The works of Thomas Goodwin

BX 9315 .G66 1861 v. 7
Goodwin, Thomas, 1600-1680.
The works of Thomas Goodwin

Xn

NICHOUS SERIES OF STANDARD DIYINES.

PUKITAN PEEIOD.

THE

WOEKS OF THOMAS GOODWIN, D D,

VOL. VII.

COUNCIL OF PUBLICATION.

W. LINDSAY ALEXANDER, D.D., Professor of Tlieolo^y. Congregational
Union, Edinburgh.

JAMES BEGG, D.D, Minister of Newington Free Church, Edinburgh.

THOMAS J. CRAWFORD, D.D., S.T.P., Professor of Divinity, University,
Edinburgh.

D. T. K. DRUMMOND, M.A., Minister of St Thomas's Episcopal Church,
Edinburgh.

WILLIAM H. GOOLD, D.D., Professor of Biblical Literature and Church
History, Reformed Presbyterian Church. Edinburgh.

ANDREW THOMSON, D.D., Minister of Broughton Plax:e United Presby-
terian Church, Edinburorh.

General (Biitox.
REV. THOMAS SMITH, M.A., Edinburgh.

\

THE WORKS

OF

/

THOMAS GOODWIN, D.D.,

SOMETIME PRESIDENT OF MAGDALENE COLLEGE, OXfORD.

BY JOHN C. MILLER, D.D.,

LINCOLH COLLKOB ; HOHOICXRT CANo:i <JV WOBCCSIBB ; BECTOR 09 BX Ui.KTltl'S, BtRUlXQaXU.

BY EGBERT HALLE Y, D.D.,

PUINUIPAL OF THE ISDKrENl>KNT NEW COLLLGE, LONDOX.

VOL. VII.

CONTAINING :

OF THE CREATURES, AND THE CONDITION OF THEIR STATE BY CREATION

OF GOSPEL HOLINESS IN THE HEART AND LIFE

OF THE BLESSED STATE OF GLORY WHICH THE SAINTS POSSESS AFTER DEATH-
THREE SEVERAL AGES OF CHRISTIANS IN FAITH AND OBEDIENCE

man's RESTORATION BY GRACE ON REPENTANCE.

EDINBURGH: JAMES NICHOL.

LONDON : JA:\IES NISBET AND CO. DUBLIN : W. ROBERTSON.

M.DCCC.LXIII.

EDI>BnRGH :

PRINTED BT JOHH GREIG AND SOS

OLD PHYSIO GARDENS.

CONTENTS.

Paoe

OF THE CREATUEES. AND THE CONDITION OF THEIR

STATE BY CREATION. . . . . l

Book I. — That the creatures are not God, but the works of his
power. — They were not co-eternal with God. — The infinite
distance between him and them. ... 3

Book II. — Of the first estate of men and angels by their crea-
tion.— What were the laws and rights of creation ; and
what was equitably due between the Creator and his
creature. — Of the state of the first man Adam in innocence,
and what were his circumstances in that his primitive
condition. ...... 22

OF GOSPEL HOLINESS IN THE HEART AND LIFE, • 129

B lOK I. — That graces and holy dispositions wrought in the
soul are the springs and principles of evangelical obe-
dience.— The first streams which flow from hence are
inward actions of our souls in holy thoughts, and a lively
sonsc and perception oi spiritual things, and a due appro-
bation £n:l judgment of them as most excellent. — That

Page

our holiuess ought to be sincere and blameless. — That
our obedience ought to abound in all fruits of righteous-
ness, and to continue until the day of Chi-ist, . , 131

Book II. — The demeanour of a Christian, as it is expressed
under the notion of friendship with God. — The example
of Abraham's being the friend of God. — How, in the sense
of the apostle James, he was justified by works. — How
great, excellent, and kind a friend God is to us. — How
this consideration should engage us in a sincere friendship
to him. — What are the duties and offices to be performed
by us, as proper and owing to such a friendship. — Of the
behaviour of a Christian, as it is named service to God, 178

