  projects  of  Satan, 
whereby  he  manages  this  mischievous  design  against  tlie  people  of 
God. 

1.  By  drawing  their  consciences  under  guilt,  on  purpose  to  de- 
stroy the  liberty,  freeilom,  and  child-like  confidence  of  their  souls 
in  their  addresses  to  God.  This,  if  any  thing  in  the  world,  will 
do  it.  Job  xi.  14,  15.  What  a  loss  will  that  })oor  soul  be  at,  in 
times  of  trouble,  whose  grumbling  and  condemning  conscience  will 
not  suffer  him  to  look  up  cheerfully  and  believingly  in  the  face  of 
its  God  and  father,  having  lost  its  ancient  freedom  at  the  throne 
of  grace .'' 

2.  By  prevailing  with  thorn  to  neglect  and  intermit  the  course 
of  their  daily  ilulies,  and  thereby  to  let  d(jwn  their  communion 
with  God,  and,  in  a  great  nieasurc,  lose  their  ac(]uaintance  with 
him.  This  is  a  dangerous  policy  of  the  devil,  and  an  unspeakable 
prejudice  to  the  soul.  Oh  Christian!  take  lieed  of  a  lazy,  slothful 
spirit,  or  a  vain  and  earthly  heart,  which  will  easily  suffer  the  du- 
ties of  religion  to  be  jostled  aside  and  put  by  for  every  trivial  occa- 
sion ;  especially  beware  of  slight,  formal,  and  dead-heaited  per- 
formances of  duty,  which  is  little  better  than  tlie  intermission  of 
them  ;  it  may,  indeed,  jirevent  the  scandal,  but  can  never  give 
thi-e  the  comfort  (jf  religion. 

3.  Uy  b(!clouding  their  interest  in  Gotl,  and  darkening  their 
titles  and  evidences,  by  thick  clouds  of  doubts  and  fearfe.  This  is 
the  sad  case  of  many  a  poor  Christian  in  a  day  of  trouble;  with- 
out are  fightings,  and  within  .ire  fears.     Brethren,  I  beseech  you, 


Sic  Mediti  adrinit 


^ityrCi,  Sj/rtifur  tulil  vindrraminn  Perffi. 
AsHyria's  empire  thus  tlic  M"i«*  did  shalp. 
The  Persian  next  the  pride  of  MediM  brake, 

C  e  'i 


406  THE  RIGKTr:OUS  MAn'.-3  llEl-'UCE. 

think  often  what  those  thmgs  are,  which  usually  put  men  into 
such  frights  and  straits,  when  imminent  clangers  stare  them  in  the 
face ;  what  it  is  that  daunts  and  damps  the  hearts  of  Christians  at 
such  times ;  and  as  you  value  the  peace  and  freedom  of  your  souls 
with  God,  give  not  matter  for  your  consciences  to  reproach  you  of 
mis-spent  time,  indulged  sins,  neglected  duties,  formality  or  hypo- 
crisy in  duties,  sinister  and  by-ends  in  your  transactions  with  God 
or  man :  preserve  the  purity  and  peace  of  your  consciences,  as  you 
would  preserve  your  two  eyes ;  if  by  such  Aviles  the  devil  cannot 
bar  you  from  your  God,  or  shut  up  your  refuge  in  him,  your  out- 
ward troubles  can  do  you  no  hurt. 

The  second  use,  of  direction  and  advice. 

Sect.  II.  The  providences  of  God,  in  these  days,  giving  iffe  such 
loud  warnings  of  approaching  judgment;  how  are  all  that  are  wise 
in  heart,  and  understanding  of  the  times,  now  more  especially  con- 
cerned to  clear  their  interest  in  these  blessed  attributes  of  God, 
which  have  here  been  opened,  as  their  only  refuge  in  the  evil  day. 
Let  me  therefore  persuade  and  press  you  to  betake  yourselves  to 
God,  your  refuge  and  -strong-hold  in  trouble,  and  that  more  es- 
pecially in  these  two  great  duties,  viz. 

1.  Of  fervent  supplication. 

2.  Of  universal  resignation. 

1.  Betake  yourselves  to  God  by  fervent  prayer  and  supplication. 
Let  me  say  of  these  times,  as  holy  Mr.  Perkins  did  of  his  * ;  "  These 
"  are  no  times  for  Christians  to  contend  and  strive  one  with 
"  another,  but  with  their  united  cries  to  strive  with  God  ;"  and 
among  other  requests,  strongly  to  enforce  and  follow  home  that 
of  David,  Psal.  Ixxi.  2,  i3.  "  Deliver  me  in  thy  righteousness,  and 
"  cause  me  to  escape ;  incline  thine  ear  unto  me,  and  save  me ; 
*•'  be  thou  my  strong  habitation,  whereunto  I  may  continually  re- 
"  sort."  That  is  a  true  and  weighty  observation  of  Austin  -f*, 
*'  A  refuge  is  not  to  be  found  in  trouble,  except  it  be  provided 
"  before-hand  in  peace."  "  For  this  (saith  the  Psalmist)  shall 
"  every  one  that  is  godly  pray  unto  thee,  in  a  time  when  thou 
"  mayest  be  found ;  surely  in  the  floods  of  great  waters  they  shall 
"  not  come  nigh  unto  him,"  Psal.  xxii.  6.  Had  not  Noah  pre- 
pared and  secured  himself  in  the  ark,  before  the  floods  of  great 
waters  came,  he  had  not  sat,  as  he  did,  mediis  tranquilhts  in  undis ; 
sleeping  quietly,  when  others  were  perishing  in  the  waters.  Gather 
yourselves  therefore  together,  before  the  decree  bring  forth ;  seek 
the  Lord,  all  ye  meek  of  the  earth ;  be  more  frequent  and  more 


•  Non  sunt  ista  litigandi,  sed  ornndi  tempora, 

I  Non  facile  inveniuntur  praudia  in  adversitate,  qua  nonjuerint  in  pace  qucRsita. 


THE  RIGHTEOUS  MAx's  REFUGE.  407 

fervent  in  prayer,  now  than  ever ;  yon  have  all  tlie  encourage- 
ments in  tlie  world  to  incite  you  to  this  duty:  the  nature  of  your 
God  is  exceeding  pitif'id,  tender,  and  compassionate,  James  v.  11. 
The  emieared  relations  betwixt  God  and  you  give  singular  cn- 
couraironient  ot"  success :  shall  not  (iod  hear  his  own  elect,  M'hich 
crv  unto  him  dav  and  ni^ht  r  Luke  xviii.  7.  The  sweet  returns 
and  answers  of  ionner  prayers  are  so  many  motives  and  encourage- 
ments to  follow  close  that  jirolitahle  duty,  Psal.  li.  1,  J2,  .'i.  Atui 
above  all,  your  prevalent  Advocate  in  the  heavens  should  encourage 
you  to  come  frequently  and  boldly  to  the  throne  of  grace,  "  that 
"  you  may  obtain  mercv,  and  find  grace  to  iielp  in  the  time  of 
**  need,"  Heb.  iv.  Ki.  la  two  tilings  I  shall  briefly  offer  a  few 
directions  here,  viz. 

1.  As  to  the  matter       ')      - 

o    A    »    .u  ■  of  prayer. 

2.  As  to  the  manner      )        *     - 

1.  As  to  the  matter  of  prayer,  I  mean  such  as  the  state  and  con- 
dition of  the  times,  now  more  especially,  suggest. 

(1.)  Unite  your  pravers,  and  cry  mightily  to  the  Lord,  that  if 
it  be  his  good  pleasure,  this  cup  of  wrath,  which  seems  to  be 
mingled  and  prepared,  may  pass  from  his  people.  Now  cry  to 
God,  as  they  are  directed  to  do,  Joel  ii.  17.  '*  Spare  thy  people,  O 
"  I^ord,  and  give  not  thine  lieritage  to  reproach,  that  the  heathen 
"  .should  rule  over  them,  wherefore  should  they  say  among  the 
"  people.  Where  is  their  God,  O  pray,  that  England  may  not 
be  delivered  into  the  hands  of  blood-thirsty  Papists,  that  the  gol- 
den candlestick  may  not  be  removed,  that  idolatry  may  not  return 
into  those  places  where  God  hath  been  so  sweetly  worshij)ped  ; 
that  a  land  so  peculiarly  blessed  with  gos])eI-light,  wlKrein  so 
many  thousand  sons  and  daughters  have  been  born  to  God,  may  not, 
at  last,  become  an  Aceldama,  a  great  shambles,  to  quarter  out  the 
limbs  of  his  dear  saints:  that  the  ])leasant  plant  of  reformation, 
planted  with  his  own  right-hand,  and  watered  with  so  many  tears, 
yea,  with  so  much  blood,  may  not,  at  last,  be  rooted  up  by  the 
wild  boar  of  the  forest ! 

(iJ.)  Pray  indefinitely,  that  you  may  be  kept  from  the  sins  and 
temptations  of  the  times.  O  icatch  and  pro i/^  that  ijou  cuter  not  into 
tnnptado/i ;  if  you  cannot  prevail  with  God  to  turn  away  his  an- 
ger, yet  be  importunate  with  him  that  you  may  be  kept  from  sin  ; 
that  if  you  lose  your  outward  peace,  you  may  be  able  to  keep  in- 
ward peace;  that  you  may  ricver  sacrifice  your  consciences,  to  s:nc 
your  flesh;  that  you  may  never  fall  under  the  displeasure  of  God, 
to  avoid  the  rage  of  men.  Ah  friends  !  we  little  think  what  a 
iiparful  havock  an  hour  of  temptation  will  make  in  such  a  profes- 
ring  nation  as  this  is;  then  shall  many  be  offended,  MtW.  xxiv. 
10.  ■  O  prav,  that  you  may  never  give  offence  to  others,  by  scan- 

c  c  y' 


408  THE  RIGHTEOUS  MAn's  KEFUGE. 

da],  or  take  offence  yourselves  at  the  ways  of  God,  whatever  suffer- 
ings and  sharp  trials  shall  come. 

(3.)  Pray  earnestly  for  the  sanctification  of  all  your  troubles  to 
your  eternal  good ;  an  unsanctified  comfort  never  did  any  man 
good,  and  a  sanctified  trouble  never  did  any  man  hurt ;  be  more 
earnest  therefore  with  God,  rather  to  have  your  troubles  sanctified 
than  prevented ;  to  get  the  blessing  than  to  avoid  the  smart  of 
them  ;  if  they  cannot  be  turned  away  from  you,  pray  they  may  be 
turned  to  your  salvation. 

2.  Betake  yourselves  to  God,  your  refuge,  by  faith,  resigning 
and  committing  all  into  his  hands,  "  Now  the  just  shall  live  by 
*'  faith,"'  Heb.  x.  38.  The  more  you  can  trust  God,  the  more 
you  secure  yourselves  from  danger;  he  that  can  live  by  faith  shall 
never  die  by  fear ;  and  be  sure  to  inform  yourselves  well  in  two 
things,  viz. 

1.  What  it  is  to  trust  God  over  all. 

2.  What  grounds  you  have  so  to  do. 

1.  Be  well  instructed  in  the  nature  of  this  duty  ;  there  are  six 
things  imported  in  such  acts  of  resignation. 

1.  An  awakened  sense  of  our  dangers  and  hazards.  "  At  what 
"  time  I  am  afraid,  I  will  trust  in  tiiee,"  Psal.  Ivi.  3.  Suffering 
times  are  resigning  times,  1  Pet.  iv.  19.  "  Let  them  that  suffer  ac- 
"  cording  to  the  will  of  God  commit  the.  keeping  of  their  souls  to 
"  him  in  well-doing,  as  unto  a  faithful  Creator."  And  the  greater 
and  nearer  our  dangers  are,  the  more  frequent  and  vigorous  should 
the  actings  of  our  faith  this  way  be :  Be  not  far  from  me,  for  trou- 
ble is  near. 

2.  Resignation  to  God  necessarily  implies  our  renunciation  and 
disclaiming  of  all  other  refuges.  "  Ashur  shall  not  save  us,  we  will 
"  not  ride  upon  horses,  neither  will  we  say  any  more  to  the  work  of 
"  our  hands,  ye  are  our  gods,  for  in  thee  the  fatherless  findeth 
"  mercy,"  Hos.  xiv.  3.  He  that  rehes  upon  God  must  cease  from 
man  ;  resignation  to  God  excludes  not  the  use  of  lawful  means, 
but  it  doth  exclude  dependence  upon  them. 

3.  Resignation  to  God  is  always  grounded  upon  an  interest  in 
God;  we  have  no  warrant  nor  encouragement  to  expect  protec- 
tion from  him  in  time  of  trouble,  except  we  can  come  to  him  as 
children  to  a  father :  It  is  the  fihal  relation  that  gives  encourage- 
ment to  this  fiducial  resignation  ;  and  the  clearer  that  relation  and 
interest  is,  the  more  bold  and  confident  those  acts  of  faith  will  be; 
Psal,  Ixxxvi.  2.  "  Preserve  my  soul,  for  I  am  holy :  O  thou,  my 
*'  God,  save  thy  servant  that  trusteth  in  thee."  And  ajrain,  Psal. 
cxix.  94.  "  I  am  thme,  save  me."  1  speak  not  here  of  the  first  act 
of  faith  which  flows  not  from  an  interest,  but  gives  the  soul  an  in- 
terest in  God.     Nor  do  I  say,  tliat  poor,  douljting,  and  timorous 


THE  RlCirTF.OUS  MA\'s  REFUeE.  409 

believers,  whose  interest  in  him  is  dark  and  dubious,  liave  no  war- 
rant to  resign  themselves  ami  tluir  concernments  into  his  hands ; 
for  it  is  b(jlh  their  right  and  tluty  to  do  it :  but  certainly  the 
clearer  our  interest  is,  the  more  t'aciie  and  conilorlable  will  those  acts 
hv. 

4.  Tlic  committing  acts  of  faith  imply  a  full  acknowledgment  and 
owning  of  God's  power  to  protect  us,  be  the  danger  never  so  immi- 
nent;  Psal.  x\xi.  15.  "  j\Iy  times  are  in  thy  hand,  deliver  me 
*'  from  the  hands  of  mine  enemies,  anil  from  them  that  |X'rsecute 
"  nie ;"  q.  d.  ()  Lord,  I  am  fully  satisfied,  my  li^e  is  not  at  the 
disposal  of  mine  enemies;  it  is  not  in  their  hands,  but  in  thine;  all 
tJie  traps  and  snares  tluv  lav  for  it  shall  not  shorten  one  minute  of 
my  time;  I  know  thine  hand  is  I'ldly  able  to  protect  me,  and  there- 
fore into  thine  hands  1  resign  myself  and  all  I  have. 

5.  Resignation  involves  in  it  an  expectation  of  help  and  safety 
from  God,  when  we  see  no  way  of  security  from  men.  "  O  Lord, 
"  saith  Jehoshaphat,  We  have  no  might,  nor  strength,  neither 
"  know  we  what  to  do,  but  our  eyes  are  unto  ihec,"'  tl  (Mu'on.  xx. 
Ii2.  So  David,  Psal.  Ixii.  5,  G.  "  My  soul,  wait  thou  only  upon 
"  God ;  for  my  expectation  is  from  him :  he  only  is  my  rock  and 
"  my  salvation ;  he  is  my  defence ;   1  shall  not  be  moved.'' 

G.  Resignation  to  God  implies  'he  leaving  of  our.selves,  and  our 
concermnents  with  him,  to  be  disposed  of  according  to  his  good 
pleasure ;  the  resigning  soul  desires  the  I^ord  to  do  with  him  what 
he  will,  and  is  content  to  take  what  lot  Divine  pleasure  shall  cast 
for  him  :  2  Sam.  xv.  25.  "  And  the  king  said  unto  Zadok,  carry 
"  back  the  ark  of  God  into  the  city;  if  I  shall  find  favour  in  the 
"  eyes  of  the  Lord,  he  will  bring  me  again,  and  shew  me  both  it 
"  and  Iiis  habitation ;  but  if  he  thus  say,  I  have  no  delight  in  thee, 
"  behold,  here  am  I,  let  him  do  to  me  as  seemeth  good  unto  him." 
And  so  much  of  the  nature  of  this  duty,  that  we  may  understand 
what  to  do. 

2.  Next,  let  me  shew  you  what  encouragements  you  that  arc  the 
people  of  God  have  to  this  duty  ;  and  they  will  appear  to  be  great 
and  many. 

L  The  .sovereignty  and  absolute  dominion  of  God  over  all  crea- 
tures is  a  singular  encouragement  to  conniiit  ourselves  into  his 
hand.s,  and  trust  him  over  all,  Psal.  lix.  9-  "■  Because  of  his  strength 
"  will  I  wait  upon  thee;  for  God  is  my  defence.''  If  a  man  were 
in  danger  amidst  a  great  army  of  rude  and  insolent  soldiers,  and 
were  to  put  himself  under  the  protection  ol'  any  one,  it  would  be 
his  wihdom  to  chuse  to  do  it  under  the  general,  who  had  all  the 
soldiers  of  his  army  at  his  beck.  Christian,  thy  God,  into  whose 
hands  thou  comnnttest  thyself  is  Lord-general  of  all  tlie  hosts  and 

c:  c  4 


410  THE  RIGHTEOUS  MAx's  REFUGE. 

armies  in  heaven  and  earth ;   how  safe  must  thou  then  be  in  hi^ 
hands? 

2.  The  unsearchable  and  perfect  wisdom  of  God  is  a  mighty  en- 
couragement to  commit  ourselves  into  his  hands;  With  Mm  is  plen- 
teous redemption,  Psa1.  cxxx.  ult.  i.  e.  Choice  and  variety  of  ways 
and  methods  to  save  his  people;  we  are,  but  God  never  is,  at  a  loss 
to  find  a  door  for  our  escape,  2  Pet.  ii.  9.  "  The  Lord  knoweth 
"  how  to  deliver  the  godly  out  of  temptation."" 

3.  The  infinite  tenderness  and  compassionateness  of  our  God,  is 
a  sweet  encouragement  to  resign  and  conmiit  ourselves  and  all  we 
have  into  his  hands ;  his  mercy  is  incomparably  tender  towards  his 
people,  infinitely  beyond  whatever  any  creature  felt  stirring  in  its 
own  bowels  towards  another  that  came  out  of  its  bowels,  Isa.  xlix. 
15.  This  compassion  of  God  engageth  the  two  fore-mentioned 
attributes,  viz,  his  power  and  wisdom  for  the  preservation  and 
relief  of  his  people,  as  often  as  distresses  befal  them.     Yea, 

4.  Tlie  very  distresses  his  people  are  in,  do,  as  it  were,  awake  the 
Almighty  power  of  God  for  their  defence  and  rescue ;  our  distres- 
ses are  not  only  proper  seasons,  but  powerful  motives  to  his  saving 
power,  Deut.  xxxii.  36.  "  For  the  Lord  shall  judge  his  people, 
"  and  repent  himself  for  his  servants  when  he  seeth  that  their 
*'  power  is  gone,  and  there  is  none  shut  up  or  left.""  God  makes 
it  an  argument  to  himself,  and  his  people  plead  it  as  an  argument 
with  him,  "  be  not  far  from  me,  for  trouble  is  near,  for  there  is 
*'  none  to  help." 

5.  We  have  already  committed  greater  and  weightier  concern- 
ments into  his  hand  than  the  dearest  interest  we  have  in  this  world  ; 
■we  have  entrusted  our  souls  with  him,  1  Pet.  iv.  19.  2  Tim.  i.  12. 
Well  therefore  may  we  commit  the  lesser,  who  have  entrusted  the 
greater  with  him :  What  are  our  lives,  liberties,  estates,  and  re- 
lations, compared  with  our  souls,  and  the  eternal  safety  and  happi- 
ness of  them ! 

6.  The  committing  act  of  faith  is  the  great  and  only  expedient 

to  procure  and  secure  the  peace  and  tranquillity  of  our  minds, 

amidst  all  the  distractions  and  troubles  of  the  present  world ;  the 

greatest  part  of  our  affliction  and  trouble  in  such  days  is  from  the 

"working  of  our  own  thoughts ;    these   torments  from   within   are 

worse  than  any  from  without ;  and  the  resignation  of  all  to  God 

by  faith  is  their  best  and  only  cure,  Prov.  xvi.  3.  "  Commit  thy 

"  works  unto  the  Lord,  and  thy  thoughts  shall  be  established."    A 

blessed  calmness  of  mind,  a  sweet  tranquillity  and  settlement  of 

thoughts  follow  immediately  hereupon,  Psal.  xciv.  19.     Oh  then 

leave  all  with  God,  and  quietly  expect  a  comfortable  issue :  and  for 

the  better  settlement  and  security  of  thy  peace  in  times  of  distrac- 


TJIK  UlflHTEOUS  MAN's  REFUGE.  411 

tlon  and  mnible,  I  beseech  thee,  ixader,  carL-fully  txj  watch  and 
guard  aj^ainst  these  two  evils. 

Caution  1.   Uoware  of  infidelity  or  distrust  fulness  of  God  and 
his  promises  which  secretly  lurks  in  thy  luart,  and  is  very  a])t  to 
bcwrv  itself  when  ^reat  distre^)SLS  and  troubles  befal  thee.     Thou 
>vili  know  it  by  such  syn)pt(nns  as  the&c :    1.  In  an  over-hasty  and 
eager  desire  after  present  deliverance,  Isii.  h.  ll.    "  The  captive 
"  exile  hasteneth  that  he  may  be  loosed,  and  tl»at  he  should  not  die 
"  in  the  pit,  nor  that  his  bread  should  fail.''    The  less  faith,  always 
the  more  impatience;   and  the  more  ability  to  believe,  the  nx^re  pa- 
tience to  wait.     2.  It  will  discover  itself  in  our  readiness  to  close 
with,  and  catch  at  sinful  mediinns  and  methods  of  deliverance,  Isa. 
XXX.  15,  16.    And  this  is  the  handle  of  temptation,  and  occasion  of 
apostasy.     But  he  that  bclkvcth  n-ill  nut  make  haste,   Isa.  xxvi.  18. 
No  more  haste  than  good  speed.    3.  It  will  shew  itself  in  distracting 
cares  and  fears  about  events,  which  ^^ill  rack  the  mind  with  various 
and  endless  tortures. 

Caution  2.  l^cware  of  dejection  and  despondency  of  mind  in  evil 
times;  take  heed  of  a  poor  low  spirit  that  will  presently  sink  and 
give  up  its  hope  upon  every  appearance  and  face  of  trouble  ;  it  is  a 
promise  made  unto  the  righteous,  P.sal.  cxii.  7.  "  He  shall  not  be 
"  afraid  of  evil  tidings,  his  heart  is  fixed,  trusting  in  the  I^ord."* 
The  trusting  of  God  fixes  the  heart,  and  the  fixing  of  the  heart 
fortifies  it  against  fear  :  But  I  know  what  many  poor  Christians  will 
say  in  this  case ;  their  timorousness  and  despondency  arise  not  so 
much  from  the  greatness  of  outward  evils,  as  from  the  darkness 
and  doubtfulness  of  their  sj)iriuial  and  inward  condition,  which, 
doubtless,  is  the  very  truth  of  the  case;  which  brings  me  to  the 
last  u.se  of  this  point. 

Use  the  third. 

Search  and  examine  your  hearts.  Christians,  whether  those  graces 
and  qualifications,  to  whieh  God  hath  promised  protection  in  evil 
tinu's,  may  not  be  found  upon  an  impartial  search  in  your  hearts; 
amongst  which,  I  will  single  out  three  principal  ones,  as  the  proper 
matters  of  your  self-examination,  viz. 

1.  LI|jnghtne.s3  of  luart  and  wav. 

2.  Munhliation  for  your  own  and  other^'s  sins. 

a.  Righteousness  in  doing,  and  meekness  in  sufi'ering  the  will 
of  God. 
1.  l'pii;,ditncss  and  integrity  of  heart  and  wav.  To  this  qu.v 
lificati(»n  belong  many  sweet  jmnnist  s  of  jjrotection  ;  such  is  that, 
Prov.  ii.  7.  "  lie  is  a  buckler  to  then)  that  walk  uprightly,"  Psal 
vii,  10.  ".My  defence  is  of  God,  which  saveth  the  upright  in 
*'  heart."     If  your  liearts  be  true  to  God,  tlvese  promises  shall  be 


412  THE  RIGHTEOUS  MA^^'s  REFUGE. 

truly  performed  to  you  ?  but  beware  you  deceive  not  yourselves  in 
so  great  a  point  as  this  is.  Thy  heart  cannot  be  an  upright  heart, 
except,  (1.)  It  be  a  renewed  heart ;  the  natural  heart  is  ahva3's  a 
false  heart;  it  is  only  regeneration  that  gives  the  heart  a  right 
temper  and  frame;  all  the  duties  and  labours  in  the  world  can 
never  keep  the  heart  right  in  its  course,  which  is  not  first  set  right 
for  God,  by  a  principle  of  renovation.  (2.)  We  cannot  judge  our- 
selves upright,  except  uprightness  be  the  settled  frame  and  standing 
bent  of  our  hearts,  Psal.  cxix.  112,  117.  It  is  not  our  integrity  in 
one  or  two  single  actions,  but  in  the  general  course,  and  complex 
frame  of  our  lives  and  ways,  that  will  prove  our  integrity  to  God, 
(3.)  Then  ma}-  we  reckon  ourselves  upright,  when  the  dread  and 
awe  of  God's  all-seeing  eye  keeps  our  hearts  and  steps  from  turn- 
ing aside  to  iniquity,  Gen.  xxxix.  9.  2  Chron.  ii.  17.  That  is  a 
sincere  and  upright  heart  indeed,  that  finds  itself  at  all  times,  and 
in  all  places,  overawed  from  sin,  by  the  eye  of  God  upon  him. 
(4.)  That  man's  heart  also  is  upright  with  God,  who  purely  aims 
at,  and  designs  the  glory  of  God,  as  the  scope  and  end  of  his  life 
and  actions,  Avho  lives  not  up  to  himself,  neither  acts  ultimately 
and  principally  for  himself,  but  lives  to  God,  as  a  person  dedicated 
and  devoted  to  him,  Rom.  xiv.  7.  (5.)  That  heart  also  is  upright 
with  God,  which  governs  itself,  and  its  w-ays,  by  the  directions 
and  rules  of  the  word,  Psal.  cxix.  11,  24,  133.  Happy  is  that 
soul  that  finds  such  evidences  of  integrity  in  itself,  when  it  is  brought 
to  the  trial  of  it  at  the  bar  of  the  word,  Heb.  iv.  12.  at  the  bar  of 
conscience,  2  Cor.  i.  12.  at  the  bar  of  affliction,  Psal.  cxix.  87.  and 
at  the  bar  of  strong  temptations.  Gen.  xxxix.  9.  The  eyes  of  the 
Lord  shall  run  to  and  fro  through  the  whole  earth,  to  shew  himself 
strong  in  the  behalf  of  such  whose  hearts  are  thus  perfect  towards 
him. 

2.  Another  gracious  qualification,  clearing  the  soul's  title  to  God's 
special  protection  in  the  worst  and  most  dangerous  times,  is 
true  humiliation  for  our  own  and  other  men's  sins :  "  Go,  set  a 
"  mark,  saith  God,  upon  the  foreheads  of  the  men  that  sigh  and 
"  cry  for  all  the  abominations  that  be  done  in  the  midst  thereof," 
Ezek.  ix.  4.  These  that  thus  mourn,  when  others  laugh,  shall 
laugh  when  others  mourn.  Lot  was  the  only  mourner  in  Sodom, 
and  he  was  the  only  person  exempted  from  destruction  in  the  ruin 
and  overthrow  thereof  2  Pet.  ii.  7.  That  is  a  sweet  and  blessed 
privilege  mentioned  in  Isa.  Ixvi.  10.  "  Rejoice  ye  with  Jerusalem, 
"  and  be  glad  with  her,  all  ye  that  love  her ;  rejoice  for  joy 
"  with  her,  all  ye  that  mourn  for  her ;  that  ye  may  suck  and  be 
"  satisfied  with  the  breasts  of  her  consolations,  that  ye  may  milk  out, 
"  and  be  delighted  with  the  abundance  of  her  glory."  Be  content- 
ed, Christians,  to  bear  your  part  in  Sion's  groans  and  sorrows ;  you 


THE  UICHTKOL'S  MAli's  KErUGE.  413 

may  iive  to  bear  your  part  in  her  triumphs  and  songs  of  dehverance  : 
It  is  an  argument  of  the  true  pubhcncss  and  tenderness  of  your 
spirits  for  the  present,  and  as  sweet  a  sign  as  can  appear  upin  your 
souls,  lliat  you  are  reserved  lor  better  days. 

f3.  llighteousness  in  doing,  and  meekness  in  suffering  the  will 
of  God,  is  another  mark  or  note,  distinguishing  and  dcseril)ing 
those  persons  whom  God  will  preserve  in  the  evil  day.  You  have 
both  these  together  in  Zeph.  ii.  3.  "  Seek  ye  the  Lord,  ail  ye 
*'  meek  of  the  earth,  which  l)ave  wrought  liis  judgments ;  seek 
"  rightecnisness,  seek  meekness :  it  may  be  ye  sliall  be  hid  in  the 
"  day  of  tile  Lord's  anger."  Tiie  eyes  of  the  Lord  are  over  the 
righteous,  and  his  ears  are  open  unto  their  prayers,  1  Pet.  iii.  lii. 
If  righteousness  brings  vou  into  danger,  tlie  righteous  God  will  take 
care  oi' you  in  that  danger,  and  bring  you  out  of  it.  Oh  !  it  is  a 
singular  comfort,  when  a  man  can  say,  It  was  not  my  sin,  but  my 
duty,  that  brought  me  into  trouble ;  this  affliction  met  me  in  the 
path  and  way  of  my  dutv  ;  it  is  for  thy  sake,  O  Lord,  that  I  am 
in  troul)le;  as  the  martyr  that  held  up  the  bible  at  tiie  stake,  say- 
ing, Tills  hath  brought  me  hither. 

To  conclude :  Alanage  all  vour  sufferings  for  Christ,  witli 
christian  meekness  :  As  righteousness  must  bring  you  into  them,  so 
meekness  must  carry  you  through  them  ;  if  you  avenge  yourselves, 
you  take  the  cause  out  of  God's  hand  into  your  own  ;  but  the  meek 
(christian  leaves  it  to  the  Lord,  and  shall  never  have  cause  to  repent 
of  his  so  doing.  If  thou  have  an  upright  heart  willi  God,  a  ten- 
der and  mournful  heart  for  sin,  and  thou  suffer  witli  meekness  for 
rigliteousness  sake,  ihou  art  one  of  those  souls  to  whom  timt  sweet 
voice  is  directeil  in  my  text, — 

Come  my  people,  ctiter  thou  into  thy  chambers,  and  shut  thy  doom 
about  thee  ;  hide  thyself,  as  it  were,  J'or  a  little  viomcnt,  until  the 
indig-nution  be  overpast. 


— ««!»■>♦■* — 

ri  A  A  N  II  A  o  r  I  A. 

A  succinct  and  sca.«;onable  Discourse  of  tlie  Occasions, 
Causes,  Nature,  Rise,  Growth,  aud  Remedies  of  men- 
tal r.unoKs. 

J  1 1  J*'  reverend  author  of  the  ensuing  treati.ses,  having  in  them 
explained  and  del'eiided  several  gosj)el-trutiis,  unto  wiiicli  di- 
vers tilings  in  the  writings  of  the  reverend  Dr.  Crisp,  deceased,  do 


(    414    ) 

seem  very  opposite ;  whereas  some  of  us,  who  subscribed  a  paper, 
the   design  whereof  was  only  to  testify,  that  we  beUeved  certain 
writings  of  the  doctor's  never  before  published.,  were  faithfully  trans- 
cribed by  his  son,  the  publisher  of  then),  which  paper  is  now,  by 
the  bookseller,  prefixed  to  the  whole  volume ;    containing  a  large 
preface  which  we  never  saw  till  after  the  publication,  together  with 
all  the  doctor's  former  works  that  were  published  many  years  before; 
and  are  hereupon  by  some  weak  people  misunderstood,  as  if,  by 
that  certificate,  we  intended  an  approbation  of  all  that  is  contained 
in  that  volume.     We  declare  we  had  no  such  intention  :    As  the 
paper  we  subscribed  hath  no  word  in  it  that  gives  any  such  intima- 
tion :    But  we  are  well  pleased  these  later  writings  are  published 
(in  reference  whereto  we  only  certified  our  belief,  which  we  fix- 
edly retain  of  the  publisher's  fidelity)  as  they  contain  many  passages 
in  them  that  may,  in  some  measure,  remedy  the  hard  and  hurtful 
construction  that  many  expressions  were  more  liable  to  in  the  Jbr- 
vier ;  whereof  the  doctor  seemed  apprehensive  himself,  when,  in  the 
beginning   of  his  discourse  on    Tit.  ii.  11,    12.  he  speaks  thus: 
*'  [Beloved,  I  am  jealous  of  you  with  an  holy  jealousy,"    1  Cor. 
xi.  2,  3.    "  Lest  after  the  first  wooing  of  you  in  Christ's  name, 
*'  that  ye  might  be  espoused  unto  him ;   I  say,  I  am  jealous,  and 
"  fear,  lest  as  the  serpent  beguiled  Eve,  through  his  subtilty,  name- 
"  ly,  bewitching  her  to  a  presumptuous,  licentious  adventuring  on 
*'  God's  gentleness,  while  she  tasted  the  forbidden  fruit ;  so  your 
"  minds  should  be  corrupted  from  the  simphcity  that  is  in  him, 
*'  namely,  by  presuming  too  much  upon  him,  and  adventuring  to 
"  continue  in  sin,  in  hope  that  grace  may  abound.     For  the  pre- 
*'  venting  of  which  dangerous  miscarriage,  which  hath  been  the 
*'  dangerous  lot  of  many    thousands,    I  thought  good  to  step  in 
"  with   this  text,  which  I   am  persuaded  will  prove  a  seasonable 
*'  warning  to  some  at  least."]    And  this  pious  caution  of  the  author 
herein,  lest  he  should  be  misunderstood,  gives  us  some  grounds  to 
believe  that  he  intended  them  not  in  the  more  exceptionable  sense. 
It  is  best  if  an  unwary  reader  receives  hurt,  that  he  receives  his 
healing  also  from  the  same  hand.    And  whei-eas  a  paper  was  printed 
upon  this  occasion  soon  after  the  publication  of  the  doctor's  works, 
we  willingly  adopt  so  much  of  it  as  is  requisite  to  our  present  pur- 
pose ;  which  Is  to  this  effect : 

'  Some  who  subscribed  this  certificate,  saw  only  the  paper  itself, 
'  to  which  subscription   was  desired  ;    never  having   perused  the 

*  works  of  Dr.  Crisp.     The  certificate  only  concerned  the  son,  not 

*  the   father ;    and  certified  only  concerning  the  son.    That  they 
'  who  should  subscribe  it,  believed  him  in  this  to  deal  truly ;  that 

*  he  was  not  a  Falsarius ;  that  he  would  not  say  that  Avas  his  fa- 


(  ^1-5  ) 

*  thcr'ji,  wliich  was  not  so ;  a  pajier  so  sober,  so  niotkst,  was  (taken 

*  bi/  itself)  scarce  refusablc  by  a  friend. 

'  The  Son's  preface,  some  that  subscribed  tliis  certificate  saw  not, 
♦nor  had  any  notice,  or  the  least  iniaiiination  of  its  contents; 
'  otherwise ,  the  part  of  a  friend  had  certainly  been  done  as  well  in 

*  advising  against  much  of  the  preface,  as  in  subscribing  the  certi- 

*  ficate. 

'  For  the  works  of  this  reverend  person  themselves,  as  it  no  way 

*  concerned  the  sidiscribing  thib  certificate,  to  know  wh:it  they 
»  were;  so  from  the  opinion  that  went  of  the  author  amonp;  many 
'  good  men,  that  he  was  a  learned,  pious,  good  man,  it  was  supposed 
'  they  were  likely  to  have  in  them,  many  good  and  useful  things; 

*  to  which  it  was  only  needi'ul  to  think  them  his,  not  to  f/tiiik  them 

*  perfect. 

'  We  may,  in  some  respect,  judge  of  books  as  of  men  ;  i.  e.  rec- 
'  kon,  that  though  divers  very  valuable  men  have  liad  remarkable 

*  faihngs,  yet  that,  upon  the  whole,  it  is  ])etter  they  have  lived,  and 

*  been  known  in  the  workl,  than  that  they  should  not  have  lived,  or 
'  have  lived  obscure. 

The  truth  is  (which  we  have  often  considered)  that  though  the 
great  doctrint'S  of  the  christian  religion  do  make  a  most  coherent, 
'  comely  scheme,  which  everv  one  should  labour  to  comprehend  and. 
'  digest  in  his  mind;  yet  when  the  g<jspcl  first  becomes  effectual  ibr 
"  the  chaiigmg  men's  hearts,  it  is  by  God's  blessing  this  or  that  pas- 

*  sage  which  drops:  The  most  discern  not  the  series  and  connection 

*  of  truths  at  first,  and  too  little  afterwards. 

'  Upon  that  view  of  Dr.  Crisp's  writings  we  have  had  since  the 
'  publication,  we  find  there  are  nianv  things  said  in  thent,  with  that 
'  good  savour,  quickness,  and  spirit,  as  to  be  very  apt  to  make  good 

*  impressions  upon  men's  hearts;  and  do  judge,  that  being  greatly 
'  affected  with  the  grace  of  God  to  sinners  himself,  his  sermons  did 

*  thereupon  run  much  in  that  strain.  All  our  minds  are  little  and 
'  incomprehensive;  we  cannot  receive  the  weight  and  impression  of 

*  all  necessary  things  at  once,  but  with  some  inequality;  so  that 

*  when  the  seal  goes  deeper  in  some  part,  it  is  shallower  in  .some 
'  others. 

'  If  some  parts  of  Dr.  Cripj>'s  works  be  more  liable  to  exception, 
'  the  danger  of  hurt  thereby  seems,  in  some  measure,  obviated  in 
'  some  other :  As  when  he  says,  Pag.  46.  Vol.  I.  Sanctijication  of 
'  ^/A>  '^'  ""  inseparable  ivvipaiiioii  with  thejustificatinn  of  a  pcr.mit 
'  h  i^^i'free  grace  of  Christ.  And  Vol.  IV.  p.  93.  That  in  respect 
'■of  the  rules  of  rightanisncis,  or  the  matler  of  obedience,  ice  arc 
'  under  the  la-aj  still ;  or  else  we  are  lawless,  to  live  every  inan  us 

*  seems  £^)od  in  his  ozvn  eyes,  which  I  hnow  nf)  tnie  Christian  doer 

*  so  vmch  as  think. 


(    416    ) 

*  In  like  manner,  Avhereas,  in  Vol.  II.  Serm.  15.  and  perhaps 
elsewhere,  the  doctor  seems  to  be  against  evidencing-  our  jtistijica-- 
tion  ami  union  to  Christ,  bi/  our  sancfijication  and  new  obedience ; 
we  have  the  truth  of  God  in  this  matter  plainly  delivered  by  him^ 
Vol.  IV.  p.  36.  ivhen  he  teacheth,  that  our  obedience  is  a  comfort- 
able evidence  of  our  being  in  Christ ;  and  on  that,  as  well  as  on 
many  accounts,  necessary. 

'  The  cliiFerence  between  him,  and  other  good  men,  seems  to  lie 
not  so  much  in  the  things  which  the  one  or  the  other  of  them  be- 
lieve, as  about  their  oj'der  and  reference  to  one  another ;  where,  it 
is  true,  there  may  be  very  material  difference :  But  we  reckon, 
that  notwithstanding  what  is  more  controvertible  in  these  writings, 
there  are  much  more  material  things,  wherein  they  cannot  but 
agree,  and  would  have  come  much  nearer  each  other,  even  in  these 
things,  if  they  did  take  some  words  or  terms  which  come  into  use 
on  the  one  or  the  other  hand,  iii  the  same  sense ;  but  when  one 
uses  a  word  in  one  sense,  another  uses  the  same  word  (or  under- 
stands it,  being  used)  in  quite  another  sense,  here  seems  a  vast 
disagreement,  which  proves,  at  length,  to  be  verbal  only,  and 
really  none  at  all :  As  let  by  condition,  be  meant  a  deserving  cause, 
(in  which  case  it  is  well  known  civilians  are  wont  to  take  it)  and 
the  one  side  would  never  use  it,  concerning  any  good  act  that  can 
be  done  by  us,  or  good  habit  that  is  wrought  in  us,  in  order  to 
our  present  acceptance  with  God,  or  final  salvation.  Let  be  meant 
by  it  somewhat,  that,  bv  the  constitution  of  the  gospel-covenant, 
and  in  the  nature  of  the  thing,  is  requisite  to  our  present  and 
eternal  well-being,  without  the  least  notion  of  the  desert,  but  ut- 
most abhorrence  of  any  such  notion  in  this  case ;  and  the  other 
side  would  as  little  refuse  it.  But  what  need  is  there  for  contend- 
ing at  all  about  a  laxc-term,  about  the  proper  or  present  use 
whereof,  there  is  so  little  agreement  between  them  it  seems  best  to 
serve,  and  them  it  offends.  Let  it  go,  and  they  will  well  enough 
understand  one  another.  Again,  let  Justification  be  taken  for 
that  which  is  complete,  entire,  and  full,  as  it  results  at  last  from 
all  its  causes  and  concurrents ;  and,  on  the  one  hand,  it  would 
never  be  denied,  that  Christ's  righteousness  justifies  us  at  the  bar 
of  God  in  the  day  of  judgment,  as  the  only  dcservin^^  cause  ;  or 
affirmed,  that  our  faith,  repentance,  sincerity,  do  justify  us  there, 
as  any  cause  at  all.  Let  justification  be  meant  only  of  being  jus- 
tified in  this  or  that  particular  respect ;  as  for  instance,  against 
this  particular  accusation,  of  never  having  been  a  believer :  And 
the  honest  mistaken  prcfacer  would  never  have  said,  O  horrid ! 
upon  its  being  said,  Christ's  righteousness  doth  not  justify  us  in 
this  case:  For  he  very  well  knows,  Christ's  righteousness  will 
justify  no  man  that  never  icas  a  believer.  But  that  which  must 
immediately  justify  him  against  this  partlcidar  accusation,  must 


(   in   ) 

*  be  proving,  thai  he  did  sincerely  believe;   wliich  shews  his  interest 

*  in  Christ's  rij^hteousness,  which  then  is  the  only  deserving  cause 

*  of  his  I'uU  antl  entire  jiislifiiation. 

'  There  is  an  expression  in  WA.  I.  p.  iG,  T/iat  sdlvat'ton  is  not 
*■  tlic  end  of  any  g(X)d  work  zvc  do,  which  is  like  that  ol"  another ;  we 
^  are  to  act  frovi  I'lfi,  nut  for  life.     Neither  ol'  wlilch  are  to  be 

*  r't^hUij  taken,  as  it  is  likely  they  were  never  meant  in  the  strict 

*  sense.     For  the  former,  this  reverend  author  gives  us  himself  the 

*  hamlle  for  a  ffentle  interpretation,  in  what  he  presently  sul 'joins; 
'  where  he  makes  the  end  of  our  good  icorks  to  be  the  manjfis/ation 
'  of  our  obedience  and  subjection  ;  the  netting- Jhrth  the  praise  of  the 

*  g-hri/ of  the  grace  of  God;  which  seem  to  implv,  that  he  meant 
'  the  foregoing  negation  in  u  comparative,  not  in  an  absolute  sense; 
'  understanding  the  glory  of  God  to  be  more  principal;  and  so, 
'  that  by  end,  he  meant  the  very  ultimate  end :  So  for  the  other,  it 
'  is  likely  it  was  meant,  that  we  should  not  act  or  workyor  life  only, 

*  without  aiming  and  endeavouring  that  we  might  come  to  work 
'  J'rom  life  also. 

'  For  it  is  not  with  any  tolerable  chai-ity  supposable,  that  one 

*  would  deliberately  say  the  one  or  the  other  of  these  in  the  rigid 
'sense  of  the  words;  or  that  he  would  not,  upon  consideration, 
'  presently  unsay  it,  being  calmly  reasoned  with.      Tor  it  were,  in 

*  effect  to  abandon  huuiau  nature,  and  to  sin  against  a  very  funda- 
'  mental  law  of  our  creation,  not  to  intend  our  own  felicity :  it  were 

*  to  make  our  first  and  most  deeply  fundamental  duty,  in  one  great 
'  essential  branch  of  it,  our  sin,  viz.   To  take  the  Lord  for  our  God: 

*  For  to  take  him  fur  our  Gud  most  esscniialiy  includes  our  taking 
'  him  for  our  supreme  good ;  which  we  all  know  is  included  in  the 

*  notion  of  the  last  end ;  it  were  to  make  it  unlawful  to  strive  against 

*  all  sin,  and  particularly  against  sinful  aversion  from  God  ;   wherein 

*  lies  tile  very  death  of  the  soul,  or  the  sum  of  its  misery ;   or  to 

*  strive  after  perfect  conformity  to  God  in  hoUness,  and  tlie  full 

*  fruition  of  him  ;  wherein  its  final  blessedness  doth  principally 
'  consist. 

'  It  were  to  teach  us  to  violate  the  great  i)recej)ts  of  tlie  gospel ; 

*  Repent  that  your  sins  may  be  blotted  out. — Strive  to  enter  in  at  the 

*  strait  gate. —  Work  out  your  salvation  n^ith  Jear  and  trembling: 

*  To  obliterate  the  patterns  and  preceilents  set  l)efore  us  in  t^ie 

*  gospel.      We  have  believed  in  Jesus  Christ,  that  ivc  might  bejus- 

*  tilled. — /  bear  dozen  my  body,  lest  I  should  be  a  cust-ateay. —  That 

*  thou  mayest  save  thysclj',  and  them  that  hear  thee. 

'  It   were  to  supjxjse   us  bound  to  do  more  ior  the  .salvation  of 

*  others,  than  our  own  salvation.     ^Ve  are  required  to  save  others 

*  wuli    iear,    [ilucking   them   out  of  the   fire.     Nay,  we  were   not 

*  (by  this  rule  >triclly  understood)  so  mucii  as  to  pray  ior  our  ■"•  •> 


(     418     ) 

"  salvation ;   (which  is  a  doing  of  somewhat)  when  no  doubt,  we  are 
to  pray  for  the  success  of  the  gospel,  to  this  purpose,  on  behalf  of 


*  other  men. 


'  It  were  to  make  all  the  threatenings  of  eternal  death,  and  pro- 

*  mises  of  eternal  life  we  find  in  the  gospel  of  our  blessed  Lord, 

*  useless ;  as  motives  to  shun  the  one,  and  obtain  the  other :  for 

*  they  can  be  motives  no  way,  but  as  the  escaping  of  the  former, 

*  and  the  attainment  of  the  other,  have,  with  us,  the  place  and  con- 

*  sideration  of  an  end. 

'  It  makes  what  is  mentioned  in  the  scripture,  as  the  character 

*  and  commendation   of  the  most  eminent  saints,  a  fault ;  as  of 

*  Abraham,  Isaac,  and  Jacob,  &c.     That  thei/  sought  the  better  and 

*  heavenly  country ;  and  declared  plainly^  that  they  did  so;  which 
'  necessarily  implies  their  making  it  their  end. 

'  But  let  none  be  so  harsh  as  to  think  of  any  good  man,  that  he 

*  intended  any  thing  of  all  this ;  if  every  passage  that  falls  from  us 

*  be  stretched  and  tortured  with  the  utmost  severity,  we  shall  find 

*  little  to  do  besides  accusing  others,  and  defending  ourselves,  as 

*  long  as  we  live.'' 

A  spirit  of  meekness  and  love  will  do  more  to  our  common  peace, 
than  all  the  disputations  in  the  w^orld. 

Upon  the  whole,  we  are  so  well  assured  of  the  peaceful,  healing 
temper  of  the  present  author  of  these  treatises,  that  we  are  per- 
suaded he  designed  such  a  course  of  managing  the  controversies 
■wherein  he  hath  concerned  himself,  as  to  prevent,  on  the  one  hand 
injury  to  the  memory  of  the  dead ;  and  on  the  other,  any  hurt  or 
danger  to  the  living. 

Nor  do  we  say  thus  much  of  him,  as  if  he  sought,  or  did  need 
any  letters  of  recommendation  from  us ,-  but  as  counting  this  testi- 
mony to  truth,  and  this  expression  of  respect  to  him,  a  debt ;  to 
the  spontaneous  payment  whereof,  nothing  more  was  requisite,  be- 
sides such  a  fair  occasion  as  the  providence  of  God  hath  now  laid 
before  us,  inviting  us  hereunto. 

John  Hotvc,  John  Turner, 

Vin.  Jkop,  Rich.  Bures, 

Nath.  Mather.  Tho.  Poreel. 
Increase  Mather^ 


(    419    ) 

.^.v  EPISTLE  TO  THE  READER. 
Caxdiu  Header, 

C  ENSUIIE  not  this  treatise  of  errors,  as  an  error  in  my  pruden- 
tials,  in  sending  it  forth  at  such  an  ini|)roi)cr  lime  as  this.  I  sh<»uld 
never  spontaneously  have  awakened  sleeping  controversies,  after 
God's  severe  castigation  of  his  people  for  them,  and  in  the  most 
proper  and  hopeful  season  for  their  redintegration. 

And  beside  wiiat  I  have  formerly  said,  I  think  fit  here  to  add, 
That  if  the  attack  had  i>een  general,  and  not  so  inmicdiately  and 
pnrticularlv  upon  that  post  or  quarter  I  was  set  to  defend,  I  should, 
with  Elilui,  have  modestly  wait;rd  till  some  abler  and  more  skilful 
hand  had  undertaken  the  defence  of  this  cause. 

If  ever  I  felt  a  temptation  to  envy  the  happiness  of  my  brethren, 
it  hath  been  whilst  I  saw  them  quietly  feeding  their  flocks,  and 
myself  forceil  to  sj)end  some  })art  of  my  ]irecit)us  and  most  useful 
time  (devoted  to  the  same  service)  in  combating  with  untpiiet  and 
erring  brethren  ;  but  I  see  I  must  not  be  my  own  chuser.  Not- 
withstanding I  hope,  and  am  in  some  measure  persuaded,  that 
pul)lic  benefit  will  redound  to  the  church  from  this  irksome  laliour 
of  mine.  And  that  this  strife  will  spread  no  farther,  but  the  ma- 
lady be  cured  by  an  antidote  growing  in  the  very  place  where  it 
began :  and  that  tlie  Christian  camp  will  not  take  a  general  alarm 
from  such  a  single  duel. 

The  book  now  in  thy  hands  consisteth  of  four  parts,  viz.  1.  A 
general  discourse  of  tite  causes  and  cures  of  errors^  very  necessary  at 
all  times  (especially  at  this  time)  for  the  reduction  and  establishment 
of  seduced  and  stagtrcrino:  Christians  ;  and  nothing  of  that  nature 

•  1  ''11  1*1 

having  occurred  to  my  observation  among  the  manifold  polenacal 
tracts  that  are  extant,  I  thought  it  might  be  of  some  use  to  the 
c-lnu-ches  of  Christ,  in  such  a  vlrtiginous  age  as  we  live  in,  if 
the  blessing  of  the  Lord  go  forth  with  it  for  benefit  and  establish- 
nient. 

2.  Next,  thou  liast  liere  the  controversies  moved  by  my  anta- 
gonist ;  first.,  about  the  Mosaic  law,  complexly  taken,  which  he 
boldly  pronounces  to  l)e  an  Adam's  covenant  of  works:  And  se- 
condl//,  about  God's  covenant  with  Abraham,  Gen.  xvii.  which  he 
also  makes  the  same  with  that  which  God  made  with  Adam  in  pa- 
radise; and  affirms  circumcision  (expressly  called  a  seal  of  the  righ- 
teousness of  faith)  to  be  the  seal  of  the  said  covenant  of  works 
first  made  with  Adam. 

3.  Finding  my  adversary,  in  the  pursuit  of  his  design,  running 
into  many   Aniinomiau  delirations,  to  the  reproach  and  damage 

Vol.  hi.  D  d 


420  AN  EPISTLE  TO  THE  READER. 

of  the  cause  he  contends  for,  I  thought  it  necessary  to  take  tlje 
principal  errors  of  Antinomianism  into  examination,  especially  at 
such  a  ti)ne  as  this,  when  they  seem  to  spring  afresh,  to  the  hazard 
of  God's  truth,  and  the  church's  peace ;  wherein  1  have  dealt  with 
becoming  modesty  and  plainness,  if  happily  I  might  be  any  way 
instrumental  in  my  plain  and  home-way  of  argumentation,  to  de- 
tect the  falsity  and  dangerous  nature  of  those  notions  which  some 
good  men  have  vented,  and  preserve  the  sounder  part  of  the 
church  from  so  dangerous  a  contagion. 

4.  In  the  next  place,  I  think  it  necessary  to  advertise  the  reader, 
That  Avhereas,  in  my  first  appendix  under  that  head  of  the  con- 
ditionality  of  the  new  covenant,  I  have  asserted  faith  to  be  the  con- 
dition of  it,  and  do  acknowledge,  that  the  word  condition  is  vari- 
ously used  among  Jurists ;  yet  I  do  not  use  it  in  any  sense,  which 
implies  or  insinuates,  that  there  is  any  such  condition  in  the  new 
covenant,  as  that  in  Adam's  covenant  was,  consisting  in  perfect, 
personal,  and  perpetual  obedience;  or  any  thing  in  its  own  nature, 
meritorious  of  the  benefits  promised,  or  capable  to  be  perfoi'med 
by  us  in  our  own  strength  ;  but  plainly,  that  it  be  an  act  of  ours 
(though  done  in  God's  strength)  which  must  be  necessarily  done 
before  we  can  be  actually  justified  or  saved ;  and  so  there  is  found 
in  it  the  true  suspending  nature  ol"  a  condition ;  which  is  the  thing 
I  contend  for,  when  I  affirm,  faith  is  the  condition  of  the  new 
covenant  *. 

How  many  senses  soever  may  be  given  of  this  word  condition^ 
this  is  the  determinate  sense  in  which  I  use  it  throughout  this  con- 
troversy. And  whosoever  denies  the  suspending  nature  of  faith, 
with  respect  to  actual  justification,  pleads  (according  to  my  under- 
standing) for  the  actual  justification  of  infidels.  And  thus  I  find 
a  condition  defined  by  Nirvar.  Jolian.  Baptist.  Petrus  de  Perus,  S^c. 
Conditio  est  suspensio  aliciijus  dispositionis  tantisper  dnm  aliquid 
J'uturumjiat.  Condition  is  the  suspension  of  a  grant  until  something 
future  be  done.  And  again.  Conditio  est  quidamj'uturus  eventuSy 
in  quern  dispositio  suspcmUtur.  A  condition  is  some  future  event 
in  which  the  fulfilling  of  a  grant  is  suspended. 

Once  more,  my  reader  possibly  may  be  stumbled  at  my  calling 
faith  sometimes  the  instrument,  and  sometimes  the  condition  of 
our  justification,  when  there  is  so  go  great  a  controversy  depending 
among  learned  men,  with  respect  to  the  use  of  both  those  terms. 

*  It  seems  to  be  more  proper,  as  well  as  more  safe,  to  use  the  term  instrimicnl. 
Faith  is  unfjiiestionably  the  appropriate  viean  by  which  the  sinner  becomes  interested 
in  the  covenant  of  grace  ;  but  when  the  date,  the  parties,  and  the  stipulations  in 
that  covenant  are  duly  considered,  it  appears  absurd  in  the  extreme  to  assign  to  that 
heavenly  grace  the  honour  of  being  the  condition  of  that  eternal  transaction.  The 
righteousness  of  its  Divine  Surety  alone  deserves  and  challenges  that  dignity  as  its  own. 
Jjditor. 


AX  EPISTLE  TO  THE  READER. 


421 


1  therefore  desire  the  reader  to  take  notice,  that  I  dive  not  into  that 
controversy  liere,  much  less  presume  to  determine  it ;  but  findmg 
both  these  notions  etjually  opposed  by  our  Anlinomians,  who  re- 
ject our  actual  justification  by  faith  either  way,  and  allow  to  faith 
no  otlier  use  in  our  actual  justiiicalioii,  but  only  to  manifest  to  us 
what  wa.s  done  from  eternity ;  I  do  thercibre  use  both  those  terms, 
viz.  the  conditionality  and  instrumentality  of  faith,  with  respect 
unto  our  justification,  and  shew  in  what  sense  those  terms  are  useful 
in  this  controversy,  and  are  acconnnodate  cnougli  to  the  design 
anil  purpose  for  which  I  use  them ;  how  re])U<;nant  soever  they  are 
in  that  particular,  wherein  the  learned  contend  about  the  use  and 
application  of  tiiem. 

To  be  plain,  when  I  say  faith  justifieth  us  as  an  oroan  or  instru- 
mait ;  my  only  meaning  is,  that  it  receives,  or  a})prehends  the 
righteousness  of  Christ,  by  which  we  are  justified  ;  and  so  speaking 
to  the  (jitomodo,  or  maimer  of  our  justification,  I  say,  with  the  gen- 
eral suffrage  of  Divines,  we  arc  justified  instrumentally  by  faith. 

liut  in  our  controversy  with  the  Antinomiaus  wliere  another 
dillcrent  question  is  moved  alxjut  the  quanclo,  or  lime  of  our  actual 
justification;  there  I  affirm  that  we  are  actually  justified  at  the  time 
of  our  believing,  and  not  before ;  and  this  being  the  act  upon 
which  our  justification  is  suspended,  I  caW  J! lith  the  condit'um  o^ 
our  justification. 

This  I  desire  may  be  observed,  lest,  in  my  use  of  both  these 
terms,  my  reader  should  tliink  either  that  I  am  not  aware  of  the 
controversy  depending  about  those  terms ;  or,  that  1  do  herein  man- 
ifest the  vacillancy  of  my  judgment,  as  if  I  leaned  soiiietimes  to  one 
side  and  sometime  to  another.  I  speak  not  here  od  idcm^  as  they 
d(»  in  that  contest;  but  when  I  call  it  a  condition  of  justification, 
my  meaning  is,  that  no  man  is  justified  until  he  believe.  And  when 
I  call  it  an  hi.strumini,  iiiy  ineanin<^  is,  that  it  is  the  righteousness 
of  Christ,  ajiprehended  by  fiiith,  which  doth  justify  us  when  we  be- 
lieve. And  so  I  find  the  generality  of  our  divines  aiWingJaifk 
.sometimes  a  condition,  and  sometimes  an  instrument  of  our  jui^tifi- 
cation,  as  here  I  do. 

And  if  there  be  any  expression  my  reader  shall  meet  with,  which 
is  less  accurate,  and  may  be  cajiable  of  another  sense,  I  crave  that 
camlour  from  him,  that  he  interpret  it  according  to  this  my  declared 
intention. 

5.  Lastly,  I  have  added  to  the  former  a  short,  plain,  )iractical 
sermon,  to  promote  the  peace  aiul  unity  of  the  churches  of  Christ, 
and  to  prevent  their  relapse  into  j)ast  follies. 

In  all  the  parts  of  this  discourse,  I  have  sincerely  aimed  at  t!ie 
purity  and  peace  of  the  cliurch  of  God  ;  and  he  greatly  mistakes 

Dd  2 


422  AN  EPISTLE  TO  THE  READEB. 

that  takes  me  for  a  man  of  contention.  It  is  true,  I  am  here  con- 
tending with  my  brethren,  but  pure  necessity  brought  me  in,  and 
an  unpleasing  irksomeness  hath  attended  me  through  it,  and  an 
hearty  desire  and  serious  motion  for  peace  amongst  all  the  profes- 
sed members  of  Christ,  shall  close  and  finish  it.  Let  all  litigations 
of  this  nature  (at  least  in  this  critical  juncture)  be  suspended  by 
common  consent,  since  they  waste  our  time,  hinder  our  communion, 
imbitter  our  spirits,  impoverish  practical  godliness,  grieve  the  Spirit 
of  God  and  good  men,  make  sport  for  our  common  enemies,  who 
warm  their  own  fingers  at  the  fire  of  our  contentions ;  and  jDlace 
more  trust  in  our  dividing  lusts  than  they  do  in  their  own  feeble 
arguments,  or  castrated  penal  laws  to  effect  our  ruin. 

It  is  my  grief  (the  Lord  knows)  to  see  the  delightful  communion 
the  saints  once  enjoyed,  whilst  they  walked  together  under  the 
same  ordinances  of  God,  now  dissolved  in  such  a  sad  and  scanda- 
lous degree,  by  the  impressions  of  erroneous  opinions,  made  both 
upon  their  heads  and  hearts.  I  do  therefore  heartily  join  with  Bu- 
da3us  in  his  pious  wish  *,  "  That  God  would  give  his  people  as 
"  much  constancy  in  retaining  the  truths  they  once  received, 
*'  as  they  had  joy  and  comfort  at  their  first  reception  of  them." 
I  must,  on  this  occasion,  declare  my  just  jealousy  that  the  non- 
iniprovemcnt  of  our  baptismal  covenant  unto  the  great  and  solemn 
ends  thereof,  in  our  mortification,  vivification,  and  regular  com- 
munion M  ith  the  church  of  Christ,  into  which  society  we  are  matri- 
culated by  it,  is,  at  this  day,  punished  upon  professors  in  those  fiery 
heats  and  fierce  oppositions,  unto  which  God  seemeth  to  have  pe- 
nally delivered  us  at  this  day. 

For  my  own  part,  it  is  my  fixed  resolution  to  provoke  no  good 
man  if  I  can  help  it.  But  if  their  own  intemperate  zeal  shall  pro- 
voke them  in  pursuit  of  their  errors,  to  destroy  the  very  nature  of 
God's  covenant  of  grace  Avith  Abraliam  and  his  seed,  and  I  have 
a  pla'n  call  (as  here  I  had)  at  once  to  defend  God's  truths,  and  my 
people's  souls  against  them,  I  will  earnestly  contend  in  the  cause  of 
truth,  whilst  I  can  move  my  tongue,  or  make  use  of  the  pen  of  the 
scribe. 

Reader,  I  shall  appeal  to  thee,  if  thou  be  wise  and  impartial, 
Whether  any  man  that  understands  the  covenant  of  God  renew- 
ed with  Abraham,  (which  is  the  grand  charter,  by  which  we  and 
our  children  hold  and  enjoy  the  most  invaluable  privileges)  can  en- 
dure to  see  it  dissolved  and  utterly  destroyed,  by  making  it  an  abo- 
lished Adam's  covenant  of  works ;  and  stand  by  as  an  unconcerned 


*  Utinam  tarn  consertis  manibus  compertam  comprehensamque  veritatcm  semel  retinem 
possemus  quam  protirtus  agnitamJesHvii  ocidis  hilares  exosciclabamur. 


AV  EPISTLE  TO  THE  nEADElt.  4iJ3 

ed  spectator,  when  challenged  and  provoked  to  speak  in  defence 
thereof. 

Is  there  any  thlnp  found  in  Gotl's  covenant  witli  Abraham,  Gen. 
xvii.  to  make  it  an  abolished  covenant  oi"  works,  m  hicli  dolh  not  as 
injuriously  bear  ujwn,  and  strike  at  the  very  life  oi"  the  covenant  of 
grace,  in  the  last  and  best  edition  of  it,  under  wiiich  tlje  whole 
church  of  God  now  stands.''  What  is  that  tiling  (I  would  fain 
know)  in  Gtxl's  covenant  with  Abraham .''  Is  it  the  promissory  part 
oi"  it,  "  I  will  be  a  (iod  unto  thee,  and  to  tiiy  seed  alter  thee  .'"^ 
Gen.  xvii.  7.  God  forbid :  for  the  essential  and  sweetest  part  of  the 
new  covenant  is  contained  in  that  promise,  Jer.  x.xxi.  33.  Heb. 
viii.  10.  Yet  thou  wilt  find  my  Antagonist  here  forced  to  assert, 
God  may  become  a  people's  God  in  a  special  manner,  by  virtue  of 
the  abolished  covenant  of  works ;  and  such  he  makes  this  covenant 
to  be. 

Or  does  the  restipulation  Al)raham  and  his  were  here  required  to 
make  unto  God,  even  to  rcalk  hefurc  h'nn,  and  be  perfect;  doth 
this  make  it  an  Adam's  covenant  of  works.''  Surely,  no.  For  as 
God  there  requires  perfection  of  Abraham,  so  (Jhrist  recjuires  the 
same  perfection  of  all  new-covenant  federates  now,  Matth.  v.  4S. 
"  Be  ye  periect,  as  your  Father  which  is  in  heaven  is  perfect ;" 
which  is  altogether  as  much  as  ever  God  required  oi"  Abraham  and 
his,  in  Gen.  xvii.  1.  Take  perfection  in  wliat  sense  you  will,  cither 
ibr  a  y?o,vi/ar  peri'ection,  consisting  in  truth  and  sincerity  ;  or  a  com- 
parative  perfection,  consisting  in  the  growth  and  more  eminent 
degrees  of  gi'ace;  or  a  superlative  pcri'cction,  which  all  new-cove- 
nant iederates  strive  after  here,  Phil.  iii.  Ii2,  13.  and  shall  certainly 
attain  in  heaven,  Ileb.  xii.  i23.  In  this  also  the  covenant  with 
Abraham,  antl  with  us,  are  truly  and  substantially  one  and  the 
same. 

Or  doth  my  mistaken  friend  imagine,  that  God  required  this 
perfection  oi"  Abraham  and  his,  as  in  the  first  covenant  he  required 
it  inmi  Adam  and  all  1. is.''  viz.  to  be  peribrmed  and  maintained 
in  his  own  strength,  under  })enalty  of  the  cur.se.  Hut  now,  thougli 
Christ  command  jK-rlcction,  yet  Avhat  duty  lies  in  any  conuuand, 
answerable  streufrth  for  it  lies  in  the  pronnV*?  \'ery  avcH,  and  was 
U  not  so  then.''  Compare  the  command,  Deut.  x.  IG.  ''  Circumcise 
"  therei'ore  tjie  fore-skins  of  your  hearts,"  with  the  answerable  gra- 
cious nromise  to  enable  them  so  to  do,  Deut.  xxx.  6.  "  The 
"  Lord  tiiy  God  will  circumcise  thy  iieart,  and  the  heart  of  thy 
"  seed,  to  love  the  Lord  thy  God."" 

Or  lastly.  Did  circumcision,  the  sign  and  seal  added  to  vVln'a- 
hanfs  covenant,  make  it  an  Adam's  covenant  of  works  P  ^J'liat  is 
equally  inqx)ssible  with  the  former:  for  no  man  but  such  a  daring 
man  as  I  am  concerned  with,  will  dare  to  say,  that  a  seal  ofths 

D  d  3 


424?  THE  INTROIWCTIOK. 

rlgldeousness  qfjuitli  (as  circumcision  was,  Rom.  iv.  11.)  can  make 
the  covenant  to  which  it  is  affixed  (and  which  I  have  shewn  in  all 
the  other  substantial  parts,  the  very  same  with  that  we  are  now 
under)  to  become  an  Adam's  covenant  of  works. 

These  things  I  have  here  super-added,  to  leave  as  little  as  pos- 
sible behind  me  to  be  an  occasion  of  further  trouble  and  contention. 
Let  all  strife  therefore,  in  so  plain  a  case,  be  ended :  contentious 
spirits  are  not  the  most  excellent  spirits  among  Christians.  Fire 
(and  so  contention)  is  more  apt  to  catch  in  low-built  thatcht  cotta- 
ges, than  in  high-built  castles  and  princely  palaces :  the  higher  we 
go,  still  the  more  peace.  The  highest  region  is  most  sedate  and 
calm.  Stars  have  the  strongest  influence  when  in  conjunction. 
Angels  (though  legions)  have  no  wars  among  them ;  and  as  wil- 
lingly go  down  as  up  the  ladder  without  justling  each  other.  And 
the  most  high  God  is  the  God  of  peace ;  let  us  also  be  the  children 
of  peace.  And  I  do  assure  the  persons  with  whom  I  contend,  that 
whilst  they  hold  the  Head,  and  are  tender  of  the  church's  peace,  I 
can  live  in  charity  with  them  here,  and  hope  to  live  in  glory  with 
them  hereafter. 

/  remain,  reader ,  thine  and 

the  trutKsJ'riendy 

JOHNFLAVEL. 


THE  INTRODUCTION. 

INDING,  by  sad  experience,  what  I  before  justly  feared,  that 
errors  would  be  apt  to  spring  up  with  liberty,  (though  the  re- 
straint of  just  liberty  being  a  practical  error  in  rulers,  can  nevei>be 
the  cure  of  mental  errors  in  the  subjects;)  I  judged  it  necessary, 
at  this  season,  to  give  a  succinct  account  of  the  i*ise,  causes,  and  re- 
medies of  several  mistakes  and  errors,  under  which,  even  the  reform- 
ed churches  among  us,  as  well  as  others,  do  groan  at  this  day. 

I  will  not  stay  my  reader  long  upon  the  etymology  and  deriva- 
tions of  the  word.  We  all  know  that  etymologies  are  no  defini- 
tions: yet  because  they  cast  some  light  upon  the  nature  of  the  thing 
we  enquire  after,  it  will  not  be  lost  labour  to  observe,  that  this  word 
Error  derives  itself  from  three  roots  in  the  Hebrew  language. 

(1.)  The  first  *  "  word  primitively  signifies  to  deviate  or  decline 

HViTt  Cliatak,  a  Scopo  aberravit. 


THE  rS'TRODrtTION.  42o 

"  from  the  true  scope  or  path,"  as  unskilfiil  niurksnion,  or  ignorant 
and  inadvertent  travellers  use  to  do.  The  least  variation  or  turn- 
innf  aside  from  the  true  rule  and  line,  though  it  be  bii(  an  hairs 
breadth,  presently  becomes  an  error.  W'c  read,  Judg.  \\.  IC).  of 
seven  hundretl  Ijenjamites,  who  coidd  every  one  sling  6to>u\i  at  an 
hair's  breadth,  and  not  miss,  Ki:n^  uh^  Ileb.  and  not  err.  This,  by 
a  metaphor^  is  applied  to  the  mind  or  judgment  of  man ;  and  de- 
notes tlie  warpings  thereof  from  the  .straight,  perfect,  ilivliie  law  or 
rule,  and  is  usually  translated  by  the  word  aui. 

(2.)  It  is  derived  from  another  word  also,  which  signiliis  to 
wander  in  variable  and  uncertain  motions:  You  find  it  *  in  tlie 
title  of  the  7th  Psalm,  Shiggaion  of  David,  a  wandering  song,  or  a 
song  <jf  variable  notes  and  tunes,  higher  and  lower,  sharper  and 
flatter.  In  both  the  former  derivations  it  seems  to  note  simple 
error,  through  mere  weakness  and  ignorance,     liut  then, 

(3.)  In  its  derivation  from  a  third  root"}-,  it  signifies  not  only  to 
err,  but  to  cause  others  to  err  also;  and  so  signifies  a  seducer,  or 
one  that  is  active  in  leading  others  into  a  wrong  way ;  and  is  appli- 
ed in  that  sense  to  the  prophets  in  Israel,  who  seduced  the  people, 
Ezek.  xiii.  10.  The  Greek  verb  TAamw,  takes  in  both  these  scn.ses, 
both  to  go  astray,  and,  when  put  trmisitively,  to  lead  or  cause 
others  to  go  astray  with  us.  Hence  is  the  word  r:').a.\rju.i,  planets, 
or  wandering  stars;  the  title  given  by  tlie  apostle  Jude,  ver.  13.  to 
the  folse  teachers  and  seducers  of  his  time. 

An  error  then  is  any  departure  or  deviation  In  our  opinions  or 
judgments  from  the  perfect  rule  of  the  Divine  law;  and  to  this,  all 
men,  by  nature,  are  not  only  liable,  but  inclinable.  Indeed  man, 
by  nature,  can  do  nothing  else  but  err;  Psal.  Ivii.  3.  He  gocth 
lUftray  as  soon  as  horn ;  makes  not  one  true  step  till  renewed  by 
grace,  and  many  false  ones  after  his  renovation.  The  life  of  the 
holiest  man  is  a  book  with  many  errata's ;  but  the  Avhole  edition  of 
a  wicked  man's  life,  is  but  one  continueil  error ;  he  that  thinks 
he  cannot  err,  manifestly  errs  in  so  thinking.  The  Pope's  sup- 
posed and  pretended  infallibility  hath  made  him  the  great  deceiver 
of  the  world.  A  good  man  njay  err,  but  is  willing  to  know  liis 
error;  and  will  not  obstinately  maintain  it,  when  he  once  plainly 
discerns  it. 

Error  and  heresy,  among  other  things  dlffi-r  in  this:  liercsy  Is 
accompanied  with  pertlnacy,  and  therefore  tlie  heretic  is  auloxalaKp/los, 
sell -condemned  ;  Ills  own  conscience  condenms  him,  whilst  men 
labour  in  vain  to  convince  him.  He  doth  not  formally,  and  in 
terms,  condenm  himself;  but  he  doth  so  e(pilvalently,  uhllst  he 
continues  to  own  and  maintain  doctrines  and  opinions  which   lie 


•  naW  Sfin^nh.  i  nri:  T«gn«h  in  Hipli. 

H  d  1 


426  A  BLOW  AT  THE  nooT ;   OH, 

finds  himself  unable  to  defend  against  the  evidence  of  truth.  Hu- 
man frailty  may  lead  a  man  into  the  first,  but  devilish  pride  fixes 
him  in  the  last. 

The  word  of  God,  which  is  our  rule,  must  therefore  be  the  only 
test  and  touchstone  to  try  and  discover  errors ;  for  regula  est  index 
sui  Sf  obliqui.  It  is  not  enough  to  convince  a  man  of  error,  that 
his  judgment  differs  from  other  men"'s;  you  must  bring  it  to  the 
word,  and  try  how  it  agrees  or  disagrees  therewith ;  else  he  that 
charges  another  with  error,  may  be  found  in  as  gre^t  or  greater 
an  error  himself  None  are  more  disposed  easily  to  receive,  and 
tenaciously  to  defend  errors,  than  those  who  are  the  Antesignani, 
heads  or  leaders  of  erroneous  sects ;  especially  after  they  have 
fought  in  the  defence  of  bad  causes,  and  deeply  engaged  their  re- 
putation. 

The  following  discourse  justly  entitles  itself,  A  Blow  at  the 
Root.  And  though  you  will  here  find  the  roots  of  many  errors 
laid  bare  and  open,  which,  comparatively,  are  of  far  different  de- 
grees of  danger  and  malignity;  which  I  here  mention  together, 
many  of  them  springing  from  the  same  root :  Yet  1  am  far  from 
censuring  them  alike ;  nor  would  I  have  any  that  are  concerned  in 
lesser  errors  to  be  exasperated,  because  their  lesser  mistakes  are  men- 
tioned with  greater  and  moi'e  pernicious  ones;  this  candour  I  not 
only  intreat,  but  justly  challenge  from  my  reader. 

And  because  there  are  many  general  and  very  useful  observa- 
tions about  errors,  which  will  not  so  conveniently  come  under  the 
laws  of  that  method  which  governs  the  main  part  of  this  discourse, 
viz.  CAUSES  and  cures  of  error :  I  have  therefore  sorted  them  by 
themselves,  and  premised  them  to  the  following  part  in  twenty  ob- 
servations  next  ensuing. 

Twenty  general  Observations  about  the  Rise  and  In- 
crease of  the  Eruors  of  the  Times. 

First  Observation. 

A  RUTH  is  the  proper  object,  the  natural  and  pleasant  food  of 
the  understanding,  Job  xii.  11.  Doth  not  the  car  (that  i^  the 
understanding  by  the  ear)  try  words,  as  the  mouth  tasteth  meat  ? 
Knowledge  is  the  assimilation  of  the  understanding  to  the  truths 
received  by  it.  Nothing  is  more  natural  to  man,  than  a  desire  to 
know :  knowledge  never  cloys  the  mind,  as  food  doth  the  natural 
appetite;  but  as  the  one  incrcaseth,  the  other  is  proportionably 
sharpened  and  provoked.     The  minds  of  all  (that  are  not  wholly 


THE  CAUSES  AXD  CLUE  OF  MEKTAL  ERRORS.  427 

immersed  in  sensuality)  spend  their  strength  in  the  laborious  searcli 
and  pursuit  of  truth :  sometimes  climbing  up  from  the  effects  to 
the  causes,  and  then  descending  again  from  the  causes  to  the 
effects  ;  and  all  to  discover  truth.  I'ervent  prayer,  sedulous  study, 
lixetl  uiL'dilations,  are  the  lal)ours  of  inquisitive  souls  after  trutli. 
All  the  objections  and  counter-arguments  the  muul  meets  in  its 
way,  are  but  the  pauses  and  hesitations  of  a  bivious  soul,  not 
able  to  determine  whether  truth  lies  upon  this  side,  or  upon 
tliat. 

Answerable  to  the  sliarpness  of  the  mind's  ajjpetite,  is  tlic  fine 
edge  of  pleasure  and  deliglit  it  feels  in  the  discovery  and  acquisition 
of  truth.  When  it  hath  racked  and  tortured  itself  u[)on  knotty 
prol)lems,  and  at  last  discovered  the  trutlj  it  sought  for,  with  what 
joy  doth  the  soul  dilate  itself,  and  run  (as  it  were  ^\ilh  open  arms) 
to  clasp  and  welcome  it  ? 

The  understanding  of  man,  at  first,  was  perspicacious  and  clear; 
all  truths  lay  obvious  in  their  comely  order  and  ravishing  beauty 
before  it :  God  made  man  iqjri^-ht,  Eccl.  vii.  ^9.  This  rectitude  of 
his  mind  consisted  in  light  aJid  knowledge,  as  appears  by  the  pre- 
scribed method  of  his  recovery,  Col.  iii.  10.  Rmciccd  in  knoxdcdor^ 
after  the  image  of  him  that  created  him.  Truth  in  the  mind,  or  the 
mind's  union  with  truth,  being  part  of  the  Divine  image  in  man,  dis- 
covers to  us  the  .sin  and  mischief  of  error,  which  is  a  defacing  (so 
far  as  it  prevails)  of  the  image  of  God. 

No  sooner  was  man  created  but  by  the  exercise  of  knowledge 
he  soon  discovered  God's  image  in  him  ;  and  by  his  ambition 
pfter  more,  lost  what  he  had.  So  that  now  there  is  an  haziness  or 
cloud  spread  over  truth  by  ignorance  and  error,  the  sad  effects  of 
thefalL  "     ' 

Obscrv.  2.  Of  knowledge  there  arc  divers  sorts  and  kinds :  some 
is  human  and  some  divine  ;  some  .tpeculattve,  and  i^ome practical; 
f.ome  ingrafted  as  the  notions  of  inoraliti/,  and  iio\))e  arij:ji)-ed  by 
painful  search  and  study :  but  of  all  knowledge,  none  like  that 
Divine  and  supernatural  knowledge  of  saving  truths  revealed  by 
Christ  in  the  scriptures.  Hence  ariseth  the  different  degrees  both 
of  the  sinfulness  and  danger  of  errors,  those  errors  being  always  the 
^'orst,  which  are  committed  against  the  most  important  truths  re- 
vealed in  the  gospel. 

These  truths  lie  enfoKled  either  in  the  plain  words,  or  in  the  evident 
and  necessary  consequences  from  the  words  of  the  Holy  Scripture; 
scripture-consequences  are  of  great  use  for  the  refutation  of  errors : 
it  was  by  a  scri))ture-consequi'n(e  that  Christ  successfully  proved 
the  resurrection  again.st  the  Sadilucees,  Mat.  xxii.  The  Arians, 
and  other  heretics,  rejected  consequential  })roofs,  and  recpiired  the 
express  words  of  Scripture  only ;    hoping  that  way  to  defend  and 


428  A  BLOW  AT  THE  ROOT  ;    OR, 

secure  their  errors  against  the  arguments  and  assaults  of  the  or- 
thodox. 

Some  think  that  reason  and  natural  light  is  abundantly  sufficient 
for  the  direction  of  life ;  but  certainly  nothing  is  more  necessary  to 
us  for  that  end  than  the  written  word  ;  for  though  the  remains  of 
natural  light  have  their  place  and  use  in  directing  us  about  natural 
and  earthly  things,  yet  they  are  utterly  insufficient  to  guide  us  in 
spiritual  and  heavenly  things,  1  Cor.  it.  14.  "  The  natural  man  re- 
"  ceiveth  not  the  things  of  God,"  &c.  Eph.  v.  8.  "  Once  were 
"  ye  darkness,  wv  h  <p(>ii  iv  ku^ioj^  now  are  ye  light  in  the  Lord ;" 
i.  e.  by  a  beam  of  heavenly  light  shining  from  the  Spirit  of  Christ 
through  the  written  word,  into  your  minds  or  understandings. 

It  is  the  written  word  Avhich  shines  upon  the  path  of  our  duty, 
Psal.  cxix.  105.  The  scriptures  of  the  Old  and  New  Testament  do 
jointly  make  the  solid  foundation  of  a  Christian's  faith.  Hence, 
Eph.  ii.  20.  we  are  said  to  be  built  upon  the  foundation  of  the 
apostles  and  prophets.  We  are  bound  therefore  to  honour  Old- 
Testament  scriptures  as  well  as  New,  they  being  part  of  the  Divine 
canon ;  and  must  not  scruple  to  admit  them  as  sufficient  and  au- 
thentic proofs  for  the  confirmation  of  truths,  and  refutation  of  errors. 
Christ  referred  the  people  to  them,  John  v.  39-  and  Paul  preached 
and  disputed  from  them.  Acts  xxvi.  22. 

Observ.  3.  Unto  the  attainment  of  Divine  hnoidedge  out  of  the 
scriptures,  some  things  are  naturally,  yet  less  principally  re- 
quisite in  the  subject;  and  sometlung  absolutely  and  principally 
necessary. 

The  natural  qualifications  desirable  in  the  subject  are  clearness  of 
apprehension,  solidity  of  judgment,  and  fidelity  of  retention.  These 
are  desirable  requisites  to  make  the  understanding  susceptible  of 
knowledge ;  but  the  irradiation  of  the  mind,  by  the  Spirit  of  God, 
is  principally  necessary,  John  xvi.  13.  "  He  shall  guide  you  into  all 
"  truth:""  The  clearest  and  most  comfortable  light  he  giveth  to  men 
is  in  the  way  of  sanctification,  called  the  teachings  of  the  anointing, 
1  John  ii.  27. 

When  this  spiritual  sanctifying  light  shines  upon  a  mind,  naturally 
enriched  and  qualified  with  the  three  fore-mentioned  requisites,  that 
mind  excels  others  in  the  riches  of  knowledge.  And  yet  the  teach- 
ings of  the  Spirit,  in  the  way  of  sanctification,  do  very  much  supply 
and  recompense  the  defects  and  weaknesses  of  the  fore-mentioned 
qualifications.     Whence  two  things  are  highly  remarkable : 

1.  That  men  of  great  abilities  of  nature,  clear  apprehensions  in 
natural  things,  strong  judgments  and  tenacious  memoi'ies,  do  not 
only  frequently  fall  into  gross  errors  and  damnable  heresies  them- 


THE  CAUSES  AND  CVRES  OF  MENTAL  ERRORS.  429 

selves,  bvit  iKcomc  Heres'iarchs,  or  heads  of  erroneous  factions, 
drawing  nuillitudcs  into  the  same  sin  and  misery  with  theniselves; 
as  Arius,  Socinus,  Pelagius,  Bellarminc,  and  multitudes  of  others 
have  (lone. 

And  secondly.  It  is  no  less  remarkable,  that  men  of  weaker  parts, 
but  babes  in  comparison,  through  the  sanctification  and  direction  of 
the  Spirit,  for  which  they  have  humbly  waited  at  his  feet  in  yMayer, 
have  not  only  been  directed  and  guided  by  him  into  the  truth,  but 
so  confirmed  and  fixed  therein,  that  they  have  been  kept  sound  in 
their  judgments  in  times  of  abounding  errors;  and  firm  in  their 
adherence  to  it  in  days  of  fiercest  persecution.  How  men  of  excel- 
lent natural  parts  have  been  blinded,  and  men  of  weak  natural  parts 
illuminated;   sec  1  Cor.  i.  520,  27.  Mat.  xi.  25. 

Observ,  4.  Among  the  manifbld  impediments  to  the.  obtaining  of 
trueknoTclcdge^  and  settling  the  mind  in  the  truth  and  faith  of 
the  gospel,  these  three  are  of  special  remark  and  consideration ; 
viz.  ignorance,  curiositfj,  and  error. 

JfTfwrance  slights  it,  or  despairs  of  attaining  it.  Truth  falls  Into 
contempt  among  the  ignorant,  from  sluggishness  and  apprehension 
of  the  difliculties  that  lie  in  the  way  to  it,  Prov.  xxiv.  7.  Wisdom  is 
too  high  for  a  Jbol.  Curiosity  runs  beside  or  bevond  it.  This 
pride  and  wantomiess  of  the  mind  puffs  it  up  w  ith  a  vain  conceit, 
that  it  is  not  only  able  to  penetrate  the  deepest  mysteries  revealed 
in  the  scriptures,  but  even  unrevealed  secrets  also ;  Col.  11.  18. 
*'  Intruding  into  those  things  which  he  hath  not  seen,  vainly  pufl'ed 
"  up  by  his  fleshly  mind.""  Hut  error  militates  directly  against  it, 
contradicts  and  opjwseth  truth,  especially  when  an  error  is  main- 
tained by  pride  against  inward  convictions,  or  means  of  better 
information.  It  is  bad  to  maintain  an  error  for  want  of  light ;  but 
abundantly  worse  to  maintain  it  against  light.  This  is  such  an 
affront  to  the  Spirit  of  God  as  he  usually  punishes  with  penal 
ignorance,  and  gives  them  up  to  a  spirit  of  error. 

Observ.  r*.  Krror  is  binding  upon  the  conscience  as  wcU  as  truth  ,• 
and  altogether  as  much,  and  sovietiuies  more  injlucntial  upon 
the  affections  and  passions  as  truth  is  : 

For  it  presents  not  itself  to  the  soul  in  its  own  name  and  nature 
as  error;  but  in  tlic  name  and  dress  of  truth,  and  muler  that  no- 
tion binds  thi-  conscience,  and  vigorously  Influences  the  j)asslons 
and  affections;  and  then  beini;  more  Indultrent  to  lust  than  truth 
IS,  It  IS,  for  that,  so  much  the  more  embraced  and  hugged  by  the 


430  A  BLOW  AT  THE  ROOT  ;    OR, 

deceived  soul,  Acts  xxii.  4,  5.  The  heat  that  error  puts  the  soul 
into  differs  from  religious  zeal,  as  a  feverish  doth  from  a  natural 
heat;  which  is  not  indeed  so  benign  and  agreeable,  but  much  more 
fervent  and  scorching.  A  mind  under  the  power  of  error  is  restless 
and  impatient  to  propagate  its  errors  to  others,  and  these  heats  prey 
upon,  and  eat  up  the  vital  spirits  and  powers  of  religion. 

Obscrv.  6.  It  is  exceeding  difficult  to  get  out  error,  ivhen  once  it 
is  imbibed,  and  hath  rooted  itself  by  an  open  jprcyfession. 

Errors,  like  some  sorts  of  weeds,  having  once  seeded  in  a  field  or 
garden,  it  is  scarce  possible  to  subdue  and  destroy  them ;  especially 
if  they  be  hereditary  errors,  or  have  grown  up  with  us  from  our 
youth  ;  a  teneris  assuescere  multum  est,  saith  Seneca  ;  it  is  a  great 
advantage  to  truth  or  error  to  have  an  early  and  long  possession  of 
the  mind.  The  Pharisees  held  many  erroneous  opinions  about 
the  law,  as  appears  by  their  corruptive  commentaries  upon  it,  re- 
futed by  Christ,  Mat.  5.  But  did  he  root  them  out  of  their 
heads  and  hearts  thereby  ?  No,  no ;  they  sooner  rid  him  out  of 
the  world.  The  Sadducees  held  a  most  dangerous  error  about  the 
resurrection ;  Christ  disputed  with  them  to  the  admiration  of 
others,  and  proved  it  clearly  against  them  ;  and  yet  we  find  the 
error  remaining  long  after  Christ's  death,  S.Tim,  ii.  18.  The  apos- 
tles themselves  had  their  minds  tinctured  with  this  error,  that 
Christ  should  be  outwardly  great  and  magnificent  in  the  world, 
and  raise  his  followers  to  great  honours  and  preferments  amongst 
men.  Christ  plainly  told  them  it  was  their  mistake  and  error; 
"  for  the  Son  of  man  came  not  to  be  ministered  unto,  but  to  minis- 
"ter;  yet  this  did  not  rid  their  minds  of  the  error;  it  stuck  fast 
in  them,  even  till  his  ascension  to  heaven.  O  how  hard  is  it  to  clear 
the  heart  of  a  good  man  once  leavened  with  error !  and  much  more 
hard  to  separate  it  from  a  wicked  man*. 

Some  have  chosen  rather  to  die  than  to  part  with  their  darling- 
errors  and  soul-damning  heresies.  I  have  read  (saith  Mr.  Bridges) 
of  a  great  Atheist  who  was  burnt  at  Paris  for  blaspheming  Christ, 
held  fast  his  atheistical  opinions  till  he  came  to  the  very  stake; 
boasted  to  the  priests  and  friars  that  followed  him,  how  much  more 
confidently  he  went  to  sacrifice  his  life  in  the  strength  of  reason, 
under  v/hich  he  suffered,  than  Christ  himself  did ;    but  when  he 


*  I  am  persuaded  (saith  Mr.  Gurnal)  some  men  take  more  pains  to  furnish  them- 
selves with  arguments  to  defend  some  error  they  have  taken  up,  than  they  do  for  the 
most  saving  truths  in  the  Bible.  Austin  said,  when  he  was  a  Manichacan,  Non  tu  eras, 
sed  error  mens  erat  Dens  incus  :  Thou,  O  Lord,  wcrt  not,  but  my  error  was  my  God. 

Guriiats  Christian  Armour,  part  2.  }>.  36. 


THK  CAUSES  AND  CURK  OF  MENTAL  IIKRORS.  431 

bet^an  to  feel  torments  indeed,  then  he  roared  and  raffed  to  the 
purpose.  Villi  ego  /lomiiicm,  saith  the  author  :  In  his  Hie  he  was 
loose,  in  his  injprisoinnents  sullen ;  and  at  his  death  mad  with  the 
horrors  of  conscience. 

Some,  indeed,  have  recovered  the  soundness  ol'  their  judj^inents 
after  deep  corruptions  by  danj^erous  errors.  Austin  was  a  Mani- 
chee,  and  fully  rtx^overed  from  it.  So  liavc  many  more;  and  yet 
multitudes  hold  them  fast  even  to  death,  and  nothing  but  the  fire 
can  reveal  their  work,  and  discover  what  is  gold,  and  what  is  straw 
ami  stubble. 

()bM}rv.  7.  It  deserves  a  remark.  That  men  arc  not  so  circumspect 
and  jealous  of  the  corruption  of  their  minds  hij  errors^  as  theif 
are  of  their  bodies  in  times  of  contagion  ;  or  of  their  lives  xcith 
respect  to  gross  immoralities. 

Spiritual  danpjers  affect  us  less  than  corporal ;  and  intellectual 
evils  less  than  moral.  Whether  this  be  the  effect  of  hypocnsy, 
the  errors  of  the  mind  being  more  secret  and  invisible  than  those 
of  the  converF'ition,  God  only  knows,  man  cannot  positively  de- 
termine. 

(Jr  whether  it  be  the  effect  of  ignorance,  that  men  think  there 
is  less  sin  and  danger  in  the  one  than  in  the  other ;  not  considering 
that  an  apoplexy  seizing  the  head,  is  every  way  as  mortal  as  a 
sword  piercing  the  body :  And  that  a  vertigo  will  as  much  imfit  a 
man  for  service  as  an  ague  or  fever.  The  apostle,  in  J2  Pet.  ii.  1. 
calls  them  ui:;eii;  aTw/.i/a:,  damnable  heresies,  or  heresies  of  des- 
truction. An  error  in  the  mind  may  be  a.s  danming  and  destruc- 
tive to  tlio  soul  as  an  error  of  immorality  or  protaneness  in  the 
life. 

Or  whether  it  may  come  to  pass  from  some  remains  of  fear  and 
tenderness  in  the  conscience,  which  forl)id  men  to  reduce  their  er- 
roneous principles  into  practice;  there  lying  under  many  coniident 
errors  in  the  mind,  a  secret  jealousy,  which  \vc  caW/brmido  oppositi, 
which  will  not  suffer  them  to  act  to  the  full  height  of  their  pro- 
fessed opinions.  Austin  gives  this  character  even  of  Pelagius  him- 
self, lietrnct.  lib.  II.  cap.  ii;}.  Novien  Felagii  non  si/ie laiule  aliqua 
/josni,  tptia  vita  ejus  a  jnulfis  pra:dicabatnr  :  I  have  not  mentioned 
(saith  he)  the  name  of  that  man  without  .some  praise,  because  his 
life  was  famed  by  many.  And  of  Swinkfeldius  it  is  said.  Caput  re- 
guhitnm  illi  d'i//'iiif,  cor  bonum  non  defuit:  His  heart  was  much 
more  regular  than  his  head.  Vet  this  ialls  out  but  rarely  in  the 
world  ;  for  loose  principles  naturally  run  into  loose  practices;  and 
tlju  errors  of  the  head  into  the  immoralities  of  life. 


4^2  A  BLOW  AT  THE  HOOT  ;    OR, 

Observ.  8.  It  is  a  great  judgment  of  God  to  he  given  over  to  art 
erroneous  mind. 

For  the  understanding  being  the  leading  faculty,  as  that  guides, 
the  other  powers  and  affections  of  the  soul  follow,  as  horses  in  a 
team  follow  the  fore-horse.  Now,  how  sad  and  dangerous  a  thing 
is  this,  for  Satan  to  ride  the  fore-horse,  and  guide  that  which  is  to 
guide  the  life  of  man  ?  That  is  a  dreadful,  spiritual,  judicial  stroke 
of  God  which  we  read  of,  Rom.  i.  26.  ira^iooiKtv  avTug  o  Osoc  us  va6n 
arip^iac :  God,  by  a  penal  tradition,  suffered  them  to  run  into  the 
dregs  of  immorality,  and  pollutions  of  life ;  and  that,  because 
they  abused  their  light,  and  became  vain  in  their  imaginations,  ver- 
21. 

Wild  whimsies  and  fancies  in  the  head  usually  mislead  men  in- 
to the  puddle  and  mire  of  profaneness,  and  then  it  is  commonly 
observed  God  sets  some  visible  mark  of  his  displeasure  upon  them  ; 
especially  the  Heresiarchs,  or  ring-leaders  in  error.  Nestorius' 
tongue  was  consumed  by  worms.  Cerenthus'  brains  knocked 
out  by  the  fall  of  an  house.  Montanus  hanged  himself:  It  were 
easy  to  instance  in  multitudes  of  others,  whom  the  visible  hand  of 
God  hath  marked  for  a  warning  to  others ;  but  usually  the  spiri- 
tual errors  of  the  mind  are  followed  with  a  consumption  and  decay 
of  religion  in  the  soul.  If  grace  be  in  the  heart,  where  error 
sways  its  sceptre  in  the  head,  yet  usually  there  it  languishes  and 
withers.  They  may  mistake  their  dropsy  for  growth  and  flou- 
rishing ;  and  think  themselves  to  be  more  spiritual,  because  more 
airy  and  notional ;  but  if  men  would  judge  themselves  impartially, 
they  will  certainly  find  that  the  seeds  of  grace  thrive  not  in  the 
heart,  when  shaded  and  over-dropt  by  an  erroneous  head. 

Observ.  9.  It  is  a  pernicious  evil,  to  advance  a  me?-e  opinion  into 
the  place  and  seat  of  an  article  of  faith  ;  and  to  lay  as  great  a 
stress  upon  it,  as  they  ought  to  do  upon  the  most  clear  and 
J'undamental  point.  To  be  as  much  concerned  for  a  tile  upon 
the  roof,  as  for  the  corner-stone,  which  unites  the  walls,  and 
sustains  the  building. 

Opinion  (as  one  truly  saith)  is  but  reason's  projector,  and  the 
spy  of  truth  ;  it  makes,  in  its  fidlest  discovery,  no  more  than  the 
dawning  and  twilight  of  knowledge ;  and  yet  I  know  not  how  it 
comes  to  pass,  but  so  it  is,  that  this  idol  of  the  mind  holds  such  a 
sway  and  em])ire  over  all  we  hold,  as  if  it  were  all  the  day  we  had. 
Matters  of  racve  opinion,  are  every  M^ay  cried  up  by  some 
firrorists,  for  mathematical  demonstration,  and  articles  of  faith 
written  with  a  sun-beam  ;  worshipping  the  fancies  and  creatures  of 


THE  CAUSES  AXP  CURE  OF  MEKTAL  FURORS.  438 

tlielr  own  minds,  more  than  God  ;  and  puttlnfj  more  trust  in  tluir 
11  founded  opinions,  than  in  the  surer  word  of  prophecy.  IMucli 
like  the  Humorist  that  would  not  trust  day-lip:ht,  but  kept  his  can- 
dle still  burning  by  him;  because,  saith  he,  this  is  not  subject  to 
eclipses,  as  the  sun  is. 

And  what  more  frequent,  when  controversies  grow  fervent, 
than  for  those  that  maintain  the  error,  to  boast  every  silly  ar^ru- 
uient  to  be  a  demonstration  ;  to  upbraid  and  pity  theblindne-s  and 
dulness  of  their  opposers  as  men  that  shut  tluir  eyes  against  sun- 
beams; yea,  sometimes,  to  draw  their  presumptuous  censures 
through  t)ie  very  hearts  of  their  opposers,  and  to  insinuate,  that 
they  nuist  needs  hold  the  truths  of  God  in  unrighteousness,  sin 
against  their  knowk-dge,  and  that  nothing  keeps  them  fnmi  com- 
ing over  to  them,  but  pride,  shame,  or  some  worldly  interest.? 
What  a  complicated  evil  is  here  !  Here  is  a  proud  exalting  of  our 
own  ojiinions,  and  an  inuuodest  imposing  on  the  minds  of  others, 
more  clear  and  sound  than  our  own,  and  a  dangerous  usurpation 
of  God's  prerogative  in  judging  the  hearts  and  ends  of  our 
brethren. 

f  )bserv.  10.  Error  hr'mn'conschuf  to  itself  of  its  oxvn  xcccikness,  ami 
the  .it roil  <r  namult.'i  that  'ic'ill  he  made  upon  it,  evermore  labours 
to  defend  and  aeeure  itself  under  the  zcin^:i  ofantiquitj/,  reason^ 
scripture,  and  Jtigli  pretensions  to  rcjbnuatioii  and  jJteti/. 

Anti(juiti)  is  a  venerable  word,  but  ill  used,  when  made  a  cloak 
lor  error.  Truth  must  needs  be  elder  than  error;  as  the  rule 
must  necessarily  be,  l)efore  the  aberration  from  it.  The  grey  hairs 
of  opinions  are  then  only  beauty,  and  a  crown,  when  found  in  the 
way  of  righteousness.  Copper  (saith  learned  Du  Moulin)  will  never 
become  u-ohl  by  aire.  A  lie  will  be  a  lie,  let  it  be  never  so  ancient. 
\Ve  dispute  not  by  years,  but  by  reasons  drawn  from  scripture. 
That  which  is  now  called  an  ancient  o])inion,  if  it  be  not  a  true 
opinion,  was  once  but  a  new  error.  AVlien  you  can  tell  us  how 
many  vears  are  required  to  turn  an  error  into  truth,  then  we  will 
give  more  heed  to  anlicjuity,  when  pressed  into  the  service  of  error, 
than  wc"  now  think  due  to  it. 

If  antiquity  will  not  do,  reason  shall  be  pressed  to  serve  error's 
turn  at  a  dead-lift ;  and,  indeed,  the  pencil  of  reason  can  lay  cu- 
rious cr)lours  ujjon  rotten  timber,  and  varnish  over  erroneous 
principles  with  luir  and  j)lausible  pretences.  What  expert  artistij 
have  the  Socinians  proved  themselves  in  this  matter.''  But  becau.se 
men  are  bound  to  submit  human  authority  and  reason  to  Divine 
revelation,  both  must  give  way,  and  strike  sail  to  the  wriltea 
Word. 


434  A  BLOAV  AT  THE  ROOT;    OR, 

Hence  it  comes  to  pass,  that  the  great  patrons  and  factors  for 
error,  do  above  all  things  labour  to  gain  countenance  to  their  er- 
rors from  the  written  word ;  and,  to  this  end,  they  manifestly 
■wrest  and  rack  the  scriptures  to  make  them  subservient  to  their 
opinions  ;  not  impartially  studying  the  scriptures  first,  and  forming 
their  notions  and  opinions  according  to  them.  But  they  bring 
their  erroneous  opinions  to  the  scriptures,  and  then,  with  all  ima- 
ginable art  and  sophistry,  wire-draw  and  force  the  scriptures  to 
countenance  and  legitimate  their  opinions  *. 

But  because  pretences  of  piety  and  reformation  -f-  are  the  strokes 
that  gave  life  to  the  face  of  this  idol,  and  gave  it  the  nearest  re- 
semblance unto  truth,  these  therefore  never  fail  to  be  made  use  of, 
and  zealously  professed  in  the  favour  of  error,  though  there  be 
little  of  either  )nany  times  to  be  found  in  their  persons,  and  no- 
thing at  all  in  the  doctrines  that  lay  claim  to  it. 

Observ.  11.  God,  in  all  ages,  in  his  tender  care  for  his  churches 
and  truths,  hath  still  gziali/ied  and  excited  his  servants  for  the 
defence  of  his  precious  truths,  against  the  errors  and  heresies 
that  have  successively  assaulted  them. 

As  Providence  is  observed  in  every  climate  and  island  of  the 
world  to  have  provided  antidotes  against  the  poisonous  plants  and 
animals  of  the  country,  and  the  one  is  never  far  from  the  other : 
So  is  the  care  of  his  providence  much  more  conspicuous  in  the  case 
now  before  us.  When,  or  wheresoever,  venomous  errors,  and 
deadly  heresies  do  arise,  he  hath  his  servants  at  hand  with  antidotes 
against  them. 

When  Arius,  that  cunning  and  deadly  enemy  to  the  Deity  of 
Christ,  struck  at  the  very  heart  of  our  religion,  faith,  and  com- 
fort ;  a  man  of  subtle  parts  and  blameless  life,  which  made  his 
heresy  much  the  more  spreading  and  taking ;  the  Lord  had  his 
well-furnished  Athanasius  in  a  readiness  to  resist  and  confound 
him.  And  as  he  had  his  Athanasius  to  defend  the  Deity  of  Christ, 
so  he  wanted  not  his  Basil  to  defend  the  doctrine  of  the  Holy 
Spirit  against  Macedonius. 

So  when  Pelagius  was  busily  advancing_/)rr-rr?7/,  into  the  throne 
o^ free-grace,  providence  wanted  not  its  mallet  in  learned  and  in- 


*  Every  heresy  has  the  devil  for  the  parent  of  its  invention,  and  is  obnoxious  to 
the  shame  of  so  odious  a  name.  It  professes  the  Saviour's  name,  which  is  most  ex- 
cellent and  transcentU  all,  and  is  disguised  under  scripture  expressions.     Alhanasius 


against  Arius, 


f  Take  heed,  saith  one,  that  vehen  zeal  for  reformation  knocks  at  the  door, 
some  new  errors  step  not  in  with  it,  which  will  as  much  need  an  after-refor- 
mation. 


THE  CAUSr.S  AND  CIIIK  OF  MF.XTAL  EKROnS.  435 

j^eiilous  Aufjustinc,  to  break,  him  and  his  idol  to  pieces.  And  it 
IS  highly  rcnmrkahlo,  (as  the  learned  Dr.  nil!  observes)  that  Au- 
gustine was  born  in  .Vl'rica,  the  same  day  that  Pelagius  was  lx>rn  in 
Britau). 

AN' hen  (iotteschalcus  jiulilishcd  his  danircrous  doetrine  about 
predestination,  the  Lord  drew  t'ortii  Ilincinarus  to  diteet  and  eon- 
i'lite  that  error,  bv  evincing  clearly,  that  God's  predestination  for- 
ces no  man  to  sin. 

So,  from  the  beginning  and  first  rise  of  Popery,  that  centre  and 
sink  of  errors,  we  have  a  large  catalogue  of  the  learned  and  famous 
witnesses,  which,  in  all  ages,  have  faithiuily  resisted  and  opposed 
it;  and,  wliun,  notwithstanding  all,  it  had  even  over-run  Kurope 
like  a  rapid  torrent,  or  rather  inundation  of  the  ocean,  and 
Germany  was  brought  to  that  pass,  that  if  the  Po|)c  had  but  com- 
nianiled  it,  they  would  have  eaten  grass  or  hav,  mure  jjccudum  ; 
then  did  the  I^ord  bring  forth  invincible  Luther,  and  with  him  a 
troop  of  learned  champions,  into  the  Held  against  him  ;  since  which 
time,  the  cause  of  Popeiy  is  become  desperate. 

Thus  the  care  of  providence,  in  all  ages,  hath  been  as  much 
displayed  in  protecting  the  church  against  the  dangers  that  arose 
from  false  brethren  within  it,  as  from  avowed,  persecuting  enemies 
without  it;  and  had  it  not  been  so,  the  rank  weeds  ol' heresies  and 
errors  had  long  since  over-topt  and  clioaked  the  corn,  ami  made 
the  church  a  barren  field. 

Observ.  12.  The  roant  of  a  modest  siisp'tc'ioi'i,  and  Just  reJJcction, 
gives  bulk  conJUlencc  and  gruutJi  to  erroneous  opinions. 

If  mattei's  of  mere  opinion  were  kej)t  in  their  proper  place, 
uniier  the  careful  guard  of  suspicion,  they  would  not  make  that 
bustle  and  confusion  in  the  churches  they  have  done,  and  do  at  this 
tla\ . 

It  is  confessed,  that  all  truths  are  not  matters  of  mere  opinion  ; 
neither  are  all  ojjinious  of  equal  weight  and  value;  and  therefore 
not  to  be  left  hanging  in  an  equipcytdious  scepticism.  And  vet  it  is 
as  true,  that  matters  of  opinion  ought  carefully  to  be  sorted  from 
matters  of  faith,  and  to  be  kept  in  their  own  rank  and  class,  a$ 
things  doubtful,  (jui 0ns  potest  snhesscjidsum  :  whilst  matters  of  faith 
clearly  reveali'd,  are  to  st.nnd  upon  their  own  sure  and  firm  basis. 
'IMie  former,  viz.  matters  of"  mere  opinion,  we  are  so  to  hold,  as 
Uj)on  clearer  light  to  be  ready  to  part  with  them,  and  give  them 
up  into  the  hands  of  truth.  The  other,  vi;;.  matters  of  faith,  we 
are  to  hold  with  resolutions  to  live  and  die  by  them. 

N\'l>at  is  opinion,  but  the  wavering  (jf  the  understanding  betwixt 
probable  arguments,  for  and  against  a  point  of  doctrine  .^  bo  liiat 

Vol.  III.  V.  V 


436  A  BLOW  AT  THE  ROOT  ;    OK, 

it  is  rather  an  inclination  than  an  assertion,  as  being  accompanied 
with  fear,  floating  and  inconstancy.  In  such  cases,  there  should  be 
a  due  concession  and  allowance  of  other  men's  opinions  to  them ; 
and  why  not,  whilst  they  offer  as  fair  for  the  truth  as  we  ?  and 
haply  their  parts,  helps,  and  industries  are  not  inferior  to  ours; 
it  may  be  beyond  them ;  and  we  may  discern  in  them  as  much 
tenderness  of  conscience,  and  fear  of  sin,  as  in  ourselves.  In  this 
case,  a  little  more  mcxlest  suspicion  in  our  opinions,  would  do  the 
church  a  great  deal  of  right;  and  that  which  should  prevail  with 
all  modest  persons  to  exercise  it,  is  the  just  reflection  they  may 
make  upon  their  own  former  confident  mistakes. 

Observ.  13.    I'here  is  a  remarlcablc  hivohdion  oi-  concatenation 
of  errors^  one  linking  in,  and  draxcing  another  after  it. 

Amongst  all  erroneous  sects,  there  is  still  some  -rgwrsi'  -^-vbog,  some 
Helena,  for  whose  sake  the  war  against  truth  is  commenced ;  and 
the  other  lesser  errors  are  pressed  for  the  sake  and  service  of  this 
leading  darling  error.  As  we  see  the  whole  *  troop  of  indulgences, 
hills,  masses,  pilgrimages,  purgatory,  with  multitudes  more,  flow 
from,  and  are  pressed  into  the  service  of  the  Pope's  supremacy  and 
inftilllbility ;  so,  in  other  sects,  men  are  forced  to  entertain  many 
other  errors,  which,  in  themselves  considered,  they  have  no  great 
kindness  for ;  but  they  are  necessitated  to  entertain  them  in  defence 
of  that  great,  leading,  darling  opinion  they  first  espoused. 

Those  that  cry  up,  and  trumpet  abroad  the  sovereign  power  of 
Jt-ee-Kull,  even  without  the  preventing  grace  of  God,  enabling  men 
to  supernatural  works,  as  if  the  zoill  alone  had  escaped  all  damage 
by  the  fall,  and  Adam  had  not  sinned  in  that  noble  virgin-faculty. 
To  defend  this  idol,  which  is  the  cr^wroi/  -^svbog,  they  are  forced  to 
oppugn  and  deny  several  other  great  and  vv-eighty  truths,  as  parti- 
cular, eternal  election,  the  certainty  of  the  saints  perseverance,  the 
necessity  of  preventing  grace  in  conversion :  which  errors  are  but 
the  out-works  raised  in  defence  of  that  idol. 

So  in  the  baptismal  controversy,  men  would  never  have  adven- 
tured to  deny  God's  covenant  with  Abraham,  to  be  a  covenant  of 
grace ;  or  to  assert  the  ceremonial  law,  so  full  of  Christ,  to  be  an 
Adam's  covenant  of  works ;  and  circumcision,  expressly  called  the 
seal  cfthe  righteousness  of  faith,  to  be  the  condition  of  Adam's  co- 
venant.    Much  less  would  they  place  all  the  elect  of  God  in  Israel, 

*  Ilf  wrov  -^sudoi.  The  leading  error  of  the  church  of  Rome  is,  That  all  things 
must  be  subjected  to  the  supreme  judgment  ai)d  tribunal  of  the  churcli  over  which  the 
Pope  presides.  Thence  it  is  concluded,  That  all  the  traditions  of  the  Romish  diurch, 
and  all  their  tenets  and  decrees,  whether  of  the  Popes  or  their  councils,  arc  to  be  sled- 
fastly  raaintained,    Fred.  Span,  Elench.  Controv.  p.  51. 


THE  CAUSES  AND  CL'IIE  OF  MENTAL  EKRORS.  437 

at  one  and  the  same  lime,  under  the  severest  curse  and  rigour  of 
the  Uiw,  and  under  the  pure  covenant  of  grace,  were  they  not 
forcetl  into  these  errors  and  absurdities  by  dint  of  argument,  m  de- 
fence of  thuir  darling  opinion. 

Obsorv.  14.  Errors  abound  most,  and  spring  fastest,  in  the  times 
of  the  churches  peace,  liberti/,  and  outward  prosperity,  under 
indulgent  rulers.  Arianism  sprung  up  under  Constantine's 
n)ild  goveriunent  *. 

Christian,  benevolent  rulers  are  choice  mercies  and  blessings  to 
the  chiirtli.  Such  as  rule  over  men  in  the  fear  of  God,  are  to 
the  church,  as  well  as  civil  state,  "  like  the  light  of  the  morning, 
"  when  the  sun  ariseth  ;  even  a  morning  without  clouds,  as  the 
"  tender  grass  springeth  out  of  the  earth  by  clear  shining  after 
"  rain,"  2  Sam.  xxiii.  4. 

liut  this,  as  well  as  otlicr  mercies,  is  liable  to  abuse;  and  under 
the  influences  of  indulgent  governors,  error,  as  well  as  truth, 
spring!?  up,  flowers  and  seeds.  Persecution  gives  check  to  the 
wantonness  of  mens  opinions,  and  finds  them  other  and  better  work 
to  do.  Caterpillars  anil  locusts  are  swept  away  by  the  bitter  east 
winds,  but  swarm  in  haUijon  days,  and  fall  upon  every  green  thing. 
So  that  the  church  rides,  in  this  respect,  more  safely  in  the  stormy- 
sea,  than  in  the  calm  harboui*.  Peace  and  prosperity  is  apt  to  cast 
its  watchmen  into  asleep;  and  whilst  they  sleep,  the  envious  o;i& 
soweth  tares,  IMatth.  xiii.  2;'>. 

It  was  under  Constantine's  benign  goverjiment,  that  poison  was 
])oured  out  into  the  churclies.  The  abuse  of  such  an  excellent 
mercy  provokes  the  Lord  to  cut  it  short,  and  cause  the  clouds  to 
gather  again  after  the  rain.  We  have  found  it  .so  once  and  again 
(alas,  that  I  nuist  say  again  !)  in  this  wanton  and  foolish  nation. 
Professors  could  live  quietly  together,  converse,  fast,  and  pray  in 
a  (,'hristian  manner  together,  under  common  calamities  and 
dangers:  difl'erences  in  opinion  arc  suspended  by  consent.  Hut 
no  sooner  do  we  feel  a  warm,  sun-blast  of  liberty  and  peace,  but 
It  revives  and  heats  our  dividing  lusts  and  corruptions,  instead  of 
our  graces.  The  sheep  of  Christ  fight  with  each  other,  though 
their  furious  pushing  one  at  another  is  known  to  presage  a  change 
of  weather. 


•  EiiHcbius  records  That  Arius  .Mexandrimis  began  to  vent  his  distractid  hpresy 
at  Alexandria,  in  Iho  yonr  of  our  Lord  ."Jl,  and  in  the  fifivcnlh  year  of  t))e  reigu  of 
Constantino. 

Ee  '-/ 


438  A  BLOW  AT  Tin:  root  ;  or 


> 


Observ.  15.  Errors^  in  the  tender  bud,  and  first  spring  of  them y 
are  comparatively  shy  and  modest,  to  xiihat  they  prove  after- 
wards, ivhen  they  have  spread  and  i-ooted  themselves  in  the 
minds  qfvmltitiides,  and  when  their  Authors  think  it  time  to 
set  up  and  justle  for  themselves  in  the  zaorld  *. 

They  usually  begin  in  modest  scruples,  conscientious  doubts  and 
queries.  But  having  once  gotten  many  abetters,  and,  amongst 
them,  some  that  have  subtilty  and  ability  to  plead  and  dispute  their 
cause,  they  ruffle  it  out  at  another  rate ;  glory  in  their  numbers, 
piety  and  ability  of  their  party ;  boast  and  glory  in  the  conceited 
victories  they  atchieved  over  their  opposers.  The  mask  drops  off 
its  face,  and  it  appears  with  a  brow  of  brass,  becomes  insolent  and 
turbulent,  both  in  church  and  state.  Of  which  it  is  easy  to  give 
many  pregnant  instances,  in  the  Arians  of  old,  and  more  recent  er- 
rors, whicli  I  shall  not  at  present  be  concerned  with,  lest  I  exaspe- 
rate, whilst  I  seek  to  heal  the  wound. 

•f  Should  a  man  hear  the  sermons  or  private  discourses  of  error- 
ists,  whilst  the  design  is  but  forming  and  projecting,  he  should  meet 
with  little  to  raise  his  jealousy.  They  speak  in  generals,  and  guard 
their  discourses  with  political  reserves.  You  shall  not  see,  though 
you  seem  to  see  the  tendency  of  their  discourses.  Hence  the  apos- 
tle saith,  2  Pet.  ii.  1.  -ra^j/ffagxc/v.  They  shall  privily  [or  covertly] 
bring-  in  damnable  heresies  :  As  the  boy  in  Plutarch,  being  asked 
by  a  stranger,  What  is  that  you  carry  so  closely  under  your  cloak  ? 
wittily  answered,  You  may  well  know,  that  I  intend  you  shall  not 
know  it,  by  juy  so  carrying  it. 

Observ.  16.  Nothing  gives  more  countenance  and  increase  to  er- 
ror than  a  weak  or  feeble  d  fence  of  the  truth  against  it\.. 

The  strength  of  error  lies  much  in  the  weakness  of  the  advocates 


*  Eunomius,  by  advice  of  Eudoxus,  for  some  time  spread  his  heresy  secretly,  intri- 
cately, and  ambiguously  ;  but  at  length  taking  courage,  he  openly  avowed  in  public  as- 
semblies w!iat  he  heretically  maintained.     Tkeudoret,  book  3.  c.  29. 

f  The  Donatists,  in  Augustine's  time,  modestly  moved.  That  men  might  not  be  com- 
pelled to  live  holy.  Coacta  et  invita  pietas,  they  mentioned  it  with  dislike ;  but  when 
grown  in  pov,er,J'acti  iitsolenles  orthodoxis  inferebant,  insomuch  tliat  Dulcitius  the  tri- 
bune was  fain  to  defend  the  orthodox  against  them  with  an  army. 

\  Some  not  being  sufficiently  instructed  in  heavenly  knowledge  could  not  answer  the 
opposers  of  tiaith,  who  objected,  that  it  is  ri  thing  either  impossible  or  incongruous  that 
God  should  inclose  himself  within  the  womb  of  a  woman,  &c.  by  all  which  things, 
■when  they  had  not  sufficient  capacity  or  learning  to  defend  truth  and  refute  error,  (for 
they  had  not  thorough  insight  into  the  import  and  reason  of  such  things)  they  were 
misled  from  the  right  way,  corrupted  heavenly  knowledge,  and  composed  to  themselves 
a  new  system  of  doctrine,  that  had  no  root  or  stability.  Lactan.  book  4.  chap.  30.  con- 
cerning Heresies, 


THE  CAUSES  A\D  riHE  OF  MENTAL  ERRORS.  439 

and  defciKlaiUs  of  tnitli.  Every  iViciid  of  truth  is  not  fit  to  make 
a  champion  for  it.  Many  lo^<-'  it,  and  pray  for  it,  that  cannot  de- 
fend and  dispute  for  it.  /  can  d'lfjhr  the  truth,  (saith  the  martyr) 
but  1 1  annul  dispute  Jor  it.  /uinghus  blamed  Carolostadius  for 
undertaking  the  controversy  of  that  age,  because  (siiid  lie)  non  hu- 
bu'U  Mitis  huvieronan, — his  shoulders  zcerc  too  xceak  for  the  burthen. 
It  can  be  .said  of  i'^w',  as  Cicero  speaks  of  one,  NuUavt  unquavi 
in  dinjjutatiunibus  rem  defendit,  (juam  nem  prolnirit  '^  nullum  oppug- 
navity  quern  noil  evcrtcrit ;  i.  e.  He  undertook  no  cause  in  disputa- 
tion, which  he  could  not  defend ;  he  opposed  no  adversary,  whom 
he  could  not  overthnjw.  He  is  a  rare  and  liajipv  disputant,  who 
can  clear  and  carry  every  point  of  truth,  of  which  he  undertakes 
the  defence.     It  were  happy  for  the  church,  if  the  abilities  and 

(wudence  of  all  her  friends  were  commensurate  and  equal  to  their 
ove  and  /eal.  livery  little  fod,  every  weak  or  impertinent  answer 
of  a  friend  to  truth,  is  quickly  turned  into  a  weajion  to  wound  it 
the  deeper. 

Observ.  17.  Errors  of  Judfrmcnt  arc  not  cured  h)f  compidsion  and 
exttrnaijurci;,  but  bi/  rational  conviction^  and  proper  spiritual 
remedies. 

Bo<liIy  sufferings  rather  spread  than  cure  intellectual  errors.  I 
deny  not  but  fundamental  heresies,  breaking  forth  into  open  blas- 
phemies against  God,  and  seditions  in  the  civil  state,  ought  to  be 
restrained.  It  is  no  way  fit  men  should  be  jxirmitted  to  go  up  and 
down  the  world  with  plague-sores  running  upon  them.  Nor  do  I 
understand  why  men  siiould  be  more  cautious  to  preserve  their  bo- 
dies than  their  souks,  liut  1  speak  here  of  such  errors  as  may 
consist  with  the  foundations  of  the  Christian  faith,  and  are  not 
destructive  of  civil  government.  They  take  the  ready  way  to 
spread  and  perpetuate  them  that  think  to  root  them  out  of  the 
world  by  such  improper  and  unwarrantable  means  as  external  force 
and  violence.  The  wind  never  causes  an  earthquake  till  it  be  pent 
in  and  restrainctl  i'rom  motion. 

We  neither  find,  nor  can  imagine,  tliat  those  church  or  state  Ex- 
orcists should  ever  i)e  able  to  affect  their  end,  w  ho  think  to  confine 
all  tlie  spirits  of  error  within  the  circle  of  a  severe  unilormity. 
I'ues,  prisons,  pillories,  sligmatizing.s,  mutilations,  whippings,  ba- 
nishments, &:e.  are  the  l*opish  topics  to  confute  errors.  It  is  high- 
ly remarkable  that  the  world,  long  ago,  consented  for  tlie  avoiding 
t»f  dissent  in  judgment,  to  enslave  themselves  and  their  posterity  to 
the  most  fatal  and  destructive  heresy  that  ever  it  jiroanctl  un- 
der. 

It  is  a  rational  and  proper  observation,  long  since  made  by  I^ac- 

E  e  3 


440  A  BLOW  AT  THE  noOT  ;    OK, 

tantius,  Qids  mihi  hnponat  necessHatem  credendi  quod  tiolim,  vet 
non  credendi,  quod  vclim  ?  i.  e.  Who  can  force  me  to  believe  what 
I  will  not,  or  not  to  believe  what  I  will  ?  The  rational  and  gentle 
spirit  of  the  gospel  is  the  only  proper  and  effectual  method  to  cure 
the  diseases  of  the  mind. 

Observ.  18.  Erroneoiis  doctrmes  prodxicing  divisions  and  Jierce 
contentions  amongst  Christians,  prove  a  fated  stumbling-block 
to  the  'ivorld,Jix  their  prejudices,  and  obstruct  their  conve^'sion 
to  Christ*. 

They  dissolve  the  lovely  imion  of  the  saints,  and  thereby  scare  off 
the  world  from  coming  into  the  church.  This  is  evidently  implied 
in  that  prayer  of  Christ,  John  xvii.  "  That  all  his  people  might 
be  one,  that  the  world  might  believe  the  Father  had  sent  him.'" 
There  is  indeed  no  just  cause  for  any  to  take  offence  at  the  Chris- 
tian reformed  religion,  because  so  many  errors  and  heresies  spring 
up  among  the  professors  of  it,  and  divide  them  into  so  many  sects 
and  parties ;  for,  in  all  this  we  find  no  more  than  what  was  pre- 
dicted from  the  beginning,  1  Cor.  xi.  18,  19.  "  I  hear  there  be  di- 
"  visions  among  you,  and  I  partly  believe  it :  for  there  must  be  also 
*'  heresies  among  you,"  &c.  And  again,  Acts  xx.  30.  "  Also  of 
"  your  ownselves  shall  men  arise,  speaking  perverse  things  to  draw 
"  away  disciples  after  them  -f-." 

The  very  same  things  strongly  confirm  the  Christian  religion, 
which  wicked  men  improve  to  the  reproach  and  prejudice  of  it. 
When  Celsus  objected  to  the  Christians  the  variety  and  contrariety 
of  their  opinions,  saying,  Were  zee  •willing  to  turn  Christians,  "we 
hnow  oiot  of' what  party  to  be,  seeing  you  all  pretend  to  Christ,  and 
yet  differ  so  winch  from  one  another.  Tertullian,  the  Christian 
Apologist,  made  him  this  wise  and  pertinent  reply,  "  We  are  not 
"  troubled  that  heresies  are  come,  seeing  it  was  predicted  that 
"  they  must  come  j"  These  things  destroy  net  the  credibility  of 
the  Christian  religion,  but  increase  and  confirm  it,  by  evidencing 
to  the  world  the  truth  and  certainty  of  Christ's  predictions  (which 
were  quite  beyond  all  human  foresight)  that  as  soon  as  his  doctrine 
should  be  propagated,  and  a  church  raised  by  it,  errors  and  here- 

•  Many  enemies  to  Christianity,  fiom  hatred  to  the  Christians  for  their  abolishing 
the  Gentile  superstition,  flocked  to  the  Nicene  synod  that  they  might  find  some  whom 
they  might  mock.     Say  the  CtnturLst'. 

f  Above  all  things  it  is  proptr  for  us  to  know  that  Christ  himself  and  his  ambassadors 
have  foretold  that  many  si'Cts  and  heresies  should  aiise,  which  would  break  the  peace 
of  his  sacred  body,  and  have  admonished  us  to  watch  with  the  greatest  prudence,  lest  at 
any  time  we  should  fall  into  the  nets  and  snares  of  that  adversary  of  ours,  with  whom 
God  requires  us  to  contend.     Laclan.  book  4.  chap.  50. 

\  Hereses  non  dolemus  venisse,  quia  novimus  esse  pr<eclictas. 


TIIF  CAUSES  AKD  CrRE  0¥  MEXTAL  F.RROIiS.  441 

Bics  slioulJ  spring  up  aiuong  thtin,   l\>v  the  trial  of  tlieir  fiilh  and 

cojistancv. 

Nevertheless,  this  no  way  excuses  the  sinfulness  of  errors  and 
divisions  in  the  church.  Christ's  prediction  neither  infuses  nor  ex- 
cuses the  evil  predicted  by  him  :  for  what  he  elsewhere  sj)eaks  of 
scandals  is  as  true  in  this  case  of  errors  ;  "  These  things  must  come 
"  to  pass,  but  wo  be  to  that  man  by  whom  they  come,"" 

Observ.  19.  //ore  specious  and  taking' soever  the  pretences  of' error 
be^  and  hoio  long  soever  they  viaintahi  themselves  in  esteem 
ajH0)7g'  7nen,  thcij  are  sure  to  end  in  the  loss  and  shame  of  th^ir 
autlwrs  and  abettors  at  last  *. 

Truth  is  a  rock  that  the  waves  of  error  dash  against,  and  ever- 
more return  in  froth  and  foam  :  Yea,  they  foam  out  tlieir  own 
shame,  sjiith  the  apostle,  Jude  13.  What  Tacitus  spake  of  crafty 
counsels  I  may  as  truly  apj)ly  to  crafty  errors:  "  They  are  pleasant 
"  in  their  befr<rinnini>-,  diHicult  in  their  management,  and  sad  in 
"  their  event  and  issue  -f-." 

Sup|K)se  a  man  have  union  with  Christ,  yet  his  errors  are  but  as 
so  nuich  hay,   wood,  straw,  stubble,  i)uilt,  or  rather  endeavoured 
to  be  built   ujx)n  a  foundation  ofgokl;   this  the  fiery  trial  burns 
up;   the  author  of  them  suffers  loss;  and  though  himself  may  be 
saved,  yet  so  as  by  fire,  1  Cor.  iii.  12,  13,  14,  15.  the  meaning 
is,  he  makes  a  narrow  escape.     As  a  man  that  leaps  out  of  an 
house  on  fire  from  a  window  or  battlement,  with  great  difficulty 
saves  his  life;  just  so  crrorists  shall  be  glad  to  (piil  their  erroneous 
opinions  wliich  tliey  liave  taken  so  much  pains  to  build,  and  draw 
others  into  :  and  then,  O  what  a  shame  must  it  be  for  a  good  man 
to  think  how  many  days  and  nights  have  I   worse  than  wasted  to 
defend  and  propagate  an  error,   which  uiight  have  been  emjiloyed 
in  a  closer  study  of  Christ,  and  mine  own  heart !   Keckerman  re- 
lates a  story  of  a  vocal  statue^  which  was  thirty  years  a  making  by  a 
cunning  artist,    which    by    the   motion    of   its    tongue   with    little 
wheels,  wires,  S:c.   could  articulate  the  sound,  and  pronounce  an 
entire  sentence.     This  statue  saluting  Aquinas,  surprized  him,  and 
at  one  stroke  he  utterly  destroyed  the  curious  machine,   which  ex- 
ceedingly troubled  the  fond  owner  of  it,  and  made  him  say  with 
much  concernment,    "  Thou  hast  at  one  stroke  destroyed  the  study 
"  and  lalxjur  of  thirty  years  +." 

•  .Atlmnnsiiis  writes,  that  aftiT  tlie  sliaineful  death  of  Arius,  very  many  of  tliose  who 
had  iK'eii  doctiTed  l>y  biiii  returned  to  suuihIiius-.  in  tlie  faitli. 
f  Coniilia  ciitlida  jrriuin  specie  lata,  Iraclatu  durii,  eventu  Irittin. 
I  KecL.    Phyn.  p.  lo.   Alberlus   Magnus.      Una  ictu  oput  trigiiitn  ainiorum  dcstrvt 

iui. 

Ee4 


442  A  BLOW  AT  THE  ROOT  ;    OR, 

Beside,  what  shame  and  trouble  must  it  be  to  the  zealous  pro- 
moters of  eri-ors,  not  only  to  cast  away  so  vainly  and  unprofitably 
their  own  time  and  strength,  which  is'bad  enougli,  but  also  to  en- 
snare and  allure  the  souls  of  others  into  the  same,  or  warse  mis- 
chief: for  though  God  may  save  and  recover  you,  those  that  have 
been  misled  by  you  may  perish. 

Observ.  20.  If  ever  errors  he  cured^  and  the  peace  and  unity  of        « 
the  cJmrch  established,  men  must  be  convinced  of,  and  acquaint-         I 
with  the  occasions  and  causes  both  ivithin  and  without  them-        I 
selves,  from  zvhcnce  their  errors  do  proceed ;  and  must  both 
hnow  and  applij  the  propter  rides  and  remedies  for  the  preven- 
tion or  cure  of  them. 

There  is  much  difference  betwixt  an  occasion  and  a  proper 
cause ;  these  two  are  heedfuUy  to  be  distinguished.  Critical  and 
exact  historians,  as  Polybius  and  Tacitus,  distinguish  betwixt  the 
«»%'?,  and  the  aiTia,  the  beginning  occasions  and  the  real  causes 
of  a  war  :  and  so  we  ought,  in  this  case  of  errors,  carefully  to 
distinguish  them.  The  most  excellent  and  innocent  things  in  the 
world,  such  as  the  Scriptures  of  truth,  the  liberty  of  Christians, 
the  ti'anquillity  and  peace  of  the  church  (as  you  will  hear  anon) 
may,  by  the  subtilty  of  Satan  working  in  conjunction  with  the  cor- 
ruptions of  men's  hearts,  become  the  occasions,  but  can  never  be 
the  proper  culpable  causes  of  errors. 

Accordingly,  having  made  these  twenty  remarks  upon  the  na- 
ture and  growth  of  errors  (which  cannot  so  well  be  brought  with- 
in the  following  rules  of  method)  I  shall,  in  the  next  place,  pro- 
ceed in  the  discovery  both  of  the  mere  occasions,  as  also  the  proper 
culpable  causes  of  errors,  together  with  the  proper  preventives, 
and  the  most  effectual  remedies,  placed  together  in  the  foUowing^ 
order. 

The  occasion.  The  holy  God,  who  is  a  God  of  truth,  Deut. 
xxxii.  4.  and  hateth  errors.  Rev,  ii.  6.  the  God  of  order,  and 
hates  confusions  and  schisms  in  his  church,  1  Cor.  xiv.  33,  is  yet 
pleased  to  permit  errors  and  heresies  to  arise,  without  whose  per- 
mission they  could  never  spring.  And  this  he  doth  for  the  trial 
of  his  people's  faith  and  constancy,  and  for  a  spiritual  punishment 
upon  some  men  for  the  abuse  of  his  known  truths ;  and  by  the 
permission  of  these  evils,  he  advanceth  his  own  glory,  and  the  good 
of  his  church  and  people.  Augustine  answers  that  question,  V/hy 
doth  not  God,  since  he  hates  errors,  sweep  them  out  of  the  world .? 
Because  (saith  he)  it  is  an  act  of  greater  power  to  bring  good  out 
of  evil,  than  not  to  suffer  evils  to  be  at  all. 

Satan's  design  in  errors,  is  to  cloud  and  darken  God's  name  and 


THE  CAUSES  AND  CURE  OF  MEXTAr.  KRIlOns,  448 

precious  truths;  to  destroy  the  beauty,  strcn<jrth,  and  order  of  the 
church.  Jkit  God's  ends  in  perniittuifr  and  sendinpj  errors,  are, 
(1.)  To  plu<rue  and  punisli  men  for  their  abuse  of  light,  il  Thes. 
11.  11.  "  I''or  tliis  cause  sliall  (tO(1  send  them  stronrr  deUisions,'' 
6:c.  (i2.)  To  prove  and  try  the  hiucerity  and  constancy  of  our 
lieartfi,  Deut.  xiii.  1,  3.  1  Cor.  xi.  19.  and  lastly,  By  these  things 
the  .saints  are  awakened  to  a  more  diligent  searcli  of  the  Scriptures, 
vvhith  are  the  more  critically  read  and  examined  ujMHi  the  trial  of 
.'ij)iiits  and  doctrines  hv  them,  1  Jolui  iv.  1.  "  lielieve  not  every 
'*  bpirit,  but  try  the  j^urits.""  And  llev.  ii.  2.  "  Thou  hast  tried. 
"  them  that  say  they  are  apostleS,"  &c. 

The  prevention.  Though  heresies  and  errors  must  (for  the  rea- 
sons assigned)  break  forth  into  the  world,  and  God  will  turn  them 
eventually  luito  his  own  glorv,  and  the  benelit  of  his  church;  yet 
it  is  a  dreadful  judgment  to  be  delivered  over  to  a  spirit  of  error, 
to  be  the  authors  and  abettors  of  them.  This  is  a  judicial  stroke 
of  God,  and  as  ever  we  hope  to  escape,  and  stand  clear  out  of  the 
wav  of  it,  let  us  carefully  shun  these  three  following  causes  and 
provocations  thereof. 

(1.)  AVant  of  love  to  the  truth,  which  God  hath  made  to  shine 
about  us  in  the  means,  or  into  us,  by  actual  illumination,  under  the 
means  of  knowledcre.  2  Thess.  ii.  10,  11.  "  Because  they  received 
'•*  not  the  love  of  the  truth,  God  gave  them  up  to  strong  delusions." 
'J' hey  are  justly  plagued  with  error,  that  slight  truth.  False  doc- 
trines are  fit  plagues  for  false  liearts. 

(f2.)  Beware  ol' pride  and  wantonness  of  mind.  It  is  not  so  mucli 
the  weakness  as  the  wantonness  of  the  niind,  which  provokes  Gwl 
to  inflict  this  iudcment.  None  likelier  to  make  seducers  than 
boa.sters,  Judc  16.  Arius  gloried,  that  God  liad  revealed  some 
things  If)  him  which  were  hidden  from  the  apostles  themselves. 
Simon  Magus  boasted  himsi'lf  to  be  the  mightv  power  of  God. 
The  erronujus  J'hoj'isees  loved  the  praises  of  men.  A\'jicn  the 
l*apist  reproached  Luther  tliat  he  affected  to  have  his  disciples  called 
Lutlierans,  he  replied*,  *'Iie  disdained  that  the  children  of  Christ 
"  should  Ik?  called  bv  .so  vile  a  name  as  his." 

{i.)  Beware  you  neglect  not  prayer,  to  be  kej)t  <oun(l  in  your 
judgments  and  guided  by  the  Spirit  into  all  truth,  l*s.'il.  cxix.  10. 
*'  With  my  whole  heart  have  I  sojight  thee  ;  O  let  me  not  wander, 
"  wen;  from  thy  commandments."  This  ilo,  and  vou  are  safe  from 
such  a  judicial  tradition. 

The  first  cati,n:  We  shall  next  speak  of  the  causers  of  error  found 
in  the  evil  tli«|x»sitions  ol'  the  subjects,  which  prej>are  and  incline 
them  to  receive  erroneous  doctrines  anil  oj)inions,  and  e\  en  catch 

•  Luther  said,  Not  so,  O  fool,  not  m>,  for  I  desire  tliat  roy  name  be  concealed. 


444  A  BLOW  AT  THE  ROOT  ;    OR, 

at  the  occasions,  and  least  sparks  of  temptation,  as  dr}'  tinder :  and 
amongst  these  is  found, 

(1.)  A  perverse  wrangHng  humour  at  the  pretended  obscurity  of 
the  Scriptures.  The  Romish  party  snatcli  at  this  occasion,  and 
make  it  the  proper  cause,  when,  indeed,  it  is  but  a  picked  occasion 
of  the  errors  and  mistakes  among  men.  They  tell  us,  the  Scriptures 
are  so  difficult,  obscure,  and  perplexed,  that  if  private  men  will  trust 
to  them  as  their  only  guide,  they  will  inevitably  run  into  errors, 
and  their  only  relief  is  to  give  up  their  souls  to  the  conduct  of  their 
church ;  whereas,  indeed,  the  true  cause  of  error  is  not  so  much  in 
the  obscurity  of  the  word,  as  in  the  corruption  of  the  mind,  1  Tim. 
vi.  5.  2  Tim.  iii.  8. 

We  do  acknowledge  there  are  in  the  Scriptures,  n-jo.  hvavonra, 
xai  rim  Bvgiofunvra,  some  things  hard  to  be  understood,  2  Pet.  iii. 
16.  the  sublime  and  mysterious  nature  of  the  matter  rendering  it 
so ;  and  some  things  hard  to  be  interpreted,  from  the  manner  of 
expression  :  as  indeed  all  mystical  parts  of  Scripture,  and  prophe- 
tical predictions  are  and  ought  to  be  delivered.  The  Spirit  of 
God  this  way  designedly  casts  a  veil  over  them,  till  the  proper 
season  of  their  revelation  and  accomplishment  be  come.  Besides 
(as  the  learned  Glassius  observes)  in  Paul's  style,  there  are  found 
some  peculiar  words,  and  forms  of  speech,  of  which  ordinary  rules 
of  grammar  take  no  notice,  nor  give  any  parallel  examples  of:  as  to 
be  buried  with  Christ ;  to  be  baptized  into  his  death  ;  to  which  I 
may  add,  to  be  circumcised  in  him,  Sfc.  There  are  also  multitudes 
of  Avords  found  in  Scripture,  of  various  and  vastly  different  sig- 
nifications :  and  accordingly  there  is  a  diversity,  and  sometimes  a 
contrariety  of  senses,  given  of  them  by  expositors ;  which  to  an 
humourist,  or  quarrelsome  wit,  give  an  occasion  to  vent  his  errors 
"With  a  plausible  appearance  of  Scripture-consent.  And  indeed 
Tertullian  saith  *  "  The  Scriptures  are  so  disposed  that  heretics 
"  may  pick  occasions ;"  and  those  that  will  not  be  satisfied  rnay 
be  hardened.     See  Mark  iv.  11,  12. 

But  all  this  notwithstanding,  the  great  and  necessary  things  to 
our  salvation  are  so  perspicuously  and  plainly  revealed  in  the  Scrip- 
tures,  that  even  babes  in  C'hrist  do  apprehend  and  understand 
them,  Matth.  xi.  25.  1  Cor.  i.  27,  28,  29-  And  though  there 
be  difficulties  in  other  points  more  remote  from  the  foundation  ; 
yet  the  Spirit  of  God  is  not  to  be  accused,  but  rather  his  wisdom 
to  be  admired  herein.  For  (1.)  this  serves  to  excite  our  most 
intense  study  and  diligence,  which,  by  this  difficulty  is  made 
necessary,  Prov.  ii.  3,  4,  5.     The  very  prophets,  yea,  the  very  an- 


*  A'^on  periclitor  dicere  ipsas  scripturas  ita  dixpositas  esse,  ut  materiam  subviinislarent' 
heBreticis. 


THE  CACSES  AND  CL'RES  OF  MEN'TAL  EKRORS.  445 

gels  search  into  these  things,  1  Pet.  i.  11,12.  (2.)  Hereby  a  stand- 
ing ministry  in  the  church  is  made  necessary,  Neh.  viii.  8.  Kph.  iv. 
11,  12,  13.  So  that  to  pretend  obscurity  of  Scripture  to  be  the 
culjiable  cause  of"  error,  (when,  indeed,  the  fault  is  in  ourselves) 
this  is  too  mucli  like  our  father  Adam,  who  would  implicitly  ac- 
cuse God,  to  excuse  himself;  he  laid  it  upon  the  woman  which 
God  gave  him,  and  we  upon  the  Scriptures  wliich  God  hatii 
given  us. 

TUe  Remedies. 

The  proper  remedies  and  preventives  in  this  case,  arc  an  heedful 
attendance  to,  and  practice  of  these  n/ics. 

Rule  I.  Let  all  obscure  and  diflicult  texts  of  Scripture  be  con- 
stantly examined  and  expounded  according  to  the  analogy  or  pro- 
portion of  faith,  which  is  St.  Paul's  own  rule,  Rom.  xii.  6.  "  Let 
"  him  that  ])rophesieth  (i.  e.  cxpoundeth  the  Scriptures  in  the 
"  church)  tlo  it  according  to  tlic  proportion  of  faith."  The  ana- 
logy or  proportion  <if  faith,  is  what  is  taught  plainly  and  uniformly 
in  the  whole  Scrij)tures  of  the  Old  and  New  Testament,  as  the  rule 
of  our  faith  and  obedience.  Whilst  we  carefully  and  sincerely  at- 
tend hereunto,  we  are  secured  from  sinfully  corrupting  the  word  of 
God.  Admit  of  no  sense  which  intertereth  with  this  proportion 
of  faith.  If  men  have  no  regard  to  this,  but  take  liberty  to  rend 
off  a  single  text  iVom  the  body  of  truth  to  which  it  belongs,  and 
put  a  peculiar  interpretation  uyion  it,  which  is  absonous  and  dis- 
cordant to  other  Scriptures,  what  wot'ul  work  will  they  (juickly 
make .'' 

Give  but  a  Papist  iil)erty  to  take  that  scripture,  James  ii.  24. 
out  of  the  fraine  of  scripture,  "  A  man  is  justified  by  works,  and 
"  not  by  faith  only;"  and  expound  it  without  regard  to  the  tenor 
of  the  gosj)el-doctrine  of  justification  in  Paul's  epistles  to  the  Romans 
and  Galatians,  and  a  gross  error  starts  up  immtdiately.  Give  but 
a  Socinian  the  like  liberty  to  practise  upon,  John  xiv.  28.  and  a 
gross  heresy  shall  ])resently  look  with  an  orthodox  face. 

Ride  II.  Never  put  a  new  sense  upon  words  of  scii])ture,  in  fa- 
vour of  your  pre-conceived  notions  and  o})inion.s,  nor  wrest  it  from 
its  general  and  common  use  and  sense.  This  is  not  to  interpret, 
but  to  rack  the  scriptures,  as  that  word  f^ilXxaiv  signifies,  2  Pet. 
iii.  16.  as*  Ilieron  against  RufJ'  speaks.  AVe  are  not  to  make  the 
scrij)ture  speak  what  we  think,  but  what  the  prophet  or  ajxjstle 
thought,  Mhom  we  interpret.     In  1  ('or.  v.  11,  14.   we  meet  with 


•  It  is  the  part  of  an  interpreter  to  explain  what  ttio  author  tliouglit  wliom  be  in- 
tcrpret:^  ond  nut  what  lit-  liimsclt'  tliiiiks. 


446  A  BLOW  AT  THE  ROOT  ;    OR, 

tlie  word  [ho7i/]  applied  to  the  children  of  believers :  That  word  is 
above  five  hundi-ed  times  used  for  a  state  of  separation  to  God ; 
therefore  to  make  it  signify,  in  that  place,  nothing  but  legitimacy, 
is  a  bold  and  daring  practising  upon  the  scripture. 

Rule  III.  Whenever  you  meet  with  an  obscure  place  of  scripture, 
let  the  context  of  that  scripture  be  diligently  and  throughly  search- 
ed ;  for  it  is  usual  with  God  to  set  up  some  light  there,  to  guide 
us  through  the  obscurity  of  a  particular  text.  And  there  is  much 
truth  in  the  observation  of  the  Rabbins  *,  "  There  is  no  scruple 
"  or  objection  in  the  law,  but  it  hath  a  solution  at  the  side  of  it." 

Rule  IV.  I,et  one  Testament  freely  cast  its  light  upon  the  other; 
and  let  not  men  undervalue  or  reject  an  Old-Testament  text,  as  no 
way  useful  to  clear  and  establish  a  New-Testament  point  of  faith  or 
duty.  Each  Testament  reflects  light  upon  the  other.  The  Jews 
reject  tlie  New  Testament,  and  many  among  us  sinfully  slight  the 
Old :  but  without  the  help  of  both,  we  can  never  understand  the 
mind  of  God  in  either.  It  is  a  good  rule  in  the  Civil  Law,-f-  "We 
*'  must  inspect  the  whole  law,  to  know  the  sense  of  any  particular 
«  law." 

Rule  V.  Have  a  due  regard  to  that  sense  given  of  obscure  places 
of  scripture,  which  hath  not  only  the  current  sense  of  learned  ex- 
positors, but  also  naturally  agrees  with  the  scope  of  the  place.  A 
careless  neglect  and  disregard  to  this,  is  justly  blamed  by  the  apostle, 
1  Tim.  i.  7. 

Cause  2.  A  second  evil  temper  in  the  subject,  disposing  and  in- 
cHning  men  to  receive  and  suck  in  erroneous  doctrines  and  opinions, 
is  the  abuse  of  that  just  and  due  Christian  Liberty  \  allowed  by 
Christ  to  all  his  people,  to  read,  examine,  and  judge  the  sense  of 
scriptures  with  a  private  judgment  of  discretion. 

This  is  a  glorious  acquisition,  and  blessed  fruit  of  reformation, 
to  vindicate  and  recover  that  just  right,  and  gracious  grant  made 
to  us  by  Christ  and  the  apostles,  out  of  the  injurious  hands  of  our 
Popish  enemies,  who  had  usurped  and  invaded  it.  The  exercise  of 
this  liberty,  is,  at  once,  a  duty  commanded  by  Christ,  and  com- 
mended in  scripture.  It  is  connnanded  by  Christ,  John  v.  39. 
Search  the  scriptures,  saith  Christ  to  the  people,  1  Cor.  x.  15,  "  I 
*'  speak  as  to  wise  men;  judge  you  what  I  say."  And  the  exercise 
of  this  private  judgment  of  discretion  by  the  people  is  highly  com- 
mended by  St.  Paul  in  the  Bereans,  Acts  xvii.  11.    "  These  were 


•  I^iiUa  est  objectin  in  lege,  qnce  non  habet  solvtionem  in  latere. 

f  Ttirpe  est  de  lege  judicare,  tola  lege  nondum  inspcctn. 

I  The  Anabaptist  controversy  sprung  up  in  the  last  age  in  many  places  in  Europe, 
from  Montzero  a  Saxou  with  his  followers  in  the  year  I5'il,  through  occasion  of  a  book 
wrote  by  Luther  on  Christian  Liberty.     Fred.  Spanh.  Elench.  Conlr.  p.  95. 


THE  CAUSES  AND  CLUE  OF  MEXTAL  ERRORS.  4-17 

"  more  noble  than  those  in  Thessalonica,  in  that  tliey  received  tlie 
"  word  with  all  readiness  of  mind,  and  searched  the  scriptures 
"  daily,  whether  those  thint^s  were  so."  This  liberty  is  not 
allowed  in  that  latitude  in  any  relij^ion,  as  it  is  in  the  Christian  re- 
iifjion;  nor  enjoyed  in  its  fulness  as  it  is  in  the  n-lbrjiied  reli- 
gion ;  whose  glory  it  is,  that  it  allows  its  principles  and  doctrines 
to  be  critically  examined  and  tried  of  all  men,  by  the  rule  of  the 
word,  as  well-knouing,  the  more  it  is  silted  and  searched  by  its 
prefes.sors,  the  more  they  will  be  still  confirmed  and  satisfied  in  the 
truth  of  it. 

But  yet  this  gracious  and  just  liberty  of  Christians  suffers  a  double 
abuse;  one  from  the  Popish  enemies,  who  injuriously  restrain  and 
deny  it  to  the  people :  Another  by  Protestants  themselves,  who 
'sinfully  stretch  and  extend  it  bevond  the  just  degree  and  measure 
in  which  Christ  allows  it  to  them. 

The  Pope  injuriously  restrains  it,  discerning  the  danger  that 
must  necessarily  follow  the  concession  of  such  a  liberty  to  the  ]ie()])le, 
to  comjiare  his  sujierstitious  and  erroneous  doctrines  with  the  rule 
of  the  word. 

St.  l*eter,  in  2  Pet.  i.  19.  tells  the  people  they  have  a  more  sure 
word  of  prophecy,  whereunto  they  do  well  that  they  take  heed. 
Certainly  the  Pope  forgot  either  that  he  M'as  Peter's  successor,  or 
that  ever  St.  Peter  told  the  people  they  did  well  to  make  use  of 
that  liberty  which  he  denies  them.  Mr.  Pool  tells  us  of  a  Spaniard 
who  used  this  expression  to  an  English  merchant,  Vote  people  of 
I-Jnnhi)i(l  (saith  he)  arc  happi^ ;  you  have  liberty  to  sec  xv'dh  ycnir 
o-L>./i  ryes,  and  to  examine  the  doctrines delivertd  to  yon,  upon  ichick 
ymir  everlasting  life  depemh ;  but  ice  dare  not  say  our  souls  are  our 
own,  but  are  ccunmanded  to  believe  whatever  our  teachers  tell  us,  be 
it  never  so  unreasonable  or  ridiculous.  This  is  a  most  injurious 
and  ^inf"ul  restraint  upon  it  on  the  one  side: 

And  then  Secondly,  It  is  too  frequently  abused,  by  stretching 
it  beyond  Christ's  allowance  and  intendment  upon  the  other  side ; 
when  every  ignorant  and  confident  person  shall,  under  pretence  of 
liberty  grunted  by  Christ,  rudely  break  in  upon  the  sacred  text, 
distort,  violate,  and  abuse  the  scriptures  at  pleasure,  by  putting 
Kuch  .strange  and  foreign  senses  upon  them,  as  the  Spirit  of  God. 
never  meant  or  intended  *. 

flow  often  have  I  heard  that  scripture,  Micah  iv.  10.  "They 
"  shall  be  brought  even  to  Habylon,"  confidently  interpreted  for 
uhno.st,  but  not  full  home  to  Babylon,  against  the  very  grammar  of 
the  text,  and  the  truth  of  the  history  ?  And  so  again,  that  place, 
Isa.  Iviii.  8.    "  The  glory   of  the  Lord  shall    be  thy  rere-ward," 


•  Prov.  vjii.  22.  Which  word'?,  Epiplnnius  writes,  gave  the  first  occasion  to  Arius 
to  furui  his  Lcrciy  ajjaiiiot  the  Sou  ot  Oud. 


448  A  BLOW  AT  THE  ROOT  ;    OR, 

through  ignorance  of  the  word,  read  re-rezmrdy  that  is,  a  double 
reward  to  his  people  ?  But  these  are  small  matters,  compared  with 
those  grosser  abuses  of  scripture  by  the  ignorant  and  unlearned, 
which  prejudice  truth,  and  too  much  countenance  Popish  re- 
proaches. 

The  Remedies. 

The  proper  way  to  prevent  and  remedy  this  mischief,  is  not  by 
depriving  any  man  of  his  just  liberty,  either  to  read  or  judge  for 
himself  what  God  speaks  in  his  word,  and  think  that  way  to  cure 
errors ;  that  were  the  same  thing  as  to  cut  off  the  head  to  cure  an 
head-acli.  Leave  that  sinful  policy  with  the  false  religion ;  let 
those  only  that  know  they  do  evil  be  afraid  of  coming  to  the  light : 
But  the  proper  course  of  preventing  the  mischiefs  that  come  this 
way,  is  by  labouring  to  bound  and  contain  Christians  within  those 
limits  Christ  himself  hath  set  unto  this  liberty  which  he  hath  grant- 
ed them.     And  these  are  such  as  follow. 

Limitation  I.  Though  Christ  hath  indulged  to  the  meanest  and 
weakest  Christian,  a  liberty  to  read  and  judge  of  the  scriptures  for 
himself;  yet  he  hath  neither  thereby  nor  therewith  granted  him  a 
liberty  publicly  to  expound  and  preach  the  word  to  others :  That 
is  quite  another  thing. 

Every  man  that  can  read  the  scriptures,  and  judge  of  their  sense, 
IS  not  thereby  presently  made  Christ's  commission-officer,  publicly 
and  authoritatively  to  preach  and  inculcate  the  same  to  others :  Two 
things  are  requisite  to  such  an  employment,  viz.  Proper  qualificOr- 
tionSy  2  Tim.  iii.  And  a  solemn  call  or  designation,  Rom.  x.  14,  15. 
The  ministry  is  a  distinct  office,  Acts  xx.  17,  28.  1  Thess.  v.  12. 
and  none  but  qualified  and  ordained  persons  can  authoritatively 
preach  the  word,  2  Tim.  i.  6.  1  Tim.  iv.  14.  and  v.  22. 

Christians  may  privately  edify  one  another  by  reading  the  scrip- 
tures, communicating  their  sense  one  to  another  of  them,  admo- 
nishmg,  counselling,  reproving  one  another  in  a  private,  fraternal 
way,  at  seasons  wherein  they  interfere  not  with  more  public  duties : 
But  for  every  one  that  hath  confidence  enough  (and  the  ignorant 
usually  are  best  stocked  with  it)  to  assume  a  liberty  without  due  qua- 
lification or  call  to  expound  and  give  the  sense  of  scripture,  and 
pour  forth  his  crude  and  unstudied  notions,  as  the  pure  sense  and 
meaning  of  God's  spirit  in  the  scriptures  ;  this  is  what  Christ  never 
allowed,  and  through  this  flood-gate  errors  have  broken  in,  and 
over-flowed  the  church  of  God,  to  the  gr?at  scandal  of  religion, 
and  confirmation  of  Po})ish  enemies. 

Limitation  II.  Though  there  be  no  part  of  scripture  shut  up 
or  restrained  from  the  knowledge  or  use  of  any  Christian,  yet  Jesus 


THE  CAUSES  AND  CURE  OF  MENTAL  ERRORS.  44[) 

L'hrist  hath  recominciulecl  to  Christians  of  clifitivnt  abilities,  tlie 
study  of  s()ine  parts  of  scripture  rather  than  others,  as  more  proper 
and  affreeable  to  their  age  and  stature  in  reh<Ti(jn. 

Christians  are  by  tiie  ajioslle  ranked  into  three  classes,  _/7//A<'r*, 
ijoiing  men,  and  lUtlc  clt'ildrcn,  1  John  ii.  13.  and  accordingly  the 
wisdom  of  Christ  hath  directed  to  that  sort  of  food  which  is  proper 
for  eitlier:  For  there  is  in  tlie  word  all  sorts  of  food  suitable  to  all 
ages  in  (Christ;  there  is  both  mUk  for  Ijabi.s,  and  strong-  meat  Jar 
if/uxcn  Cfirhtians,  Heb.  v.  13,  14.  Those  that  are  unskillul  in  the 
word  of  righteousness,  should  feed  upon  viilL\  that  is,  the  easy, 
plain,  but  most  nutritive  ami  pleasant  practical  doctrines  of  the  gos- 
])el.  But  atrong  meat  (saith  he)  that  is,  the  more  abstruse,  deep, 
and  mysterious  truths  belongeth  to  them  that  are  of  lull  aoi',  even 
those  who,  by  reason  of  use,  have  their  senses  exercised  to  discern 
both  good  and  evil ;  that  is,  truth  and  error.  To  the  same  pur- 
])ose  he  speaks,  1  C(jr.  iii.  2.  "  I  have  fed  you  with  milk,  and  not 
"  with  meat;   for  hitherto  ye  Avcre  not  able  to  bear  it.'" 

Art  thou  a  weak  unstudied  Christian  .J'  a  babe  in  Christ.^  Then 
the  easier  and  more  nutritive  milk  of  plain  gospel  doctrine  is  fitter 
for  ihec,  and  will  do  thee  more  good  than  the  stnMiger  meat  of  pro- 
found and  more  mysterious  ])oints ;  or  the  bones  of  controversy, 
which  are  loo  hard  lor  thee  to  deal  with. 

Gt)d  hath  blessed  this  age  with  great  variety  of  sound  and  al- 
lowed expositors  in  our  own  language,  by  the  diligent  study  of 
which,  and  prayer  for  the  illumination  and  guidance  of  the  Spirit, 
you  may  not  only  attain  unto  the  true  sense  and  meaning  oi"  the 
uiore  plain  and  obvious,  but  also  unto  greater  knowledge  and 
clearer  insight  into  the  more  obscure  and  controverted  parts  of 
scripture. 

Cause  III.  There  is  also  another  evil  disposition  in  the  subject, 
rendering  it  easily  receptive  of  errors,  and  that  is  spiritual  alotliful- 
nc.ss  and  carelessness  in  a  due  and  serious  search  of  the  wliole  scrip- 
lure,  with  a  sedate  and  rational  consideration  of  every  part  and 
])arlicle  therein;  which  may  give  us  anv,  though  the  least  light,  to 
understand  the  mind  of  (iod  in  those  obscure  and  difficult  points 
we  search  after  the  knowledge  of. 

Truth  lies  deep,  as  the  rich  veins  of  gold  do,  Prov.  ii.  If  we  will 
get  the  treasure,  we  must  not  only  beg,  as  he  directs,  ver.  3.  but 
dig  also,  ver.  4.  else,  as  he  speaks,  Prov.  xiv.  U'.i.  "  The  talk  of  the 
''  lips  tends  only  to  jKJverty.''  \Vc  are  not  to  take  uj)  with  that 
which  lies  uppermost,  and  next  at  hand  upon  the  surface  ol"  the 
ti'Xl ;  but  to  search  with  the  most  sedate  and  considerative  mind  into 
all  parts  of  the  written  word,  examining  every  text  which  hath  any 
E/-'spect  to  the  truth  we  are  searching  lor,  heedfully  to  observe  the 
.scope,    auteccdents,    and  consequents,   and  to   value   every  ajjex; 


4aO  A  BLOW  AT  THE  HOOT  ;    OR, 

tittle,  and  lota ;  for  each  of  these  are  of  Divine  authority,  Matth.  v. 
18.  ami  sometimes  greater  weight  is  laid  upon  a  small  word,  yea 
upon  the  addition  or  change  of  a  letter  in  a  word,  as  appears  in  the 
names  Abram  and  Sarai. 

It  will  require  some  strength  of  mind,  and  great  sedulity  to  lay 
all  parts  of  scripture  before  us,  and  to  compare  words  with  words 
and  things  with  things,  as  the  apostle  speaks,  1  Cor.  ii.  13.  "  Com- 
*'  paring  spiritual  things  with  spiritual."  And  though  it  be  true 
that  some  important  doctrines,  as  that  of  justification  by  faith,  are 
methodically  disposed,  and  thoroughly  cleared  and  settled  in  one 
and  the  same  context ;  yet  it  is  as  true  that  very  many  other  points 
of  faith  and  duty  arc  not  so  digested,  but  are  delivered  sparsimy 
here  a  little,  and  tliere  a  little,  as  he  speaks,  Isa.  xxviii.  10.  You 
must  not  think  to  find  all  that  belongs  to  one  head  or  point  of  faith, 
or  duty,  laid  together  in  a  system  or  common  place  in  scripture ; 
but  scattered  abroad  in  several  places,  some  in  the  Old  Testament, 
and  some  in  the  New,  at  a  great  distance  from  one  another. 

Now,  in  our  searches  and  enquiries  after  the  full  and  satisfying 
Knowledge  of  the  will  of  God  in  such  points,  it  is  necessary  that  the 
whole  word  of  God  be  thoroughly  searched,  and  all  those  parcels 
brought  together  to  an  interview.     Ex.  G?: 

If  a  man  would  see  the  entire  discovery  that  was  made  of  Christ  to 
the  fathers  under  the  Old  Testament,  he  shall  not  find  it  laid  toge- 
ther in  any  one  prophet ;  but  shall  find  that  one  speaks  to  one  part 
of  it,  and  another  to  another. 

Moses  gives  the  first  general  hint  of  it.  Gen.  iii.  15.  ""  The  seed 
"  of  the  woman  shall  bruise  the  serpent's  head."  But  then,  if  you 
would  know  more  particularly  of  whose  seed,  according  to  the 
flesh,  he  should  come,  you  must  turn  to  Gen.  xxii.  18.  "  In  thy 
"  seed  (saith  God  to  Abraham)  shall  all  nations  of  the  earth  be 
"  blessed."  And  if  you  yet  doubt  what  seed  God  means  there, 
you  must  go  the  apostle,  Gal.  iii.  16.  To  thy  seed,  which  is  Christ. 
If  you  would  further  know  the  place  of  his  nativity,  the  prophet 
Micah  must  inform  you  of  that,  Mic.  v.  ?..  it  should  be  Bethlehem 
Ephrata.  If  you  enquire  of  the  quality  of  his  parent,  another  pro- 
phet gives  you  that,  Isa.  vii.  14.  "  Behold  a  virgin  shall  conceive, 
'•'  and  bear  a  son,  and  call  his  name  Immanuel."  If  the  time  of 
his  birth  be  inquired  after,  Moses  and  Daniel  must  inform  you  of 
that,  Gen.  xlix.  10.  Dan.  iv.  24. 

So  under  the  New  Testament,  If  a  man  enquire  about  the 
change  of  the  sabbath,  he  must  not  expect  to  find  a  formal  repeal 
of  the  seventh  day,  and  an  express  institution  of  the  first  day  in  its 
room  ;  but  he  is  to  consider, 

Firat,  What  the  Evringehst  speaks,  Mark  ii.  28.    That  Christ  is 


THE  CAUSES  AK©  CLTI:  OF  MKXTAL  KRRORS.  4.^1 

I^ord  of  tlic  Sabbath,  and  so  had  power  not  only  to  dispense  with 
it,  but  to  diun^'  it. 

Sccondh/,  That  on  the  first  day  of  the  v>\^\<.  Christ  rose  from  the 
dead.  Mat.  wviii.  1,  2.  And  that  this  is  that  o^reat  div,  foretold 
to  be  the  dav  to  be  solemnized  upon  that  uexount,    Psal.  cwiii. 

Thirdhf^  That,  accordino^lv,  the  first  day  of  the  week  is  empha- 
ticallv  stiled  the  Lord's  day,  Kcv.  i.  10.  where  you  find  his  own 
name  written  upon  it. 

Fmirthlij^  You  shall  find  this  was  the  day  on  whiih  the  apostles 
and  primitive  (Miristinns  assembled  to<Tether  for  the  stated  and  so- 
lemn |x'rtormance  of  public  worship,  John  xx.  19.  and  other  public 
ehurch-acts  and  duties,  1  Cor.  xvi.  1,  2.  And  so  liy  putting 
together,  and  consiilerin^  all  these  particulars,  wc  draw  a  just  con- 
clusion, That  it  is  the  will  of  God,  that  since  the  rcsiurection  of 
Christ,  the  first  day  of  the  week  slioukl  be  observed  as  the 
Christian-sabbath. 

In  like  manner,  as  for  the  baptizin";  of  believers'*  infants;  mg 
are  not  to  expect  it  in  the  express  words  of  a  New-Testament 
institution  or  command,  that  infants,  under  the  <ro.spel,  should  be 
baptized  ;  but  God  hath  left  us  to  gather  satisfaction  about  bis 
will  and  our  duty  in  that  point,  by  comparing  and  considering 
the  several  scriptures  of  the  Old  and  New  Testament  which  relate 
to  that  matter ;  which,  if  we  be  im])artial  and  considerativc,  we 
m.iy  do, 

First,  By  considering,  that  by  God's  express  command,  Gen. 
xvii.  }),  10.  the  infant-seed  <if  his  ptnijiJe  were  taken  into  covenant 
with  their  jiarents,  and  the  then  sign  of  that  covenant  commanded 
to  he  applied  to  thein. 

Si'cortdlfj,  That  though  the  sign  be  altered,  the  promise  and 
C(»venant  is  still  the  same,  and  runs  as  it  did  before  to  believers  and 
their  children,  Acts  ii.  ,'aS,  31). 

Thtrdbj^  That  the  foederal  holiness  of  our  children  is  plainly  as- 
Hrted  under  the  New  'J'estament,  1  Cor.  vii.  14.  Rom.  xi.  lb*. 

Fmirthftj^  We  shall  further  find,  that  baptism  succeeds  in  the 
nK)!ii  ((f  circumcision  ;  and  that,  by  an  argument  drawn  from  the 
completeness  of  our  j)rivileges  vnuler  the  New  Testament  no  way 
inferior,  but  rather  more  extensive  than  those  of  the  Jews,  Col.  ii. 
10,  11,  12. 

/'//?/////,  \Ve  shall  find  that  n]Km  the  conversion  of  any  master 
or  parent,  the  whole  household  wen'  bapli/ed.  IJy  putting  ail 
these  things,  with  some  others  together,  we  may  arrive  to  the 
desired  satisfaction  about  the  will  of"  God  in  this  matter. 

Hut  some  men  want  abilities,  and  others  are  too  sluggish  and 
lazy  to  gather  together,  compare  and  weigh  all  these,  and  many 

Vol.111.  Ff 


45^  A  BLOW  AT  THK  UOOT  ;    OK, 

more  hints  and  discoveries  of  the  mind  of  God,  which  would  give 
much  hght  unto  this  point ;  but  they  take  an  easier  and  cheaper 
way  to  satisfy  themselves  with  what  lies  uppermost  upon  the  surface 
of  scripture,  and  i^o  as  it  were  by  consent,  let  go  and  lose  their  own, 
and  their  children's  blessed  and  invaluable  privileges,  for  want  of 
a  little  labour  and  patience  to  search  the  scriptures:  A  folly  which 
few  would  be  guilty  of,  if  but  a  small  earthly  inheritance  were  con- 
cerued  therein. 

The  Remedies. 

To  cure  this  spiritual  sluggishness,  and  awaken  us  to  the  most 
serious  and  diligent  search  alter  the  will  of  God  in  such  controver- 
sial and  doubtful  points,  that  we  may  not  neglect  the  smallest  hint 
given  us  about  it,  the  following  considerations  will  be  found  of 
great  use  and  weight. 

Coiislderation  1.  The  most  sedate,  impartial,  and  diligent  inqui- 
ries after  the  will  of  God  revealed  in  his  word,  is  a  duty  expressly 
enjoined  by  his  sovereign  command,  which  immediately  and  indis- 
pensibly  binds  the  conscience  of  every  Christian  to  the  practice  of  it. 

Remarkable  is  that  text  to  this  purpose,  llom.  xii.  2.  "  And 
"  be  not  conformed  to  this  world  ;  but  be  ye  transformed  by  the 
"  renewing  of  your  mind,  that  ye  may  prove  what  is  that  good, 
"  and  acceptable,  and  perfect  will  of  God."  Here  you  find  this 
duty,  not  only  associated  with,  but  made  the  very  end  of  our  non- 
conformity to  the  world,  and  renovation  of  our  minds,  the  very 
things  which  constitute  a  Christian. 

And  to  sweeten  our  pains  in  this  w^ork,  that  will  of  God,  for 
the  discovery  whereof  we  search,  is  presented  to  us  under  three 
illustrious  and  alluring  properties :  \'vi.  good,  acceptable^  axid per- 
fcct.  Good  it  must  needs  be,  because  the  will  and  essence  of  God, 
the  chief  good,  are  not  two  things,  but  one  and  the  same.  And 
perfect  it  must  needs  be,  because  it  is  the  beam  and  standard  by 
which  the  actions  of  all  reasonable  creatures  ought  to  be  weighed 
and  tried  as  to  the  moral  good  and  evil  of  them.  And  being  both 
good  and  perfect,  how  can  it  chuse  but,  upon  both  accounts,  be 
highly  acceptable  and  grateful  to  an  upright  soul,  as  that  epithet 
Ei/afsfov,  there  imports.  Search  the  scriptures,  saith  Christ,  John 
V.  39-  To  the  law,  and  to  the  testimony,  saith  the  prophet,  Isa.  viii, 
20.  This  is  not  matter  of  mere  Christian  liberty,  but  commanded 
duty ;  and  at  our  peril  be  it,  if  we  neglect  it. 

Consider.  2.  No  acts  of  ours  can  be  good  and  acceptable  to  the 
Lord,  further  than  it  is  agreeable  to  his  will  revealed  in  the 
word. 

No  man  can  be  a  rule  to  himself.     He  can  be  no  more  his  own 


THK  CAUSES  AXU  ClUES  01'  MKNT.VL  ERRORS.  453 

t\\h  than  his  own  end.  One  man  cannot  be  a  rule  to  another. 
The  best  of  men,  and  their  actions  and  examples,  are  only  so  lar 
a  rule  of  imitation  to  us,  as  they  themselvi-s  are  ruled  by  the  Di- 
vine revealfd  will,  1  Cor.  xi.  1.  uncominanikd  acts  of  worship 
are  abonnnable  to  God,  and  hi<rlily  danirerous  to  ourselves;  they 
kindle  the  fire  of  his  jealousy,  to  the  ruin  and  destruction  of  the 
presumptuous  sinner,  Lev.  x.  1,  ^.  So  that  if  the  beauty  and 
excellency  of  the  will  of  God  be  not  enou<Th  to  allure  us,  the 
danger  of  acting  without  the  knowledge  of  it,  ma}' justly  terrify 

Consid.  a.  In  this  duty  we  tread  in  the  footsteps  of  the  wisest 
and  holiest  men  that  ever  went  to  heaven  before  us. 

It  is  nt)t  only  the  characteristical  note  of  a  good  man,  Psal.  i.  2. 
but  it  has  been  the  constant  practice  of  the  most  eminent  believers 
in  all  ages.  The  greatest  prophets,  who  had  this  advantage  of  us, 
that  they  were  the  organs,  or  inspired  instrun)ents  of  discovering 
the  will  of  God  to  others,  yet  were  not  excused  from,  neither 
did  they  neglect  to  search  it  diligently  themselves,  1  Pet.  i.  10, 
11.  Daniel,  that  great  favourite  of  heaven,  who  had  the  visions 
and  revelations  of  God  ;  yet  he  himself  diligently  searched  the 
written  word,  in  onler  to  the  discovery  of  the  mind  ol"  God,  Dan. 
ix.  J>. 

Consid.  4.  Every  discovery  of  the  will  of  God  by  fervent  prayer, 
diligent,  and  impartial  search  of  the  scriptures,  and  all  other  allowed 
helps,  gives  the  highest  pleasure  the  mind  of  man  is  capable  of  in 
this  world. 

II  Archimedes,  upon  the  discovery  of  a  mathematical  truth  was 
so  transported  and  ravished,  that  he  cried  out,  £u»))xa,  ijor,7(.a,  I  have 
found  i(,  I  have  /bund  it ;  what  pleasure  then  must  the  investigation 
and  discovery  of  a  Divine  truth  give  to  a  sanctified  soul  !  "  Thy 
"  words  were  found  of  me  (saith  Jeremiah)  and  I  did  eat  them  ; 
"  and  thy  word  was  unto  me  the  joy  and  rejoicing  of  my  heart," 
Jer.  XV.  16.  as  pleasant  food  to  a  famishing  man;  for  now  conscience 
is  (juieted,  comforted,  and  cheered  in  the  way  of  duty.  A  man 
walks  not  at  adventure  with  God,  as  thnt  word  signifies.  Lev.  xxvi. 
40,  +1.  but  hath  the  pleasant  directive  light  of  the  word  and  will  of 
G(kI,  shining  sweetly  upon  the  path  of  his  duty. 

Com'ul.  5.  By  this  means  you  shall  find  your  faith  greatly  con- 
firmed in  the  truth  of  the  scriptures. 

The  sweet  consent  and  beautiful  harmony  of  all  the  ])arts  of  the 
written  word  is  a  great  argument  of  its  Divinity  ;  and  this  y<JU 
will  clearly  discern,  wlien  by  a  due  search,  you  shall  find  things 
that  lie  at  the  remotest  distance,  to  conspire  and  consent  in  one, 
.ind  one  part  casting  light,  as  well  as  atkling  strength   to  another. 

F  f  2 


454  A  BLOW  AT  THE   HOOT  ;    OR, 

I'hus  you  sliall  find,  Vetus  testamcntum  in  novo  revelahim,  et  novum 
in  veterc  velattivi ;  the  New  Testament  veiled  in  the  Old,  and  the 
Old  revealed  in  the  New :  and  that  such  a  consent  of  things,  so 
distant  in  time  and  place,  can  never  be  the  project  and  invention  of 
man. 

Consid.  6.  The  diligent  and  impartial  search  and  inquiry  after  the 
will  of  God,  out  of  no  other  design  than  to  please  him  in  the  whole 
course  of  our  duties,  will  turn  to  us  for  a  testimony  of  the  integrity 
and  sincerity  of  our  hearts. 

Thi/  word  (said  David)  have  I  hid  in  my  heart,  that  I  might  not 
sin  against  thee.  And  God  will  not  hide  his  will  from  those  that 
thus  seek  to  know  it.  If  men  would  apply  themselves  to  search  the 
word  by  frequent  prayer  and  fixed  meditations,  upon  so  pure  a 
design,  not  bringing  their  prejudiced  or  prepossessed  minds  unto  it; 
the  Spirit  of  the  Lord  would  guide  them  into  all  truth,  and  keep 
them  out  of  dangerous  and  destructive  errors. 

Cause  4,  Besides  the  sloth  fulness  of  the  mind,  there  is  found  in 
many  persons  another  evil  disposition  preparing  them  easily  to  re- 
ceive erroneous  impressions;  namely,  the  INSTABILITY  and 
fickleness  of  the  judgment,  and  unsettledness  of  mind  about  the 
truth  of  the  gospel. 

Of  this  the  apostle  warns  us,  Eph.  iv.  14.  "  That  we  henceforth  be 
"  no  more  children  tossed  to  and  fro,  and  carried  about  with  every 
"  wind  of  doctrine,  by  the  sleight  of  men,  and  cunning  craftiness 
"  whereby  they  lie  in  wait  to  deceive.''  None  are  so  constant  and 
steady  in  the  profession  of  the  truth,  as  those  that  ai*e  fully  convinced 
of,  and  well  satisfied  with  the  grounds  of  it.  Every  professor,  hke 
every  ship  at  sea,  should  have  an  idm  ?ri^iffji>!i,  a  ballast  and  steadiness 
of  his  own,  2  Pet.  iii.  17.  ready,  and  prepared  to  render  a  reason  of 
the  hope  that  is  in  him,  1  Pet.  iii,  15.  able  upon  all  occasions  to  give 
an  account  of  those  inward  motives  which  constrained  his  assent  to 
the  truth. 

He  that  professeth  a  truth  ignorantly,  cannot  be  rationally  sup- 
posed to  adhere  to  it  constantly.  He  that  is  but  half  convinced  of 
a  truth,  when  he  engages  in  the  profession  of  it,  must  needs  be 
3/-NJ/u;^o<r  avri^,  a  double-minded  man,  as  the  apostle  calls  him,  James 
i.  8.  half  the  mind  hangs  one  way,  and  half  another,  and  so  it  is 
easily  moveable  this  way  or  that,  with  the  least  breath  of  tempta- 
tion. And  hence  it  comes  to  pass  they  are  so  often  at  a  loss  about 
their  duty  and  their  practice;  for,  Animi  vohitatio  pendentem 
rcddit  vitam ;  i.  e.  a  doubtful  mind  must  needs  make  a  staggering 
and  uncertain  practice. 

Erroneous  teachers  are  called  wandering  stars,  Jude  13.  which 
keep  no  certain  course,  as  the  fixed  stars  do,  but  are  sometimes 
nearer,  and  sometimes  remoter  one  from  another.     Thus  errorisis^ 


THE  CAUSES  AKD  crilK  OF  MEXTAL  FltltORR.  455 

first  imbibe  unsettled  opinions,  and  then  discover  them  in  tlicir  in- 
constant practices.  Bertius  wrote  a  hoolv,  dc  Apo.stat'ia  Sanctorum^ 
ami  soon  after  turned  l'aj)ist.  The  Socinians  and  Libertines  teaeli, 
that  a  man  of  any  jjcrsuasion  in  rcliiifioti,  may  be  saved,  s<^i  that  he 
walk  not  contrary  to  his  own  lioht  :  such  doetrine  directly  tentis  to 
scepticism  in  religion. 

And  this  instabihty  of  the  judirment  proceeds  eitlier  from  ht/pa- 
crisi/  or  xcrahncss.  Sometimes  from  hi/pocrisij  :  All  hyj)ocrites  are 
double-minded  men.  James  iv.  8.  '*  The  tlonble-minded  man 
"  (that  is,  the  Itjjpocr'itc)  is  unstable  in  all  his  ways:"  one  of  that 
number  was  not  ashamed  to  .say,  Sc  duas  habere  av'imas  in  cndcni 
corpore,  iinam  Deo  d'icutam,  alteram  uniciaquc  qui  illani  xrllct ;  i.  e. 
That  he  had  two  souls  in  one  body,  one  for  God,  and  another  for 
wlmsoL'ver  woukl  have  it. 

Sometimes  instability  of  tlie  mind  is  the  effect  only  of  weakness 
in  the  judgment,  proceeding  merely  from  want  of  age  and  growth 
in  Christ,  not  having  as  yet  attained  senses  exercised  to  discern  both 
good  and  evil,  Heb.  v.  Ik  tliey  are  but  children  in  Christ,  and 
children  are  easy  and  credulous  creatures,  Eph.  iv.  14'.  presently 
taken  with  a  new  toy,  and  as  soon  weary  of  it ;  such  a  wavering 
and  unstable  temper  invites  temptation,  and  falls  an  easy  prey  into 
its  hand.s. 

I  confes.s  some  cases  may  happen  where  the  pretences  on  both 
sides  may  l)e  so  fair  as  to  put  a  judicious  Christian  to  a  stand  what 
to  choose;  but  then  their  deliberation  will  be  answerable,  and  then 
they  will  not  change  their  opinions  every  month  as  Sceptics  do. 
Wherever  error  finds  sucii  a  mutable  dispo^iti()n,  its  work  is  lialf 
doiu-  before  it  makes  one  assault.  IIcjw  many  wavering  professors 
at  this  day  lie  in  temptation's  way .''  and  how  great  a  harvest  have 
crrorists  and  heretics  had  among  them  .''  There  is  not  a  monntchanJc 
comes  upon  the  stage,  but  he  sliall  find  ten  times  more  cust(miers 
for  his  dnifi-s  than  the  most  learned  and  e\}x>rienced  plajsicinn.  Tlie 
giddy-headed  multitude  have  more  regard  to  novelty  than  truth. 

The  remedies. 

How  necessary  and  desirable  are  .some  efTectual  rules  and  reme- 
dies in  this  case !  O  wiiat  a  mercy  would  it  be  to  the  professors  iff 
these  days  to  have  their  minds  fixed,  and  their  judgments  .settled 
in  the  truths  of  Christ?  Haj)py  is  that  man  whose  judgment  is  so 
guarded,  that  no  dangerous  error  or  heresy  can  connnit  a  rape  tipon 
it.  To  this  end  I  shall  here  cu)nmend  the  four  following  rules,  to 
prevent  this  vertiginous  malady  in  the  heads  of  Christians. 

liule  1.   I^xjk  warily  to  it,  that  you  get  a  real  inward  imphmtft- 
tion  into  Chri.st,  and  lay  the  foundation  deep  and  firm  in  a  due 

r  f  U 


456  A  BLOW  AT  THE  HOOT  ;    OR, 

and  serious  deliberation  of  religion,  whenever  you  engage  in  the? 
public  pi'ofession  of  it. 

To  this  sense  are  the  apostle's  words,  Col.  ii.  6,  7.  "  As  you 
"  have  therefore  received  Christ  Jesus  the  Lord,  so  >valk  ye  in  him  : 
*'  rooted  and  built  up  in  him,  and  established  in  the  faith,  as  you 
*'  have  been  taught.""  Fertility  and  stabilitt/  in  Christ,  a  pair  of 
inestimable  blessings,  depend  upon  a  good  rooting  of  the  soul  in 
him  at  rirst.  He  that  thrusts  a  dead  stick  into  the  ground  may 
easily  pull  it  up  again,  but  so  he  cannot  do  by  a  well-rooted  tree. 
A  colour  raised  by  violent  action,  or  a  great  fire,  soon  dies  away ; 
but  that  which  is  natural  or  constitutional  will  liold  :  every  thing  is 
as  its  foundation  is;  it  was  want  of  a  good  root,  and  due  depth  of 
earth,  which  soon  turned  the  green  corn  into  dry  stubble,  IMatth. 
xiii.  21. 

Rule  2.  Labour  after  an  inward,  experimental  taste  of  all  those 
truths  which  you  profess. 

This  will  preserve  your  minds  from  wavering  and  hesitation 
about  the  certainty  and  reality  of  them.  We  will  not  easily  part 
with  those  truths,  which  have  sensibly  shed  down  those  sweet  in- 
fluences upon  our  hearts,  Heb.  x.  84.  No  sophister  can  easily  per- 
suade a  man  that  hath  tasted  the  sweetness  of  honey,  that  it  is  a 
bitter  and  unpleasant  thing;  Non  est  disputandum  de gusti :  You 
cannot  easily  persuade  a  man  out  of  his  senses. 

Ride  3.  Study  hard  and  pray  earnestly  for  satisfaction  in  the 
present  truths,  2  Pet.  i.  12.  "  That  you  may  be  established 
*'  IV  rrj  'xaoaGTi  a}.ridiia,  in  the  truth  that  now  is  under  opposition  and 
*'  controversy,""  Be  not  ignorant  of  the  truths  that  lie  in  present 
hazard. 

Antiquated  opinions  that  are  more  abstracted  from  our  present 
interest  are  no  trials  of  the  soundness  of  our  judgments  and  integri- 
ty of  our  hearts,  as  the  controversies  and  conflicts  of  the  present 
times  are.  Every  truth  hath  its  time  to  come  upon  the  stage,  and 
enter  the  lists ;  some  in  one  age,  and  some  in  another ;  but  Provi- 
dence seems  to  have  cast  the  lot  of  your  nativity  for  the  honour 
and  defence  of  those  truths  with  which  error  is  struggling  and  con- 
flicting in  your  time. 

Ride  4.  Lastly,  Be  thoroughly  sensible  of  the  benefit  and  good 
of  establishment,  and  of  the  evil  and  danger  of  a  wavering  mind 
and  judgment. 

"  Be  not  carried  about  with  divers  and  strange  doctrines,  (saith 
"  the  apostle,)  for  it  is  a  good  thing  that  the  heart  be  established,"" 
SfC.  Heb.  xiii.  9-  Established  souls  are  the  honour  of  the  truth. 
It  was  the  honour  of  religion  in  the  primitive  days,  that  when  the 
Heathens  v»'ould  proverbially  express  an  impossibility,  they  used  to 
say.  You  may  as  soon  turn  a  Christian  from  Christ  as  do  it. 


TIIF.  CAUSES  AN»  CUKE  OK  MKNTAL  1.RR0RS,  f  447 

The  sickness  of  professors  is  a  stimiI)ling-hN)ek  to  the  world. 
They  will  say  as  Cato  of  the  civil  wars  betwixt  Cscsar  ami  I'oiupey, 
Qutiii  /'it<>itnn,  v'kU'o,  qucm  scfjuar,  von  video:  thcv  know  \vlii)ni  to 
avoid,  i)iit  not  wlioni  to  follow.  And  as  the  honour  of  I  ruth,  so 
the  flourishing  of  your  own  souls  depend  uj)on  it.  A  tree,  ol'ten 
rcmovetl  frt)ni  one  soil  to  another,  can  never  be  expected  to  be  fruit- 
ful;  it  is  well  if  it  makes  a  shift  to  live. 

Cause  5.  Another  inward  cause,  dis|X)sin<;  men  to  receive  errit- 
neous  impressions,  is  an  innvasonable  e:i<^erness  to  snatch  at  any 
doctrine  or  opinion  that  promiseth  ease  to  an  anxious  conscience. 