Book III. — Evangelical motives to obedience, drawn from the
obligation which God hath laid upon us, by his appointing
us unto good words, in his election of us, and by the
greatness of his love manifested in the several instances
of it. — Other motives urged from the consideration, that
Christ having by his death conquered the devil, and
destroyed his kingdom, we are by our Christian profes-
sion engaged to hate him, and fight against him as a
public enemy to Christ and us, and by all our actions to
endeavour the ruin of his dark kingdom of sin. — Other
motives deduced from the divine presence and majesty
apparent in our holy services and performances ; and
also from God's design in the revelation of his word, that
1 we should not only read and know it, but practise it too. 23.3

Book IV. — The danger of a loose, careless, and unfruitful
profession ; or the danger of men's living under the dis-
pensation and enjoyment of the ordinances of the gospel ;
viz., the preaching of the word, the sacrament of the
Lord's supper, and church communion, if they live in sin,

CONTENTS. Vll

Paob

indulge their Insts, or bo unfruitful. — Two cases resolved :
1. How fur a regenerate man is capable of sinning against
knowledge ; 2, Wherein the sin against the Holy Ghost
differs from other sins against knowledge. . . 296

OF THK BLKSSlll) STATI<: OF GLORY WHICH THE

SAIxXTS POSSESS AFTEli DEATH. ... 837

THREE SEVERAL AGES OF CHRISTIANS IN FAITH

AND OBEDIENCE. 473

MAN'S RESTORATION BY GRACE. ... 619

ON REPENTANCE. 543

OF THE CREATURES, AND THE CONDITION OF
THEIR STATE BY CREATION

[ORIGINAL TITLE.]

OF THE

CREATURES,

AND THE

CONDITION

OF THEIR

STATE

BY

CREATION.

BY

THOMAS GOODWIN, D.D.

LONDON,

Printed in tlie Tear, MDCLXXXII.

PROPElrP^^^.

OF THE CREATURES, AND THE CONDITION OF
THEIR STATE BY CREATION.

BOOK I.

TJiat the creatures are not God, hut the trorks of his potver. — Theij were not
co-eternal uith God. — The infimte distance betu-een him and them.

One God, . . of ivhom are all things. — 1 Cob. YIII. 6.

CHAPTER I.

The creatures are not God. — The absurdities of those ranting opinions ivhich
assert it exposed.

There hath risen up from out of the bottomless pit, in this age, a prodi-
gious opinion, which hath been ventured and maintained with more daring
impudence than men of themselves could have assumed, had not the devil
inspired and blown up their fancies thereunto, viz., that all things which
God hath made, are indeed but pieces and parcels of God himself; and
that that which is caUed by the creation is but a turquoising of God, or
God translated, as you do a great and large whole cloth when you cut it
forth into garments of several fashions, as some of them have spoken ;
whereas it is the creatures that are the ' garment that waxeth old,' Heb. i., but
God is without so much as a ' shadow of turning.' If in his love to us (where-
of that place speaks), much more in his essence, which is the ground of the
unchangeableness of his love. They say, the visible appearance is indeed as
of creatures, but really, materially, and substantially, they are all but God.
So as I may rightly express this opinion of theirs, they would make a
tran substantiation of the great God, such as the papists (though they in a
contrary way to this) make a transubstantiated Christ. For what say they
but that the creatures, or elements of bread and wine, are changed into the
substance of the body and blood of Christ substantially ; yea, into Chi'ist
himself, soul and body present, and lying veiled under the appearance of