Men  that  are  under  the  frights  and  terrors  of  conscience  are 
willin^r  to  listen  to  any  thin<;  that  oiler.-;  pixsent  relief  Of  all  the 
troubles  in  the  world  those  of  the  mind  and  conscience  are  niosl 
intolerable :  and  those  that  are  in  pain  are  glad  of  ease,  and  readily 
catch  at  any  thing  that  seems  to  offer  it. 

This  secjns  to  be  the  thing  which  led  those  jioor  distressed 
wretches,  intimated  Micah  vi.  G.  into  their  gross  mistakes  and  er- 
rors alx)Ut  the  method  of  the  remission  of  their  sins.  "'  Wherewith 
*'  sliall  I  come  before  the  Lord,  and  bow  myself  before  the  high 
"  God.''  Shall  I  conje  before  him  with  burnt-oflerings,  with  calves 
*'  of  a  year  old  .''  Will  the  Lortl  be  pleasetl  with  thousands  of  rams, 
"  or  with  ten  thousand  of  rivers  of  oil.''  Shall  I  give  my  first-born 
"  for  njy  transgression,  the  fruit  of  my  body  for  the  sin  of"  my  soul.''" 
They  were  ready  to  purcha.se  inward  peace,  and  buy  out  their  par- 
don at  any  rate.  Nothing  but  the  twinges  of  conscience  couUl  have 
extorted  these  things  from  then).  Great  is  the  efficacy  and  torment 
of  a  guilty  conscience. 

Satan,  who  feels  more  of  this  in  himself  than  any  other  creature 
in  the  world,  and  knows  how  ready  poor  ignorant,  but  distressed 
sinners  are  to  catch  at  any  thing  that  looks  like  ease  or  comfort,  and. 
bemg  jealous  what  these  troubles  of  conscience  may  issue  into,  pre- 
pares for  them  such  erroneous  doctrines  and  opinions,  under  the 
names  oi' anodine.s  and  quieting  recipes^  by  swallowing  of"  which 
they  feel  some  present  ease;  but  their  disease  is  thereby  made  so 
much  the  more  incurable. 

*  It  is  ujxjn  this  account  he  hath  found  such  vent  in  the  world 
for  his  pcnaiices.,  pilgr'niia^vs,  and  indulgences  among  the  l*apists. 
IJut  seeing  this  ware  will  not  go  off  among  the  reformed  and  more 
tniighti-m-d  profi-ssors  of  Christianity,  he  changeth  his  hand,  ;uid 
fiilL-th  other  tloses  uniler  other  names  to  (juiet  sick  and  distressed 
souls,  before  ever  their  frighis  of  cou.science  come  to  settle  into  true 
—  ---  "  ^  I . — . —  I  .._ 

•  Mr.  Gataker,  in  hi*  Ixwk  a{(.^inst  Sjltmarsh,  p.  27.  tells  us  of  one  that  had  takpu 
ill  courses  and  being  under  niuili  trouble  of  ininil,  euuld  nut  bo  (jiiiet  till  ho  turncil 
i'api!it,  and  \uui  been  khrivvcd  and  abM>lvoil  by  a  {iiioHt. 

Ff4 


458  A  BLOW  AT  THE  HOOT  ;    OR, 

repentance  and  faith  in  the  blood  of  Christ,  by  dressing  up,  and 
presenting  to  them  such  opinions  as  these,  viz. 

That  they  may  boldly  apply  to  themselves  all  the  promises  of 
pardon  and  peace,  without  any  respect  at  all  to  repentance  or  faith 
in  themselves ;  that  it  is  not  at  all  needful,  nay,  that  it  is  illegal  and 
sinful  to  have  any  respect  to  these  things,  forasmuch  as  their  sins 
were  pardoned,  and  they  justified  from  eternity ;  and  that  the  co- 
venant of  grace  is  in  all  respects  absolute,  and  is  made  to  sinners  as 
sinners,  without  any  regard  to  their  faith  or  repentance ;  and  what- 
ever sins  there  be  in  them,  God  sees  them  not  *. 

To  such  a  charm  of  troubles  as  this,  how  earnestly  doth  the  ear 
of  a  distressed  conscience  listen?  how  greedily  doth  it  suck  in  such 
pleasing  words?  Are  all  sins  that  are  pardoned,  pardoned  before 
they  are  committed  ?  and.  Does  the  covenant  of  grace  require  nei- 
ther repentance  nor  faith  antecedently  to  the  application  of  the  pro- 
mises ?  How  groundless  then  are  all  my  fears  and  troubles  ?  This, 
like  a  dose  of  opium,  quiets,  or  rather  stupifies  the  raging  consci- 
ence; for,  even  an  error  in  judgment,  till  it  be  detected  and  disco- 
vered to  be  so,  quiets  and  comforts  the  heart  as  well  as  principles 
of  truth  ;  but  whenever  the  fallacy  shall  be  detected,  whether  here 
or  hereafter,  the  anguish  of  conscience  must  be  increased,  or  (which 
is  worse)  left  desperate. 

The  remedies. 

To  prevent  and  cure  this  mistake  and  error  in  the  soul,  by  which 
it  is  fitted  and  prepared  to  catch  any  erroneous  principle  (which  is 
but  plausible)  for  its  present  relief  and  ease,  I  shall  desire  my  read- 
er seriously  to  ponder  and  consider  the  following  queries  upon  this 
case. 

Query  1.  Whether  by  the  vote  of  the  whole  rational  world,  a 
good  trouble  be  not  better  than  a  false  peace  ?  Present  ease  is  de- 
sirable, but  eternal  safety  is  much  more  so  :  and  if  these  two  can- 
not consist  under  the  present  circumstances  of  the  soul,  AVhether  it 
be  not  better  to  endure  for  a  time  those  painful  pangs,  than  feel 
more  acute  and  eternal  ones,  by  quieting  conscience  with  false  re- 
medies before  the  time  ? 

It  is  bad  to  lie  tossing  a  few  days  under  a  laborious  fever;  hut 
far  worse  to  have  that  fever  turned  into  a  lethargy,  or  fatal  apo- 
plexy. Erroneous  principles  may  rid  the  soul  of  its  present  pain 
and  eternal  hopes  and  safety  together.  Acute  pains  are  better  than 
a  senseless  stupidity.     Though  the  present  rage  of  conscience  be 


*  Sahmarsli,  in  the  title-page  of  his  book  called  Free-grace,  shews  you  the  sovereign 
virtue  of  Antinoraian  principles,  to  quiet  troubles  of  conscience  of  twelve  years  growtlu 


TITE  CAfSES  AKD  CUIIK  OF  MEXTAL  ERROns.  45f) 

not  a  riolit  and  kincJly  conviction,  yet  it  may  lead  to  it,  and  termi- 
nate in  I'aith  and  union  with  Christ  at  last,  if  Satan  do  not  this  way 
practise  u|x>n  it,  and  quench  it  bclore  its  time. 

Quen/  !2.  Bethink  voursdves  seriously,  whether  troubles  so  quiet- 
ed and  liiid  asleep,  will  not  revive  anil  turn  again  upon  thee  with 
a  double  lorce  as  soon  as  the  virtue  of  the  drug  (I  mean  the  crrro- 
neous  principle)  liath  spent  itself? 

The  efficacy  of  truth  is  eternal,  and  will  maintain  the  peace  it 
gives  for  ever;  but  all  delusions  must  vanish,  and  the  tronl)leR 
which  they  dammed  up  for  a  time,  break  out  with  a  greater  force. 
Sataa  employs  two  sorts  of  witches,  some  to  torment  the  bodies  of 
men  with  grievous  pain  and  anguish  :  but  then  he  hath  his  white 
witches  at  hand  to  relieve  and  case  them.  And  have  these  poor 
wretches  any  great  cause,  think  vou,  to  boast  of  the  cure,  wlio  arc 
eased  of  their  pains  at  the  price  of  their  souls? 

Much  like  unto  this,  are  the  cures  of  inward  troubles  by  erro- 
neous ]n-inciples.  I  lament  the  case  of  blinded  Papists,  who  by 
pilgrimages  and  offerings  to  the  shrines  of  titular  saints,  attempt 
the  cure  of  a  lesser  sin  by  committing  a  greater;  is  it  because  there 
is  not  a  God  in  Israel,  who  is  able  in  due  season  to  pacify  conscience 
with  proper  and  durable  gospel-remedies,  that  we  suffer  our  trou- 
i)les  thus  to  precipitate  us  into  the  snares  of  Satan,  for  the  sake  of 
present  ease.'' 

Qucri/  B.  Read  the  scriptures,  and  enquire,  AVhether  God's 
jx;o})le,  who  liave  lain  long  under  sharp  inward  terrors,  have  net 
at  last  found  si-ttlement  and  inward  peace,  by  those  very  methods 
which  the  ])rineiples  that  quiet  vou  do  utterly  exclude  ! 

If  you  will  letch  your  pt-ace  from  a  groinulless  notion,  that  your 
sins  were  pardoned,  and  your  persons  justified  from  all  eternity, 
and  therefore  you  may  a])ply  l)oklly  and  confidentlv  to  yourselves 
the  choicest  promises  and  privileges  in  the  gos])el,  Avitliout  any  re- 
gard to  I'aith  or  repentance  wrought  by  the  Spirit  in  your  souls. 
I  am  sure  holy  David  took  another  course  for  the  settlement  of  his 
conscience,  P.sal.  li.  6,  7,  8,  9,  U).  And  it  hath  been  the  constant 
practice  of  the  saints  in  all  ages,  to  clear  tluir  title  to  the  righ- 
teouRness  of  Christ  wrought  without  them,  by  the  works  of  his 
Spirit  wrought  within  them. 

Cause  6.  The  next  evil  temper  in  the  subject,  preparing  and  dis- 
jx)sing  it  for  error,  is  an  easy  CKEDrLITY,  or  sequacious  hu- 
mour in  men,  rendering  them  apt  to  receive  things  ujwn  trust  from 
others,  without  duv  and  thoroujjh  examination  of  the  grounds  and 
reasons  ot  them  themselves. 

This  is  a  disposition  fitted  to  receive  any  impression  seducers? 
please  to  make  upon  them  ;  they  are  said  to  deceive  the  hearts  of 
the  sinjple,  ay.axMv,  i.  e.  credulous,  but  well-meaning  people  that 


460  A  BLOW  AT  THE  ROOT  ;    Oil, 

suspect  no  harm.  It  is  said,  Prov.  xiv.  15.  "  The  simple  b(?- 
"  lieveth  every  word."  Through  this  sluice,  or  flood-gate,  what 
a  multitude  of  errors  in  Popery  have  ovei-flowed  the  people  !  They 
are  told,  they  are  not  able  to  judge  for  themselves,  but  must  take 
the  matters  of  their  salvation  upon  trust  from  their  spiritual  guides ; 
and  so  the  silly  people  are  easily  seduced,  and  made  easily  receptive 
of  the  grossest  absurdities  their  ignorant  leaders  please  to  impose 
upon  them. 

And  it  were  to  be  wished,  that  those  two  points,  viz.  Minlstrorum 
muta  officia,  et  populi  cceca  obsequia,  the  dumb  services  of  their  mi- 
nisters, and  the  blind  obedience  of  the  people  had  staid  within  the 
Popish  confines.  But,  alas  !  how  many  simple  Protestants  be  there, 
who  may  be  said  to  carry  their  brains  in  other  men's  heads ;  and 
like  silly  sheep,  follow  the  next  in  the  track  before  them  ;  espe- 
cially if  their  leaders  have  but  wit  and  art  enough  to  hide  their 
errors  under  specious  and  plausible  pretensions.  How  many  poison- 
ous drugs  hath  Satan  put  off  under  the  gilded  titles  of  antiquity, 
zeal  for  God^  higher  attainments  in  godliness,  neio  lights,  ^c.  How 
natural  is  it  for  men  to  follow  in  the  track,  and  be  tenacious  of  the 
principles  and  practices  of  their  progenitors  ?  IMultitudes  seem  to 
hold  their  opinions  ju7'C  hccreditario,  by  an  hereditary  right,  as  if 
their  faith  descended  to  them  the  same  way  their  estates  do. 

The  emperor  of  Morocco  told  King  John's  ambassador,  that  he 
had  lately  read  St.  Paul's  epistles ;  '  And  truly  (said  he)  were  I  now 

*  to  chuse  my  religion,  I  would  embrace  Christianity  before  any 

*  religion  in  the  world ;  but  every  man  ought  to  die  in  that  religion 

*  he  received  from  his  ancestors.** 

Many  honest,  well-meaning,  but  weak  Christians,  are  also  easily 
beguiled  by  specious  pretences  of  new  light,  and  higher  attainments 
in  reformation.  This  makes  the  weaker  sort  of  Christians  pliable 
to  many  dangerous  errors,  cunningly  insinuated  under  such  taking 
titles.  What  are  most  of  the  erroneous  opinions  now  vogucd  in  the 
world  but  old  errors  under  new  names  and  titles.'' 

The  remedies. 

The  remedies  and  preventions  in  this  case,  are  such  as  follow: 
Remedy  1.  It  is  beneath  a  man  to  profess  any  opinion  to  be  his 
own,  whilst  the  grounds  and  reasons  of  it  are  in  other  men's  keep- 
ing and  wholly  unknown  to  himself 

If  a  man  may  tell  gold  after  his  father,  then  sure  he  may,  and 
ought  to  try  and  examine  doctrines  and  points  of  faith  after  him. 
We  are  commanded  to  be  ready  to  give  an  account  of  the  hope 
that  is  in  us,  and  not  to  say.  This  or  that  is  my  judgment  or 
opinion,  but  let  others  give  an  account  of  the  ground  and  reason 
of  it. 


TUT.  CAUSFS  AXD  CURE  OF  MFA'TAT,  FnilORS.  461 

I  confess,  if  he  that  leads  ine  into  an  error  were  alone  exposed 
to  the  hazard,  and  I  quit  and  free,  whatever  become  of  him,  it 
were  quite  another  thin«T  :  bm  when  our  Saviour  tells  us,  Mat. 
XV.  14.  that  both  (that  is,  the  follower  as  well  as  the  leader)  /a// 
into  the  ditch;  at  my  peril  belt,  if  I  follow  without  eves  of  my 
own :  that  is  hut  a  weak  buildinfr  that  is  shored  up  by  a  prop  from 
a  neighbour's  wall.  Mow  many  nicn  have  ruined  their  estates  by 
suretiship  for  others  .''  but  of  all  suretiship,  none  so  dans^crous  as 
spiritual  suretiship.     MVe  neither  ought  (as  a  late  AN'orthy  speaks) 

*  defy  the  judgment  of  the  weakest,  nor  yet,  on  the  other  side, 

*  to  deif'tf  the  judgment  of  the  strongest  Christian,'  He  that  pins 
his  faith  uj)on  another  man's  sleeve,  knows  not  whither  he  will 
carry  it. 

Remcdij  2.  As  yon  ought  not  to  abuse  your  Christian  privilege 
and  liberty,  to  try  all  things,  1  Thes.  v.  21.  .so  neither  on  the  other 
side  to  undervalue  or  part  \sith  it.  See  the  things  that  so  much 
concern  your  eternal  peace  with  your  own  eyes. 

I  shewed  you  before,  that  this  liberty  is  abused  by  extending  it 
too  far;  and  under  the  notion  of  improving  all  things,  many  em- 
bolden themselves  to  innovate  and  entertain  any  thing?  yet,  beware 
of  bartering  such  a  precious  privilege  for  the  fairest  jjromi.scs  others 
can  make  in  lieu  of  it.  I  would  not  sliaht  nor  undervalue  the 
piety  and  learning  of  others,  nor  yet  put  out  my  own  eyes  to  see 
by  tlu'irs. 

Jiemahj  3.  Rifore  you  adventure  to  cspou.se  the  opinions  of  o- 
thers,  diligently  observe  and  mark  the  fruits  and  consequences  of 
those  opinions  in  the  lives  of  the  zealous  abettors  and  propagators 
of  them  :   Ji//  their  fruits  (saith  Christ)  ye  shall  knoic  them. 

When  the  opinion  or  tl(x;trine  naturally  tends  to  looseness,  or 
when  it  sucks  and  draws  away  all  a  man's  zeal,  to  maintain  ;md 
diffu.se  it,  and  practical  religion  thereby  visii)ly  langui.shes  in  their 
conversations,  it  is  time  for  you  to  make  a  pause,  beibre  you  ad- 
vance one  step  farther  towards  it. 

Cause  7.  The  next  evil  dispo.sititm  that  I  shall  note  in  the  sub- 
ject, is  a  vain  CURIOSITY  of  mind,  or  an  Itching  desire  to  pry 
into  things  unrevealed,  at  least,  above  our  ability  to  search  out  and 
discover. 

It  is  an  observation,  as  true  as  ancient.  Pruritus  aurium,  scabies 
eeele.sitr,  itching  cars  come  to  a  .scab  upon  the  face  of  the  church. 
The  itch  of  novelty  produceth  the  scab  oi"  error.  Of  this  disease 
the  a|x)stle  warns  us,  2  Tim.  iv.  '3.  "  I'or  the  time  vill  come, 
"  wjjen  they  will  not  endure  sound  d(x;trine  ;  but  after  their  own 
"  lusts   siiall   they    heaj*   to    themselves    teachers,    having    itching 


462  A  BLOW  AT  THE  UOOT  ;    OR, 

*'  ears."      Nothing  will  please  them  but  new   notions,    and  new 
modes  of  language,  method,  tone  and  gesture. 

Sound  doctrine  is  the  only  substantial  and  solid  food  that  nour- 
ishes and  strengthens  the  heart  of  the  new  creature ;  but  vain  Scep- 
tics nauseate  and  despise  this  as  tritp,  vulgar,  cheap,  and  low.  No- 
thing humours  them  but  novelties  and  rarities ;  their  unsettled 
brains  must  be  wheeled  about,  broa'/jxig  rroizihocig  y^  ^ivaii,  \vith  diverse 
and  strange  doctrines,  Heb.  xiii.  1).  Novelty  and  variety  are  the 
only  properties  that  commend  doctrines  to  wanton  palates:  Hence 
it  is  they  so  boldly  intrude  into  things  they  have  not  seen.  Col.  ii.  18. 
These  Cyril  fitly  calls  rm  ToX//,r,^ov  zv^torrila.,  the  domineerings,  or 
darings  of  bold  spirits. 

The  schoolmen  have  filled  tlie  world  with  a  thousand  unground- 
ed fancies,  as  the  distinct  offices  and  orders  of  angels ;  and  higher 
flights  of  fancy  than  these,  which  seem  to  be  invented  for  no  other 
end  or  use,  but  to  please  the  itching  ears  of  the  curious. 

There  is  not  only  a  vesana  temetitas  Genethliacoruvi,  a  wild  and 
daring  rashness  of  astrologers,  presuming  to  foretel  futurities,  and 
the  fates  of  kingdoms,  as  well  as  particular  persons,  from  the  con- 
junctions and  influences  of  the  stars ;  but  there  is  also  found  as  high 
a  presumption  and  boldness  among  men  in  matters  of  religion. 

Satan  is  well  aware  of  this  humour  in  men,  and  how  exceeding 
serviceable  it  is  to  his  design :  and  therefore,  having  the  very 
knack  of  clawing  and  pleasing  itching  ears  with  taking  novelties, 
he  is  never  wanting  to  feed  their  minds  with  a  pleasing  variety, 
and  fresh  succession  of  them  ;  new  opinions  are  still  invented,  and 
minted,  in  which  the  dangerous  hooks  of  error  ai'e  hid :  if  men 
were  once  cured  of  this  spiritual  itch,  and  their  minds  reduced  to 
that  temper  and  sobriety,  as  to  be  pleased  with,  and  bless  God  for 
the  plain  revealed  truths  of  the  gospel,  Satan  would  drive  but  a 
poor  trade,  and  find  but  few  customers  for  his  erroneous  novelties. 

The  remedies. 

The  proper  remedies  to  cure  this  itch  after  novelty,  or  dangerous 
curiosity  of  the  mind  are. 

Remedy  1.  Due  reflection  upon  the  manifold  mischiefs  that  have 
entered  into  the  world  this  way. 

It  was  this  curiosity  and  desire  to  know,  tliat  overthrew  our 
first  parents,  Gen.  iii.  6.  "  When  the  woman  saw  that  the  tree 
*'  was  good  for  food,  and  that  it  was  pleasant  to  the  eye,  and  a 
*'  tree  to  be  desired  to  make  one  wise ;  she  took  of  the  fruit 
*'  thereof'  The  very  same  way  by  which  he  let  in  the  first  error, 
he  hatli  let  thousands  into  the  world  since  that  day.  Nothing  is 
more  common  in  the  world,  than  for  an  old  error  to  obtain  afresh 
under  the  name  of  new  light.     Satan  hath  the  very  art  of  tianing 


THE  CAUSES  AND  CURE  OF  MEXTAL  EKIIOIIS.  -^03 

stale  errors  alter  the  miKle  ot"  the  present  times,  anti  make  ihiin 
current  and  passable  as  new  diseoveries,  and  rare  novelties. 

Tims  he  puts  of!'  Libertinism,  the  old  sin  of  the  world,  under 
the  title  of  Chrhtian  Llbtrti/.  Wh.it  a  trooji  ot"  Pa«j^an  idolatrous 
rites  were  by  this  means  introduced  amon«i;  the  Pnpists  ?  A  great 
part  of  popery  is  but  Kthn'icifimu^  ri'd'm'ivits.  Heathenism  revived. 
The  Pagans  Pontifcx  tiiaximus,  was  revived  luider  the  new  title  of 
I'ope.  The  Gentiles  Lu&i  rat  ions  in  the  PojVish  /tnhj  zcatcr.  Their 
lunrtidinh'  s/uritm,  or  sacrifice  nine  days  alter  the  burial  of  the 
party,  in  the  Popish  Masses  for  the  deail.  Their  Alvarittm  Fro- 
irum,  in  cloisters  of  Monks  and  Friars ;  their  Enchimtcrs,  in  Popish 
Exorcists?  their  ,/i;7/^/,  in  Popish  Sanctuaries;  with  multitudes 
more  of  Pagan  rites,  {[uite  out  of  date  in  Christendon),  introduced 
again  under  new  names  in  Popery  ;  as  was  intimated,  Rev.  xi.  2. 
and  Rev.  xiii.  15. 

licincdif  2.  Be  satisfied  that  God  hath  not  left  his  people  to  seek 
their  salvation,  or  spiritual  substance  among  curious,  abstruse  and 
doubtful  notions  ;  but  in  the  great,  solid,  and  plainly  revealed 
truths  of  the  gospel*,  John  wii.  3.  "  This  is  life  eternal,  that 
"  they  may  know  thee  the  only  true  God,  and  Jesus  Christ  whom 
"  thou  iiast  sent."'  In  faciU  ct  absoluto  stat  aicrnitas :  the  great 
concerns  of  our  salvation  are  plain  and  easy  to  be  understood. 

Hcvicdij  3.  \  ain  cuiio.sity  is  a  dangerous  snare  of  Satan  :  By 
such  trifles  as  these,  he  devours  our  time,  eats  up  our  strength, 
and  diverts  our  minds  from  the  necessary  and  most  imjiortant 
business  of  religion.  Whilst  we  immerse  our  thoughts  in  these 
pleasing,  but  barren  a)ntemplations,  heart-work,  closet-work,  family- 
work,  lie  bv  neglected.  Whilst  we  are  employed  in  garnishing  the 
dish  with  rfowers,  and  curious  figures,  the  cunning  cheat  takes  away 
the  meat  our  souls  should  subsist  ])v. 

Cuxisc  8.  Pride  and  aiTogancy  of  human  reason  is  jniother  evil 
disposition,  moulding  and  pre})aring  the  mind  i"()r  errors.  When 
men  are  once  conceited  of  the  strength  and  prespi«acity  of  their 
own  carnal  reasons  and  apprehension.s,  nothing  is  more  usual  than 
for  such  men  to  run  mad  with  reason  into  a  thousand  mistakes 
and  errors.  To  this  cause  Ecclesiastical  historians  ascribe  the 
errors  that  infest  the  church -j-. 


•  What  wc  m*y  Ik*  ignorant  of  without  a  fault,  wp  should  not  pry  into  with 
dniigcr. 

I  l*hiio«jrphy  or  the  wr^dom  of  humnn  reason,  which  always  hath  dom«  very 
much  hurt  to  religion,  hath  )irodiiccd  of  itHolf  not  a  few  Ilure^iefi  ;  fur  at  that 
tinif  philosopliical  stiidies  chiefly  llouri^hed  ;  and  men  hy  their  own  sublJliies,  or 
(as  (hey  (h()u;.'lit)  df inun^trulions,  were  so  confirmed  in  their  opinions,  that  they 
thought  nothing  true  which  diOered  from  th«ir  preconceived  opinions.  Ma^d'b  in. 
Ciiif.  '.'.  can.  5.  p.  5'J. 


461)  A  BLOW  AT  THE  ROOT  ;    OR, 

Reason,  indeed,  is  the  highest  natural  excellency  of  man ;  it 
exalts  him  above  all  earthly  creatures,  and,  in  its  primitive  per- 
fection, almost  equalized  him  with  angels,  Heb.  ii.  7.  The 
pleasures  which  result  from  its  exercises  and  experiments,  transcend 
all  the  delights  and  pleasures  of  sense.  How  common  is  it  for 
men  to  dote  upon  their  own  intellectual  beauty,  and  glory  in  their 
victories  over  weaker  understandings?  And  thouffh  the  reason  of 
fallen  men  is  greatly  wounded  and  weakened  by  sin ;  yet  it  con- 
ceits itself  to  be  as  strong  and  clear  as  ever ;  and,  with  Samson, 
when  his  locks  were  shorn,  goes  forth  as  before  time  ;  being 
neither  sensible  of  its  own  weakness,  or  of  the  mysterious  and  un- 
searchable depths  of  scripture. 

Reason  is  our  arbiter,  and  guide,  by  the  institution  and  law  of 
nature,  in  civil  and  natural  affairs:  It  is  the  beam,  and  standard, 
at  which  we  weigh  them  :  It  is  an  home-born  judge,  and  king  in 
the  soul :  Faith  comes  in  as  a  stranger  to  nature,  and  so  it  is  dealt 
with,  even  as  an  intruder  into  reason's  province,  just  as  the  So- 
domites dealt  with  Lot :  It  refuseth  to  be  an  underling  to  faitlu 
Out  of  this  arrogancy  of  carnal  I'eason,  as  from  Pandora's  Box, 
swarms  of  errors  are  flown  abroad  into  the  world. 

By  this  means  Socinianism  first  started,  and  hath  since  propa- 
gated itself.  They  look  upon  it  as  a  ridiculous,  and  unaccountable 
thing  to  reason,  that  the  Son  should  be  co-equal,  and  co-eternal 
with  the  Father:  That  God  should  forgive  sins  freely,  and  yet 
forgive  none  but  upon  full  satisfaction.  That  Christ  should  make 
that  satisfaction  by  liis  sufferings,  and  yet  be  pars  Iwsa,  the  party 
offended,  and  so  make  satisfaction  to  himself;  with  many  more  of 
the  like  stamp. 

Yea  Atheism,  as  well  as  Socinianism,  are  births  from  this  womb. 
It  is  proud  and  carnal  i-eason,  which  quarrels  at  the  creation  of  the 
world,  and  seems  to  triumph  in  its  uncontroulable  maxim.  Ex 
'tiihilo  nihil  jit :  Out  of  nothing,  comes  nothing.  It  looks  upon  the 
doctrine  of  the  resurrection  with  a  deriding  smile,  as  a  thing  in- 
credible. It  thinks  it  hard  and  harsh,  that  God  should  com- 
mand men  to  turn  themselves  to  him,  and  threaten  them  with 
damnation,  in  case  of  refusal ;  and  yet,  at  the  same  time,  man 
should  not  have  in  himself  a  sufficient  power,  and  a  free  will  to  do 
this,  without  the  supernatural,  and  preventing  grace  of  God.  It 
thinks  it  a  ridiculous  thing  for  such  a  great  and  solemn  ordinance 
of  God  as  baptism  is,  to  pass  upon  such  a  subject  as  an  infant  of  a 
week  old,  which  is  not  capable  to  understand  the  ends  and  uses  of 
it.  Hence  it  is,  some  over-heated  zealots  have  not  stuck  to  say, 
That  we  have  as  good  warrant,  and  reason  to  *  baptize  cats,  dogs. 


*  Mr.  Samuel  Clark's  Golden  Apples,  p.  149. 


THE  CAUSES  AND  CUHF.  Ot"  MENTAL  F.RROkS.  4G.*> 

ami  horses,  as  we  have  to  baptize  infants.     Oh  the  nudiiess  of  cur- 
iiul  reaM>n  ! 

The  remedies. 

To  take  ilown  the  arroj^auce,  and  prevent  the  mischief  of  carnal 
reaM)nin/rs,  let  us  be  convinced, 

luiiudij  1.  Tiiat  it  is  the  will  of  God  that  reason  in  all  believers 
should  rejsiirn  to  faith,  and  all  ratiocination  submit  to  revelation. 

lleason  is  no  better  than  an  usurper  when  it  presumes  to  arbi- 
trate matters  bclongintr  to  faith  and  revelation.  *  Reason's  proper 
place  is  to  sit  at  the  feet  of  liiith,  and  instead  of  searching  the  secret 
giouuils  and  reasons,  to  atlorc  aiul  achnire  the  great  and  unsearch- 
able mysteries  of  the  gosjK'l.  None  ol"  God's  works  are  unreason- 
able, but  many  of  them  are  above  reason.  It  was  as  truly,  as  inge- 
nuously said  by  one ;  Never  dotli  reason  shexv  itself' mure  reasun- 
ablc  than  when  it  ecaseth  to  reason  about  things  that  are  above  rea- 
son. ''  ^Vhere  is  the  wise.''  Where  is  the  S^crlbe  .''  A\'here  is  the 
•  ilisputer  of  this  world.'*  Hath  not  God  made  foolish  the  wisdom 
"  of  this  world  ?  For  after  that  in  the  wisdom  of  God,  the  world  bv 
"  wisiU>m  knew  not  God  ;  it  pleased  God,  by  the  foolishness  of 
"  preaching,  to  save  them  that  believe,'"'  1  Cor.  i.  20,  Jil.  It  is  not 
reason,  but  faith  that  must  save  us. 

The  wisdom  of  God  in  the  gospel  is  wisdom  in  a  mystery,  even 
hiilden  wisilom  which  God  ordained  before  the  world  unto  our  glo- 
ry, 1  Cor.  ii.  7.  Such  wisdom  as  the  niost  eagle-eyed  rationalists, 
and  famed  l*hilosophers  ot"  the  world  understood  not.  '•  Kye  hath 
*'  not  seen,  nor  ear  heard,  neither  have  entered  into  the  heart  of 
"  man,  the  things  which  God  hath  prepared  for  them  that  love 
"  him.''  But  God  hatli  revealed  them  to  us  by  his  Spirit,  ibid.  vcr. 
U,  10. 

Hemedij  2.  lie  convinced  of  the  weakness  and  deep  corruption  of 
natural  reason ;  and  this  will  restrain  its  arrogance,  and  make  it 
modest  and  wary. 

X  convinced  and  renewed  soul  is  conscious  to  Itself  of  its  own 
weakness  arul  blindness ;  and  theril"ore  dares  not  pry  audaciou'-Iy 
into  the  arcana  cccli,  nor  summon  the  great  God  to  its  bar  :  it  finds 
itself  posed  by  the  mysteries  of  nature,  and  therefore  concludes  it- 
iiclf  an  incompetent  judge  of  the  mysteries  of  i'aith. 

The  arrogancy  of  rea.son  is  the  reigning  sin  ol"  the  unregenerate ; 
though  it  be  a  diiea.se  with  which  the  regenerate  themselves  are  in^ 
fecled.      When  conviction  shall   do  its  work   upon   the   soul,  the 


•  ^faii  having  siniieil  hy  pride,  the  wisdutn  of  God  l)UTnl)k-s  him  at  the  very  root  of 
tUe  tree  of  knuwiedfrf,  Hnd  rn;ilcps  liini  deny  his  own  underiitaiKling,  and  submit  t» 
fiiili  ;   or  cl»e  i'vr  ivtr  to  lost-  hii  dt-sjrtd  ftlirity.     Lnuii,  u^aiiisC  J-'tslitr,  p.  5. 


466  A  BLOW  AT  TIIK  ROOT;    OK, 

plumes  of  spiritual  pride  quickly  fall  ;  and  it  saith  with  Job, 
*'  Once  have  I  spoken,  but  I  will  speak  no  more ;  yea,  twice,  but 
"  I  will  proceed  no  furtiier,'"  q-  d.  I  have  done,  father,  I  have 
done ;  "  I  have  uttered  thing-s  that  I  understand  not,"  Job  xlii.  3. 
Spiritual  illumination  cures  this  ambition. 

Remedy  3.  Consider  the  manifold  mischiefs  and  evils  flowing 
from  the  pride  of  reason. 

It  doth  not  only  fill  the  world  with  errors  and  distractions,  but 
it  also  invades  the  rights  of  heaven,  and  casts  a  vile  reflection  upon 
the  wisdom,  sovereignty,  and  veracity  of  God.  It  lifts  up  itself 
against  his  wisdom,  not  considering  that  "  the  foolishness  of  God 
*'  is  wiser  than  men,"  1  Cor.  i.  25.  It  spurns  at  his  gloi'ious  so- 
vereignty, not  considering  that  "  he  giveth  no  account  of  his  mat- 
"  ters,"  Job  xxxiii.  13.  It  questions  his  veracity,  in  saying  with 
Nicodemus,   "  How  can  these  things  be .''"  John  iii.  9. 

Cause  9.  The  last  evil  disposition  I  shall  here  take  notice  of  in 
the  subject,  is  rash  and  ignorant  zeal;  a  temper  preparing  the 
mind  both  to  propagate  furiously,  and  receive  easily,  erroneous 
doctrines  and  opinions. 

When  there  is  in  the  soul  more  heat  than  light,  when  a  fervent 
spirit  is  governed  by  a  weak  head ;  such  a  temper  of  spirit  Satan 
desires  and  singles  out  as  fittest  for  his  purpose,  especially  when  the 
heart  is  graceless,  as  w-cll  as  the  understanding  weak.  A  blind 
horse,  of  an  high  mettle,  will  carry  the  rider  into  any  pit,  and 
venture  over  the  most  dangerous  precipices. 

Such  were  the  superstitious  Jewish  Zealots ;  they  had  a  zeal  fol* 
God,  but  not  according  to  knowledge.  This  xaxo^jjX/a,  blind  zeal, 
St.  Paul  charges  justly  upon  the  Jezvish  bigots,  Rom.  x.  2.  as  the 
proper  cause  of  their  dangerous  errors  about  the  great  point  of  jus- 
tification ;  and  surely  no  man  understood  the  evil  of  it  more  than 
he,  who,  in  his  unregenerate  state,  was  transported  by  it  to  the 
most  furious  persecution  of  the  saints.  Acts  xxvi.  11.  and  even  to 
dotage,  and  extreme  fondness  upon  the  erroneous  traditions  of  his 
fathers,  Gal.  i.  14. 

Blind  zeal  is  a  sword  in  a  madman's  hand.  No  persecutor  like  a 
conscientious  one,  whose  erroneous  conscience  cfi'crs  up  the  blood  of 
the  saints  to  the  glory  of  God,  John  xvi.  2.  The  blind  but  zea- 
lous Pharisees  would  compass  sea  and  land  to  make  one  proselyte, 
Matt,  xxiii.  15.  as  our  modern  Pharisees,  the  Jesuits,  have  since 
done,  who  have  mingled  themselves  with  the  remotest  and  most 
barbarous  nations,  to  draw  them  to  the  Romish  errors.  Of  the 
same  temper  was  the  false  teachers  taxed  by  the  apostle.  Gal.  iv. 
17.  they  zealously  affect  you,  but  not  well;  yea,  they  would  ex- 
clude you  (viz.  from  our  society  and  ordinances)  that  you  might 
affect  them. 


THK  CAUSES  AXD  Cl'RK  Or  MFA'TAT,  EKROUS.  4'T7 

And  as  it  is  tin;  prcat  instrument  by  which  Satan  propagates  er- 
rors, so  it  makes  a  fit  temper  in  the  souls  of  the  people  to  receive 
them:  For,  bv  this  means  error  fjains  the  possession  of  the  nffoc- 
tions,  without  passing  a  previous  and  due  test  by  the  understand- 
ing, and  so  gains  tlie  soul  by  the  advantage  of  a  surprize.  Every 
thino-,  by  how  n)ueh  the  more  weak  and  ignoble  it  is,  by  so  iiuith 
the  more  it  watcheth  upon  surpvisals  and  advantages.  Error  cares 
not  to  endure  the  due  examination  and  test  of  rea.son  ;  and  there- 
fore seeks  to  gain  by  surpri-sal  what  it  despairs  of  ever  gaining  by  a 
plain  and  fair  trial. 

There  be  few  Errorists  in  the  world  of  Alexander's  mind,  who 
would  rather  lose  the  dui/  than  steal  the  victor//.  Hence  it  comes  to 
pass,  that  the  greatest  number  of  those  they  lead  captives  are  silly 
won)cn,  as  the  apostle  speaks,  who  are  the  most  aflectionate,  but 
least  judicious  sex. 

From  this  blind  zeal  it  is  that  they  cunningly  wind  their  errone- 
ous opinions  into  all  their  discourses  where  they  have  any  hope  to 
prevail.  A  rational  and  modest  contradiction  puts  them  into  a 
flame,  it  breaks  the  nearest  bonds  of  friendship  and  society, 

Rabshakeh  in  2  Kings  xviii.  would  not  treat  with  Hezekiah'3 
counsellors  of  state,  but  with  the  common  people  upon  the  wall: 
And  error  cares  not  to  treat  with  sound  reason,  able  to  sift  it 
through  the  scripture-search,  but  with  the  aflfeclioiis  ;  as  well  know- 
ing, it  is  in  vain  to  make  war  in  reason's  territories  without  first 
gaining  a  party  among  the  affections. 

The  remedies. 

The  best  defensatives  against  erroneous  contagions,  in  this  case, 
are  to  be  found  in  the  following  particulars. 

First  Defensative.  Reflect  seriously  and  sadly  upon  the  mani- 
fold n)ischiefs  occasioned  every  where,  and  in  all  ages  of  the  world, 
by  rash  zeal. 

'  Revolve  churcli-hlstories  and  you  shall  find,  that  scarce  any  cruel 
persecution  hath  flamed  in  the  world,  which  hath  not  been  kindled 
i)v  blind  zeal.  Turn  over  all  the  records,  both  of  Pagan  and 
Popish  persecutions,  and  you  shall  still  find  these  two  observations 
coiifirmed  and  verified. 

First.,  That  ignorant  zeal  hath  kindled  the  fires  of  jwrsecution ; 
and,  Secondltjy  That  the  more  zealous  any  have  been  for  the  ways 
of  error  and  falsehood,  still  the  more  im])lacably  fierce  and  cruel 
thev  have  heen  to  the  sincere  servants  ofdod.  None  like  a  super- 
stitious ih'voto  to  manage  tlie  devifs  work  of  persecution  thoroughly, 
and  to  purpose.  They  will  rush  violently  and  head-long  into  the 
blood  of  their  dearest  relations,  or  most  eminent  saints,  to  whose 
sides  the  devil  sets  this  sharp  spur.     Superstitious  zeal  draws  all 

Vol.  III.  Gg 


'iCS  A  BLOW  AT  THE  EOOT  ;    OK, 

the  strength  and  power  of  the  soul  into  that  one  design;  and 
wo  to  him  that  stands  in  the  way  of  such  a  man,  if  God  interjDose 
not  betwixt  him  and  the  stroke.  It  was  a  rational  wish  of  him  that 
said,  Liberet  me  Deus  ab  homine  unius  tantum  negotii,  God  deh- 
ver  me  from  a  man  of  one  only  design. 

Now  consider,  reader,  if  thy  judgment  be  weak,  and  thy  affec- 
tions warm,  how  much  thou  liest  exposed,  not  only  to  errors  which 
may  ruin  thyself,  but  also  to  tongue  and  hand-persecution,  wherein 
Satan  may  manage  thy  zeal  for  the  injury  or  ruin  of  those  that  are 
better  than  thyself:  And  withal,  consider  how  many  dreadful 
threatenings  are  foinid  in  scripture  against  the  instruments  of  per- 
secution, so  employed  and  managed  by  Satan. 

Certainly,  reader,  it  were  better  for  thee  to  stand  with  thy  naked 
breast  before  the  mouth  of  a  discharging  cannon,  than  that  thy  soul 
should  stand  under  this  guilt,  before  such  a  scripture-threatening 
as  that,  Psal.  vii.  13.  "  He  hath  also  prepared  for  him  the  instru- 
"  ments  of  death  ;  he  ordaineth  his  arrows  against  the  persecutors." 
And  none  more  likely  to  become  such  than  those  of  thine  own  tem- 
per and  complexion ;  especially  if  grace  be  wanting  in  the  heart, 
whilst  zeal  for  erroneous  principles  eats  up  the  affections. 

Second  Defensative.  Consider  what  mischief  zeal  for  an  error 
will  do  to  thine  own  soul  as  well  as  others. 

It  will  wholly  ingross  thy  time,  thoughts,  and  strength :  so  that 
if  there  be  any  gracious  principle  in  thee,  it  shall  not  be  able  to 
thrive  and  prosper.  For  look  as  a  fever  takes  off  the  natural  ap- 
petite from  food,  so  will  erroneous  zeal  take  off  thy  spiritual  appe- 
tite from  meditation,  prayer,  heart-examination,  and  all  other  the 
most  necessary  and  nourishing  duties  of  religion,  by  reason  where- 
of thy  grace  must  languish. 

When  thy  soul,  with  David"'s,  should  be  filled  and  feasted  as 
with  marrow  and  fatness,  by  delightful  meditations  of  God  upon 
thy  bed,  thou  wilt  be  rolling  in  thy  mind  thy  barren  and  insipid  no- 
tions which  yield  no  food  or  spiritual  strength  to  thy  soul ;  thou 
Avilt  lie  musing  how  to  dissolve  the  arguments  and  objections  against 
thine  errors,  when  thou  shouldest  rather  be  employed  in  solving 
the  just  and  weighty  objections  that  lie  against  thy  sincerity  and 
interest  in  Christ,  which  were  time  far  better  improved. 

Third  Defensative.  Consider  how  baneful  this  inordinate  zeal 
hath  been  to  Christian  society,  lamentably  defacing,  and  almost 
dissolving  it  every  where,  to  the  unspeakable  detriment  of  the 
churches. 

We  read,  Mai,  ill.  16.  of  a  blessed  time,  when  they  that  feared 
the  Lord  spake  often  one  to  another,  and  the  Lord  hearkened  and 
heard  it,  and  a  book  of  remembrance  Avas  written  before  him  for 


THE  CAUSES  A?JD  CtrRE  OF  MENTAL  F.RROHS.  4G9 

lliem  that  i'earctl  tlic  Lord  and  tlu)iio;lit  upon  liis  name.  Oh  hajipy 
time!  Halcyon  days!  I  mvself  remember  the  time  when  t))e  zeal 
of  the  i^aint^.  sjxmU  itself  in  provoking  one  another  to  love  and  good 
■works  in  joint  and  fervent  prayer,  in  inward,  experimental,  and 
editVing  connnunion;  my  soul  hath  them  still  in  remembrance,  and 
is  cast  down  \yithin  nie:  for  alas  !  alas  !  how  do  I  see  every  where 
Christian  connnunion  turned  into  vain  gan^lings  ?  Churclies  and 
families  into  mere  cockpits?  Men's  discoursings  falling  as  naturally 
into  contentions  about  triHes  as  they  were  wont  to  do  into  heaviiily 
and  exj)erimental  subjects,  to  the  unspeakable  disgrace  and  damage 
of  religion. 

Fourth  Dcfcnsative.  That  opinion  is  justly  to  be  suspected  for 
erroneous  which  comes  in  at  the  postern-door  of  the  affections ;  and 
not  openly  and  fairly  at  the  right  gate  of  an  enlightened  and  well- 
satisfied  judgment.  It  is  a  thief  that  conieth  in  at  the  back-door, 
at  least  strongly  to  be  suspected  lor  one.  Truth  courts  the  mistress, 
makes  its  first  and  fairest  addresses  to  the  understanding.  Error 
bribes  the  handmaid,  and  labours  first  to  win  the  affections,  that  by 
their  influence  it  may  corrupt  the  judgment. 

And  thus  you  see,  besides  the  innocent  occasion,  viz.  God's  pcr^ 
mission  of  errors  in  the  world  for  the  trial  of  his  people,  nine  pro- 
per causes  of  errors  found  in  the  evil  dispositions  of  the  niintis  of 
men,  which  prepare  them  to  receive  erroneous  doctrines  and  impres- 
sions, viz. 

1.  A  wrangling  liumour,  at  the  pretended  obscurity  of  Scrip- 
ture. 

2.  The  abuse  of  that  Christian  liberty  purchased  by  Christ. 

3.  Slothfulncss  in  searching  the  whole  word  of  God. 

4.  Fickleness  and  instability  of  judgment. 

5.  Kagerness  alter  anodine.s,  to  ease  a  distressed  conscience. 

6.  An  easy  credulity,  in  following  the  judgments  and  examples 
of  others. 

7.  Vain  curiosity,  and  prying  into  unrevealed  secrets. 

8.  The  pride  and  arrogancy  of  human  reason. 

9.  Blind  zeal,  which  bj)urs  on  the  soul,  and  runs  it  upon  dange- 
rous precipices. 

We  next  come  to  consider  the  principal,  im})ulsive  cause,  by 
which  errors  are  propagated  and  disseminated  in  the  world. 

Cause  10.  Come  we  next,  in  the  proper  order,  to  consider  the 
principal,  impulsive  cause  of  errors ;  which  is  SATAN,  working 
ujMjn  the  prr-disposed  matter  he  finds  in  the  corrupt  nature  of  man. 
*  The  centurists,  speaking  of  the  strange  and  sudden  growth  of 


•  Whith  tiling  indeed  dolli  abundantly  show  Uiat  'lie  malice  of  Satan    is  drvad- 


Gg2 


470  A  BLOW  AT  THE  ROOT  ;    OR, 

errors  and  heresies  immediately  after  the  planting  of  the  gospel  by 
Christ  and  the  apostles,  ascribe  it  to  Satan. 

Satan  was  a  liar  from  the  beginning,  and  abode  not  in  the 
truth  :  *  He  hates  it  with  deadly  hatred,  and  all  the  children  and 
friends  of  truth.  Aud  this  hatred  he  manifesteth  sometimes  by 
raising  furious  storms  of  persecution  against  the  sincere  professors 
of  it,  Rev.  iii.  10.  and  sometimes  by  clouds  of  heresies  and  errors 
with  design  to  darken  it.  In  the  former  he  acts  as  a  roaring  lion ; 
in  the  latter  as  a  subtle  serpent,  2  Cor.  xi.  5.  "  I  fear,  lest  as  the 
"  serpent  beguiled  Eve  through  his  subtilty  ;  so  your  minds  should 
"  be  corrupted  from  the  simplicity  that  is  in  Christ." 

He  is  exceedingly  skilful  and  dexterous  in  citing  and  wrestling 
the  scriptures  to  serve  his  vile  designs  and  purposes ;  and  as  impu- 
dently daring  as  he  is  crafty  and  cunning ;  as  appears  in  the  history 
of  Christ's  temptation  in  the  desart,  Mattli.  iv.  6.  where  he  cites 
one  part  of  that  promise,  Psal.  xci.  11.  and  suppresseth  the  rest; 
shews  the  encouragement,  viz.  He  shall  give  his  angels  charge  over 
thee ;  but  clips  off  the  limitation  of  it,  viz.  to  Iceep  thee  in  all  thy 
ways :  In  viis,  non  in  prcecipitiis.  In  our  lawful  ways,  not  in  rash 
and  dangerous  precipices ;  as  Bernard  well  glosseth. 

And  it  is  worth  observation,  that  he  introduceth  multitudes  of 
errors  into  the  world  under  the  unsuspected  notions  of  admirable 
prophylactics,  and  approved  preservatives  from  all  mischiefs  and 
dangers  from  himself.  Under  this  notion  he  hath  neatly  and  co- 
vertly slided  into  the  world,  holy- water  crossings,  reliques  of  saints, 
and  almost  innumerable  other  superstitious  rites. 

Erroneous  teachers  are  the  ministers  of  Satan,  however  they 
transform  themselves  into  ministers  of  righteolisness,  2  Cor.  xi.  15. 
and  the  subtle,  dangerous  errors  they  broach,  are  fitly  stiled  by  the 
Spirit  of  God,  ra  Zai^rj  rou  ^alava,  the  depths  of  Satan,  Rev.  ii.  24. 
The  corrupt  teachers,  the  Gnostics,  &c.  called  them  depths,  i.  e. 
great  mysteries,  high  and  marvellous  attainments  in  knowledge; 
but  the  Spirit  of  God  fits  a  very  proper  epithet  to  them.  They  are 
satanical  depths  and  mysteries  of  iniquity.  Now  the  level  and  de- 
sign of  Satan  herein  is  double. 

First,  He  aims  at  the  ruin  and  damnation  of  those  that  vent  and 


ful,  who  being  conquered  and  overthrown  by  Christ,  hath  nevertheless  attempted  to 
sully,  rent,  and  almost  overturn  his  word  and  the  whole  frame  of  religion  by  horrible 
opinions  and  blasphemies.  But  we  should  have  in  view  these  monstrous  inventions  of 
this  malignant  spirit,  and,  as  it  were,  these  first  springs  of  many  heresies  whieii  after- 
wards increased  in  a  wonderful  manner,  like  rivers  receiving  others  in  them,  &c.  Hist. 
Magdcb.  cent.  1.  lib.  2.  cap.  5.  p.  368. 

*  When  Swinktield  sent  his  books  to  Luther,  he  told  the  messenger  the  devil  was 
the  author  of  them  :  and  the  Lord  rebuke  thee,  Satan,  was  the  answer  he  returned  to 
them. 


THE  CAUSES  AXn  CURE  OF  MENTAL  EltRORS.  471 

propagate  ihcm  ;  uiwn  which  account  the  ap:)stle  calls  them 
ai^idtii  arruXtiai,  2  Pet.  ii.  1.  destructive,  or  (as  we  render  it) 
daumahle  heresies.  And  because  God  will  preserve  the  souls  of 
his  own  from  this  moral  contagion,  therefore, 

Secondly,  He  endeavours,  by  lessor  errors,  to  busy  the  minds, 
and  check  the  growth  of  grace  in  the  souls  of  the  saints,  by  em- 
ploying them  about  things  so  foreign  to  true  godliness,  antl  the 
jx)wer  thereof,  Pleb.  xiii.  9- 

The  remedies. 

The  rules  for  prevention  and  recovery  are  these  that  fol- 
low : 

Rule  1.  Pray  earnestly,  for  a  thorough  change  of  the  state  and 
temper  ol"  thy  soul,  by  sound  conversion  and  regeneration. 

Conversion  turns  us  from  darkness  to  light,  and  from  the  power 
of  Satan  to  God,  Acts  xxvi.  18.  They  are  his  own  slaves  and  vas- 
sals that  are  taken  captive  by  him  at  his  will,  2  Tim.  ii.  IG.  A 
sanctified  heart  is  a  sovereign  del'cnsative  against  erroneous  doctrines; 
it  furnishes  the  soul  with  spiritual  eyes,  judicious  ears,  and  a  dis- 
tinguishing taste,  by  which  it  may  discern  botli  good  and  evil, 
truth  and  error,  Ileb.  v.  14.  yea  it  puts  the  soul  at  once  under 
the  conduct  of  the  Spirit,  and  protection  of  the  promise,  John  xvi. 
1J3.  and  th<»ugh  this  doth  not  secure  a  man  from  all  lesser  mistakes, 
yet  it  effectually  secures  him  from  greater  ones,  which  are  inconsis- 
tent with  Christ  and  salvation. 

Ride  ii.  Acquaint  yourselves  with  the  wiles  and  methods  of  Sa- 
tan, and  be  not  ignorant  of  his  devices,  2  Cor.  ii.  11. 

When  once  you  understand  the  wash  and  paint  with  which  he 
sets  off  the  ugly  face  of  error,  you  will  not  easily  lie  enamoured 
with  it.  Pretences  of  devotion  upon  one  side,  and  of  purity,  zeal, 
and  reformation  upon  the  other;  though  they  be  pleasant  sounds 
to  both  ears,  yet  the  wary  soul  will  examine,  before  it  receive,  and 
admit  doctrinal  points  under  these  gilded  titles.  Those  that  hare 
matle  their  observaticms  upon  the  stratagems  of  Satan  will  heedfully 
observe  lioth  the  tendency  of  doctrines,  and  the  lives  of  their  teach- 
ers; and  ii' they  find  looseness,  pride,  wantonness  in  them,  it  is  not 
a  glorious  title,  or  magnificent  name  that  shall  charm  them.  They 
know  Satan  can  transform  himself  into  an  anjjel  of  lifrht ;  and  no 
wonder  if  his  ministers  also  be  transformed  into  ministers  of  righ- 
teousness, 2  Cor.  xi.  14,  l.'j. 

Rule  f3  Resign  your  minds  and  judgments  in  fervent  prayer  lo 
the  government  of  Christ,  and  conduct  of  the  Sj/irit;  and  in  all 
your  addresses  to  God  pray  that  he  would  keep  them  cha.ste  and 
pure,  and  not  suffer  Satan  to  commit  a  rape  upon  them  :  IMcad  with 


472  A  BLOW  AT  THE  ROOT  ;    OR, 

God  tliat  part  of  ChrisCs  prayer,  John  xvii.  17.  "  Sanctify  tliem 
"  tlirouafh  thy  truth  ;  thy  word  is  truth ;" 

Rule  4.  Live  in  the  conscientious  and  constant  practice  of  all 
tliose  truths  and  duties  God  hath  already  manifested  to  you. 

This  will  bring  you  under  that  blessed  promise  of  Christ,  John 
vii.  17.  "  If  any  man  Avill  do  his  will,  he  shall  know  of  the  doc- 
"  trine,  whether  it  be  of  God."  Satan's  greatest  successes  are 
among  idle,  notional,  and  vain  professors  ;  not  humble,  serious, 
and  practical  Christians. 

Cause  11.  Having  considered  and  dispatched  the  several  inter- 
nal causes  of  eiTor,  found  in  the  evil  dispositions  of  the  seduced, 
as  also  the  impulsive  cause,  viz  Satan,  who  fits  suitable  baits  to 
all  these  sinful  humours  and  evil  tempers  of  the  heart;  we  come 
next  to  consider  the  instrumental  cause,  employed  by  Satan  in 
this  work,  viz.  the  false  teacher,  whom  Satan  makes  use  of  as  his 
seeds-man,  to  disseminate  and  scatter  erroneous  doctrines  and  prin- 
ciples into  the  minds  of  men,  ploughed  up  and  prepared  by  those 
evil  tempers  before-mentioned,  as  a  fit  soil  to  receive  them. 

The  choice  of  instruments  is  a  principal  part  of  Satan's  policy. 
Every  one  is  not  fit  to  be  employed  in  such  a  service  as  this.  All 
are  not  fit  to  be  of  the  council  of  Avar,  who  yet  take  their  places 
of  service  in  the  field.  A  rustic  carried  out  of  the  field,  on  board 
a  ship  at  sea,  though  he  never  learned  his  compass,  nor  saw  a  ship 
before,  can,  by  another's  direction,  tug  lustily  at  a  rope ;  but  he 
had  need  be  an  expert  artist  that  sits  at  the  helm  and  steers  the 
course.  The  worst  causes  need  the  smoothest  orators ;  and  bad 
ware,  a  cunning  merchant  to  put  it  off*. 

Deep-pated  men  are  coveted  by  Satan,  to  manage  this  design : 
None  like  an  eloquent  Tertullus  to  confront  a  Paul,  Acts  xxiv.  1. 
A  subtle  Eccius  to  enter  the  list,  in  defence  of  the  Popish  cause, 
agaiijst  the  learned  and  zealous  reformers.  When  the  duke  of 
Buckingham  undertook  to  plead  the  bad  cause  of  Richard  the 
third,  the  Londoners  said.  They  never  thought  it  had  been  possible 
for  any  man  to  deliver  so  much  bad  matter^  in  such  good  words  and 
quaint  phrases  -f. 

The  first  instrument  chosen  by  Satan  to  deceive  man,  was  the 

serpent ;  because  that  creature  was  more  subtle  than  any  beast  of  the 

field.     There  is  not  a  man  of  eminent  parts,  but  Satan  courts  and 

^  solicits  them  for  his  service.     St.  Austin  told  an  ingenious,  but  un- 


*  Tbat  the  impostures  of  Montanus  were  subtle  and  cunning,  and  such  as  might 
easily  impose  on  some  by  a  fair  show,  is  plain  from  this,  that  he  admitted  almost 
the  whole  scripture,  and,  as  Epiphanius  writes,  taught  tlie  same  things  concerning 
God  the  Father,  Son,  and  Holy  Ghost,  which  the  church  of  Christ  did  teach. 
Magdeb.  Cent.  2.  cap.  5.  p.  77. 

f  Continuation  of  Daniel's  History,  p.  235. 


THE  CAUSES  AXD  rUHE  OF  MENTAL  ERRORS.  475 

sanclifietl  scholar,  Cupit  abs  te  oniar'i  d'uibolus^  The  devil  courts  thy 
parts  to  adorn  his  cause.  He  surveys  the  world,  and  wherever  he 
finds  njore  than  ordinary  strength  of  reason,  pregnancy  of  wit, 
(l.pth  of  learning,  and  elegancy  of  language,  that  is  the  man  he 
looks  lor. 

These  are  the  men  that  can  almost  indiscernably  sprinkle  their 
errors  among  many  precious  truths,  and  wrap  up  their  jx>isonous 
drugs  in  leaf-gold  or  sugar.  *  Marcsius  notes  of  Crellius  and  liis 
accomplices,  That  by  the  power  of  their  elocjuencc,  and  so))liistry 
of  their  arguments,  they  were  able,  artificially,  to  clothe  horrible 
blasphemies  to  allure  the  simple. 

And,  like  the  Hyaena,  they  can  counterfeit  the  voice  of  the 
shepherds,  to  deceive  and  destroy  the  sheep.  There  is  (saith  a 
latc-f-  AV'ortliv)  an  crtid'tta  Jiecjuitia,  a  learned  kind  of  wickedness, 
a  subtle  art  of  deceiving  the  minds  of  others.  Upon  which  account 
tlie  Spirit  of  God  sometimes  compares  them,  2  Pet.  ii.  3.  to  cun- 
ning and  cheating  tradesmen,  who  have  the  very  art  to  set  a  gloss 
upon  their  bad  wares  with  fine  words,  rr/Mnloig  /.oyoi;  v/Mug  i/MTOPivsotrai, 
they  buy  and  sell  the  people  with  their  ensnaring  and  feigned  words  J. 
And  sometimes  he  compares  them  to  cunning  ^-amcsters,  that  have 
the  art  and  sleight  of  hand,  to  cog  the  die,  to  deceive  the  unskilful, 
and  win  their  game,  Eph.  iv.  14.  m  rrj  y.w'ua,  S:c. 

And  sometimetimes  the  Spirit  of  God  compares  them  to  xdtches 
themselves.  Gal.  iii.  1.  n;  vjiag  iQaaxun,  Foolish  Gnlatians,  7i'ho  It  nth 
he-icitchcd  ynii  ?  How  many  strange  fates  have  been  done  ujxm  the 
lx)dies  of  men  and  women,  by  witchcraft  ?  But  far  m<jre  and 
stranger  upon  the  souls  of  men,  by  the  magic  nf'  error.  Jannes  and 
Jambres,  performed  wonderful  things  in  the  sight  of  Pharaoh,  by 
which  they  deceived  and  hardenetl  him  ;  and  unto  these  false  teach- 
ers are  compared. 

Such  a  man  was  Elymas  tlie  sorcerer,  who  laboured  to  seduce 
the  deputy,  Sergius  Paulus,  though  a  prudent  man,  Acts  xiii.  7, 
8,  9,  10.  Oh  full  of  all  aubtiltij,  and  all  mischief,  thou  child  of' the 
devil!  saith  Paul  unto  him.  The  art  of  seduction  from  the  ways 
(»f  truth  and  holiness,  di.scovers  a  man  to  be  both  the  child  and  scho- 
lur  of  the  devil. 


•  With  the  disguise  of  painted  eloquence,  with  sophistical  arj^umcnts  t.-iLen  from 
M-ripture.  perniciously  wre^tl'd,  and  witli  falsg  and  deceitful  ar;^uinenl,  the  most  horrid 
blabphemieH  are  artfully  dressed  U|j  to  ensnare  the  simple.     Pres.  to  Hyd.  Socin. 

f   Mr.  W.  Gurnul,  Cliri-tian  Armour,  Part  '-'.  p.  33. 

t  There  arc  certain  vain  talkers  and  seducers  of  men's  minds,  not  in  reality  Chris- 
tians hut  men  making  a  trade  and  merchandize  of  Christianity,  who  so  mix  the  piii-.ou 
of  error  with  some  sweetening  aUurenients,  as  with  wine  and  honey,  tliat  he  who  drinks 
of  that  palatable  potion,  being  taken  with  it*  sweetness,  Is  unawares  betrayed  to  death, 
li'uiliin.  Cjint.  tj  'IVatiiaii. 2>  C8. 

Gg4 


474  A  BLOW  AT  THE  ROOT  ;    OR, 

But  as  the  wise  and  painful  ministers  of  Christ,  who  turn  many 
to  rigliteousness,  shall  liave  double  glory  in  heaven ;  so  those 
subtle  and  most  active  agents  for  the  devil,  who  turn  many  from 
the  ways  of  righteousness,  will  have  a  double  portion  of  misery  in 
hell. 

The  Remedies. 

The  proper  remedies  in  this  case  are  princi]ially  two. 

Remedij  1.  Pray  fervently,  and  labour  diligently  in  the  use  of  all 
God's  appointed  means,  to  get  more  solidity  of  judgment,  and 
strength  of  grace,  to  establish  you  in  the  truth,  and  secure  your 
souls  against  the  cunning  craftiness  of  men  that  lie  in  wait  to 
deceive. 

It  is  the  ignorance  and  weakness  of  the  people,  which  makes  tlie 
factors  for  errors  so  successful  as  they  are.  Consult  the  scriptures, 
and  you  shall  find  these  cunning  merchants  drive  the  quickest  and 
gainfuUcst  trade  among  the  weak  and  injudicious.  So  speaks  the 
apostle,  With  good  taords  andjatr  speeches^  they  deceive  the  hearts 
of  the  simple ;  ananMv,  harmless,  weak,  easy  souls,  who  have  a  desire 
to  do  well,  but  want  wisdom  to  discern  the  subtilties  of  them  that 
mean  ill ;  who  are  void  both  of  fraud  in  themselves,  and  suspicion 
of  others.  Oh !  what  success  have  the  deceivers,  x.^r,io\oyia  k, 
ivXayia,  their  fair  words  and  sugared  speeches,  sweet  and  taking  ex- 
pressions, among  such  innocent  ones ! 

And  who  are  they  among  whom  Satan's  cunning  gamesters  com- 
monly win  the  game,  and  sweep  the  stakes,  but  weak  Christians, 
credulous  sovds,  whom  for  that  reason  the  apostle  calls  vn-riot,  chil- 
dren .?  The  word  properly  signifies  an  infant,  when  it  is  referred 
to  the  age;  but  unskilful  and  unlearned,  when  referred  (as  it  is 
here)  to  the  mind.  So  again,  2  Pet.  ii.  14.  They  (that  is  the 
false  teachers  here  spoken  of)  beguile  -v^u^as  «  s^fx-nsi,  unstable 
souls,  souls  that  are  not  confirmed  and  grounded  in  the  principles 
of  religion.  Whence  by  the  way,  take  notice  of  the  unspeakable 
advantage,  and  necessity  of  being  well  catechised  in  your  youth ; 
the  more  judicious,  the  more  secure. 

Remedij  2.  Labour  to  acquaint  yourselves  with  the  sleights  and 
artifices  Satan's  factors  and  instruments  generally  make  use  of,  to 
seduce  and  draw  men  from  the  truth.  The  knowledge  of  them  is 
a  good  defensative  against  them.  Now  there  are  two  common 
artifices  of  seducers,  which  is  not  safe  for  Christians  to  be  igno- 
rant of. 

Firsts  They  usually  seek  to  disgrace  and  blast  the  reputations  of 
those  truths,  and  ministers  set  for  their  defence,  Avhich  they  design 
afterwards  to  overthrow  and  ruin,  and  to  beget  credit  and  repu- 
tation to  those  errors  which  they  have  a  mind  to  introduce.     How 


THE  CAUSES  AND  CURE  OF  MEXTAL  ERBORS.  4T> 

manv  precious  truths  of  Go4  are  this  day,  and  with  this  design, 
defamed  as  legal  and  carnal  doctrines ;  and  those  that  defend  them, 
as  men  of  an  Old-TcJitnment  spirit? 

Humiliation  for  sin,  contrition  of  spirit,  kc.  fall  under  disgrace 
with  many,  aiid  indeed  all  C|ualiHcations  and  pre-recjuisites  unto 
coming  to  Christ,  as  things  not  only  needless,  but  pernicious  unto 
the  souls  of  men,  although  thev  have  not  the  least  dependence  upon 
them  :  yea,  faith  itself,  as  a  pre-rcquisite  unto  justiHcation,  as  no 
better  than  a  condition  pertaining  to  Adnvis  coveiumt. 

And  so  for  the  persons  of  orthodox  ministers:  you  see  into  what 
contempt  the  false  teachers  would  have  brought  lx>lh  the  person  and 
preaching  of  Paul  himself,  2  Cor.  x.  10.  "  His  bodily  presence  (say 
'*  they)  is  weak,  and  his  speech  contemptible.'' 

Secondlij,  Their  other  common  iirtihce  is,  to  insinuate  their  false 
doctrines  among  manv  acknowledged  and  precious  truths,  which 
only  serve  Ibr  a  convenient  vehicle  to  them  ;  and  besides  that,  to 
make  their  errors  as  palatable  and  gustful  as  they  can  to  the  vitiated 
app'tite  of  corrupt  nature.  The  fore-mentioned  worth  v*  hath 
judicially  observed  ho.v  artificially  Satan  hath  blended  his  baneful 
doses,  to  please  the  palate  of  carnal  reason,  spiritual  prUlc,  and  the 
desire  offcuhly  liberty. 

Carnal  reason  is  that  great  idol  which  the  more  intelligent  part 
of  the  carnal  world  worships.  And  are  not  the  Socinian  heresies 
as  pleasant  to  it,  as  a  well  \m\i  julep  to  ajiverish  stomach. 

Spiritual  pride  is  another  Diana,  which  obtains  greatly  in  the 
world  ;  and  no  doctrine  like  the  Pelagian,  and  Semijx-lagian  errors 
to  gratify  it.  A  doctrine  that  sets  fallen  nature  upon  its  legs  ag-ain, 
and  persuades  it,  it  can  go  alone  to  Christ ;  at  least,  with  a  little 
external  help  of  moral  suasion,  without  any  preventing  or  creating 
work  in  the  soul.     That  goes  down  glib  and  gratefully. 

And  then  iarjlcslil//  libcrtf/,  How  doth  thoi-e  that  are  fond  of  it 
rejoice  in  that  doctrine,  or  opinion,  which  looses  nature  from  the 
yoke  of  restraint  ?  How  does  the  poor  deluded  Papist  hug  himself, 
to  think  he  hath  liberty  by  his  religion,  to  let  loose  the  reins  of  his 
lust  to  all  sensualities,  and  quit  himself  from  all  that  guilt  by  auricu- 
lar confession  to  the  priest  once  a  vear  ?  How  doth  the  Familisf 
smile  u[)on  that  principle  of  his,  which  tells  him,  the  gospel  allows 
moreliWty  than  severe  legal  teachers  think  fit  to  tell  them  of:  they 
press  repentance  and  faith  ;  but  Christ  hath  done  all  this  to  thy  hand. 

Cimse  lf2.  Having  considered  the  several  causes  of  errors  found 
HI  ihi-  evil  dispositions  of  the  seduced,  us  al  .o  the  impulsive  and 
instrumental  causes,  namely,  Satan  and  false  teachers  employed 
by  him  ;  I  shall  now  proceed  to  discover  some  special  and  most 
successful  methods  frequently  used  by  them,  to  draw  the  minds  of 

Mr.  W.  G. 


476  A  BLOW  AT  THE  ROOT  ;    OR, 

men  from  the  truth.  Amongst  which,  that  which  comes  first  to 
consideration,  is  the  great  skill  they  have  in  representing  the  abuses 
of  the  ordinances  of  God  and  duties  of  rehgion,  by  wicked  men  to 
scare  tender  and  weak  consciences  from  the  due  use  of  them,  and 
all  further  attendance  upon  them. 

The  abuse  of  Christ's  holy  appointments  is  so  cunningly  improv- 
ed to  serve  this  design,  that  the  minds  of  many  well-meaning  per- 
sons receive  such  deep  disgust  at  them,  that  they  are  scarce  ever  to 
be  reconciled  to  them  again.  A  strong  prejudice  is  apt  to  drive 
men  from  one  extreme  upon  another,  as  thinking  they  can  never  get 
far  enough  off  from  that  which  hath  been  so  scaringly  represented 
to  them.  Thus,  making  good  the  old  observation,  Dum  vitant 
stulti  vitia,  in  contraria  currunt ;  they  run  from  the  troublesome 
smoke  of  superstition  into  the  fire  of  an  irreligious  contempt  of 
God's  ordinances,  split  themselves  upon  Charybdis  to  avoid  Scylla. 
Ex.  gr. 

The  Papists  having  deeply  abused  the  ordinance  of  Baptism  by 
their  corruptive  mixtures  and  additions  of  the  superstitious  cross^ 
chrism^  &c.  Part  whereof  is  not  sufficiently  purged  to  this  day  by 
the  reformation ;  and  finding  also  multitudes  of  carnal  Protestants 
dangerously  resting  upon  their  supposed  baptismal  regeneration  to 
the  great  hazard  of  their  salvation ;  which  mistake  is  but  too  much 
countenanced  by  some  of  its  administrators  :  they  take  from  l:ence 
such  deep  offence  at  the  administration  of  it  to  any  infants  at  all, 
(though  the  seed  of  God's  covenanted  people)  that  they  think  they 
can  never  be  sharp  enough  in  their  invectives  against  it ;  nor  have 
they  patience  to  hear  the  most  rational  defences  of  that  practice. 

So,  for  that  scriptural  heavenly  duty  of  singing:  what  more 
commonly  alleged  against  it  than  the  abuse  and  ill  effects  of  that 
precious  ordinance .?  How  often  is  the  nonsense  and  error  of  the 
common  translation,  the  rudeness  and  dulness  of  the  metre  of  some 
Psalms,  as  Psal.  vii.  13.  as  also  the  cold  formality  with  which  that 
ordinance  is  performed  by  many  who  do  but  parrotize .?  I  say, 
how  often  are  these  things  buzzed  into  the  ears  of  the  people  to 
alienate  their  hearts  from  so  sweet  and  beneficial  a  duty  .^ 

And  very  often  we  find  it  urged  to  the  same  end,  how  unwar- 
rantable and  dangerous  a  thing  it  is  for  carnal  and  unregenerated 
persons  to  appropriate  to  themselves  in  singing  those  praises  and 
experiences  which  are  peculiar  to  the  saints ;  not  understanding  or 
considering  that  the  singing  of  Psalms  is  an  ordinance  of  Christ  ap- 
pointed for  teaching  and  admonition,  as  well  as  praising,  Col.  iii. 
16.  "  Teaching  and  admonishing  one  another  in  psalms  and 
"  hymns,"  &c.     *  Thus  Antinoinianism  took,  if  not  its  rise,  yet 

*  The  divinity  of  former  ages,  saith  Mr.  Saltaiavsh,  put  but  a  grain  or  drachm  of 


THE  CAUSES  AXD  CURE  OF  MENTAL  ERRORS.  477 

its  encouraiTcmcnt  from  the  too  rigorous  pressing  of  the  law  upon 
convincetl  sinners. 

If  Satan  can  prevail  first  with  wicked  men  to  corrupt  and  abuse 
God's  ordinances  by  sujx'rstitious  mixtures  and  additions;  and  then 
Mith  <f()od  men  to  renounce  and  slight  them  for  the  sake  of  those 
abuses ;  he  fully  obtains  his  design,  and  gives  Christ  a  double  wound 
at  (tnce  ;  one  by  the  hands  ol"  his  avowed  enemies,  the  other  by 
the  hands  of  his  friends,  no  less  grievous  than  the  first.  First, 
wicked  men  corrupt  Chribt''s  ordinances,  and  then  good  men 
nauseate  them. 

7'/ic  remedies. 

The  proper  remedies  against  errors,  insinuated  by  the  abuses  of 
duties  are  such  as  follow: 

Remedy  1.  Let  men  consider,  tliat  there  is  nothing  in  religi(m  so 
great,  so  sacred  and  excellent,  but  .some  or  other  have  greatly  cor- 
rupted, or  vilely  abused  them. 

^^'hat  is  there  in  the  Avhole  world  more  precious  and  excellent 
than  the  free-grace  of  God  .''  and  yet  you  read,  Jude  4.  of  some 
that  turned  the  grace  of  our  Lord  into  lasciviousness.  What  more 
desirable  to  Christians  than  the  glorious  liberty  Ciirist  hath  j)ur- 
chased  for  them  by  his  bjc^od,  and  settled  upon  them  in  the  gospel- 
charter  ?  A  liberty  from  Satan,  sin,  and  the  rigour  and  curse  of  the 
law;  and  yet  you  read.  1  Pet.  ii.  16.  of  them  that  used  this  liberty 
for  a  cloak  of  maliciousness.  It  is  true  Christ  came  to  be  a  sacri- 
fice for  sin,  but  not  a  cloak  for  sin  ;  to  set  us  at  liberty  from  the 
])ondage  of  our  lusts,  not  from  the  ties  and  duties  of  our  obedience. 
Under  the  pretence  of  this  liberty  it  was,  that  the  Gnostics,  Car- 
p<x:ratians,  and  the  Menandrians  of  old,  did  not  only  connive  at, 
but  openly  taught  and  practised  all  manner  of  lewdness  and  un- 
clean ness. 

*  St.  Augustine,  in  his  book  of  heresy,  makes  this  sad  complaint, 
*'  The  Menandrians  (saith  he)  do  willingly  embrace  all  undean- 
*'  ness  as  the  fruit  of  the  grace  of  God  towanis  men."  And  not 
only  the  lii)erty  purchased  by  Christ,  but  the  very  person  and  gos- 
\ye\  of  Christ  are  liable  to  abuses ;  and  oftentimes,  through  the  cor- 
ruptions of  men's  hearts,  become  stones  of  stumbling,  and  rocks 
of  offt'iice.  AV^liat  then  .''  Shall  we  renounce  the  grace  of  God, 
our  Christian  liberty,  the  very  gospel,  yea,  and  }>erson  of  Christ 


♦ 
^ro'-pcl  to  .1  pound  of  law,  in  their  receipts  for  distempered  souts.       Vide  Sattmanh  of 
I'fi--  ^;rsii',  p.  '50. 

•  Mitui'idriana  omncm  turjiiiudinnn  liietUer  ample  fi  sunt,  tanquam  gratia  Dei  er^a 
hominetj'ructum.     August,  lib.  de  Lercs. 


478  A  BLOW  AT  THE  ROOT  ;    OR, 

himself,  because  each  of  them  have  been  thus  vilely  abused  by 
wicked  wretches?  At  the  peril  of  our  eternal  damnation  be  it,  if  w'e 
do  so.  Blcsi'ed  is  he  (saith  our  Lord)  that  is  not  offended  in  me. 
Beware,  lest  by  this  means  Satan  at  once  wound  the  Lord  Jesus 
Christ  by  scandal,  and  thy  soul  by  prejudice. 

Remedy  2.  Consider  also,  that  it  is  the  nature  and  temper  of  a 
gracious  soul  to  raise  his  esteem,  and  heighten  his  love  to  those 
ordinances,  which  are  most  abused  and  disgraced  by  men. 

The  more  they  are  abused  and  opposed  by  others,  the  hio-her 
they  should  be  valued  and  honoured  by  us  :  Psal,  cxix.  126  127. 
«  It  is  time  for  thee,  Lord,  to  work;  for  they  have  made  void 
*«  thy  law  ;  therefore  I  love  thy  commandments  above  cold,  vea, 
*'  above  fine  gold  ;  q.  d.  The  more  they  are  disgraced  and  abused 
by  wicked  men,  the  more  do  I  honour  and  prize  them.  A  like  spirit 
with  David's  was  found  in  Elijah,  1  Kings  xix.  14.  « I  have  been 
*'  very  jealous  for  the  Lord  God  of  hosts;  because  the  children  of 
"  Israel  have  forsaken  thy  covenant ;  thrown  down  thine  altars,  and 
**  slain  thy  prophets  with  the  sword." 

A  good  man  will  strive  to  honour  and  secure  those  truths  and 
duties  most,  which  he  finds  under  most  disgrace  or  danger :  he 
loves  the  truth  sincerely,  who  cleaves  to  it,  and  stands  by  it  under 
all  opposition.  This  is  a  good  trial  of  the  soundness  of  thy  heart,  and 
purity  of  thine  ends  in  religion  ;  such  a  proof  as  the  honour  and 
reputation  of  religion  in  the  world  can  never  give  thee. 

In  Solomon's  time  the  Jews  were  very  cautious  how  they  ad- 
mitted and  received  proselytes,  suspecting' that  by-ends  and  worldly 
respects  may  draw  men  to  it ;  but  they  were  not  so  cautious  in  times 
of  disgrace  and  persecution. 

Remedy  3.  Before  you  part  with  any  ordinance  or  practice  in 
religion,  bethink  yourselves  whether  you  never  found  any  spiritual 
blessings  or  advantages  in  that  path  which  you  are  now  tempted  to 
forsake. 

Had  you  never  any  spiritual  meltings  of  your  hearts  and  affections 
in  that  heavenly  ordinance  oi  singbig?  And,  may  there  not  be  now 
thousands  of  mercies  in  your  possession,  in  consequence  to,  and 
as  the  fruit  of  your  solemn  dedication  to  God  in  baptism,  by  your 
covenanted  parents .?  For  my  own  part,  I  do  heartily  and  solemnly 
bless  God  for  it  upon  this  account ;  and  so  I  hope  thousands  besides 
myself  have  cause  to  do :  however,  such  a  practice  may  by  no  means 
be  deserted  by  you,  because  abused  by  others. 

Cause  13.  Another  method  and  artifice  by  which  false  teachers 
draw  multitudes  of  disciples  after  them,  is,  by  granting  to  their  ig- 
norant and  ambitious  followers  i\\e  Liberty  o^  Prophesying:  flatter- 
ing them  into  a  conceit  of  their  excellent  gifts  and  attainments, 
when  God  knows  they  had  more  need  to  be  catechised  and  taught 


THK  CAUSES  AND  CURE  OF  MKKTAL  ERRORS.  479 

tlic  principles  of  Christianity  than  undi  rtake  to  expound  and  ap- 
ply those  proibund  nivsterles  unto  otlurs. 

Satan  hath  filled  the  church  and  world  with  errors  and  troubles 
thii  way. 

*  When  ignorant  and  unexperienced  persons  begin  to  think  it 
a  low  and  dull  thing  to  sit  from  year  to  year  under  other  men's 
teachings,  and  to  fancy  that  they  are  wiser  than  their  teacher>.  their 
pride  will  quickly  temjjt  them  to  shew  their  ignoranci',  and  that 
mischievous  ignorance  will  prove  dangerous  to  the  truth  and  trou- 
blesome to  the  church.  The  apostle  I'orbids  the  ordination  of  a 
novice,  lest  he  be  puffed  up,  and  fall  into  the  condemnation  of  the 
devil  ;  and  in  1  Tim.  i.  7.  he  shews  us  the  reason  why  some 
swerved  and  turned  aside  unto  vain  janglings  :  and  it  was  this, 
tliat  they  di's'ired  to  be  teachers  of'  the  law^  neither  understanding 
what  they  .said^  nor  "iohereof  they  ajfirmed;  that  is,  they  affected  to 
be  preachers,  though  not  able  to  speak  congruously,  ^vith  tolerable 
sense  and  reason. 

I  do  not  here  censure  and  condemn  the  use  and  exercise  of  the 
gifts  of  all  private  Christians.  There  are  to  be  found  amongst 
them  some  |)ersons  of  raised  parts,  and  answerable  modesty  and 
humility,  who  may  be  very  useful  when  called  to  service  in  extra- 
ordinary ca.ses  by  the  voice  of  Providence  ;  or  exercise  their  gifts 
in  a  probationary  way,  or  in  a  due  subordination  unto  Christ''s  pub- 
lic officers  and  ordinances,  by  and  with  the  consent  of  the  pastor 
and  conu-refjation. 

But  when  unqualified  and  uncalled  persons  undertake  such  a 
work  out  of  the  conceit  and  pride  of  their  own  hearts,  or  are  al- 
lured to  it  by  the  crafty  designs  of  erroneous  teachers,  partly  to  over- 
throw a  public,  regular,  and  standing  ministry  in  the  church,  to 
which  end  the  scriptures  are  manifestly  abused,  such  as  Jer.  xxxi. 
34.  Rom.  xii.  6.  1  Cor.  xiv.  1  Pet,  iv.  10.  with  many  others:  this 
is  the  practice  I  here  censure,  which,  like  a  Trojan  horse,  hath 
sent  forth  multitudes  of  erroneous  persons  into  the  city  of  God  to 
infest  and  delile  it. 

I  cannot  doubt  but  many  a  sincere  Christian  may  be  drawn  into 
such  employment,  which  jrats  him  into  a  capacity  of  honouring 
God  in  a  more  eminent  way,  which  is  a  thing  desirable  to  an  honest 
and  zealous  heart :  and  that  the  temptation  may  be  greatly 
strengthened  upon  tliem  by  the  plausible  suggestions  of  cunning 
seducers,   who   tcli   them,    that   tliose    ministers   who   oppose  and 


Ignorant  and  wicked  men,  not  minding,  tliat  the  same  inspirf>d  writer  never  ad- 
vances coutrary  assertions  on  one  and  tiiu  same  buLject  ;  and  regarding  only  ttiL-  sound 
of  the  words  do  overlook  the  senbc  and  hcope  of  them ;  and  ob^rving  that  tlare  is  a 
diversity  or  seeming  contrariety  in  the  same  scripture  expressions,  tbcy  have  upust.ili2ed 
into  t  rryr,  not  understanding  the  true  meaning  of  Uiein. 


480  A  BLOW  AT  THE  ROOT  ;    OR, 

condemn  this  practice,  do  it  as  men  concerned  for  their  own  in- 
terest, as  desirous  to  monopolize  the  work  to  themselves,  and  as 
envying  the  Lord's  people :  and  that  Christ  hath  given  them  a 
greater  liberty  in  this  case,  than  those  men  will  allow  them.  By  this 
means  they  draw  many  after  them,  and  fix  them  in  their  erroneous 
ways. 

I  have  no  mind  at  all  here  to  expose  the  follies  and  mischiefs  in- 
troduced this  way,  as  neither  being  willing  to  grieve  the  hearts  of 
the  sincere  on  one  side,  nor  gratify  scoffing  Atheists  and  profane 
enemies  to  religion  upon  the  other  side ;  only  this  I  will,  and  must 
say,  that  by  this  means  the  sacred  scriptures  are  most  injuriously 
wrested,  the  peace  and  order  of  the  church  disturbed,  and  a  great 
many  mistakes  and  errors  introduced. 

The  remedies. 

The  prevention  and  cure  of  errors  this  way  introduced,  or  likely 
to  be  introduced  into  the  church,  is  by  pondering  and  applying  the 
following  considerations. 

Consideration  1.  Let  all  that  encourage  others,  or  undertake  by 
others  encouragement  such  a  work  as  this,  for  which  they  are  not 
competently  qualified,  and  unto  Avhich  they  are  not  regularly  called, 
consider  seriously  with  themselves  what  danger  they  cast  their  own 
and  other  men's  souls  upon. 

The  apostle  tells  us,  2  Pet.  iii.  16.  "  That  the  unlearned  and 
"  unstable  do  wrest  the  scriptures  to  their  own  destruction."  Dan- 
ger enough,  one  would  think,  to  scare  them  from  it,  did  not  the 
same  sin  of  ignorance  which  makes  them  wrest  the  scriptures,  cause 
them  also  to  slight  and  overlook  the  danger  of  so  doing  *. 

Certainly,  my  friends,  it  is  a  great  deal  safer  and  more  excusa- 
ble, to  put  an  ignorant  rustic  into  an  apothecary's  shop  to  com- 
pound a  medicine  of  drugs  and  spirits  which  he  understands  not, 
and  confidently  administer  the  same  to  the  bodies  of  men,  than  for 
such  persons  as  are  led  by  ignorance  and  confidence  to  intermeddle 
with  the  ministerial  employment ;  the  one  perhaps,  by  mistake, 
may  poison  men's  bodies ;  but  the  other  their  souls.  ,  An  ignorant 
master,  or  pilot,  that  never  learned  the  compass,  is  rather  to  be 
trusted  among  rocks  and  quicksands  than  a  proud  ignorant  person 
with  the  conduct  of  souls. 

Consideration  2.  What  daring  presumption  is  it  to  intrude  our- 
selves into  so  great  and  weighty  an  employment,  without  any  call  or 
warrant  of  Christ.^  Rom.  x.  1-i.  "  How  shall  they  call  upon  him 
"  of  whom  they  have  not  heard.''  and,  how  shall  they  hear  with- 

*  Athanasius  declares,  that  the  malicious  wresting  of  scripture  brings  forth  error?. 
/Ithanasius  ogainst  Appolmnr. 


THE  CAUSES  AND  CLllt;  01-    MENTAL  F.UROIIS.  481 

"  out   a   preacher ;    and  how  shall    tliey  preach    except  they  be 
«♦  sent  ?" 

These  mysteries  must  he  committed  to  faithful  men,  who  shah 
be  able  to  teacii  others :  those  abilities  must  be  examined,  1  Tim. 
iii.  X.  and  the  exercise  of  them  warranted  by  a  due  and  orderly  ap- 
jx)intment  thereunto,  1  Tim.  iv.  14.  else,  (as  one  well  ol>serves)  In 
lam  p/wpostcro  discipline  riiina  tot  es'sent  sc7i.suo,  quot  capita  ;  tot 
di.iicn«iis  qtiot  stnsui' ;  we  shall  have  as  many  senses  of  scri[)ture 
as  we  have  preachers,  &c. 

If  every  Phaiton,  that  thinks  himself  able,  shall  undertake  to  drive 
the  chariot  of  the  sun,  no  wonder  if  the  world  be  sot  on  fire.  Gifts 
and  abilities  of  mind  arc  not  of  themselves  sufhcicnt  to  make  a 
preacher.  Some  lawyers  at  the  bar  may  be  as  skilful  as  tiie  judge 
upon  the  bench,  but  without  a  commission  they  dare  not  sit  there. 
Considiration  3.  The  honour  you  affect,  to  vent  your  unsound 
notions  \\ith  liberty,  is,  in  'jcripture-account,  your  greatest  dis- 
honour. 

The  scripture  reckons  false  teachers  among  the  basest  of  the 
people :  Tke  prophet  that  teacheth  lies,  he  is  the  tail,  i.  e.  the  basest 
part  of  the  whole  body  of  the  people,  Isa.  ix.  15.  And  so  far  is 
due  gosfKl-liberty  from  countenancing  such  dangerous  irregulari- 
ties, that  we  find  in  a  clear  prophecy  of  gospel-times,  what  shame 
Gotl  will  pour  ujwn  them,  Zceh  xiii.  4,  5.  "  They  shall  be  brought 
*'  with  shame  enough  to  confess,  I  am  no  prophet,  I  am  an  hus- 
"  banduiaii ;   for  man  taught  me  to  keep  cattle  from  my  yonti)." 

Consideration  4.  How  much  n)ore  safe,  regular  and  advantage- 
eous  were  it  for  such  as  you,  to  till  your  own  jiroper  })Iaces  under 
able  and  faithful  gospel-ministers,  and  to  suck  the  breasts  of  fruitful 
ordinances,  than  to  consume  and  pine  away  by  sucking  vour  own 
breasts .''  I  mean,  living  upon  your  own  weak  and  insufficient  gifts, 
iu  the  sinful  neglect  of  Christ's  appointments  .'* 

Cause  14.  False  teachers  also  propagate  their  errors  by  a  spirit  of 
Enthusiasm,  the  usual  concomitant  of  erroneous  doctrine;  and 
draw  away  multitudes  after  them,  by  pretending  to  extraordinary 
revelations,  visions,  and  voices  from  heaven,  which  seem  to  give 
great  credit  to  their  way  and  party  f. 

This  was  an  old  trick  and  practice  of  deceivers,  Deut.  xiii.  1.  to 
give  signs  and  wonders  in  conlirmation  of  their  way,  which  signs 


I  Hui  some  bfiii;;  (k-ccived  by  tlic  predictions  of  llie  false  propliets,  of  wliuiii  liDih 
(jod  iujd  llie  trdi'  propliet".  had  fori-warned  tlicm,  fell  from  the  word  of  God,  .ind  for- 
sook »tip  true  tradition  ;  for  all  tlic-si',  t)ein^  eiitanglt.'d  willi  the  snares  of  the  devil, 
(which  fiiey  oijj^hl  to  have  foreseen  and  avoided)  hare  profaned  the  divine  Naiui;  Mid 
worJiip,  tlirough  their  fuoliidiiiess.     Lnct,  bvok  'I.  chap.  30.  un  Hens. 


482  A  BLOW  AT  THE  HOOT  ;    OK, 

tlie  Lord  may  permit  to  fall  out  to  prove  his  people,  ver.  2,  4 
though,  for  the  most  part,  they  are  confuted  by  their  unanswerable 
events. 

In  the  beginning  o£  our  refbrmatioiihy  Luther,  Calvin,  Sfc.  there 
sprang  up  a  generation  of  men,  called  Swinkfeldians,  great  pre- 
tenders to  revelations  and  visions,  who  were  always  speaking  of 
de'ifications ;  and  an  higher  strain  of  language  they  commonly  used 
among  themselves,  than  other  serious  Christians  understood,  and 
therefore  scornfully  entitled  orthodox  and  humble  Christians,  who 
stuck  to  the  scripture-phrase,  and  wholesome  form  of  sound  words, 
Grammatists,  Vocabulists,  Literalists,  t^-c,  "  These  men  (as  * 
*'  Sculterus  in  his  annals,  adannum  1525.  observes  of  them)  were 
*'  so  entangled  iix  certain  enthusiastic  snares,  that  they  thought  it 
"  the  highest  impiety  to  renounce  them  ;  and  they  had  befooled 
*'  multitudes  with  their  magnificent  words  of  Illumination^  Revela^ 
Hon,  Deification. 

Much  of  the  same  spirit  was  Thomas  Muntzer,  John  of  I^eyden, 
David  George,  Jacob  Behemen,  Sj-c.  whose  cloudy  nonsense,  en- 
igmatical expressions,  and  wilful  obscurity,  drew  many  into  a 
strange  admii-ation  of  them  ;  they  all  pretend  to  an  higher  know- 
ledge of  mysteries  than  what  the  gospel  is  acquainted  with ;  and 
yet  give  us  (as  Mr,  Baxter  well  observes)  neither  reasons  with 
Aristotle,  nor  mn-acles  with  Christ  and  his  apostles,  to  cause  us  to 
believe  any  of  their  new  revelations.  Vide  Baxter  of  the  Sin  against 
the  Holy  Ghost,  p.  148. 

Of  the  same  bran  were  our  late  Famillsts  in  England,  of  whom 
Henry  Nichols  was  the  chief  leader,  who  decried  the  written  word 
as  a  dead  letter ;  and  set  up  their  own  fond  conceits  and  fancies 
under  the  notion  of  the  Spirit,  against  whom  that  heavenly  and 
learned  man,  Mr.  Samuel  Rutherford,  seasonably  and  successfully 
appeared :  Hacket,  Copinger,  and  Arthington  Avere  of  the  same 
tribe ;  who  lived  a  while  wrapt  up  in  Antinomian  fancies,  which  at 
last  brake  forth  into  the  highest  and  most  horrid  blasphemies. 

Another  art  they  make  use  of  to  seduce  the  credulous  is  a  pre- 
tence unto  the  spirit  of  prophecy  ;  and  great  success  they  promise 
themselves  this  way  among  the  weak,  but  curious  vulgar.  And  to 
this  end  Satan  hath  inspired  and  employed  some  cunninger  heads 
to  invent  very  pleasing  predictions  and  prophecies,  in  favour  of 
that  party  whom  he  designs  to  deceive.  And  how  catching  and 
bewitching  these  things  are,  gaining  more  respect  among  these  vain 
spirits,  than  the  divine  unquestionable  prophecies  of  scripture,  this 
age  hath  had  full  and  sad  experience. 

•  Irretiti  suis  qidhusdam  Enthusiasticis  laqueis,  unde  sc  cxlrir.ari  suvima m  putant  tmpieta- 
tem  :  dement nbani  muUos  mugnificii  i$tis  verbis,  lUuminatio,  Reuelatio,  Deificatio,  &c. 


THE  CAUSTES  AKD  CrRE  DF  MF.KTAT,  F.UnOHS.  483 

Now  the  design  of  Satan  in  these  things,  is  to  <jain  credit  of  those 
sect.t,  as  people  pt-ciiliarl y  favoured  and  beloved  of  God  above  others ; 
as  if  they  wire  the  particular  favourites  of  heaven,  as  Daniel  was; 
and  so  to  draw  the  multitude  to  admire  their  persons,  and  espouse 
their  errors. 

T/ie  Remedies. 

Now  the  retnedtes  in  tliis  case  are  sucli  as  follow. 

litmtih/  1.  Whatever  doctrine  or  practice  seeks  credit  to  itself 
this  way,  falls  justly  thereby  under  suspicion,  that  it  wants  a  solid 
scripture-foundation. 

Gotl  hath  not  left  liis  people  to  seek  satisfacticm  in  such  uncer- 
tain wavs  as  these;  but  hath  iriven  them  a  surer  word  of  prophecy, 
to  which  th.ey  do  well  to  take  heed,  2  Pet.  i.  19.  He  hath  tied  us 
to  the  standini^  rule  of  the  word,  forbidding  us  to  give  heed  to  any 
other  voice  or  spirit,  leading  us  another  way,  Isa.  viii.  19.  2  Thes. 
ii.  1,  2.  Gal.  i.  8.  Scripture-light  is  a  safe  and  sure  light,  a  plea- 
sant and  sufficient  liiiht. 

The  scripture  (saith  Luther)  is  so  full,  that  as  for  visions  and 
revelations,  Nee  euro,  nee  des'ulcro.,  I  neither  regard  nor  desire 
them.  And  when  he  himself  had  a  vision  of  Christ,  after  a  day  of 
fasting  and  prayer,  lie  cried  out.  Avoid  Satan,  I  Jcno-iO  no  ima^r  of 
Christ,  hut  the  scriptures.  An  hankering  mind  after  these  things, 
speaks  a  sickly  and  distempered  state  of  soul,  as  longing  after  trash 
in  young  distempered  persons,  doth  a  distempered  state,  or  ill  ha- 
bit of  body. 

Mr.  AN'illiam  Bridges  somewliere  tells  us  of  a  religious  lady  of 
the  Empress's  bed-chamber,  whose  name  was  Gregoria,  who  being 
greatly  troubled  about  her  salvation,  wrote  to  Gregory,  that  she 
Would  never  cease  importuning  him,  till  he  had  sent  her  word, 
that  he  had  obtained  a  revel;:! ion  from  heaven,  that  she  should  be 
saved;  to  whom  lie  returned  this  answer;  Rvyn  diffieilevi  postidas 
et  inutilem.  Thou  requires!  of  nic  that  which  is  difficult  to  me,  and 
unprofitable  for  thee. 

ReiDcdtj  2.  Consider  how  often  the  world  hath  been  abused  by 
the  tricks  and  cheats  of  that  officious  spirit,  the  ilevil,  in  such  ways 
as  these. 

What  hath  propagated  idolatry  among  Heathens  and  Cliristians 
more  than  this  ?  Hinr  Jlu.icrunt  multw percgriiiationes,  monnsteria, 
ddufjra,  dicsjisti  et  alia,  saith  Lavater,  on  Job  >:xxiii.  Pilgi-images, 
monasteries,  shrines  of  saints,  holidays,  &c.  have  been  introduced 
by  this  trick.  It  were  endless  to  give  instances  of  it  in  the  histories 
of  former  ages  *. 


•    Of  the    prophecies    visions    «n<i   pretended    inspirations   of   Storle.    PfeifltT, 

Vol.  III.  Hh 


484;  A  BLOW  AT  THE  ROOT  ;    OE, 

We  have  a  notable  late  account  of  it  among  ourselves,  in  a  book 
entitled,  [A  discovert^  of  the  notoriovs  Falsehood  and  Disshmlation, 
contained  in  a  book^  stiled,  The  gospel  way  confirmed  by  miracles,] 
licensed  aud  published  1649,  wherein  is  laid  open  to  the  world, 
the  free  confession  of  Ann  Wells,  Matthew  Hall,  &c.  deluding 
the  people  of  Whatfield,  in  Suffolk,  with  such  pretended  voices, 
visions,  prophecies,  and  revelations,  the  like  have  scarcely  been 
heard  of  in  England  since  the  reiormation.  Multitudes  of  people 
■were  deluded  by  them. 

At  length  the  Lord  extorted  from  this  woman  a  full  confession 
of  the  notorious  falseness  of  these  things,  by  a  terrible  vision  of 
hell ;  her  partizans  laboured  four  days  to  suppress  and  stifle  it,  but 
to  no  purpose ;  for  the  horrors  of  conscience  prevailed  with  her  to 
confess  the  notorious  dissimulations  contained  in  that  book,  before 
the  people  of  Whatfield  and  a  justice  of  the  peace.  And  thus  the 
Lo)d  out- shot  Satan  in  his  own  bow. 

Remedy  3.  Consider  how  difficult,  yea,  and  impossible  it  is  for 
a-  man  to  deterniine,  that  such  a  voice,  vision,  or  revelation,  is  of 
God ;  and  that  Satan  cannot  feign  or  counterfeit  it ;  seeing  he 
hath  left  no  certain  marks  by  which  we  may  distinguish  one  spirit 
from  another  :  an  alb  us  ?  an  ater  ? 

Sure  we  are,  Satan  can  transform  himself  inio  an  angel  of  light ; 
and  therefore  abandoning  all  those  unsafe  and  uncertain  ways, 
whei-eby  swarms  of  errors  have  been  conveyed  into  the  world,  let 
us  cleave  inseparably  to  the  sure  w^ord  of  prophecy,  the  rule  and 
standard  of  our  faith  and  duty. 

Cause  15.  Another  way  in  which  false  teachers  discover  their 
subtilty  with  great  success  is,  in  timing  their  assaults  and  nicking 
the  pioper  season,  when  the  minds  of  men  are  most  apt  and  easy 
to  be  drawn  away  by  their  fair  and  specious  pretences. 

Such  a  season  as  Ihis,  they  find  about  the  time  of  men's  first 
conversion,  or  soon  after  their  implantation  into  Christ.  Now  it 
is  that  their  afi'ections  are  most  lively  and  vigorous,  though  their 
judgments  be  but  weak.  They  have  now  such  strong  and  deep 
apprehensions  of  tlie  grace  and  love  of  Christ,  and  such  transcend- 
ent zeal  for  him,  that  they  easily  embrace  any  thing  whereby  they 
conceive  he  may  be  honoured  and  exalted.  They  have  also  such 
deep  apprehensions,  and  powerful  aversations  as  to  sin,  that  they 
are  in  danger  to  fly  even  from  truth  and  duty  itself,  when  it  shall 
be  artificially  represented  to  them  as  sin.  For  not  only  that  which 
is  malum  per  se,  sin  indeed  ;  but  that  which  is  jjiale  coloratum,  paint- 
ed with  sin's  colours,  is  apt  to  scare  and  fright  them. 

Becold,  Warendvop,  &c.  with  the  efficacy  of  them  on  the  deluded  people,  and  fatal 
consequences  of  them  both  to  the  deceived,  and  deceivers.   •  See  Mr,  Samuel  Bather' 
Jurd's  Suruey  of  the  Spirilual  Antichrist,  p.  7,  8,  9,  10,  11. 


THE  CAUSES  AVD  ri'RF.  OF  MENTAL  ERKOES.  485 

Besides,  these  yo'"'^  converts  or  novices,  have  not  had  time  to 
confirm   and  nwt   theinselvts  in   the  truth  ;   and   trees  ni  wly  |  I  nt- 
ed,  arc  niueh  more  caMly  drawn  up,  than  those  that  have  spread 
and  fasteniil  their    roots  in    the  earth.     It  is  ohservahle  what  a 
iwami  of  false  teachers  troubled  the  churches  of  C'«)rinth,  Cialiitia, 
and  Phihppi,  at,  and   newly  after,  their  lirst  plantini;:  and   what 
danger  those  voung  Christians  Avcre  in,  abundantly  appears  in  the 
ajxjstle's  frequent   cautions  and  holy  jealousii-s  over  thetn :   he  bids 
them   "  l)eware  of  dogs,  beware  o^'evil  workers,  beware  of  the  con- 
"  cision,"  Phil.  iii.  2.   "  I  fear  lest  by  any  means  as  the  serpent  be- 
guiled Kve  through    his    subtletv,  so  your    minds    be   corruptid 
*'  from  the  simpliciiy  that  is  in  Christ,"  2  Cor.  xi.  3.  he  vas  afraid 
of  the  Galatians,  lest  lie  had  bestowed  upon  them  labour  in  \ain. 
Gal.  iv.  11.  he  would  not  give  place  to  false  brethren,  no,  not  for 
an    hour,   Gal.  ii.  5.  charges   tlie   Romans   to   receive   tlu-m    that 
were  weak  in  the  lliith,  but  not  to  doubtful  disjiutaiions,  Mow.  xiv. 
1.     All  which,  and  nianv  niore  expsessions,  discover  his  grfumded 
jealousy,  and  their  extraordinary  danger  of  seduction  at  their  first 
plantation.      A  novice  in   Christianity,   is  the  person   Satan   seeks 
for  :    Strong  believers  arc  not  in  such  apparent    danger  as  little 
ones  in  Christ,  1  John  v.  ?l\.   L'lltlc  clitldrcn  keep  yourselves  frovi 
idols. 

And  the  reason  is,  because  keen  affections,  matched  with  weak 
judgments,  give  a  niightv  advantage  to  seducers.  Children  are  apt 
to  be  taken  with  beautiful  aj)pcarances  and  fine  shews;  and  erro- 
neous teachers  have  the  very  knack  to  set  a  gloss  of  extraordinary 
sanctity  upon  their  dangerous  opinions.  Hence  those  pcr^ons  that 
promoted  the  sect  of  the  Xicolaitans,  made  use  of  a  cunning  woman, 
who,  for  her  skill  in  painting  errors  with  the  colours  of  truth,  got 
the  name  of  Jezebel,  Uev.  ii.  ^0.  That  queen  was  famous  for  the 
art  of  jiainting,  1  Kings  xvi.  and  so  was  this  false  prophetess:  In- 
deed there  was  scarce  any  eminent  sect  of  Krrorists  or  Heretics 
mentioned  in  church-historv,  hut  some  curious  ft-minine  artist  lialh 
been  employed  to  lay  the  beautiful  colours  upon  it.  So  we  find 
Simon  iVIagus  had  his  Helena;  Corpocrates  his  Marcellina:  Man- 
tanus  his  Priscilla  and  Maxiniilla.  Ami  the  curious  colours  of  ho- 
liness, zeal,  and  free  grace,  artificiallv  laid  upon  the  face  of  error, 
how  wrinkled  and  uglv  soever  in  itself,  .sets  it  off  temjitingly  and 
takingly  to  weak  ami  injudicious  minds. 

Moreover,  erroneous  teachers  arc  great  boasters :  They  usually 
pive  out  to  the  world  what  extraordinary  comforts  they  meet  with 
in  their  way,  which  proves  a  strong  temptation  to  voung  converts, 
who  have  been  so  lately  in  the  depths  of  spiritual  trouble,  to  try  at 
least,  if  not  embrace  if,  for  the  expicted  comfoifs  sake. 

H  h  'Z 


486  A  BLOW  AT  THE  ROOT  ;    OR 


All,  how  mauy  pious  ministers  in  England,  upon  such  grounds 
and  pretences  as  these,  have  had  their  spiritual  children  rent  from 
them  as  soon  as  born  ?  they  have  travailed  as  in  birth  for  them ; 
and  no  sooner  did  they  begin  to  take  comfort  in  the  success  of  their 
labours,  but  to  the  great  grief  and  discouragement  of  their  hearts, 
they  have  been  this  way  bereaved  of  them.  Those  that  have  own- 
ed them  as  their  spiritual  fathers  one  month,  would  scarce  vouch- 
safe to  own  them  when  they  have  met  thehi  in  the  streets  another 
month.  Many  sad  instances  I  could  give  of  this,  and  as  remarka- 
ble as  they  are  fresh  and  recent ;  but  I  silence  particulars.  Oh  ! 
see  the  advantage  Satan  and  his  instruments  gain  by  nicking  such 
a  critical  season  as  this  is. 

The  cure,  or  remedy. 

The  remedies  in  this  case  are  twofold :  the  first  respects  the  spi- 
ritual father,  and  the  second  the  spiritual  children ;  both  are  con- 
cerned in  the  danger,  and  the  Lord  help  both  to  attend  to  their 
duty. 

Remedy  1.  Let  all  those  whose  ministry  God  blesses  with  the 
desirable  fruits  of  conversion,  look  carefully  after  the  souls  of  young 
converts. 

No  nurse  should  be  more  tender  and  careful  of  her  charge  than  a 
minister  should  be ;  and  unto  the  care  of  a  tender  nurse  Paul  com- 
pareth  his  care  over  the  young  converts  in  Thessalonica,  1  Thess. 
ii.  7.  for,  alas  !  they  lie  exposed  to  all  dangers,  thev  are  credulous, 
and  seducers  cunning;  they  want  judgment  to  discern  truth  from 
error. ;  have  not  yet  attained  unto  senses  exercised,  and  age  in 
Christ  to  discern  good  from  evil ;  when  errors  are  made  palatable, 
children  will  be  hankering  after  them ;  and  seducers  have  the  very 
art  to  make  them  so  *. 

Shepherds,  look  to  your  flocks ;  imitate  the  great  shepherd  of 
the  sheep,  who  gathereth  the  lambs  with  his  arms,  and  carries 
them  in  his  bosom ;  visit  them  frequently,  exhort  and  warn  them 
diligently,  and  use  all  means  to  establish  them  in  the  present 
truths. 

Remedy  3.  Let  young  converts,  and  weak  Christians,  look  care- 
fully to  themselves  by  an  heedful  attendance  unto  the  following 
truths. 

Firnt,  It  is  not  safe  to  try,  nor  upon  trial  likely  that  you  should 
find  Christ  in  one  way,  and  comfort  in  anothei'.     God  doth  not 


* Vehiti  pueiis  absi/nthia  tetra  mcdenles 

Cum  dare  conanfus,  prius  oras  pocula  circum 
Contingmit  dulci  niellhjiavoque  liquore. 


THE  CAUSES  AND  CUKE  OI-    MENTAL  ERnOUS.  487 

usually  bless  those  ways  to  men's  comfort  and  edification,  into  which 
thev  turn  aside  from  that  gocxl  way  wherein  they  first  met  with 
Christ  and  conversion.  The  same  ministry  and  orilinances,  whidi 
are  aj)pointcd  and  blessed  for  the  one,  are  likewise  ajtpoinied  and 
commonly  blessed  for  the  other,  Eph.  iv.  11,  12,  13. 

SeconiUff^  It  is  a  manifest  snare  of  the  devil  (and  you  may  easily 
discern  it)  to  take  yon  off  from  tlie  ^reat  work  you  arc  newly  en- 
gaged in,  by  entangling  yoiu*  minds  with  notions  that  are  foreign  to 
it.  Your  hearts  are  now  warm  with  God  ;  Satan  labours  this  way 
to  cool  and  quench  them  ;  the  cunning  cheat  laboiirs  to  steal  away 
the  sweet  and  nutritive  food  which  is  before  you,  and  lay  the  hard 
and  dry  bones  of  barren  controversies,  and  insipid  notions  in  their 
room.  Your  business  is  not  to  form  syllogisms,  or  study  solutions 
to  cunning  arginnents  about  lower  and  lesser  matters,  so  much  as  it 
is  by  prayer,  and  self-examination,  to  clear  your  interest  in  Christ, 
and  to  solve  those  doubts  thai  lie  with  weight  upon  your  spirits, 
with  reference  to  that  great  concern. 

Thirdly^  It  is  a  sad  thing  to  grieve  the  hearts  of  those  faithful 
ministers,  that  have  travailed  in  pain  for  us,  and  rejoiced  in  our 
conversion  as  the  seal  of  their  ministry.  Oh  !  serve  not  your  godly 
ministers,  as  the  hen  is  sometimes  served,  that  hath  long  ])roodcc!, 
brought  forth,  and  with  nuich  care  and  self-denial,  nourished  up 
young  partridges,  which,  as  soon  as  fledged,  take  the  wing,  and 
return  no  more  to  her. 

Cause  1().  There  is  yet  another  artifice  of  false  teachers,  to  draw 
men  into  errors,  and  that  is,  by  pressing  the  consciences  of  those 
they  have  made  some  impressions  upon,  unto  all  haste  and  speedy 
openly  to  declare  their  new  opinions,  and  avow  and  own  them  be- 
fore the  world  ;  as  knowing  that  this  will  rivet  and  fix  them  to  all 
intents  and  pur))oses. 

AV'hen  they  find  men  under  half  convictions  and  strong  inclina- 
tions to  their  way,  they  are  sure  then  to  ply  them  witli  a  thick 
succession  of  motives  and  arguments,  to  join  themselves  by  a  free 
and  open  profession,  to  that  erroneous  J^arty,  which  are  headed  by 
themselves. 

And  the  arguments  usually  pressed  to  this  purjwse  are, 

1.  The  danger  of  delay. 

2.  The  comfort  of  d(?claring  themselves. 

1.  Thfy  prrss  them  with  the  danger  of  the  least  delay,  by  telling 
them.  That  now  they  must  live  every  day  and  hour  in  known  sin, 
and  hold  the  truth  of  God  in  unrighteousness,  the  evil  wliereof 
they  skilfully  aggravate;  and  the  more  tender  and  sensible  the 
conscience  is,  the  deeper  impressions  such  discourses  make,  although 
the  case  indeed  will  not  bear  the  weight  they  lay  upon  it,  as 
having  not  that  due  allowance  God  gives  of  time  and  means  of  full 

II  h  3 


488 


A  BLOW  AT  THE  HOOT  ;    OK, 


information  in  matters  of  tliis  nature ;  yea,  pos?ii)ly  driving  them 
into  as  great  a  snare  by  precipitation,  and  too  hasty  engagements 
under  a  d«)ubting  conscience. 

2.  They  press  them  to  a  quick  resolution  with  the  expectations 
of  abundance  of  comfort,  inward  peace  and  joy,  which  will  result 
from  a  full  engagement  of  themselves,  and  "open  declaration  of 
then- judgment;  proselyting  to  a  party  being  the  main  design  they 
drive  at. 

This  was  tlio  very  art  and  method  by  which  Satan  prevailed  with 
Eve  to  swallow  the  b;at.  Gen.  iii.  5.  "  For  God  doth  know,  that 
"  in  the  day  ye  eat  thereof,  then  your  eyes  shall  be  opened,  and 
"  ye  shall  be  as  gods,  knowing  good  and  evil ;""  q.  d.  The  sooner 
thou  tastest,  the  better;  for  the  first  taste  will  give  thee  a  godlike 
knowledge,  and  marvellous  advancement  of  thy  understanding: 
didst  thou  but  know  the  benetit  that  would  accrue  to  thee  hereby, 
thou  wouldst  not  delay  one  moment:  And  thus  by  setting  before 
her  the  speedy  and  immediate  benefits  of  eating  he  prevailed,  and 
drew  her  into  the  fatal  snare. 

In  this,  the  ministers  of  Satan  imitate  the  ministers  of  Christ. 
As  these  press  men  to  make  haste  to  Christ,  lest  by  consulting  with 
flesh  and  blood,  and  hstening  to  the  temptations  of  Satan,  hopeful 
in  linati  >ns  should  be  blasted  in  the  bud  ;  so  the  others  push  men 
on  to  hasty  resolutions,  lest  by  hearkening  to  the  voice  of  God's 
Spirit,  and  their  own  consciences,  the  design  they  have  so  far  ad- 
vanced, should  be  lost  and  disappointed.  The  ministers  of  Christ 
urge  men  to  a  speedy  change  of  their  company,  and  to  associate 
thtms.^lves  with  spiritual  and  profitable  Christians,  as  well  knowing 
of  what  great  use  this  will  be  to  confirm  and  strengthen  them  in  the 
ways  of  God  :  So  errorists,  in  like  manner,  vehemently  urge  them 
to  associate  with  their  party,  as  knowing  how  one  wedges  in  and 
fixes  another  in  the  ways  of  error ;  for  such  causes  Satan  pushes 
on  half  convictions  into  hasty  resolutions,  quick  dispatch  being  his 
great  advantage.  This  the  apostle  intimates.  Gal.  i.  6.  "  I  marvel 
"  (saith  he)  that  ye  are  so  soon  removed,"  c^-c.  aru  ra  x-'^iy  what, 
so  siK)n !  yes,  if  it  had  not  been  so  soon,  it  might  never  have  been 
at  all :  for  errors  (as  one  ingeniously  observes)  like  fish,  must  be 
eaten  fresh  and  new,  or  they  will  quickly  stink. 

The  cure,  or  remedy. 

The  reinedies  and  preventatives  in  this  case  are  such  as  follow : 
Remedij  1.  Consider  that  hasty  engagements,  in  weighty  and  dis- 
putable matters,  have  cost  many  souls  dear. 

As  hasty  marriages  have  produced  long  and  late  repentance ;  so 
hath  the  clapping  up  of  an  hasty  match  betwixt  the  mind  and  error. 
By  entertaining  of  strange  persons,  men  sometimes  entertain  angels 


TITE  CAUSES  AND  fURF,  OF  ^fFA'TAt  ERRORS.  489 

tinawarcs;  but  l)v  entertninint;  (if  strange  «K>ctiiiK's,  many  havp  en- 
tertained devil*  unawares.  It  is  not  safe  to  open  tlie  door  of  the 
soul,  to  let  in  stranfjers  in  the  night;  let  theni  wait  till  a  clear 
dav-light  of  information  shew  you  what  they  are. 

litmcdu  2.  Weighty  actions  require  answerable  deliberations.  It 
was  the  worthy  sayin<T  of  Aui^ustus  Ccesar  *,  "  That  is  soon  enouijh, 
•'  that  is  well  enough."  There  be  many  things  to  be  considered 
and  thoroughly  weighed,  before  a  man  change  his  judgment  and 
embrace  a  new  doctrine  or  opinion.  I-uther,  in  his  epistle  to  the 
ministers  of  Norimberg,  cites  an  excellent  passage  out  of  Basil  +, 
*'  He  that  is  about  to  separate  liimself  from  the  society  of  his  brc- 
*'  thren,  had  need  to  consider  many  things  even  unto  anxiety,  to 
"  beg  of  God  the  demonstration  of  truth,  with  many  tears;  and 
**  to  pass  many  solitary  nights  with  waking  eyes,  before  he  attempt, 
^*  or  put  such  a  matter  into  execution."  By  the  vote  of  the  whole 
rational  world,  time  and  consideration  ouglit  to  be  proportionate  to 
liie  weight  of  an  unilerlaking. 

Riincdy  f3.  The  only  season  men  have  to  weigh  things  judici- 
ously and  impartially,  is  before  their  afl'ections  be  too  far  engaged, 
and  their  credit  and  reputation  too  much  concerned. 

Men  are  better  able  to  weigh  doctrines  and  opinions,  M'hilst  they 
are  other  mcn'.s,  than  when  they  iiave  espoused  them,  and  made 
them  their  own.  Before  an  o])inion  be  espoused,  the  affections  do 
not  blind  and  pervert  the  judgment,  as  they  do  afterward.  Self- 
love  pulls  down  the  lialance  at  that  end  which  is  next  us*.  If 
therefore,  by  iiasty  resolution,  you  lose  this  only  ])ropcr  and  ad- 
vantageous season  of  deliberation,  you  are  not  like  to  find  such 
another. 

Revudtj  4.  Trust  not  to  the  clearness  of  your  own  unassisted 
eyes,  nor  to  the  strength  of  your  single  reason  ;  but  consult,  in 
such  cases,  with  others  that  are  pious  and  judicious,  especially 
your  godly  and  faithful  ministers;  and  hearken  to  the  counsels 
they  give  you.  Paul  justly  wonrlered  that  the  (ialatians  were  so 
soon  removed:  and  well  he  might;  for,  had  they  not  a  Paul  to 
consult  with,  l)efore  they  gave  their  consent  to  false  teachers.^  or,  if 
he  was  at  a  distance  from  them,  about  the  work  of  the  Lord  in 
remote  places,  had  they  no  godly  and  judicious  friends  near  them, 
'.".hose  prayers  and  assistances  they  might  call  in,  as  Daniel  did, 
Dan.  ii.  17.     Woe  unto  him  that  is  alone  in  a  time  of  temptation, 


•  Snkw  ceUriter  <pii<;fuiil  commode'  grritur. 

f  Malta  anrie  cuiisidcrare  eum  jtorlct,  ft  ntultat  noctci  abtumere  ins«mnfs,  et  cum  mul' 
lit  Uicn/mit  pttere  a  Deo  vcrilatis  denMinlralioticm,  qui  se  aj'ratribus  ti-parari  vuU. 

{  /Vri'/  omw  judicium,  cum  rrs  transit  in  affevtum,  i.  e.  Wlicn  ilic  afl'ections  arc  bias- 
^i><l,  juilgineiU  in  loit. 

U  h  4 


490  A  BLOW  AT  THE  ROOT  ;    OR, 

except  tlie  Lord  be  with  him  by  extraordinary  assistance  and  di- 
rection. 

Remedy  5.  Lastly,  Suspect  that  opinion  (as  justly  you  may)  for 
erroneous,  that  is  too  importunate,  and  pressing  upon  you,  and 
will  not  allow  you  due  time  of  consideration,  and  means  of  infor- 
mation ;  That  which  is  a  truth  to-day  will  be  a  truth  to-morrow ; 
but  that  which  looks  like  a  truth  to-day,  may  be  detected,  and 
look  like  itself,  an  odious  error,  to-morrow:  And  this  is  the  rea- 
son of  that  post-haste  that  Satan  and  his  factors  make  to  gain  our 
present  consent,  lest  a  speedy  detection  frustrate  the  suit,  and  spoil 
the  design.     The  uses  jfollow  in  six  consectaries. 

Consectury  1.  From  all  that  hath  been  said  about  errors,  we  see 
in  the  first  place,  the  great  usefulness  and  plain  necessity  of  an  able, 
faithful  standing  ministry  in  the  church. 

One  special  end  of  the  ministry,  is  the  establishment  of  the 
people's  souls  against  the  errors  of  the  times,  Eph.  iv.  11,  14.  "  He 
*'  gave  some  apostles,  &c.  that  we  henceforth  be  no  more  chil- 
"  dren,  tossed  to  and  fro,  and  carried  about  with  every  wind  of 
"  doctrine,  by  the  sleight  of  men,"  &c.  Ministers  are  shepherds ; 
and  without  a  shepherd  how  soon  will  the  flock  go  astray  ?  Moses 
was  absent  but  a  few  days  from  the  Israelites,  and  at  his  return 
found  them  all  run  into  snares  of  idolatry.  A  sheep  is  atiitwal 
sequax,  a  creature  that  follows  a  leader.  One  straggler  may  mislead 
a  whole  flock.  A  minister's  work  is  not  only  to  feed,  but  defend 
the  flock.  "  I  am  set  (saith  Paul)  for  the  defence  of  the  gospel," 
Phil.  i.  17.  An  orthodox  and  faithful  minister  is  a  double  blessing 
to  the  people ;  but  woe  to  that  people,  whose  ministers,  instead  of 
securing  them  against  errors,  do  cause  them  to  err,  Isa.  ix.  16.  they 
are  the  dogs  of  the  flock :  Some  in  scripture  are  called  dumb  dogs, 
who,  instead  of  barking  at  the  thief,  bite  the  children  ;  but  faith- 
ful ministers  give  warning  of  spiritual  dangers.  So  did  the  worthy 
ministers  of  London,  Worcestershire,  Devon,  &c.  in  their  testimo- 
nies against  errors. 

Consedary  2.  This  discourse  shews  us  also  how  little  quietness 
and  peace  the  church  may  expect,  till  a  greater  degree  of  light  and 
ynity  be  poured  out  upon  it;  what  by  persecutions  from  without 
it,  and  troubles  from  within,  little  tranquillity  is  to  be  expected. 
It  is  a  note  of  St.  Bernard's,  that  the  church  hath  sometimes  had 
pacem  a  Paganis,  sed  raro  aut  nunquam  aJiUis^  peace  sometimes 
from  Pagan  persecutors,  but  seldom  or  never  any  peace  from  her 
own  children. 

We  read,  Zech.  xiv.  7-  the  whole  state  of  tlie  Christian  church, 
from  the  primitive  days  to  the  end  of  the  world,  set  forth  under 
the  notion  of  one  day,  and  that  a  strange  day  too,  the  light  of  it  shall 
neither  he  clear  nor  darJc,  nor  day  nor  nighty  hut  an  evening-time 


TIIK  CAUSES  AVU  Ct'UE  OF  MKXTAL  KRROIIS.  491 

it  shall  he  light ;  i.  c.  a  day  full  of  interchanj^cable  and  alternate 
providences;  soniethncs  jXTsecutions,  heresies,  and  errors  prevail, 
and  tluse  make  that  part  of  the  day  dark  and  <^looniv;  a"d  then 
truth  and  peace  break  fortli  again,  and  ckar  up  the  day.  Thus  it 
hath  been,  and  thus  it  will  be,  until  the  evenintr  of  it,  and  at  even- 
\n\r  time  it  bhall  be  light ;  then  light  and  love  shall  get  the  ascend- 
ant of  error  and  divisions.  Most  of  our  scuffles  and  contentions 
are  tor  want  of  greater  measures  of  both  these. 

Coiiscctary  3.  From  the  manifold  causes  and  mischiefs  of  errors 
before-mentioned,  we  may  also  see  what  a  choice  mercy  it  is  to  be 
kept  sound  in  judgment,  stedlast  and  umnoveable  in  the  truths  and 
ways  of  Christ.  A  sountl  and  stcdfast  Christian  is  a  blessing  in  his 
generation,  and  a  glory  to  his  profession.  It  was  an  high  enco- 
mium of  Athanasius,  Sedem  maltiit  mutare,  qimm  syllabam  ;  i,  e. 
He  would  rather  lose  his  seat,  than  a  syllable  of  God"'s  truth. 
Soundness  of  judgment  must  needs  be  a  choice  blessing;  because 
the  understandmg  is  the  to  riyrisioyir.uv,  that  leading  faculty  which  di- 
rects the  will  and  conscience  of  man,  and  they  his  whole  hfe  and 
practice.  How  often,  and  how  earnestly  doth  Christ  pray  for  his 
jjeople,  that  they  may  be  kept  in  the  truth  P  It  is  true,  orthodoxy 
in  itself  is  not  sufficient  to  any  man's  salvation  ;  but  the  conjunction 
of  an  orthodox  head,  with  an  honest  sincere  heart,  does  always  con- 
stitute an  excellent  Christian,  Phil.  i.  10.  Happy  is  the  man  that 
hath  an  head  so  hearted,  and  an  heart  so  headed. 

Co7i!iectnrij  4.  By  this  discourse,  we  may  further  discover  one 
great  and  special  cause  and  reason  u{'  the  lamentable  decay  of  the 
spirit  and  |x>wcr  of  religion,  amongst  the  professors  of  the  present 

It  is  a  complaint  more  just  than  common,  that  xce  do  all  fade  a.i 
a  liuj'.  And,  what  may  be  the  cause.''  Nothing  more  probable, 
than  the  wasting  of  our  time  and  spirits  in  vain  janglings  and  fruit- 
less controversies,  which  the  apostle  tells  us,  Heb.  xiii.  9.  have  not 
profited,  i.  e.  they  have  greatly  damnified  and  injured  them  that  have 
been  occupied  therein.  Many  controversies  of  these  times  grow  up 
about  religion,  as  suckers  from  the  root  and  limbs  of  a  fruit-tree, 
which  spend  the  vital  sap  that  should  make  it  fruitful. 

*  It  is  a  great  and  sad  observation  made  upon  the  state  of  Eng- 
land by  some  judicious  persons.  That  after  the  greatest  increase  of 
religion,  both  intensively  in  the  power  of  it,  and  extensively  in  the 
number  of  converts,  what  a  remarkable  decay  it  suHeretl  both  ways. 


•  England  in  four  years  became  a  sink  and  puddle  tif  all  errors  and  sccU ;  no  pro- 
vince since  ilie  beginning  of  the  world,  in  so  sliorl  a  tiuic  produced  io  muiiy  liureities  as 
tljis.     Hotun.  Urn.  tU  Stutu  EccU-t.  Britaiu  p.  I. 


492  A  6low  at  the  root  ;  or, 

when,  about  the  year  forty-four,  controversies  and  disputations 
grew  fervent  among  professors.  Since  that  time  our  strength  and 
glory  have  very  nuicli  abated. 

Consectary  5.  From  this  discourse  we  may  also  gather  the  true 
grounds  and  reason  of  those  frequent  persecutions  which  God  lets 
in  upon  his  churches  and  people  :  These  rank  weeds  call  for  snoM'y 
and  frosty  weather  to  subdue  and  kill  them. 

I  know  the  enemies  of  God's  people  aim  at  something  else  ;  they 
strike  at  profession,  yea,  at  religion  itself;  and  according  to  their 
wicked  intention,  without  timely  repentance,  will  their  reward  be : 
But,  whatever  the  intention  of  the  agents  be,  the  issues  of  persecu- 
tion are,  upon  this  account,  greatly  beneficial  to  the  church ;  the 
wisdom  of  God  makes  them  excellently  useful  both  to  pretent  and 
cure  the  mischiefs  and  dangers  of  errors.  If  enemies  were  not, 
friends  and  brethren  would  be  injurious  to  each  other.  Persecu- 
tion, if  it  kills  not,  yet,  at  least,  it  gives  check  to  the  rise  and  grov,'th 
of  errors :  And,  if  it  do  not  perfectly  redintigrate  and  unite  the 
hearts  of  Christians,  yet,  to  be  sure,  it  cools  and  allays  their  sinful 
heats;  and  that  two  ways:  (1.)  By  cutting  out  for  them  far  bet- 
ter and  more  necessary  work.  Now,  instead  of  racking  their  brains 
about  unnecessary  controversies,  they  find  it  high  time  to  be  search- 
ing their  hearts,  and  examining  the  foundations  of  their  faith  and 
hope,  with  respect  to  the  other  world.  (3.)  Moreover,  such  times 
and  straits  discover  the  sincerity,  zeal,  and  constancy  of  them  we 
were  jealous  of,  or  prejudiced  against  before,  because  they  followed 
not  us. 

Consectary  6.  Lastly^  Let  us  learn  hence  both  the  duty  and  ne- 
cessity of  charity  and  mutual  forbearance;  we  have  all  our  mis- 
takes  and  errors  one  way  or  other ;  and  therefore  must  maintain 
mutual  charity  under  dissents  in  judgment. 

I  do  not  say  but  an  erring  brother  must  be  reduced  if  possible, 
and  that  by  sharp  rebukes  too,  if  gentler  essays  be  ineffectual.  Tit. 
i.  13.  and  the  wounds  of  a  friend  have  more  faithful  love  to  them 
than  the  kisses  of  an  enemy ;  and  if  God  make  us  instrumental  by 
that,  or  any  other  m.ethod,  to  recover  a  brother  from  the  error  of 
his  way,  he  will  have  great  cause  both  to  bless  God,  and  thank  the 
instrument  who  thereby  saves  a  soul  from  death,  and  hides  a  mul- 
titude of  sins,  James  v.  20.  It  is  our  duty  if  we  meet  an  enemy's 
ox  or  ass  going  astray,  to  bring  him  back  again,  Exod.  xxiii.  4. 
much  more  the  soul  of  a  friend.  Indeed  we  must  not  make  those 
errors  that  are  none ;  nor  stretch  every  innocent  expression  to  that 
purpose ;  nor  yet  be  too  hasty  in  meddling  with  contention  fill  we 
cannot  be  silent  and  innocent ;  and  then,  whatever  the  expence  be, 
truth  will  repay  it.  ' ""  '*** 


J 


(    493    ) 
An  appendix, 

Containing   a   full   and   modest   Reply   to    IMr.    Philip 
Caky's  Rejoinder  to  my  Vindicue  JLegia  d  Foederis. 

Mcm'ifi'sting  the  badnesa  of  his  Cause  in  the  feebleness  and  imper- 
tinemij  uf  his  Defl'uce  ;  and  adding  farther  Light  and  Strength 
to  the  Arguments  formerb/  produced  in  Di^fcnee  of  GocVs  graci- 
ous Covenant  with  Abraham^  G;'n.  xvii.  and  the  Right  of  Be- 
lievers' I/ifants  to  Baptism  grounded  thcreJipon. 

Sir, 

1^  EXT  to  the  not  deserving  a  reproof  is  the  due  reception  and 
iinj)roveinent  of  it.  You  deserve  a  shar|>er  reprehension  for  your 
temerity  and  obstinacy  than  I  am  willing  to  give  you  from  the 
press;  yet,  in  love  to  the  truth  and  your  own  soul,  reprove  you  I 
must,  and  I  hope  God  will  enable  me  to  be  both  mild  in  the  man- 
ner, and  convincingly  cV-ar  in  the  matter  and  cause  thereof:  It  is 
better  to  lose  the  smilc^  than  the  souls  of  men.  I  dare  not  neglect 
the  duty  of  a  friend  for  fear  of  incurring  the  suspicion  of  an  enemy. 
Several  learned  and  eminent  divines,  who  hath  seen  what  hath  pub- 
licly passed  betwixt  you  and  me,  have  returned  me  their  thanks, 
and  think  you  ought  to  thank  me  too  for  the  pains  I  have  taken  to 
set  you  right,  hoping  you  will  evidence  your  self-denial  and  repent- 
ance by  an  ingenuous  retraction  of  your  errors. 

But  how  will  vou  deceive  their  expectations,  and  unberome  the 
character  given  you  by  your  friends  when  they  shall  find  the  true 
measure  both  of  your  ability  and  humility,  drawn  by  your  own  ]K'n 
in  tlie  following  rejoinder  ! 

I  have  thoroughly  considered  your  reply  in  tlie  maiiuscript  you 
sent  me,  which  I  hear  is  now  in  the  press  ;  and  in  the  following 
sheets  have  given  a  full,  and  (I  think)  a  final  answer  to  whatsoever 
is  material  therein :  And,  it  so  falling  out,  iliat  my  discourse  of 
Krrors  was  just  going  under  the  press,  whiUt  your  njoinder  was 
there  also,  I  thought  it  not  convenii'nt  to  delay  my  reply  any  longer, 
!)ut  to  have  my  antidote  in  as  great  readiness  as  might  be  to  meet 
it. 

One  inconvenience  I  easily  foresee,  that  the  pages  of  your  manu- 
script, which  I  follow,  may  not  througliout  exactly  answer  to  the 
prim;   but  every  intelligent  reader  will  easily  discern,  and  rectify 


494  AN  APPENDIX. 

that,  if  my  bookseller  save  him  not  that  trouble,  as  I  have  desired 
him  to  do. 

As  to  the  controversy  about  the  right  of  believers'  infant-seed  to 
Baptism,  you  have  altogether  adventured  it  the  second  time  with 
the  consent  of  your  partizans,  upon  the  three  hypothesis,  which 
(if  I  mistake  not)  I  have  fully  confuted  and  baffled  in  my  first  an- 
swer :  but,  if  my  brevity  occasioned  any  obscurity  in  that,  1  hope 
you  shall  find  it  sufficiently  done  here.  Mean  time  you  have  given, 
and  I  accordingly  take  it  for  granted,  that  our  arguments  lor  In- 
fant's Baptism  stand  in  their  full  strength  against  you  till  you  can 
better  discharge  and  free  your  dangerous  assertions  from  the  errors 
and  absurdities  in  which  they  are  now  more  involved  and  intricated 
than  before. 

The  weaker  any  thing  is  the  more  querulous  it  is.  If  scripture 
argument  and  clear  reason  will  not  support  the  cause  I  undertake, 
I  am  resolved  never  to  call  in  passionate  invectives  and  weak  eva- 
sions for  my  auxiliaries  as  you  have  here  done.  The  Lord  give  us 
all  clearer  light,  tenderer  consciences,  exemplary  humility,  and  in- 
genuity. 


(    495    ) 


VINDICTARUM  VINDKX: 


on,  A 

IlEruTATiox  of  the  weak  and  impertinent  Rijoindcr  of 

Mr.  Philip  Cakv. 

"Wherein  he  vainly  attempts  the  Defence  of  liis  absurd  Tiiksis  to 
the  great  abuse  and  injury  of  the  Laws  and  Covenants  ot"  God. 

-/m.ND  must  I  be  dipt  once  more  in  tlie  water-controvcsy  ?  It  is 
time  for  me  to  think  of  undressing  myself,  and  making  ready  for  my 
ap})roaching  rest,  and  employ  tliose  lew  minutes  I  liave  to  spend  in 
more  })vaclical  and  beneficial  studies  for  my  own  and  the  church's 
greater  advantage.  And  it  is  lime  for  Mr.  C'ary  to  reflect  upon  his 
past  follies,  which  have  consumed  too  much  of  his  own  and  other's 
time  without  any  advantage;  yea,  to  the  apparent  loss  and  injury 
of  the  cause  he  undertakes  to  defend. 

AVhen  I  received  these  sheets  from  him  in  vindication  of  his 
Solemn  Call,  I  was  at  a  stand,  in  my  own  resolutions,  whether  to  let 
it  pass  (without  any  animadversions  u])on  it)  as  a  })assionate  clamour 
for  a  desperate  cause;  or  give  a  short  and  full  answer  to  his  con- 
fused and  impertinent  rejoinder.  IJut  considering  that  I  had  under 
hand,  at  the  same  time,  the  foregoing  Treatise  of  The  Causes  and 
Cure  of  Mental  Errors^  and  that  though  my  honest  neigiibour  dis- 
covers mucii  weakness  in  his  way  of  arguiuentation,  yet  it  was  like 
to  meet  with  some  interested  readers,  to  whom,  for  that  reason,  it 
would  be  the  more  suitable;  and  how  apt  such  persons  are  to  glory 
in  the  last  word ;  but  especially  considering,  that  a  little  time  and 
pains  would  suffice  (as  the  case  stands)  to  end  the  unseasonable  con- 
troversy betwixt  us,  and  both  clear  and  confirm  many  great  and 
weighty  points  of  religion  :  I  was,  ujxiu  these  considerations,  pre- 
vailed with  against  my  own  inclination,  to  cast  in  these  few  sheets 
as  a  Mantissa  to  the  former  seasonable  and  necessary  discourse  of 
errors^  resolving  to  till  them  with  what  should  be  worth  the  reader's 
time  and  pains. 

As  lor  the  rude  insults,  unconu  ly  reflection.s  and  passionate  ex- 
pressions of  my  di.scontented  friend,  I  .shall  not  throw  back  the  dirt 
\\\vyr\  him,  when  I  wipe  it  oft'  from  myself;  I  can  easily  forgive 
and  forget  them  too:  The  best  nun  have  their  ])assions,  James  v. 
17.  even  s-wect-br'iara  and  holy  thistles  have  their  ofieiisive  ])ricklcs. 


496  VIXDICIAIIUM  VtXDEX. 

I  consider  my  honest  neighbour  under  the  strength  of  a  temptation ; 
it  disquiets  him  to  see  tlie  labours  of  many  years,  and  the  raised  ex- 
pectations of  so  great  a  conquest  and  triumph  over  men  of  renown 
all  frustrated  by  his  friend  and  neighbour,  who  had  done  his  ut- 
most to  prevent  it,  and  often  foretold  him  of  the  folly  and  vanity  of 
his  attempt.  Every  thing  will  live  as  long  as  it  can,  and  viatura 
vexata  prodit  seipsavi.  But  certainly  it  had  been  more  for  truth's 
honour  and  Mr.  C — 's  comfort  to  have  confessed  his  follies  humbly 
to  God,  and  have  laid  his  hand  upon  his  mouth. 

The  things  in  controversy  betwixt  us  are  great  and  weighty,  viz. 
the  true  nature  of  the  Sinai  laws  in  their  complex  body  :  the  qua- 
lity of  God's  covenant  with  Abraham;  and  the  dispensation  of  the 
New  Covenant  ^^'e  are  now  under.  These  are  things  of  great 
weight  in  themselves,  and  their  due  resolutions  are  at  this  time 
somewhat  the  more  weighty,  because  my  Antagonist  hath  adven- 
tured the  v.hole  controversy  of  infants  baptism  upon  them. 

I  have,  in  my  V'mdicke  Legis,  Sec.  stated  the  several  questions 
clearly  and  distinctly  ;  shewn  Mr.  C.  what  is  no  part  of  the  con- 
troversy, and  what  is  the  very  hinge  upon  which  it  turns ;  desired 
him,  if  he  made  any  reply,  to  keep  close  to  the  just  and  necessary 
rules  of  disputation,  by  distinguishing,  limiting,  or  denying  any  of 
my  propositions  ;  that  the  matters  in  controversy  might  be  put  to  a 
fair  and  speedy  issue.  But,  instead  of  that,  I  meet  with  a  flood  of 
words  rolling  sometimes  to  this  part,  and  then  to  another  part  of 
my  answer,  and  so  back  again,  without  the  steady  direction  of  art 
or  reason.  There  may,  for  ought  I  know,  be  some  things  of 
weight  in  Mr.  Gary's  reply,  if  a  man  could  see  them  for  words; 
but,  without  scoff  or  vanity,  I  must  say  of  the  rational  part  of  it  as 
the  poet  said  of  the  over-dressed  w'oman, — Pars  minima  est  ipsajmel- 
la  S7ii,  it  is  the  least  part  of  it.  To  follow  him  in  his  irregular  and 
extravagant  Avay  of  writing,  were  to  make  myself  guilty  of  the  same 
folly  I  blame  him  for :  1  am  therefore  necessitated  to  perstringe 
them,  and  reduce  all  I  have  to  say  under  three  general  heads. 

I.  I  shall  clearly  evince  to  the  world  that  Mr.  Gary  hath  not  been 
able  to  discharge  and  free  his  own  thesis  from  the  horrid  con- 
sequents and  gross  absurdities  which  I  have  laid  to  their 
charge  in  my  first  reply  ;  but,  instead  thereof,  in  this  feeble 
and  unsuccessful  attempt  to  free  the  former,  he  hath  en- 
tangled himself  in  more  and  greater  ones. 

II.  That  he  hath  left  my  arguments  standing  in  their  full  strengtii 
against  him. 

III.  And  then  I  shall  confirm  and  strengthen  my  three  positions, 


VINDlcrAltUM  VIXDEX.  497 

ivliich  destroy  the  cause  he  mana<jcs  by  some  farther  additions 
of  scripture,  reason,  and  authorities,  which,  I  hope,  will  fully 
end  this  matter  betwixt  us. 

Rut,  before  I  touch  the  particulars,  two  things  must  be  premised 
for  the  reader's  due  information. 

1.  'J'hat  the  controversy  about  the  true  nature  of  the  Sinai  laws, 
both  moral  and  ceremonial,  complexly  considered,  is  not  that  very 
hinge  upMi  which  the  right  of  believers''  infants  to  baptism  de- 
)x^nds ;  that  stands  as  it  did  before,  be  the  Sinai  laws  w  hat  they 
will :  we  do  not  derive  the  right  of  infants  from  any  other  law  or 
covenant,  but  that  gracious  covenant  which  God  niade  with  Abra- 
liam,  which  was  in  being  430  years  before  Moses's  law ;  and  was 
no  way  injured,  much  less  disannulled,  by  the  addition  of  it,  Gal. 
iii.  17.  ii  Abraham's  covenant  be  the  same  covenant  of  grace  we 
are  now  under,  the  right  of  believers'  infants  to  ba])lism  is  secured, 
whatever  the  Sinai  covenant  prove  to  be:  which  I  speak  tu)t  out  of 
the  least  jealousy  that  Mr.  Cary  hath,  or  ever  shall  be  able  to  prove 
it  to  be  a  pure  Adam's  covenant  of  works ;  but  to  prevent  mistakes 
iu  the  reader, 

'2.  It  must  be  heedfullv  observed  also,  that  how  free,  gra- 
cious, and  absolute  soever  the  New  Covenant  be,  (for  God  forbid 
that  I  should  go  about  to  eelij)se  the  glory  ol'  iVte  grace,  on  which 
my  soul  depends  for  salvation)  yet  that  will  never  prove  Abraham's 
covenant  to  be  an  abolished  Adam's  covenant  of  works,  unless  two 
things  more  be  j)roved,  which  I  never  exjiect  to  see,  viz. 

First,  That  Abraham  aud  his  believing  posterity,  were  bound, 
by  the  very  nature  and  act  of  circumcision,  to  keep  the  whole  law 
in  their  own  persons,  in  order  to  their  justification  and  salvation, 
as  perfectly  aud  perpetually,  and  under  the  same  penalty  for  the 
least  failure,  as  Adam  was  to  keep  the  law  in  paradise. 

Sccondli/,  It  must  be  further  proved,  That  Abraham  and  all  his 
believing  offspring,  who  stood  with  iiim  under  that  covenant, 
whereof  circumcision  was  the  initiating  sign,  were  all  saved  in  a 
different  way  from  that  In  which  believers  are  now  saved  under 
the  gospel ;  for  so  it  must  be,  if  the  addition  of  circumcision  made 
it  unto  them  an  Adam's  covenant  of  works.  But  thiy:  would  be  a 
direct  contradiction  to  the  words  of  the  apostle,  speaking  of  them 
who  were  under  the  covenant  of  circumcision,  Acts  xv,  11.  "  Ikit 
"  we  believe,  that  through  the  grace  of  our  Lord  Jesus  Christ,  we 
"  .shall  lx>  saved  even  as  they."  li"  he  say,  thev  stood,  iiuleed,  un- 
der that  covenant,  a.s  a  pure  covenant  of  wi)rks,  but  were  saved  by 
a!iolh»T  covenant;  and  so  for  many  ages,  the  church  of  God  stood 
al)soliitelv  undt-r  the  covenant  of  works,  and,  at  the  same  time, 
under  the  j)ure  covenant  of  grace ;   the  one  altogether  ab.solute  atid 


498  VIXDICIARUM  VINDEX. 

free,  the  other  wholly  conditional :  and  though  these  two  be,  in 
their  own  natures,  inconsistent  and  destructive  of  each  other,  yet 
so  it  was,  that  all  the  saints,  for  many  ages,  were  absolutely  under 
the  one,  and  yet  purely  under  the  other :  shall  I  then  be  censured 
for  saying  he  speaks  pure  contradiction  ? 

Possibly  my  reader  will  be  tempted  to  think  I  abuse  him,  and 
that  no  man  of  common  sense  can  be  guilty  of  such  an  horrid  ab- 
surdity ;  I  must,  whatever  respect  I  have  for  Mr.  C.  once  more  tell 
him,  before  the  world,  that  this  is  not  only  his  own  doctrine,  but 
that  very  doctrine  upon  which  he  hath  adventured  the  whole  cause 
and  controversy  of  infants  baptism,  which  I  therefore  say  is  hereby 
become  a  desperate  cause. 

And  this  brings  me  to  my  first  general  head,  viz. 

1.  First,  That  Mr.  Cary  hath  not  been  able  to  free  his  thesis  from 
this  horrid  absurdity ;  but  by  striiggling  to  do  it,  hath  (according 
to  the  nature  of  errors)  entangled  himself  in  more  and  greater  oiies. 

Mr.  Cary,  in  p.  174,  175.  of  his  Solemn  Call,  was  by  me  reduced 
to  this  absurdity,  which  he  there  owns,  in  express  words,  '  That 

*  Moses,  and  the  whole  body  of  the  children  of  Israel,  were  abso- 

*  lutely  under  (without  the  exception  of  any)  the  severest  penalties 

*  of  a  dreadful  curse ;  and  that  the  Sinai  covenant  could  be  no 

*  other  than  a  covenant  of  works,  a  ministration  of  death  and  con- 

*  demnation,  and  yet,  at  the  same  time,  both   Moses  and  all  the 

*  elect,  were  under  a  pure  covenant  of  gospel-grace  :  and   if  these 

*  were  two  contrary  covenants  in  themselves,  and  just  opposite  the 

*  one  to  the  other,  as,  indeed,  they  were,  we  have  nothing  to  say, 
'  but,  Avith  the  apostle,  O  the  depth\  S^-c. 

This  reader,  is  the  position  which  must  be  made  good  by  Mr. 
Cary,  or  his  cause  is  lost ;  deformed  issues  do  not  look  as  if  they 
had  beautiful  truth  for  their  mother ;  no  false  or  absurd  conclusion 
can  regularly  follow  from  true  premises.  But  hence  naturally  and 
necessarily  follows  this. 

Absurdity  1.  That  Abraham,  Moses,  and  all  the  believers  under 
the  Old  Testament,  by  standing  absolutely  under  Adam's  covenant 
of  works,  as  a  ministration  of  death  and  condemnation ;  and,  at 
the  same  time,  purely  under  the  covenant  of  grace,  (as  Mr.  C,  af- 
firms they  did)  must  necessarily  during  their  lives,  hang  in  the 
midway  between  life  and  death,  justification  and  condemnation ; 
and  after  death,  in  the  midway  between  heaven  and  hell.  During 
life,  they  could  neither  be  justified  nor  condemned  ;  justified  they 
could  not  be,  for  justification  is  the  soul's  passing  from  death  to 
life,  1  John  iii.  14.  John  v.  24.  Upon  a  man's  justification  his 
covenant,  and  state  are  changed :  but  the  covenant  and  state  of  no 
man  can  be  so  changed,  as  long  as  he  remains  absolutely  under  the 


VINDICJIAUUM   VINltKX.  499 

severest  penalties  and  condemnation  of  the  law,  as  Mr.  C.  affirms 
they  did. 

Again,  condemned  they  could  not  l)e,  seeing  all  that  are  under 
the  pure  covenant  of"  grace  (as  he  saith  they  were  at  the  same  time) 
are  certainly  in  Christ,  and  to  such  there  is  no  condenmation, 
Kom.  viii.  1.  nor  ever  shall  be.  John  v.  24.  "  He  that  believeth, 
*'  shall  not  come  into  condemnation,  but  is  ])a!<sed  from  death  unto 
"  life."  W^hat  remains  then,  but  that  during  life  they  could  neither 
be  perfectly  justified,  nor  perfectly  condenmed;  and  yet,  being  ab- 
solutelv  under  the  severest  penalties  of  Adam's  covenant,  they  were 
perfectly  condenmed ;  and  again,  being  under  the  pure  covenant  of 
grace,  they  must  be  perfectly  justilied.'' 

And  then,  after  death,  they  must  neither  go  to  heaven  nor 
hell;  but  cither  be  annihilated,  or  stick  midway  in  L'lmho  Patrum, 
(as  the  Papists  fancy)  betwixt  both.  No  condemned  person  goes 
to  heaven,  nor  any  justified  person  to  hell.  His  position,  thciefore, 
which  necessarily  infers  this  gross  absurdity,  is  justly  renounced 
and  detested  by  learned  and  orthodox  divines. 

The  learned  and  accute  *  Turretine,  the  late  famous  professor 
of  divinity  at  Geneva,  proving  that  the  Sinai  laze  could  not  be  a 
pure  covenant  of  works;  brings  this  very  medium  to  prove  it,  as  a 
known  truth,  allowed  by  all  men:  '  The  Israehtes  (saith  he)  with 
'  whom  God  covenanted,    were   already  vuuler    Abraham's   cove- 

*  nant,  which  was  a  covenant  of  grace,  and  were  saved  in  Christ 

*  by  it  ;  therefore  they  could  not  be  under  the  legal  covenant. 
'■  Xcvio  cnim  siviul  potent  duobus  Jivderibus  tola  specie  disiinctis 

*  subcsse :  because  no  man  can  be  under  two  covenants,  specifically 
'  difi'erent,  at  the  same  time,  as  these  two  are.' 

That  great  and  renowned  divine,  Mr.  William  Strong -f-,  gives 
four  irrefragable  arguments  to  prove  that  no  man  can  stand  under 
botli  these  covenants  at  the  same  time,  which  in  co-ordination, 
actually  destroy  and  make  void  each  other.  '  If  the  first  covenant 
'  stand,  there  is  no  place  for  the  second ;  and  if  the  second  stand, 

*  the  first  is  made  void.     And  this,  saith  he,  will  fully  appear,  if 

*  we  CiMisider  the  direct  contrariety  in  the  terms  of  those  two  co- 

*  venants.     For,    (1.)  The  righteousness  of  the  first  covenant  is 

*  in  ourselves,  but  the  righteousness  of  the  second    is  the   righ- 

*  teousncss  of  another,  1  John  v,  11,  12.     (2.)   In  the  covenant 

*  of  works,  acceptation  is  first  of  the  work,  and  a,fterwards  of  the 

*  })erson,  Gen.  iv.  7.  but  in  the  covenant  of  grace,  the  acceptation 
'  is  first  of  the  person,  and  then  of  the  work.  Gen.  iv.  4.  ('3.)  The 
'  first  covenant  was  a  covenant  without  a  priest,  but  the  second  is 


•  I'urret,  p,irt  2.  p.  2fK). 

f  Mr.  Stronj^  on  ihe  Covenant,  p.  66,  67. 

Vol.  III.  I  i 


500  VIN'DICIAKUM  VINDLX. 

*  a  covenant  with  a  priest.  (4.)  In  the  first  covenant  there  is  mat- 
'  ter  of  glorying,  but  in  the  second  there  is  none,  Rom.  iii.  27. 

*  So  that  these  two  can  never  consist,  except  you  can  compound, 
'  or  reconcile  these  four  oppo&ites  in  the  justification  of  the  same 
'  person/ 

To  the  same  purpose,  saith  the  excellent  Mr.  Samuel  Bolton  *. 

*  If  the  law  were  a  covenant  of  works,  then  were  the  Jews  under 
'  a  different  covenant  from  us,  and  so  none  of  them  were  saved, 
'  which  the  apostle  gainsays,  Acts  xv.  11.  or  else  they  were  both 

*  under  a  covenant  of  works,  and  a  covenant  of  grace ;  but  that 
'  they  could  not  be ;  they  are  utterly  inconsistent,'  Ergo.  And 
thus  all  sound  divines  speak.  I  may  therefore  say  of  Mr.  Gary's 
position,  as  Ruveus  before  me  did ;  omnem  ahsurditatem  excederc 
vidctii?',  it  seemeth  to  exceed  all  absurdities.  A  man  may  more 
rationally  suppose  two  natures,  and  essential  forms,  in  one  body,  and 
place  the  same  thing  under  divers  species,  in  the  predicament  of 
substance ;  yea,  it  were  more  tolerable  to  affirm,  that  ex  duobus  en~ 
tibus  per  se  fit  unum  ens  per  sc,  than  to  place  any  (as  !Mr.  C.  places 
all)  of  God's  people  under  two  opposite  covenants.  If  Mr.  C.  were 
absolutely  under  the  condemnation  of  the  law,  would  he  not  be 
purely  justified,  think  you?  Yet  he  places  Abraham,  Moses,  and 
all  believers  with  them,  absolutely  under  the  severest  condemnation 
of  the  law,  and  the  pure  gospel-covenant  at  once. 

But,  to  cover  the  shame  and  nakedness  of  his  assertion,  which 
places  believers  absolutely  under  Adam's  covenant,  he  is  fain  to 
make  use  of  two  fig-leaves ,  as  Adam  did. 

(1.)  And  the  first  attempt  he  now  makes,  p.  4,  5,  6,  7.  of  his 
reply,  is  by  way  of  retortion,  by  telling  us,  '  That  the  same  pre- 

*  tended  absurdities  do  fall  as  heavily,  and  a  great  deal  more,  on 

*  our  doctrine,  Avho  affirm  the  Sinai  law  (complexly  taken)  to  be  a 
'  covenant  of  faith,  or  grace,  than  upon  his,  who  makes  them  two 

*  essentially  different  covenants  :    because  we  are  forced  to  com- 

*  prize  perfect  doing,  with  the  curse  for  non-performance,  under 
'  the  same  covenant  with  believing  ;  and  that  it  cannot  be  denied, 
'  but  that  all  the  people  of  God  were  absolutely  under  the  Sinai 
'  covenant,  Gal.  iii.  23.  and  Gal.  iv.  4,  5.  and  consequently  under 
'  the  curse.  Gal.  iii.  10.'  This  is  the  sum  and  substance  of  his  first 
answer. 

Reply.  I  will  not  be  tem})ted  to  expose  my  neighbour  to  derision 
for  this  his  strange  answer ;  but  rather  propound  two  sober  queries 
to  him,  and  the  reader,  mz.  (1.)  What  orthodox  divines  he  ever 
met  with,  and  what  are  their  names,  who  are  forced  to  comprize 
perfect  doing,  with  the  curse  for  non-performance,  under  the  same 

*  Bolton's  Bounds,  p.  1J5, 


VIKDICIAUI'M   VIN'DEX.  501 

covenant  with  believing ;  and  so  make  the  two  opposite  covenants 
lo  be  spccilieallv  one  and  the  same?  Name  your  men,  with  their 
books  and  pat^es ;  or  retract,  with  shame  and  sorrow,  what  you 
have  here  abusively  aflirmed  of  them.  Cameron,  indeed,  makes 
it  a  subservient  covciniiit;  the  most  a  true,  t}iou«;h  ol)scure  covenant 
of  grace;  but  none  comj)ri/e  Adam's  covenant  with  its  curse  in  the 
new  covenant,  (ii.)  \Vliether  it  be  imaginal)le,  Tliat  the  same 
absurdity  can  follow  from  their  doctrine,  that  make  the  whole 
complex' body  of  the  Sinai  law  a  coveimnt  of  grace,  though  more 
obscure,  and  so  place  all  the  peoj)Ie  of  G<xl  in  those  ages  under  it ; 
as  does  necessarily  follow  his  doctrine,  who  makes  it  a  piue  Adam's 
covenant  of  works,  and  places  the  church  of  Goil  absolutely  under 
the  curse  of  it,  and  also  under  the  pure  covenant  ol"  grace  at  the 
same  time.''  If  grace  and  grace  (liow  different  soever  in  degrees  of 
manifestation)  be  as  opposite  and  repugnant,  as  grace  and  works, 
as  justification  and  condemnation  are,  it  is  time  for  me  to  lay  down 
my  pen,  for  I  have  certainly  lost  my  understanding  to  guide  it  any 
further. 

Uut  Mr.  Carv  will  say,  If  you  do  not,  yet  Mr.  Roberts  doth  com- 
prize both  in  one  covenant.  I  say  you  abuse  jMr.  Roberts  *  in  so 
affirming;  for  he  saith,  in  that  very  jilace  you  refer  to,  that 
believing  in  Christ  was  ultimately  and  chiefly  intended  in  tlie  Sinai 
covenant;  and  perfect  doing  was  only  urged  upon  Israel  in  sub- 
ordination, and  tendency  to  that  believing.  And  upon  that  ground 
it  is  he  afKrras  that  covenant  to  be  a  covenant  of  faith,  and  so 
denonjinates  it  from  the  chief  scope  and  intent  of  it.  Jle  sets  not 
du'niff  and  bdiiving^  in  co-ordination,  or  })laces  the  church  under 
two  opposite  covenants,  as  you  do  ;  but  places  the  law  where  it 
ought  to  be  placed,  in  subordination  to  faith  and  Christ  .'*  and 
therefore  you  have  abused  that  good  man  as  well  as  me,  and  your- 
self most  of  all,  in  this  your  first  impertinent  and  silly  answer. 

(ii.)  Rut  vou  have  one  evasion  more,  p.  7.  where  you  sJy, 
*•  Tluit  kuzo  harsh  and  drcacl/'ul  soever  the  terms,  or  conditions,  of 
'  the  leffid  covenant  were  to  those  that  were  nndcr  it,  as  Moses,  and 
'  the  whole  bodij  of  the  Israelites,  then  zee  re  ;  yet  the  grace  of  the 
'  ji,'«-*/'f^  iovenuiit  far  superseded,  and  zvas  hy  far  more  victorious^ 
^  pozcerful,  and  ejficacious,''  Rom.  v.  17,  20. 

litjdy.  W^orse,  antl  worse;  your  discourse  mends  like  sour 
ale  in  summer.  Here  you  fancy  the  two  covenants  (under  which 
you  place  the  whole  church  of  Ciod)  to  be  in  a  conflict  one  with  the 
other;   condemnation  and  justification,  struggling  one  wit!)  another 


•  Rohcrls  on  the  Corcnant,  p.  775,  776,  777. 
I  i'-.i 


o02  VINDICIAUUM  VIXDEX. 

as  I  told  you  before  they  would  :  but,  however,  tlie  grace  of  the 
liew  covenant  prevails  at  last,  and  gets  the  victory  over  the  cove- 
nant of  works.  Very  good;  but  then  pray,  Sir,  if  you  please, 
answer  nie  a  plain  question,  or  two,  at  your  leisure. 

First,  How  far  did  the  covenant  of  grace  prevail  against  the 
covenant  of  works.?  Was  it  so  far  prevalent  and  victorious,  as 
utterly  to  vanquish  and  disannul  it,  as  a  covenant  of  works  to 
them  ?  Or  was  it  not  ?  Was  the  victory,  you  speak  of,  a  complete 
or  a  partial  one  ?  If  you  say  it  was  incomplete  and  partial,  then 
you  leave  them  (as  I  told  you  before  you  must)  partly  under  the 
promise,  and  partly  under  the  curse;  justified  in  part,  and  con- 
demned in  part.  But  if  you  say  it  was  a  complete  and  perfect 
victory,thcn  it  utterly  dissolved  its  obligation  as  a  covenant  of  works; 
then  they  did  not  remain  under  two  opposite  covenants,  as  you 
affirmed  they  did  ;  but,  on  their  believing,  changed  their  state  with 
their  covenant,  as  we  affirm  they  did. 

Secondly,  If  you  say  it  did  not  totally  free  them  from  the  curse  of 
the  covenant  of  works,  but,  however,  prevailed  so  far,  that  they 
were  not  actually  damned  by  virtue  of  the  curse  ;  then  be  pleased 
to  answer  me  one  question  more,  Hoio  was  it  jjosslblefor  them  to  be 
ahsolutehj  under  the  curse  of  the  laic,  (as  yoxc  affirmed  they  nere ) 
a7id  yet  that  curse  to  be  superseded  by  tlie  covenant  of  grace,  as 
here  you  speaV  ? 

To  supersede  the  curse  (though  it  be  a  phrase  I  never  met  with 
before)  if  it  signify  any  thing  it  must  signify  this ;  That  the  cove- 
nant of  grace  caused  the  law  to  omit,  forbear,  or  give  over  to 
curse  that  people  any  more.  But  did,  or  can  the  law  forbear,  or 
cease  to  curse  those  that  are  absolutely  under  it,  as  a  ministration  of 
death  and  condemnation  ?  Pray  consult  Rom.  iii.  19.  and  Gal. 
iii.  10.  Are  you  aware  what  you  say  when  you  place  believers  ab- 
solutely under  the  curse  of  the  law,  and  then  talk  of  the  new  co- 
venant''s  victory  over  it ;  and,  after  all  this,  leave  them  as  you  do- 
absolutely  under  the  cursing  power  of  the  one,  and  still  under  the 
victorious  grace  of  the  other  ?  For  shame,  my  friend,  give  up  your 
absurd  notion,  and  repent  of  this  folly;  I  would  not  willingly 
shame  you  before  the  Avorld ;  I  did  all  that  in  me  lay  to  prevent 
it :  but  however,  Pudor  est  medicijia pudoris,  the  only  way  you  have 
left  me  to  prevent  your  glorying  in  your  shame,  is  this  way,  to 
make  you  ashamed  of  your  vain-glory.  As  for  that  scripture  you 
allege  to  countenance  your  fancy,  Rom.  v.  17,  20.  vou  might  to 
as  good  purpose  have  opened  your  Bible,  and  have  taken  the  first 
scripture  that  came  to  hand,  and  it  would  have  done  your  position 
less  harm  ;  for  the  apostle''s  sco})e  there  is  to  demonstrate  the  per- 
fection of  the  abounding  righteousness  of  Christ,  for  the  full  dis- 
charge of  believers  from  the  guilt  of  sin  and  curse  of  Adam's  cove- 


VINDiriAnLM  VTVDFX.  503 

nam  ;  and  cuts  the  throat  of  your  position,  which  it  is  alleged  to 
prove. 

I  have  sto<xl  the  longer  upon  the  cUarinfj  of  this  first  point;  be- 
cause this  l)L-in<j  fuliv  cleared,  it  runs  throujrii  and  clears  the  whole 
controversy  hetwixt  u?.  For  now  it  will  lie  evident  to  ail,  that 
neither  Abraham's,  nor  Moses's  a)venant  (coni])lexly  taken,  as  Mr. 
Cary  takes  it)  could  jxissibly  be,  for  this  reason,  an  Adam's  cove- 
nant of  works;  and  if  not  a  covenant  of  works,  then,  how  dark 
or  lei^al  soever  the  dispensations  of  them  were,  they  niu>t  needs 
be  the  same  covenant  of  grace  for  substance,  under  which  we  arc, 
and  so  the  main  controversy  betwixt  us  is  hereby  at  an  end. 

I  know  not  how  many  covenants  of  works,  or  how  many  of 
grace  Mr  C  fancies  there  are;  but  orthodox  divines  constantly 
aifirm,  *  That,  as  there  were  never  but  two  ways  ot"  life  to  man- 
kind, the  one  before  the  fall,  by  {x^rfect  doiuft- ;  the  other  after 
the  fail,  by  sincere  believing:  so  answerably,  there  can  be  but  two 
covenants  betwixt  God  and  mankind,  viz.  the  covenant  of  works, 
and  the  covenant  of  grace.  The  last  of  which  hath  indeed  been 
more  obscurely  administered,  and  i»i  that  respect  is  called  the  old 
covenant;  yet  that  and  the  new  arc  essentially  but  one  covenant; 
and  the  church  of  God,  which  Wtx  many  ages  stood  under  that  old 
covenant,  did  not  stand  under  it  as  an  Adam's  covenant,  or  the 
iirst  coveuat  of  works,  for  the  undeniable  reasons  above  given  : 
and  therefore  Abraham's  covenant,  from  whence  we  derive  our 
children's  title  to  Baptism,  must  of  necessity  be  the  very  same  co- 
venant for  substance  with  this  new  covenant,  which  all  Abraham's 
believing  offspring  and  their  infant-seed,  are  now  inider.  And  in 
proving  this  one  ])oint,  I  have  sufficiently  conluted  both  Mr.  C"s 
.solemn  call,  and  this  his  feeble  vindication  of  it  together. 

Jiut,  lest  he  should  take  this  for  the  only  absurdity  proved  upon 
Jiim,  though  it  be  tiresome  to  me,  and  must  be  imgrateful  to 
him,  give  me  leave  to  touch  one  more  amotjg  many  ;  and  that  the 
rather  because  I  make  great  use  of  it  in  this  controversy,  and 
Mr.  Gary  both  yields  and  denies  it.  If  his  own  wortLs  be  the  mes- 
sengers of  his  meaning,  either  he  or  I  mu.st  mistake  their  errand. 

I  had  in  mv  Prolegomena,  distinguished  of  the  law,  as  strictly 
taken  for  the  ten  (;onnnandments ;  and  more  largely  and  complexly 
taken,  us  including  the  ceremonial  law  :  The  former  I  considered 
according  to  God's  intention  and  design  in  the  promulgation  of 
it,  which  was  to  add  it  as  an  appendix  to  the  promise,  Gal.  iii.  19- 
And  the  carnal  Jews  mistaking  and  perverting  the  end  of  the  law, 
and  making  it  to  themselves  a  covenant  of  works,  by  making  it  the 


•  Vide  liaUan'M  Sound  a,  p.  M8. 

I  i'6 


BOi  VINDICTARUM  VI\DEX. 

very  rule  and  reason  of  their  justification  before  God,  Rom,  ix- 
31,  32,  33.  and  x.  3.  I  told  him  that  the  controversy  depended 
upon  this  double  sense  of  the  law  ;  for  that  it  ought  not  to  be  de- 
nominated from  the  abused  and  mistaken  end  of  it,  but  from  God's 
chief  scope  and  design  in  the  promulgation  of  it;  which  was  to  add 
it  as  an  appendix  to  the  promise,  as  the  word  v^oairi^rj  there  imports ; 
and  so  must  be  publisiied  with  evangelical  purposes.  Let  us  now 
hear  Mr.  C's  sense  of  this  matter. 

In  his  Call,  p.  131.  he  yields  law  to  be  a  covenant  of  works, 

the  distinction  in  these  words:  from  Rom.  x.  15.  he  saith, 

"  The   Jews    were   riijht    e-         "  This  was  the  nature  of  it 
nough  in  reference  to  the  true  in  the  first  sanction  of  it,  as  the 
nature  of  the  law,  That  it  was  a  fruit  of  God''s  special    designa- 
covenant  of  works,  &c.   though  tion  and  appointment;  and  that 
they  were  out  in  respect  of  its  it  is  the  greatest  violation  and 
proper  use  and  intention  which  perverting  of  scripture  that  can 
v.'as  not  that  any  should  attain  lightly  be  met    with,  to   affirm 
unto  life  and  righteousness  there-  that  this  is  uttered  and  decla- 
by ;  but  to  shew  them  the  na-  red  by  Paul,  &c.  only  because 
ture  of  sin,  and  the  holiness  and  the  Jews  had  perverted  it,  and 
righteousness  of  God,    to    con-  reduced  it  (as  they  thought)  to 
vince  them  of  their  sin  and  mi-  its  primitive  intention.     And  a- 
sery   without    Christ,   and  their  gain,  p.   44.    he  saith,  he  hath 
necessity  of  a    Saviour ;    which  proved  that  it  was  the  same  with 
they  being  ignorant  of,  and  still  Adam's   covenant    in   both    res- 
going   about  to   establish    their  pects,  that  is  intentionally  as  well 
own  righteousness,  which  was  of  as  materially  considered."     And 
the  law,  and  refusing  to  submit  once  more,  p.  20.  he  expressly 
themselves  unto    the   righteous-  denies  that  the  law   was  added 
ness  of  God,  &c.  they  stumbled  as  an  appendix  to  the  promise ; 
at  that  stumbhng-stone,  and  were  calls  that  a  crude  assertion   of 
accordingly  broken,  snared,  and  mine,  and    asks  me,    "  Why  it 
taken,    Rom.    ix.    31,    32,    S3,  might   not  be  added  as  an  ap- 
Rom.  X.  3.     And  this  (saith  he)  pendix  rather  to  the  first  cove- 
was  the  true  ground  of  dispute  nantof  works,  to  reinforce  that.'*" 
betwen  the   apostle  and   them."  And  after  all,  gushes  out  many 
This    was    orthodoxly    spoken,  slighting  and  opprobrious  terms 
and  would  end  the  controversy  upon  me,  which  I  will  not  throw 
would  he  stand  to  it.     But,  back  again,  but  rather  leave  him 
In  his  reply,  p.  43.  proving  the  to  reconcile  himself  with  himself 

I  shall  only  ask  Mr.  C.  a  sober  question  or  two,  instead  of  re- 
criminations, and  rendering  reviling  for  reviling. 

Firsts  How  were  the  Jews  right  enough  in  reference  to  the  na- 


VINDRIAHL'M  VIN'DKX.  50a 

turc  of  tlie  law,  as  it  was  a  covenant  of  works,  and  yet  out  in  res- 
pect of  its  proper  use  and  intention,  which  was  not  that  any  should 
attain  untt)  hie  anil  ri<^hteousnc.ss  by  it,  hut  to  convince  them  of 
sm,  and  ot  the  ncH."cssity  of  a  Saviour  ;  and  yet  the  law  be  a  cove- 
nant of  works,  intentionally,  as  well  as  materially  considered  :  and 
that  in  respect  of  God's  special  designation  and  appointment  ?  If 
God  ilesif^ne<l  and  nj){)ointed  it  in  his  Sinai  dispensation,  to  be  to 
them  an  Adam's  covenant  of  works,  then  certainly  thev  were  not 
out  (as  you  say  they  were)  when  they  sought  righteousness  by  the 
works  of  it;  nor  could  that  mistake  of  theirs  be  the  ground  of  the 
controversy  betwixt  the  apostle  and  them  ;  for  it  seems  it  was  no 
mistake,  being,  by  God's  intention,  as  well  as  its  own  prlnjitive  na- 
ture, promulgated  at  Sinai,  as  a  true  Adam's  cijvenant. 

Sfcondli/,  Vou  deny  the  law  was  added  to  the  promise,  and  ask 
uie  why  it  might  not  be  added  to  the  first  covenant  to  reinforce 
that,  I  answer.  Because  the  soope  of  the  place  will  not  bear  it,  nor 
any  good  expositor  countenance  such  a  fancy  *.  Vou  make  the 
Sinai  law  to  be  the  same  with  that  first  covenant,  and  by  so  expound- 
ing the  apostle,  you  make  him  say,  either  that  the  same  thing  wa^^ 
added  to  itself,  (which  must,  in  your  own  phrase,  be  hy  a  curnspoti - 
(hncij  ofident'itij )  or  else  that  there  are  two  distinct  covenants  of 
Works  (when  indeed  there  is  but  one)  and  that  the  latter  was  ad- 
ded to  the  fonner.  This  is  your  way  of  expounding  scripture  when 
driven  to  a  strait  by  dint  of  argument :  nothing  beside  such  a  pure 
necessity  could  drive  you  upon  sudr  an  absurdity. 

It  was  added  to  the  jiromise,  (saith  Dr.  Kevnolds  -|-)  by  way  of 
subserviency  and  attendance,  the  better  to  advance  and  make  ef- 
fectual the  covenant  itself  Mr,  Strong,  upon  the  two  covenant.s, 
.saith,  the  a}x>.stle's  meaning  is,  that  the  law  was  added  as  an  appen- 
dix to  the  promise;  but  it  may  be  yoxx  had  rather  hear  Dr.  Cri.sp's 
exposition  :J:  than  his:  for  you  say  had  it  been  added  to  the  ])romise, 
it  would  have  given  life.  The  doctor  will  at  once  give  ycni  the  true 
sense  of"  the  text,  and  with  it  a  full  answer  to  your  objectitjn.  Though 
llfe^  (saith  he)  be  not  the  end  of  the  laic  ^  yet  there  are  other  sufficient 
v.se.so/'it,  rcquiringtlix promulguthm  thereof:  It  n'lis publishi d  lobean 
(tlipendiw  to  the  goi/K'l,  Gal.  iii.  IJ).  And  this  auppo.sesy  1.  The prior- 
itij  of  the  gospel  to  the  laic.  ','.  The  jnirie/pulitj/  o/'the  promise  ofl'ifi' 
hij  Christ  above  the  law.  3.  The  eon.sidence  (rf'the  laic  and  gospel. 
They  may  zcell  stand  one  by  another  as  an  house  and  the  addition  to 
it  may.  That  it  was  with  such  an  intention  added  to  the  jn-omisc, 
1  ha\  e  met  with  no  n)au  that  had  front  eiiough  to  deny  or  scruplii 


IljOtfiri.Jli  jtnsita,  jiro  appofita,  hoc  est,  I'mmissiuiii  ndjccta.      Hc/.a. 
t  I'ute  Dr.  Ui'ynold'ii  U««;  of  the  law,  p.  1!78.  full  up  to  my  sense,  and  p.  371. 
;  l)r.  Crisp,  lib.  1.  irrm.  9. 

I  i  4 


S0I5  VlNDICIARtTM  VINDEX. 

it  before  you ;  and  that  the  Jews  did  mistake  its  chief  scope  and 
use,  from  whence  we  denominate  it  a  covenant  of  grace,  the  gene- 
rality of  godly  and  learned  divines  constantly  affirm.  See  Mr. 
Antii.  Burg,  cle  lege,  p.  227.  Bolton\s  Bounds,  p.  160,  161.  Mr. 
Samuel  Mather  on  the  types,  p.  11.  with  multitudes  more,  whose 
citations  would  even  weary  the  reader.  And  what  you  urge  from 
Mr.  Poofs  Annotations  on  2  Cor.  iii.  6,  7.  it  makes  nothing  at  all 
to  your  purpose;  for  it  is  manifest,  the  annotator  there  takes  the 
moral  law  in  itself,  strictly  taken,  and  as  set  in  opposition  to  the 
gospel,  which  it  never  was  since  the  fall,  but  by  the  ignorance  and 
infidelity  of  unregenerate  men. 

You  also  labour  to  shelter  your  erroneous  fancy  under  the  au- 
thority of  Dr.  Owen ;  but  you  manifestly  abuse  him  in  your  cita^ 
tion ;  for  in  that  very  place  you  refer  to,  he  speaks  strictly  of  the 
covenant  of  works  made  with  Adam  in  paradise,  and  plainly  dis- 
tinguishes it  from  the  Sinai  covenant,  which  sufficiently  shews  his 
judgment  in  the  point.  For  these  are  his  own  words  which  you 
suppressed  in  the  citation,  '  *  As  to  the  Sinai  covenant,  and  the 
'  New  Testament,  with  their  privileges  thence  emerging,  they  be- 
'  long  not  to  ouv  present  argument.''  This  paragraph  you  wilfully 
omit,  that  you  might  include  that  which  his  words  plainly  ex- 
clude. In  the  same  place  he  tells  you,  that  David's  and  Abra- 
ham's covenant,  was  for  essence  the  covenant  of  grace,  notwith- 
standing the  variations  made  in  it :  But  you  take  and  leave  as  best 
suits  your  design  -f*. 

Once  more,  in  p.  16,  17,  &c.  of  my  Vindicice  Icgis,  you  find 
yourself  pinched  with  another  dilemma,  from  Lev.  xxvi.  40,  41, 
46.  whence  I  plainly  proved,  that  there  is  a  promise  of  pardon 
found  in  the  Sinai  dispensation,  to  penitent  sinners.  That  this 
promise  was  given  at  mount  Sinai,  by  the  hand  of  Moses,  is  un- 
deniable, from  ver.  46.  That  it  contained  the  relief  of  a  gracious 
remission  to  penitent  sinners,  is  as  undeniable  from  ver.  40,  41. 
If  you  say,  this  promise  belongs  to  Moses's  dispensation,  (as  ver. 
46.  tells  you  it  did)  then,  there  is  remission  of  sins  found  in  the 
Sinai  laws.     If  you  say  it  only  refers  to  Abraham's  covenant  of 


*  Dr.  Owen  of  Justificatioti,  p.  50G,  397,  vindicated  from  Mr.  C's  gross  misrepre- 
sentations. 

f  But  if  you  see  the  Doctor's  judgment,  in  concurrence  with  all  his  brethren,  you 
have  it  in  these  very  words  :  Although  this  covenant  hath  been  variously  administered 
in  respect  of  ordinances  and  institutions,  in  the  time  of  the  law,  and  since  tlie  coming 
of  Christ  in  the  flesh  ;  yet,  for  the  substance  and  efficacy  of  it,  to  all  its  spiritual  and 
saving  ends,  it  is  one  and  the  same ;  upon  account  of  which  various  dispensations,  it  is 
called  the  Old  and  New  Testament.  fiV/e  Dtdaraiion  i>f'  tkej'aith,  and  order  of  the  con- 
gregational churches  in  EnglaTul,  p.  16.  at  the  Suvoif.     Oct.  12,  1G58. 


VIVDTCTARPM  VIVDEK.  SOT 

grace ;  tlien  that  covenant  of  grace  apjKMrs  to  be  conditional,  which 

you  utterly  deny. 

Now  what  is  vour  reply  to  tliis?  (1.)  Von  object  my  own  words 
ni  the  Method  of  Grace,  p.  -S^G.  as  if  you  luid  never  read  the  just 
und  fair  vindication  I  liad  before  given  you  of  them,  p.  V3\^,  135. 
of  mv  tirst  reply  to  you.  At  this  rate  men  may  continue  contro- 
versies to  the  world's  end.  Sir,  there  are  many  witnesses,  that  you 
are  verv  well  acquainted  with  my  Method  of  (iraee.  ('^.)  Vou 
sav,  p.  31.  of  your  reply,  that  that  covenant  could  not  be  conditional, 
hecause  acond'iCion  inijjlies  merit,  either  of  cong-ruity  or  condin'nitu. 
This  is  a  further  discovery  of  your  ignorance  of  the  nature  of  con- 
dition.s,  as  well  as  covenants ;  but  that  point  belonging  to  the  last 
head  of  controversy  between  us,  I  shall  refer  it  thither. 

It  were  easy  for  mc  to  instance  in  many  more  absurdities  which 
Mr.  C.  cannot  elucidate,  and  to  prove  them  upon  him  as  easily  as  to 
name  them  ;  but  I  Mill  not  press  him  too  far ;  what  hath  been 
named  and  proved  already,  is  more  than  enough  to  convince  tlie 
reader  that  my  first  argument  is  lei't  standing  in  its  full  force  and 
strength  agaiiist  him,  viz. 

ArfTitment  1.  That  ])r()]X)sition  can  never  be  true,  which  neces- 
sarily draws  many  horrid  and  gross  absurdities  after  it,  by  just  con- 
sequence,     lint  so  tloth  this:   Ergn. 

Arg.  ii.  My  next  argument,  Vindicia;  kc  p.  27.  is  as  secure 
as  the  first.  It  was  this:  If  Adain''s  covenant  had  one  end,  namely, 
the  happiness  and  justification  of  men  by  their  own  ol^edience;  and 
the  law  at  Sinai  had  quite  another  end,  namely,  to  bring  sinners  to 
Chri'^t,  bv  faith,  for  their  righteousness;  the  one  to  keep  him  within 
himsclt',  the  other  to  take  him  quite  out  of  himself;  then  the  Sinai 
law  cannot  jx^ssibly  be  the  same  with  Adam's  covenant  of  works  in 
paradise. 

But  so  stands  the  case,  Rom.  x.  4.  "  Christ  is  the  end  of  the 
"  law  for  rifrhteousness  to  every  one  that  l)elieveth."" 

Therefore  they  cannot  be  the  same,  but  two  difterent  cove- 
nants : 

All  that  touches  this  argument,  is  but  three  hues  in  tlie  49tb 
page  of  your  reply;  where  you  say  you  have  sufficiently  answered 
and  cleared  this,  in  p.  169,  IT'i.  of  your  Ibnner  discourse,  from 
the  corrupt  interpretaticm  by  me  fastened  thereon. 

Now  if  the  reader  will  give  himself  the  trouble  to  examine  tho.se 
pages,  he  shall  find  that  Mr.  C.  there  allows  that  verj'  interpreta- 
tion which  he  here  calls  corrupt ;  and  saith  it  comes  all  to  one  r<  ck- 
oning  with  his  own.  If  this  will  overthrow  my  second  argument, 
it  is  gone. 

Arg.  3.  My  third  argument  was  drawn  from  Acts  vii.  38.  in  this 
form : 


508  VINDICIARUM   VINDEX. 

If  Christ  himself  were  the  angel  by  whom  the  laws  were  delivered 
to  Moses,  which  are  ttere  called  the  lively  oracles  of' God ;  then  the 
law  cannot  be  a  pure  Adam's  covenant  of  works  :  for  it  is  never  to 
be  imagined  that  ever  Jesus  Christ  himself  should  deliver  to  Moses 
such  a  covenant,  directly  opposite  to  all  the  ends  of  his  future  in- 
carnation. 

But  it  is  more  than  probable,  from  that  text,  that  it  was  Christ 
which  delivered  the  law  to  Moses  on  the  mount.     Ergo. 

To  this  argument  he  saith  not  one  word,  in  p.  49-  of  his  reply, 
where  he  cites  a  part  of  it,  nibbling  a  little  at  that  expression,  [Tlie 
lively  oracles  of  God,']  thinking  it  unimaginable  the  Sinai  law  should 
be  such;  when  as  the  apostle  Paul,  Rom.  vii.  10.  found  the  com- 
inandment  to  be  unto  death ;  and  the  apostle,  2  Cor.  iii.  6,  7.  calls 
it  a  ministration  of  death.  I  must  therefore  leave  Mr.  C.  to  recon- 
cile those  two  scriptures.  And  withal,  I  must  tell  him,  tliat 
Spanhemius*  gives  the  same  sense  I  do  of  Acts  vii.  38.  as  the  cur- 
rent judgment  of  Christians  against  the  Jews,  that  it  was  not  a 
created  angel,  but  Christ  himself 

J7'g.  4.  The  last  argument  I  urged,  was  from  Rom.  ix,.  4.  and 
thus  it  may  run. 

No  such  covenant  as  by  the  fall  had  utterly  lost  all  its  promises, 
privileges,  and  blessings,  and  could  retain  nothing  but  curses  and 
punishments,  could  possibly  be  numbered  among  the  chief  privi- 
leges in  which  God's  Israel  gloried. 

But  the  law  given  at  Sinai  was  numbered  among  their  chief  pri- 
vileges, Rom.  ix.  4.  Ergo. 

To  this  he  only  saith,  p.  57.  of  his  reply,  '  That  the  law,  even 

*  as  it  was  a  covenant  of  works,  was  a  privilege  inestimable,  beyond 
'  what  all  others  enjoyed ;  because  the  very  curses  and  punishments 
'  annexed  thereunto,  in  case  of  the  least  failure,  were  of  excellent  use 

*  to  convince  them  of  their  sin  and  misery  without  Christ,  and  their 

*  necessity  therefore  of  a  Saviour;  which  was  the  proper  work  of  the 
'  law,  as  a  covenant  of  works;  which  advantage  all  other  nations 
wanting,  it  might  well  be  numbered  among  tlie  chief  privileges  they 

*  were  invested  with. 

But  (1.)  If  the  law  were  intended  by  God,  to  be  an  Adam's 
covenant  to  them,  (as  Mr.  C.  saith  it  was)  where  then  is  the  pri- 
vilege of  God's  Israel  above  other  nations  ?  {9..)  If  their  privilege 
consisted  in  the  subserviency  of  that  law  to  Christ  (as  he  here 
intimates  it  did)  then  he  yields  the  thing  I  contend  for.  For  this 
being  its  chief  scope  and  end,  we  do  hence  justly  denominate  it  a 
covenant  of  grace,  though  more  obscure  and  legally  administered. 
And  in  this  judgment  most  of  our  soHd  divines  concur.    Mr.  Char- 


*  Fran.  Spaiibem,  Elejich.  Controv.  p.  552. 


\lVDTCIAltUM  VIN'DF.X.  509 

nock  on  tlie  Atirihmtcs,  p.  390.  is  clear  aiul  juuicious  in  the  point. 
*  Mr.  Samuel  Bolton,  in  that  excellent  book  called,  The  Boundft 
of' Chrint'uin  L'lhtrtif.,  wives  nine  solid  arf,'unients  to  prove  tin?  law 
Avas  not  set  up  at  Sinai  as  a  covenant  of  works,  -f  Mr,  Anlli.  llur- 
jress  gives  us  six  arguments  to  prove  the  same  conclusion.  J  Mr. 
Greenhill  on  Ezek.  xvi.  gives  us  demonstration  I'rom  that  context, 
that  since  it  was  a  marriage-covenant,  as  it  ap{)ears  to  be  ver.  8. 
it  cannot  possibly  be  a  distinct  covenant  from  the  covenant  of  grace. 
The  incomparable  §  Turrettine,  learnedly  and  judiciously  states  this 
controversy  ;  and  i)oth  positively  asserts,  and  by  many  arguments 
fully  proves,  that  the  Smai  law  cannot  be  a  pure  covenant  of  works, 
or  a  covenjuit  specifically  distinct  I'loni  the  covenant  of  grace.  It 
were  easy  to  fill  pages  with  allegations  of  this  kind;  but  I  hope 
what  iiath  been  said,  may  suffice  tor  this  point. 

But  still  Mr.  Cary  complains,  that  I  have  all  this  while  but 
threatened  his  arguments  to  prove  them  iallacious,  or  to  liave  four 
terms  in  them  ;  and  therefore  he  hath  drawn  out  some  select  ar- 
guments, as  he  calls  them,  p.  •')?.  to  try  my  skill  upon.  I  will 
neither  tire  my  reader  in  a  foolish  chase  of  such  weak  and  imper- 
tinent arguments  as  he  there  produceth,  nor  yet  wholly  neglect 
them,  lest  he  glory  in  them  as  mianswerable.  And  therefore  to 
shew  him  the  fate  of  the  rest,  I  will  only  touch  his  first  argumenl, 
■which  being  his  argumctdum  palniurhim,  deservedly  leads  the  van 
to  all  the  rest.     And  thus  it  runs  upon  all  four. 

That  covenant  that  is  not  of  faith,  must  needs  be  a  covenant 
of  works,  yea,  the  very  same  for  substance  with  that  made  with 
Adam. 

But  the  scripture  is  express,  that  the  law  is  not  of  faith,  Gal.  iii. 
1 2.     Ergo. 

The  law  is  considered  two  ways  in  scripture.  (1.)  Largely,  for 
the  whole  Moxn'tcal  Occononnj^  comprehensive  of  the  ceremonial  as 
well  as  moral  precepts  ;  and  that  law  is  of  faith,  as  the  learned 
Turrettine  ||  hath  proved  by  four  scripture  arguments,  part  second^ 
\\  292,  293.  liecause  it  contJiined  Christ  the  object  of  laith,  &c. 
Jiecause  it  compelled  men  to  seek  Christ  by  faith.  Because  it  re- 
quired that  God  be  worshipped,   which  he  cannot  rightly  be  with- 


•  liolton's  Bounds,  p.  1.30.  ^c. 

t  Iiur(j;».>ss,  de  J.txf,  p.  -"-'.J. 

}  Grtenliill,  in  Luc. 

§  Turrelline,  part  9.  p.  28P,  ?R0. 

II  llie  luw  JK  s.-jid  not  to  be  of  faitli,  Gal.  iii.  12.  Not  as  it  is  taken  in  a  larpc  sens^, 
to  denote  the  Mof.aic  Occonoiiiy,  but  btriilly,  as  wliuii  it  is  taken  for  ilic  tnoral  lax* 
abstr.icily,  iuul  separate  from  the  promises  of  }:r;\ce  ;  as  the  self-jusliriarics  did  iindorstaiul 
it  who  !((i(if;ht  life  from  it;  for  it  i^  proved  that  fuith  was  alro  coiiinianded  in  the  tiiouitic 
ci.venant,  &c. 


S]  0  VINDICIAROM  VIS'DEX. 

out  faith.  And  because  Paul  describes  the  righteousness  of  faith 
in  those  very  words  whereby  Moses  had  declared  the  precepts  of 
the  law,  Deut.  xxx.  11,  12,  13.  Again,  the  law  in  scripture  is 
taken  strictly  for  the  moral  law  only,  considered  abstractly  from 
the  promises  of  grace,  as  the  legal  justiciaries  understood  it.  These 
are  two  far  different  senses  and  acceptations  of  the  law.  Your 
major  proposition  takes  the  law  in  its  large  complex  body,  as  appears 
by  your  3d  page.  Your  miiwr  proposiiioii,  which  you  would  con- 
firm by  Gal.  iii.  12.  takes  the  law  strictly  and  abstractly,  as  it  is 
iset  disjunctly  from,  yea,  in  opposition  to  faith  and  the  promises; 
and  so  there  are  two  sorts  of  law  in  your  argument,  and  consequent- 
ly your  argument  is  fallacious,  as  all  its  fellows  be,  and  runs,  (as  I 
told  you  before)  upon  all-four. 

I  hope  this  may  suffice,  with  respect  to  the  Sinai  covenant,  con- 
troverted betwixt  me  and  my  neighbour,  to  evince  that  it  cannot 
be  what  he  asserts  it  to  be,  even  an  Adam's  covenant  of  works : 
And  that  I  have  dit^charged  what  I  undertook  to  prove,  widi  respect 
to  this  covenant,  i.amcij.  That  Mr.  C.  cannot  free  his  ]3osition 
from  the  gross  absurdities  with  which  I  loaded  it,  but  endeavouring 
to  do  that,  hatlt  incurred  many  more :  that  his  rej^ly  hath  left  my 
arguments  standing  in  their  lull  strength  against  him,  and  that  the 
position  I  have  set  up  against  him,  is  well  founded  in  scripture ;  and 
hath  the  general  concurrence  and  consent  of  learned,  holy,  and 
orthodox  divines. 

To  conclude.  Let  the  grave  and  learned  Dr.  Edw.  Reynolds,  in 
his  excellent  treatise  of  the  Use  of  tJce  Laiv,  determine  this  con- 
troversy betwixt  us,  p.  371,  Sfc.  where  designedly  handling  this 
doctrine  from  Rom.  vii.  13.  '  That  the  law  was  revived  and  pro- 

*  midgated  anew  on  mount  Sinai,  hij  the  ministry  of  Moses,  with  no 
'  other  than  evangelical  and  merciful  purposes^  he  abundantly  con- 
firms my  sense  and  arguments,  and  saves  me  the  labour  of  refuting 
the  principal,  and  most  of  yours :  where  carrying  before  him  the 
whole  context  of  Gal.  iii.  from  the  15th  to  the  23d,  he  clearly 
carries  his  doctrine  with  it,  proving  from  ver.  15.   '  That  God's 

*  covenant    with    Abraham    was   perpetual    and    immutable,  [and 

*  therefore  all  other  subsequent  acts  of  God  (such  as  the  giving  of 
p  Q^p      '  the  law  was)  do  some  way  or  other  refer  unto  it.     (2.) 

'  From  V.  16.  he  further  proves.  That  as  God's  cove- 

*  nant  with  Abraham  is  most  constant,  in  regard  of  the  wisdom  and 

*  unvariableness  of  him  that  made  it ;  so  it  can  never  expire  for 
p  Q^«,      '  v/ant  of  a  seed  to  whom  it  is  made.     (3.)  From  ver.  17. 

'  he  proves,    That   if  another    law  be    made    after  tlie 

*  promise,  which,  prima  .specie,  and,  in  strict  construction,  doth 
'  imply  a  contradiction  in  the  terms,  and  nature  of  the  former 
'  law  ;    then  it  is  certain,  that  this  latter  law  must  be  understood 


MXDICIAKUM  VIVDtX.  . J  1 1 

*  in  some  other  sense,  and  admit  of  some  other  siihordinate  use, 

*  which  may  well  consist  with  the  beinj;  and  force  of"  the  former  co- 

*  venant.  (4.)  From  ver.  IM.  he  proves,  that  the  a)mins:  of  the 
'  law  hath  not  voided  the  promise,  and  that  the  law  is  not  of  force 

*  (as  vou  vainly  dream)  towards  the  seed  to  whom  the  promise  is 
'  made ;  and  therefore  if  it  be  not  to  stand  in  a  contradiction,  it 
'  follows  that  it  must  stand  in  subordination  to  the  gospel ;  and  so 
'  tend  to  evangrlical  purposes."'  (5.)  He  further  j)rovc's  his  con- 
clusion from  ver.  IJ).  which  shews  for  what  end  the  law  was  added, 
T»o«rfi)»j.  '  It  was  not  (sailh  he)  set  up  alone,  as  a  thing  in  gross 
"  by  itself;  as  an  adecjuate,  complete,  solid  rule  of  righteousness, 

*  as  it  was  given  to  Adam  in  Paradise  :  much  less  was  it  published 
'  to  void  and  disnmnd  any  precedent  covenant ;  but  so  i'ar  was  it 
'  from  abrogating,  that  it  was  added  to  the  jjrom'isc  by  way  of  sub- 
'  serviency,  and  attendance;  the  better  to  advance  and  make  effec- 
'  tual  the  covenant  itself,  and  that  until  the  seed   sliould  come, 

*  Avhich,  whether  it  res])ect  Christ  personal,  or  mystical,  in  either 

*  sense  (saith  he)  it  c(»nfirms  the  point  we  are  upon,  v'l':.  That  the 
'  la-^  hntk  cvau^elicul  pitrjioses.  If  the  seed  be  underst(X)d  of  the 
'  jXTson  of  Christ,  then  this  shews  that  the  law  was  put  to  the 
'  promise,  the  better  to  raise  and  stir  up  in  men  the  expectations 

*  of  Christ,  the  promised  seed.  Ikit  if  we  understand  by  seed,  the 
'- faithj'ul  (which  I  rather  approve;)  then  the  apostle's  meaning 
p   ^"0      '  '^  \^\^^  That  as  long  as  any  are  either  to  come  into 

*'■      '  the  unity  of  Christ's  body,  and  have  the  covenant  of 

*  grace  applied  to  them,  (§-c.  so  long  there  will  l)e  use  of  the  law, 
'  both  to  tin-  unregenerate,  to  make  thcin  fly  to  Christ,  and  those 
-  that  are  already  caiit-d,  that  they  may  learn  to  cast  all  their  faith, 

*  liope,  and  expectation  of  righteousness  u)K>n  him  still.     This  then 

*  manifestly  shew?,  that  there  was  no  otlier  intention  in  publishing 

*  the  law,   but  with  reference  to  the  .seed  :  that  is,  with     p   p^rv 

*  evangelical  purposes  to  shew  mercy  :   not  with  reference 

'  to  those  that  |)erish,  who  would  have  had  condemnation  enough 

*  without  the  law.'  And  further  sti'englhens  his  conclusion  from 
the  last  words  of  ver.  19-  '  That  it  was  ordained  by  angels  in  the 
••  hands  of  a  Mediator.  This  (saith  lu-)  evidently  declares.  That 
'  the  law  was  published  in   mercy  and  pacificatitm,  not  in  fury  or 

*  revenge;  (for  the  work  f)f  a  Midiator  is  to  negotiate  peace,  and 
'  treat  of  recimcilement  betwixt  parties  offended)  wliereas,  if  the 
'  Lord  had  intended  death  in  the  publishing  of  the  law,  he  woiiht 
'  n(»t  have  j)roelaimed  it  in  the  hand  of  a  Mediator,  but  of  an  exe- 
'  eutioner.      (H.)  I'rom  ver.  i2().      Those   words  (saith  he) 

*  shew  why  the  law  was  published  in  the  hand  ol' a  Me-  P.  {J81. 
*■  diator,  vir..  that  they  .should  not  despair  and  sink  under 

*  the  fear  of  his  wrath.      Fur  as  he  made  a  covenant  of  prunube  to 


512  VINDICIAUUM  VIXDEXi 

*  Abraham,  and  his  seed  ;  so  he  is  the  same  God  still,  one  in  his 

*  grace  and  mercy  towards  sinners.     God  is  one,  i.  e.  in  sending- 

*  this  IVIediator,  he  doth  declare  to  mankind,  that  he  is  at  ])eace 
'  and  unity  with  them  again.  Moses  was  the  representative,  and 
'  Christ  the  substantial  and  real  Mediator.     God  is  one, 

*  i.  e.  he  carries  the  same  purpose  and  intention  both  in     P.  382. 

*  the  law  and  in  the  gospel ;  namely,  benevolence,  and 

'  desire  of  reconcilement  with  men.  (7.)  To  sum  up  all  P.  384. 
'  that  hath  been  spoken  touching  the  use  of  the  law  in  a 
'  plain  similitude ;  Suppose  we  a  prince  should  proclaim  a  pardon 
'  to  all  traitors,  if  they  should  come  in  and  plead  it;  and  after 
'  this  should  send  forth  his  officers  to  attack,  and  imprison, 
'  examine,   convince,   arraign,    threaten,   and  condemn   them :    Is 

*  he  now  contrary  to  himself.?   Hath  he  repented  of  his  mercy  ? 

*  No,  but  he  is  unwilling  to  lose  his  mercy,  desirous  to  have  the 
'  honour  of  his  mercy  acknowledged  unto  him.     The  same  is  the 

*  case  between  God  and  us.  To  Abraham  he  made  a  promise  of 
'  mercy  and  blessedness  to  all  that  would  plead  interest  in  it  for  the 

*  remission  of  their  sins ;  but  men  were  secure  and  heedless  of  their 

*  state,  (^'C.  Hereupon  the  Lord  published  by  Moses  a  p  ao^ 
'  severe  and  terrible  law;   yet  in  all  this  God  doth  but 

'  pursue  his  first  purpose  of  mercy,  and  take  a  course  to  make  his 

gospel   accounted   worthy  of  all  acceptation ;    which   clears   the 

general  point,   That  God  in  the  pnbUcation  of  the  law  hy  Moses, 

'  on  mount  Sinai,  had  none  but  merciful  and  evangelical  intentions. 

'  And  once  more,  The  law  was  not  published  by  Moses 

P.  386.     *  on  mount  Sinai,  as  it  was  given  to  Adam  in  Paradise, 

'  to  j  ustify  or  to  save  men.     And  p.  385.  it  is  not  given, 

*  ex  primaria  intentione,  to  condemn  men.  In  consequence  to  all 
<  which  he  saith,  p.  388,  389-  that  to  preach  the   law  alone  by 

*  itself,  is  to  prevent  the  use  of  it ;  neither  have  we  any  power  or 
'  commission  so  to  do.     It  was  published  as  an  appendant  to  the 

*  gospel,  and  so  must  it  be  preached.     It  was  published  in  the 

*  hand  of  a  Mediator,  and  must  be  preached  in  the  hand  of  a  Me- 

*  diator.  It  was  published  evangelically,  and  it  must  be  so 
'  preached.' 

See  how  this  agrees  now  with  p.  173.  of  your  call,  and  how  the 
several  parts  of  discourse  of  this  sound  and  eminent  doctor  (which 
1  have  been  forced  to  sum  up  and  contract)  do  abundantly  confute 
your  vain  notions  of  the  law,  and  cut  the  very  nerves  of  your  best 
arguments,  if  they  had  any  nerves  in  them :  for  indeed  it  is  moles 
absque  nervis. 

It  were  easy  for  me  to  represent  the  sense  of  many  other  eminent 
divines  in  perfect  harmony  with  the  doctrine  of  this  great  and  ex- 


VfKUIClARUM  VIN'DEX.  513 

ccUcnt  divine,  who  have  substantially  proved  the  jx)int  I  defend 
ag'ainst  you  :   But  it  is  enou*;}). 

II.  Let  us  next  examine  what  execution  his  rcpli/  hath  done  uj.)on 
m\  soQom\  position^  set  up  in  direct  oj)po.s)tion  to  him;  namely, 
'J'fuit  (iixfji  covenant  with  Abraham,  *  Gen.  xvii.  Unto  icfiich  cir- 
cumcision  rcas  annexed,  is  for  its  substance,  the  sclf-sanw  covenant 
of  grace  icilh  that  -which  the  Gcntile-believcrs,  and  their  Infant-seed, 
are  norc  under. 

Here  I  have  abundant  cause  again  to  complain,  that  Mr.  C.  hath 
so  formed  iiis  answers,  as  if  he  had  never  read  the  book  he  under- 
takes to  reply  to.  And  I  do  verily  believe,  the  greatest  part  of  his 
reply  was  made  at  random,  before  ever  my  printed  Ixjok  was  in  his 
liands.  For  he  hath  not  at  all  considered  the  state  of  the  question, 
as  I  there  gave  it  him;  nor  kept  himself  to  the  just  and  necessary 
rules  of  disputation,  as  I  earnestly  desired  he  would.  However,  it 
is  not  complaints,  but  coniirmation  and  vindication  of  my  argu- 
ments, which  is  my  proper  work.  I  shall  therefore  recite  tbem 
briefly,  and  vindicate  and  confirm  them  strongly;  attracting  all 
into  as  i'vw  words  as  can  express  the  sense  and  argument  of  the 
point  before  me. 

Arginn.  1.   If  circumcision  ])e  a  part  of  the  ceremonial  law,  and 
the  ceremonial  law  was  dedicated  by  blood  ;    whatsoever  is  so  dedi- 
cated, is  by  you  confessed  to  be  no  part  of  the  cove-  ,r.    j.  •    7 
nant  of  works;  then  cu'cumcisiou  can  l)e  no  part  or  „  40 

the  covenant  of  works,  even  by  your  own  confession,   i  '  r-    ~' 
Hut  it  is  so.     Eriso. 


Reply.    To  this  Mr.  C.  returns  a  tragical  complaint, 


p.  98. 


instead  of  a  rational  ansicer.  Insinuates  my  false  and 
gross  abuse  of  kirn.  Appeals  to  his  reader.  Tells  him  I  have 
taken  a  liberty  to  say  rehat  I  please,  as  if  there  zcere  no  future 
judgment  to  be  regarded.  And  that  I /-an  expect  no  con  fort  another 
day,  xi'ithout  repentance  noic.  For  those  things  that  have  thus 
passed  belici.rt  him  and  me  shall  again  be  revised  and  set  in  order 
before  me.  That  he  is  xveary  (f  fwting  my  miscarriages  of  this 
kind.  That  there  is  hardly  a  page  or  jmragraph  in  my  xchole  re- 
ply but  ubound'i  le'dh  transgressions  of  this  nature.  He  begs  the 
Lord  to  forgii'C  me  ;  and  zaishes  he  could  say,  Father  forgive  him, 
lor  he  knoweth  not  what  he  doth  :  ojf  f  my  siti  xvere  greater  than 
the  .i'ln  of  those  that  stoned  Stephen,  or  crucified  Christ. 

Reply.  Either  I  am  guilty  or  innocent  in  the  matter  here  charg- 
ed upon  \i\H  by  ^Ir.  C.  If  guilty,  I  promise  him  an  ingenuous  ac- 
knowledgment. If  innocent  (as  both  my  conscience  and  his  own 
book  will  jirove  nie  to  be)  tlicu  I  shall  only  say,  He  knoiceth  not 
tchat  spirit  he  is  (f.     The  case  must  be  tried  by  his  own  book. 


*  Abraham's  covenant,  Ceu.  xviii  the  cuveaant  gf  grao«. 


514;  VINDICIAIIUM  VIXDEX. 

and  it  will  quickly  be  decided.  These  are  the  very  words  in  hi^ 
Solemn  call,  p.  148.  '  He  (that  is,  Mr.  Sedgwick)  makes  no  distinc- 

*  tion  betwixt  the  ceremonial  covenant  that  was  dedicated   with 

*  blood,  and  the  law  written  in  stones  that  was  not  so  dedicated. 

*  Kow  strangely  doth  he  confound  and  obscure  the  word  and  truth 

*  of  God,  which  ought  to  have  been  cleared,  and  distinctly  declared 

*  to  those  he  had  preached  or  written  to  T  With  much  more,  p.  149, 
150,  151.  where  he  saith,   '  It  is  plain,  that  the  law  written  in 

*  stones,  and  the  book  wherein  the  statutes  and  judgments  were 
'  contained,  were  two  distinct  covenants,  and  delivered  at  distinct 
'  seasons,  and  in  a  distinct  method ;  the  one  with,  the  other  without 
'  a  Mediator;   the  one  dedicated  with  blood  and  spi'inkling,  the 

*  other  (that  we  read  of)  not  so  dedicated.'' 

Now  let  the  reader  judge  whether  I  have  deserved  such  tragical 
complaints  and  dreadful  charges  for  inferring  from  these  words, 
That  the  ceremonial  law  being  by  him  pronounced  a  distinct  cove- 
nant from  the  moral  law,  which  he  makes  all  one  with  Adam's  co- 
venant ;  delivered  at  a  distinct  season,  and  in  a  distinct  method ; 
the  ceremonial  law  with  a  Mediator,  the  moral  law  without  a  Me- 
diator';  the  ceremonial  law  dedicated  with  blood  and  sprinkling, 
the  moral  law  not  so  dedicated:  let  him  judge,  I  say,  whether  I 
have  wronged  him  in  saying,  that  by  his  own  confession,  circumci- 
sion being  a  part  of  this  ceremonial  law,  it  can  therefore  be  no  part 
of  the  covenant  of  works. 

Exception.  But  Mr.  Gary  hath  two  things  to  say  for  himself,  (1.) 
That  in  the  same  place  he  makes  the  ceremonial  law  no  other  than 
a  covenant  qfzcvrks:  And  the  wrong  I  have  done  him  is  not  dis- 
tinguishing, as  he  did,  betwixt  a  covenant  of' works,  and  the  covenant 
qfzcorks.  Here,  it  seems,  lies  my  guilt,  upon  which  this  dreadful 
outcry  against  me  is  made. 

Reply.  But  if  I  should  chance  to  prove,  that  there  never  was, 
is,  or  can  be  any  more  than  one  covenant  of  works ;  and  that  any 
one  covenant  which  is  distinguished  from  it  (as  he  confesses  the  ce- 
remonial law  was)  by  a  Mediator,  and  the  blood  of  sprinkling,  can 
be  no  part  of  that  covenant  of  works ;  what  then  Avill  become  of 
Mr.  C's  distinction  of  a  covenant  qfzcorks,  and  the  covenant  of  works? 
Now  the  matter  is  plain  and  evident,  That  as  there  never  were,  are, 
or  can  be  more  than  two  common  heads  appointed  by  God,  namely, 
Adam  and  Christ,  1  Cor.  xv.  45,  46,  47,  48.  Rom',  v.  15,  17,  18, 
19.  so  it  is  impossible  there  should  be  more  than  two  covenant?, 
under  which  mankind  stands,  under  these  two  common  head?. 
And  the  first  covenant  once  broken,  it  is  utterly  impossible  that 
fallen  man  should  ever  attain  life  that  way,  or  that  ever  God 
should  set  it  up  again  with  such  an  intention  and  scope,  '  unless  (as> 


VIXDICIAULM  VINDJ.X.  515 

*  Mr.  Cliarnock  s|x;aks*)  he  bad  rciluccd  man's  Ixxlv  to  the  dust 
«  and  his  soul  to  nolhinf;,  and  tranied  anothtr  man  to  liave  jrovern- 
'  c<l  him  hv  a  covenant  of  works;  but  that  bad  not  bcvn  ibc  same 
'  man  that  bad  rtvulled,  and  upon  bis  revolt  was  stained  and  dis- 
'  abled.'  It*  Mr.  C.  therefore  be  not  able  to  j)rove  more  covenants 
of  works  with  mankind  than  one,  let  him  ratiier  blush  at  bis  silly 
distinction  betwixt  a  covenant  of  works,  and  the  covenant  of  works. 
Vox-  indeed  he  makes  at  least  four  distinct  covenants  of  works,  one 
with  Adam,  two  with  Moses  ;  one  moral,  the  other  ceremonial ; 
and  a  fourth  with  Abraham  at  the  institution  of  circumcision, 
Gen.  xvii. 

(2.)  If  it  appear  (as  it  clearly  doib)  that  as  there  never  was,  is, 
or  can  be  any  more  than  one  covenant  of  works,  so  whatsoever  co- 
venant is  distinfjuished  from  it  by  a  Mediator,  and  dedication  by 
the  sprinkling  of  blood  (as  he  sailh  the  ceremonial  law  was)  cannot 
|X)ssil)ly,  tor  the  reasons  he  ^ives,  be  any  part  or  mendjcr  of  Adam's 
covenant  of  works ;  then,  I  hope,  I  have  done  Mr.  C.  no  w  rono-  in 
my  assumption  from  his  own  words,  lor  which  he  so  reviles  and 
abuses  me.  But  this  will  appear  as  clear  as  the  noon-day  light : 
P'or  a  covenant  with  a  ^Mediator,  and  dedicated  by  sprinkling  of 
blood,  doth,  and  necessarily  must,  essentially  difference  such  a  co- 
venant from  that  covenant  that  had  no  Mediator,  nor  dedication  by 
blood.  To  deny  this,  were  to  confound  law  :'nd  gospel,  Adam's 
and  Christ's  covenant;  but  the  distinction  betwixt  them  is  bis  own, 
therefore  my  assumjition  was  just.  I'bat  ibis  blood  was  ty])ical]y 
the  blood  of  Christ,  and  that  the  Holy  Ghost  signified  the  one  by 
the  other,  is  plain  from  Heb.  ix.  7,  8.  And  I  never  met  with  that 
man  that  scruj)led  It  before  Mr.  Cary.  So  then  my  first  argument 
to  prove  Abraham's  covenant  of  circumcision  to  be  tlu'  covenant  of 
trrace,  and  not  an  Adam's  covenant,  or  any  part  thereof,  stands  firm 
.'.fler  Mr.  C's  passionate  reply,  which  I  hope  the  Lord  will  pardon 
to  him,  though  he  had  scarce  charity  enough  left  to  desire  a  pardon 
for  his  friend,  who  had  neither  wronged  the  truth  nor  him. 

Arf^.  2.  My  second  argument  was  this.  If  circumcision  was  the 
-eal  of  the  righteousness  of  faith,  it  did  not  pertain  to  the  covenant 
of  works,  for  the  righteousness  of  faith  and  works  are  opposite. 

IJut  circumcision  was  the  seal  of  the  righteousness  of  faith,  Rom. 
iv.  n.  Kr<^'o. 

The  sum  of  what  be  answers  to  this,  )).  72,  73,  S:c.  (as  far  as  I 
can  j)ick  bis  true  sense  out  of  a  multitude  of  needless  uords)  is  this, 
'  He  confesses  this  argument  seems  very  j)lausible;  but,  however, 

*  Abraham  was  a  believer  before  circumcision ;  and  though  indeed 


•  Cliarnock  on  the  Ailribules,  p.  390. 

Vol.  Ill  K  k 


51G  VIJJDICIAIIUM  VINDEX. 

*  it  sealed  the  righteousness  of  faith  to  him,  yet  it  sealed  it  to  him 
'  only  as  the  father  of  believers ;  and  denies  that  ever  Jacob,  or 

*  Isaac,  or  any  other  enrolled  in  that  covenant  were  sealed  by  it ; 
'  but  to  all  the  rest,  beside  Abraham,  it  was  rather  a  token  of  ser- 
'  vitude  and  bondage.'    This  is  the  sum  and  substance  of  his  reply. 

Reply.  But,  Sir,  let  me  ask  you  two  or  three  plain  questions. 
(1.)  What  is  the  reason  you  silently  slide  over  the  question  I  asked 
you,  p.  41.  of  my  Vindicice,  Si-c.  Did  you  find  it  an  hot  iron  which 
you  durst  not  touch  ?  It  is  like  you  did.  My  question  was  this : 
Had  Adam's  covenant  a  seal  of  the  righteousness  offaitli  annexed 
to  it,  as  this  had,  Rom.  iv.  11.  The  righteousness  of  faith  is  evan- 
gelical righteousness,  and  this  circumcision  sealed.  Say  not  it  was 
to  Abraham  only  that  it  sealed  it,  for  it  is  an  injurious  restriction 
put  upon  the  seal  of  a  covenant  which  extended  to  the  fathers  as  well 
as  to  Abraham:  hozoever,  you  admit  that  it  sealed  evangelical 
righteousness  to  Abraham,  but  I  hope  you  will  not^  say,  that  a  seal 
of  the  covenant  if  works  (for  so  you  made  circumcision  to  he)  ever 
did,  or  could  seal  evangelical  righteousness  to  any  individual  person 
in  the  wo?ld. 

I  find  you  a  man  of  great  confidence,  but  certainly  here  it  failed 
you ;  not  one  word  in  reply  to  this.     (2.)  '  I  told  you  your  dis- 

*  tinction  was  invented  by  Bellarmine,  and  shewed  you  where  it 

*  was  confuted  by  Dr.  Ames :  but  not  a  word  to  that.'  (3.)  I  shew- 
'  ed,  '  That  the  extending  of  that  seal  to  all  believers,  as  well  as 
«  Abraham,  is  most  agreeable  to  the  drift  and  scope  of  the  apostle's 

*  argument,  which  is  to  prove,  that  both  Jews  and  Gentiles  are 

*  justified  by  faith,  as  Abraham  was  :  and  that  the  ground  of  justi- 
«  fication  is  common  to  both  :  and  that  how  great  soever  Abraham 

*  was,  yet  in  this  case  he  hath  found  nothing  whereof  to  glory.    And 

*  is  not  your  exposition  a  notable  one,  to  prove  the  community  of 
<  the  privilege  of  justification,  because  the  seal  of  it  was  pecuhar  to 

*  Abraham  alone  T  p.  47,  48. 

Sir,  you  have  spent  words  enough  upon  this  head  to  tire  your 
reader.  But  why  can  I  not  meet  with  one  word  among  them  that 
fairly  advances  to  my  argument  ?  or  answer  the  important  questions 
before  you,  upon  which  the  matter  depends  ?  If  this  be  all  you  have 
to  say,  I  must  tell  you,  you  are  but  a  weak  manager  of  a  bad  cause, 
which  is  the  less  hazard  to  truth. 

Arg.  3.  In  the  covenant  of  circumcision,  Gen.  xvli.  God  makes 
over  himself  to  Abraham  and  his  seed,  to  be  their  God,  or  gives 
them  a  special  interest  in  himself.. 

But,  in  the  covenant  of  works,  God  doth  not,  since  the  fall, 
make  over  himself  to  any  to  be  their  God,  by  way  of  special  interest. 

Therefore  the  covenant  of  circumcision  cannot  be  the  covenant 
of  works. 


VINDILIAKLM  VIKDF.X.  517 

Tlie  sum  of  vour  ripli/^  in  p.  7().  is  uniler  two  hemls. 
(1.)  Vou  l)olillv  tell  mo.   That  "  Gtxl  doth  in  the  covenant  of 
'  works  make  over  himself  to  sinners  to  he  thiir  GoJ  by  way  of 

*  special  interest;   but  it  beinjj^  U}K)n   such  hard  terms^that  it  is  ut- 

*  terly  impossible  for  sinners  that  way  to  attain  unto  life,  he  hath 
'  therefore  been  pleased  to  abolish  that,  and  make  a  new  covenant ;' 
and  bring  Kxod.  xx.  1.  to  prove  it. 

Rfjdij.  This  is  new  and  strange  di^  inity  with  me,  (1.)  That 
God  should  become  a  people's  God  by  way  of  special  interest,  by 
virtue  of  the  broken  covenant  of  works;  this  wholly  alters  the  na- 
ture of  that  covenant :  for  then  it  was  a  law  that  could  give  life, 
contrary  to  Gal.  iii.  21.  unless  you  can  suppose  a  soul  that  is  totally 
dead  in  sin  to  have  a  sj)ecial  interest  in  God,  as  his  God.  (i2.) 
This  an*ver  of  yours  yields  the  controversy  about  the  nature  of  the 
Sinai  law ;  for  tliis  very  concession  of  yours  is  the  medium  by  wiiicli 
our  divines  ])rove  it  to  be  a  covenant  of  grace.  (3.)  This  conce.'J- 
sion  of  yours  confounds  the  two  covenants,  by  communicating  the 
essential  property  and  prime  ])rivilege  of  the  covenant  of  grace  to 
Adam's  covenant  of  works.  Either,  therefore,  expunge  Jer.  xxxi. 
^33.  as  a  covenant  of  grace,  "  I  will  be  their  God,  and  they  .shall  be 
''  my  ]>eople ;''  or  allow  that  in  Gen.  xvii.  7.  to  be  specifically  the 
same;  and  that  Exod.  xx.  though  more  obscurely  delivered.  (4.) 
You  assert,  '  That  God  may  actually  become  a  people's  God  by 
'  way  of  special  interest,  and  yet  the  salvation  of  that  people  be 
'  su.sj)ended  u]X)n  impossible  term.s.'  You  sent  them  before  into 
/mr^tiionj,  but  by  this  you  must  send  them  directly  to  liell :  for  if 
the  salvation  of  God's  peculiar  people  be  upon  impossible  terms,  it 
is  certain  they  cannot  be  saved.  And,  lastly,  it  is  an  horrid  reflec- 
tion upon  the  wisdom  and  goodness  of  God,  who  never  did,  or  will 
make  any  covenant  wherein  he  takes  fallen  men  to  be  his  peculiar 
)jcople,  and  make  over  him.self  to  be  their  God  ;  and  yet  not  make 
provision  for  their  salvation  in  the  same  covenant,  but  leave  their 
salvation  for  many  ages,  ujwn  hard  and  impossible  terms,  i.  e.  leave 
them  under  danmation. 

(52.)  1  told  you  in  n>y  Vi7uUcia\  &c.  p.  49-  that  you  were  fain  to 
cut  Abraham's  covenant.  Gen.  xvii.  into  two  parts;  and  make  the 
first  to  be  the  pure  covenant  of  grace,  which  is  the  promissory  part 
to  tlio  9th  verse,  and  the  restipulation,  as  you  call  it,  p.  i^05,  to  be 
as  pure  a  covenant  of  work.s,  which  I  truly  said  was  a  bold  actioii ; 
and  in  so  calling  it,  I  gave  it  a  softer  name  than  the  nature  of  it 
deserved. 

The  sum  of  what  you  reply  to  this  is,  1.  By  deii}  iiig  tlie  matter 
of  fiact,  and  charging  me  with  misrepresentation  ;  *  and  in  the  next 


•  Mr.  Cs  Dr fence,  p.  19 


Dr  fence,  J 

C  k  f2 


518  VlNDICIARUM  VINDEX. 

page  confessing  the  whole  charge,  saying,  Though  the  promise  and 
the  restipulation  mentioned,  ver.  7,  8,  9.  make  but  one  and  the 
same  covenant  of  circumcision ;  yet  there  are  two  covenants  men- 
tioned in  th^t  context,  the  first  between  God  and  Abraham  himself, 
ver.  2,  4.  the  other  between  God  and  Abraham,  and  his  natural 
posterity  also,  ver.  7,  8, 9, 10.  the  former  you  call  a  covenant  of  grace, 
the  latter  a  covenant  of  works.  And  p.  81.  you  affirm  that  after 
God  had  entered  the  covenant  of  grace  with  Abraham,  verses  2,  4. 
Q-|  that  Abraham  himself  was  required  to  be  circumcised  by 
"  °  ■  the  command  of  God,  as  a  token  of  the  covenant  of  works. 
And  then,  after  some  unbecoming  scoffs  for  misplacing  ver.  7,  8. 
where  ver.  9,  10.  should  be ;  as  also  of  Gen.  xii.  for  Gen.  xvii. 
(whether  by  the  scribe,  myself,  or  the  press,  I  cannot  say ;  but  in 
each  place  sufficient  light  is  given  to  set  you  right  in  the  scope  and 
argument  of  my  discourse)  you  tell  us.  That  hoto  harsh  and  un- 
likely soever  it  may  seem  to  mail's  carnal  reason,  that  the  latter,  to 
wit,  the  covenant  of  xvorks  made  with  Abraham,  ver.  9,  10.  must 
needs  make  void  the  covenant  of  grace  made  xcith  him,  ver.  2,  4. 
7/et  the  apostle  gives  a  quite  contrary  resolution  of  it.  Gal.  iii.  17. 
And  after  all,  p.  79-  in  return  to  my  argument,  That  the  circumci- 
sion of  Abraham  and  his  seed,  vej".  9,  10.  could  not  possibly  be  a 
condition  of  Adam's  covenant  of  works  from  the  nature  of  the  act : 
because  Paul  himself  circumcised  Timothy,  Acts  xvi.  2,  3.  and  as- 
serts it  to  be  a  part  of  his  liberty.  Gal.  ii.  3,  4.  which  could  never 
be,  if  in  the  very  nature  of  the  act  it  hath  bound  Timothy  to  keep 
the  law  for  justification ;  and  had  been  contrary  to  the  whole  scope 
of  the  apostle's  doctrine :  but  it  became  an  obligation  only  from  the 
intention  of  the  agent.     All  that  you  say  to  this,  p.  95.  is,  '  That 

*  as  for  Paul's  compliance  with  the  Jews,  however  the  case  stood  in 

*  that  respect,  this  is  certain,  That  the  blessed  apostle  would  never 

*  have  expressed  himself  with  that  vehemency  he  dpth,  Gal.  v.  2, 
'  3.  if  this  had  been  only  the  sense  of  the  Jewish  teachers,  or  that 
'  circumcision  in  its  own  nature  did  not  oblige  to  the  keeping  of 

*  the  whole  law ;  and  that  this  is  only  my  corrupt  gloss  upon  the 

*  text.' 

Reply.  If  there  be  but  one  covenant  made  betwixt  God  and  A- 
braham  in  that  17th  of  Genesis,  and  you  make  two,  not  only  nu- 
nierically,  but  specijically  distinct,  yea,  opposite  covenants  of  it,  then 
you  boldly  cut  God's  covenant  with  Abraham  in  two,  and  are  guilty 
of  an  insufferable  abuse  of  the  covenant  of  God  :  But  the  former  is 
true ;  therefoi-e  so  is  the  latter.  You  say,  p.  223,  224.  of  your 
call,  '  That  at  the  second  and  fourth  verses  God  made  a  covenant 
'  with  Abraham  himself  alone,  but  at  ver.  7.  he  makes  the  cove- 
'  nant  of  circumcision  betwixt  himself  and  Abraham,  and  his 
■^  natural  seed  also ;  and  saith,  ver.  7.     And,  or  according  to  the 


VINDICIAUIM  VINDKX.  ol9 

'  old  translation,  moreover  ,•    aft    proceeding    to  speak    of  another 
*  covenant  than  what  he  had  hten  htfore  inNisting  on.' 

Now  I  w(»uld  soherlv  ask,  (1.)  What  voiiclu'rs  you  have  a- 
mongst  ex])i)sitors  tor  this  your  rash  and  daring  assertion  .'  I  find 
not  a  man  that  liath  trod  this  path  before  vou,  and  I  hope  none 
will  be  hardv  enough  to  follow  :  you  certainly  stand  alone,  and  it 
is  pity  but  you  should.  (^.)  Where  do  you  find  the  ju>t  |)arts  of 
the  new  covenant  in  the  !2d  and   4th  verses  .''    Is  it  not   altogether 

f)roniissorv,  on  (iod's  part,  without  any  rcsti])ulation  on  Abra- 
lam's?  For  you  have  excluded  ver.  1,  7,  10.  from  that  which 
vou  call  God's  covenant  of  grace  with  him.  And  then  for  your 
covenant  of  works,  ver.  7,  8,  9,  10.  you  make  this  to  be  the  pro- 
missory part  of  that  covenant,  "  to  be  a  God  imto  thee,  and  to  thy 
*'  seed  after  thee ;"  and  again,  ver.  8.  "  I  will  be  their  God." 
Was  ever  such  a  promise  as  this  found  in  a  covenant  of  works  ? 
Tell  me  whatever  God  said  more  in  the  new  covenant,  than  he 
saith  here  .''  O  blessed  covenant  of  work,  if  this  be  such  !  (iJ.) 
Tell  me  whether  you  can  satisfy  your  own  conscience  with  the  an- 
swers you  have  given  to  my  first  argument  against  your  paradoxical, 
yea,  heterodoxical  exposition  .^  I  told  you.  That  if  ver.  7,  8,  J), 
10.  contain  another  covenant,  vi/.  of  works,  enteretl  by  God  with 
Abraham  and  his  .seed,  it  must  needs  make  void  the  former  cove- 
nant, ver.  2,  4.  for  wherever  the  covenant  of  works  takes  place, 
the  covenant  of  grace  gives  place ;  they  cannot  consist,  as  I  have 
abundantly  jiroved  before.  Do  you  verily  think  those  words  of  the 
apostle,  Gal.  iii.  17.  which  you  bring  as  a  foundation  to  support 
your  singular  and  sinful  e«:pohition,  viz.  And  this  I  smj^  That  the 
covenant  tliat  was  conjirmed  before  of  God  in  Christ,  the  law,  xchich 
teas  four  hundred  and  thirt  if  years  after,  caiuiot  dlsunnvl,  that  it 
should  make  the  promise  of  none  effect ;  do  you  think,  I  say,  that  in 
that,  or  any  other  text,  the  apostle  opposes  the  two  coveiiants  made 
(as  you  fancy)  with  Abraham,  Gen.  xvii.  Or  doth  he  not  there  speak 
of  God's  covenant  with  Abraham,  as  distinguished  from  the  law  made 
4.'}0  years  afterward.''  (4.)  Have  you  satisfied  your  own  judgment 
and  conscience  in  the  reply  you  made  to  that  unanswerable  objec- 
tion from  Paufs  circun)cising  of  I'imothy,  Acts  xvi.  2,  3.  where 
you  have  the  plain  matter  of  fact  before  you,  that  he  was  circum- 
cised l)y  Paul ;  and  this  fact  of  his  justified  as  a  part  of  the  liberty 
he  had  in  Christ,  Gal.  ii.  3,  4.  *  from  whence  it  cviileiitly  appears. 
That  circumcision,  in  its  own  nature,  did  not  simply  and  absolutely 


•  He  is  bound  not  simplf  .nntl  absdiutcly  iVom  ilic  nature  of  the  work  itscli',  ;/■/-.  ("ir- 
cunicision)  but  in  regard  uf  the  intention  of  hitn  \>ho  pvrl'ornu  it  ;  iir.ii  such  un  upinioa 
Tkeuig  iupporled,  &c.     Popl  un  the  I'Uicc. 

K  k  Vi 


520  VINDICIARUM  VIXDEX. 

oblige  men  to  the  keeping  of  Moses's  law  for  righteousness,  hut 
only  for  the  intention  or  opinion  of  the  person.  And  though  you 
call  this  my  corrupt  gloss  upon  the  text,  therein  you  grossly  abuse 
me  :  the  gloss  is  neither  corrupt  nor  my  own  ;  but  the  unanimous 
judgment  of  all  sound  expositors  of  the  text,  as  you  might  see, 
were  you  capable  of  seeing  it,  in  a  collection  of  their  judgments 
upon  that  text,  Gal.  v.  2,  3,  4.  in  Mr.  Pool's  Synopsis.  And  though 
Estuis  thinks  the  act  of  circumcision  mijiht  be  oblisratorv  to  the 
Gentiles,  to  whom  the  law  was  not  given ;  yet  it  was  not  so  to  the 
Jews  that  believed,  and  such  was  Timothy-  But  why  do  I  refer 
you  to  the  judgment  of  commentatoi'S  f  The  very  reason  of  it  may 
convince  you.     For, 

If  the  very  act  of  circumcision  did,  in  its  own  nature,  oblige  all 
on  whom  it  passed,  to  keep  the  whole  law  for  their  righteousness, 
then  Paul  so  obliged  Timothy,  and  all  others  on  whom  he  passed 
it,  to  keep  the  law  for  their  righteousness. 

But  Paul  did  not  oblige  Timothy,  or  any  other  on  whom  he 
passed  it,  by  the  very  act  of  circumcision  so  to  keep  the  law. 

Therefore  the  very  act  of  circumcision,  n  its  own  nature,  did 
not  oblige  all  on  whom  it  passed,  to  keep  the  whole  law  for  righ- 
teousness. 

You  may  ponder  this  argument  at  your  leisure,  and  not  think  to 
refute  it  at  so  cheap  a  rate,  as  by  calling  it  a  corrupt  gloss  of  my 
own.  And  thus  I  hope  I  have  sufficiently  fortified  and  confirmed 
my  third  argument,  to  prove  Abraham's  covenant  to  be  a  covenant 
of  grace.     My  fourth  was  this  : 

Ar£^.  4.  That  which  in  its  direct  and  primary  end,  teacheth 
man  the  corruption  of  his  nature  by  sin,  and  the  mortification  of 
sin  by  the  Spirit  of  Christ,  cannot  be  a  condition  of  the  covenant 
of  works. 

But  so  did  circumcision  in  the  very  direct  and  primary  end  of  it ; 
therefore,  &c. 

Your  reply  to  this,  is,    '  That  xchcn  I  have  substantially  proved 

*  that  the  Sinai  covenant^  as  it  contained  the  passover,  sacrifices, 

*  types,  and  appendages,  under  ivhich  were  veiled  many  spiritual 

*  mysteries  7-elaiing  to  Christ,  and  mortification  of  sin  by  his  grace 

*  and  Spirit,  to  be  no  covenant  of  works,  but  a  gospel  covenant ;  yoxi 

*  "will  then  grant,  tvith  me,  that  the  present  argument  is  convincing ;'' 
p.  QQ,  67.  of  your  reply. 

Reply.  Sir,  I  take  you  for  an  honest  man,  and  every  honest 
man  will  be  as  good  as  his  word  ;  either  I  have  fully  proved  against 
you,  that  the  Sinai  law  (taken  in  that  latitude  you  here  express  it) 
is  not  an  Adam's  covenant  of  works,  or  I  have  not.  If  I  have 
not,  doubtless  you  have  reserved  your  more  pertinent  and  strong- 
replies  in  your  own  breast,  and  trust  not  to  those  weak  and  silly 


viVDK'iAiirM  vrvDP:.\'. 


5i>f 


ones,  which  you  sec  here  baffled,  and  have  only  served  to  involve 
you  in  greater  absurdities  than  before.  But  if  you  have  brought 
forth  all  your  stri.n2:tii,  (as  in  such  a  desperate  strait  no  man  can 
imagine  but  vou  would)  then  1  have  fully  proved  the  point  against 
you  ;  and  if  I  have,  I  expect  you  to  be  ingenuous  and  candid,  in 
making  good  your  word,  that  you  will  then  grant,  with  me,  that 
this  aro-unnnf  is  convincing,  to  the  end  for  which  it  was  designed. 
And  so  I  hope  we  have  fully  issued  the  eo!itrover.sy  betwcvn  us, 
relating  to  God's  covenant  with  Abraham.  You  have  indeed  four 
argntments  ]x  59,  00,  Gl,  62.  of  your  Reply,  to  prove  Abraham's 
covenant  a  covenant  of  works,  of  the  same  nature  with  Adam's 
covenant. 

(1.)  Because  as  life  was  implicitly  promised  to  Adam  ujxju  his 
obcchence,  and  death  explicitly  threatened  in  case  of  his  disobedi- 
ence, which  made  that  properly  a  covenant  of  works  ;  so  it  was  in 
the  covenant  of  circumcision,  Gen.  xvii.  7,  8.  compared  with  ver. 
10,  14. 

Riply-  This  argument  or  reason  can  never  conclude  ;  because  as 
God  never  required  of  Abraham  and  his  children,  personal,  perfect, 
and  perpetual  obedience  to  the  whole  law  for  life,  as  he  did  of  Adam; 
so  tlie  death,  or  cutting  off,  .spoken  of  here,  seems  to  l)e  another 
thing  from  that  threatened  to  Adam.  Circumcision,  as  I  told  you 
l>eforc,  was  appointed  to  be  the  discriminating  .sign  betwixt  Abra- 
ham's .seed  and  the  Heathen  world;  and  the  wilful  neglect  thereof 
is  here  threatened  with  the  cutting  off  by  civil,  or  ecclesiastical  ex- 
communication from  the  cc^mmonwealth  and  church  of  Israel,  as 
Luther,  Calvin,  Paraeus,  Musculus,  &c.  expound;  not  by  the  death 
of  body  and  soul,  as  was  threatened  to  Adam,  without  place  for  re- 
jKMitance.  or  hope  of  mercv. 

(2.)  Vou  say  Abraham's  covenant  could  not  be  a  covenant  of 
faith,  because  faith  was  not  reckoned  to  Abraham  for  righteousness 
in  circumcision,  but  in  uncircumcision,  Rom.  iv.  9,  10. 

Reply.  This  is  weak  reasoning ;  circinncision  could  not  belong 
to  a  gospel-covenant,  becau.se  Abraham  was  a  l)eliever  before  he 
wa.s  circumcised.  Vou  may  as  well  deny  the  Lord's  lSuj>per  to  be 
the  seal  of  a  gospel-covenant,  because  the  partakers  of  it,  are  be- 
lievers before  they  partake  of  it.  Beside,  you  cannot  deny  but  it 
.sealed  the  righteousness  of  faith  to  Abraham  :  and  I  desired  you 
before,  to  prove  that  a  seal  of  the  covenant  of  works  is  capable  of 
being  applied  to  such  an  use  and  service,  which  you  have  not  done, 
nor  ever  will  be  able  to  do  ;   but  politicly  slided  by  it. 

(3.)  Vou  say  it  cannot  be  a  covenant  of  grace,  becau.se  it  is 
<  (Ultra-distinguished  to  the  righteousness  of  faith,  Rom.  iv.  13. 

Rtpltj.  'i'he  law  in  that  place  is  put  strictly  for  the  pure  law  of 
nature,  and  metahpticallii  signifies  the  works  of  the  law,  which  is 

K  k  4 


522  VINBICtARUM  VINDEX. 

a  far  different  thing  from  the  law,  taken  in  that  latitude  wherein 
you  take  it.      And,  is  not  this  a  pretty  argument,  that  because  the 
})rouiise  to  Abraham  and  his  seed,  was  not  through  the  law,  but 
through  the  righteousness  of  faith  ;  therefore  the  covenant  God 
made  with  Abraham  and  his  seed,    Gen.  xvii.  cannot  be  a  gra- 
cious, but  a  legal  covenant  ?     This  promise,   mentioned  Rom.  iv. 
IS.  was  made  to    Abraham    long   before   the  law  was    given  by- 
Moses;  and  free  grace,  not  Abraham's  legal  righteousness,  was  the 
impulsive  cause  moving  God  to  make  that  promise  to  Abraham  and 
to  his   seed  ;    and  their  enjoyment  of  the  mercies  promised,  was 
not  to  be  through  the  law,  but  through  the  rigliteousness  of  faith. 
By  what  rule  of  art  this  scripture  is   alleged  to  prove  God's  cove- 
nant with  Abraham,  Gen.  xvii.  to  be  a  covenant  of  works,  I  am 
utterly  to  seek  :  if  it  be  only  because  circumcision  was  added  to  it, 
that  is  answered  over  and  over  before,  and  you  neither  have,  nor 
can  reply  to  it. 

(4.)  Lastly,  It  cannot  (say  you)  be  a  covenant  of  grace,  because 
it  is  represented  to  us,  in  scripture,  as  a  bondage  covenant.  Acts 
XV.  10,  &c.  Gal.  V.  1. 

Reply.  It  is  time,  I  see,  to  make  an  end  ;  your  discourse  runs 
low  and  dreggy.  Do  you  think  it  is  one  and  the  same  thing  to 
say,  That  the  ceremonial  law  was  a  yoke  of  bondage  to  them  that 
were  under  it,  and  to  say  it  was  an  Adam's  covenant .?  Are  these 
two  parallel  distinctions  in  your  logic  ?  Alas  !  Sir,  there  is  a  wide 
difference ;  the  difficulty,  variety,  and  chargeableness  of  those 
ceremonies,  made  them,  indeed,  burthensome  and  tiresome  to 
that  people ;  but  they  did  not  make  the  covenant  to  which  they 
were  annexed,  Lo  become  an  Adam's  covenant  of  works  ;  for  in 
the  very  next  breath,  ver.  1 1.  the  apostle  will  tell  you,  they  were 
saved ;  yea,  and  tells  us,  that  we  shall  be  saved,  even  as  they.  So 
that  either  they  that  were  saved  under  this  yoke,  were  saved  by 
faith  in  the  way  of  free  grace,  as  we  now  are  :  or  we  must  be  saved 
in  the  way  of  legal  obedience,  as  they  were.  Take  which  you 
please,  for  one  of  them  you  must  take.  We  shall  be  saved  even  as 
they.  Acts  xv.  10,  11. 

If  you  can  make  no  stronger  opposition  to  my  arguments  than 
such  as  you  have  here  made,  your  cause  is  lost,  though  your  confi- 
dence and  obstinacy  remain :  it  were  easy  for  me  to  fill  more 
paper  than  I  have  written  on  this  subject,  with  names  of  principal 
note  in  the  church  of  God,  who,  with  one  voice,  decry  your 
groundless  position,  and  constantly  aflirm.,  That  the  law  in  the 
complex  sense  you  take  it,  as  it  comprehends  the  ceremonial  rites 
and  ordinances  whereunto  circumcision  pertains,  is,  and  can  be 
no  other  than  the  covenant  of  grace,  though  more  obscurely  admi- 
nistered.    But  because  Latin  authors  are  of  little  use  to  you,  and 


VIXDICIAUUM  VIXDEX.  523 

among  J',nglish  ones,  tlie  juclornicnt  of  Dr.  Crisp*,  I  siip]X)se,  will  be 
huitnr  omnium  with  you  ;  I  will  recite  it  faith  fully  out  of  his  ser- 
mon u|jon  the  two  covenants,  where  he  makes  the  old  and  new  co- 
venant to  l)e,  inileed,  two  distinct  covenants  of  grace,  (for  which  I 
see  no  reason  at  all)  but  proves  the  former  to  be  so  in  these  words: 
'  It  is  granted  of  all  men,  that  in  the  covenant  of  works  there  is 

*  no  remission  of  sin,  there  is  no  notice  of  Christ;  but  the  whole 

*  business  or  employment  of  the  priests  of  the  old  law  \\a»  altoge- 
'  tiler  about  remission  of  sins,  anil  the  exhibiting  anil  holding  forth 

*  of  Christ  in  their  fashion  unto  the  ]>eople.      In  the  15th  of  Num- 

*  bers,  ver.  28.   (I  will  give  you  but  one  instance)  there  you  shall 

*  plainly  see,  that  the  administration  of  the  jmestly  office  had  re- 

*  mission  of  sins,  as  the  main  end  of  that  administration.     If  a  suut 

*  sin  through  ig'nnraiut\  lie  shall  bring'  a  skc-goat  unto  the  jiricst^ 

*  and  he  shall  make  an  atonement  for  the  soul  thai  sinneth  ig- 

*  norantlt/,  ami  it  shall  be  forgiven  him:  See  the  main  end  is  ad- 
'  ministering  forgiveness  of  sins. 

'  And  that  Christ  was  the  main  subject  of  that  their  ministry  i% 

*  plain ;  because  the  a|)ostle  saith,  in  the  verse  before  my  text,  that 
all  that  administration  was  but  a  shadow  of  Christ,  and  a  figure, 
for  the  present,  to  represent  him,  as  he  doth  express  in  the  ninth 
chapter  of  this  epistle.  And  the  truth  is,  the  usual  general  gospel 
that  all  the  Jews  had,  was  in  their  sucriHces,  and  priestly  observa- 

*  lions. 


*  So  that  it  is  ])hun,  the  administration  of  their  covenant  was  an 
'  administration  of  grace,  and  absolutely  distinct  from  the  admini- 
*  stration  of  the  covenant  of  works.'  And  what  can  be  said  more 
aosolutely,  and  directly  contradictory  to  yoxxr  position  than  this  is.'' 
And  yet  again,  j).  250.  speaking  to  that  scripture,  Ileb.  viii.  8. 
'  where  the  a])ostle  distinguishes  of  a  better  and  ^  fault [j^  of  iJrst 
'  and  second ;  he  saith,  (finding  fault  with  them)  ^  The  days  come 
'  when  I  will  make  a  new  covenant  with  the  house  of  Israel,  and 
'  with  the  house  of  Judah;  not  according  to  the  covenant  I  made 
'  with  their  fathers,  when  I  took  them  by  the  hand  to  lead  them 
<  out  of  the  land  of  Egypt ;"''  and  (as  Jeremiah  adds  it,  for  the  apos- 
'  tie  takes  all  this  out  of  Jer.  xxxi.  31.  {although  I  xcas  an  husband 
-  to  them,  and  in  the  close  of  all,  j/our  sins  and  iniquities  xcill  I  re- 

'  member  no  more. Here  are  two  covenants,  a  ncio  covenant^ 

«  and  the  eovenant  he  made  with  their  fathers.  Some  may  think  it 
'  was  the  covenant  of  works  at  the  promulgation  of  the  moral  law; 
'  but  mark  well  that  expression  ol  Jeremiah,  and  you  shall  see  it 
«  was  the  covenant  of  grace.  "  For,  saith  he,  not  according  to  the 
'  covenant  I  made  with  their  fathers,  although  I  was  an  husband 
*  unto  them."    How  can  God  he  considered  as  a  husband  to  a  people 


•  Vol.  II.  Serni.  2.  p«g.  237,  218,  250. 


S:24  ViKDiClARtTM  \TKCEX. 

*  under  the  covenant  of  works  which  was  broken  hy  man  in  inno- 
'  cency,  and  so  become  disannulled,  or  impossible,  by  the  breach  of 
^  it?  The  covenant  of  works  run  thus:  Cursed  is  everyone  that 
'  continueth  not  in  all  things  that  are  written  in  the  book  of  the 

*  law ;  and  in  the  day  thou  sinnest  thou  shalt  die  the  death.     Man 

*  had  sinned  before  God  took  him  by  the  hand,  to  lead  him  out  of 
^  tJie  land  of  Egypt,  and  sin  had  separated  man  from  God:  How 

*  then  can  God  be  called  an  husband  in  the  covenant  of  works  ?  The 

*  covenant,  therefore,  was  not  a  covenant  of  works,  but  such  a  cove- 
'  nant  as  the  Lord  became  an  husband  in,  and  that  imcst  be  a  cove^ 

*  nant  of  grace,''  Sfc. 

How  the  doctor  makes  good  his  two  distinct  covenants  of  grace, 
I  see  not,  nor  expect  ever  lo  see  proved,  and  is  not  my  present  con- 
cernment to  enquire ;  but  once  it  is  evident,  by  what  he  hath  here 
said,  that  the  ceremonial  law,  whereof  circumcision  is  a  branch,  can 
be  no  other  than  the  covenant  of  grace.  And  nothing  is  more 
common  among  our  divines,  than  to  prove  not  only  the  Sinai  law, 
but  God's  covenant  with  Abraham,  Gen.  xvii.  to  be  the  covenant  of 
grace,  by  this  medium.  That  God  having-  etitered  into  a  covenant 
of  grace  with  Abraham  before,  would  never  bring  him  under  a  co- 
venant of  works  cfterwards,  which  must  nulVfy  and  void  the  for- 
mer. And,  besides,  such  a  covenant  of  works  as  you  make  this 
was  never  heard  of  in  the  world,  wherein  God  promises  to  be  a 
God  to  Abraham  and  his  seed  in  their  generations,  upon  the  rigo- 
rous and  impossible  terms  of  Adam's  covenant. 

By  this  time  I  presume  you  must  feel  the  force  of  those  argu- 
ments produced  against  your  vain  and  groundless  notions ;  and 
how  little  you  are  able  to  deliver  your  thesis  from  them,  but  the 
more  you  struggle,  the  more  still  you  are  entangled.     Go  which 

way  you  will,  your  absurdities  follow  you  as  your  shadow, haret 

lateri  lethalis  arundo.  Leaving,  thei'efore,  all  your  absurdities 
upon  you  till  God  shall  give  you  more  illumination  and  ingenuity  to 
discern  and  acknowledge  them,  I  shall  pass  on  to  the  examination 
of  your  third  position,  which  led  you  into  these  gross  mistakes ; 
and  if  God  shall  convince  you  of  your  error  in  this  point,  I  hope  it 
may  prove  a  means  of  recovering  you  out  of  the  rest ;  which,  in 
love  to  your  soul,  I  heartily  desire. 

3.  Your  iXxirdi  position  is,  That  God's  covenant  with  Abraham, 
Gen.  xvii.  can  be  no  other  than  the  covenant  of  works,  because  cir- 
cumcision was  the  condition  of  it :  For  (say  you)  the  new  covenant 
is  altogether  absolute  and  unconditional. 

Of  the  Conditionality  of  the  New  Covena7it. 

This  question,  Whether  the  covenant  of  grace  be  conditional 


vrNUICIARUM  VIVDEX.  52.> 

or  absolute,  was  moved  (as  a  learned  man  observes)  in  the  former 
age,  by  occasion  of  the  controversy  about  justification,  betwixt  the 
Protestants  and  Papists.  Among  the  Protestants  some  denied,  and 
others  affirmed  the  conditionalitv  of  the  gospel-covenant :  Those 
that  denied  it  did  so  for  iear  of  minglinj;  law  and  gospel,  Christ's 
righteousness  and  man's,  as  the  Papists  had  wickedly  done  before, 
lliose  that  affirmed  it  did  so  out  of  fear  also ;  lest  the  nccesssity  of 
faith  and  holiness,  being  relaxed.  Libertinism  should  be  that  way 
introduced.  But  if  the  question  were  duly  stated,  and  the  sense  of 
its  terms  agreed  ujK)n,  the  gospel-covenant  may  bo  affirmed  to  be 
conditional,  to  secure  the  people  of  God  from  Libertinism,  without 
the  least  diminution  of  the  righteousness  of  Christ,  or  clouding  the 
free  grace  of  God. 

I  did,  in  my  first  answer  to  your  call^  endeavour  to  prevent  the 
needless  trouble  you  have  here  given  yourself  by  a  succinct  state  of 
the  question;  telling  you  the  controversy  betwixt  us,  is  not,  (L) 
AVhether  the  gospel-covenant  requires  no  duties  at  all  of  them 
that  are  under  it  P  Nor,  (2.)  Whether  it  requires  any  such  condi- 
tions as  were  in  Adaufs  covenant,  namely,  perfect,  personal,  and 
perj)etual  obedience,  under  the  penalty  of  the  curse,  and  admitting 
no  place  of  repentance  .^  Nor,  (3.)  Whether  any  condition  re- 
quired bv  it  on  our  part  have  any  thing  in  its  own  nature  merito- 
rious oi  the  benefits  pronused  ?  Nor,  (4.)  Whether  we  be  able  in 
our  own  strength,  and  by  the  power  of  our  free  will,  without  the 
preventing,  as  well  as  the  assisting  grace  of  God,  to  perform  any 
such  work  or  duty  as  we  call  a  condition?  These  things  I  told  you 
were  to  be  excluded  out  of  this  controversy.  But  the  only  ciucstion 
])etwixt  us  i.s,  Whether  in  the  new  covenant^  some  act  of' ours ^ 
(though  it  have  no  merit  in  it,  nor  can  be  done  in  our  ozcn  sin^k 
.strength )  he  not  required  to  be  performed  by  7/.y  antccedcntlij  to  a 
blessing  or  privilege  consequent  hi/  virtue  of  a  promise  ?  and  whether 
such  an  act  or  duty,  being  of  a  suspending  nature  to  the  blessing  pro- 
mised,  it  have  not  the  true  aiid  proper  nature  oj' a  gospel-condition  ? 

In  your  reply,  (contrary  to  all  rule  and  reason)  you  include,  and 
chiefly  argue  against  the  very  particulars  by  me  there  excluded  ; 
and  scarcely,  if  at  all,  t(jueh  the  true  question  as  it  was  stated,  and 
by  vou  ought  accordingly  to  have  been  considered.  I  nught  there- 
fore justly  think  myself  discharged  from  any  I'urther  concernment 
with  vou  about  it ;  for  if  you  will  include  what  I  plainly  exclude, 
vou  argue  not  against  mine,  but  another  man's  |)osition,  which  I  a.\\\ 
jiot  concerned  to  defend.  You  here  dispute  against  meritorious 
conditions,  which  I  explode  and  abhor  as  much  as  yourself  Vou 
sa^',  p.  34.  of  your  reply,  XhaX.  a  condition  plainly  implies  something 
merit,  by  wav  of  condignity  or  congruity ;   which  is  false,  and 


say 
of 


526  VINDICIARUM  VINDEX. 

turns  the  question  from  me  to  Papists.  And  were  it  not  more  for 
the  clearing  up  of  so  great  a  point  for  the  instruction  and  satisfac- 
tion of  others,  than  any  hope  you  give  me  of  convincing  you,  I 
should  not  have  touched  this  question  again,  unless  I  had  found 
your  rephes  more  distinct  arid  pertinent.  But  finding  the  point  in 
controversy  of  great  weight,  I  will  once  more  tell  you, 

1.  What  the  word  [condition^  signifies. 

2.  In  what  sense  it  is  hy  us  used  in  this  controversy. 

3.  Establish  my  arguments  for  the  conditionality  of  the  new  co- 
venant. 

And  first,  we  grant.  That  neither  our  word  [condition]  nor 
your  term  [absDhilc,']  are  either  of  them  found  in  scripture,  with 
respect  to  God's  covenanting  with  man ;  so  that  we  contend  not 
about  the  signification  of  a  scripture  term.  But  though  the  word 
conditional  be  not  there,  yet  the  thing  being  found  there,  that 
brings  the  word  co7iditio7tal  into  use  in  this  controversy.  For  we 
know  not  how  to  express  those  sacred  particles,  n,  on.  iav  //,»),  ilovcv, 
it  ^  ^x->  ^^-  Wi  if'^^^U  sinless,  but  if',  except,  only,  and  the  like,  which 
are  frequently  used  to  limit  and  restrain  the  grants  and  privileges 
of  the  new  covenant,  Rom.  x.  9-  Matth.  xviii.  3.  Mark  v.  36. 
Mark  xi.  26.  Rom.  iv.  24.  I  say,  we  know  not  how  to  express 
the  true  sense  and  force  of  these  particles  in  this  controversy  by  any 
other  word  so  fit  and  full  as  the  word  conditiGnal  is.  Now  this  word 
condition,  being  a  law  term,  is  variously  used  among  the  Jurists;  and 
the  various  use  of  the  word  occasions  that  confusion  which  is  found 
in  this  controversy.  He,  therefore,  that  shall  clearly  distinguish  the 
various  senses  and  uses  of  the  word,  is  most  likely  to  labour  with 
success  in  this  controversy.  I  shall,  therefore,  briefly  note  the 
principal  senses  and  uses  of  the  terms,  and  shew  in  wliat  sense  we 
here  take  it.     Of  conditions  there  be  two  sorts, 

1.  Antecedent. 

2.  Consequent  conditions. 

As  to  the  latter,  namely,  consequent  conditions,  you  yourself  ac- 
knowledge, p.  100.  '  That  in  the  outward  dispensation  of  the  co- 

*  venant  many  things  are  required  of  us,  in  order  unto  the  par- 

*  ticipation   or   enjoyment   of    the   full    end    of  the   covenant   in 

*  glory.' 

So  then  the  covenant  is  acknowledged  to  be  consequently  con- 
ditional *,  which  is  no  more  than  to  say  with  the  apostle,  "  With- 
"  out  holiness  no  man  shall  see  God ;"  or  that,  "  If  any  man  draw 
*'  back,  his  soul  shall  have  no  pleasure  in  him,  &c.     Our  contro- 

•  If  the  promises  of  the  covenant  concerning  the  end,  as  distinct  from  the  means  of 
salvation,  are  the  promises  meant,  then  no  body  can  deny  that  these  are  conditional, 
because  they  are  always  made  on  condition  of  faith  and  repentance.     Turrettins. 


VIXDICIARUM  V INDEX.  527 

versy  therefore  is  not  about  consequent  conditions,  laid  by  God  upon 
believers,  after  they  are  ui  Ciirist  and  the  covenant ;  the  covenant, 
so  considered,  a  posteri.yri,  will  not  V)e  denieil  to  be  conditional. 
The  only  ([ueslion  is  about  antecedent  conditions,  and  of  these  we 
are  here  to  consider, 

1.  Such  as  respect  the  first  sanction  of  the  covenant  in  Christ. 

2.  Such  as  respect  the  application  of  the  benefits  of  the  covenant 
unto  men  *. 

As  to  the  first  sanction  of  the  covenant  in  Christ,  we  freely  ac- 
knowledge it  hath  no  previous  condition  on  man's  part,  but  depends 
purely  and  only  upon  the  grace  of  God,  and  merit  of  Christ :  So 
that  our  question  proceeds  about  such  antecedent  conditions  only, 
as  respect  the  application  of  the  benefits  of  the  covenant  unto  men ; 
and  of  these  antecedent  conditions,  there  are  likewise  two  sorts 
which  must  be  carefully  distinguished. 

1.  Such  antecedent  conditions  which  have  the  force  of  a  meri- 
torious and  impulsive  cause,  which  being  performed  by  the 
proper  strength  of  nature,  or,  at  most,  by  the  help  of  com- 
mon, assisting:  grace,  do  give  a  man  a  right  to  the  reward  or 
blessings  of  tlie  covenant.  And  ni  this  sense  we  utterly  dis- 
claim antecctlent  conditions,  as  I  plainly  told  you,  p.  61.  of 
my  Vind'icic€,  <§"C.     Or, 

2.  An  antecedent  condition  signifying  no  more  than  an  act  of 
ours,  which,  though  it  be  neither  perfect  in  every  degree, 
nor  in  the  least  meritorious  of  the  benefit  conferred,  nor  per- 
formed in  our  natural  strength  :  yet,  according  to  the  con- 
stitution of  the  covenant,  is  required  of  us,  in  order  to  the 
blessings  consetjuent  thereupon,  by  virtue  of  the  promise  : 
And,  consequently  the  benefits  and  mercies  granted  in  the 
promise,  in  this  order  are,  and  must  be,  suspended  l)y  the  do- 
nor or  disposer  of  ihein,  until  it  be  performed.  Such  a  con- 
dition we  affirm  faith  to  be.  But  liere  again,  faith,  in  this 
sense,  the  condition  of  the  new  covenant  is  considered, 

1.  lessen tially  ;  or, 

2.  Organically  and  instnimcntally. 

In  the  first  consideration  of  faith,  according  to  its  essence,  it  is 


•  If  the  covenant  is  vlewd  in  n-spcct  of  its  being  first  set  on  foot,  anil  cstnt)lisli- 
e<l  in  Christ,  it  lias  no  previous  condition,  l)Ut  h  founded  only  on  Gotl's  free  fuvour, 
and  C'l»ri<t's  merit;  Inii  if  it  i-,  vicwfcl  ;is  to  the  acceptance  and  :ip|iiicition  in  tlie  be- 
liever, it  li-iH  for  its  ruoiliiion.  f liih,  wliicli  unites  a  man  to  Clirj-.L,  and  bo  instates  hint 
i/i  tlic  fcllowiliip  and  joint  partitijialion  of  the  covenant.     Turret.  VuL  'J.  p.  "03. 


528  VINDICIAKUM  VINDEX. 

contained  under  obedience,  and  in  that  respect  we  exclude  it  from 
justifying  our  persons,  or  entitling  us  to  the  saving  mercies  of  the 
new  covenant,  as  it  is  a  work  of  ours ;  and  so  I  excluded  it  p.  133. 
of  my  Method  of  Grace,  which  you  ignorantly  or  wilfully  mistake, 
■when,  in  your  reply,  p.  88,  89-  you  object  against  rae :  Faith,  con- 
sidered in  this  sense,  is  not  the  condition  of  the  covenant,  nor  can 
pretend  to  be  so,  more  than  any  other  grace.     But, 

We  consider  it  organically,  relatively,  and  (as  most  speak)  in- 
strunientally,  as  it  receives  Christ,  John  i.  12.  and  so  gives  us  power 
to  become  the  sons  of  God ;  it  being  impossible  for  any  man  to 
partake  of  the  saving  benefits  of  the  covenant,  but  as  he  is  united 
to  Christ.  "  For  all  the  pi'omises  of  God  are  in  him  yea,  and  in 
"  him  amen,"  2  Cor.  i.  20.  And  united  to  Christ  no  man  can 
be,  before  he  be  a  believer;  for  Christ  dwelleth  in  our  hearts  by 
faith,  Eph.  iii.  17.  Upon  which  scriptural  grounds  and  reasons  it 
is,  that  we  affirm  faith  to  be  an  antecedent  condition,  or  causa  sine 
qua  7wn,  to  the  saving  benefits  of  the  new  covenant ;  and  that  it 
must  go  before  them,  at  least  in  order  of  nature,  which  is  that  we 
mean,  when  we  say  faith  is  the  antecedent  condition  of  the  new 
covenant.  And  those  that  deny  it  to  be  so,  (as  the  Antinomians 
do,  who  talk  of  actual  and  personal  justification  from  eternity,  or 
at  least  from  the  death  of  Christ)  must  consequently  assert  the  ac- 
tual justification  of  infidels;  ajid  not  only  disturb,  but  destroy  the 
whole  order  of  the  gospel,  and  open  the  sluices  and  flood-gates  to 
all  manner  of  licentiousness. 

And  thus  our  pious  and  learned  divines  generally  affirm  faith  to 
be  the  condition  of  the  covenant.  So  *  Mr.  Jeremiah  Burroughs, 
'  Faith,   (saith  he)  hath  the  honour  above  all  other  graces,  to  be 

*  the  condition  of  the  second  covenant ;    therefore  it  is  certainly 

*  some  great  matter  that  faith  enables  us  to  do.  Whatsoever  keeps 
'  covenant  with  God,  brings  strength,  though  itself  be  never  so 

*  weak ;  as  Samson's  hair.      What  is  weaker  than  a  little  hair  ? 

*  yet,  because  the  keeping  that,  was  keeping  covenant  with  God  ; 
'  therefore  even  a  little  hair  was  so  great  strength  to  Samson.  Faith 
'  then,  that  is  the  condition  of  the  covenant,  in  which  all  grace  and 

*  mercy  is  contained,  if  it  be  kept,  it  will  cause  strength  indeed  to 

*  do  great  things.'  " 

And  as  this  excellent  man,  Mr.  Burroughs,  is  in  this  sense  for 
the  conditionality  of  the  new  covenant,  so  are  the  most  learned  and 
eminent  of  our  own  divines.  Dr.  Edward  Reynolds -f-,  assigning 
the  differences  betwixt  the  two  covenants,  gives  this  for  one : 
'  They  differ  in  the  condition  (saith  he)  ;   there  legal  obedience, 

*  Moses's  SL'If-denial,  p.  288. 

t  Dr.  Reynold's  Life  of  Christ,  p.  512. 


VINDICIARUM   VINDEX.  529 

*  here  only  faith ;  and  the  certain  consequent  thereof,  repentance. 

*  There  is  difference  hkewise  in  the  manner  of  pLrlorniing  these 

*  conditions :  For  now  God  liiniself  begins  lirst  to  w  ork  upon  us, 
'  and  in  us,  before  we  move  or  stir  towanls  him.     He  dotli  not 

*  only  command  us,  and  leave  us  to  our  created  strength  to  obey 

*  the  command ;  but  he  furnisheth  us  with  his  own  grace  and  Spi- 

*  rit  to  obey  the  command.' 

Of  tl»e  same  judgment  is  Dr.  Owen*  *  Are  we  able  (saith  he) 
'  of  ourselves  to  fulfil  the  condition  of  the  new  Covenant .''  Is  it 

*  not  as  easy  for  a  man  by  his  own  strength  to  fulfil  the  whole  law, 

*  as  to  repent  and  believe  the  promise  of  the  gospel .-'  Thi.':  then  is 

*  one  main  dlflerenee  of  these  two  covenants,  That  the  Lord  did  in 

*  the  Old  only  require  the  condition ;  now  in  the  New,  he  aLso 
'  effects  it  in  all  the  fcederates,  to  whom  the  covenant  is  extended.' 
This  is  the  man  you  pretended  to  be  against  conditions. 

Mr.  ^\'illiam  Pemble  -f,  opening  the  nature  of  the  two  covenants, 
saith,   '  The  law  offers  life   unto  man   upon  condition  of  perfect 

*  obedience ;  the  gospel  offers  life  unto  man  upon  another  condi- 
'  tion,  to  wit,  oi  repentance  and  faith  in  Christ.'  And  after  his 
proofs  for  it,  saith,  '  From  whence  we  conclude  firmly,  That  the 

*  difference  between  the  law  and  the  gospel,  assigned  by  our  di- 
'  vines,  is  most  certain  and  agreeable  to  the  scriptures,  viz.  That 

*  the  law  gives  life  unto  the  just,  upon  condition  of  perfect  obcdi- 
'  cnce  in  all  things ;  the  gospel  gives  life  unto  sinners,  upon  con- 

*  dition  tlu-v  repent,  and  believe  in  Christ  Jesus.' 

Learned  and  judicious  Mr.  William  Perkins  J  thus,  '  The  cove- 
'  nant  of  grace  is  that,  whereby  God  freely  promising  Christ  and 

*  his  benefits,  exacts  again  of  man,  that  he  would  by  faith  receive 
'  Christ.  And  again,  in  the  covenant  of  grace  two  things  must  be 
'  con>idere(i,  the  substance  thereof,  and  the  condition.     The  sub- 

*  stance  of  the  covenant  is,  That  righteousness  and  life  everlasting, 

*  is  given  to  God's  church  and  people  by  Christ  §.     The  condition 

*  is.  That  we,  for  our  part,  are  by  faith  to  receive  the  aforesaid 
'  benefits  ;    and  this  condition    is  by    grace,  as  well  as  the  sub- 

*  stance.' 

That  learned,  hinnble,  and  painful  minister  of  Christ,  Mr.  John 
iJall  (|,  stating  the  difl'erence  betwixt  the  two  covenants,  shews  that 
in  the  covenant  at  Sinai,  in  the  covenant  witli  Abraham,  and  that 


•  Dr.  Owen's  Tre;»ti<!e  of  Redemption,  book  3.  chap.  i.  p.  \03,  104.     And  in  his 
Tract  uf  JijstiGcatinn,  p.  299,  &c. 

f  lVinl)le  or  Justi(ii:«tion,  sect.  4.  chap.  i.  p.  214,  215.  21(;,  217. 

I  Perkins'  On!  r  of  Causes  chnp.  xxxi.  p.  17. 

§  Uoform.-d  Catholic  i>f  .lustiliciition,  p.  570. 

']   Mr.  J.  B.ill,  of  the  cov*.n<»nt  of  grace,  chap.  i.     Of  the  Niw  Covenant,  p.  198. 


530  VINDICIAUL'M  VINDEX. 

with  David,  that  in  all  these  covenant-expressures,  there  are  for 
substance  the  same  evangelical  conditions  of  faith  and  sincerity. 
Dr.  Davenant  *  thus :  '  In  the  covenant  of  the  gospel  it  is  other- 

*  wise;  for  in  this  covenant,  to  the  obtainment  of  reconciliation, 

*  justification,  and  life  eternal,  there  is  no  other  condition  required 

*  than  of  true  and  lively  faith,  John  iii.  16.  '  Therefore  justifica- 

*  tion,  and  the  right  to  eternal  life  doth  depend  on  the  condition  of 

*  faith  alone.' 

Dr.  Downame  -}-  harmonizeth  with  the  rest  in  these  words : 
'  That  which  is  the  only  condition  of  the  covenant  of  grace,  by 

*  that  alone  we  are  justified  :  But  faith  is  the  condition  of  the  co- 
'  venant  of  grace,  which  is  therefore  called  lex  Jidei.     Our  Avriters, 

*  saith  he,  distinguishing  the  two  covenants  of  God,  that  is,  the  law 

*  and  the  gospel,  whereof  one  is  the  covenant  of  works,  the  other 

*  the  covenant  of  grace,  do  teach.  That  the  law  of  works  is  that 
'  which  to  justification  requireth  works  as  the  condition  thereof: 

*  the  law  of  faith  that  which  to  justification  requii-eth  faith  as  the 

*  condition  thereof     The  former  saith  this.  Do  this,  and  thou  shalt 

*  live ;  the  latter.  Believe  in  Christ,  and  thou  shalt  be  saved.'' 

But  what  stand  I  upon  particular,  though  renowned  names  ? 
You  may  see  a  whole  constellation  of  our  sound  and  famous  di- 
vines in  the  assembly,  thus  expressing  themselves  about  this  point. 

*  The  grace  of  God,  say  they,  is  manifested  in  the  second  cove- 

*  nant,  in  that  he  freely  provideth  and  offereth  to  sinners  a  Me- 

*  diator,  and  life  and  salvation  by  him,  and  requiring  faith  as  the 

*  condition  to  interest  them  in  him,  promiseth  and  giveth  his  Holy 
'  Spirit  to  all  his  elect,  to  work  in  them  that  faith  with  all  other 
'  saving  graces,  and  to  enable  them  to  all  holy  obedience,  as  the 

*  evidence  of  the  truth  of  their  faith,'  &c.  :|: 

I  could  even  tire  the  reader  with  the  testimonies  of  eminent  fo- 
reign Divines,  as  Cameron,  de  triplicijixderc,  Thes.  82.  Ursinus  et 
Parccus,  explicato  Catcch.  Quest.  18.  de  fader  e.  Wendeline  Ch?-istian 
Theology,  lib.  1.  cap.  19.  thes.  9-  PoUander,  Rivet,  Walloons,  and 
Tht/sius,  the  four  learned  professors  at  Leyden,  Synops.  Dis.  23. 
sect.  27.  &c.  And  as  for  those  ancient  and  modern  Divines  whom 
the  Antinomians  have  corrupted  and  misrepresented,  the  reader 
may  see  them  all  vindicated,  and  their  concurrence  with  those  I 
have  named  evidenced  by  that  learned  and  pious  Mr.  John  Craile,  in 
his  Modest  vindication  of' the  doctrine  of  conditions  in  the  covenant 
of  grace,  from  p.  58.  onward ;  a  man  whose  name  and  memory  is 
precious  with  me,  not  only  upon  the  account  of  that  excellent  ser- 
mon he  preached,  and  those  fervent  prayers  he  poured  out  many 

*  Davenant  dejustijic.     Act.  cap.  30. 

f  Tract.  1.  of  justification,  b.  6.  chap.  8.  sect.  10.  and  b.  7.  cbap.  2.  sect.  6. 

i  Larger  catechis.  Ato.  London  1648,  p.  8. 


VI>;DICIAH!!M   VIN'DF.X.  Siil 

years  since  at  mv  ordination ;  but  for  that  learned  and  jiulicious 
treatise  of  his  ajfainst  ]Mr.  Eyre,  wlicroin  lie  liaili  cast  ^nut  lii^lit 
upon  this  controvirsY,  as  fXCL-lli-nt  ]\Ir.  liaxter  and  Mr.  Wood- 
bridge  have  ai<o  done.  lUu,  alas!  what  c\  iiience  is  suflicient  to 
satisfy  itjnorant  ami  obstinate  men  ! 

Sir,  it  pities  me  to  see  the  lanu'ntable  confusion  you  are  in  ;  you 
are  forced,  bv  the  evidence  of  truth,  to  yield  and  own  the  r<ubstance 
f)f  what  I  contend  lor :  you  have  vieldcil  the  covenant  to  ho  conse- 
ijuently  conditional,  in  p.  8k  of  your  Keply;  you  have  also  as 
plaiidy  yielded  that  the  aj)pru'ntio/i  ofparcloniifff  mernj  unto  our 
souh  is  in  order  of  nature^  con,scqncnt  unto  bdicving^  p.  ,'31.  of  your 
lieply.  From  both  which  concessions,  in  your  own  words  recited, 
this  conclusion  is  evident  and  unaNoidable,  viz. 

That  no  adult  person,  notwitlistandinp;  (Jod's  eternal  election, 
aiid  Christ's  meritorious  death  and  sati:;faction,  accordino;  to  the 
constitution  and  order  of  the  new  covenant,  can  either  be  justiileJ 
in  lliis  world,  or  sa\ed  in  the  world  to  C(Miie,  unless  he  fast 
believe. 

For  if  the  application  of  iTardoning  mercy  unto  our  souls  is  iu 
order  of  nature,  consequent  unto  believing,  (as  you  truly  affirm  it 
t<j  be)  then,  according-  to  the  ccmstitution  antl  order  of  the  new  co- 
vtiiant,  no  application  of  pardoning  mercy  can  be  made  to  our  souls 
before  we  believe.  Anil  if  it  be  evident  (as  you  say  it  is,  j).  Si.) 
that  unto  a  full  fmd  complete  cnjoi/ment  of  all  the  promises  of  the 
covenaut^  Jii'ith  on  our 2)art  i.s  jripdred;  then,  as  no  man  can  be 
actually  justified  in  this  world,  so  neither  can  lie  be  saved  before, 
or  without  i'aith,  in  the  world  to  come.  And  ii'you  did  but  sec  the 
true  suspending  nature  of  faith,  which  you  plainly  yield,  in  these 
two  concessions;  you  would  quickly  grant  the  conditional  naturtjof 
it:  fur  what  is  the  proper  nature  and  true  notion  of  a  condition  but 
to  suspend  the  benefits  and  grants  of  that  covenant  in  which  it  is 
fio  inserted.''  And  thus  the  controversy  betwixt  us  is  fairly  issued. 
IJut  1  doid)t  you  understand  not  what  you  have  here  written,  or  are 
troid)led  with  a  very  bad  memory;  because  I  find  you  in  a  far  dif- 
ferent note  from  this,  in  p.  lOJi.  of  vour  Reply,  where  you  say, 
'  That  if  Jesus  Christ  fulfilled  the  law,  and  inirehased  heaven  and 

•  haj)piiiess  for  men,  (as  all  true  Protestants  hitherto  have  taught) 

*  tlien  nothing  can  remain,  but  to  declare  tliis  to  them  to  incline 
'  thenj  to  J)elieve  and  accept  it;  and  to  prescribe  in  what  way  and 

*  l)y  what  means  they  shall  finally  come  to  inhi-rlt  eternal  life.  To 
'  .lillrni,  therefore,  tliat  faith  ancl  re[)entance  are  the  condllions  of 
'  the  new  covenant  required  of  us  in  [K)int  of  duty,  antecedent  to 
'  the  benefit  of  the  promise,  dotJi  necessarily  sup|)osc,  tliat  Christ 
'  halh  not  done  all  for  us,   nor  ])urehnsed  a  right  to  life  for  any; 

•  but  only  made  way  that  thev  nuLrhi  have  it  upon  certain  terms, 

\oi..  I'JI  "       L  I 


5U2  VINDICIARUM  V INDEX. 

*  or,  as  some  say,  lie  liath  merited  that  we  might  merit  :^  but  thi? 

*  conditions  of  the  covenant  are  not  to  be  performed  by  the  head 
'  and  members  both,   Gal.  iv.  4.     Christ,  therefore,  having  in  our 

*  stead  performed  the  conditions  of  Ufe,  there  remains  nothing  but 
'  a  promise  and  the  obedience  of  children  as  the  fruit  and  effect 
'  thereof  to  them  that  beheve  in  liim,  together  with  means  of  ob- 
'  taining  the  full  possession  which  here  we  want.' 

Reply.  Either  these  passages  I  have  here  cited  and  compared 
were  fetched  at  a  great  distance  of  time,  out  of  authors  differing 
as  much  in  judgment  as  you  and  I  do,  and  so  the  dissonancy  of  them 
is  the  mere  effect  of  oblivion  and  ineogitancy  ;  or  else  your  intellec- 
tuals are  more  confused  and  weak  than  I  am  willing  to  suspect  them 
to  be.  For  if  the  application  of  pardoning  mercy  to  our  souls  is  in 
order  of  nature,  consecjuent  to  believing,  as  you  truly  say  it  was, 
then,  certainly,  notwithstanding  Christ's  fulfilling  the  law,  and  pur- 
chasing heaven  and  happiness  for  men,  something  else  must  remain 
to  be  done,  besides  declaring  this  to  them,  to  incUne  them  to  believe 
and  accept  it,  or  prescribing  to  them  in  what  way  they  shall  finally 
come  to  inherit  eternal  life.  For,  besides  those  declarations  and 
prescriptions  you  talk  of,  faith  itself  must  be  wrought  in  the  souls 
of  men,  or  else  pardoning  mercy  is  not  in  order  of  nature,  conse- 
quent unto  believing,  as  you  said  it  was:  f(jr  all  the  external  decla- 
rations and  prescriptions  in  the  world  are  not  faith  itself,  but  only 
the  means  to  beget  it ;  which  may,  or  may  not  become  effectual 
to  that  end. 

Secondly..  Whereas  you  say,  this  (senseless  notion)  is  consequent 
upon  the  doctrine  of  all  true  Protestants;  you  grossly  abuse  them, 
and  make  all  the  tiue  Protestants  in  the  world  guilty  of  worse  than 
Arminian,  or  Antinomian  dotage.  The  Antinomian,  indeed,  makes 
our  actual  justification  to  be  nothing  else  but  the  manifestation  or 
declaration  of  our  justification  from  eternity,  or  the  time  of  Christ's 
death.  And  the  Arminian  tells  us,  that  the  declaration  of  the  gos- 
pel to  men  is  sufficient  to  bring  them  to  faith  by  the  assisting  grace^ 
of  the  Spirit.  But  your  notion  is  worse  than  the  very  dregs  of 
both,  and  vet  you  tack  it  as  a  jusL  consequent  to  the  doctrine  of  all 
true  Pi'otestants. 

Reply,  Thirdly,  You  say,  That  to  affirm  faith  and  re-  -jq^ 

pentance  to  be  the  condition's-  of  the  new  covenant  required  "' 
of  us  in  point  of  duty,  antecedent  to  the  benejit  of  the  promise,  doth 
necessarily  suppose  that  Christ  hath  not  done  all  for  lis,  nor  pur- 
chased a  right  to  life  for  any ;  hut  only  made  zcay  that  they  might 
have  it  upon  certain  terms,  or  merited  that  ice  might  merit.  Plere, 
sir,  you  vilely  abuse  all  those  woi'thy  divines  before- nx?ntioned,  who 
have  made  faith  the  condlti(m  of  the  new  covenant,  pinning  upon 
them  both  Popery  and  Judaism.    Popery,  yea,  the  dregs  of  Popery, 


vjxDiciAniM  viN'Dr.x.  533 

in  supposing  tluir  doctrine  necessarily  implies  that  Christ  hatk  me- 
r'lted  that  we  mi£>ht  vifi'it.  And  Judaism  to  tlie  lui^lit  in  saying, 
their  doctrine  luxcssarilij  siipjxms  that  Christ  hath  luit  /ntrchaMd 
a  rio-ht  of  life  to  imij.  AVhat  can  a  .lew  say  more?  All,  xMr.  C. 
care  vou  read  the  words  1  have  liere  recited  out  of  blessed  liur- 
roui^hs,  Owen,  Pcmble,  Perkins,  Davenant,  Downame,  yea,  the 
whole  asseuihly  of  reverend  and  holy  tiivine^,  with  multitudes  more, 
(who  have  allwith  one  mouth  asserted  tailh  to  be  the  condition  ol" 
the  new  covenant  retpiired  on  man's  part  in  jx^int  of'  duty  ;  and  that 
men  must  believe  before  they  can  be  justihed  ;  which  is  the  very 
sjiiue  thing  with  what  I  say,  that  it  is  an  anteceilent  to  the  benefit 
of  the  promise)  and  not  treml)le  to  think  of  the  direful  changes  you 
here  tiraw  against  them  ?   The  Lord  forgive  your  rash  presumption. 

Fuurthl'f,  Whereas  you  say,  Christ  liath,  in  our  sleail,  perform- 
ed the  conditions  of  life,  and  that  there  remains  nothing  but  a  pro- 
mise, 5cc.  you  therein  speak  in  the  highest  dialect  of  *  Antinomian- 
isui.  Hath  not  C'lirist,  by  his  life  and  death  performed  the  condi- 
tions of  life  in  our  stead?  Vet  you  yourself  con  less,  that  pardoning 
nurcy  is,  in  order  of  nature,  consequent  to  our  believing;  certainly 
then  there  is  something  more  to  be  done  beside  the  mere  making 
or  bi'lng  of  a  promise:  there  must  be  the  effects  of  the  promise  la 
our  hearts,  yea,  the  effects  of  those  absolute  promises  of  the  first 
grace,  K/.ek.  xxxvl.  Jer.  xxxii.  Or  else,  notwithstanding  Christ's 
perfonnance  of  reden)pllon  on  his  part,  we  can  neither  be  justified 
nor  saved.  For  I  do  not  think  you  intend  to  lay  the  conilition  of 
repentance,  or  believing  upon  Christ,  who,  in  the  new  covenant, 
hath  laid  tliem  upon  us,  though,  in  the  same  covenant,  he  graci- 
ouslv  undertakes  to  work  theui  in  us:  and  yet  your  words  sound 
in  that  wild  Antinomlan  note. 

Objection,  But,  I  suppose,  you  take  my  notion  to  i)e  as  self-re- 
pugnant as  your  own,  when  I  say  faith  is  an  antecedent  condition 
to  justification;  Ixrause  I  also  say,  this  grace  is  also  suj)erruiturally 
wrought  in  us,  and  is  not  of  ourselves.  This  staggers  you,  and  is 
the  very  stone  you  stumble  at  all  along  this  controversy :  for  in 
your  sense,  p.  34.  every  condition  is  meritorious,  by  condignlty,  or 
congruity. 

Rcplij^  Fint,  What  do  I  say  more  in  all  this  than  what  those 
worthies  before-mentioned,  do  expressly  affirm  ?  Doth  not  Dr. 
Owen  (the  man  whom  you  deservedly  value)  make  conditions  both 
in  Adam's  covenant  and  the  new,  with  this  tiifreivnce,  that  Adam's 
covenant  retjuireil  them,  but  the  new  covi'nant  elfecls  them  iu  all 
the  ffcderates .''  Sir,  We  take  it  for  no  contradiction  to  assert. 
That  theplanting  of  the  principle,  and  the  assisting  and  exciting  of 

•  Saltmanh  of  Free  jjracc,  p.  \iC>,  \'J7. 

L  \'2 


534)  VIXDICIARUM  VIXDEX. 

the  acts  of  taith,  are  the  proper  works  of  the  Spirit  of  God,  and  are 
also  contained  in  the  absolute  promises  of  the  new  covenant,  Ezek. 
xxxvi.  26,  27.  Jer.  xxxii.  39,  40.     And  yet  faith,  notwithstanding 
this,  is  truly  and  properly  our  work  and  duty ;  and  that  upon  our 
believing  or  not  believing,  we  have,  or  have  not,  an  actual  interest 
in  Christ,  righteousness,  and  life.     For  though  the  author  of  faith 
be  the  Spirit  of  God,  yet  believing,  is  properly  our  act,  and  an  act 
required  of  us  by  a  plain  command;  I  John  iii.  23.     This  is  the 
command  of' God,   That  ye  believe.     And  if  its  being  wi-ought  in 
God's  strength  makes  it  cease  to  be  our  work,  I  would  fain  know 
what  exposition  you  would  give  of  that  place,   Phil.  ii.  12,  18. 
JVorJc  out  your  ozcn  salvation,  Sfc./br  it  is  God  that  worheth  in  you 
both  to  loill  and  to  do.     And  as  this  faith  is  truly  and  properly  our 
work,  though  wrought  in  God's  strength  (for  it  is  not  God,  but  we 
that  do  believe)  so  it  is  wrought  in  us  by  him  (by  our  own  confes- 
sion) befoi'e  the  application  of  pardoning  mercy,  which  is  consequent 
in  order  of  nature  thereunto :  and  therefore  hath  the  true  nature  of 
an  antecedent  condition,  which  is  that  I  contend  for ;   and  did  you 
but  understand  your  own  words,  you  would  not  contend  against  it. 

Object.  2.  Oh,  but  say  you,  p.  34.  every  condition  is  meritorious, 
either  by  way  of  congruity,  or  condignity. 

Reply.,  This  is  your  ignorance  of  the  nature  of  a  condition,  with 
which  I  find  you  as  unacquainted,  as  with  the  nature  of  a  covenant. 
A  condition,  whilst  unperformed,  only  suspends  the  act  of  the  law, 
or  testament ;  it  being  the  will  of  the  testator,  legislator,  or  donor, 
that  his  law,  or  testament,  should  act,  or  effect,  when  the  condition 
is  performed,  and  not  before:  But  it  is  not  essential  to  a  condition, 
to  be  a  meritorious,  or  impulsive  cause,  moving  him  to  bestow  the 
benefit  for  the  sake  thereof.  A  man  freely  gives  another,  out  of 
his  love  and  bounty,  such  an  estate,  or  sum  of  money,  which  he 
shall  enjoy,  if  he  live  to  such  a  3-ear,  or  day,  and  not  before;  is 
this  quando  dies  veniet,  this  appointed  time  the  meritorious,  or  im- 
pulsive cause  of  the  gift  ?  Surely  no  man  will  say  it ;  but  that  It  is 
a  causa  sine  qua  non,  or  a  condition  suspending  the  enjoyment  of 
the  .""ift,  no  man  will  deny,  that  knows  what  the  nature  of  a  condi- 
tion is.  An  act  meritorious,  by  way  of  congi-uity,  is  that  to  which 
a  reward  is  not  due,  out  of  strict  justice,  but  out  of  decency,  or 
some  kind  of  meetness.  jMerit  of  condignity  is  a  voluntary  action, 
for  which  a  reward  is  due  to  a  man,  out  of  justice,  and  cannot  be 
denied  him,  without  injustice;  our  faith  is  truly  the  condition  of 
the  new  covenant,  and  yet  we  detest  the  meritoriousness  of  it,  in 
either  sense. 

Object.  3.  But  you  object  my  words  to  me,  in  my  Method  of' 
Grace,  where  I  assert  the  impossibility  of  beheving  without  the 
efficacy  ol"  supernatural  grace,  p.  102j  103. 


vfKDiri.vnt'M  viVDCV.  53.' 


) 


Reply.  Sir,  I  own  the  words  you  quote,  and  am  bold  to  chal- 
lenge the  most  envious  eye  that  shall  read  those  lines,  to  shew 
nie  the  least  repugnancy  betwixt  what  I  said  there,  and  what 
I  have  said  in  niv  Vindkhr  Lcg'i.s,  cSr.  p.  9.  ol'  the  Prole n-mncna, 
and  p.  (Jl.  ot"  that  book.  Vou  shew  your  good-wiJI  to  make  an 
advantageous  thrust,  but  your  weapon  is  too  short,  and  can  draw 
no  biiKxl.  Ibit  leaving  these  weak  and  inijK^rtinent  cavils,  let  us 
ctjuie  to  your  st)lution  of  my  arguments,  p.  98.  by  which  I  jiroved 
the  conditionality  of  the  new  covenant.  My  fiist  argument  was 
this: 

Ar^nim.  1.  If  avc  cannot  be  justified,  or  saved,  till  we  believe, 
and  are  justified  when  we  believe;  then  faitli  is  the  condition  on 
which  those  subsj'tjuent  benefits  are  suspended,  At. 

Jns-u.rr.  The  sum  of  your  answer  (without  denying,  distinguish- 
ing,   or  limiting   one    proposition)    is    this.    That    '  here  I'ailh  is 

*  properly  put  into  tlie  room  oi'  perfect  obedience,  and  is  to  do 
'  what  perfect  obedience  was  to  do  under  the  law  :  AVhereas  (.say 
'  vou)  faith  is  only  appointed  as  an  instrument  to  receive  and  .ipply 

•  the  righteousness  of  Christ,  which  is  the  alone  matter  of  our 
'justification  before  God;  and  faith  itself  is  not  our  righteousness, 
'  as  it  would  be,  if  it  were  a  condition,'  p.  105,  lOO. 

Hcplij.  Not  to  note  the  weakness  and  impertinence  of  this  answer, 
I  sliail  only  take  notice  of  what  you  here  allow,  and  grant,  Tluit 
faith  i'i  appointed  as  an  instrument  to  receive.,  and  (ipplif  the  ri^h- 
tcotuiness  of  Christ,  xchich  is  the  alone  matter  q/'  oiir  Justi/icatinn. 
before  God.     Whence  I  infer  three  conclusions. 

First,  That  we  cannot  be  justified  before  God  till  we  believe, 
except  vou  can  prove,  that  the  unaccepted  and  unapplied  rightcotts- 
ness  of  Christ,  doth  actually  justify  our  persons  before  God. 

Sccondlii,  That  the  justification  of  our  persons  before  God,  is 
and  must  be  su.spended  (as  by  a  non-performed  condition)  until  we 
actually  believe.  W'hieb  two  conclusions  yield  up  your  cause  to  my 
argument,  which  vou  here  seem  to  oppose. 

Thirdlif,  That  hereby  you  perfectly  renounce,  and  destroy  your 
AntJnomian  fancy  before-mentioned.  That  if  Christ  have  fulfilled 
the  larc,  and  purchased  heaven  for  men,  nothi>ii>'  can  revutin  but  to 
declare  this  to  them,  iSv.  for  it  seems  by  this,  they  must  receive, 
and  apply  Christ's  righteousness  by  faith,  or  they  cannot  be  justified 
(you  say  not  declaratively  in  their  own  consciences,  but)  belbre  God. 
Anil  thus,  instead  of  answi'ring,  you  have  confirmed,  antl  yielded 
my  first  argument,  and  only  oppose  your  own  mistakes,  not  the  sense, 
or  i'orce  of  my  arguments,  in  all  that  you  say  to  it,  or  the  scrij)tures 
produccnl  to  prove  it. 

Ar^.  iL  To  my  second  argument,  recited  ]).  04.  where  I  argued 
from  God's  covenant  with  Abraham,  and  proved  it  to  becondilion:d; 

-L  lii 


556  VINDICIARUM  VIXnEX. 


o 


and  yet  by  you  acknowledged  to  be  a  pure  gospel  covenant :  all 
that  you  say,  is,  That  you  have  dispatched  that  before,  in  your 
discourse  about  the  covenant  of  circumcision,  and  therefore  will  say 
nothing  to  it  here. 

Reply.  In  saying  nothing  to  it  here,  you  have  said  as  much  as 
you  did  before,  in  the  place  you  refer  to ;  and  therefore  finding 
nothing  said  here,  or  there,  I  conclude  you  can  say  nothing  to  it 
at  all. 

Aj'g.  3.  My  third  argument  was  this :  if  all  the  promises  of  the 

gospel  be  absolute  and  unconditional,  then   they  do  not  properly 

belong  to  the  new  covenant.     That  cannot  properlv  and  strictly  be 

a  covenant,  which  is  not  a  mutual  compact,  and  in  which  there 

is  no  restipulation,  nor  re-obligation  :   it  is  a  naked  promise,  not  a 

covenant. 

To  this  you   answer  three  thinfjs.     In  the  first        . 
\         \      c  •  1     ti      u       *i         Ans-wer. 

brancli  or  your  answer,    you    nnpudently    beg  the         ,,t,    ^..^ 

question,  by  saying,  l^hat  i/oii  have  proved  already,    ^'         ' 

hi  your  replies  to  my  former  arguments,  that  the  nexc  covenant  is 

wholly  free  and  ahsolnte.     Upon  this  absurd  Petitio  principii,  you 

make  bold  to  invert  my  argument  thus,  in  your  second  reply  :   '  If  all 

'  the  promises  of  the  gospel  be  wholly  absolute  and  unconditional, 

*  they  do  properly  and  truly  belong  to  the  new  covenant ;  but  so  they 

*  are :  therefore,  &c.'  O  rare  disputant !  In  the  last  place,  in 
opposition  to  the  sequel  of  my  major  pi'oposition,  you  tell  me,  You 
will  oppose  the  judgment  of  Dr.  Owen  on  Hel).  viii.  10.  where  he 
saith,    '  That  a  covenant  properly  is  a  compact,  or  agreement,  on 

*  certain  terms,  stipulated  by  two  or  more  parties,  &c.  and  that 
'  the  word  A/aSj^x?;,  there  used,  signifies  a  covenant  improperly, 
&c. 

Reply.  If  you  call  this  an  opposition  to  the  sequel  of  my  major, 
either  your  brains  or  mine  do  want  Hellebore.  Doth  he  not  say 
the  very  same  thing  I  do.  That  there  must  be  a  restipulation  in  a 
proper  covenant  ?  And  as  for  the  word  A/ar>r/jc»;,  which,  he  saith, 
signifieth  a  covenant  improperly,  but  properly  is  a  testamentary 
disposition,  I  fully  concur  with  him  therein  ;  but  I  hope  a  testa- 
mentary disposition  may  have  a  condition  in  it ;  to  be  sure  such  a 
one  as  I  assert  faith  here  to  be,  which  is  the  free  gift  of  God :  and 
in  this  sense  I  shewed  you  before,  where  the  Doctor  yields  faith  to 
be  the  condition  of  the  new  covenant. 

Arg.  4.  My  fourth  argument  was  this,  If  all  the  promises  of 
the  new  covenant  be  absolute  and  unconditional,  and  have  no  re- 
spect nor  relation  to  any  grace  wrought  in  us,  or  duty  done  by  us ; 
then  the  trial  of  our  interest  in  Christ  by  marks  and  signs  of  grace, 
is  not  our  duty,  nor  can  we  take  comfort  in  sanctification,  as  it  is 
an  evidence  of  our  justification,  &c. 


vrxDrriATiuM  vikdfx.  537 

Your  answer,  p.  120.  is,  That  '  at  this  rate  I  may  prove  quidlibct 

*  a  quolihet ;   for  it  tlotli  not  l'olit)w,  that,  because  tlie  new  cove- 

*  nant  is  absohite,  therefore  it  hath  no  respect  nor  relation  to  any 

*  c;race  wroui^^ht  in  us,  nor  ihity  done  by  us,  or  that  we  may  not 
*justJy  take  comfort  in  ;>anetilication,  as  an  evitk-nee  of  our  ju.sti- 

*  fication. 

Ktplif.  If  I  had  a  mind  to  learn  the  art  of  proving  quidllhct  a 
qiiol'ibct,  and  make  myself  ridiculous  to  others,  by  such  foolish  at- 
lempt<,  I  know  no  book  in  the  world  iitter  to  instruct  me  therein 
than  yours.  Certainly  you  iiave  the  knack  of  it,  and  give  us  an 
instance  of  it  but  now,  in  confuting  the  sequel  of  my  inajor,  bv  an 
allegation  out  of  Dr.  Owen,  which  expressly  confirms  and  establishes 
it.  LJut  to  the  point;  I  would  willingly  know  how  it  is  |->ossible  for 
Siinctiiication  to  be  a  true  and  ceriain  mark  and  sign  of  justification, 
when  (according  to  the  Antinomian  principle,  which  you  here  too 
much  comprobate  and  espouse)  a  man  may  be  justified  before  lie 
belicA'c,  yea,  before  he  is  a  man,  even  from  the  time  of  Christ's 
death,  and  (as  others  of  them  speak)  from  eternity.  A  true  mark 
and  sign  must  be  projxT  to,  and  inseparable  from  that  which  it 
signifies.  Now,  if  that  be  true  which  you  said  before.  That  after 
ChrisfsJ'ulfill'itiir  of  the  laxv  in  lih'  oroi  person,  i^-e.  nothing  can  re- 
main, but  to  declare  this  to  vicn  to  incline  them  to  believe  and  accept 
it,  and  to  prescribe  in  what  leuy  thcij  shall  come  to  inherit  eternal  life. 
If  this  be  all  that  can  remain  tons,  then  nothing  but  the  declarations 
and  prescriptions  of  the  gospol,  which  are  things  without  us,  can  re- 
main to  be  marks  and  signs  of  justification  to  us:  and  consequently 
all  those  to  whom  those  declarations  and  prescriptions  are  made 
and  given,  have  therein  the  marks  and  evidences  of  their  justifica- 
tion. Jiut  I  am  truly  weary  of  such  stuff,  I  am  sure  the  apostle 
})laces  vocation  hv^ori!  justification.  Rom.  viii.  ^30.  "  Whom  he  call- 
"  ed,  them  he  justified."  And  without  an  innnediate  testimony 
from  heaven,  1  know  not  how  to  evidence  and  prove  my  justifica- 
tion, but  from,  and  by  my  faith,  and  other  parts  of  .sanctitication ; 
"Nv  hereby  I  apprehend  and  apjily  the  righteousness  of  Christ :  if  you 
can  prove  it  from  the  declarations  and  j)rescriptions  of  the  gospel,  I 
cannoL 

Ari^.  5.  My  fifth  and  last  argument,  ran  thus  :  If  the  covenant 
of  grace  be  altogether  absolute  and  unconditional,  reqinring  no- 
thing to  be  done  on  our  part  to  entitle  us  to  its  l)enefits,  then  it 
tamjot  be  manV  duty,  in  entrrinj>;  covenant  with  (lod,  to  delibernte 
the  terms,  count  the  cost,  or  gi\e  his  consent  by  word  or  writing, 
to  the  terms  of  this  covenant :  Hn-  where  there  are  no  terms  at  all, 
(as  in  absolute  promises  there  are  none)  there  can  be  none  to  deli- 
berate. lUit  I  shewed  you,  this  is  nuufs  duty,  from  clear  and  un- 
deniable scriptures,  ike. 

LI  4 


538  "tlXClCIAIlUM  VINDEX. 

You  &ay,  by  way  of  answer  hereunto,  that  '  You  must  tell  inc, 
'  that  tlie  scriptures  do  make  a  plain  distinction  be- 
Ansiver,  p.  '  twixt  the  nev/  and  everlasting  covenant,  whidi  God 
122,  12f3.  *  hath  been  pleased  to  make  with  sinners  in  Jesus  Christ; 
'  and  the  return  ot"  that  sincere  and  dutiful  obedience 
'  which  he  requires  of  us,  by  way  of  answer  thereunto.  (2.)  You 
'  say,  there  are  many  thin<]^s,  which  though  promised  in  the  cove- 

*  nant,   and  wrought  in  us  by  the  grace   of  God  ;    are  yet  duties 

*  indispensibly  required  of  us  in  order  to  the  participation  of  the 
'  full  end  of  the  covenant  in  glory :  and  in  respect  hereof,  we  are 

*  indeed  to  deliberate  the  terms,  count  the  cost,  and  give  up  our- 

*  selves  solenmly  to  him,  with  sincere  resolutions,  &c.     But  then 

*  you  thought  I  had  understood  there  had  been  a  vast  difference 
'  betwixt  God's  covenant  with  us,  and  our  covenant  with  God, 
'  citing   Ezek.  xvi.   59,  60,  61.  where  God  promiseth  to   "  give 

*  them  their  sisters  for  daughters,  but  not  by  their  covenant.'' 
'  Ajid  with  this  you  compare  Psal.  Ixxxix.   "  My  covenant  will  I 

*  not  break  ;"    where  (you  say)  we  find  a  plain  distinction  betwixt 

*  God's  covenant  with  them,  and  their  duty  to  God.     And  lastly, 

*  you  say,  p.  105.  that  the  want  of  a  due  observation  of  this  plain 

*  scripture-distinction,  betwixt  God's  free  and  absolute  covenant 
'  made  with  sinners  in  Ciirist,  and  our  covenants  with  God  bv  way 

*  of  return  thereunto,  is  the  true  reason  of  all  our  mistakes  about 

*  the  true  nature  of  the  gospel  covenant,  whilst  we  jumble  and 

*  confound  together  that  wiiich  the  scriptures  do  so  plainly  distin- 

*  guish.' 

Reply.  To  your  first  answer,  I  say ;  it  is  true,  the  scriptures  do 
distinguish  betwixt  covenant  and  covenant ;  that  of  works,  and  that 
of  grace.  It  also  distinguishes  the  same  covenant  of  grace  for  sub- 
stance, according  to  its  various  administrations  into  the  old  and  new 
covenant.  It  also  distinguishes  betwixt  the  'prom'issory  part  of  the 
same  covenant  of  grace,  and  the  re  stipulator y  part ;  not  as  two  op- 
posite covenants,  (as  you  distinguish  them.  Gen.  xvii.)  but  as  the 
just  and  necessary  parts  of  one  and  the  same  covenant.  It  also  dis- 
tinguishes betwixt  vows  made  by  men  to  God  in  some  particrdar 
cases,  and  the  covenant  of  grace  betwixt  God  and  them.  But  what 
is  all  this  to  your  purpose .''  Or  in  what  point  doth  it  touch  my  ar- 
gument .?  You  desire  me  to  cast  mine  eye  upon  Ezek.  xvi.  and  Psal. 
Ixxxix.  I  have  done  so,  and  that  impartially  ;  and  do  assure  you, 
I  admire  why  you  produce  them  against  my  argument.  That  in 
Ezek.  speaks  of  tlie  enlargement  of  the  church  by  the  accession  of 
the  Gentiles  to  it ;  and  the  sense  of  those  words  seems  to  me  to  be 
this :  That  this  enlargement  of  the  church  is  a  gracious  addition, 
or  something  beyond  what  God  had  ever  done  in  his  former  dis- 
pensations of  the  covenant  to  that  people.     And  for  Psal.  Ixxxix. 


MVOTCTARUM  VIXPKV,  509 

I  know  not  what  you  mean  to  produce  it  for,  unless  it  be  to  prove 
what  I  never  denied.  That  notwithstanding  our  failures  in  duty  to- 
wards G(xl,  (tocI  will  still  keep  his  covenant  with  us;  thouii^li  lie 
will  visit  the  ini»|uities  of  his  covenant-people  with  a  rod. 

To  your  second  answer,  'I'h.it  wc  are  to  dehlurale  the  terms  and 
count  the  cost,  with  res])ect  to  those  duties,  which  are  in  order  to 
the  jvirticipation  of  the  full  end  of  the  covenant  in  glory  :  by  which 
1  supjH)se  you  mean  ^elf-(l^•nial,  jx-rsevcrance,  JJcc.  I  have  no  con- 
trovcr>y  with  you  about  that.  Our  question  is.  Whether  there  be 
no  delil)erati(»ns  requirt-d  of,  or  to  be  |x*rfornied  by  men  who  arc 
not  yet  in  Christ  by  justifying  faith,  but  under  some  prejiaratory 
works  towards  taith  ?  And  .whtthcr  at  the  very  time  of  their  clo- 
sing with  Christ,  thcvi-  be  not  a  constMit  of  the  will  unto  those 
terms  required  of  them  .^  If  you  say  there  be,  (as  by  the  places  T 
alleged  it  evidently  ajipears  there  are)  then  you  yield  the  point  I 
contend  for.  If  you  say  tlicy  arc  not  before,  or  at  the  time  of 
believing,  to  Cftnsider  any  terms,  or  give  their  consent  to  them  by 
word  or  writing  ;  such  an  answer  would  fly  in  the  very  face  of 
those  scrij)tures  I  pnMluced  :  for  then  a  man  may  be  in  covenant 
without  his  own  consent ;  he  that  deliberates  not,  consents  not ; 
lion  ronscnfif,  qui  von  sint'it.  And  therefore  you  durst  not  speak  it 
out  (for  which  mcxlesty  I  conunend  vou)  and  so  leave  me  with  half 
an  answer,  not  touching  that  part,  viz.  Antecedent  deliberations, 
which  were  concerned  in  this  argument.  And  now  let  your  most 
j)arlial  friends  judge,  whether  from  this  performance  of  yours,  you 
iiave  any  just  ground  for  that  vain  boast  which  concludes  votn*  an- 
swer, viz.  '  That  the  covenants  themselves,  which  those  privi- 
'  leges  are  bottomed  on  ;  are  now^  rejiealed,  and  that  there  is  no 
'  room  left  for  any  other  argument  to  infer  the  baptism  of  infants: 
at  least,  I  shall  willingly  conmiit  it  to  the  judgment  of  all  intelligent 
and  impartial  readers,  "Whether  Mr.  Ciiry  hath  anv  real  ground 
tn  this  performance  of  his,  for  such  a  thru.sonical  conclusion,  S'Uch  a 
vain  and  fid  some  boast  ? 

I  find  that  with  like  confidence  he  hath  also  attempted  a  reply  to 
Mr.  Joseph  Whiston,  a  reverend,  learned,  and  aged  divine,  who 
hath  ac/-iu-alely  and  suwessfullv  defended  Croffs  covenant  M-ith 
Al)raham  against  Mr.  Cox,  and  doubt  not,  if  Mr.  Cary  and  his  party- 
have  but  confidence  enough  to  ex))ose  it  to  the  public  view,  and  to 
adventure  the  cause  of  infant-baptism  upon  it,  the  world  would 
quickly  see  nn  end  of  this  long-continued  and  unha}ipv  controver- 
sy, which  hath  vexed  the  church  of  God,  and  alienatid  the  affec- 
tions of  good  men ;  and  that  the  wisdom  of  Trovideuce  hath  per, 
mitted  and  over-ruled  this  last  attempt  to  the  singular  advantage 
of  the  truths  of  (Jod,  and  the  tranquillity  of  good  men.  whose 
concernment  (at  this  time  especially)  is  rather  to  strenglht  n  their 


•540  VIKDICIARUM  VINTJEX. 

faith  and  heighen  their  encouragements  from  God's  gi-acious  cove* 
iiant,  than  to  undermine  it  when  all  things  beside  it  are  shaking  and 
tottering  round  about  them. 

And  now,  Sir,  for  a  coronis  to  all  those  things  that  have  been 
controverted  betwixt  us  about  the  covenants  of  God,  and  the  right- 
of  believers'  infants  to  baptism,  resulting  from  one  of  them  w  hicli 
I  have  asserted  and  argued  against  you  in  my  first  answer,  and  you 
have  silently  and  wholly  passed  over  in  your  reply,  hoping  to  de- 
stroy them  all  at  once,  by  proving  God's  covenant  with  Abraham, 
Gen.  xvii.  to  be  a  pure  Adam's  covenant  of  w^orks ;  1  judge  it  ne- 
cessary, as  matters  now  lie  between  us,  to  give  the  reader  the 
grounds  aud  reasons  of  my  faith  and  practice  with  respect  unto  the 
ordinance  of  infant  baj^tism,  and  that  as  succinctly  and  clearly  as  I 
can  in  the  following  Thesis ;  which  being  laid  together  by  an  un- 
prejudiced and  considerative  reader,  will,  I  think,  amount  to  more 
than  a  strong  probability,  That  it  is  the  will  of  God  that  the  iiif'ant 
seed  of  believers  ought  noxo  to  he  baptized. 

V  fil  rs  "^"^  \\^ve^  I  must  remind  the  reader,  and  beg  him  to 
'  '  review  what  I  have  said  before  in  the  third  Cause  i)f  er- 
rors. That  to  arrive  to  satisfaction  in  this  point,  requires  a  due  and 
serious  search  of  the  whole  word  of  God  ;  with  a  sedate,  rational, 
and  impartial  mind ;  comparing  one  thing  with  another,  though 
they  lie  scattered  at  a  distance  in  the  scriptures ;  some  in  the  Old 
Testament  and  some  in  the  New.  Bring  but  these  things  to  an  in- 
terview, as  we  do  in  discovering  the  change  of  the  sabbath,  and  we 
may  arrive  unto  a  due  satisfaction  of  the  will  of  God  herein.  This 
I  confess,  calls  for  strength  of  mind,  great  sedulity,  attention,  and 
impartiality  ;  and  yet  what  man  would  think  all  this  too  much,  if  it 
were  but  to  clear  his  cliildren's  title  unto  a  small  earthly  inheritance  ? 
I  intend  not  to  give  the  reader  here  an  account  of  all  the  arguments 
drawn  from  several  scripture-topics  by  the  strenuous  defenders 
of  infant's  baptism  ;  but  to  keep  only  to  the  arguments  drawn  from 
God's  covenant  with  Abraham,  Gen.  xvii.  which  is  the  scripture 
mainly  controverted  betwixt  us :  You  affirming  boldly  and  dange- 
rously that  covenant  to  be  no  other  than  an  Adam's  covenant  of 
works;  and  I  justly  denying  and  abhorring  your  position  upon  the 
grounds  and  reasons  before  given,  which  you  neither  have,  nor 
ever  will  be  able  to  destroy.  Now  that  the  reader,  who  hath  nei- 
ther time  nor  ability  to  read  the  larger  and  more  elaborate  treatises 
on  this  subject,  may,  wj  iv  tu-ttu,  in  one  short  view,  see  the  deduction 
of  believers'  infants  right  to  baptism  from  this  gospel  covenant  of 
God  with  Abraham,  I  shall  gather  the  substance  of  what  I  contend 
for,  and  lay  it  as  clearly  as  I  can  before  the  eyes  of  my  reader  in 
the  following  Thesis ;  which  being  distinctly  considered  as  to  the 
evident  truth  of  each,  and  then  rationally  compared  one  with  the 


viNDUiAurM  vrxDF.x.  511 

other,  he  will  see  how  each  fortifies  audiher,  and  how  all  tofjether 
do  stroiif^lv  confirm  this  conclusion,  That  the  inl'ants  of  iK'lievcrs 
under  the  (tosju-I,  as  thov  naturally  destvnd  I'roni  Abraham's  spiri- 
tual st'cci,  are  therefore  partakers  at  least  of  the  external  prixilcges 
of  the  visible  church,  and  therefore  oui^ht  now  to  be  baptiiad. 

77/r.v/.v  1.  It  hath  j)lca.<icdGod^  itt  all  a^Ys  of  the  xonrhl,  jii)icc  man 
Tcas  c>  lilted,  to  dial  xc'tth  his  church  and  pciytlc  hij  'iOaif  of  covenant, 
and  in  the  same  uaij  he  'ui/l  still  deal  u.ith  them  unto  the  end  of  the 
xcorld. 

God  miglit  have  dealt  with  us  in  a  supreme  way  of  mere  sove- 
reifijntv  and  dominion,  commanding  what  duties  he  pleased,  and  es- 
tablishing his  connnands  by  what  pi-nalties  he  pleasid,  and  nt  ver 
have  brought  himself  under  the  tie  and  obligation  of  a  covenant  to 
his  own  creatures:  but  he  thuses  to  deal  familiarly  with  iiis  })coplc 
by  way  of  covenanting,  being  a  lamiliar  way,  2  Sam.  vii.  19.  Is 
this  the  manner  of  men,  0  Lord  God,  or,  (as  Junius  renders  it) 
and  that  after  the  manner  of  men,  O  Lord  God!  it  is  a  wav  full  of 
condescending  grace  and  goodness:  he  is  willing  herel)v  his  people 
should  know  what  they  may  certainly  expect  from  their  God,  as 
well  as  what  their  God  re([Uires  of  them.  Hereby  also  lie  will  fur- 
nish them  with  mighty  j)leas  and  arguments  in  prayer^  succour  their 
faith  against  temptations,  strengthen  their  hands  in  duties  ol' obedi- 
ence, sweeten  their  obedience  to  them,  and  discriminate  his  own  peo- 
ple from  the  world. 

As  .s(X)n  tlu-refore  as  man  was  created  and  ])laced  in  paradise, 
being  made  ujjrightand  thoroughly  furnished  with  abilities  perfect- 
Jy  and  com))Ietely  to  obey  all  the  commands  of  his  Maker,  ihc 
Lord  immediately  entered  into  the  covenant  of  works  with  him, 
and  all  his  natural  ])osterity  in  liim  :  And  in  this  covenant  his 
standing  or  falling  was  according  to  the  perfection  and  coiistancv 
of  his  personal  obe-dience,  Gen.  ii.  17.  Gal.  iii.  10.  lUit  in  this 
first  covenaut  of  works  no  provisional  all  was  made  lor  his  recovery 
(in  case  oi"  the  least  failure)  by  his  re{)entance  or  better  obetiience ; 
but  the  curse  immediately  seized  both  soul  a?i(l  body:  and  sin,  by 
the  fall  entering  into  man's  nature,  totally  disableil  him  to  the  per- 
fect performance  of  any  one  duty,  as  that  covenant  recjuired  it  to 
be  done,  Kom.  viii.  f3.  nor  would  God  accept  any  repentance  or  af- 
ter-endeavours in  lieu  of  that  perfect  obedience  due  by  law.  So 
that  from  the  fall  of  Adam  to  the  end  of  the  world  this  covenant 
ceaseth  as  a  ccnenant  of  life,  or  a  covenant  able  to  ffive  ri<d)teous- 
ness  and  life  initoall  mankind  for  evermore,  liom.  iii.  20.  "  There- 
"  fore  by  the  deeds  of  the  law  there  shall  no  Hesh  be  justilied  in 
''  his  sight."  Gal.  ii.  10.  '•  Uy  the  works  of  the  law  shall  no 
"  flesh  be  justified."  (iai.  iii.  11.  "  IJut  that  no  man  is  justified  by 
"  the  law  in  the  sight  ol"  G<kI,  is  evident."  And  it  being  so  evi- 
dent, that  righteousness  and  life  being  for  ever  inn)ossible  to  be 


542  VINDICIAnUM  VINDEX. 

obtained  upon  the  terms  of  Adam's  covenant,  it  must  therefore  be 
a  self-evident  truth,  That  since  the  fall  God  never  did^  and  to  the 
end  of  the  loorld  he  never  loill  open  that  way  or  door  to  life  (thus 
blocked  up  by  an  absolute  impossibility )  for  the  justification  and 
salvation  ofcmy  man. 

Thesis.  2.  Soo7i  after  the  violation  and  cessation  of  this  first  co- 
venant,  as  a  covenant  of  life.,  it  pleased  the  Lord  to  open  and  publish 
the  second  covenant  of  grace  by  Jesus  Christ,  the  first  dazvning 
•whereof  zve  find  in  Gen.  iii.  15.  "where  the  seed  is  promised  which 
shall  bruise  the  serpenfs  head.  And  though  this  be  but  a  very 
short,  and  somewliat  obscure  discovery  of  man's  remedy  and  salva^- 
tion  by  Christ ;  yet  was  it  a  joyful  sound  to  the  ears  of  God's  peo- 
ple, it  was  even  life  from  the  dead  to  the  believers  of  those  limes. 
For  we  may  rationally  conclude.  That  that  space  of  time  betwixt 
the  breaking  of  the  first  and  making  *  of  the  seccmd  covenant  was 
tlie  most  dismal  period  of  time  that  ever  the  world  did  or  shall  see. 
This  covenant  of  grace  now  took  place  of  the  covenant  of  works,  and 
comprehended  all  believers  in  the  bosom  of  it.  The  covenant  of 
works  took  place  from  the  time  it  was  made  until  the  fall  of  Adam, 
and  then  was  abolished  as  a  life-giving  covenant.  The  second  co- 
venant took  place  from  the  time  it  was  made  soon  after  the  fall,  and 
is  to  continue  to  the  end  of  the  world.  And  these  only  are  the  two 
covenants  God  hath  made  with  men  ;  the  latter  succeeding  the  for- 
mer, and  commencing  from  its  expiration;  but  both  cannot  possi- 
bly be  in  force  together  at  the  same  time,  and  upon  the  same  per- 
sons, as  co-ordinate  covenants  of  life  and  salvation.  For  in  co-ordi- 
nation they  expel  and  destroy  each  other,  Gal.  v.  4.  "  Whosoever 
"  of  you  are  justified  by  the  law,  ye  are  fallen  from  grace.''  The 
first  covenant  was  a  covenant  without  a  mediator ;  the  second  is  a 
covenant  with  a  mediator.  Place  a  believer  under  both  at  once,  or 
put  these  two  covenants  in  co-ordination,  and  that  which  results  will 
be  a  pure  contradiction,  viz.  That  a  man  is  saved  without  a  medi- 
ator, and  yet  by  a  mediator.  Moreover,  if  there  be  a  way  to  life 
without  a  mediator,  there  was  no  need  to  make  a  covenant  in  and 
with  a  mediator  ;  nor  can  those  words  of  Christ  be  true,  John  iv. 
6.  "  I  am  the  way,  the  truth,  and  the  life ;  no  man  cometh  to  the 
"  Father  but  by  me." 

The  righteousness  of  the  first  covenant  was  within  man  himself; 
the  righteousness  of  the  second  covenant  is  without  man  in  Christ. 
Put  these  two  in  co-ordination,  and  that  which  results  is  as  pure  a 
contradiction  as  the  former,  viz.  That  a  man  is  justified  by  a  righ- 
teousness within  him,  and  yet  is  justified  by  a  righteousness  without 
iiim,  expressly  contrary  to  the  apostle's  ccnclusion,  Rom.  iii.   20. 


*  Tliat  is,  the  revelation.     Editor. 


tiN'DlCIAKUM  VIXDEX.  5  iiJ 

"  Therefore  bv  the  iloetls  of  the  law  there  sliall  no  fltsh  be  justi- 
*'  Hed  in  liis  sight."  It  is  therefore  an  intolerable  absurdity  to  place 
believers  under  both  these  covenants  at  the  5>auio  time;  under  the 
curse  of  the  first,  and  blessing-  of  the  bcconil.  For  whensoever  the 
state  of  anv  person  is  ehan«red  by  justification,  his  covenant  is 
chanjjed  with  his  state,  Col.  i.  1.'3.  It  is  as  uniniae;inable  that  a 
believer  should  dius  stand  under  lx)th  covenants,  as  it  is  to  imagine 
a  man  may  be  Imyii  of  two  mothers,  Gal.  iv.  'iSJ,  iJii,  ii4,  i25.  or  a 
Moman  lawfully  married  to  two  husbands,  Rom.  vii.  1,  ^,  ;J,  4.  and 
more  absurd  (if  it  be  possible  any  thing  can  be  more  absurd)  to 
attribute  the  niost  glorious  ])rivilege  of  the  covenant  of  grace,  {viz. 
"  I  will  be  a  God  to  thee,  and  to  tliy  seed  after  thee,"  Gen.  wii.  7.) 
to  the  in)j)otent  and  abolished  covenant  of  works;  both  wiiich  ab- 
surdities are  asserted  in  defence  of  J?itipa'dobaptism. 

And  though  it  be  true,  that  after  the  first  edition  of  the  covenant 
of  grace,  the  matter  of  the  first  covenant  was  represented  to  the 
Israelites  in  the  moral  law;  yet  that  representation  was  intended 
and  desirjned  to  be  subservient,  and  added  to  the  pn)mise,  Gal.  iii. 
19.  and  so  (as  an  acute  and  learned  divine  *  speaks)  the  very 
decalogue  or  moral  lino  itself  pertained  to  the  covenant  of  grace ; 
yea,  in  some  sort  flowed  out  oi'  this  covenant,  as  it  Avas  promulged 
by  the  counsel  of  God  to  be  serviceable  to  it;  both  antecedently  to 
lead  men  by  die  conviction  of  sin,  fear  of  wratli,  and  self-despair, 
to  the  covenant  of  grace ;  and  also  consequently  as  it  is  a  pattern  of 
oliedience  and  rule  of  holiness.  For  hiul  it  been  published  as  a 
covenant  dt-signed  intentionally  to  its  primitivi"  use  and  end,  it  had 
totally  frustrated  the  covenant  of  gnM,*e. 

Tlicsts  Ji.  Though  the  primordial  li^-ht  or  first  fflivuneriiiffs  of 
this  covenant  of  grace,  zcere  coniparativeb/  rccak  and  obacurc  ;  yet 
from  the  first  publication  of  it  to  Adam,  God  in  nil  ages  hnth  been 
ampli/i/ing  the  jnivilegcs,  and  heightening  the  giory  ()fthis  second 
covenant  in  all  the  after  expressures  and  editions  of  it  tinto  this  day, 
and  icill  more  and  more  amplify  and  illustrate  it  to  t/ie  end  of  the 
zcorld. 

That  first  promise.  Gen.  iii.  1-5.  is  like  the  first  small  spring  or 
head  of  a  great  river,  which  the  farther  it  runs,  the  bigger  it  grow^i 
by  the  accession  of  more  waters  to  it.  Or  like  the  sun  in  the 
heavens,  which  the  higher  it  moiaits,  the  more  bright  and  glorious 
the  day  still  grows. 

In  that  period  of  time,  betwixt  Adam  and  Abraham,  wc  lin<l 
no  token  of  Giufs  covenant  ordered  therein  to  In-  applied  to  the 
infant  Heed  of  believers.  Itut  in  that  second  edition  of  the  covenant 
to  Abraham,  the  privileges  of  the  covenant  were  amjilified,  an(^ 
his  infant-seed   not  only   taken  into   the  covenant  (as  they  wer* 

•  Turrciini  I'an '^Ua  Ivc.  VJ.j>.'.ia. 


544  VIXDICIAEUM  VIXDKX. 

before)  but  also  added  to  the  visible  cliurcb,  by  receiving  the  token 
of  the  covenant,  which  then  was  circumcision  ;  and  so  here  is  a 
great  addition  nmde  to  tlie  visible  church,  even  the  whole  infant 
off-spring  of  adult  believers. 

From  that  period,  until  the  coming  of  the  Messir^h  in  the  flesh, 
the  Jewish  church,  and  their  infant-seed,  except  only  some  few 
proselytes  out  of  the  Gentile  nations,  made  up  the  visible  church 
of  God,  and  the  poor  Gentiles  were  without  Christ,  being  aliens 
from  the  commonw  ealth  of  Israel,  and  strangers  from  the  covenants 
of  promise,  having  no  hope,  and  without  God  in  the  world,  Eph, 
ii.  12.  but  in  this  glorious  third  period  the  covenant  again  enlarges 
itself  more  than  before,  and  the  privileges  of  it  are  no  longer 
limited,  and  restrained  to  the  Jewish  believers,  and  their  infant- 
seed  ;  but  the  Gentiles  also  are  taken  into  the  covenant,  and  the 
door  of  faith  was  opened  unto  them,  Acts  xiv.  5^7.  the  partition- 
wall  was  now  brokeri  down,  which  separated  the  church  from  the 
Gentile  world,  Eph.  ii.  14.  This  Avas  a  glorious  enlargement  of 
the  covenant,  and  many  glorious  prophecies  and  promises  were  ful- 
filled in  it ;  such  as  those,  Isa.  xi.  10.  and  xlii.  1,  6.  xlix.  22.  liv. 
3.  Ix.  3,  5,  11,  16.  Ixii.  2,  Sfc. 

And  though  the  covenant,  as  to  its  external  part,  seems  to  have 
lost  ground  in  the  breaking  off  of  the  Jewish  nation  from  the 
church  ;  yet,  like  the  sea,  what  it  loses  in  one  place,  it  gains  with 
advantage  upon  another:  The  addition  of  many  Gentile  nations 
to  the  church,  more  than  recompenses  for  the  present  breaking  off 
of  that  one  nation  of  the  Jews.  And  indeed  they  are  broken  off 
but  for  a  time,  for  God  shall  graff  them  in  again,  Rom.  xi.  23.- 
This  therefore  being  the  design  of  God,  and  steady  course  of  his 
covenant  of  grace,  more  and  more  to  enlarge  itself  in  all  ages ;  no- 
thing can  be  more  opposite  to  the  nature  of  this  covenant,  than  to 
narrow  and  contract  its  privileges  in  its  farther  progress,  and  cut  off 
a  whole  species  from  it,  which  it  formerly  took  in. 

Thesis  4.  It  is  past  all  doubt  and  contradiction,  that  the  infant- 
seed  of  Abraham,  under  the  second  edition  of  the  covenant  of  grace, 
were  taken  with  their  believing  parents  into  God's  gracious  cove- 
nant, had  the  seal  of  that  covenant  applied  to  them,  and  were 
thereby  added  to  the  visible  church,  Gen.  xvii.  7,  8,  9,  10,  11. 
which  was  a  gracious  privilege  of  the  covenant  superadded  to  all 
the  former,  and  such  as  sweeps  away  all  the  frivolous  and  ground- 
less cavils  and  exceptions  of  those  that  object  the  incapacity  of  in- 
fants to  enter  into  covenant  with  God,  or  receive  benefit  from  the 
external  privileges  of  the  visible  church.  Nor  can  the  subtlest  c- 
nemy  to  infant-baptism  give  us  a  convincing  reason  why  the  in- 
fants of  Gejitile  believers  are  not  equally  capable  of  the  same  be- 
Hefits  t})at  the  hiOmts  of  Jewish  bjli<}vers  were,  if  they  still  stand 


VIS-DICIARL'M  VINDEV.  54,> 

\Jiulcr  the  same  covenant  that  the*  fornier  sUtod  under ;  and  God 
lialh  no  where  repealed  the  gracious  graia  t'orincrlv  made  to  the  iii- 
fant-seed  of  his  covenant-people. 

Thesis  5.  It  is  to  ine  clear,  beyond  all  contradiction,  from  lloui. 
xi.  17.  "  If  some  of  the  branches  be  broken  oi\\  and  thou  being  a 
*'  wild  olive-tree,  wert  grafteil  in  amoniist  them,  and  with  them 
*'  ])ariak.e>t  oi"  the  root  and  laliiess  of  the  olive-trof :"  I  say  I  can 
scarce  desire  a  clearer  .scripture-light  than  this  text  gives,  to  satisfy 
mv  understanding  in  this  ca.se,  that  when  God  brake  oft"  i!ic  unbe- 
lieving Jews  from  the  chinch,  both  parents  and  children  together, 
the  b<.'lieving  Gentiles,  wiiich  are  as  truly  Abralmnrs  seed  as  they 
were.  Gal.  iii.  29.  yea,  the  more  excellent  seed  of  Abraham,  were 
implanted  or  ingrafted  in  their  room,  and  do  as  amply  enjoy  the 
privileges  of  that  covenant,  both  internal  and  external,  for  them- 
selves and  ibr  their  inf;uit-seed,  as  ever  any  mendu-rs  of  the  Jewish 
church  did  or  could  do. 

Our  adversaries  in  this  controversy  do  pitifully  and  apparently 
shuffle  here,  and  iiivent  many  .strange  and  unintelligible  distinctions 
to  be-doud  the  light  of  this  famous  text.  What  they  are,  and 
how  they  are  bafflu.!,  the  reader  will  ea.sily  discern  from  what  hatii 
already  past  betwixt  my  antagonist  and  me,  in  p.  108,  &c.  of  my 
V'nuUc'uc  Legis  U  Foederis.  It  is  plain  that  Abraham  is  the  root ; 
the  olive-tree,  the  visible  church;  the  sap  and  fatness  of  the  olive, 
arc  church-ordinances  and  covenant-privileges;  the  Gentile  believ- 
ers, who  are  Abraham's  seed  according  to  promise,  are  the  ingraft- 
od  branches  standing  in  the  place  of  the  natuial  branches,  and 
with  them,  or  in  like  manner  as  they  did,  partaking  of  the  root 
and  fatness  of  the  olive-tree,  that  is,  as  really  and  amply  enjoying 
all  the  inununities,  benefits,  and  privileges  of  the  church  and  cove- 
nant (among  which  the  initiating  sign  was  one,  and  a  chief  one 
too)  as  ever  the  natural  bnriiches  that  were  broken  off,  that  is, 
the  Jewish  parents  and  their  children,  did  or  might  have  dcme.  And 
to  deny  this,  (as  before  was  noted)  is  to  straiten  covenant-privileges 
in  their  farther  progress. 

Thesis  6.  Suitable  hereunto  we  find,  that  no  sooner  was  the 
Christian  church  constituted,  and  the  believing  Gentiles  by  faith 
added  to  it,  but  thi;  children  of  such  believing  parents  are  declared 
to  l)e  Icederally  holy,  1  Cor.  vii.  \\.  and  the  unbelieving  Jews, 
who  were  sujx-rsiiuously  fond  of  circumcision,  and  prejudiced 
against  baptism  as  an  injurious  innovation,  are  by  the  apostle  per- 
suaded to  submit  themselves  to  it.  Acts  ii.  J3S,  JJi).  assuring  them 
that  the  same  prouiisc,  viz.  /  icill  be  a  God  to  thee,  and  to  thif  seed 
after  t/iee,  is  now  as  eifectually  sealed  to  them  and  their  children  by 
baptism,  as  it  was  in  the  former  age  by  circumcision :  And  that  the 
Gcntile-i,   which  are  yet  afar  off,   whenever  God  shall  call  them. 


54G 


\]xt)Iciajii;m  vixdkx. 


sliall  equally  enjoy  the  same  privilege,  both  for  themselves  and  for 
their  children  also. 

We  also  find  a  commission  given  by  Christ  to  the  disciples,  Mat. 
xxviii.  19,  20.  To  disciple  all  nations,  baptizing-  them,  ^-c.  irom 
which  discipleship,  infants  ought  not  to  be  excluded,  Acts  xv.  10. 
Yea,  we  {ind,  that  as  at  the  institution  of  circumcision,  Abraham, 
tlie  father  and  master  of  the  family,  was  first  circumcised  in  his 
own  person,  and  then  his  Avhole  houseliold,  Gen.  xvii.  2S,  24.  an- 
swerablj,  as  soon  as  any  person  by  conversion  or  public  profession  of 
J'aith  became  a  visible  child  of  Abraham,  that  person  was  first  bap- 
tized, and  the  whole  household  with  him  or  her,  Acts  xvi.  15,  33. 
It  is  unreasonable  to  put  us  upon  the  proof,  that  there  were  infants 
in  those  houses ;  it  being  more  than  probable  that  in  such  frequent 
baptizing  of  households  belonging  to  believers,  there  were  some  in- 
fants ;  but  if  there  were  none,  it  is  enough  for  us  to  prove  from 
their  foederal  holiness,  1  Cor.  vii.  14.  and  the  extent  of  God's 
promises  to  them.  Acts  ii.  38,  39.  if  there  had  been  never  so  many 
infants  in  those  households,  they  might  and  ought  to  have  been 
baptized.  How  the  true  sense  and  scope  of  the  two  last  mentioned 
scriptures  are  maintained  and  vindicated  against  Mr.  Gary's  cor- 
rupt glosses  and  interpretations,  see  my  Vindicia'  Le^is  et  foederis, 
p.  90,  91.  We  do  not  lav  the  stress  of  infant-baptism  upon  such 
strictures  as  the  baptizings  of  the  househokfs  of  believers,  or  Christ's 
taking  up  in  his  arms,  and  blessing  the  little  ones  that  Avere  brought 
to  him.  These  and  many  other  such  things  found  in  the  history  of 
Christ,  and  Jets  of'  the  apostles,  have  theti*  use  and  service  to  for- 
tify that  doctrine.  But  if  we  can  produce  no  example  of  any  be- 
hever's  infant  baptized,  the  merit  of  the  cause  lies  not  in  the  mat- 
ter of  tact,  but  covenant-right.  For  our  adversaries  themselves,  if 
we  go  to  the  matter  of  fjxct,  will  be  hard  put  to  it  to  produce  us  one 
instance  out  of  the  New  Testament  of  any  child  of  a  believing  Chris- 
tian whose  baptism  was  deferred,  or  by  Christ  or  liis  apostles  or- 
dered to  be  deferred,  until  he  attained  the  years  of  maturity,  and 
made  a  personal  profession  of  faith  himself 

Thesis  7.  The  change  of  the  token  and  seal  of  the  covenant  from 
circumcision  to  baptism,  will  by  no  means  infer  the  change  or  diver- 
sity of  the  covenants,  especially  when  the  latter  comes  into  the  place, 
and  serves  to  the  same  use  and  end  zcifh  the  former,  as  it  is  manfest 
baptism  doth,  from  Col.  ii.  11,  12.  as  hath  been,  I  think,  sitfficiently 
argued  against  Mr.  Gary's  glosses  and  exceptions,  p.  100,  101.  of 
my  Vindicia  Lcgis  et  Foederis.  The  covenant  is  still  the  same  co- 
venant of  grace,  though  the  external  initiating  sign  be  changed. 
For  what  is  the  substantial  part  of  the  covenant  of  grace  now,  but 
the  same  it  was  to  Abraham  and  his  seed  before  ?  Is  not  this  our  co- 
venant ofgnice^  Heb.  viii.  10.  "  I  v/ill  be  to  them  a  God,  and  they 


A  rosTscniPT  to  mr.  cauy.  547 

shall  be  to  me  "  a  people  ?"  And  in  what  words  was  Ahruhanrs 
covenant  expressed.  Gen.  xvii.  7.  "  I  will  establish  my  covenant 
"  between  nie  and  thee,  and  thy  su-d  atur  tht'i-  in  their  fjenerations 
*•  lor  an  everlasting  covenant,  to  be  a  (ioil  unto  Uue,  and  to  thy 
"  seed  after  thee."  This  makes  AbrahanTs  covenant,  scaled  to  him 
and  his  seed,  as  truly  and  jiroperly  the  covenant  of  grace,  as  that 
which  baptism  now  seals  to  believers  and  thtir  seed.  Tlie  ra^h  \<r- 
norance  of  those  that  afhrm,  God  may  bectmie  a  pex)pU''s  (iod  in 
the  wav  of  sj^ial  interest,  by  virtue  of  the  broken  and  abolished 
covenant  of' works,  rather  deserves  sharp  reprehension  and  sad  la- 
njenUition,  than  a  confutation;  which,  nevertheless  out  of  res])ect 
lo  my  friend  Mr.  Cary,  1  have  given  it  in  its  proper  place  in  this 
rejoinder. 

I  hope  by  this  time  I  have  made  it  evident,  that  the  defenders 
of  infaut-bci))tism,  as  it  is  established  upon  God's  covenant  with 
Abraham,  Gen.  xvii.  have  not  so  mistaken  their  ground,  as  ^Ir. 
Carv  hath,  by  his  endeavours  to  carry  that  covenant  as  an  Adam's 
covenant  oficorku,  through  such  a  imiltitude  of  other  errors  and 
absurdities,  as  he  draws  along  with  it  in  his  way  of  reasoning. 


-sA.X-*c= 


A  POSTSCRIPT  TO  MPt.  CAPtY. 

SIR, 

M.  HKS(JLVET)  not  to  disturb  my  mind  with  your  passionate  pro- 
voking langujige,  at  least  whilst  I  was  busily  emjiloyed  in  search- 
ing lor  reason  and  argument  (two  scarce  commodities)  amongst 
heaps  of  vain  and  fulsome  words :  Nor  will  I  now  imitate  your 
lollv  and  rudeness,  lest  I  become  an  offender,  whilst  I  a»n  to  act  the 
part  of  a  reprover.  When  I  read  your  title,  A'/nst  and  .sober  Rejilij, 
and  presently  fell  in  among  rude  insults,  silly  evasions,  and  such 
inarlilicial  discourses  as  follow  in  your  book,  I  began  to  challenge 
you  in  my  thoughts  for  matching  such  bad  stutt' with  so  lair  and 
lovely  a  title:  iiut  a  second  thought  cpiickly  corrected  the  ibrnier; 
for  1  considered,  no  man  living  could  justly  fiubid  the  marriage  be- 
twixt your  Ixxjk  and  its  title,  since  there  is  not  the  least  kindred  or 
relation  between  them. 

Had  your  answers  been  just,  you  would  iiave  observed  the  rules 
of  a  respondent,  which  you  have  not  done;  and  if  they  liad  been 
sober,  you  had  never  been  so  free  in  your  rej)roachcs,  and  sparing 
in  your  argimients,  as  you  have  been.  Is  this  the  man,  of  whom  it 
is  said  in  the  Kpistle  to  l)is  Solemn  CalJ,  That  li'i.s  Itncft  are  free 
from  refleci'ion  and  reproaek  toieard.i  those  of  the  persuasion  he  eon- 
tends  ic'tth  ?  Is  tlii>  inv  eld  fViendlv  neighbour?'   It  calls  to  njy  nund 

Vol.  III.  "M  m 


648  A  POSTSCRIPT  TO  MK.  CARY. 

tlie  Italian  proverb,  God  keep  us  fiom  oitr  Jricnds,  and  zee  will  do 
ivhat  7ce  can  to  Tieep  ourselves  Jrom  out-  enemies.  And  though  you 
act  the  part  of  an  cneniVvyou  sliall  be  my  friend  whether  you  will 
or  not.  If  you  will  not  be  my  friend  out  of  love,  I  will  make  you 
so  by  a  good  ini|)rovement  of  your  hatred. 

I  have  been  musing  with  myself,  what  might  be  the  true  cause 
of  all  your  rage  against  my  book  ;  one  while  I  thought  it  proceed- 
ed from  wivnt  of  discretion,  that  you  were  not  able  to  distinguish 
betwixt  an  adversary  in  a  controversy,  and  an  adversary  to  the 
person ;  but  thought  every  blow  that  was  given  to  your  error,  must 
needs  be  a  mortal  wound  to  your  reputation.  But,  Sir,  how  close 
and  smart  soever  my  discou)"ses  against  your  errors  be,  I  am  sure 
they  are  more  full  of  civility  and  respect  to  you,  than  such  a  reply 
as  you  have  made  deserves :  And  if,  in  exposing  your  errors,  your 
reputation  be  exposed,  you  must  blame  them  for  occasioning  it,  and 
not  me. 

Sometimes  I  thought  it  an  effect  of  your  policy,  that  M'hen  fol- 
lowed close,  and  hard  put  to  it,  you  endeavoured  an  escape  this 
way.  Camero,  speaking  of  this  kind  of  subtilty  in  his  adversaries, 
saith,  Faciunt  quod  qiiarunduinferarum  ingenium  est,  utjtetore  et 
jo-i'aveoleniia,  de/ectccjam  viribus,  ac  Jractte.,  venatorem  ahigunt. 
Some  cunning  animals,  as  foxes,  &c.  when  pursued  at  the  heels, 
drive  away  both  dogs  and  huntsmen  with  their  intolerable  stench. 
And  Hierom  long  ago  told  Helvidius  his  adversary,  Arhitror  te  ve~ 
rltate  convictum  ad  maledicta  convert/ ;  being  vanquished  by  truth, 
he  betook  himself  to  ill  language.  After  the  same  manner  you  act 
here,  being  no  longer  able  to  defend  yourself  by  solid  and  sober 
ratiocination,  you  trust  to  your  faculty  in  crimination ;  bad  causes 
only  drive  men  into  such  refuges. 

In  a  word,  I  am  satisfied  that  nothing  but  your  extravagant  zeal 
for  your  idolized  opinion,  could  have  thrown  you  into  such  disinge- 
nuous methods  and  artifices  as  these.  The  Ephesians  were  quiet 
enough  till  theiv  Diana  began  to  totter.  Your  passionate  outcries 
signify  to  me,  something  is  touched  to  the  quick,  which  you  are 
more  fondly  in  love  with  than  you  ought.  When  one  told  Luther 
•what  hideous  outcries  his  enemies  made  against  him,  and  how  they 
reviled  liim  in  their  books ;  /  knozv  by  their  roaring  (saith  he)  that 
I  have  hit  them  right. 

You  tell  me  in  your  reply,  p.  24.  That  you  perceive  /  have  a 
mighty  itch  to  find  out  your  absurdities,  I  wish.  Sir,  you  were  no 
more  troubled  with  the  itch  after  them  than  I  am  after  the  disco- 
very of  them.  Had  I  affected  such  employments  I  could  easily 
have  gathered  three  to  one  out  of  your  book  more  than  I  did ;  and 
have  represented  those  1  gathered  much  more  odiously  (and  yet 


A  POSTSCRIPT  TO  MU.  C A&Xf  549 

justly)  than  I  did:  liut  fneiiclshij)  cdustrjiiiicd  me  to  liaiiille  llitni 
(because  yours)  as  «;ently  as  I  eouUI. 

I  iiii<rht  have  justly  chartrcd  you  tVom  what  you  say,  p.  174,  175. 
of  your  Sjlemii  Call,  where  you  pkivv  all  the  believers  on  earth, 
without  exception  of  any,  under  the  covenant  of  works,  as  a  minis- 
tration of  death  and  conileiiiiiation,  and  the  severest  penalties  of  a 
dreadl'ul  curse:  I  mi«^ht  thereupon  have  justly  ehargeil  you  lor 
presenting  to  the  world  such  a  monstrous  sight  as  was  never  seen 
before  since  the  creation,  vi/.  a  whole  church  of  contlennjed  and 
cursed  believers.  This  I  might  as  well  have  cliarged  upon  your 
position,  and  done  it  no  wrong. 

I  could  tell  you  from  what  you  say.  j).  "JO.  of  your  reply,  ThaC 
G(hI  doth  indeed^  in  the  covenant  o/awAi',  viake  over  himscl/'fo 
iinners\  to  be  their  God  in  a  zcay  of  s juried  interest ;  but  it  beinff 
upon  such  hard  terms,  that  it  is  utterl//  impossible  that  xcaij  to  at- 
tain unto  life,  ice.  I  could  justly  have  told  you,  that  the>e  pas.sage.s 
of  yours  drop  pure  nonsense  ujion  the  reader's  understanding;  as 
ii"  salvation  were  imjxjssible  to  be  attained  by  the  same  covenant, 
wherein  God  becomes  our  God,  and  makes  over  himself  by  way  of 
s])ecial  interest  to  us. 

Had  I  had  an  itch  to  expose  the  burlesque  and  ridiculous  stuff 
which  lies  obvious  enough  in  your  book,  I  should  then  have  told 
your  reader,  That  accoriling  to  your  doctrine,  how  oi)posite  and 
mconsistcnt  soever  the  two  covenants  of  works  and  grace  are,  yet 
the  same  subjects,  vi/.  l)elievers,  may,  at  once,  not  only  stand  under 
them  botii,  but  that  the  same  connnon  seal,  viz.  circumcision, 
eijually  ratifies  and  confirms  them  b(jth  :  For  you  allow,  in  your 
Call,  p.  205.  That  it  sealed  the  covenant  of  grace  to  believing 
Abraham,  and  yet  xcas  a  seal  of  the  covenant  of  ivories,  yea,  the 
verv  condition  of  that  covenant,  as  you  frequently  aflirm  it  Lo  be. 
Vide  p.  81.  of  your  Ileply,  and  Passim. 

I  could  as  easily  and  justly  have  told  you.  That  the  most  mali- 
cious Papist  coukl  scarcely  have  invented  a  more  h.orrid  rejjroach 
against  our  famous  orthodox  I'rolestant  Divines  than  you  (I  dare 
not  say  maliciously,  but)  ignorantly  have  done;  when  you  charge 
such  men  as  Mr.  Francis  Robert.s,  Mr.  Obadiah  Setlgwick,  and, 
indeed,  all  that  assert  the  law,  complexly  taken,  to  be  an  obscurer 
covenant  of  grace ;  that  they  comprise  perfect  doing  with  the  con- 
sequent curse  for  non-performance  and  believing  in  Christ  unto  life 
and  salvation  in  one  and  the  same  covenant:  This  is  an  intolera- 
ble al)use  of  yours,  p.  5.  of  your  Reply.  ^JMiey  generally  assert 
the  law  in  that  complex  sense  and  latitutle  you  take  it,  to  be  a  true 
covenant  of  grace,  though  more  obscurely  administered ;  and  that 
the  distinction  of  the  covenants  into  old  and  new,  is  no  parallel 

M  m  ^l 


550  A  POST-SCRU'T  TO  JIK.  GARY. 

distinction  with  that  of  works  and  grace,  or  of  Christ's  and  Adam's 
covenant.  Your  pubHc  recantation  of  the  injury  you  have  done 
tlie  very  Protestant  cause  herein,  is  your  unquestionable  duty,  yet 
scarce  a  due  reparation  of  the  injury. 

In  a  word,  I  cannot  but  look  upon  it  as  a  discovery  of  your  great 
w^eakness.  That  when  you  meet  with  such  a  difficulty  as  poses  your 
understanding,  and  you  cannot  ]5ossibly  reconcile  with  your  notion ; 
as  that  of  PauFs  circumcising  Timothy,  and  you  affirming  that  the 
very  act  of  circumcision  did,  in  its  own  nature,  oblige  all  on  whom 
it  passed  to  the  perfect  observation  of  the  law  for  righteousness,  you 
will  rather  chusc  to  leave  the  blessed  apostle  in  a  contradiction  to 
his  own  doctrine,  than  to  your  vain  notion :  For  what  do  you  say, 
p.  95,  of  your  Reply  ?  That  however  the  case  stood  in  that  respect^ 
this  is  certain^  S,-c.  It  also  argues  weakness  in  you  to  insiirt  upon, 
aggravate,  jeer,  and  reproach  at  that  rate  you  do,  p.  38.  of  your 
Reply,  for  the  mistake  and  mis-placing  of  one  figure,  viz.  Gen.  xii. 
for  Gen.  xvii.  as  if  the  merit  of  the  whole  cause  depended  on  it. 
The  like  I  may  say  of  your  charging  me  with  nonsense,  for  putting 
Gen.  xvii.  7,  8.  for  Gen.  xvii.  9,  10.  when  yet  yourself,  p.  205.  of 
your  Call,  tell  us.  That  circumcision  was  appointed  as  a  sign,  or 
token  of  the  covenant,  Gen.  xvii.  7,  8,  9.  What  pitiful  trifles  are 
these  to  raise  such  a  mighty  triumph  upon  .'*  When  Dureus  accused 
our  famous  Whitaker  for  one  or  two  trivial,  verbal  mistakes,  Whit- 
aker  returned  him  the  same  answer  I  shall  give  you.  Bene  habet, 
his  in  rebus  non  vertuntiir  fortune  ecclesicc ;  It  is  well  the  case  of 
the  church  depends  not  upon  such  trifles. 

For  a  conclusion ;  I  do  seriously  warn  all  men  to  beware  of  re- 
ceiving doctrines  so  destructive  to  the  great  truths  of  the  gospel  as 
these  are.  And  I  do  solemnly  profess  I  have  not  designedly  strain- 
ed them,  to  cast  reproach  upon  him  that  published  them ;  but  the 
matters  are  so  plain,  that  if  Mr.  Cary  will  maintain  his  positions, 
not  only  myself,  but  every  intelligent  reader,  will  be  easily  able  to 
fasten  all  those  odious  consequents  upon  him,  after  all  his  apolo-i. 
gies. 

Sir,  in  a  word,  I  dare  not  say  but  you  are  a  good  man ;  but 
since  I  read  your  two  books,  you  have  made  me  think  more  than 
once,  of  what  one  said  of  Jonah  after  he  had  read  his  history,  that 
he  was  a  strange  man  of  a  good  man :  Yet  as  strange  a  good  man 
as  you  are,  I  hope  to  meet  you  with  a  sounder  head  and  better  spi- 
rit in  heaven. 


•1  JIE  SECOND  APPfNDIX,  SiC.  Sol 


The  Second  ^\I*1'ENDIX:  Ciiving  a  l)iief  Account  of 
tlie  llise  and  (riouth  of  Antixomianis.m  ;  tlic  Deduc- 
tion of  the  princi])al  P^rors  of  that  Sect,  Witli  modest 
and  seasonable  reflections  upon  them. 

X  HE  design  of  the  following  sheets,  cast  in  as  a  Mantissa  to  the 
foregoing  discourse  of  Errors,  is  principally  to  discharge  and  free 
the  free  grace  of  Goil  from  those  dangerous  errors,  which  figlit 
against  it  under  its  own  colours;  partly  to  prevent  the  seduction  of 
some  that  stagger;  and,  lastly,  (though  least  of  all)  to  vindicate  my 
own  doctrine,  the  scope  and  current  whereof  hath  always  been,  and 
shall  ever  be,  to  exalt  the  free  grace  of  (iod  in  Christ,  to  draw  the 
vilest  of  sinners  to  him,  and  relieve  tlie  distressed  consciences  of 
sin-burthened  Christians. 

But,  notwithstanding  my  utmost  care  and  caution,  some  have  been 
apt  to  censure  it,  as  if  in  some  things  it  had  a  tang  oi"  Antinomianism : 
Hut  if  my  l)ul>lic  or  private  discourses  be  tlie  i'aithful  messengers  of 
my  judgment  and  heart,  (as  I  hope  they  are)  nothing  can  be  found 
in  any  of  them  casting  a  friendly  aspect  upon  any  of  then*  principle;*, 
which  I  here  justly  censure  as  erroneous. 

'J'hree  things  I  principally  aim  at  in  this  short  A})pcmVix. 

1.  To  give  the  reader  the  most  probable  rise  of  Antinomianism. 

5i.  An  account  of  the  princi))al  errors  ol"  that  sect. 

3.  To  confirm  and  establish  Christians  against  them  by  sound 
reasons,  backed  with  scripture-authority.     And, 

I.  Of  the  rise  C)f'  Antinomianism. 

The  scrij)tures  foreseeing  there  would  arise  such  a  sort  of  men 
in  the  cliurch,  as  would  wax  wanton  against  Christ,  and  turn  Iiis 
grace  into  lasciviousness;  hath  not  onlv  prccautioned  us  in  general 
to  bi'ware  ol"  such  opinions  as  corrupt  the  doctrine  of  live-grace, 
Hom.  vi.  1,  2.  "Shall  we  continue  in  sin  that  grace  may  ai)ound  ? 
"  G<k1  forbid :"  IJut  hath  particularly  indigitated  and  marked  those 
very  opinions  by  whieh  it  would  be  abused,  and  niaile  abundant 
provision  against  them  ;   as  namely, 

1.  All  slighting  and  vilifying  opinions  or  expressions  of  the  holy 
law  of  (iod,  Horn.  vii.  7,  12. 

2.  All  opinions  anil  principles  inclining  men  to  a  careless  disregard 
and  tuglret  of  the  duties  ol"  obedience,  under  pretence  of  free  grace, 
anil  liliirly  by  Christ,  James  ii.  Matlh.  xxv. 

8.  All  opinions  neglecting  or  slighting  sanctilication,  as  the  cvi« 

M  ni  a 


552  THE  SECOKD  APPENDIX, 

dence  of  our  justification,  and  rendering  it  needless  or  sinful  to  try 
the  state  of  our  souls,  by  the  graces  of  the  Spirit  wrought  in  us, 
■which  is  the  principal  sco])c  of  the  first  epistle  of  John. 

Notwithstanding,  such  is  the  wickedness  of  some,  and  the  weak- 
ness of  others,  that  in  cdl  ages  (especially  the  last  past,  and  present) 
men  have  audaciously  broken  in  upon  the  doctrine  of  free  grace,  and 
notoriously  violated  and  corrupted  it,  to  the  great  reproach  of  Christ, 
scandal  of  the  woi'ld,  and  hardening  of  the  enemies  of  reformation. 
'  Behold,  (saith  Contzen  the  Jesuit,  on  Matth.  xxiv.j  the  fruit  of 
'  Protestantism,  and  their  gospel-preaching.'' 

Nothing  is  more  opposite  to  looseness  than  the  free  grace  of  God, 
Avhich  teaches  us.  That  denying  all  trngodliness  and  rcorldlt/  lustf^ 
ice  .should  live  soberl//,  rig'hfeousli/,  and  godly  in  this  present  icorld. 
Nor  can  it  without  manifest  violence  be  made  pliable  to  such  wicked 
purposes ;  and  therefore  the  apostle  tells  us,  Jude  4.  that  this  is 
done  by  turning  the  grace  of  our  God  into  lasciviousness;  fiala^idkyng, 
ti'ansferring  it,  sciljirdainterpretatione,  by  a  corrupt  a])usive  inter- 
pretation, to  such  uses  and  purposes  as  it  abhors.  No  such  wanton, 
licentious  conclusions  can  be  inferred  from  the  gospel-doctrines  of 
grace  and  liberty,  but  by  wrestling  them  against  their  true  scope 
and  intent,  by  the  wicked  arts  and  practices  of  deceivers  upon 
them. 

The  gospel  makes  sin  more  odious  than  the  law  did,  and  discovers 
the  punishment  of  it  in  a  more  severe  and  dreadful  manner,  than 
ever  it  was  discovered  before.  Heb.  ii.  2,  3.  "  For  if  the  word 
*'  spoken  by  angels  was  stedfast.  and  every  transgression  and  disobe- 
*'  dience,  received  a  just  recompence  of  reward  ;  how  shall  we 
"  escape,  if  we  neglect  so  great  salvation .''"  It  shews  our  obligations 
to  duty  to  be  stronger  than  ever,  and  our  encouragements  to  holiness 
greater  than  ever,  2  Cor.  vii.  1.  and  yet  corrupt  nature  will  be  still 
tempting  men  to  corrupt  and  abuse  it.  The  more  luscious  the  food 
is,  the  more  men  are  apt  to  surfeit  upon  it. 

This  perversion  and  abuse  of  free  grace  and  Christian  liberty,  is 
justly  chargeable  (though  upon  different  accounts)  both  upon  wick- 
ed and  good  men.  Wicked  men  corrupt  it  designedly,  that  by 
entitling  God  to  their  sins,  they  might  sin  the  more  quietly  and 
securely.  So  the  devil  instigated  the  Heathens  to  sin  against  the 
light  and  law  of  nature,  by  representing  their  gods  to  them  as 
drunken  and  lascivious  deities.  So  the  Nicolaitans,  and  the  school 
of  Simon,  and  after  them  the  Gnostics,  and  other  Heretics  in  the 
very  dawning  of  gospel-light  and  liberty,  began  presently  to  loose 
the  bond  of  restraint  from  their  lusts,  under  pretence  of  grace  and 
liberty.     The  Etiani*  blushed  not  to  teach.  That  sin,  and  persevc- 


*  August,  (is  Ilatcs,  To?n,  6,  Hccrcs,  Si. 


OF  AN'TINO.MIAXISM.  553 


rancc  in  sin,  could  hurt  the  salvation  of  none,  so  thai  tlicif  uoiild  cm^ 
brace  their  principles. 

How  vile  aiul  al){)nnnable  inferences  the  Municha^ans,  Valen- 
tinians,  and  Cerdonites  drew  from  the  grace  and  liberty  of  the 
gospel,  in  the  following  ages,  I  had  ratlier  mourn  over  than  reeite; 
and  if  we  eome  down  to  \.\\<}  fifteenth  centnrf/,  we  shall  lind  the  F/i- 
bcrtines  of  those  days  as  deeply  drenched  in  this  sin,  as  most  that 
ucnt  before  them.  Calvin  *  mournfully  observes,  That  under  pre- 
tence of  Christian  liberty,  they  trampled  all  godliness  under  foot ; 
the  vile  courses  their  loose  opinions  soon  carried  theni  into,  plainly 
discovered  for  what  intents  and  purjK)ses  they  wer  >  projected  arul 
calculated  :  and  he  that  reads  th<'  preface  to  that  grave  and  learned 
Mr.  Thomas  Gataker's  bcxjk,  intitled,  God^s  eye  upon  Israel,  will 
find,  That  some  Antin(imians  of  our  days  are  not  much  behind  the 
worst  and  vilest  of  then).  One  of  them  cries  out,  Axeaij  'icith  the 
laic,  axcaij  xcith  the  laze,  it  cuts  ojf  a  vuiiis  le^s,  and  then  bills  him 
'iCalk.  Another  saith,  It  is  as  possible  for  Christ  himself  to  sin,  as 
Jhr  a  child  of  God  to  sin.  That  if  a  7nan,  by  the  Spirit,  know  him- 
self to  be  in  a  state  of^-race,  thoi-f^h  he  be  drunk  or  commit  murder, 
God  sees  no  sin  in  him.  With  much  more  of  the  same  bran,  which 
I  will  not  transcribe. 

But  others  there  are,  whose  judgments  are  unha|)pily  tainted  and 
leavened  with  those  loose  doctrines;  yet  being  in  the  main  godlv 
persons,  they  dare  not  take  li!)crtv  to  sin,  or  live  in  the  neglect  of 
KUfjwn  duties,  though  their  principals  too  much  incline  that  way; 
but  though  they  dare  not,  others  will,  who  imbibe  corrupt  notions 
from  them  ;  and  the  renowned  piety  of  the  authors  will  be  no  an- 
tidote against  the  danger,  but  make  the  poison  operate  the  more 
powerfully,  l)y  receiving  it  in  such  a  vehicle.  .Now  it  is  highly 
probable,  such  men  as  these  might  be  charmed  into  such  dangerous 
opinions,  upon  such  accounts  as  these : 

1.  It  is  like  some  of  them  might  have  felt  in  tliemselvcs  the  an- 
guish of  a  perplexed  conscience  under  sin,  and  not  being  able  to 
live  wiih  these  terrors  of  the  law,  and  dismal  fears  of  conscience, 
might  too  hastily  snatch  at  those  doctrines  which  ])romise  them  re- 
lief and  ease,  as  I  noted  before  in  the  tii'th  Cause  of  my  Treatise  of 
Krror.s.  And  that  this  is  not  a  guess  at  random,  will  apj)ear  from 
the  very  title  page  f)f  Mr.  Saltmanslfs  book  of  free-grace,  wjiere  (as 
an  inducement  to  the  reader  to  swallow  his  Anlinomian  doctrine) 
he  shews  him  this  curious  bail. 

It  is  (saith  he)  an  experiment  of  Jesus  Chritt  upon  one  who  hath 
been  in  the  bondage  o/' a  troubled  conscience,  at  times,  Jhr  the  space 


•  Call'.  ndiHTSus  T.ib<:rt.  c.  8. 

M  m  i 


5o4  THE  SEfJOXD  APPENDIX. 

of  about  ticdve  year 9^  till  noxc  upon  a  dearer  discovery  of  Jesus 
CJirist  in  the  g'ospel,  c^r. 

2.  Others  have  been  intluced  to  espouse  these  opinions  from  the 
excess  of  their  zeal  against  the  errors  of  the  Papists,  wlio  have  no- 
toriously corrupted  the  doctrine  of  justification  by  free  grace;  de- 
cried inq)iifed,  and  exalted  inhcrejit  righteousness  above  it.  The 
Papists  have  designedly  and  industriously  sealed  up  the  scriptures 
from  the  people,  lest  they  should  there  discover  those  sovereign 
and  effectual  remedies,  Avhich  God  hath  provided  for  their  dis- 
tressed consciences,  in  the  riches  of  his  own  grace,  and  the  merito- 
rious death  of  Christ;  and  so  all  their  viasscs,  jnlgrimogcs^  auri- 
cular coirfessions,  with  all  their  dear  indidgencies,  should  lie  upon 
their  hands  as  stale  and  cheap  commodities.  OA,  (said  Stephen 
Gardiner)  let  'not  this  gap  of  free  grace  be  opened  to  the  people. 

But  as  soon  as  the  light  of  reformation  had  discovered  the  free 
grace  of  God  to  sinners,  (which  is  indeed  the  only  effectual  remedy 
of  distressed  consciences)  and  by  the  same  light  the  horrid  cheats 
of  the  man  of  sin  were  discovered  ;  all  good  men,  who  were  en- 
lightened by  the  reformation,  justly  and  deeply  abhorred  Popery, 
as  the  enemy  of  the  grace  of  God  and  true  peace  of  conscience,  and 
fixed  themselves  upon  the  sound  and  comfortable  doctrines  of  justi- 
fication by  faith  tln-ough  the  alone  righteousness  of  Christ.  Mean- 
while, thankfully  acknowledging,  that  they  who  believe,  ought  also 
to  maintain  good  works.  But  others  there  were,  transported  by  an 
indiscreet  zeal,  who  have  almost  bended  the  grace  of  God  as  far  too 
much  the  other  way,  and  have  both  spoken  and  written  many  things 
very  unbecoming  the  grace  of  God,  and  tending  to  looseness  and 
neglect  of  duty. 

3.  It  is  manifest,  that  others  of  them  have  been  ingulplied  and 
sucked  into  those  dangerous  quicksands  of  Antinomian  errors,  by 
separating  the  Spirit  from  the  written  word.  If  once  a  man  pretend 
the  Spirit  without  the  scriptures  to  be  his  rule,  whither  will  not  hi>^ 
own  deluding  fancies  carry  him,  under  a  vain  and  sinful  pretence 
of  the  Spirit  ? 

In  the  year  1528,  when  Helsar,  Traier,  and  Seekler,  were  con- 
futed by  Hallerus ;  and  their  errors  about  oaths,  magistrates  and 
pa>do-baptism,  were  detected  by  him  and  by  Colveus  at  Bern,  that 
which  they  had  to  say  for  themselves  was,  That  the  Spirit  taught 
them  otherwise  than  the  letter  of  the  Scriptures  speah.  So  danger- 
ous it  is  to  separate  what  God  hath  conjoined,  and  father  our  own 
fancies  upon  the  Holy  Spirit. 

4.  And  it  is  not  unlike,  but  a  comparative  weakness,  and  inju- 
diciousness  of  mind,  meeting  with  a  fervent  zeal  for  Christ  and  his 
glory,  may  induce  others  to  espouse  such  taking,  and  plausible, 
though  pernicious  doctrines;   they  are  not  aware  of  the  dangerous 


OF  ANTlNOMlAM.vlI.  555 

consequents  of  the  opinions  lliey  embrace,  and  what  l(M)sencss  may 
be  oetasioiK'd  bv  them :  1  speak  not  of  occasions  taken,  but  given, 
bv  such  opinion's  and  expcesMons;  a  good  man  will  draw  excellent 
inferences  of  duty  from  the  very  same  doctrine.  Instance  that  of 
the  slioriness  of  time,  from  whence  the  aptxstle  infers  abstinence, 
strictness,  and  diliorence,  1  Cor.  vii.  ild.  but  the  I'.picure  infers  all 
manner  of  dissolute  and  licentious  practices,  *'  Let  us  eat  and  drink, 
"  ior  to-morrow  we  shall  die,''  1  Cor.  xv.  il^2.  The  best  doctrines 
are  this  wav  Hablc  to  abuse. 

But  let  all  good  men  beware  of  such  opinions  and  expressions,  as 
gi^e  an  handle  to  wicked  men  to  abuse  the  grace  of  God,  which 
haply  the  author  hiaiselt'  ilare  not  do,  and  may  strongly  ho}x.'  others 
may  not  do  :  but  if  the  principle  will  yield  it,  it  is  in  vain  to  think 
corrujit  nature  will  not  catch  at  it,  and  make  a  vile  use  and  dan- 
gerous improvement  of  it. 

For  example,  If  such  a  principle  as  tliis  be  asserted  for  a  truth 
before  the  world,  7Vud  men  need  not  fear  that  any,  or  all  the  sins 
tlicy  co7n7nit,  shall  do  them  any  hurt ;  let  the  author,  or  any  man  in 
the  world,  warn  and  caution  readers  (as  the  Antinomian  author  of 
that  expression  hath  done)  not  to  abuse  this  doctrine,  it  is  to  no 
j)urpose  :  the  doctrine  itself  is  full  of  dangerous  consecpients,  and 
wicked  men  have  the  best  skill  to  infer  and  draw  them  forth,  to 
cherish  and  countenance  their  lusts;  that  which  the  author  might 
design  for  the  relief  of  the  distressed,  quickly  turns  itself  intt)  poi- 
son, in  the  bowels  of  the  wicked  ;  nor  can  wc  excuse  it,  by  saying 
any  gospel-truth  mav  be  thus  abused ;  for  this  is  one  of  that  nimi- 
l)er,  but  a  principle  tliat  gives  offence  to  the  godly,  and  encourage- 
i.ient  to  the  ungodly.  And  so  much  as  to  the  rise  and  occasion  of 
Antinomian  errors. 

J2.  In  the  next  j»lace,  let  us  view  some  of  the  chief  doctrines 
commonly  called  Antinomian.  amongst  which  there  wUl  be  found 
a  UouTov  ^iuho;,  the  radical  and  most  })roliric  error,  from  which  most 
of  tlie  rest  are  spawned  and  ])rocreated. 

Error  1.  I  >liall  begin  with  tlu-  ilangcrous  mistake  of  the  Anti- 
nomians  in  the  doctrine  o{\just'iJic(it'ion.  The  article  oi"  justification 
is  deservedly  stiled  bv  our  Divines,  Arliculus  stantir,,  vel  cadcntk 
reli^ionis,  the  very  ))illar  of  the  Christian  religion. 

In  two  things,  however,  I  must  do  the  Antinomians  right:  (1.) 
In  acknowledging,  that  though  their  errors  about  justilication  be 
great  and  dangerous,  yet  tliey  are  not  so  much  about  the  substance 
as  about  the  mode  of  a  simur's  justification ;  an  error  far  inferior 
to  that  of  the  l*apists,  who  depress  the  lighteousness  of  Christ,  anil 
exalt  their  own  inherent  righteousness  in  the  business  of  justification, 
(ii.)  I  am  VkjuuiI  in  charity  to  believi',  that  some  among  them 
do  hold  those  errors  but  speculatively,  whilst  the  truth  lies  nearer 


$56  THE  SECOKD  APPEKDIX. 

their  hearts,  and  will  not  suffer  them  to  reduce  their  own  opinions 
into  practice.  Now  as  to  their  errors  about  justification,  the  most 
that  I  have  read  do  make  Jusi'ification  to  be  an  immanent  and 
eternal  act  of'  God ;  and  do  affirm^  the  elect  zcere  Justi/ied  before 
themselves  or  the  world  had  a  being.  Others  come  lower,  and  af- 
firm, The  elect  were  just'ificd  at  the  time  of'  Chrisi's  death.  With 
these  Dr.  Crisp  harmonizes. 

Error  2.  That  justification  by  faith  is  no  more  but  a  manifesta- 
tion to  us  of  what  was  really  done  before  we  had  a  being.  Hence 
Mr.  Saltmarsh  thus  defines  faith,  It  is,  saith  he,  a  being  persuaded 
more  or  less  g/'Chrisfs  love  to  us;  so  that  when  we  believe,  that 
which  was  hid  before  doth  then  appear.  God  (saith  another)  can- 
not charge  one  sin  upon  that  man  who  believes  this  truth,  That 
God  laid  his  iniquities  upon  Christ. 

Eri'or  3.  That  men  ought  not  to  doubt  of  their  faith,  or  ques- 
tion, Whether  we  believe,  or  no :  Nay,  That  we  ought  no  more 
to  question  our  faith  than  to  question  Christ.  Saltmarsh  of  Free 
Grace,  p.  92,  95. 

Error  4.  That  believers  are  not  bound  to  confess  sin,  mourn  for 
it,  or  pray  for  the  forgiveness  of  it;  because  it  was  pardoned  be- 
fore it  was  committed ;  and  pardoned  sin  is  no  sin.  See  Eaton's 
Honeycomb,  p.  446,  447. 

Error  5.  They  say,  That  God  sees  no  sin  in  believers,  whatsoever 
sins  they  commit.  Some  of  them,  i'.s  Mr.  Town  and  Mr.  Eaton  speak 
out  and  tell  us.  That  God  can  see  no  adultei-y,  no  lying,  no  blas- 
phemy, no  cozening  in  believers ;  for  though  believers  do  fall  into 
such  enormities,  yet  all  their  sins  being  pardoned  from  eternity, 
they  are  no  sins  in  them.  Town's  Assertions,  p.  96,  97,  98.  Ea- 
ton's Honeycomb,  chap.  7.  p.  136,  137.  with  others  of  a  more  per- 
nicious character  than  thvsse. 

Error  6.  That  God  is  not  angry  with  the  elect,  nor  doth  he 
smite  them  for  their  sins;  and  to  say  that  he  doth  so  is  an  injurious 
reflection  upon  the  justice  of  God.  This  is  avouched  generally  in 
all  their  writings. 

Error  7.  They  tell  us.  That  by  God's  laying  our  iniquities  upon 
Christ,  he  became  as  completely  sinful  as  we,  and  we  as  completely 
righteous  as  Christ.      Vide  Dr.  Crisp,  p.  270. 

Error  8.  Upon  the  same  ground  it  is  that  they  affirm,  That 
believers  need  not  fear  either  their  own  sins,  or  the  sins  of  others; 
for  that  neither  their  own,  nor  any  other  men's  sins  can  do  them 
iiny  hurt,  nor  must  they  do  any  duty  for  their  own  salvation. 

Error  9.  They  will  not  allow  the  new  covenant  to  be  made 
properly  with  us,  but  with  Christ  for  us ;  and  that  this  covenant  is 
all  of  it  a  promise,  having  no  condition  on  our  part.  They  do  not 
absolutely  deny  that  faith,  repentance,  and  obedience  are  condi- 


or  AXTlXOMTAKISif,  557 

tions  in  the  new  covenant ;  but  say,  They  are  not  conditions  on 
our  part,  hut  Christ's;  and  that  he  repented,  hcheved,  and  obeyed 
ior  us.      Saltiiuifsh  of  Free  (irace,  ]).  I'^fi,  lill. 

Error  10.  The-y  speak  very  sh^htingly  of  trying  ours«,>lves  by 
marks  anil  signs  of"  grace.  Saltniarsh  often  calls  it  a  weak,  low, 
carnal  wav  ;  but  the  New-England  Antinomians,  or  Libertines, 
call  it  a  fundaniLMtal  error,  to  make  .sanctification  an  evidence  of 
jusiititation  :  tliat  it  is  to  light  a  candle  to  the  sun;  that  it  dark- 
ens our  justification  ;  and  tliat  tije  tlarker  our  sanctification  is,  the 
brighter  our  justification  is.  ^SVf  their  book  entitled^  liiae,  licign. 
Error  72. 

In  this  breviate,  or  summary  account  of  Antinoniian  doctrines,  I 
have  (JuIy  singled  out,  and  touched  some  of  their  principal  mis- 
takes and  errors  into  \\  hieh  sonic  of  them  run  much  farther  than 
others.  But  I  look  upon  such  doctrines  to  be  in  themselves  of  a 
very  dangerous  nature,  and  the  malignity  and  contagion  would  cer- 
tainly spread  much  farther  into  the  world  than  it  doth,  had  not 
(iod    jiruvitled    two   powerful    antidotes    to    resist    the   malignity. 

Ml. 

1.  The  scope  and  current  of  scripture. 

'il.  The  experience  anil  practice  of  the  saints. 

(1.)  These  doctrines  run  cross  to  the  scope  and  current  of  the 
scriptures,  which  constantly  speak  of  all  unregenerate  persons 
(without  exception  of  the  very  elect  themselves,  during  that  state) 
as  children  of  wrath,  even  as  others,  without  Christ,  and  under 
conilemnalion. 

They  frecjuently  di.scover  God's  anger,  and  tell  us  his  castiga- 
tory  rods  of  afHiction  are  laid  u])on  them  lor  their  sins. 

Tliey  represent  sin  as  the  greatest  evil  ;  nio.st  ojiposite  to  the 
glory  of  G(h1  and  good  of  the  saints;  and  are  therefore  filled  with 
cautions  and  ihreateiiings  to  j)revent  their  sinning. 

They  call  the  saints  frequently  and  earnestly,  not  only  to  mourn 
for  their  sins  before  the  Lord  ;  but  to  pray  for  the  pardon  and  rc- 
mis^ion  of  them  in  the  blood  of  Christ. 

They  give  us  a  far  iliflerent  account  of  saving  faith,  and  do  not 
place  it  in  a  persuasion  more  or  less  of  Christ's  love  to  us,  or  a  ma- 
nifestation in  our  consciences  of  the  actual  reniission  of  our  sins  be- 
fore we  had  a  being;  but  in  receiving  Christ  as  the  gos{)el  offers 
him  for  righteousness  and  life. 

They  frecpiently  call  the  people  of  God  to  the  examination  and 
trial  of  their  interest  in  Christ  by  marks  and  signs  :  and  accordingly 
furni.sh  them  with  \aripty  of  such  marks  from  the  divers  parts  or 
branches  of  sanctifieatioi»  in  themselves. 

They  earnestly  and  every  where  press  believers  to  strictness  and 


558  THE  SECOND  APPENDIX. 

constancy  in  the  duties  of  religion,  as  the  way  wherein  God  would 
have  them  to  walk.  They  infer  duties  from  privileges ;  and  there- 
fore the  Antinoniian  dialect  is  a  wild  note  which  the  generality  of 
serious  Christians  do  easily  distinguish  from  the  scripture-stile  and 
language. 

(2.)  The  experience  and  practice  of  the  saints  recorded  in  scrip- 
ture, as  well  as  our  contemporaries,  or  those  whose  lives  are  recorded 
for  our  imitation,  do  greatly  secure  us  from  the  spreading  malig- 
nity of  Antinomianism.  Converse  with  the  living,  or  read  the  his- 
tories of  dead  saints,  and  you  shall  find,  that  in  their  addresses 
to  God  they  still  bless  and  praise  him,  for  that  great  and  wonderful 
change  of  state  which  was  made  upon  them  when  they  first  believed 
in  Christ,  and  on  their  believing  passed  from  death  to  life;  freely 
acknowledged  before  God,  they  were  before  their  conversion  equal 
in  sin  and  misery  with  the  vilest  wretches  in  the  world :  they 
heartily  mourn  for  their  daily  sins,  fear  nothing  more  than  sin,  no 
afflictions  in  the  world  go  so  near  their  hearts  as  sin  doth  :  they  can 
mourn  for  the  hardness  of  their  hearts,  that  they  can  mourn  no 
more  for  sin.  They  acknowledge  the  rods  of  God  that  are  upon 
them,  are  not  only  the  evidences  of  his  displeasure  against  them  for 
their  sins,  but  the  fruits  of  their  uneven  walking  with  him ;  and 
that  the  greatest  of  their  afflictions  is  less  than  the  least  of  their  ini- 
quities deserve.  They  fall  at  their  Father's  feet  as  oft  as  they  fall 
into  sin,  humbly  and  earnestly  suing  for  pardon  through  the  blood 
of  Christ.  They  are  not  only  sensible  that  God  sees  sin  in  them, 
but  that  he  seeth  such  and  so  great  evils  in  them,  as  makes  them  ad- 
mire at  his  patience,  that  they  are  not  consumed  in  their  iniquities. 
They  find  cause  enough  to  suspect  their  own  sincerity,  doubt  the 
truth  of  their  faith,  and  of  their  graces;  and  are  therefore  frequent 
and  serious  in  the  tinal  and  examination  of  their  own  states  by  scrip- 
ture marks  and  signs.  They  urge  the  commands  and  threaten- 
ings,  as  well  as  the  promises,  upon  their  own  hearts  to  promote 
sanctification ;  excite  themselves  to  duty  and  watchfulness  against 
sin  ;  they  also  encourage  themselves  by  the  rewards  of  obedience, 
knowing  their  labour  is  not  in  vain  in  the  Lord  :  and  all  this  while 
they  look  not  for  that  in  themselves,  which  is  only  to  be  found  in 
Christ ;  nor  for  that  in  the  law,  which  is  only  to  be  found  in  the 
gospel ;  nor  for  that  on  earth  which  is  only  to  be  found  in  heaven  : 
this  is  the  way  that  they  take.  And  he  that  shall  tell  them  their 
sins  can  do  them  no  hurt,  or  their  duties  do  them  no  good,  speaks 
to  them  not  only  as  a  Barbarian,  in  a  language  they  understand 
not,  but  in  such  a  language  as  their  souls  detest  and  abhor. 

Moreover,  the  zeal  and  love  of  Christ  and  his  glory  being  kin- 
dled in  their  souls,  they  have  no  patience  to  hear  such  doctrines  as 
so  greatly  derogate  from  his  glory,  under  a  pretence  of  honouring 


OF  AN'TIXOMIAN'ISM.  5.j9 

ami  exaltiiij;  hlni :  it  wounds  and  grieves  their  very  hearts  to  see 
the  world  hardim-d  in  their  prejudices  against  ret'orniation,  and  a 
gaji  ojKiK'd  to  all  ruentiousness. 

JJul,  notwiihstanding  this  tlouble  antidote  and  security,  we  find, 
1)V  daily  experience,  such  doctrines  too  much  obtaining  in  the  pro- 
fessing world.  For  my  own  part,  he  that  searches  my  heart  and 
reins,  is  witness,  I  would  rather  chuse  to  have  mv  right  hand  wi- 
ther, and  my  tongue  rot  within  mv  mouth,  than  to  speak  one  word, 
or  write  one  line  lo  cloud  and  diminish  the  free  grace  ol"  God.  Let 
it  arise  and  shine  in  its  meridian  glory.  None  owes  raon.>  to  it,  or 
expects  more  from  it  than  I  do;  and  what  I  sliall  write  in  this  con- 
troversv,  is  to  vindicate  it  from  those  doctrines  and  opinion-,  which, 
under  pretence  ol"  exalting  it,  do  really  militate  against  it.  To  be- 
gin therefore  with  the  first  and  leading  error. 

Error  I.  That  the  just'ijication  of  sinners  is  an  immanent  and 
eternal  act  of  (ukI,  not  onlij  preceding  all  acts  of  sin,  but  the  very 
existence  of  the  sinner  himself',  and  so  perfcetlij  abolishing  sin  in  our 
persons,  that  :ce  are  as  clean  from  sin  as  Christ  himself;  avaii.aPTr,roi, 
as  some  of  them  have  spoken.  To  stop  the  progress  of  this  error  I 
(shall. 

1.  Lav  down  the  sentence  of  the  orthodox  about  it. 

2.  Offer  some  reasons  for  the  refutation  of  it. 

(L)  That  which  I  take  to  be  the  truth  agreed  upon,  and  asserted 
by  st)und  and  reformed  divines,  touching  gospel-justification,  is  by 
them  mule  clear  to  the  world,  in  these  following  scriptural  distinc- 
tions of  it. 

Justification  inay  be  considered  under  a  twofold  respect  or  habi*. 
tude. 

L  According  to  God"'s  eternal  decree;  or, 

2.  AccordirifT  to  the  execution  thereof  in  time. 

1.  According  to  God's  eternal  decree  and  purpose;  anil  in  this 
respect  grace  is  said  to  be  "  given  us  in  Christ  before  the  world 
*'  began,"^  2  Tim.  i.  19.  and  we  are  said  to  be  "  predestinated  to 
"  the  adoption  of  children  by  Jesus  Christ,"  Eph.  i.  5. 

2.  According  to  the  execution  thereof  in  time,  so  they  again 
distinguish  it  by  considering  it  two  ways : 

L  In  its  imj)etration  by  Christ. 

2.  \\\  its  apj)licati(m  to  us. 

That  vcrv  mercv  or  privilege  of  justification,  which  (iod  from 
all  eternity,  purely  out  oi"  his  benevolent  love,  jnn  posed  and  decreed 
for  his  elect,  was  also  in  time  purchased  for  them  by  the  death  of 
Christ,  Horn.  v.  J),  10.  where  we  are  said  to  be  "justified  l)y  his 
"  bl(M)d ;''  and  he  is  said  to  have  "  made  peace  through  the  blooii 
*'  of  his  cross,  U)  reconcile  all  things  to  himself,"  Col.  i.  20.  to  be 
"  delivered  for  our  offences,  and  raised  again  for  our  justification," 


560  THE  SECOND  APPENDIX, 

Rom.  iv.  25.  Once  more,  "  That  God  was  in  Christ  re'con- 
"  cihng-  the  world  unto  himself,  not  imputing  their  trespasses," 
2  Cor.  V.  19.  God  the  Father  had  in  the  death  of  Christ,  a 
foundation  of  reconciliation,  whereby  he  became  propitious  to  his 
elect,  that  he  might  absolve  and  justify  them.     Again, 

2.  It  must  be  considered  in  its  application  to  us,  Mhich  application 
is  made  in  this  life  at  the  time  of  our  efl'ectual  calling.  When  an 
elect  sinner  is  united  to  Christ  by  faith,  and  so  passeth  from  death 
to  life,  from  a  state  of  condemnation  into  a  state  of  absolution  and 
favour;  this  is  our  actual  justification,  Rom.  v.  1.  Acts  xiii.  39- 
John  V.  24.  which  actual  justification  is  again  considered  two  ways : 

1.  Universally  and  in  general,  as  to  the  state  of  the  person. 

2.  Specifically  and  particularly,  as  to  the  acts  of  sin. 

As  soon  as  we  are  received  into  communion  with  Christ,  and  his 
righteousness  is  imputed  by  God,  and  received  by  faith,  immedi- 
ately we  pass  from  a  state  of  death  and  condemnation  to  a  state  of 
life  and  justification,  and  all  sins  already  committed,  are  remitted 
without  exception  or  revocation ;  and  not  only  so,  but  a  remedy 
is  given  us  in  the  righteousness  of  Christ  against  sins  to  come:  and 
though  these  special  and  particular  sins  we  afterward  fall  into,  do 
need  particular  pardons ;  yet,  by  the  renewed  acts  of  faith  and  re- 
pentance, the  believer  applies  to  himself  the  righteousness  of  Christ, 
and  they  are  pardoned. 

Again,  they  carefully  distinguish  betwixt, 

1.  Its  application  by  God  to  our  persons.     And, 

2.  Its  declaration,  or  manifestation  in  us,  and  to  us. 
Which  manifestation,  or  declaration,  is  either, 

1.  Private,  in  the  conscience  of  a  believer,  or, 

2.  Public,  at  the  bar  of  judgment. 

And  thus  justification  is  many  ways  distinguished.  x\nd,  not- 
withstanding all  this,  it  is  still  actus  indivisus,  an  undivided  act, 
not  on  our  part,  for  it  is  iterated  in  many  acts ;  but  on  God's  part, 
who  at  once  decreed  it ;  and  on  Christ's  part,  who  by  one  offering 
purchased  it,  and,  at  the  time  of  our  vocation,  universally  applied 
it,  as  to  the  state  of  the  person  justified;  and  that  so  eifectually, 
as  no  future  sin  shall  bring  that  person  any  more  under  condemna- 
tion. 

In  this  sentence  or  judgment  the  generality  of  i-eformed,  ortho- 
dox divines  are  agreed ;  and  the  want  of  distinguishing  (as  they, 
according  to  scripture,  have  distinguished)  hath  led  the  Antino- 
mians  into  this  first  error  about  justification,  and  that  error  hath 
led  them  into  tlie  most  of  the  other  ei'rors.  That  this  doctrine  of 
theirs  (which  teaches  that  men  are  justified  actually  and  complete- 
ly, before  they  have  a  being)  is  an  error,  and  hath  no  solid 
foundation  to  support  it,  may  be  evidenced  by  these  three  reasons. 


I 


OF  ANT1N0.\IIANI>M.  5fil 

1.  Because  it  is  Irralional. 

2.  Because  it  is  uuserlptural. 

a.  Because  it  is  injurious  to  riirist  ami  the  souls  of  nuMi. 

Rta^'on  1.  It  is  iriatioiial  to  imagine,  that  nic-n  are  actually  jusli- 
lied  before  ihev  have  a  beiuir,  by  an  inunanent  act  or  degree  of 
Cto(1.  Many  things  have  been  urged  upon  this  account,  to  confute 
and  destroy  this  fancy,  and  much  more  may  be  rationally  urged 
against  it:  let  the  following  particulars  be  weighed  in  the  balance 
of  reason. 

1.  Can  we  rationally  su))pose,  that  pardon  and  acceptance  can  be 
aftirmed  or  predicated  of  that  wjiich  is  not?  Reason  tells  us,  7Va/» 
t'Jitis  nnlhi  sunt  aa'i  dentin ;  that  which  is  not,  can  neither  be  con- 
demned nor  justified:  but  before  the  creation,  or  bejbre  a  man's 
particular  conception,  he  was  not,  and  therefore  could  not  in  iiis 
own  |KTson  be  a  subject  of  justification.  Where  there  is  no  law, 
there  is  no  sin  ;  where  there  is  no  sin,  there  is  no  ])unishiiient ; 
where  there  is  neither  sin  nor  punishment,  there  can  be  no  guilt ; 
(tor  guilt  is  an  obligation  to  punishment)  and  where  there  is  neither 
law  nor  sin,  nor  obligation  to  punishment,  there  can  be  no  justi- 
fication. He  that  is  not  capable  of  a  charge,  is  not  capable  of  a 
discharge.  ^Vhat  remains  ihen,  but  that  either  the  elect  must  exist 
from  eternity,  or  be  justified  in  lime  .''  It  is  true,  future  beings  may 
be  considered  as  in  the  purpo.se  and  decreee  of  God  from  all  eter- 
nity, (jr  as  in  the  intention  of  Christ,  who  died  intentionally  for 
the  sins  of  the  elect,  and  rose  again  for  their  justification ;  but  nei- 
ther the  ilecree  of  God,  nor  the  death  of  Christ  takes  place  upon 
any  man  for  his  actual  justification,  until  lie  personally  exist  :  for 
the  object  of  ju.'itification,  is  a  sinner  actually  ungodly,  Rom.  iv,  5. 
but  so  no  man  i.s,  or  can  be  so  from  eternity.  In  election,  men 
are  considered  without  respect  to  good  or  evil  done  by  them,  Rom. 
i.\.  11.  not  so  in  actual  justificatiijn. 

2.  In  justification  there  is  a  change  made  u})on  the  state  of  the 
])erson,  Rom.  v.  <S,  {).  1  Cor.  vi.  9,  10,  11.  By  justification  mea 
|)ass  from  a  state  of  death  to  a  state  of  life,  John  v.  2k  but  the 
decree  or  pur[)ose  of  God,  in  itself,  makes  no  such  actual  change 
upon  the  state  of  any  person  :  it  hath  indeed  the  nature  of  an 
universal  cause;  but  an  universal  cause  produceth  notliing  without 
j)articulars.  If  our  state  be  changed,  it  is  not  by  an  innnan«nt  act 
of  God  :  hence  no  such  thing  ilolh  tran.s'irc.  A  mere  vcUe  nan 
piinin\  or  intention  to  justify  us  in  due  time  and  order,  makes  no 
change  on  our  state  till  that  come,  and  the  particular  causes 
have  wrought.  A  prince  may  have  a  purpose  or  Intention  to  j)ar- 
don  a  law-condeimied  traitor,  and  free  him  from  that  condemna- 
tion in  due  time;  but  whilst  the  law  that  condemned  him,  stands 
iu  it.s  full  force  and  |)ower  against  jiini,  he  is  not  juiiificd  or  nc- 


'"iGQ  THE  SECOND  APPENDIX^ 

quitted,  notwithstanding  that  gracious  intention,  but  stand  still 
condemned.  So  it  is  with  us,  till  by  faith  we  are  implanted  into 
Christ.  It  is  true  Christ  is  a  surety  for  all  his,  and  hath  satisfied 
the  debt ;  he  is  a  common  head  to  all  his,  as  Adam  was  to  all  his 
children,  Rom.  v.  19.  but  as  the  sin  of  Adam  condemns  none  but 
those  that  are  in  him  ;  so  the  righteousness  of  Christ  actually  justi- 
fies none  but  those  that  are  in  him;  and  none  are  actually  in  him 
but  believers :  therefore,  till  we  believe,  no  actual  change  passeth, 
or  can  pass  upon  our  states.  So  that  this  hypothesis  is  contrary  to 
reason. 

Reason  2.  As  this  opinion  is  irrational,  so  it  is  unseriptural.  For 

1.  The  scripture  frequently  speaks  of  remission  or  justification 
as  a  future  act,  and  therefore  not  from  eternity,  Rom.  iv.  28,  24. 
"  Now  it  Avas  not  written  for  his  sake  alone,  that  it  was  imputed 
"  to  him  ;  but  for  ours  also,  to  whom  it  shall  be  imputed,  if  we  be- 
*'  lieve  on  him,"  Sec.  And,  Gal.  iii.  8.  "  The  scriptures  foreseeing 
"  that  God  would  justify  the  Heathen  through  faith,  preached 
"  before  the  gospel  unto  Abraham."  The  gospel  was  preached 
many  years  before  the  Gentiles  were  justified  ;  but  if  they  were 
justified  from  eternity,  how  was  the  gospel  preached  before  their 
justification.^ 

2.  The  scripture  leaves  all  unbelievers,  without  distinction,  under 
condemnation  and  Avrath.  The  curse  of  the  law  lies  upon  them  all 
till  they  believe,  John  iii.  18.  "  He  that  believeth  in  him  is  not 
"  condemned  ;  but  he  that  believeth  not,  is  condemned  already."" 
And,  Ejjh.  ii.  3,  12,  13.  The  very  elect  themselves  7oere  hy  nature 
the  children  of  wrath,  even  as  others.  They  were  at  that  time,  or 
during  that  state  of  nature,  (which  takes  in  all  that  whole  space 
betwixt^  their  conception  and  conversion)  without  Christ,  without 
hope,  zcithout  God  in  the  world.  But  if  this  opinion  be  true,  that 
the  elect  were  justified  from  eternity,  or  from  the  time  of  Christ's 
death,  then  it  cannot  be  true,  that  the  elect  by  nature  are  chil- 
dren of  wrath,  without  Christ,  without  hope,  without  God  in  the 
world ;  except  these  two  may  consist  together,  (which  is  absolutely 
impossible)  that  the  children  of  wrath,  without  God,  Christ,  or 
hope,  are  actually  discharged  from  their  sins  and  dangers,  by  a  free 
and  gracious  act  of  justification. 

Objection.  But  doth  not  scripture  say,  Rom.  viii.  33.  "  Who 
"  shall  lay  any  thing  to  the  charge  of  God's  elect  .^"  If  none  can 
charge  the  elect,  then  God  hath  discharged  tliem. 

Solution.  God  hath  not  actually  discharged  them,  as  they  are 
elect,  but  as  they  are  justified  elect;  for  so  runs  the  text,  and 
clears  itself  in  the  very  next  words,  It  is  God  that  Just}  fieth.  When 
God  hath  actually  justified  an  elect  person,  none  can  charge  him. 

(3.)  It  is   cross  to  the  scripture  order   of  justification,    whicli 


or  .\nti?comi.\m=;m.  5G3 

places  it  not  only  after  Christ's  death  in  the  place  last  cited,  Uoiii. 
viii.  ,'ji3.  but  also  after  our  actual  vocation  ;  as  is  plain,  vcr.  30. 
*•  Moreover,  whom  he  did  predestinate,  them  he  also  called ;  and 
*'  whom  he  called,  them  he  also  justiiied;  anil  whom  he  justified, 
"  them  he  also  glorilie<l."  It  is  absurd  to  place  vocation  before 
predestination,  or  trlorification  l)eft»re  justilication  ?  Sure  then  it 
jnust  be  absurd  also  to  jilace  juNli(icalii)n  betoie  vocation  ;  the  one 
as  wi'U  as  the  other  conlbunds  anil  breaks  the  scripture  order  : 
Vou  niav  as  well  say,  men  shall  be  glorified  that  were  never  jus- 
tified, as  wiy  they  may  be  justiiied  Ix'fore  they  believed,  or  existed. 
So  that  you  see  the  notion  of  justilication  from  eternity,  or  betore 
our  actual  existence,  and  elfectuul  vocation,  is  a  notion  as  rejjup- 
uant  to  sacred  scripture,  as  it  is  to  sound  reason. 

Reason  3.  And  as  it  is  found  repupjnant  to  reason  and  scrip- 
ture, so  it  is  highly  injurious  to  Jesus  Christ  and  the  souls  of 
men. 

(1.)  It  greatly  injures  the  Lord  Jesus  Christ,  and  robs  him  of 
the  glory  of  being  our  Saviour;  for  if  the  elect  be  justified  from 
eternity,  Christ  cannot  be  the  Saviour  of  the  elect,  as  most  assuredly 
he  is  ;  tor  if  Christ  save  them,  be  must  save  them  as  persons  sul)ject 
to  perishing,  either  dc  facto  or  cle  Jure.  But  if  the  elect  were 
justified  from  eternity,  they  could,  in  neither  resjx^ct,  be  subject  to 
perishing :  For  he  that  was  eternally  justifietl,  was  never  condemned, 
nor  capable  of  condcnniation  ;  and  he  that  never  was,  nor  could  be 
condenmed,  could  never  be  sid)ject  to  perishing;  and  he  that  never 
wah,  nor  could  be  subject  to  perishing,  can  never  truly  and  properly 
be  said  to  be  saved. 

If  it  be  said  the  elect  were  not  justified  till  the  death  of  C'hrist, 
I  demand  then  what  became  of  all  them  that  died  before  the  death 
of  Christ?  If  thev  were  not  justified,  they  could  not  be  glorified; 
for  this  is  sure,  from  lioii'..  viii.  ;)0.  that  the  whole  number  of  the 
glorified  in  heaven  is  made  up  of  such  as  were  justified  on  earth  : 
Let  men  take  heed,  therefore,  lest,  under  pretence  of  exalting 
Christ,  they  bereave  him  of  the  glory  of  being  the  Saviour  of  his 
elect. 

(?2.)  It  Ix-'reaves  him  of  another  glorious  royalty.  Tiie  scripture 
every  where  makes  our  justification  the  result  and  fruit  of  the  me- 
ritorious death  of  Christ,  Rom.  iii.  i^4,  ^5.  Uom.  viii.  Ji,  4.  ii  (,'or. 
v.  U),  '.iO.  Gal.  iii.  1,'],  14.  Kph.  i.  17.  but  if  men  were  justiiied 
from  eternity,  how  is  their  justification  the  fruit  and  result  of  the 
blood  of  the  cross?  as  it  plainly  ap[)ears  from  these  scriptures  to 
1k\     Nav, 

(■i.)  'i'his  opinion  leaves  no  place  for  the  satisfaction  of  justice  by 
the  blood  of  Christ  for  our  sins.  He  ibd  not  die  accordiui;  to  this 
opinion  to  pay  our  debts.     And  luMe  Antinomianism  and  Sociiiiuii- 

Vou  III.  '  N  n 


5Git  JHK  SKCOND  AFPEXDIX, 

ism  meet,  and  congratulate  each  other :  For  if  there  were  no  debts 
owing  to  the  justice  of  God  from  eternity,  Christ  could  not  die  to 
pay  them;  and  it  is  manifest  there  were  no  debts  due  to  God's  jus- 
tice from  eternity,  on  the  account  of  his  elect,  if  the  elect  were  from 
eternity  justified ;  unless  you  will  say,  a  person  may  be  justified, 
and  yet  his  debts  not  paid:  For  all  justification  dissolves  the  obliga- 
tion to  punishment. 

If  there  were  any  debt  for  Christ  to  pay  by  his  blood,  they  must 
either  be  his  own  debts,  or  the  elect's.  To  say  they  were  his  own 
is  a  blasphemous  reproach  to  him  ;  and,  according  to  this  opinion, 
Ave  cannot  say  they  were  the  elect's ;  for  if  they  were  justified  fnmi 
eternity  their  debts  were  discharged,  and  their  bonds  cancelled  from 
eternity.  So  that  this  opinion  leaves  nothing  to  the  bloocl  of  Christ 
to  discharge,  or  make  satisfaction  for. 

(4.)  And  as  it  hath  been  proved  to  be  highly  injurious  to  the 
Lord  Jesus,  so  it  is  greatly  injurious  to  the  souls  of  men,  as  it 
naturally  leads  them  into  all  those  wild  and  licentious  opinions, 
which  naturally  flow  from  it,  as  from  the  radical,  prolific  error,  whence 
most  of  the  rest  derive  themselves,  as  Avill  immediately  ajipear  in 

Error  II.  That  juat'ificat'ion  hy  fa'dli  is  tio  more  but  the  viani- 

^festation  to  us  of  ichat  zcas  really  and  actually  done  before  ,•  or  a 

being  perauaded  more  or  less  of  Christ's  love  to  us;  and  that  xohen 

persons  do  believe,  that  which  teas  hid  before  doth  then  only  apipear 

to  them. 

Refutation.  As  the  former  error  dangerously  corrupts  the  doc- 
trine of  justification,  so  this  corrupts;  the  doctrine  of  faith  ;  and 
therefore  deserves  to  be  exploded  by  all  Christians. 

That  there  is  a  manifestation  and  discovery  of  the  special  love  of 
God  and  our  own  saving  concernment  in  the  death  of  Christ  to 
some  Christians  at  some  times  cannot  be  denied.  St.  Paul  could  say. 
Gal.  ii.  20,  21.  Christ  loved  him,  and  gave  himself  for  him ;  but 
to  say  that  this  is  the  justifying  act  of  faith,  whereby  a  sinner  passes 
from  condemnation  and  death  into  the  state  of  righteousness  and 
life  ;  this  I  must  look  upon  as  a  great  error  ;  and  that  for  the  fol- 
lowiuo-  reasons : 

Reason  1.  Because  there  be  multitudes  of  believing  and  justified 
persons  in  the  Morld,  mIio  have  no  such  manifestation,  evidence,  or 
assurance,  that  God  laid  their  iniquities  upon  Christ,  and  that  he 
died  to  put  away  their  sins ;  but  daily  conflict  with  strong  fears  and 
doubts,  whether  it  be  so  or  no.  There  are  but  fevv  among  believers 
that  attain  such  a  persuasion  and  manifestation,  as  Antinomiana 
make  to  be  all  that  is  meant  in  scripture  by  justification  through 
faith.  Many  thousand  new-born  Christians  live  as  the  new-born 
babe,  which  neither  knows  its  own  estate,  or  the  inheritance  to  which 
it  is  born. 


OF  ANTlNOMI.WISAt.  ^C5 


Viz't't^  ct  xutii'  ncM-'iiis  'ipse  Slur. 
"  Not  conscious  of  lilc,  it  lives."' 

A  stjul  may  be  in  Christ,  and  :i  justilicil  state,  witliout  any  such 
jjcrsuasioii  or  iiianitestation,  as  thrv  liero  speak  of",  Isa.  1.  10.  and  il' 
anv  shall  assert  t!ic  contnirv,  lu*  will  conileniii  the  <^rL'atfst  part  ot* 
the  f^ciui-.aioii  of"  God's  children.  Now  that  caniu^t  be  the  saving 
ajid  justifving  act  of  l"aith,  which  is  not  to  be  found  in  nmltitudes 
of  believing  and  justified  jk-Tsous. 

liut  manifestation,  or  a  persoiuil  persuasion  of  the  love  of  God 
to  a  man's  soul,  or  that  Christ  died  lor  him,  and  all  his  iniijuiiies 
arc  thireby  forii;iven  him,  is  not  to  be  found  in  multitudes  «f  be- 
licving  and  justified  souls. 

Theref"ore  such  a  persuasion  or  manifestation  is  not  that  saving 
justif"vinfj  fiiith  which  the  scripture  speaks  of". 

That  faith  which  only  justifies  the  person  of  a  sinner  before  God 
must  necessarily  be  found  in  all  justified  believers,  or  else  a  man 
may  be  justified  without  the  least  degree  of  justifying  faith,  and 
«<)iisequently  it  is  not  faith  alone  by  which  a  man  is  justified  be- 
fore God. 

Reason  2.  That  cannot  be  a  justifying  att  of  faith  which  is  not 
constant  and  abiding  with  the  justified  person,  but  comes  and  goes, 
is  frequently  lost  and  recovered,  the  strife  of  the  person  still  remain- 
ing the  same.  And  such  contingent  things  are  thise  persuasions 
and  manifestations;  they  come  anil  go,  are  won  and  lost,  the 
state  of  the  j)erson  still  remaining  the  same.  Job  was  as  much  a 
justified  believer  when  he  complained  that  God  was  his  enemy,  as 
when  he  could  say,  '*  I  know  that  my  lledeemer  liveth."''  The 
same  may  Ix;  said  of  David,  Ileman,  Asaph,  and  the  greatest  num- 
ber of  justified  believers  recorded  in  the  scrij)ture.  There  be  two 
things  belonging  to  a  justiiied  state,  (1.)  That  which  is  essential 
and  in.separable,  to  wit,  faith  uniting  the  soul  to  Christ.  (i2.)  That 
which  is  contingent  antl  separable,  to  wit,  evidence  anil  })ersuasioa 
of  our  interest  in  him.  Those  believers  that  walk  in  darkness  and 
liave  no  light  have  yet  a  real,  s|x?cial  interest  in  God  as  their  God, 
Isa.  1.  10.  Here  then  you  find  believers  without  persuasion  or 
manifestation  of"  God's  love  to  them  ;  which  could  never  be,  if 
justilving  faith  consisted  in  a  personal  jiersuasion,  manifestation,  or 
evidence  of"  the  love  of  Ciod,  and  pardon  of  sin  to  a  man's  soul. 
That  cannot  be  the  justifying  faith  spoken  of  in  .scripture,  without 
which  a  justified  person  may  live  in  Clirist  and  be  as  much  in  a 
state  of  pardon,  and  acceptat'u)a  with  God,  wlien  he  wants  il,  a.'* 
when  he  hath  it.  But  such  is  persuasion,  evidence,  or  manife^-^ 
tation  of  a  man's    narlicular   interest  ia  the  love  o^  Gud,  or  the 

N  n  J^ 


53G  •  THE  SECOND  AfPEXDlX. 

pardon  ol'  his  trins.     Therefore  this  is  not  the  justifying  faith  the 
scripture  speaks  of. 

Reason  S.  That  only  is  justifying,  saving  faith,  which  gives  the 
soul  right  and  title  to  Christ,  and  the  saving  benefits  which  come 
by  Christ  upon  all  the  children  of  God.  Now,  it  is  not  persuasion 
that  Christ  ie  ours,  but  acceptation  of  him  that  gives  us  interest 
in  Christ,  and  the  saving  benefits  and  privileges  of  the  children 
of  God.  John  i.  12.  "  But  as  many  as  received  him,  to  them 
"  gave  he  power  to  become  the  sons  of  God  ;  even  to  them  that 
"  believe  on  his  name.""  So  that  unless  the  Antinomians  can 
prove,  that  receiving  of  Christ,  and  personal  pei-suasion  of  pardon 
be  one  and  the  same  thing,  and  consequently,  that  all  believers  in 
the  world  are  pci'suaded,  or  assui-ed,  that  their  sins  are  pardoned ; 
and  reject  from  the  number  of  believers  all  tempted,  deserted, 
dark  and  doubting  Christians ;  this  persuasion  they  speak  of  is  not, 
nor  can  it  be  the  act  of  faith,  which  justilies  the  person  of  a  sinner 
before  God.  That  Avhich  I  think  led  our  Antinomians  into  this 
error,  was  an  unsound  and  imwavy  definition  of  faith,  which,  in 
their  vouth,  they  had  imbibed  from  their  catechisms,  and  other 
systems,  passing  without  contradiction  or  scruple  in  those  days ; 
■which,  though  it  were  a  mistake,  and  hath  abundantly  been  proved 
to  be  so  in  latter  days,  yet  our  Antinon^ians  will  not  part  with  a 
notion  so  serviceable  to  the  support  of  the  darling  opinion  of  eternal 
justification. 

Reason  4.  A  man  may  be  strongly  persuaded  of  the  love  of  God 
to  his  soul,  and  of  the  pardon  of  his  sins,  and  yet  have  no  interest 
in  Christ,  nor  be  in  a  pardoned  state.     This  was  the  case  of  the 
Pharisees  and  others,  Luke  xviii.  9-  Kev.  iii.  17.  therefore  this  per- 
suasion cannot  be  justifying  faith.     If  a  persuasion  be  that  Avhich 
justifies  the  persuaded  person,  then  the  Pharisees  and  Laodiceans 
were  justified.     Oh  !  how  common  and  easy  is  it  for  the  worst  oi 
men  to  be  strongly  persuaded  of  their  good  condition,  whilst  hum- 
ble, serious  Christians  doubt  and  stagger  ?    I  know  not  what  such 
doctrine  as  this  is  useful  for,  but  to  beget  and  strengthen  that  sin 
of  presumption,  which  sends  down  multitudes  to  hell  out  of  the 
professing   world  :    P'or  what  is  more  common  amongst  the  most 
carnal  and  unsanctified  part  of  the  world,  not  only  such  as  are  mere- 
ly moral,  but  even  the  most  flagitious  and  profane,  than  to  support 
themselves  by  false  persuasions  of  their  good  estate  ?   When  they 
are  asked,  in  order  to  their  conviction,  what  hopes  of  salvation  they 
have,  and  how  they  are  founded.^  their  connnon  answer  is,  Christ 
died  for  sinners,  and  that  they  are  persuaded,  that  whatever  he  hath 
done  for  any  other,  he  hath  done  it  for  them  as  well  as  others :  but 
such  a  persuasion  cometh   not  of  him  that  called  them,  and  is  ot 
dangerous  consequence. 


OF  AN'TIN'OMIAXISM.'  5G7 

liidson  /J.  This  doctrlno  is  ceitainlv  unsound,  bfcause  it  con- 
founds the  distinction  betwixt  do<^inatical  and  saving  lailh  ;  and 
makes  it  all  one,  to  believe  an  axiom  or  proposition,  and  to  believe 
savingly  in  Christ  to  eternal  life.  What  is  it  to  believe  that  Gotl 
kid  our  iniquities  upon  Christ,  more  than  the  nure  assent  of  the 
understanding  to  a  scripture  axion),  or  pro})osition,  without  any 
consent  of  the  will,  to  rLttive  Jesus  Christ  as  the  gosjx'l  oflers  him? 
And  this  is  no  more  than  what  any  unregcnerate  j)er8on  may  do ; 
yea,  tljc  very  devils  themselves  assent  to  the  truth  of  scripture 
axioms  or  propositions  as  well  as  men,  James  ii.  li).  '•  Thou  be- 
"  Jicvest  there  is  one  Ciod,  thou  dost  well  ;  the  devils  also  believe 
"  and  tremble."  What  is  more  than  a  scripture  axiom  or  projxv 
sition?  "  (iod  laid  the  iniquities  of  us  all  upon  Christ/  Isa.  liii.  6. 
And  yet  (saith  I^r.  Crisp,  p.  !29().)  God  caimot  charge  one  sin  upon 
that  man  that  believes  lliis  truth.  That  God  laid  his  iniquities  upon 
Christ.  The  absent  of  the  understanding  may  be  often  giveJi  to  a 
scripture-proposition,  whilst  the  heart  and  will  remain  carnal,  and 
utterly  adverse  to  Jesus  Christ.  I  may  believe  dogmatically,  that 
the  iniquities  of  men  were  laid  upon  Christ,  and  jKrsuade  myself 
presumptivelv,  that  mine,  as  -well  as  other  men's  were  had  upon 
him;  and  yet  remain  a  pcifect  stranger  to  all  saving  union  and 
conuji union  witli  him. 

I{ca.son  C.  This  opinion  cannot  be  true,  because  it  takes  away  tlie 
only  support  that  bears  I'.p  the  soul  of  a  believer  in  times  of  temp- 
tation and  desertion. 

For  how  will  you  comfort  such  a  distressed  soul  that  sjiith,  and 
saith  truly,  I  have  no  persuasion  that  Christ  is  mine,  or  that  my 
sins  arc  piirdoned ;  but  I  am  heartily  willing  to  cast  my  poor  sin- 
burthenetl  soul  upm  him,  that  he  may  l)c  mine;  I  do  not  certainly 
know  tbat  lie  died  intentionally  for  mc,  but  I  lie  at  his  feet  to 
cleave  to  him,  wait  at  the  door  of  hojK' ;  I  stay  and  trust  upon 
him,  thoujrh  I  walk  in  darkness  and  have  no  light.  Now  let  such 
doctrines  as  this  be  preached  to  a  soul  in  this  condition  (and  we 
may  be  sure  it  is  the  condition  of  many  thousands  belonging  to 
Christ)  I  say,  bring  this  doctrine  to  them,  and  tell  them,  that  un- 
less they  be  persuaded  of  the  love  of  God,  and  that  God  laid  their 
iniquities  on  Christ,  exce])t  they  have  some  manifestation  that  their 
persons  were  jur>tilled  from  eternity,  their  accepting  of  Christ,  con- 
WMit  of  their  wills,  waiting  at  his  feet,  &:c.  signifies  nothing;  if  they 
Wlieve  not  that  their  particular  sins  were  laid  upm  Christ,  and  are 
pardoned  to  them  by  him,  they  are  still  unbelievers,  and  have  no 
part  or  jK)rfi()n  in  hin).  AVliatever  pretences  of  sj)iritnal  comfort 
and  relief' the  Antirionnan  doctrine  makes,  you  see  by  this  it  n»ally 
deprives  a  very  great,  if  not  the  greatcbt  number  of  God's  peopU^ 
of  their  best  and  t^weetest  relief  in  days  of  darkness  and  spiritual 

N  u  '6  ' 


568  THE  SECOND  APPENDIX. 

distress.  So  that  this  doctrine  wliich  makes  inanifcstation  and  as^ 
surancc  the  very  essence  of  justifying  faith,  appears  hereby  to  be 
both  a  false  and  very  dangerous  doctrine.  And  yet  there  is  as 
much  or  more  danger  to  the  souls  of  men  in  their 

Error  3.  That  men  onglit  not  to  donht  of' their  faWi.,  or  question 
ivhethcr  they  helieve  or  no.  Nay,  that  they  ovgltt  no  more  to  ques- 
tion til e'lr  faith  than  to  question  Christ. 

Refutation.  What  an  easy  way  to  heaven  is  the  Antinomian  way  ? 
Were  it  but  as  true  and  safe  to  the  soul,  as  it  is  easy  and  pleasing 
to  tlie  flesh,  who  would  not  embrace  it.?  What  a  charm  of  the  devil 
is  prepared  in  those  two  propositions.'*  Be  but  persuaded  more  or 
less  of  Christ''s  love  to  thy  soul  (saith  Mr.  Saltmarsh)  and  that  is 
Justifying  faith.  Here  is  a  snare  of  the  devil  laid  for  the  souls  of 
men.  And  then  (2.)  To  make  it  fast  and  sure  upon  the  soul,  and 
effectually  to  prevent  the  discovery  of  their  error,  tell  them  they 
need  no  more  to  doubt  or  question  their  faith  than  to  question 
Christ,  and  the  work  is  done  to  all  intents. 

Now  that  this  is  an  error,  and  a  very  dangerous  one,  will  appear 
by  the  following  reasons. 

Reason  1.  The  questioning  and  examining  of  our  faith  is  a  com- 
manded scripture-duty,  2  Cor.  xiii.  5.  "  Examine  yourselves  whc- 
"  ther  ye  be  in  the  faith ;  prove  your  ownselves,""  &c.  And  2  Pet. 
3.  JO.  "  Give  diligence  to  make  your  calling  and  election  sure." 
"  Let  him  that  thinketh  he  standeth,  take  heed  lest  he  fall."  1  Cor. 
X.  12.  Tlie  second  epistle  o/'John,  ver.  8.  "  Look  to  yourselves 
"  that  we  lose  not  the  things  which  we  have  wrought :"  AVith  a 
multitude  of  other  scriptures,  recommending  holy  jealousy,  serious 
self-trial  and  examination  of  our  faith,  as  the  unquestionable  duties 
of  the  people  of  God.  But  if  we  ought  to  question  our  faith  no 
more  than  we  ought  to  question  Christ,  away  then  with  all  self-ex- 
amination, and  diligence  to  make  our  calling  and  election  sure ;  for 
where  there  is  no  doubt  nor  danger,  there  is  no  place  or  room  for 
examination,  or  further  endeavours  to  make  it  surer  than  it  is. 
How  do  you  like  this  doctrine.  Christians  ?  How  many  be  there 
among  you,  that  find  no  more  cause  to  question  your  own  faith  or 
interest  in  Christ,  than  you  do  to  question,  whether  there  be  a 
Christ,  or  whether  he  shed  his  blood  for  the  remission  of  any  inan's 
sins  ? 

Reason  2.  This  is  a  very  dangerous  error,  and  it  is  the  more  dan- 
gerous because  it  leaves  no  way  to  recover  a  presumptuous  sinner 
out  of  his  dangerous  mistakes;  but  confirms  and  fixes  him  in  them 
to  the  great  hazard  of  his  eternal  ruin.  It  cuts  off  all  means  of 
conviction  or  better  information,  and  nails  them  fast  to  the  carnal 
state  in  which  they  are.  According  to  this  doctrine,  it  is  impos- 
sible for  a  man  to  think  himself  something,  when  he  is  nothing; 


r 


OF  ANTINOMIAVISM.  5G\) 

or  to  be  guilty  of  such  a  paral(>f;;ism  and  cheat  put  by  liimself  u]K)Ii 
liis  own  soul,  James  ii.  iiU.  this,  u\  eHect,  bids  a  man  keep  on  ri<;ht 
or  wron^;  ho  is  sure  enouj^h  ot' heaven  it'  he  be  but  s<r()n<;lv  per 
suaded  tluit  Christ  (bed  lor  him,  and  he  shall  come  ihilhi'r  at  last. 
Certainly  this  was  not  the  eouusel  Christ  «>avo  ti)  the  si-JI'-dteeiveil 
Laodiceans,  Ilev.  iii.  17,  IH.  I)ut  instead  ot"  dissiuxdin<^  them  from 
self-jealousy  and  suspiciim  of  their  condition,  whether  their  faith 
and  state  wi-re  safe  or  not,  he  rather  counsels  them  to  buy  eye-salve, 
that  is,  to  labour  after  better  information  oi"  the  true  state  and  con- 
dition they  were  in,  aiul  not  cast  away  their  souls  by  false  jxirsua- 
sions  and  vain  confidences. 

licasoih  53.  This  doctrine  cannot  be  true,  because  it  su])|K)ses  every 
persuasion,  or  strong  conceit  of  a  mairs  own  heart,  to  be  as  infalli- 
bly sure  and  certiiin,  as  the  very  fundamentid  doctrines  of  Christia- 
nity. No  truth  in  the  world  can  be  surer  than  this,  that  Jesus 
Christ  died  for  sinners.  "  This  is  a  faithful  saying,  and  worthy  of 
'*  all  acceptation,"  1  Tim.  i.  15.  This  is  a  foundation-stone,  a 
tried,  ])reciou>.  eorner-Ktonc,  a  sure  foundation  laid  by  God  himself, 
Isii.  xwiii.  IG.  and  shall  the  strong  conceits  and  confideJices  of 
men's  hearts  vie  and  compare  in  point  of  certainty  with  it.'  As  well 
may  probable,  and  merely  conjectural  propositions,  compare  with 
axioms  that  are  self-evident,  or  demonstrative  arguments  that  leave 
no  doubts  behind  them.  Know  we  not,  that  the  heart  is  deceitful 
above  all  things,  the  most  notorious  cheat  and  innmster  in  the  world, 
Jer.  xvii.  9.  Does  it  not  deceive  all  the  foniial  hypocrites  in  the 
World,  in  this  verv  point.''  And  shall  overv  strong  conceit  and  pre- 
sumptuous confidence,  begotten  of  Satan  by  a  deceitful  heart,  and 
nursed  up  by  self-love,  pass  without  any  examination  or  suspicion 
for  as  infiillible  and  assured  a  truth,  as  that  Jesus  Christ  came  into 
the  world  to  save  sinners  .'*  The  Lord  swx'ep  that  doctrine  out  of 
the  World  by  reformation,  which  is  like  to  sweep  so  many  thousand 
souls  into  hell  by  a  remediless  .self-dece})tion. 

Error  4.  The  fourth  Antinomian  error  beforc-tnentioned,  was 
this,  'J'hnt  bc/ievers  arc  not  bound  to  confess  their  sins^  or  pray  for 
tJicjxirdonofthevi;  because  their  sins  licrc pardoned  before  they 
ivcre  committed ;  and  pardoned  sin  is  no  sin. 

Refutation.  If  this  Ik-  true  doctrine,  then  it  will  justify  antl  make 
good  such  conclusions  and  inferences  as  these,  wliich  noces.sarilv 
flow  from  it:   viz. 

1.  That  there  is  no  sin  in  biTu-vers. 

2.  Or  it  there  be,  the  evil  is  very  incon.siderable.     Or, 

iJ.  Whatever  evil  is  in  it,  it  is  not  the  will  of  God  that  they 
should  either  confess  it,  mourn  over  it,  or  pray  tor  the  re- 
mission of  it ;   whatever  he  requires  o(  others,  yet  they  need 

X  n  4 


570  THE  SECOND  APPEXDlX, 

take  no  notice  of  it,  so  as  to  afflict  their  hearts  for  it;  God 
hatli  exempted  them  from  such  concernments :  There  is  no- 
thing but  joy  to  a  behevcr,  saith  Mr.  Eaton.     But  neither  oi' 
these  conchisions  are  either  true  or  tolerable ;  therefore  neither 
is  the  principle  so  whicli  yi^ltleth  tliem. 
(1.)  It  is  not  true  or  tolerable  to  affirm,  that  there  is  no  sin  in 
a  believer:   1  John  i.  18.  "  If  we  say  we  have  no  sin,  we  deceive 
"  ourselves,  and  the  truth  is  not  in  us."    "  There  is  not  a  just  man 
"  upon  earth,  that  doth  good  and  sinneth  not,"  Eccl.  vii.  20.  "  In 
"  many  things  Ave  offend  all,"  James  iii.  2.     The  scriptures  plainly 
affirm  it,  and  the  universal  experience  of  all  the  saints  sadly  con- 
firms it.     It  is  true,  the  blood  of  Christ  hath  taken  away  the  guilt 
of  sin,  so  that  it  sliall  not  condenm  believers;  and  the  spirit  of 
sanctification  hath  taken  away  the  dominion  of  sin,  so  that  it  doth 
not  reign  over  believers ;  but  nothing,  except  glorification,  utterly 
destroys  the  existence  of  sin  in  believers.     The  acts  of  sin  are  our 
acts,  and  not  Christ's ;  and  the  stain  and  pollution  of  those  sinful 
acts,  are  the  burthens  and  infelicities  of  believers,  even  in  their  jus- 
tified state.     Dr.  Crisp  indeed,  in  p.  270,  271.  calls  that  objection 
(I  supjxjse  he  means  distinction  betwixt  the  guilt  of  sin,  and  sin 
itself)  a  simple  objection,  and  tells  us,  the  very  sin  itself,  as  well  as 
the  guilt  of  it,  passed  off  from  us,  and  was  laid  upon  Christ :   So 
that  speaking  of  the  sins  of  blas})hemy,  murder,  theft,  adultery, 
lying,  &c.     From  that  time  (saith  he)  that  they  were  laid  upon 
Christ,  thou  ceasest  to  be  a  transgressor.     If  tliou  hast  a  part  in 
the  Lord  Christ,  all  these  transgressions  of  thine  become  actually 
the  transgressions  of  Christ.     So  that  now  thou  art  not  an  idolater, 
or  persecutor,  a  thief,  a  murderer,  and  an  adidterer,  thou  art  not 
a  sinful  person ;   Christ  is  made  that  very  sinfulness  before  God, 
Sec.    Such  expressions  justly  offend  and  grieve  the  hearts  of  Chris- 
tians, and  expose  Clu'istianity  to  scoi-n  and  contempt.     Was  it  not 
enough  that  the  guilt  of  our  sin  was  laid  on   him,  but  we  must 
imagine  also,  that  the  thing  itself,  sin,  Avith  all  its  deformity  and 
pollution  should  be  essentially  transferred  from  us  to  Christ .''  No, 
no.    After  we  are  justified,  sin  dwelleth  in  us,  Rom.  vii.  17.  war- 
reth  in  us,  and  brings  us  into  captivity,  ver.  23.  burthens  and  op- 
presses our  very  souls,  ver.  24.   Methinks  I  need  not  stand  to  prove 
what  I  should  think  no  sound  experienced  Christian  dares  to  denv, 
that  there  is  much  sin  still  remaining  in  the  persons  of  the  justified. 
He  that  dares  to  deny  it,  liath  little  acquaintance  with  the  nature 
of  sin,  and  of  his  own  heart. 

(2.)  It  is  neither  true  nor  tolerable  to  sav,  there  is  no  consider- 
able evil  in  the  sins  of  believers,  deserving  a  mournful  confession  or 
petition  for  pardon.  The  desert  of  sin  is  hell :  it  is  an  artifice  of 
Satan  to  draw  men  to  sin,  by  persuading  them  there  is  no  great 


^AVTIKOMlAXlSAf-  571 

^vil  in  it;  but  none  except  fools  will  l)elieve  it.  Fools,  iiidocd, 
make  a  inoek  of  sin ;  hut  all  that  iiiulorstaml  either  the  intrinsic 
evil  of  it,  or  the  sad  and  dismal  etti-cts  produced  by  it,  arc  far  from 
thinking  it  a  light  or  iueonsiderable  evil.  'J'he  sins,  even  of  be- 
lievers, ijrcatlv  wrong  and  offend  their  Ood,  I'sal.  li.  4.  and  ip 
that  a  light  thing  with  us  ?  'I'luy  interrupt  anil  clog  our  coniniuniou 
vith  Ciod,  Honi.  vii.  J21.  They  grieve  the  good  Sj)irit  of  God, 
Ej)li.  iv.  80.  Certainly  these  are  uo  inconsiderable  mischiefs. 

(J3.)  Now  if  there  be  sin  in  believers,  and  so  nnith  evil  in  their 
sins  (neither  of  w liieh  any  sober  ('hristlan  will  deny)  then  undoubt- 
edly it  is  their  duty  to  confess  it  freely,  mourn  for  it  bitterly,  and 
j)ray  for  the  pardon  of  it  earnestly ;  unless  Giul  have  any  where 
dischartred  them  from  those  duties,  antl  told  them  tliese  arc  none 
of  their  concernments,  and  that  he  expeits  not  tliese  things  from 
justified  persons;  l)ut  that  these  are  duties  properly  and  only  be- 
longing to  other  men.  But  on  the  contrary,  you  find  the  whole 
current  of  scripture  running  strongly  and  constantly  in  direct  op- 
position to  such  idle  and  sinful  notions.      For, 

0)  He  hath  plainly  declared  it  to  be  his  will,  that  his  people 
should  confess  their  sins  before  him,  and  strongly  connected  their 
confessions  with  their  pardons,  1  John  v.  9.  and  frequently  suspends 
from  them  tlie  comfortable  sense  of  forgiveness,  till  their  hearts  be 
brouglit  to  this  duty,  Psal.  xxxii.  5.  compared  with  verses  3,  4.  the 
more  to  engtige  them  to  this  duty,  by  the  sensible  ease  and  comfort 
attending  and  following  it. 

(ii.)  He  also  enjoins  it  ujion  them.  That  they  mourn  for  their 
sins,  Isa.  xxii.  12.  expresses  his  great  delight  in  contrition  and 
brokenness  of  spirit  for  sin,  Isa.  Ixvi.  2.  "  To  this  man  will  I  look, 
"  even  to  him  that  is  poor,  and  of  a  contrite  spirit."  Christ  himself 
pronounces  a  blessing  upon  them  that  mourn,  Mat.  v.  4.  Justified 
Pawl  mournfully  confesses  his  former  bla.sphemies,  persecutions, 
and  injuries  done  against  Christ,  1  Tim.  i.  1'3.  So  did  Kzra,  Danic^ 
and  other  eximious  saints. 

Object.  Yes,  say  some,  they  did  indee<l  confess  their  sins  com- 
mitted before  their  justification,  but  not  their  after-sins. 

Jii'pl'/-  According  to  Anlinomian  principles,  I  would  demand, 
If  all  the  elect  were  justified  from  eternity,  what  sins  any  of  them 
could  confess  which  they  had  committed  before  their  justificatirm  ? 
Or,  if  they  were  justified  from  the  time  of  Christ's  death,  what 
Mere  the  sins  any  of  us  have  to  confess  wh(»  had  not  a  being,  and 
therefore  had  not  actually  sinned  long  after  the  death  of  Christ.^ 
But  I  hope  none  will  deny,  that  tlu-  mournful  complaints  the 
ajM)stle  makes  for  sin,  Horn.  vii.  2!J,  24.  were  after  he  was  a 
sanctiflrd  and  justified  person. 

{■].)  It  is  not  the  will  of  Christ  to  exempt  any  justified  person  upon 


572  THE   SECOND  APPENDIX. 

earth  from  the  duty  of  praying  frequently  and  fervently  for  the 
remission  of  his  sins.  This  the  most  eminent  saints  upon  earth  have 
done.  Tlie  greatest  favourites  of  heaven  have  freely  confessed, 
and  heartily  prayed  for  the  remission  of  sin,  Dan.  ix.  4,  19-  And 
that  the  gospel  gives  us  no  exemption  from  this  duty,  appears  by 
Christ's  injunction  of  it  upon  all  his  people,  Mat.  iv.  12. 

Error  5.  To  give  countenance  to  the  former  ^rror,  they  say. 
That  God  sees  »o  si7i  in  believers,  xchatsoever  sins  they  commit ; 
and  seek  a  covert  for  this  error  from  Numb,  xxiii.  21.  and  Jer.  1.  20. 
In  the  former  place  it  is  said  by  Balaam,  "  He  hath  not  beheld  ini- 
"  quity  in  Jacob,  nor  seen  perverseness  in  Israel."  And  in  the 
other  place  it  is  said,  "  In  those  times,  and  in  that  time,  saitli  the 
*'  Lord,  the  iniquity  of  Israel  shall  be  sought  for,  and  there  shall 
*'  be  none ;  and  tiie  sins  of  Judah,  and  they  shall  not  be  found  : 
*'  for  I  will  jiardon  them  whom  I  reserve." 

Refutation.  Now  that  this  opinion  of  the  Antinomians  is  errone- 
ous, will  appear  four  ways. 

1.  By  its  repugnancy  to  God's  omniscience. 

2.  By  its  inconsistency  with  his  dis})ensations. 

3.  By  its  want  of  a  scripture-foundation. 

4.  By  its  contradictoriness  to  their  own  principles. 

It  is  true,  and  we  thankfully  acknowledge  it,  that  God  sees  no 
sin  in  believers  as  a  judge  sees  guilt  in  a  malefactor,  to  condemn 
him  for  it;  that  is  a  sure  and  comfortable  truth  for  us  :  but  to  say 
he  sees  no  sin  in  his  children,  as  a  displeased  father,  to  correct  and 
chasten  them  for  it,  is  an  assertion  repugnant  to  scripture,  and  very 
injurious  to  God.     For, 

'  (1.)  It  is  injurious  to  God's  omniscience^  Psal.  cxxxix.  2.  "  TJiou 
«'  (saith  holy  David),  knowest  my  down-sitting,  and  my  up-rising, 
*'  and  understandest  my  thoughts  afar  off,  and  art  acquainted  with 
"  all  my  ways."  Job  xxviii.  24.  "  He  looketh  to  the  ends  of 
"  the  earth,  and  seeth  under  the  whole  heavens."  Prov.  xv.  3. 
"  The  eyes  of  the  Lord  are  in  every  place,  beholding  the  evil  and 
"  the  good."  Psal.  xxxiii.  14,  15.  "  From  the  place  of  his  habi- 
"  tation  he  looketh  upon  all  the  inhabitants  of  the  earth ;  he  fa- 
*'  shioneth  their  hearts  alike,  he  considereth  all  their  works."  He 
that  denies  that  God  seeth  his  most  secret  sins,  therein,  consequent!, 
ally  denies  him  to  be  God. 

"(2.)  This  assertion  is  inconsistent  with  God's  providential  dis- 
pensations to  his  people.  When  David,  a  justified  believer,  had 
sinned  against  him  in  the  matter  of  Uriah,  it  is  said,  2  Sam.  xi. 
27.  "  the  thing  that  David  liad  done  displeased  the  Lord  :"  and, 
as  the  effect  of  that  displeasure,  it  is  said,  chap.  xii.  15.  "  The  Lord 
*'  struck  the  child  that  Uriah's  wife  bare  unto  David,  and  it  was 
•'  very  sick."     Among  the  Corinthians  some  that  should  not  be 


OF  A^'TI^•oMIA^•Is^r.  573 

CDJulcnined  with  the  world,  were  jndf^fd  and  chastened  of  the  Lord 
ior  their  uiulue  approaches  to  his  table,  1  Cor.  xi.  iJ2.  Now,  I 
would  ask  the  Aiiliiiomlans  ihise  two  qucsliors.  Quest,  t.  AVhe- 
ther  it  can  be  deiiietl,  that  David,  under  the  Old  Testament,  and 
these  Corinthians  under  the  New,  were  juslilied  persons;  and  yet 
the  tbnner  stricken  by  (lod  in  his  child,  with  its  sickness  and 
death;  and  the  latter  m  like  manner  siMitten  by  God  in  their  own 
persons;  and  both  for  their  respective  sins  committed  against  Gcxl ; 
and  yet  Gwl  saw  no  sin  in  them  ?  Did  God  smite  them  for  sin, 
and  vet  behold  no  sin  in  them  ?  Beware  lest  in  ascribin;;  such 
strokes  to  God,  you  strike  at  once  both  at  his  omniscience  and  jus- 
tice. QiHwf.  il.  I  low  (iod,  upon  confession  and  repentance,  can 
be  said  to  put  away  his  people's  sins  (as  Nathan  there  assures  Da- 
vid he  had  done)  when  in  the  mean  time  he  saw  no  sin  in  him, 
either  to  chastise  him  for,  or  to  pardon  in  him  ?  Do  vou  think  that 
(jwfs  afflictions,  or  pardons,  are  blindlold  acts,  done  at  raiuloni  .' 
How  inconsistent  is  this  with  Divine  dispensations. 

(3.)  This  opinion  is  altogether  destitute  of  a  scripture-founda- 
tion;  it  is  evident  it  hath  none  in  the  only  places  allefred  for  it. 
It  hath  no  footinj^  at  all  in  Numb,  xxiii.  21.  (irave  and  learned 
(iataker  hath  learnedly  and  industriously  vindicated  that  scripture 
from  this  abuse  of  it  by  Antinomians,  in  his  treatise  upon  that 
text,  entitled,  GoiVficife  upon  his  Israel ;  where,  after  a  learned  anil 
critical  search  of  the  text,  he  telleth  us,  it  soundeth  word  for 
word  thus  from  the  orif^inal  ;  "  He  hath  not  beheld  wroiu» 
*'  against  Jacob,  nor  hath  he  seen  grievance  against  Israel."  So 
that  the  meaning  is  not,  that  God  did  not  see  sin  in  Israel,  but 
that  he  beheld  not  with  approbation  the  wrongs  and  injuries  done 
by  others  against  his  Israel ;  and  shews  at  large,  by  divers  solid  rea- 
sons, why  the  Antinomian  sense  cannot  be  the  ])roper  sense  of  that 
j)lace,  it  being  cross  to  the  main  tenor  of  the  story,  and  truth  of 
God's  word  ;  which  shews,  that  GckI  often  complained  of  their 
sins,  often  threatened  t<»  avenge  them;  yea,  did  ai-tually  avenge 
them  by  destroying  them  in  the  wilderness;  nay,  lialaam  himself, 
who  uttered  these  words  unto  Balak,  did  not  so  understand  them, 
as  appears  by  the  advice  he  gave  to  IJalak,  to  draw  them  into  sin, 
that  thereby  God  might  be  provoked  to  withdraw  his  protection 
from  them. 

And  for  Jer.  1.  20.  it  makes  nothing  to  their  purpo.se.  INIany 
cxj)ound  the  sin  there  souglit  after,  and  not  found,  to  be  the  sin  of 
iilolatry,  which  Israel  should  be  purged  from  by  their  captivity,  ac- 
cording to  Isa.  xxvii.  9.  lUit  the  generalitv  of  soiuid  expositors 
are  agreed,  that  by  the  not  finding  r>f  Israel's  and  .Itidah's  ^in,  is 
meant   no  mute,  but   his   not   finding   those   bonds  or  obligations 


574>  THE  SECOXD  APPENDIX. 

against  them  to  eternal  punishment  which  theii-  sins  had  put  them 
under. 

(4.)  In  a  word,  tliis  opinion  clashes  with  their  other  principles. 
For  they  say,  that  though  there  was  pardon  and  remission  under 
the  old  covenant  (which  they  allowed  to  be  a  covenant  of  grace) 
yet  it  was  but  gradatim,  and  successively,  as  they  offered  sacrifices. 
If  a  man  had  sinned  ignorantly,  until  he  brought  a  sacrifice,  his 
sin  lay  upon  him,  it  may  be  a  week,  a  montirs  distance  between 
before  they  could  have  their  pardon.  Vide  Dr.  Crisp  of  the  two 
covenants,  p.  256,  257.  Now  I  demand,  If  this  were  the  state 
and  case  of  all  God's  Israel  under  the  Old  Testament,  why  do  these 
men  affirm,  that  God  can  see  no  sin  in  a  believer  ?  and  why  i\o  they 
expound  the  words  of  Balaam  so  ct^ntradictory  to  this  their  other 
opinion  ?  For  they  will  not  deny  ])ut  God  sees  unpardoned  sins  in 
all ;  and  here  is  a  week,  or  month,  or  more  time  allowed  between 
the  commission  and  remission  of  their  sin.  And  so  much  of  the 
fifth  Antinomian  error. 

En'or  6.  Tliat  God  is  not  angry  xoitU  the  electa  nor  doth  he  smite 
them  for  their  sins ;  and  to  say  that  he  doth  so  is  an  injurious  re- 
Jlection  upon  the  justice  of  God,  who  hath  received  J'ull  satisfaction 
Jbr  all  their  sinsjrom  the  hand  of  Christ. 

There  are  several  mistakes  and  errors  in  these  assertions;  and  I 
suppose  our  Antinomians  were  led  into  them,  (1.)  By  their  abhor- 
rence of  the  Popish  doctrine,  which  errs  more  dangerously  in  the 
^ther  extreme;  for  they  wickedly  assert  our  sufferings  to  be  satis- 
factory for  our  sins,  wliich  is  the  ground  of  Popish  penances,  and 
voluntary  self-castigations.  (2.)  From  a  groundless  apprehension, 
that  God's  corrections  of  us  for  our  sins  are  inconsistent  with  the 
fulness  of  Christ's  satisfaction  for  them.  Christ  having  paid  all  our 
debts,  and  dissolved  our  obligations  to  all  punishment,  it  cannot 
consist  with  the  justice  of  God  to  lay  any  rod  upon  us  for  our  sins, 
after  Christ  hath  borne  all  that  our  sins  deserved. 

This  mistake  of  the  end  of  Christ's  death  occasions  tliem  to  stum- 
ble into  the  other  mistakes;  they  imagine  that  Christ's  satisfaction 
abolished  God's  hatred  of  sin  in  believers.  But  this  cannot  be ; 
God's  antipathy  to  sin  can  never  be  taken  away  by  the  satisfaction 
of  Christ,  though  his  hatred  to  the  persons  of  the  redeemed  be ; 
for  the  hatred  of  sin  is  founded  in  the  unchangeable  nature  of  God : 
and  he  can  as  soon  cease  to  be  holy  as  cease  to  hate  sin,  Hab.  i.  13. 
Nor  was  Christ's  death  ever  designed  to  this  end  ;  though  Christ 
hath  satisfied  for  the  sin  of  believers,  God  still  hates  sin  in  believers. 
His  hatred  to  their  sins,  and  love  to  their  persons  are  not  incon- 
sistent. As  a  man  may  love  his  leg  or  arm,  as  they  are  members  of 
his  own  body,  and  notwithstanding  that  love,  hate  the  gangrene 


OF  A\riNOMIAXI«M  /J7J 

uhicli  hath   takem  tliem ;  imd  laiice  or  use  paiufiil  CKirobives  for 
the  curt"  ot"  tiiem. 

Neither  uo  our  Aulinomiiius  distinguish  as  they  ought,  hetuixt 
vindictive  punibhmeiits  iVoni  God,  the  pure  issues  and  clf'ects  of 
his  justice  and  wrath  against  the  wicked;  and  his  paternal  castiga- 
tiuns,  the  pure  issues  of  the  caiv  and  love  of  a  di.s|)leased  Father. 
Great  and  manifold  are  the  dilKreuces  betwixt  liis  vindictive  wrath 
upon  his  em  inies,  and  the  rebukes  of  the  rod  upon  liis  children. 
Tiiosc  are  leg:tl,  these  evangelical.  Tiiose  out  of  wrati)  and  hitred, 
these  out  of  love.  Tliosc  unsanctilied,  but  these  blessed  and  sanc- 
liHcd  to  hap})y  ends  and  purposes  to  his  people.  Those  for  destruc- 
tion, these  for  salvation. 

To  narrow  the  matter  in  controversy  as  hukIi  as  we  can, 
1  shall  lay  down  three  ooncerislons  about  God's  corrections  of  his 
people. 

Cuiue.'i.tion  1.  We  cheerfully  and  thankfully  acknowledge  the 
jKiiit'cclion  and  fulness  of  the  satisfaction  of  Christ  for  all  tiic  sins  of 
believers;  and  with  thankfulness  do  own,  that  if  God  should  cast 
all,  or  any  of  tiiein  into  an  ocean  of  temporal  troubles  and  dis- 
tresses; in  all  that  sea  of  sorrow  th.ere  would  not  be  found  one  dr(M> 
of  vindictive  wratli.  Christ  hath  drunk  the  kist  drop  of  that  cup, 
and  left  nothing  for  believers  to  suifer  bv  way  of  satisfaction. 

Conccininn  2.  We  grant  alsji,  that  all  the  sufferings  of  believers 
in  this  world  are  not  for  tlieir  sins ;  but  some  of  them  arc  for  the 
prevention  of  sin,  i2  Cor.  xii.  7.  some  for  the  trial  of  their  graces, 
.Jam.  i.  2,  Ji.  some  for  a  coofirnfmg  testimony  to  his  truths,  Acts 
V.  41.  Such  sufferings  as  these  have  much  heavenly  comfort  con- 
'•omitant  with  them. 

ContCis'ion  3.  We  do  not  say  that  God's  displeasure  with  his 
people  for  sin,  evidenced  against  them  in  the  sharpest  rebukes  of 
the  rod,  is  any  argument  that  God's  love  is  turned  into  hatred 
against  their  |Krsons:  No,  his  love  to  his  people  is  unclumgeable. 
Having  loved  his  own,  he  loved  them  to  the  end,  John  xiii. 
1.  Yet  notwithstanding  all  this,  three  things  are  undeniably- 
clear,  and  being  thoroughly  apprehended,  will  end  this  contro- 
versy. 

1.  That  God  lays  his  correcting  rod  in  this  world  on  the  persons 
of  believers. 

2.  That  this  rod  of  God  is  sometimes  laiil  on  them  for  their  sins. 

3.  That  these  lalhcrly  corrections  of  them  lor  their  sins  are  re- 
concileable  to,  and  fully  consistent  with  hLs  justice,  completx'ly 
satisfied  by  the  blood  of  Christ  for  all  their  sins. 

T.  Tiiaf  (iod  hiys  hss  correcting  rod  ia  this  world  upm  the  per- 
sons of  lH.liever».  This  no  nun  has  the  face  to  denv  th.it  believes 
^ic  scriptures  tu  be  the  word  ol  Ggd,  or  that  the  troubles  of  good 


576  THE  SECOND  APPENDIX. 

men  In  this  life  fall  not  out  by  casualty,  but  by  the  counsel  and  du 
rection  of  Divine  Providence.  He  that  denies  the  hand  of  G(k1  to 
be  upon  the  persons  of  believers,  in  this  life,  in  the  way  of  painful 
chastisements  and  sufferings,  must  either  ignorantly  or  wilfully 
overlook  that  scripture,  Heb.  xii.  8.  "  What  son  is  he  whom  the 
"  father  chasteneth  not.^  but  if  ye  be  without  chastisement,  where- 
"  of  all  are  partakers,  then  are  ye  bastards,  and  not  sons."  Nor 
will  any  sober  Christian  deny  these  troubles  of  believers  to  be  the 
effects  of  God's  governing  Providence  in  the  world,  or  once  ima- 
gine or  affirm  them  to  be  mere  casualties  and  contingencies ;  for 
"  affliction  cometh  not  forth  of  the  dust,  neither  dotli  trouble 
"  spring  out  of  tlie  ground^"  Job  v.  6.  In  what  Eutopia  doth 
that  good  man  li'.x'  upon  earth,  that  feels  not  the  painful  rod  of 
God  upon  himself,  nor  hears  the  sad  laments  and  moans  of  other 
Christians  under  it !  This  sure  is  undeniable,  that  the  rod  of  God 
is  every  where  upon  the  ])ersons  and  tabernacles  of  the  righteous ; 
and  if  any  doubt  it,  his  own  sense  and  feeling  may  in  a  little  time 
give  him  a  painful  demonstration  of  it. 

2.  jVnd  for  the  second,  that  this  rod  of  God  is  sometimes  laid 
upon  believers  for  their  sins,  methinks  no  sober,  modest  Christian 
hi  the  world  should  doubt  or  deny  it,  when  he  considers,  that, 

1.  God  himself  hath  so  declared  it. 

2.  The  saints  in  all  ages  have  freely  confessed  it  to  be  so. 

1.  God  himself  hath  fully  and  plainly  declared  it  to  be  so,  2  Sam, 
xii.  9,  10,  11,  12,  VA,  14.  '"  Wherefore  hast  thou  despised  the  com* 
"  mandment  of  the  Lord,  to  do  evil  in  his  sight  ?  Now  therefore, 
"  the  sword  shall  never  depart  from  ihy  house,"  &c.  Here  is  the 
sword,  a  terrible  and  painful  evil  upon  David's  house,  a  man  after 
God's  own  heart,  and  that  expressly  for  his  sin  in  the  matter  of 
Uriali.  So  Moses,  one  of  the  greatest  favourites  of  heaven,  for  his 
sinful  shifting  of  the  Lord's  work,  "  The  anger  of  the  Lord  was 
"  kindled  against  Moses,"  Exod.  iv.  13,  14.  "  For  the  multitudes 
"  of  thine  iniquities,  because  thy  sins  were  increased,  I  iiave  done 
"  these  things  unto  thee,"  saith  God  to  his  own  Israel,  Jcr.  xxx. 
15.  To  instance  in  all  the  declarations  made  by  God  himself  in 
this  case,  were  to  transcribe  a  great  part  of  both  testaments. 

.2.  And,  as  God  hath  declared  the  sins  of  his  })eople  to  be  tlte 
provoking  causes  of  his  I'ods  upon  tlicm ;  so  they  have  freely  and 
mgenuously  confessed  and  acknowledged  the  same.  Lam.  iii.  39, 
40.  "  Wherefore  doth  a  living  man  complain,  a  man  for  the  pu- 
"  nishment  of  his  sins.^  Let  us  search  and  try  our  ways,  and  turn 
"  again  to  the  Lord."  This  was  spoken  by  Jeremiah  in  the  name  of 
the  whole  captive  church  ;  so  Psal.  xxxViii.  3,  5.  "  There  is  no 
"  soundness  in  my  flesh,  (saith  David)  because  of  thine  anger ; 
"  neither  is  there  any  rest  in  my  bones,  because  of  my  sin.     My 


OF  AN'TIXOMIAN'ISM.  /JTT 

woutuls  Stink,  and  arc  corrupt  because  of  my  foohshness."  And 
wrri'  it  not  an  liiilcous  and  wnaccountal)lL'  tliinij  to  hear  a  cliild  of 
God,  undir  his  rod,  to  stand  ujjon  hii  own  ju.siifiealion,  ami  s:;v, 
Lord,  inv  bins  have  not  deserved  this  at  tliy  hand,  nor  is  it  justice 
in  thee  thus  to  chastise  nie  after  thou  hast  received  satisfaction  for 
all  my  sins  from  the  hanil  of  Christ  ?  Would  it  not  look  like  an 
horrid  blasphemy  to  hear  the  best  men  in  the  world  disputinir  and 
denying  the  justice  of  God  in  the  troubles  he  lays  him  under  r  I'or 
my  own  part,  let  the  Lord  lay  on  as  smartly  as  he  will  upon  nie,  I 
desire  to  follow  the  holy  patterns  and  precedents  recorded  in  scrip- 
ture for  my  imitation,  and  to  say  with  the  people  of  (rod,  Kzra  ix. 
lij.  "  Thou  hast  ])unished  me  less  than  mine  inicpiitics  deserve." 
And  Micah  vii.  9.  *'  I  will  bear  the  indiijnatitm  of  the  Lord,  bc- 
"  cause  I  have  sinned  af^ainst  him."  And  he  that  refuses  so  to  do 
gives  little  evidence  of  the  spirit  of  adoption  in  him,  but  a  very  clear 
pnHjt"  of  the  pride  and  i<riu)rance  of  his  own  heart.  .lob  uuKcd 
slilHv  stood  upon  his  own  vindication;  but  that  was  when  he  had  to 
do  with  men  who  falsely  charged  him,  laying  those  sins  as  the  causes 
of  his  troid)les,  which  he  was  innocent  of,  Jobxxii.  5,  C.  But  when 
he  had  to  do  with  (rod,  he  disputes  no  more,  but  saith,  Bcliohh  I 
am  vile,  xchat  i/uill  I  auaxcer  thee  ?  I  Viv//  laii  mij  hand  upon  mij 
mouth.,  q.  d.  I  have  done.  Father,  I  have  ilone ;  whether  these 
chastisements  be  for  my  sin  or  no.  sure  I  am,  my  sin  not  only  de- 
serves all  this,  but  hell  itself;   thou  art  holy,  but  I  am  vile. 

'i.  Nor  can  it  at  all  be  doubled,  but  that  these  fatherly  corrections 
of  the  saints  for  their  sins,  are  reconcileable  to,  and  fully  consistent 
with  his  justice,  satisfied  by  the  blood  of  Christ  for  all  their  sins. 
For,  (1.)  If  it  were  not  so,  the  just  and  righteous  Gcxl  would  never 
have  inserted  such  a  clause  of  reservation  in  his  gracious  covenant 
with  his  ])eople,  to  chasten  them  as  he  saw  need,  after  he  had 
taken  them  into  the  covenant,  I'sal.  Ixxxix.  30,  .'31,  fW,  3iJ.  "  If 
"  they  transgress,  I  will  visit  their  transgressions  with  a  rod,  and 
"their  iniquities  with  stiipes;  nevertheless  (saith  he)  my  loving- 
"  kindness  will  I  not  take  away.'"  That  [^iurcrthcks.s\  clearly  proves 
the  consistency  of  his  stripes  lor  sin.  with  his  loving-kinthuss  to 
his  people,  and  with  Christ's  satisfaction  for  their  sins,  {'i.)  If  this 
were  not  consistent  with  the  justice  of  God,  to  be  sure  he  would 
never  single  them  out  to  spend  his  rods  upon,  rather  than  others. 
It  is  most  certain  the  holiest  men  kave  most  lashes  in  this  liie; 
Asiqjh  said,  l*s;il.  Ixxiii.  1  ,'i,  1  i.  ''Hie  ungodly  prosper  in  the 
*'  worlil,  but  he  was  chastened  every  morning ;"  and  ver.  .5. 
"  The  wicked  are  not  in  trouble  as  otlur  men."  1  Pet.  iv.  17. 
"  Judgment  mu.--t  b(gin  at  the  house  of  (i<jcl  ;"  anil  if  piety  uould 
give  men  an  exemption  from  all  troubles,  pains  antl  chastisements, 
iJieu    men    might  discern  lo\e  or  halied    by   the  things  that  are 


^78  THE  SECOM)  APPENDIX. 

before  thcni,  contrary  to  Eccl.  ix.  1,  2.  Neither  could  those  that 
arc  in  Christ,  suffer  the  painful  agonies  of  death,  because  of  sin, 
expressly  contrary  to  Paul,  Rom.  viii.  10.  "  And  if  Christ  be  iu 
*'  you,  the  body  is  dead  because  of  sin."  (3.)  In  a  word,  As  Christ 
never  shed  his  blood  to  extinguish  or  abolish  God's  displeasure 
against  sin,  in  whomsoever  it  be  found,  .so  he  never  shed  it  to  de- 
prive his  people  of  the  manifold  blessings  and  advantages  that  ac- 
crue to  them  by  the  rods  of  God  upon  them.  It  was  never  his  in- 
tent to  put  us  into  a  condition  on  earth,  that  would  have  been  so 
much  to  our  loss.  So  then  if  the  hand  of  God  be  upon  his  people 
ior  sin,  and  consistently  enough  with  his  justice,  it  must  be  an  error 
to  say,  God  smites  not  believers  for  their  sins,  and  it  would  be  in- 
justice in  him  so  to  do;  which  is  their  sixth  error. 

Error  7.  They  tell  us,  That  by  GocVs  lay'mg  our  iniquities  upon 
Christ,  he  bccmne  as  completely  sinful  as  ice,  and  we  as  completely 
righteous  as  Christ:  That  not  only  the  guilt  and  jninishment  of 
sin  xoas  laid  tipoii  Christ,  but  simply  the  x^ery  faults  that  men  com- 
7nit,  the  transgression  itself  became  the  transgression  of  Christ; 
iniquity  itself,  not  in  any  figure,  but  julainly  sin  itself,  was  laid  on 
Christ;  and  that  Christ  himself  zoas  no  viore  righteous  than  this 
jjerson  is,  and  this  person  is  not  more  s'mj'ul  than  Christ  was. 

Refutation.  These  two  propositions  will  never  go  down  with 
sound  and  orthodox  Christians:  the  first  sinks  and  debases  Christ 
too  low,  the  other  exalts  the  sinful  creature  too  high.  The  one 
represents  the  pure  and  spotless  Lord  Jesus  as  sinful :  the  other  re- 
presents the  sinful  creature  as  pure  and  perfect :  and  both  these 
propositions  seem  evidently  to  be  built  upon  these  two  hypothesis. 
{!.)  TJiat  the  righteousness  of  Christ  is  subjectively  and  inherently 
in  us,  in  the  same  fulness  and  pa  fiction  as  it  is  in  Christ;  grant 
that,  and  then  it  will  follow  indeed.  That  Christ  himself  is  not  more 
righteous  than  the  believer  is.  (2.)  That  not  only  the  guilt  and 
punishment  of  sin  was  laid  on  Christ  by  way  of  imputation  :  but 
sin  itself  the  x)ery  transgression,  or  Siufidness  itself,  was  trans- 
ferred from  the  elect  to  Christ :  and  that  by  GocVs  laying  it  on  him, 
the  sinfulness  or  fault  itself  was  essentially  transfused  into  him; 
and  so  sin  itself  did  transire  a  subjecto  in  subjectum.  Grant  but 
this,  arid  it  can  never  be  denied  but  that  Christ  became  as  com- 
pletely sinful  as  we. 

But  both  these  hypothesis  are  not  only  notoriously  false,  but 
utterly  im]iossible,  as  will  be  manifested  by  and  by ;  but  before  I 
come  to  the  refutation  of  them,  it  will  be  necessary  to  lay  down 
some  concessions  to  clear  the  orthodox  doctrine  in  this  controversy, 
and  narrow  the  matter  under  debate  as  much  as  may  be. 

(1.)  And  first,  We  thankfully  acknowledge  the  Lord  Jesus 
Christ  to  be  the  Surety  of  the  New  Testament,  Heb.  vii.  22.  and 
that  as  such,  ail  the  guilt  and  punishment  of  our  sins  were  laid  up- 


OF  AXTIXOMIAXIN'M.  579 

on  him,  Isa.  liii  ."5,  6.  That  is,  God  imputed,  and  he  bare  it  in, 
our  wnim  and  stead.  God  the  Father,  as  supreme  Lawjriver  and 
Judge  of  all,  upon  the  transgression  of  the  law,  admitted  the  s]X)n- 
sion  or  suretiship  of  Clnist,  to  answer  for  the  sins  of  men,  Heb.  x. 
5,  6,  7.  And  for  this  very  end  lie  was  made  under  the  law.  Gal. 
iv.  4,  5.  And  that  Christ  voluntarily  took  it  upon  him  to  answer 
as  our  Surety^  whatsoever  the  law  could  lay  Ic;  our  charge ;  whence 
it  became  just  and  righteous  that  he  should  suffer. 

(2.)  We  say,  That  God  by  laying  upon,  or  imputing  the  guilt 
of  our  sins  to  Christ,  thereby  our  sins  became  legally  his;  as  the 
debt  is  legally  the  surety's  debt,  though  he  never  borrowed  one 
farthing  of  it:  Thus  God  laid,  and  Christ  took  our  sins  upon  him, 
though  in  him  was  no  sin,  2  Cor.  v.  21.  "  He  hath  made  him  ta 
*'  be  siji  for  us,  who  knew  no  sin,"^  i.  c.  who  was  clean  and  altoge- 
ther void  of  sin. 

(;J.)  We  thankfully  acknowledge,  that  Christ  hath  so  fully  satis- 
fied the  law  for  the  sins  of  all  that  are  his,  that  the  debts  of  believ- 
ers are  fully  discharged,  and  the  very  last  mite  paid  by  Christ. 
His  payment  is  full,  and  so  therefore  is  our  discharge  and  acquit- 
tance, Rom.  viii.  1,  31.  And  that,  by  virtue  hereof,  the  guilt  of 
belie\ers  is  so  perfectly  abolished,  that  it  shall  never  more  bring 
him  under  condemnation,  John  v.  24.  And  so  in  Christ  they  are 
without  fault  before  God. 

3.  We  likewise  grunt,  That  as  the  guilt  of  our  sins  was  by  God's 
imputation  laid  upon  Christ,  so  the  righteousness  of  Christ  is  by 
God  imputed,  to  believers,  by  virtue  of  their  union  with  Christ ; 
and  becomes  thereby  as  truly  and  fully  theirs,  for  the  justification 
of  their  particular  persons  before  God,  as  if  they  themselves  had  in 
their  own  persons  fulfilled  all  that  the  law  requires,  or  suffered  all 
that  is  threatened ;  No  inherent  righteousness  in  our  own  persons, 
is,  or  can  be  more  truly  our  own,  for  this  end  and  purpose,  than 
Christ's  imputed  righteousness  is  our  own.  He  is  the  Lord  our 
ri^hteousnciis,  Jer.  xxiii.  ().  We  arc  viadc  ilic  r'i<xhtcousncfiS  of  God 
in  /I'tm,  1  Cor.  v.  21.  Vca,  the  righteousness  of  the  laxo  isJulfilUd 
in  them  that  believe,  Horn.  viii.  4. 

liut  notwithstanding  all  this,  we  cannot  say,  (1.)  That  Christ 
became  as  completely  sinful  as  we.  Or,  (2.)  That  wc  are  as  com- 
pletely righteous  as  Christ;  and  that  over  and  above  the  guilt  and 
punishment  of  .sin,  (which  we  grant  was  laid  upon  Christ)  sin  itself 
simply  oon.sidered,  or  tiie  very  transgression  itself,  became  the  sin 
or  transgression  of  Christ;  and  con.secpiently  that  we  arc  as  com- 
pletely righteous  as  Christ,  and  Christ  as  completely  sinful  as  wc 
are. 

1.  We  dare  not  say,  that  sin  simply  considered,  as  the  very 
transgression  of  the  law  itself,  as  well  as  the  guilt  and  punishment, 

Vol.  III.  O  o 


5S0  THE  SECOND  APPENDIX. 

became  the  very  sin  and  transgression  of  Christ :  For  two  things 
are  distinctly  to  be  considered  and  differenced,  with  respect  to  the 
law,  and  unto  sin.     As  to  the  law,  we  are  to  consider  it  in, 

1.  Its  preceptive  part. 

2.  Its  sanction. 

(1.)  The  preceptive  part  of  the  law,  which  gives  sin  its  formal 
nature,  1  John  iii.  4.  For  sin  is  the  transgression  of  the  law.  All 
transgression  arises  from  the  preceptive  part  of  the  law  of  God  :  he 
that  transgresseth  the  precepts,  sinneth :  and  under  this  consider- 
ation sin  can  never  be  communicated  from  one  to  another.  The 
personal  sin  of  one,  cannot  be  in  this  respect,  the  personal  sin  of 
another.  There  is  no  physical  transfusion  of  the  transgression  of 
the  precept  from  one  subject  to  another :  this  is  utterly  impossible ; 
even  Adam^s  personal  sins,  considered  in  his  single  private  capa- 
city, are  not  communicable  to  his  posterity. 

(2.)  Besides  the  transgression  of  the  preceptive  part  of  the  law, 
there  i«  an  obnoxiousness  unto  punishment,  arising  from  the  sanc- 
tion of  the  law,  which  we  call  the  guilt  of  sin;  and  this  (as  judici- 
ous Dr.  Owen  *  observes)  is  separable  from  sin  :  and  if  it  were  not 
separable  from  the  former,  no  sinner  in  the  world  could  either  be 
pardoned  or  saved ;  guilt  may  be  made  another's  by  imputation, 
and  yet  that  other  not  rendered  formally  a  sinner  thereby ;  Upon 
this  ground,  we  say  the  guilt  and  punishment  of  our  sin,  was  that 
only  which  was  imputed  unto  Christ,  but  the  very  transgression  of 
the  law  itself,  or  sin  formally  and  essentially  considered,  could  never 
be  communicated  or  transfused  from  us  unto  him.  I  know  but 
two  ways  in  the  world  by  which  one  man's  sins  can  be  imagined  to 
become  another's,  viz.  Either  by  imputation,  which  is  legal,  and 
what  we  affirm ;  or  by  essential  transfusion  from  subject  to  subject 
(as  our  adversaries  fancy)  which  is  utterly  impossible ;  and  we  have 
as  sood  ground  to  believe  the  absurd  doctrine  of  transubstantiation, 
as  this  wild  notion  of  the  essential  transfusion  of  sin.  Guilt  arismg 
from  the  sanction  of  the  law  may,  and  did  pass  from  us  to  Christ 
by  legal  imputation ;  but  sin  itself,  the  very  transgression  itself, 
arising  from  the  very  preceptive  part  of  the  law,  cannot  so  pass 
from  us  to  Christ :  For  if  we  should  once  imagine,  that  the  very 
acts  and  habits  of  sin,  with  the  odious  deformity  thereof,  should 
pass  from  our  persons  to  ('hrlst  and  subjectively  to  inhere  in  him, 
as  they  do  in  us ;  then  it  would  follow, 

First,  That  our  salvation  would  thereby  be  rendered  utterly  im- 
possible. For  such  an  inhesion  of  sin  in  the  person  of  Christ  is  ab- 
solutely inconsistent  with  the  hypostatical  union,  Mliich  union  is 
the  very  foundation  of  his  satisfaction,  and  our  salvation.     Though 

*  Owen  of  Justification,  p.  185. 


n|-  AXTIN'OMIAKISM.  581 

tho  Divine  nature  can,  anil  doth  dwell  in  uni(fti  with  the  pure  and 
>inless  human  nature  of  Chiist,  yet  it  cannot  dwell  in  union  with 
sin. 

.Si'cofuUt/,  This  supposition  would  rcmler  the  blood  of  the  cross 
altogether  unable  to  satisfy  for  us.  He  could  not  have  been  the 
Lnnil)  of  God  to  take  away  the  sins  of  the  world,  if  he  had  not  been 
j)crfictlv  pure  and  sjxitless,   1  Pet.  i.  19- 

y/iinl///.  Had  our  sins  thus  been  essentially  transfused  into  Christ, 
the  law  had  had  a  just  and  valid  exception  against  him;  for  it  ac- 
cc])ts  of  nothing  but  what  is  absolutely  pure  and  perfect.  I  admire, 
therefore,  how  any  good  men  dare  to  call  our  doitrine,  which  teaches 
the  imputation  of  our  guilt  and  punishment  to  Christ,  a  simple 
doctrine;  and  assert,  that  the  transgression  itself  became  Christ's; 
and  that  thereby  Christ  became  as  completely  sinful  as  we. 
And, 

Fourthly^  If  the  wav  (jf  making  our  sins  Christ's  by  imputatit)n, 
be  thus  rejected  and  (lerided ;  and  Christ  asserted  by  some  other 
way  to  become  as  completely  sinful  as  we;  then  I  cannot  see  which 
way  to  avoid  it,  but  that  the  very  same  acts  and  habits  of  sin  must 
inhere  both  in  Christ  and  in  believers  also.  For  I  suppose  our  ad- 
versaries will  not  deny,  that  notwithstanding  (toiI's  laying  the  sing 
of  believers  ujion  Christ,  there  remain  in  all  believers  after  their 
justification,  sinful  inclinations  and  aversations;  a  law  of  sin  in 
their  members,  a  body  of  sin  and  death.  Did  these  things  pass 
from  them  to  Chri>t,  and  vet  do  thev  still  inhere  in  them  .^  Why 
do  thev  coniplain  and  groan  of  indwelling  sin  .f*  as  Rom.  vii.  If 
sin  itself  be  so  transferred  from  them  to  Christ  ?  Sure,  unless  men 
will  dare  to  say,  the  same  acts  and  habits  of  sin  which  they  feel  in 
themselves,  are  as  trulv  in  Christ  as  in  themselves,  they  have  no 
ground  to  say,  that  by  God's  laying  their  inicpiities  upon  Christ,  he 
became  as  completely  sinful  as  they  are  ;  and  if  they  should  so 
affirm,  that  affirmation  would  undermine  the  very  foundation  of 
their  own  salvation. 

I  therefore  heartily  suliscribe  to  that  sound  and  holy  sentence,  of 
a  clear  and  learned  divine,  *  Nothinn-  is  more  ah.sohitelu  true,  no- 
ili'nif^  more  sacredly  and  assurcdii/  hi'l'icved  by  usy  thaii  that  nothing 
which  Christ  did  or  siijf'ered,  nothiitg  that  he  undertook,  w  nndcr- 
went^  did,  or  could  constitute  him  suhjcctivcly,  inherently,  and  there- 
vpon  pcrsonalhj  a  sinner,  or  i^'uilti/  of  any  sin  of' his  ozcn.  To  bear 
the  f^iilt  or  blame  (if' other  mens  faults,  to  he  aliena?  culp?e  reus, 
makes  no  man  a  sinner,  unless  he  did  umvlsely  and  irregularly  mi- 
ilertake  it.     So  then  this  proposition,  that  by  God's  laying  our  sins 


Owen  of  .rii"«tifir«iioii,  p.  I8t". 

Oo2 


582  THE  SECOND  APPEIJDIX 

upon  Christ  (In  some  other  way,  than  by  imputation  of  guilt  and 
punishment)  he  became  as  completely  sinful  as  we,  will  not,  ought 
not  to  be  received  as  the  sound  doctrine  of  the  gospel.  Nor  yet 
this 

Second  proposition,  That  we  are  as  completely  i-'igliteous  as  Christ 
is ;  or^  that  Christ  is  not  more  righteous  than  a  believer. 

I  cannot  imagine  what  should  induce  any  man  so  to  express  him- 
self, unless  it  be  a  groundless  conceit  and  fancy,  that  there  is  an 
essential  transfusion  of  Christ's  justifying  righteousness  into  believ- 
ers, whereby  it  becomes  theirs  by  way  of  subjective  inhesion,  and  is 
in  them  in  the  very  same  manner  it  is  in  him :  and  so  every  indivi- 
dual believer  becomes  as  completely  righteous  as  Christ.  And  this 
conceit  they  would  fain  establish  upon  that  text,  1  John  iii.  7. 
"  He  that  doth  righteousness,  is  righteous,  even  as  he  is  righ- 
"  teous.'' 

But  neither  this  expression,  nor  any  other  like  it  in  the  scriptures 
gives  the  least  countenance  to  such  a  general  and  unwary  position. 
It  is  for  from  the  mind  of  this  scripture,  That  the  righteousness  of 
Christ  IS  formally  and  inherently  ours,  as  it  is  his.  Indeed  it  is 
ours  relatively,  not  formally  and  inherently;  not  the  same  Avith  his 
for  quantity,  though  it  be  the  same  for  verity.  His  righteousness 
is  not  ours  in  its  universal  value,  though  it  be  ours  as  to  our  parti- 
cular use  and  necessity.  Nor  is  it  made  ours  to  make  us  so  many 
causes  of  salvation  to  others  ;  but  it  is  imputed  to  us  as  to  the  sub- 
jects, that  are  to  be  saved  by  it  ourselves. 

It  is  true,  we  are  justified  and  saved  by  the  very  righteousness  of 
Christ,  and  no  other ;  but  that  righteousness  is  formally  inherent 
in  him  only,  and  is  only  materially  imputed  to  us.  It  was  actively 
his,  but  passively  ours.  He  wrought  it,  though  we  wear  it.  It 
was  wrought  in  the  person  of  God-man  for  the  whole  church,  and 
is  imputed  (not  transfused)  to  every  single  believer  for  his  own  con- 
cernment only.     For, 

(1.)  It  is  most  absurd  to  imagine  that  the  righteousness  of  Christ 
should  formally  inhere  in  the  person  of  every,  or  any  believer,  as 
it  doth  in  the  person  of  the  mediator.  The  impossibility  hereof 
appears  plainly  from  the  Incapacity  of  the  subject.  The  righteous- 
ness of  Christ' is  an  infinite  righteousness,  because  it  is  the  righte- 
ousness of  God-man,  and  can  tlierefore  be  subjected  in  no  other 
person  beside  him.  It  is  capable  of  being  imputed  to  a  finite  crea- 
ture, and  therefore,  in  the  way  of  imputation  we  are  said  to  be  made 
the  righteousness  of'  God  in  hhn ;  but  though  it  may  be  imputed  to 
a  finite  creature,  it  inheres  only  in  the  person  of  the  Son  of  God,  as 
in  its  proper  subject.     And  indeed, 

(2.)  If  it  should  be  inherent  in  us,  it  could  not  be  imputed  to 
u.s,  as  it  is,  Rom.  iv.  6,  23.     Nor  need  we  go  out  of  ourselves  for 


OF   ANTIXOMIANISM.  5S.'i 

justification,  as  now  we  must,   Pliil.  iii.  9-  but  nmy  justity  our- 
st'lvfs  bv  our  own  inherent  ri<;litL*ousnes.s.      And, 

(.'J.)  VVIiat  sliould  liinder,  il"  tliis  infinite  righteousness  of  Christ 
were  infused  into  us,  and  should  make  us  as  completely  riijhteous 
as  Christ ;  but  that  we  might  justify  others  also  a.s  C'hrist  doth,  and 
so  we  miifht  be  the  saviours  of  the  elect,  as  Christ  is?  AVhich  is 
most  absurd  to  imagine.     And, 

(4.)  According  to  Antinomian  principles,  Wliat  need  was  there 
that  we  should  be  justified  at  all?  or,  \Vhat  place  is  left  for  tlie 
justification  of  any  sinner  in  the  world  ?  For,  according  to  tlieir 
opinion,  the  justification  of  the  elect  is  an  immanent  act  of  i^K)A 
before  the  worhl  was;  and  that  eternal  act  of  justification,  making 
the  elect  as  completely  righteous  as  Christ  himself,  there  could  not 
possibly  be  any  the  least  guilt  in  the  elect  to  be  pardoned  ;  and  conse- 
quently no  place  or  room  could  be  left  for  any  justification  in  time. 
Antl  then  it  must  follow,  that  seeing  Christ  died  in  time,  for  sin,  ac- 
cortling  to  the  scriptures ;  it  must  be  for  his  own  sins  that  he  died,  and 
not  for  the  sins  of  the  elect;  diametrically  opposite  to  Horn.  iv.  25. 
anrl  the  whole  current  of  scripture,  and  faith  of  Christians. 

It  is  therefore  very  unbecoming  and  unworthy  of  a  justified  per- 
son, after  Christ  hath  taken  all  his  guilt  upon  himself,  and  suffered 
all  the  punishment  due  thereunto  in  his  place  and  room  ;  instead 
of  an  humble  and  thankful  admiration  of  his  unparalleled  grace 
therein,  to  throw  more  than  the  guilt  and  punishment  of  his  sins 
upon  Christ,  even  the  transgression  itself:  and  comparing  his  own 
rightcousiiess  with  Christ's,  to  say  he  is  as  completely  righteous  as 
Christ  himself.  This  is,  as  if  a  company  of  bankrujjt  debtors,  ar- 
rested for  their  own  debts,  ready  to  be  c«st  into  prison,  and  not 
having  one  farthing  to  satisfy,  after  their  debts  have  been  freely  and 
fully  iliscliargcd  by  another,  out  of  his  immense  treasure,  should 
now  compare  with  him,  yea,  and  think  they  honour  him,  by  telling 
him,  that  now  they  are  as  completely  rich  as  l)imself 

I  am  well  assured,  no  good  man  would  embrace  an  opniion  so 
derogatory  to  Christ's  honour  as  this  is :  did  he  but  see  the  odious 
consequences  of  it,  doubtless  he  would  abhor  them  a-;  much  as  we. 
And  as  for  those  now  in  heaven,  who  fell  into  such  miiitakes  in  tlie 
way  thither,  were  they  now  acquainted  with  what  is  tran.sactcd 
here  below,  they  would  exceedingly  rejoice  in  the  detection  of  those 
mistakes,  and  bless  God  for  the  refutation  of  them. 

Error  8.  Thvy  affirm.  Thai  believers  need  not  fear  their  own  sinSf 
nor  the  sins  of  others ;  Jbrasmueh  as  neither  their  own,  or  other  sins 
can  do  them  anj/  hurt,  nor  must  they  do  any  duty  Jor  their  own 
gowl  or  salvation,  or  for  eternal  reicards. 

That  we  need  fear  no  hurl  from  sin,  or  may  not  aim  at  our 
own  good  in  duty,  arc  two  pro})ositions  that  sound  hurbh  in  the  tati 

O  o  :i 


584  THE  SECOND  APPENDIX. 

ofbellevcrs.     I  shall  consider  ihcni  severally,  and  refute  ihem  a? 
brioflv  as  I  can. 

Proposition  1.  Believers  need  not  fear  their  own  sins,  or  the  siiis 
of' others;  because  neither  our  oicn  or  others  sins  can  do  us  any  hurt. 
They  seem  to  be  induced  into  this  error,  by  misunderstanding  the 
apostle,  in  Rom.  viii.  28.  as  if  the  scope  of  that  text  were  to  assert 
the  benefits  of  sin  to  justified  persons;  whereas  he  S})eaks  there  of 
adversities  and  afflictions  befalling  the  saints  in  this  life.  Univer- 
salis resfringcnda  eH  ad  materiam  siibjectarn,  loquitur  enim  de  afflic- 
tionihus  piornm.  The  subject-matter  (saith  Parauis  on  the  place) 
restrains  the  universal  expression  of  the  apostle  :  for  when  he  there 
saith,  "  All  things  shall  work  together  for  good  ;"  he  principally 
intends  the  afflictions  of  the  godly,  of  which  he  treats  there  in  that 
context.  It  inaybe  extended  also  to  all  providential  events;  Omnia 
quoecunqne  eis  acceduntforinsecus,  tarn  adversa,  quam  prospera :  All 
adverse  and  prosperous  events  of  things  without  us,  as  Estius  upon 
the  place  notes.  Nothing  is  spoken  of  sin  in  this  text.  And  the 
apostle  distributing  this  general  into  particulars,  ver.  38.  plainly 
shews  M^hat  are  the  things  he  intended  by  his  universal  expression, 
ver.  28.  as  also  in  what  respect  no  creature  can  do  the  saints  any 
hurt,  namely,  that  they  shall  never  be  able  "  to  separate  them  from 
*'  the  love  of  God,  which  is  in  Christ  Jesus  our  Lord.""  And  in  this 
respect  it  is  true,  that  the  sins  of  the  elect  shall  not  hurt  them, 
by  frustrating  the  purpose  of  God  concerning  their  eternal  salva- 
tion ;  or  totally  and  finally  to  separate  them  from  his  love.  This 
we  grant,  and  yet  we  think  it  a  very  unwary  and  unsound  expres- 
sion. That  believers  need  not  fear  their  own  sins,  because  they  can 
do  them  no  hurt :  It  is  too  general  and  unguarded  a  proposition  to 
be  received  for  truth.  What  if  their  sins  cannot  do  them  that  hurt, 
to  frustrate  the  purpose  of  God,  and  damn  them  to  eternity  in  the 
world  to  come  ?  Can  it  therefore  do  them  no  hurt  at  all  in  their 
present  state  of  conflict  with  it  in  this  \\orld  ?  For  my  part,  I 
think  the  greatest  fear  of  caution  is  due  to  sin,  the  greatest  evil ; 
and  that  Chrysostome  spake  more  like  a  Christian,  when  he  said. 
Nil  nisi  peccatum  tinieo,  I  fear  nothing  but  sin.  Though  sin  cannot 
finally  ruin  the  believer,  yet  it  can  many  ways  hurt  and  injure  the 
believer,  and  therefore  ought  not  to  be  misrepresented  as  such  an 
innocent  and  harmless  tliing  to  them.  In  vain  are  so  many  terrible 
threatenings  in  the  scriptures  against  it,  if  it  can  do  us  no  hurt ; 
and  it  is  certain  nothing  can  do  us  good,  but  that  which  makes  us 
better  and  more  holy  :  But  sin  can  never  pretend  to  that  of  all 
things  in  the  world,  But  to  come  to  an  issue,  sin  may  be  considered 
three  ways. 

1.  Formally.         2.  Effectively.         3.  Reductively. 
First,  Formally,  as  a  trariSgression  of  the  preceptive  part  of  t!ie 


OP  ANTI.VOMTANISM.  58.5 

law  of  Gotl,  anil  under  lluit  considc'ration  it  is  tlic  most  f'oriiiulable 
evil  ill  tlio  whole  world.  The  evil  of  evils  at  which  every  gracious 
heart  trembles,  and  ought  rather  to  chuse  banishment,  prison, 
and  death  itself  in  the  most  terrible  form,  than  sin,  or  that  which 
is  mo^t  tempting  in  sin,  the  j)K'asure.<  of  ii  ;  as  Moses  dui,  Ileb.  xi, 

Secondlt/y  Sin  may  be  considered  effectively,  with  respect  to  the 
manii'old   mischiefs  and   calamities  it  produceth   in  the  world,  and 
the  spiritual  and  corj)oreal  evils  it  infers  upon  believers  themselves: 
Though  it  cannot  danui  their  souls,  \et  it  makes  war  against  their 
souls,  and  brings  them  into  miserable  boiulage  and  ca})tivitv,  Horn, 
vii.  iHi.       It  wounds  their  souls,    under  which  wounds    they  are 
feeble,  and  sore  broken ;    yea,  they  roar  by  reason  of  the  disquiet- 
ness  of  their  hearts,   Psal.  xxxviii.  o,  8.      Is  war,   captivity,   fester- 
ing, painful  wounds,  causing  them  to  roar,  no  hurt  to  believers?  It 
breaks  their  very  bones,  I'sal.  li.  8.    Aud  is  that  no  hurt?   It  draws 
off  their  minds  from  God,  interrupts  their  prayers  and  meditations, 
Rom.   vii.   18,   19,    -'(),  21.       And  is  there  no  hurt  in  lliat?    It 
causeth  their  graces  to  decline,  wither,  and  languish  to  that  degree^ 
that  the  things  which  are  in  them  are  ready  to  die,  Rev.  iii.  1.  and 
Rev.    ii.    4.     And  is  the  loss  of  grace  and  spiritual  strength  no 
hurt  to  a  believer  ?    It  hides  the  face  of  God  from  them,  Isa.  lix. 
2.     And  is  there  no  hurt  in  spiritual  withdrawments  of  God  from 
their  souls  ?    Why  then  do  deserted  saints  so  bitterly  lament  and 
bemoan  \i?  It  provokes  innumerable  afHictions,  and  miseries  which 
fall  upon  our  bodies,  relations,  estates;  and  if  sin  be  the  cause  of 
all  these  inward  and  outward  miseries  to  the  jieople  of  God,  sure 
then    there   is  some  hurt  in  sin,  tor  which  the  saints  ought  to  be 
afraid  of  it. 

7'hirdlt/,  Sin  may  be  considered  reductively,  as  it  is  over-ruled, 
reduced,  and  finally  issued  by  the  covenant  of  grace.  Under  this 
consideration  of  sin,  which  rather  respects  the  i'uturc  than  present 
state,  the  Antinomians  only  respect  the  hurt  or  evil  ol'  it ;  over- 
looking both  the  former  con.siderations  of  sin,  which  concern  the 
present  state  of  believers,  and  so  rashly  pronounce.  Sin  can  do  be- 
lievers no  hurt ;  an  as.sertion  tending  to  a  great  deal  of  looseness 
and  licentiousness.  A  man  drinks  deadly  poison,  and  is,  after  many 
months,  recovered  by  the  skill  of  an  excellent  physician  ;  shall 
we  say,  There  was  no  hurt  in  it,  because  the  man  died  not  of  it  P 
Sure,  those  fearful  twinges  he  felt,  his  loss  of  strength  and  .stomach 
were  hurtful  to  him,  though  he  escaped  with  lil'e,  and  got  this 
advantage  by  it  to  be  more  wary  for  ever  after.  Tantirm  '■.■lijrio 
potu'it  .suadcrc  maloruni. 

And  then,  for  other  men's  sins,  (which   they  say  avc  need  not 
fear)  it  is  an  assertion  against  all  the  laws  of  charitv  ;   for  the  sins 

Out 


586  THE  SECOND  APPENDIX. 

of  wicked  men  eternally  damn  them,  disturb  the  peace  and  order 
of  the  world,  draw  down  national  judgments  upon  the  whole  com- 
munity, cause  wars,  plagues,  persecutions,  &c.  which  consider- 
ations of  the  sins  of  others  opened  fountains  of  tears  in  David's 
eyes,  Psal.  cxix.  136.  caused  horror  to  take  hold  upon  him,  ver. 
5S.  and  yet,  if  you  will  believe  the  Antinomian  doctrine,  believers 
have  no  need  to  fear,  much  less  to  be  in  horror  (which  is  the  ex- 
tremity of  fear)  for  other  men's  sins.  How  is  Satan  gratified,  and 
temptations  to  sin  strengthened  upoti  the  souls  of  men,  by  such 
indistinct,  unwary,  and  dangerous  expressions  as  these  are  ?  A 
good  intention  can  be  no  sufficient  salve  for  such  assertions  as 
these. 

Secojullij,  They  tell  us,  '  That  as  the  saints  need  fear  no  sin  for 

*  any  hurt  it  can  do  them,  so  they  must  do  no  duty  for  their  own 

*  good ;  or  with  an  eye  to  their  own  salvation,  or  eternal  rewards 

*  in  heaven.' 

Re/'uiation.  This,  as  the  form.er,  is  too  genei-ally  and  indistinctly 
delivered.  He  that  distinguisheth  well,  teacheth  Well.  The  con- 
founding of  things  which  ought  to  be  distinguished,  easily  runs 
men  into  the  bogs  of  errors.  Two  things  ought  to  have  been  dis- 
tinguished here ; 

1.  Ends  in  duties. 

2.  Self-ends  in  duties. 

First,  Ends  in  duties  ;  there  are  two  ends  in  duties,  one  supreme 
and  ultimate,  viz,  the  glorifying  of  God,  which  must,  and  ought 
to  take  the  first  place  of  all  other  ends :  Another  secondary  and 
subordinate,  viz.  the  good  and  benefit  of  ourselves.  To  invert 
these,  and  place  our  own  good  in  the  room  of  God's  glory,  is  sin- 
ful and  unjustifiable;  and  he  that  aims  only  at  himself  in  religion, 
is  justly  censured  as  a  mercenary  servant,  especially  if  it  be  any  ex- 
ternal good  he  aims  at;  but  spiritual  good,  especially  the  enjoyment 
of  God,  is  so  involved  in  the  other,  viz.  the  glory  of  God,  that  no 
man  can  rightly  take  the  Lord  for  his  God,  but  he  must  take  him 
for  his  supreme  good,  and  consequently  therein  may,  and  must  have 
a  due  respect  to  his  own  happiness. 

Secondly,  SelJ-ends  must  always  be  distinguished  into, 

1.  Corrupt  or  carnal  self-ends. 

2.  Pure,  and  spiritual  self-ends. 

As  to  carnal  and  corrupt  self-ends,  inviting  and  moving  men  to 
the  performance  of  i-cligious  duties  ;  when  these  are  the  only  ends 
men  aim  at,  they  bewray  the  hypocrisy  of  the  heart,  and  accord- 
ingly, God  charges  hypocrisy  upon  sucli  persons.  Hos.  vii.  14. 
"  They  have  not  cried  unto  me  with  their  heart,  when  they  howl- 
"  ed  upon  their  beds ;  They  assemble  themselves  for  corn  and 
**  wine,"  &c.     God  reckons  not  the  most  solemn  duties  animated 


OF  AXTIXOMIAXISM.  587 

by  such  ends,  to  be  clone  unto  h'ni).     Zcch.  vii.  5.    "  Did  ye  at  all 
"  last  unto  me  ?'' 

But  beside  these,  man  hath  a  best  self,  a  sjyinttial  self,  to  ref^rd 
in  dutv,  viz.  The  conformity  of  his  soul  to  God  in  holiness,  and 
the  pe'riect  fruition  of  God  in  glory.  Surh  holy  self-ends  as  these* 
arc  often  oonniiendcd,  but  no  wjicre  condemned  in  'cripture.  It 
was  the  encomium  of  Moses,  that  "  he  had  respect  unto  the  re- 
"  compence  of  reward,"'  Heb.  xi.  20.  These  ordinate  respects 
to  our  spiritual,  best  self,  are  so  far  from  being  our  sin,  that  God 
both  appoints  and  allows  them  for  great  uses  and  advantages  to  his 
jx'ople  in  theu*  way  to  glory.  They  are,  (1.)  Singular  encourage- 
ments to  the  saints  under  persecutions,  strait.s,  and  distresses,  lleb. 
X.  34.  and  to  that  end  Christ  pro]x>ses  then),  Luke  xii,  32.  and 
so  the  best  of  saints  have  made  use  of  them,  2  Cor.  iv.  17,  18. 
(2.)  They  are  motives  and  incentives  to  praise  and  thankfulness, 
1  Pet.  i.  3,  4.  Col.  i.  12.  (3.)  They  stir  uj)  the  saints  to  cheer- 
ful and  vigorous  industry  for  God,  Col.  iii.  23,  34.  1  Cor.  xv. 
58. 

Now  to  cut  off  from  religion  all  these  spiritual  and  excellent 
self-respects,  and  to  make  them  our  sins  and  marks  of  hypocrisy, 
is  an  error  very  injurious  to  the  gospel,  and  to  the  souls  of  men. 
For,  (1.)  It  crosses  the  strain  of  the  gospel,  which  commands  us 
to  strive  for  our  salvation,  Luke  xiii.  24,  25.  Phil.  ii.  12.  1  Tim. 
iv.  IG.  (2.)  It  blames  that  in  the  saints  as  sinful,  which  the  scrip- 
ture notes  as  tluir  excellency,  and  records  to  their  praise,  Heb.  xi. 
26.  (3.)  It  makes  the  laws  of  Christianity  to  thwart,  and  cross 
the  very  fundamental  law  of  our  creation,  which  inclines  and  ob- 
liges all  men  to  intend  their  own  felicity  :  and  on  this  account,  not 
only  our  Antinomians  are  blame  worthy,  but  others  also,  who  arc 
far  enough  from  their  opinion,  who  urge  humiliation  for  sin  be- 
yond t!)e  staple;  teaching  men  they  are  not  humbled  enough,  till 
they  be  content  to  be  danmed.  (4.)  It  imreasonahly  supposes  a 
Christian  may  not  do  that  for  his  own  sold,  which  he  daily  doth, 
and  is  bound  to  do  for  other  men's  souls,  to  prinj,  preachy  cxhoriy 
and  reprove  for  their  salvat'ioii. 

Error  IX.  '  They  xcill  not  allow  the  nerv  covenant  to  he  properhf 

*  made  zcith  us,  but  tcHh  Christ  for  us.  And  some  of  them  affirm  *, 
'  That  this  covenant  is  all  of  it  a  promise,  hnx'tuff  no  condition  iipon 

*  our  part.      They  acknoicUd^e,  indeed,  faith,  repentance,  and  obe- 

*  dience,  to  he  conditions,  but  say  they  arc  not  conditions  on  our 
^  part,  but  on  ChrisCs  ;  ami  consequently  affirm,  that  he  repented^ 
'  believed,  and  obeyed  fr  us.'' 

Refutation  1.  The  confounding  of  distinct  covenants  leads  them 


,  •  n«/?  Saltmar.h  of  FVec  Grace,  p.  125,  127 


«88  THE  SECOND  APPENDIX. 

into  this  error;  we  acknowledge  tlierc  was  a  covenant  properly 
made  with  Christ  alone  which  we  call  the  covenant  of  7-edemption. 
This  covenant,  indeed,  though  it  were  made  for  us,  yet  it  was  not 
made  with  iis :  It  had  its  condition,  and  that  condition  was  laid 
only  upon  Christ,  viz.  That  he  should  assume  our  nature,  and  pour 
out  his  soul  inito  death,  which  condition  he  was  solely  concerned  to 
perform;  but  besides  this,  there  is  a  covenant  of' grace  made  with 
him,  and  with  all  believers  in  him :  with  him  primarily^  as  the 
head,  with  them  as  the  members,  who  personally  come  into  this 
covenant,  when  they  come  into  the  union  with  him  by  faith.  This 
covenant  of  grace  is  not  made  witii  Christ  alone,  personally  con- 
sidered, but  with  Christ  and  all  that  are  his,  mystically  considered, 
and  is  properly  made  with  all  believers  in  Christ ;  and  therefore  it 
is  called  their  covenant,  Zech.  ix.  11.  "As  for  thee,  also,  by  the 
*'  blood  of  thy  covenant,  I  have  sent  forth  thy  prisoners  out  of 
*'  the  pit  wherein  is  no  water."  So  when  God  entered  into  the 
covenant  of  grace  with  Abraham,  Gen.  xvii.  7.  "  I  will  establish 
*'  my  covenant  (saith  he)  between  me  and  thee,  and  thy  seed  after 
"  thee."  So  when  he  took  the  people  of  Israel  into  this  covenant, 
Ezek.  xvi.  8.  "  I  sware  unto  thee,  (saith  he)  and  entered  into  a 
"  covenant  with  thee,  and  thou  becamest  mine." 

This  covenant  of  grace  made  with  believers  in  Christ,  is  not  the 
same,  nor  must  it  be  confounded  with  the  covenant  of  redemption 
made  with  Christ  before  the  world  began ;  they  are  two  distinct 
covenants :  For  in  the  covenant  of  grace,  into  which  believers  are 
taken,  there  is  a  Mediator,  and  this  Mediator  is  Christ  himself. 
But  in  the  other  covenant  of  redemption,  there  neither  was,  nor 
could  be  any  Mediator,  Avhich  manifestly  distinguishes  them.  Be- 
sides, in  the  covenant  of  grace,  Christ  bequeaths  manifold  and 
rich  legacies,  as  he  is  the  Testator ;  but  no  man  gives  a  legacy  to 
himself.  This  covenant  is  really  and  properly  made  with  every 
believer,  as  he  is  a  member  of  Jesus  Christ,  the  head ;  and  they 
are  truly  and  properly  foederates  with  God  :  The  covenant  binds 
them  to  their  duties  and  encourages  them  therein  by  promises  of 
strength,  to  be  derived  from  Christ,  to  enable  them  thereunto. 

2.  We  thankfully  acknowledge,  that  the  glory  of  the  new  co- 
venant is  chiefly  discovered  in  tlie  promises  thereof;  upon  the  best 
promises  it  is  established.  And  all  the  promises  are  reducible  to  the 
covenant.  They  meet  and  center  in,  it,  as  the  rivers  in  the  sea,  or 
beams  in  the  sun ;  but  yet  we  cannot  say,  that  nothing  but  pro- 
mises is  contained  in  this  covenant :  For  there  are  duties  required 
by  it,  as  well  as  mercies  promised  in  it. 

Nor  may  we  say,  that  those  duties  required  by  it  are  required 
only  to  be  performed  by  Christ,  and  not  by  us;  but  they  are  re- 
quired to  be  performed  by  us  in  his  strength  :  Nor  is  it  Christ  that 


OF  AVTlNOMIA^'Is^r.  589 

tepents  and  l)elieves  for  us,  but  we  ourstlves  are  to  l)elicve  and  re- 
])eijt  in  tliL'  "^Uenfilh  of  his  <Tracc :  and  till  we  do  so  actually  in  our 
oun  j)ers>t)ns,  we  have  no  part  t»r  jiuition  in  the  blessings  and  mer- 
cies of  this  covenant.  If  Christ  by  believing  for  us,  give  us  an 
actual  rin^ht  and  title  to  the  promises  and  blessings  of  the  new  cove- 
nant, then  it  will  imavoidjiKly  liiUow  : 

(1.)  'J'hat  men,  who  never  repented  for  one  sin  in  all  their 
lives,  may  l)e,  nay,  certainly  are  partloned  as  much  as  the  greatest 
penitents  in  the  world  ;  beeause  though  they  never  rejx^nted  them- 
selves, yet  Christ  repented  for  them;  expressly  contrary  to  his  own 
words,  Luke  xiii.  li.  "  K\eept  ve  repent,  ye  shall  all  likewise 
"  perish  ;"'  and  contrary  to  his  own  established  order,  Luke  xxix. 
47.  Acts  iii.  19. 

(il.)  It  will  also  follow,  that  unbelievers,  wlio  never  had  union 
with  Christ  bv  one  vital  act  of  faith  in  all  their  lives,  may  be,  nay, 
certainly  shall  be  saved,  as  well  as  those  that  are  actual  believers: 
because  though  they  be  unbelievers  in  themselves,  yet  Christ  be- 
lieved for  them;  expressly  contrary  to  Mark  xvi.  16.  "  lie  that  bc- 
"  lieveth  not  shall  be  damned."  John  iii. '30.  "  He  that  believes  not 
*'  the  Son,  shall  not  see  life;  but  the  wrath  of  God  abidcth  on 
"  him."  And  Luke  xii.  4G.  "  He  will  cut  him  in  sunder,  and  will 
*'  appoint  him  his  portion  witii  unbelievers." 

(3.)  It  will  also  loUow  from  hence,  that  men  may  continue  in 
a  state  of  disobedience  all  their  day«,  and  yet  maybe  saved,  as  well 
as  the  most  obedient  souls  in  the  world;  expressly  contrary  to  Eph. 
V,  6.  "  Let  no  man  deceive  you  with  vain  words;  for  because  of 
"  these  things  cometh  the  wrath  of  God  »ij)on  the  children  of 
"■  disobedience,"  And  Rom.  ii.  8.  "  IJut  unto  them  that  are  con- 
**  teiitious.  and  do  not  obey  the  truth,  but  obey  unrightcousnes.^ 
"  indignation  and  wrath."  And  1  Pet.  iv.  17.  "  U'liat  shall  the 
"  end  ol"  them  be  that  obey  not  the  go.spel  of  God .''" 

This  language  sounds  strange  and  harsh  to  tlie  ears  of  Christian."?, 
a  repenting  Christ  .saving  the  im])enitont  sinner  ;  a  believing  Christ 
saving  unbelievi.-rs;  an  obeying  Christ  saving  obstinate  and  dis- 
obedient wretches:  Whither  doth  such  doctrine  tend,  but  to 
encourage  and  fix  men  in  llieir  impenitence,  unbelief,  and  dis- 
obedience ?  But  the  Lord  grant  no  jioor  sinner  in  the  world  may 
trust  to  this,  or  build  his  ho})es  of  eternal  life  upon  such  a  loose, 
sandy  founilatioii,  as  this  is.  Header,  all  that  Christ  hath  done 
without  thee,  will  not,  cannot  be  effectual  to  thy  salvation,  unless 
re|)entance,  iaith,  and  obedience,  be  wrought  by  the  Spirit  in  thy 
Roul.  1 1  is  "■  Christ  in  thee,  that  is  the  hoj)e  of  glcry,"  Col.  i. 
il'7.  beware,  therefore,  on  what  ground  thou   buildesl   ft)r  eternity. 

Error  10. '  'J'licy  denij  sunct'ijicatlon  to  be  the  evidence  t>fjud'ijic(it  km  ^ 


590  THE  SECOND  APPENDIX. 

*  and  dcridingly  tell  us,  this  is  to  light  a  candle  to  the  sun ;  and  the 

*  darker  our  sanctijicat'ion  is,  the  brighter  our  justijication  is.'' 

Rejidation.  I  am  not  at  all  surprised  at  this  strange  and  absonous 
language;  it  is  a  false  and  dangerous  conclusion,  yet  such  as 
naturally  results  from,  and,  by  a  kind  of  necessity,  follows  out  of 
their  other  eri'ors:  For  if  the  elect  be  all  justified  from  eternity, 
and  that  neither  repentance,  faith,  nor  obedience,  be  required  of 
lis  in  the  covenant  of  grace ;  but  were  all  required  of,  and  performed 
b}^  Christ,  who  repented,  believed,  and  obeyed  for  us;  then, 
indeed,  I  cannot  understand  what  relation  our  sanctification  hath 
to  our  justification,  or  hoAv  it  should  be  an  evidence,  mark,  or 
sign  thereof,  or  what  regard  is  due  from  Christians  to  any  grace, 
or  work  of  the  Spirit  wrought  in  them,  to  clear  up  their  interest 
in  Christ  to  them.  For  we  being  in  Christ,  and  in  a  sti'.tc  of  justifi- 
cation, before  we  were  naturally  born,  we  must  necessarily  be  so 
before  we  be  regenerated,  or  new-born :  and,  consequently,  no 
work  of  grace  wrought  in  us,  or  holy  duties  performed  by  us,  can 
be  evidential  of  that  which  from  eternity  was  done  before  them, 
and  without  them. 

1.  I  grant,  indeed,  That  many  vain  professors  do  cheat,  and 
deceive  themselves,  by  false,  unscriptural  signs  and  evidences,  as 
■well  as  by  true  ones  misapplied. 

S.  I  grant  also.  That  by  reason  of  the  deccitfulness  of  the  heart, 
instability  of  the  thoughts,  similar  works  of  common  grace,  in  hypo- 
crites, distractions  of  the  world,  wiles  of  Satan,  weakness  of 
grace,  and  prevalency  of  corruptions;  the  clearing  up  of  our 
justification  by  our  sanctification,  is  a  work  that  meets  with  great 
and  manifold  difficulties,  which  are  the  things  that  most  Chris- 
tians complain  of. 

3.  4  also  grant,  That  the  evidence  of  our  sanctification  in  this, 
or  any  other  method,  is  not  essential,  and  absolutely  necessary  to 
the  beinji  of  a  Christian.     A  man  mav  live  in  Christ,  and  yet  not 

'know  his  interest  in  him,  or  relation  to  him,  Isa.  1.  10.  Some 
Christians,  like  children  in  the  cradle,  live,  but  understand  not 
that  they  live ;  are  born  to  a  great  inheritance,  but  have  no 
knowledge  of  it,  or  present  comfort  in  it. 

4.  I  will  further  grant,  That  the  eye  of  a  Christian  may  be  too  in- 
tently fixed  upon  his  own  gracious  qualifications  ;  and  being  wholly 
taken  up  in  the  reflex  acts  of  faith,  may  too  much  neglect  the 
direct  acts  of  faith  upon  Christ,  to  the  great  detriment  of  his  soul. 

But  all  this  notwithstanding.  The  examination  of  our  justifica- 
tion by  our  sanctification,  is  not  only  a  lawful,  and  possible,  but 
a  very  excellent  and  necessary  work  and  duty.  It  is  the  course 
that  Christians  have  taken  in  all  ages,  and  that  which  God  hath 
abundantly  blessed  to  the  joy  and  encouragement  of  their  souls. 


OF  ANTIKOMIAS'ISM.  591 

He  hath  furnished  our  .st)uls  to  this  end  with  iiohlo.  scir-rcflcc-t- 
ing  ]x)wc'rs  and  abihties.  lie  hath  answorahly  lurnished  his  word 
with  variety  of  marks  and  signs,  for  the  siime  end  and  use.  Some 
of  these  marks  are  exclusive,  to  delect  and  bar  bold  presumptuous 
pretenders,  1  Cor.  vi.  9-  Kev.  xxi.  8,  27.  Some  arc  inclusive 
marks,  to  measure  the  strength  and  growth  of  grace  by,  Rom.  iv.  20. 
And  others  are  positive  signs,  flowing  out  of  the  very  essence  of 
grace,  or  the  new  creature,  1  Jolin  iv.  13.  "  Hereby  we  kno.v  that 
•■*  we  dwell  in  him,  and  he  in  us,  because  he  hath  given  us  of  his 
«  S|)irit." 

lie  hath  also  expressly  commanded  us  to  examine  and  prove  our- 
selves ;  upbraided  the  ncglecters  of  that  duty,  and  enforced  their 
duty  upon  them  by  a  thundering  argument,  2  Cor.  xiii.  5.  "  Exa- 
*'  mine  yourselves  whether  ye  be  in  the  faith,  prove  your  own 
*'  selves;  know  you  not  your  own  selves,  how  that  Jesus  Christ 
*'  is  in  you,  except  ye  be  reprobates."  In  a  word,  for  this  end 
and  purpose,  amongst  others,  were  the  scriptures  written,  1  John 
V.  I'i.  "  These  things  have  I  written  to  you,  that  believe  on  the 
"  name  of  the  Son  of  God,  tliat  ye  may  know  that  ye  have  eternal 
"  life."  And  therefore,  to  neglect  this  duty  is  exceeding  danger- 
ous;  but  to  deny  and  deride  it,  intolerable.  It  may  be  justly 
feared,  such  men  will  be  drowned  in  perdition  who  fall  into  the 
waters,  by  making  a  bridge  over  them  with  their  own  shatiows. 

For  my  own  part,  I  verily  believe,  that  the  sweetest  hours  Chris- 
tians  enjoy  in  this  world,  arc  when  they  retire  into  their  closets, 
and  sit  there  concealed  from  all  eyes,  but  him  that  made  them ; 
looking  now  into  the  bihlc,  then  into  their  own  hearts,  and  then 
up  to  God  ;  closely  following  the  grand  debate  about  their  interest 
in  Christ,  till  they  have  brought  it  to  the  iiappy  desired  issue. 

And  now,  reader,  for  a  close  of  all,  I  call  the  Searcher  of  hearts 
to  witness,  '  That  I  have  not  intermedilled  with  these  controvcr- 

*  sies  of  Antipaedo-baptism,  and  Antiuomianism,  out  of  any  delight 

*  I   take  in  ])olemical  studies,  or  an  unpeaceable  contradicting  hu- 
'  mour,  but  out  of  pure  zeal  for  the  glory  and  truths  of  God  ;  for 

*  the  vindication  and  defence  whereof  I  have  been  necessarily  en- 

*  gaged  therein.     And  having  discharged  my  duty  thus  far,  I  now 

*  resolve  to  return  (if  God  will  permit  me)  to  my  much  sweeter, 
'and  more  agreeable  stuilies;  still  mainlaining  my  Christian  cha- 

*  rity  for  those  whom  I  ojjpose;   not  doubting  but  I  .shall  meet 

*  those  in  heaven,  from  whom  1  am  forced,  ui  lesser  things,  to  dis- 
'  sent  and  dilf'er  u{)on  earth.' 


GOSPEL  UNITY 

RECOMMENDED  TO  THE 

CHURCHES  OF  CHRIST. 

A  SERMON. 

1  Cor.  i.  10. 

Nozv  I  beseech  you ,  brethren,  by  the  name  of  our  Lord  Jesus  Christy 
that  ye  all  speak  the  same  thingy  and  that  there  be  no  divisions 
among'  you ;  but  that  ye  be  perfectly  Joined  together  in  the  same 
mind,  and  in  the  same  Judgment. 

▼  ▼  HEN  I  consider  this  healing  and  uniting  text,  and  the  scan- 
dalous divisions  of  the  congregations  to  which  I  recommend  it ;  I 
could  chuse  rather  to  comment  thereon  with  tears  than  words ;  It 
is  just  matter  of  lamentation  to  think  what  feeble  influences  such 
divine  and  pathetical  exhortations  have  upon  the  minds  and  hearts 
of  professed  Christians.  But  it  is  not  lamentations,  but  proper 
counsels,  and  convictions  obeyed,  must  do  the  work. 

The  primitive  and  purest  churches  of  Christ  consisted  of  im- 
perfect members,  who,  notwithstanding  they  were  knit  together 
by  the  same  internal  bond  of  the  Spirit,  and  the  same  external 
bonds  of  common  profession,  and  common  danger,  and  enjoyed 
extraordinary  helps  for  uniting,  in  the  presence  and  doctrines  of 
the  apostles  among  them  ;  yet  quickly  discovered  a  schisniatical 
spirit,  dividing  both  in  judgment  and  affection,  to  the  great  injury 
of  religion,  and  grief  of  the  apostle's  spirit.  To  check  and  heal 
this  growing  evil  in  the  church  at  Corinth,  the  apostle  addresses  his 
pathetical  exhortation  to  them,  and  to  all  future  churches  of  Christ, 
whom  it  equally  concerns  in  the  words  of  my  text ;  N^orv  I  beseech 
you,  brethren,  S^-c.     Where  note, 

1.  The  duty  exhorted  to, 

2.  The  arguments  enforcing  the  duty. 

1.  The  duty  exhorted  to,  namely,  imity ;  the  beauty,  strength,  and 
glory,  as  well  as  the  duty  of  a  church.  This  unity  he  describes  two 
ways,  1.  As  it  is  exclusive  of  its  opposite,  schism,  or  division:  all 
rents  and  rash  separations  are  contrary  to  it,  and  destructive  of  it ;  / 
beseech  you,  brethren,  that  there  be  no  divisions  [or  schisms]  among 


A  SEBMON'  0\  COSfEL-UXITV.  59^^ 

you.  2.  As  it  is  inclusive  of  all  that  bclonr^s  to  it,  namely,  the 
hamionv  and  a^^reonient  of  their  iii(l<,Mnents,  hearts,  and  ]ano;ua^e. 
(1.)  That  yc  all  speak  the  same  thin-r.  (ti.)  That  ye  he  jx'rfectly 
joined  together  in  one  mind.  And,  (iJ.)  In  the  same  jndgmenL 
This  threefold  union  in  judgment,  affection,  and  language,  includes 
all  that  belongs  to  Christian  concord,  makes  the  saints  2ji/.-^j'/jiy 
men  of  one  heart  and  soul,  the  loveliest  sight  this  world  iiftbrd.*. 
Acts  ii.  46,  47. 

2.  The  arguments  enforcing  this  duty  upon  them,  come  next 
\inder  consideration.  And  these  are  three  ;  (1.)  ■'^  beseech  yon. 
(2.)  I  beseech  you,  brethren.  (Ji.)  I  beseech  you,  brethren,  by  the 
name  of ' our  Lord  Jesus  Christ.  These  arguments  are  not  of  e(jual 
force  and  efficacy;  the  first  is  great,  the  second  greater;  the  last 
the  most  efficacious  and  irresistible  of  all  the  rest :  but  all  togetlicr 
should  come  with  such  power,  and  irresistible  efficacy  upon  the 
judgments,  consciences,  and  hearts  of  Christians  as  should  perfectly 
knit  them  together,  and  defeat  all  the  designs  of  Satan,  and  his 
agents  without  them,  or  of  their  own  corruptions  within  them,  to 
rend  asunder  their  affections  or  communion. 

Ar^urn.  1.  And  first,  he  enforces  the  duty  of  unity  by  a  solemn, 
apostolical  obsecration  and  adjuration,  /  Z'f.sr<'c/i  you,  saith  he;  he 
liad  power  to  command  them  to  this  duty,  and  threaten  them  for 
the  neglect  of  it :  He  had  in  readiness  to  revenge  all  disobedience, 
and  might  have  shaken  that  rod  over  them  ;  but  he  chuseth  ra- 
ther to  intreat  and  beseech  theTu :  Sow  J  beseech  you,  bivthren  ; 
lierc  you  have,  as  it  were,  the  great  apostle  upon  his  knees  before 
them,  meekly  and  pathetically  intreating  them  to  beat  perfect  unity 
among  themselves.  It  is  the  intreaty  of  their  spiritual  Father 
that  had  begotten  them  to  Christ.  iXow  [  I  ]  beseech  you,  bre- 
thren :  I  who  was  the  instrument  in  Christ's  hantls  of  your  con- 
version to  him  ;  I,  that  have  planted  you  a  gospel-church,  and  assi- 
duously watered  you;  I  beseech  you  all,  by  the  spiritual  ties  and 
endearments  betwixt  you  and  me,  that  there  may  be  no  divisions 
among  you.  This  is  the  first  argument,  wrapt  up  in  a  solemn  ob- 
secration. 

Next,  he  enforces  the  duty  of  unity  by  the  nearness  of  their 
relation;  I  beseech  you,  brethren:  lirotlierhood  is  an  endearing 
thing,  and  naturally  draws  affection  and  unity  with  it,  1  l*ef.  iii. 
S.  "  Be  ye  all  of  one  mini!,  having  coniiiHssiim  one  of  another; 
"  love  as  brethren,  be  pitiful,  be  courteous ;  ye  are  the  children 
"  of  one  Father,  joint  lieirs  of  one  and  the  same  inheritance." 
To  see  an  Kgyptian  sniitin<>-  an  Israelite,  is  no  strange  sight;  but 
to  see  one  Israelite  quarrelluig  with  another,  is  most  uimalural  and 
uncomely;    The  nearer    the  relation,  the    stronger  the    affection. 


594)  A  SEfiMON  OIC  GOSPEL-UNITY. 

*'  How  good  and  how  pleasant  is  it  (saith  the  Psalmist)  for  brethren 
"  to  dwell  together  in  unity !"  Psal.  cxxxiii.  1. 

But  t\ie  greatest  argument  of  all  is  the  last,  viz.  In  the  name  of 
0U7'  Lord  Jesus  Christ.  In  this  name  he  beseeches  and  intreats 
them  to  be  at  perfect  unity  among  themselves.  In  the  former  he 
SM-^eetly  insinuated  the  duty  by  a  loving  comjyellatiwi,  but  here  he 
sets  it  home  by  a  solemn  adjuration ;  I  beseech  you  brethren,  by 
the  7107)16  of  our  Lord  Jesus  Christ.  That  is  to  say,  1.  For  Christ's 
sake,  or  for  the  love  of  Christ ;  by  all  that  Christ  hath  done,  suf- 
fered, or  purchased  for  you ;  and  as  Christ  is  dear  and  precious  to 
you,  let  there  be  no  divisions.  If  you  have  any  love  for  Christ,  do 
not  grieve  him,  and  obstruct  his  great  design  in  the  world  by  your 
scandalous  schisms.  Mr.  John  Fox  never  denied  a  beggar  that 
asked  alms  of  him  for  Christ  Jesus'  sake. 

2.  In  the  name  of  our  Lord  Jesus  Christ,  that  is,  in  the  authority 
of  Christ;  for  so  his  name  also  signifies,  1  Cor.  v.  4.  and  it  is  as  if 
he  had  said,  If  you  reverence  the  supreme  authority  and  sovereignty 
of  Christ,  which  is  the  fountain  out  of  which  so  many  solemn  com- 
mands of  unity  do  flow ;  then  see,  as  you  will  answer  him  at  the 
great  day,  that  ye  be  perfectly  joined  together  in  one  mind  and  in 
one  judgment.     The  point  will  be  this. 

Doct.  Unity  amongst  believers^  especially  in  particular  church- 
relation,  is  as  desirable  a  mercy,  as  it  is  a  necessary  and  in- 
dispensable duty. 

How  desirable  a  mercy  it  is,  and  how  necessary  a  duty,  let  the 
same  apostle,  who  presseth  it  upon  the  Corinthians  in  my  text,  be 
heard  again,  enforcing  the  same  duty  with  the  same  warmth  upon 
the  church  at  Phihppi,  chap.  ii.  ver.  1,  2.  "  If  there  be  therefore 
^^  any  consolation  in  Christ,  if  any  comfort  of  love,  if  any  fellow- 
"  ship  of  the  Spirit,  if  any  boAvels  of  mercies,  fulfil  ye  my  joy,  that 
"  ye  be  like-minded,  having  the  same  love,  being  of  one  accord,  of 
"  one  mind.''     In  handling  this  point,  I  will  shew, 

1.  What  unity  among  believers  is. 

2.  How  tlic  necessity  and  desirableness  of  it  may  be  evinced. 

3.  And  then  lay  down  the  motives  and  directions  about  it. 

(1.)  What  unity  among  behevers  is,  and  more  particularly 
such  believers  as  stand  in  particular  church-relation  to  each  other. 

There  is  a  twofold  union,  one  mystical,  betwixt  Christ  and  be- 
lievers; another  moral,  betwixt  believers  themselves:  faith  knits 
them  all  to  Christ,  and  then  love  knits  them  one  to  another. 
Their  common  relation  to  Christ  their  head  endears  them  to  each 
other  as  fellow-menabers  in  the  same  body :   hence  they  become 


A  SFKMOV  OX  C05PI.L-U\ITr.  .VJS 

sans^uine  Chnsli  coni>lutiiitifi,  ^lueil  tugetlier  by  tlu-  1>1o(k1  ol'  Clirist, 
i'liioii  wiili  C'hrlsl  is  iuiKlanicntal  lo  all  union  among  the  saints. 
IVrfect  union  woukl  How  from  this  thtii-  common  union  with  Christ 
their  head,  were  tlicy  not  here  in  an  impcrlcct  state,  where  their 
corruptions  disturb  antl  hinder  it ;  and  as  .soon  as  they  sliall  attain 
unto  complete  saiictilication,  they  shall  also  attain  unto  perfect  unity. 
How  their  tmitv  with  one  another  conies,  by  way  of  necessary 
resultancv,  from  their  union  with  Christ,  and  how  this  unity  among 
themselves  shall  at  last  arise  to  its  just  perfection,  that  one  text 
plainly  discovers,  John  xvii.  H'i.  "  I  in  them,  and  thou  in  me;  that 
''  they  may  be  made  perfect  in  one,"  &c. 

Unity  amongst  those  that  hold  not  the  h.cad,  is  rather  a  conspi, 
racy,  than  a  f;;ospel- unity.  Believers  and  unbelievers  may  have  a 
political  or  civil  union  ;  but  there  is  no  .spiritual  unity,  but  what 
flows  from  joint  membership  in  Christ.  I  will  not  deny,  but  in 
j)articular  churches,  there  may  be,  and  still  are,  some  hypocrites, 
who  hold  communion  uith  the  saints,  and  pretend  to  belon<^ 
unto  Christ,  the  same  head  with  them  ;  but  as  they  have  no  real 
union  with  Christ,  so  neither  have  they  any  sincere  affection  to  the 
saints;  and  these,  for  the  most  part,  are  they  that  raise  tumults 
and  divisions  in  the  church,  as  disloyal  subjects  do  in  the  common- 
M'ealth.  Of  tliese  the  apostle  speaks,  1  John  ii.  19.  "  They  went 
*'  out  from  us,  but  they  were  not  oi"  us ;  for  if  they  had  been  of 
"us,  they  wouUl,  no  doubt,  have  continued  with  us;  but  they 
*'  went  out,  tliq,t  it  might  be  made  manifest  they  were  not  iUl  of 
"  us." 

Sincere  Christianity  holds  fast  the  soul  by  a  firm  bond  of  life  to 
the  truly  Christian  community,  wherein  they  reaj)  those  spiritual 
pleasures  and  advantages,  which  assure  their  continuance  therein 
to  a  great  degree:  but  those  that  join  with  the  church  upon  carnal 
and  external  inducements,  make  little  conscience  of  rending  from 
it ;  and  God  permits  their  schisiiiatical  spirits  thus  to  act,  for  the 
tliscovering  of  their  hypocrisy,  or  (as  the  text  speaks)  '*  that  it 
*'  might  be  made  manifest  they  were  not  of  us ;""  as  also,  that  they 
which  are  approved,  may  by  their  constancy  be  also  made  manifest, 
1  Cor.  xi.  19. 

It  hath  indeed  been  said,  that  it  is  never  better  with  the  church, 
than  when  there  are  most  hypocrites  in  it;  but  tluui  you  must  un- 
derstand it  only  with  respect  to  the  external  traiuiuillity  and  pros- 
perity of  the  church :  For  as  to  its  real  spiritual  advantage,  they 
add  nothin'j.  And  therefore  it  behoves  church-officers  and  mem- 
bers  to  be  exceeding  careful  (especially  in  times  of  liberty  and  pros- 
perity) how  tboy  admit  members,  as  the  Jews  in  Solomon's  time 
were  of  atlmitting  proselytes.  It  is  said,  Amos  iii.  3.  "  How  can 
"  two  walk  together,  except  they  be  agreed.^"'  I  deny  not,  bu: 
Vol.  III.  P  p 


596  A  SERMON  ON  GOSPEL-UNITY. 

persons  that  differ  in  some  lesser  points,  as  to  their  judgment,  may, 
and  ought  to  be  one  in  affection ;  but  of  this  I  am  sure,  that  whea 
sanctified  persons,  agreed  in  judgments  and  principles,  do  walk  to- 
gether under  pious  and  judicious  church-officers,  in  tender  affec- 
tion, and  the  exercise  of  all  duties  tending  to  mutual  edification, 
glorifying  God  with  one  mouth,  Rom.  xv.  6.  and  cleaving  together 
with  oneness  of  heart.  Acts  ii.  42.  this  is  such  a  church-unity, 
as  answers  Christ's  end  in  the  institution  of  particular  churches, 
and  greatly  tends  to  their  own  comfort,  and  the  propagation  of 
Christianity  in  the  world.  Tongue-imity  flows  from  heart-unity ; 
heart-unity  in  a  great  measure  from  head-unity  ;  and  all  three 
from  union  with  the  Lord  Jesus  Christ.  The  divisions  of  our 
tongues  come  mostly  from  the  divisions  of  our  hearts ;  were  hearts 
agreed,  tongues  would  quickly  be  agreed  ;  and  then  what  blessed 
times  might  be  expected.''  And  so  much  briefly  for  the  nature  of 
unity.     Next, 

(2.)  Let  us  evince,  both  the  necessity  and  desirableness  of  this 
nnity  among  believers,  and  this  will  appear  in  a  threefold  respect ; 
viz. 

1.  With  respect  to  the  glory  of  God. 

2.  The  comfort  and  benefit  of  our  own  souls. 
8.  The  conversion  and  salvation  of  the  world. 

(1.)  With  respect  to  the  glory  of  God.  The  manifestative  glory 
of  God  (which  is  all  the  glory  we  are  capable  of  giving  him,  is  the 
very  end  of  our  being,  and  should  be  dearer  to  us  than  our  lives) 
is  exceedingly  advanced  by  the  vmity  of  his  people.  Hence  is  the 
apostle's  prayer,  Rom.  xv.  5,  6.  "  Now  the  God  of  patience,  and 
"  consolation,  grant  you  to  be  like  minded  one  towards  another, 
*'  according  to  Christ  Jesus,  that  you  may  with  one  mind,  and 
*'  one  mouth  glorify  God."  It  is  highly  remarkable,  that  the 
apostle,  in  this  petition  for  the  unity  of  the  saints,  doth  not  only 
describe  that  unity  he  prays  for,  one  mouth  and  one  mind,  and 
shews  how  much  God  would  be  glorified  by  such  an  union  ;  but 
he  also  addresses  himself  to  God  for  it,  under  these  two  remarkable 
titles,  the  God  of  j^at'tcnce,  and  consolation ;  thereby  intimating  two 
things,  (1.)  How  great  need  and  exercise  there  is  of  patience  in 
maintaining  unity  among  the  saints :  They  must  bear  one  another's 
burthens ;  they  must  give  allowance  for  mutual  infirmities,  for 
the  church  here  is  not  an  assembly  of  spirits  of  just  men  made  per- 
fect. The  unity  of  the  saints  therefore  greatly  depends  upon  the 
exercise  of  patience  one  toward  another ;  and  this  he  begs  the  God 
of  patience  to  give  them.  And  to  endear  this  grace  of  patience  to 
them.  He,  (2.)  joins  with  it  another  title  of  God,  viz.  the  God  of 
consolat'ion^  wherein  he  points  them  to  that  abundant  comfort 
which  would  result  unto  themselves  from  such  a  blessed  unitv, 


A  SKirMON  OK  GOSPEL-LXITV.  597 

coutimied  and  maintained  by  the  mutual  exercises  of  patience  and 
forbearance  one  towards  another.  And  to  set  lionie  all,  he  lays 
before  them  the  {wittern  anil  exani])le  of  Christ  :  The  (nxl  of  pa- 
tience and  coti-iol^ition,  grant  i/ou  to  be  liki'-mhided,  according'  to 
Christ.  How  many  thousand  infirmilies  and  failures  in  duty  dolli 
Christ  find  in  all  his  ])eo|)le?  luUwithstandino;  which,  he  niaintain- 
eth  union  and  connnunion  \\  ilh  them ;  and  it"  they,  after  his  exam- 
ple, shall  do  so  likewise  with  one  another,  God  will  be  emini'ntly 
glorilic'd  therein.  This  will  evidence  both  the  truth  and  excellency 
of  the  Christian  religion,  which  so  firmly  knits  the  hearts  of  its  pro- 
fessors tooetlier. 

{U.)  The  necessity  and  desirableness  of  this  unity  farther  ap- 
|)ears,  by  the  deep  interest  that  the  comfort  and  benefit  of  our 
souls  have  in  it.  A  great  example  hereof  we  have  in  Acts  ii.  40, 
47.  Oh  !  what  cheerfulne.s.s,  svrength  and  pleasure,  did  the  pri- 
mitive Christians  reaj)  from  the  unity  of  their  hearts  in  the  ways 
and  worship  of  God.''  Next  unto  the  ])leasure  and  delight  of  im- 
mediate communion  with  God  himself,  and  the  shedding  abroad 
of  his  love  into  our  hearts  by  the  Holy  Ghost;  none  like  that 
which  ariseth  from  the  harmonious  exercises  of  the  graces  of  the 
saints,  in  their  mutual  duties  and  connnunion  one  with  anotlu-r. 
How  are  their  spirits  dilated  and  refreshed  by  it  ?  AVhat  a  lively 
emblem  is  here  of  heaven  !  the  courts  of  princes  affords  no  such 
delights.  Whereas  on  the  other  side,  when  schisms  bave  rent 
churches  asunder,  they  go  away  from  each  other  exasperated, 
grieved,  and  wounded,  crying  out,  Oh,  that  I  had  a  cottage  in  the 
wilderness !  or.  Oh,  that  1  had  the  wings  of  a  dove,  that  I  might 
flee  away,  and  be  at  rest. 

(ii.)  Lastl/j,  The  necessity  and  desirableness  of  this  union  fiu-thcr 
appears  with  respect  unto  the  world,  who  are  allured  unto  Christ 
by  it,  and  scared  ofi'  from  religion  by  the  feuds  and  divisions  ot" 
professors.  To  this  the  prayer  of  Christ  hath  respect,  John  xvii. 
an.  "  That  they  may  be  made  perfect  in  one,  that  the  world  may 
"  know  that  thou  hast  sent  me,"  q.  d.  Thi.s,  O  Father,  will  be 
a  convincing  evidence  to  the  world,  of  the  Divinity  both  of  my 
Person  and  doctrine,  and  a  great  ordinance  for  their  conversion  to 
me,  when  they  shall  see  my  people  cleaving  inseparably  unto  me  bv 
faith,  and  to  one  anolliM-  by  love.  And  on  the  other  side,  it  will 
be  a  fatal  stumbhng  block  in  the  way  of  their  conversion,  to  ob- 
serve my  followers  biting  and  devouring,  rending  anil  tearing  one 
another. 

A  learned  and  judicious  divine*,  commenting  uj)un  those  words, 


•  Mr.  J.  Cotton. 


598  A  SERMON  ON  GOSI'EL-UXITY. 

Cant.  ii.  7.  "  I  charge  you,  O  ye  daughters  of  Jerusalem,  by  the 
"  roes,  and  by  the  hinds  of  the  field,  that  ye  stir  not  up,  nor  a- 
"  wake  my  Love  till  he  please ;"  gives  the  sense  thus :  By  roes 
and  hinds  of  the  field  (saith  he)  understand  weak  comers  on  to- 
wards Christ,  persons  under  some  prepai-atory  work  towards  con- 
version, who  are  as  shy  and  as  timorous  as  roes  and  hinds  of  the 
field  ;  and  as  they  will  be  scared  by  the  yelp  of  a  dog,  or  the  sound 
of  a  gun ;  so  will  these  at  any  offensive  miscarriages  in  the  churches 
of  Christ. 

Alexander  Scverus,  finding  two  Christians  contending  with  one 
another,  conunanded  them  that  they  should  not  presume  to  take 
the  name  of  Christ  upon  them  any  longer ;  for  (saith  he)  you 
greatly  dishonour  your  Master,  whose  disciples  you  profess  your- 
selves to  be.  And  thus  briefly  of  the  nature  of  church-unity,  and 
the  necessity  and  desirableness  thereof,  among  all  that  stand  in  that 
relation. 

Use.  The  only  improvement  I  shall  make  of  this  point,  shall  be 
for, 

1.  Exhortation  to  unity. 

^l.  Directions  for  the  maintaining;  of  it. 

The  first  use^Jbr  e.vkortatlon. 

-Use  1.  And  first,  having  briefly  discoursed  of  the  nature,  neces- 
sity, and  desirableness  of  unity  among  all  Christians,  and  especially 
of  those  in  particular  church-relation,  I  do  in  the  bowels  of  Christ, 
and  in  the  words  of  his  apostle,  Phil.  ii.  1,  2.  earnestly  and  humbly 
intreat  all  my  brethi-en,  "  That  if  there  be  any  consolation  in 
"  Christ,  if  any  comfort  of  love,  if  any  fellowship  of  the  Spirit,  if 
•'  any  bowels  of  mercy,  fulfil  ye  my  joy  ;  that  ye  be  like-minded, 
"  having  the  same  love,  being  of  one  accord,  of  one  mind.""  He 
speaketh  not  as  one  doubting,  but  as  one  disputing  when  he  saith 
If  there  he  any  consolation  in  Christ ;  And  it  is  as  if  he  had  said, 
I  passionately  and  earnestly  intreat  you  by  all  that  comfort  and  joy 
you  have  found  in  your  mutual  communion  from  Christ  and  his 
ordinances,  wherein  you  have  comfortably  walked  together,  by  all 
that  comfort  resulting  from  the  mutual  exercises  and  fruits  of 
Christian  love ;  by  the  unspeakable  joys  and  delights  the  Spirit  of 
God  hath  shed  down  upon  you,  whilst  you  walked  in  unity  in  the 
ways  of  your  duty ;  by  all  the  bowels  of  compassion  and  mercy  you 
have  for  j'ourselvcs,  for  your  brethren,  or  for  the  poor  carnal 
world,  wiio  are  in  hazard  of  being  destroyed  by  oiu'  divisions ;  or 
for  me,  your  minister,  whose  joy  and  comfort  is  bound  up  in  your 
unity  and  stability ;  "  That  ye  be  like-minded,  having  the  same 
"  love,  being  of  one  accord,  of  one  mind."  What  heart  that 
hath  one  apark  of  the  love  of  Christ  in  it,  yields  not  to  &ucl\  an  ex- 


A  5ERMo.\  ON  (.f>>rj:j.-tMiy.  599 

hortalion  as  this,  cnforcetl  bv  "  the  consolation  of  Christ,  comfort 
**  of  love,  fellowship  of  tiie  Spirit,  and  lx)\vels  of  inurcv  P"  More 
particularly,  suffer  yc  this  word  of  exhortation  from  the  consider- 
ation of  the  following  arguments  or  motives,  vhat  distances  soever 
you  arc  at  from  one  another. 

Motive  1.  Reflect  upon  the  late  long  and  continued  troubles  yo'i 
have  been  under,  as  the  just  rebukes  of  God  lor  vour  lojuier  con- 
tentions and  tollies. 

I  neetl  not  tell  vou,  you  are  but  lately  plucked  as  brands  out  of 
the  burning,  and  that  the  smell  of  fire  is  yet  upon  you.  The  time 
lately  was,  when  vou  got  y^^ni"  bread  with  the  peril  of  vour  lives; 
Av  hen  God  handed  it  to  you  behind  your  enemies  backs ;  when 
your  eyes  did  not,  could  not  behold  your  former  teachers,  except 
m  corners  or  prisons,  when  your  souls  were  sorrowful  lor  the  solenni 
assemblies,  when  vou  mournfully  confessed  before  the  Lord,  that 
these  were  the  just  and  deserved  jiunislnnents  for  your  wanton-- 
nes.s,  barreiuiess,  and  provoking  animosities,  'J'liese  things  wert 
not  only  the  matter  of  your  humble  confessions,  but  the  reforma- 
tion ol"  those  evils  was  w  hat  you  solemnly  promised  the  Lord  when 
he  .should  again  restore  you  to  vour  liberty.  ^Vhat !  and  is  the 
rod  no  sooner  off  vour  backs  but  you  will  to  the  old  A\ork  again  .^ 
Read  Ezra  ix.  6,  7,  8,  9,  10.  and  view  the  face  of  this  sin  in  tliat 
glass.  Have  wc  been  so  many  years  in  the  furnace,  and  our  dross 
not  purged.^  Such  shai*])  and  long-continued  afflictions  j)roduce  no 
better  effects.^  It  may  be  said  of  our  troubles,  as  of  the  siege  of 
Tyrus,  Kzek.  xxix.  IS.  "  Every  head  was  made  bakl,  and  every 
"  shoulder  peeled."  Some  of  us  went  young  men  into  persecu- 
tion and  trouble,  and  are  come  forth  old ;  and,  which  is  worst  of 
all  we  bring  our  old  corruptions  forth  with  us.  Kither  we  ditl 
confess  antl  bewail  these  sins  in  the  days  of  our  affliction,  or  we  did 
not.  If  we  did  not,  we  were  incorrigible,  and  defeated  the  design 
of  the  rod.  If  we  ilid,  our  confessions  and  sorrow  were  cither  sin- 
cere or  hypocritical :  If  sincere,  certainly  they  would  effectually 
caution  us,  that  we  return  not  again  to  folly,  Ezra  ix.  1.'3,  14. 
*'  After  all  that  is  come  u})on  us  lor  our  evil  deeds,  and  for  our 
'*  great  trespass,  .seeing  that  thou,  our  God,  hast  punished  us  less 
"  than  our  iniquities  deserve;  and  hast  given  us  such  a  deliverance 
"  as  this;   should  we  again  break  thy  commandment P' 

Motive  Si.  Consider  the  conmion,  innninent  danger  tliat  now 
threatens  us,  both  iVoni  enen)ies  upon  our  borders,  and  within  our 
own  JKiwels.  Tlie  Canaanites  are  in  the  land,  let  there  be  no 
strife  therefore  betwixt  brethren;  our  natural,  civil,  and  spiritual 
comforts  are  all  shaking  and  trembling  about  us.  If  wanton  chil- 
dren fall  out  and  quarrel  at  a  full  table,  our  enemies  stand  ready  to 
take  away  the  cloth.     They  are  not  so  far  from  us  and  out  of  .sight, 

V  J)  3 


GOO  A  SEU-MON  ON  GOf;PF,L-UKlTV. 

hut  GoJ  can  call  them  in  a  few  liours  to  end  the  strife  anionjjst  us. 
We  act  not  only  heneath  the  niles  of  religion,  hut  of  reason  also. 
Brute  creatures  will  depose  their  antipathies  in  a  common  danger. 
Mr.  Thomas  Fuller,  in  his  History  of  the  •worthies  o/ England,  tells 
■us,  That  when  the  Severn  sea  overflowed  the  lower  gounds  of 
Somersetshire,  it  was  ohserved,  that  dogs,  and  hares,  and  cats,  and 
rats,  swimming  to  the  hurroughs  and  hills  to  preserve  their  lives, 
stood  quiet  during  the  flood  ;  not  offering  the  least  injury  one  to 
another.  It  is  pity  that  sense  should  do  more  with  beasts  than  rea- 
son and  religion  with  men. 

Motive  !3.  Reflect  upon  the  scandal  your  divisions  give  to  the 
world ;  how  it  hardens  and  prejudices  them  against  religion  and 
reformation.  And  thus  the  souls  of  men  are  eternally  liazarded 
by  the  follies  of  professors :  They  are  ready  enough  to  take  occa- 
sions against  religion,  where  none  are  given,  and  much  more  to  im- 
prove them  where  occasions  are  given.  "  Woe  unto  the  world 
*'  (saith  Christ)  because  of  off*ences;  for  it  must  needs  be  that  of- 
*'  fences  come ;  but  woe  to  that  man  by  whom  the  offence 
*'  cometh,"  Matth.  xviii.  7.  The  woe  is  not  only  denounced 
against  the  taker,  but  the  giver  of  the  offence.  It  fixes  such  pre- 
judices in  the  hearts  of  carnal  men,  that  some  of  them  will  never 
have  good  thoughts  of  religion  any  more  :  but  utterly  distaste  and 
nauseate  those  assemblies  and  ordinances  from  which  their  conver- 
sion might,  with  greatest  probability  be  expected. 

How  long  and  how  anxiously  have  we  prayed  and  waited  for 
«uch  a  day  of  gospel-liberty  as  we  now  enjoy?  It  hath  been  one  of 
the  sorest  afflictions  we  have  grappled  with  in  the  days  of  our  re- 
straint, that  we  could  not  speak  unto  the  carnal  world.  If  we  had 
an  opportunity  to  speak  at  all,  it  was  for  the  most  part  to  such  as 
stood  in  need  of  edification  more  than  of  conversion.  God  hath 
now,  beyond  the  thoughts  of  most  hearts,  opened  to  us  a  door  of 
liberty  to  preach,  and  for  all  that  will,  to  hear.  Some  fruits  we 
have  already  seen,  and  more  we  expect.  The  children  arc  as  it 
were  coming  to  the  birth,  and  will  you  obstruct  it  ?  Will  you  give 
the  gospel  a  miscarrying  womb  ?  be  instruments  at  once  by  your 
contentions,  to  destroy  the  souls  of  men,  and  break  the  very  hearts 
of  your  ministers,  whose  greatest  comfort  is  bound  up  in  the  suc- 
cess of  their  labours  .''  Brethren,  I  beseech  you  read  these  words  as 
if  they  were  delivered  to  you  upon  my  bended  knees ;  I  beseech 
you  for  the  Lord  Jesus  Christ's  sake,  and  for  the  hope's  sake  of 
saving  the  precious  immortal  souls  of  men  ;  and  for  your  poor  mi- 
nisters' sake,  who  have  scarce  any  thing  besides  the  fruits  of  their 
labours,  to  recompense  their  long-continued  and  grievous  suffer- 
ings, depose  your  animosities,  maintain  the  unity  of  the  Spirit  in  the 
bond  of  peace ;  help  us,  but  do  not  hinder  us  in  our  hard  labours. 


A  RKRMON   ON'  COSPKL-UM  f  V. 


mi 


What  g(X)d  will  our  lives  dn  lis  if  wl-  imist  labour  in  vain,  niul  >|)eiul 
our  strongtli  for  n<iu<;ht  r  Wt-  lintl  it  clilKcult  cno»i«i;li  to  persuade 
sinners  to  come  unto  Christ,  when  no  such  stumblinn;-l)locks  are 
laid  in  the  way ;  the  counter-pleas  of  Satan,  the  unbditf  and  sen- 
suality of  unsanctified  nature,  are  dilUcuities  too  i^rcat  for  us  to 
grapple  wiiJi;  but  if  to  these  nuist  be  added  prejudiee>  a^aiiiht  re- 
ligion, from  yoiu- dividing  lusts  and  scandalous  breaches,  what  hojxj 
tlien  remains?  If  you  have  no  pity  for  yourselves,  pity  perishing 
souls,  and  pity  your  poor  discouraged  ministers;  have  a  care  you 
make  us  not  to  groan  to  God  against  you  ;  or  if  that  be  a  small 
thing  in  your  eyes,  have  a  care  lest  the  blood  of  souls  be  charged 
to  your  account  in  the  great  day.  Are  there  none  in  the  towns  or 
neighbourhoods  where  you  live?  Are  you  sure  there  are  none  that 
have  hopeful  inclinations  towards  religion  ?  Desires  and  purposes 
to  attend  on  the  same  meaiis  of  grace  you  sit  under,  who  will 
charge  the  occasion  of  their  damnation  upon  you  at  the  bar  of 
Christ,  and  say,  Lord,  we  had  some  weak  convictioius  upon  our 
consciences,  that  we  needed  a  rousing  and  searching  minister ;  we 
were  convinced  that  the  profane  and  carnal  world,  among  whom 
"we  had  our  conversation,  were  not  in  the  right  j)ath  that  leaileth  to 
salvation  !   We  felt  in  ourselves  inclinations  to  cast  off  our  old  com- 

f)anlons,  antl  associate  with  those  that  professed  more  strictness  and 
loliness,  and  place  ourselves  inider  the  most  fruitful  and  advanta- 
geous ministry,  and  accordingly  improved  oj)port unities  to  get  ac- 
quaintance with  them  ;  but  when  we  came  nearer  to  them  we 
found  sucli  wrath  and  envy,  such  wranglings  and  divisions,  such 
undermining  ;'nd  supplanting  each  others  reputations;  such  whis- 
perings and  tide-bearings,  such  malicious  aggravations  and  in)])rove- 
ments  of  common  failings  and  infirmities,  such  covetousness  and 
worldliness,  such  pride  and  vanity,  as  gave  us  such  a  disgust  and 
offence  at  the  ways  of  rei'ormation,  that  we  could  never  more  be 
reconciled  to  them.  Beware,  I  >ay,  how  you  incur  the  guilt  of 
vuch  a  dreadful  charge  as  this,  by  giving  liberty  to  such  lusts  and 
passions,  under  a  profession  of  religion,  and  pretence  to  reforuia- 
liojj. 

Motive  4.  Consider  the  contrariety  of  such  practices  to  that  so- 
lemn and  fervent  prayer  of  Jesus  C'hrist,  recorded  in  John  xvii. 
It  is  highly  remarkable,  how  in  that  prayer  which  he  p)ured  out  a 
little Jjefore  his  death,  with  such  a  mighty  pathos  and  lervency  of 
spirit,  he  insists  u|)on  nothing  more  than  unity  among  his  people. 
lie  returns  ujxin  his  Father  again  and  again,  for  the  obtaining  of 
this  one  thing:  Four  times  doth  he  beg  lor  unity  among  llu'in,  and 
every  time  he  seems  to  rise  higher  and  higher,  beseeching  his  Father, 
(1.)  That  they  may  be  one.  (^2.)  That  they  may  be  one  in  us.  (;}.) 
That  they  may  be  one,  as  thou  and  I  arc  one.     And,  Ustly,  that 

1*  p  t 


602  A  SERMON  ON  CObPEL-tJNITY. 

tlicy  may  be  made  perfect  in  one.     By  all  this  shewing  how  intent 
his  spirit  was  upon  this  one  thing. 

Brethren,  if  you  Avould  study  how  to  frustrate  the  design,  and 
grieve  the  heart  of  your  Lord  Jesus  Christ  (to  whom  you  profess 
love  and  obedience)  you  cannot  take  a  readier  way  to  do  it,  than 
by  breaking  the  Iwnds  of  unity  among  yourselves.  I  beseech  you, 
therefore,  in  the  name  of  our  Lord  Jesus  Christ,  who  hath  so  ear- 
nestly prayed  for  the  unit}"^  of  his  people,  That  ye  he  perfectly  joined 
together  in  one  heart,  and  in  one  mind,  as  the  text  speaks. 

Motive  5.  Consider  how  directly  your  divisions  cross,  and  frus- 
trate the  design  and  end  of  church- fellowship,  which  is  instituted 
for  the  improvement  of  each  other's  graces,  and  helping  on  the 
mortification  of  each  other's  corruptions. 

God  hath  distributed  variety  of  gifts  and  graces,  in  different  de- 
grees amongst  his  people ;    the  improvement  of  these  gifts  and 
graces  to  the  glory  of  God  and  our  mutual  edification,  is  the  very 
scope  and  end  of  particular   church-fellowship  and  communion : 
Every  man  hath  his  proper  gift  of  God,  and  (as  a  late  *  worthy 
notes)  the  gifts  and  graces  of  all  are  this  way  made  useful  and  bene- 
ficial.    Job  was  exemplary  for  plainness  and  patience ;  Moses  for 
faithfulness  and  meekness;  Josiah  for  tenderness  and  a  melting  spi- 
rit ;   Athanasius  was  prudent  and  active ;   Basil  heavenly,  and  of  a 
sweet  spirit;   Chrysostom  laborious  and  without  affectation;  Am- 
brose resolved  and  grave :   One  hath  quickness  of  parts,  but  not  so 
solid  a  judgment;  another  is  solid,  but  not  ready  and  presential ; 
one  hath  a  good  wit,  another  a  better  memory,  a  third  excels  them 
both  in  utterance ;  one  is  zealous,  but  ungrounded  ;  another  well 
principled,  but  timorous;  one  is  wary  and  prudent,  another  open 
and  plain-hearted  ;  one  is  trembling  and  melting,  another  cheerful 
and  full  of  comfort.     Now  the  end  and  use  of  church-fellowship  is 
to  make  a  rich  improvement  unto  all  by  a  regular  use  and  exercise 
of  the  gifts  and  graces  found  in  every  one.     One  must  impart  his 
light,  and  another  his  warmth ;  the  eye,  (viz.  the  knowing  man) 
cannot  say  to  the  hand  (viz.  the  active  man)  I  have  no  need  of 
thee:    Unspeakable  are  the  benefits  resulting  from   spiritual  and 
orderly  communion ;  but  whatever  the  benefits  be,   they  are  all 
cut  off  by  schisms  and  dissensions ;  for  as  faith  is  the  grace  by 
which  we  receive  all  from  God,  so  love  is  the  grace  by  which  we 
share  and  divide  the  comfort  of  all  among  ourselves.     The  excel- 
lent things  of  the  Spirit  are  lodged  in  earthen  vessels,  which  death 
•will  shortly  break,  and  then  we  can  have  no  more  benefit  by  them  ; 
but  these  jars  and  divisions  render  saints  as  it  were  dead  one  to 
another  whilst  they  are  alive.     Ah,  how  lovely,  how  sweet,  and 


rorshell's  Help  U>  Christian  Fellowship,  p.  G, 


A  SF.RMON  0\  COPPF.I-t'VlTr.  GO'-i 

desirable  it  is,  to  live  in  tlic  cuniiuuiiii)n  ol' siicli  saints  as  are  dcs- 
cribetl,  Mai.  iii.  Ifi.  to  hear  llieni  lively,  and  liuinblv  to  ojxmi  their 
hearts  and  ex]Kriences  to  one  another !  Alter  this  manner  some 
say  the  art  of  medieine  Wiis  found;  as  any  one  met  with  an  herb, 
and  discovered  the  virtue  «)f  it  by  an  acciiictU,  he  was  to  post  it  up, 
and  so  the  piivsieian's  skill  was  pert'ected,  liv  a  eolleition  of  thoi;e 
jx>sted  experiments,  liut  woe  to  us  !  we  are  ready  to  ix^st  up  each 
other's  failings  and  infirmities,  to  the  shame  and  reproach  of  religion, 
and  to  t'urnish  our  common  enemies  with  matter  of  contemjit  and 
scorn  against  us  all. 

Motive  6.  In  a  word.  These  .sciiisms  and  dissensions,  in  the 
churches  of  Christ,  are  ominous  presages,  and  foreboding  signs  of 
some  sweeping  judgment,  and  common  calaniity  near  approaching 
U.S.  It  is  a  common  observation  with  shepherds,  that  when  the 
slieep  push  one  another,  a  storm  s]x^edily  ensues.  I  am  sure  it  is 
so  here ;  if  God  turn  not  oiu*  hearts  one  towards  another,  Ik-  will 
come  and  smite  the  earth  with  a  curse,  Mai.  iv.  6.  I  believe  it, 
sirs,  you  will  have  other  work  to  do  shortly ;  there  be  those  coming 
(if  God  prevent  not)  that  will  part  the  fray. 

Use  second,  Jbr  direction. 

Use  2.  In  the  last  place,  therefore,  give  me  leave  to  lay  before 
you  some  necessary  and  proper  directions  and  counsels,  for  the 
prevention  and  liealing  of  schisms  and  divisions  amongst  the 
churches  of  Christ ;  For  it  is  not  complaints  and  lamentations,  but 
proper  counsels  and  directions,  and  those  not  only  prescribed,  but 
obeyed  that  must  do  the  work.  ^Vhen  Joshua  lay  u}X>n  his  face 
l)ef()rc  the  Lord,  Josh.  vii.  8,  J),  10.  bewailing  the  sins  and  miseries 
of  Israel;  Up  (saith  God)  sunctifif  the  j^cuplc  :  7chercfbrc  Hist  thou 
upon  ihijfhce^  As  if  he  should  say,  thy  moans  and  lamentations 
are  good  and  necessary  in  their  place ;  but  speedy  action,  and 
vigorous  endeavours,  must  be  also  used,  or  Israel  will  perish.  So 
say  I,  Up,  up,  fall  speedilv  to  vour  duties,  as  men  in  earnest;  and 
for  your  guidance  in  the  paths  oftluty,  I  will  lay  before  you  tjje 
following  j}lain  and  necessary  directions. 

DircvtioH  1.  The  orderly  gathering,  and  filling  particular 
churches,  is  of  great  influence  to  the  ])eaee  and  tranquillity  of  those 
churches;  and  therefore  it  greatly  ct)neerns  all  that  are  interested 
therein,  especially  such  as  are  vested  with  olHce-power,  to  beware 
Avhfun  they  receive  into  their  conmumion. 

The  scriptures  do  plainly  discover  to  us,  that  eluMTli-members 
ought  to  be  visible  s.unts,  1  Cor.  i.  2.  2  Cor.  i.  1,  St.  Acts  ii.  41. 
to  the  end  ;  Ej)li.  ii.  7.  1  Thess.  i.  2,  3.  Uom.  i.  7.  C"ol.  i.  2.  Mence 
particular  churches  are  called  the  churches  of  the  saints,  ]  Cor. 
xiv.  3U.    If  admib.>5ions  be  lax,  and  negligent,  so  mucli  heterogeneous 


cot  A  sERMo:^J  on  gospel-uxity. 

matter  fills  the  church,  that  it  can  never  be  quiet.  Christians,  and 
Christians,  may  live  together  harmoniously,  and  coalesce  in  one 
orderly  and  comfortable  society,  as  having  one  and  the  same  Head, 
one  Spirit,  the  same  general  design  and  end:  But  godly  and  un- 
godly, spiritual  and  carnal,  are  acted  by  contrary  principles,  pursue 
opposite  designs,  and  can  never  heartily  coalesce.  There  is  a  spirit 
ot"  discerning,  a  judgment  of  discretion  in  the  saints,  and  it  is  espe- 
cially desirable  in  a  more  eminent  degree,  in  those  that  have  office- 
power  in  the  church,  to  judge  of  men's  fit  qualifications  for  church 
communion.  We  all  allow,  that  gross  ignorance  and  profaneness 
are  just  bars  to  men's  admission ;  and  to  deny  this,  were  to  take  all 
power  from  the  church  to  preserve  the  purity  of  God's  ordinances, 
or  to  cast  out  notorious  offenders.  None  ought  to  ])e  admitted  into 
church  communion,  but  such  as  do  appear  to  the  judgment  of 
chanty  (comparing  their  professions  and  conversations)  to  be  Chris- 
tians indeed,  that  is,  men  fearing  God,  and  working  righteousness. 

And  I  make  no  doubt,  but  some  opinions,  as  well  as  practices, 
render  men  unmeet  for  church  communion.  Tit.  iii.  10.  2  John  10. 
All  opinions  which  overthrow  doctrines  necessary  to  be  believed, 
which  the  apostle  comprehends  under  the  name  of  faith ;  and  all 
such  opinions  as  are  inconsistent  with  an  holy  life,  and  overthrow 
the  power  of  godliness,  which  the  apostle  comprehends  under  the 
name  of  a  good  conscience,  1  Tim.  i.  19,  20.  whosoever  shall  hold 
or  maintain  any  such  opinions  as  these,  he  is  either  to  be  kept  out, 
if  not  admitted  ;  or  cast  out,  if  he  be  in  church-fellowship.  In  re- 
ceiving such,  you  receive  but  spies,  and  incendiaries,  among  you. 
What  a  firebrand  did  Arius  prove,  not  only  in  the  church  of  Con- 
stantinople, but  even  to  the  whole  world  ?  Men  of  graceless  hearts, 
and  erroneous  heads,  will  give  a  continual  exercise  to  the  patience 
of  sober  Christians.  I  deny  not,  but  out  of  the  purest  Churches, 
men  may  arise,  speaking  perverse  things,  and  yet  the  officers  and 
members  of  those  churches  be  blameless  in  their  admission  ;  but  if 
they  can  be  discerned  before  they  be  admitted,  a  little  preventive 
care  would  be  of  singular  and  seasonable  use,  to  the  tranquillity  of 
church-societies. 

Direction  2.  Let  all  officers  and  members  of  the  church,  study 
their  duties,  and  keep  themselves  within  the  bounds  of  their  proper 
places;  ordinate  motions  are  quiet  motions.  1  Thess.  iv.  11. 
*'  Study  to  be  quiet  and  do  your  own  business,  and  work  with  your 
"  own  hands,  as  we  commanded  you."  In  which  words  he  con- 
demns two  vices,  which  disturb,  and  distract  the  church  of  Christ, 
vh.  curiosity  in  matters  which  pertain  not  to  us,  and  idleness  in  the 
duties  of  our  particular  caUings.  Two  things  I  shall  drop,  by  way 
of  caution : 


A  SEllMON'  OX  GOSPEI^UXITY.  COi> 

(1.)  Let  it  be  for  a  caution  tt)  ministers,  that  tliev  mind  their 
projier  work,  ttudy  the  peace  of  the  church,  impartially  (lisjx'nse 
their  rcs])ects  to  the  saints  committed  to  tlieir  charu^e,  not  siding 
with  a  j)arty.  There  be  lew  schisms  in  churches,  in  whicli  ministers 
have  not  some  hand.  Jerome  upon  those  words,  Ilosea  ix.  8.  hath 
tliis  memorable  note ;  Veteres  scrutans  h'ustorias,  invciiire  non  pos- 
sum scid'isse  ccclcslaiu^  prater  eos  qui  sacerdotes  a  Deo  pos'iti 
J'uenint.  Searching  the  ancient  histories  (saith  he)  I  can  find  none 
that  hath  more  rent  the  church  of  God,  than  those  that  sustain  the 
office  of  ministers.  This  is  a  sad  charge,  and  it  is  too  justly  laid 
ii|K)n  many  of  that  order.  O  what  a  blessing  is  a  prudent,  patient, 
peaceable  minister,  to  the  flock  over  which  he  watches  !  * 

(ii )  Let  the  people  keej)  tlieir  j)l:ices,  and  study  their  proper 
duties.  There  be  in  most  congregations,  some  idfe  people,  who 
having  little  to  do  at  home,  are  employed  ujwn  Satan's  errands, 
to  run  from  house  to  house,  carrying  tales  to  exa.sperate  one  Chris- 
tian against  another.  These  the  apostle  particularly  marks  and 
warns  the  churches  of,  1  Tim.  v.  13.  "And  withal  they  learn  to 
"  be  idle,  wandering  about  froin  house  to  liouse ;  and  not  only 
"  idle,  but  tatlcrs  also,  and  busy  bodies,  speaking  things  which 
"  they  ought  not.''  If  that  one  rule  of  Christ,  Matth.  xviii.  ].j, 
1().  were  conscientiously  and  strictly  attended  to,  to  tell  a  trespass- 
ing brother  his  fault  privately,  then  with  one  or  two  more,  if 
obstinacy  make  it  necessary,  and  not  to  expose  him  to  the  whole 
church,  and  nuich  less  to  the  whole  world,  without  a  plaiii  necessity  ; 
liow  many  thousand  ru])tures  woukl  be  |)revenled  in  Christian 
s<x;icties.''  But  instead  of  regularly  admonishing  and  reproving  tho.se 
irregular  and  idle  tatlers,  (as  the  apostle  cidls  them)  who  make  it 
their  business  to  sow  jealousies,  to  make  and  widen  breaches  amongst 
brethren. 

Direction  3.  Let  all  Christians  govern  their  tongues,  and  keep 
them  under  the  command  of  the  law  of  kindness  in  their  mutual 
converses  with  one  another.  "  A  st^ft  answer  (saith  Solomon) 
Prov.  XV.  L  tunieth  away  wrath  ;  but  grievous  words  stir  up 
"  anger.*"  Hard  to  hard  will  never  do  well.  How  easily  did 
Abigail  disarm  angry  David  by  a  gentle  a|)ology  ?  What  more 
boisterous  than  the  wind  f  yet  a  gentle  rain  will  allay  it.  It  may 
be  strongly  presumed,  that  a  meek  and  gentle  answer  will  more 
easily  allay  the  j)assi(jns  of  a  godly  man,  than  of  one  that  is  both 
imgodly,  and  full  of  enmity  towards  us ;  and  yet  sometimes  it  hath 
done  the  latter.     A  company  of  vain,  wicked  men,  having  inflamed 


•  From  T.iin-glorious  doctors  contention  pastors,    an.l  unprofitiilili-  imiosUoiis.  ilic 
jp)od  Lord  deliver  us.     LuHu-r't  prni/rr. 


606  A  SERMON  ON  GOSPF.L-L'NlTr, 

their  blood  in  a  tavern  at  Boston  in  New-England,  and  seeing  that 
reverend,  meek  and  holy  minister  of  Christ,  Mr.  Cotton,  coming 
along  the  street,  one  of  tliem  tells  his  companions,  "  I  will  go  (saith 
*'  he)  and  put  a  trick  upon  the  old  Cotton.""  Down  he  goes,  and 
crossing  his  way,  whispers  these  words  into  his  ear,  "  Cotton  (said 
*'  he)  thou  art  an  old  fool."  Mr.  Cotton  replied,  "  I  confess  I  ara 
*'  so ;  the  Lord  make  both  me  and  thee  Aviser  than  we  are,  even 
*'  wise  to  salvation."  He  relates  this  passage  to  his  wicked  com- 
panions, which  cast  a  great  damp  upon  their  spirits,  in  the  midst 
of  a  frolic.  What  peaceful  societies  should  we  have,  if  our  lips 
transgressed  not  the  laws  of  love  and  kindness. 

Direction  4.  Respectful  deportments  to  those  that  are  beneath  us 
in  gifts,  or  estates,  is  an  excellent  conservative  of  church-peace; 
lofty  and  contemptuous  carriages  towards  those  that  are  beneath  us 
in  either  respect,  is  a  frequent  occasion  of  bitter  jars  and  animosities. 
The  apostle  chargeth  it  upon  the  Corinthians,  "  That  no  one  be 
*'  puffed  up  for  one  against  another ;  for  who  maketh  thee  to  differ 
*'  from  another  ?""  1  Cor.  vi.  7.  What  respectful  language  did  holy 
Mr.  Brewen  give  to  his  own  godly  servants?  Remember,  Christians, 
that  there  is  neither  rich  nor  poor,  bond  nor  free,  but  all  are  one 
in  Christ  Jesus,  This  indeed,  destroys  not  the  civil  differences  God 
hath  made  between  one  and  another ;  grace  will  teach  the  godly 
servant  to  give  double  honour  to  a  religious  master  or  mistress,  the 
private  Christian  to  a  godly  magistrate,  or  minister.  It  will  teach 
the  people  to  know  them  which  labour  among  them,  and  are  over 
them  in  the  Lord,  and  admonish  them,  and  to  esteem  them  very 
highly  in  love  for  their  work's  sake,  and  to  be  at  peace  among 
themselves,  1  Thess.  v.  12,  13.  and  it  v/ill  also  teach  superiors  to 
condescend  to  men  of  low  degree,  and  not  to  think  of  themselves 
above  what  they  ought,  but  "  with  all  lowliness,  meekness,  and  long- 
*'  suffering,  to  forbear  one  another  in  love,  keeping  (this  way)  the 
"  unity  of  the  Spirit  in  the  bond  of  peace,"  Eph.  iv.  2,  3. 

Direction  5.  This  gentle  language  and  respectful  deportment 
would  naturally  and  constantly  flow  from  the  uniting  graces  of  wis- 
dom, humility,  and  love,  were  they  more  exalted  in  the  hearts  of 
Christians. 

Wisdom  would  allay  those  unchristian  heats,  Prov.  xvii.  27.  a 
man  of  understanding  is  of  an  excellent  spirit,  so  we  render  it;  but 
the  Hebrew  signifies  a  cool  spirit ;  "  the  wisdom  that  is  from  above 
"  is  gentle  and  easy  to  be  intreated,"  James  iii.  17. 

Humility  takes  away  the  fuel  from  the  fire  of  contention  ;  only 
froni  pride  cometh  contention,  Prov.  xiii.  10.  How  deaily  hath 
pride,  especially  spiritual  pride,  cost  the  churches  of  Christ ! 

Love  is  the  very  cement  of  societies,  the  fountain  of  peace  and 
imity ;  it  thinketh  no  evil,  1  Cor.  xiii.  puts  the  fairest  sense  upon 


A  SLRMON  ON  COSPEI^IXITV.  fiOT 

doubtful  words  and  actions,  it  beart'tli  all  things.  **Love  me  (saith 
*'  Austin)  and  reprove  ine  as  tliou  jjlcasost  :*"  It  is  a  radical  grace, 
bearing  the  Iruits  of  })eace  and  unity  upon  it. 

Direction  G.  \\c  of  a  Christ-like  forgiving  s|)irit  one  towards 
another,  Kph.  iv.  31,  j^  "  Let  all  bitterness,  and  wrath,  and  anger, 
''  and  clainour,  and  evil-»j)oaking,  be  put  away  frou)  you,  with  all 
"  malice,  and  be  ye  kind  one  to  another,  tender-hearted,  forgivinpj 
*'  one  another,  even  as  God  ior  Christ's  sake  halh  forgiven  you.^ 
Hath  thy  brother  olfended  thee?  How  apt  art  thou  also  to  offend 
thy  brother  ?  And,  which  is  infinitely  more,  how  olten  dost  thou 
every  day  jrrieye  and  oflend  Jesus  Christ,  who  yet  ireely  forjrives 
all  thy  offences  ?  Remember  friend,  that  an  unforgiving  is  a  bad 
sign  of  an  unforgiven  person.  They  that  have  I'ound  mercy,  pity, 
and  forgiveness,  should  of  all  men  in  the  world  be  most  ready  to 
shew  it. 

Dindion  7.  Be  deeply  affected  with  tlie  mischievous  effects  and 
consequents  of  schisms  and  divisions  in  the  societies  of  the  saints,  arid 
let  nothing  beneath  a  plain  necessity  divide  you  from  communion 
<ine  with  anotlier ;  hold  it  fast  till  you  can  hold  it  no  longer  witli- 
out  sin.  At  the  fire  of  your  contentions  vour  enemies  warm  their 
hands,  and  say.  Aha,  so  would  we  have  it ;  Your  prayers  are  ob- 
structed, ^lattli.  V.  ii4.  "  riist  be  reconciled  to  thy  brother,  and 
"  then  come  and  offer  tliy  gift."  f^dification  is  hindered  ;  Fe- 
verish bodies  thrive  not,  Eph.  iv.  15.  God  is  provoked  to  remove  his 
gracious  ])rescnce  from  among  you.  "  Be  of  one  mind  (saith  the 
*'  apostle)  live  in  peace,  and  the  God  of  peace  shall  be  with  you," 
1  Cor.  xiii.  11.  implying  that  their  contentions  would  dej)rive 
them  of  his  blessed  company  with  them.  The  glory  of  your  so- 
ciety is  clouded  :  "  If  ye  have  bitter  envyings  and  strife  in  your 
"  heart,  glory  not,"'  James  iii.  14.  Glory  not  in  your  cliurch 
privileges,  personal  gifts  and  attainments ;  whatever  you  think  of 
yourselves,  you  are  not  such  Christians  as  you  vogue  yourselves  for, 
living  in  sin  so  directly  contrary  to  Christianity.  The  name  of 
Christ  is  dishonoured.  You  are  taken 'out  of  the  world,  to  be  a 
jx'onle  for  his  name,  that  is,  for  liis  honour:  but  there  is  little 
credit  to  the  name  of  Christ  from  a  dividing,  wrangling  j)eople. 
The  alluring  beauty  of  Christianity,  by  which  the  church  gains  upon 
the  world.  Acts  ii.  40.  47.  is  sullied  and  defaced,  and  thereby  (as 
I  noted  before)  coversion  hindered,  and  a  new  stone,  as  it  were, 
rolled  over  the  graves  of  poor  sinners,  to  keep  them  down  in  theic 
impenitency  :  Tremble  therefore  at  the  thoughts  of  divisions  and 
separations.  St.  Augustine  notes  three  sins  severely  punished  in 
scri])turi'.  The  golden  calf,  with  the  sword  ;  Jehoiakim's  cutting 
the  sacred  roll,  with  a  dreadful  captivity  ;   but  the  schism  of  Koruh 


Cos  A  SERMON  OX  GOSPEL-UNITY", 

and  liis  accomplices,  with  the  earth's  opening  lier  mouth  and  swal- 
lowing them  up  quick. 

Direction  8.  Let  all  church-members  see  that  they  have  union 
with  Christ,  evidencing  itself  in  daily  sweet  communion  with  him. 
Lines  drawn  from  a  circumference  come  the  jiearest  to  one  another 
in  the  center.  When  God  intends  to  make  the  hearts  of  men 
one,  he  first  makes  them  new,  Ezek.  xi.  19-  "  I  will  give  them 
"  one  heart,  and  I  will  put  a  new  spirit  within  you."  And  the 
more  any  renewed  heart  tastes  the  sweetness  of  communion  with 
God,  by  so  much  it  is  disposed  for  unity  and  peace  with  his  people. 
Our  forwardness  and  peevishness  plainly  discovers  all  is  not  well 
betwixt  God  and  us.  Nothing  so  opposite  to,  or  abhorred  by  a  soul 
that  enjoys  sweet  peace  and  communion  with  Christ,  than  to  live  in 
sinful  jars  and  contentions  with  his  people.  Return  therefore  to  the 
primitive  spirit  of  love  and  unity ;  forbear  one  another ;  forgive  one 
another;  mortify  your  dividing  lusts;  chei'ish  your  uniting  graces; 
"  mark  them  which  cause  divisions  and  oft'ences,  contrary  to  the 
"  doctrine  ye  have  learned,  and  avoid  them,"  Rom.  xvi.  17.  In  a 
word,  and  that  the  word  of  the  apostle  in  the  text,  "  I  beseech  you, 
"  brethren,  by  the  name  of  our  Lord  Jesus  Christ,  that  ye  all  speak 
"  the  same  thing,  and  that  there  be  no  divisions  among  you,  but 
"  that  ye  be  perfectly  joined  together  in  the  same  mind,  and  in  the 
"  same  judgment." 


END  OF  THE  THIBJD  VOLUME. 


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