4 OF THE CEEATURES, AND THE CONDITION [BoOK I.

bread and wine. But these men would have the divine essence of God
transubstantiated into the outward a^jpearance of several shapes of creatures,
the substance of which is God, lying, as they would have it, hidden under
that outward visibility. Thus they cursedly crumble the indivisible,
simple nature of God into little fragments and parcels ; whereas that
infinite, vast distance between him and us is, that *we are the clay, and he
the potter.' They would have God to turn part of himself into clay, and
become that clay ; and then the rest of himself, to become the potter over
himself, and to metamorphose himself into shapes, as the heathens did
their gods ; and to please himself in making himself, as children do their
clay into clay pies, or the shapes of dogs, or lambs, and the like, as their
fancies lead them. And yet forsooth they would seem to allow him the
main bulk of his Godhead, to live abstracted from the creatures, and sepa-
rate from their creature existence and appearance. For I do not find that
they affirm the whole of God to be no other than what is shrouded under
the appearance of the creature, and adequate to it ; yet they do make up
some part of him, dispersed into creature appearance (as hath been said),
and so as both make up together but one God, partly visible and partly
invisible ; even like as Peter says of the earth that now is, that it ' partly
stands out of the water and partly in the water,' 2 Pet. iii. 5, and both
making but one globe, so here they frame one God ; whereas the Scrip-
tures set him forth as a Being ' eternal, immortal, invisible, the only wise
God,' 1 Tim. i. 17, ' who dwelleth in hght inaccessible, whom no man
hath seen, nor can see,' 1 Tim. vi. 16 ; and again, Isa. xlii. 8, * I am
Jehovah, and my glory I will not give to another.' Now, that other is
not, nor can be, any other but the creature, for it is only God and the
creature that have any being, or pretence thereto ; when therefore God
says, 'he will not give his glory to another,' the meaning is, he will not
in any sort allow or endure the glory that is proper unto him as God to
be given unto his creatures, any of them, in any respect ; much less hath
he himself given that glory to them, that they should be God with himself,
who are a different, yea, infinitely different, sort of being from him. And
again, in Isa. xl. 15, having said 'that all nations before him are as no-
thing, and are counted to him less than nothing and vanity,' the prophet's
inference from thence is this, ' To whom then will ye liken me ? ' His
next and immediate scope is, to confound their imaginations and outward
lineaments made of him in graven images ; but then his argument for this
runs higher and reacheth deeper : My being is such and so transcendent
that you cannot match me with all nations or the souls of men, much less
therefore draw any outward shape in graven images ; for ' who hath seen
his shape at any time ?' Therefore also his being, wisdom, power, holi-
ness is of another kind than ours ; the souls of men made wise and holy
cannot match him. As thei'efore God is called the only good, and only
wise, and only immortal, so by the same reason only is or hath a heinrj.
And therefore the glory of his nature is, that it is incommunicable. Take
his essence : we cannot attain to dwell in it, as he dwells in himself, that
inhabiteth eternity — 1 Tim. vi. 16, ' Who only hath immortality, dwell-
ing in the light which no man can approach unto, whom no man hath seen,
nor can see ' — much less therefore can reach to the participation of him in
his being and glory, so as to be himself. His being is proper to himself,
and entire with himself.

The devil of this opinion, that the creature is God, or at least a piece of
him, hath haunted the world in former ages as well as it walks now. The

Chap. I.J of their state by creation. 5

philosophers had it up,- the poets amongst the heathen, and heretics among
the Christians, downwards in all ages. My brethren, consider what Paul
hath uttered, llom. i. 25 ; speaking of the heathen, he saith, ' They changed
the truth of God into a lie' (that is, the essence and being of God), ' and
worshipped and served the creature more than the Creator, who is blessed
for ever. Amen.' In which speech at once he puts a bar and wall of sepa-
ration between God's being and that of the creatures, and also adores the
infinite blessedness of that his being entire within itself, as is not communi-
cable to the creature ; and also speaks in opposition to the worshipping of
creatures as God upon any account, much less as if they were essentially
God. The Jews indeed, they would narrow God, by confining him to their
temple ; and therefore God vindicates himself against that restraint by this,
Isa. Ixvi. 1, ' I made all things : and where will you find me an house ?'
But the heathen, they fancied God was like the creatures, and under that
notion worshipped him in the creatures ; and in opposition thereunto said
Isaiah also, ' To whom will ye liken me ?' speaking of heathenish
idolatry. And Paul had an eye to both : Acts xvii. 24, ' God, that made
the world, and all things therein, dwelleth not in temples made with
hands ;' and again, ver. 29, ' We ought not to think that the Godhead is
like unto gold, or silver, or stone, graven by art and man's device.' The
idolatry of the heathen did rise no higher (whatever the opinion of some
of them was) than this, that ','they changed the truth' (or essence) 'of God
into this lie,' by worshipping the creature as like unto God ; and yet
thereby (whilst they knew it not) * they worshipped the creature more than
God.' If God found fault with these, how must his jealousy rise up in
fury against those that not only make the creature like to God, but make
every creature to be God himself ! To these he might not only say, as to
them, ' To whom will ye liken me ? ' but who, more impiously, do make
the creature the same that I am. This is an idolatry which the generality
of the heathen practised not.

Are not we, as was said, the clay, and he the potter ? And are not
those two distant enough, if we take but the distance between a man that
is the potter and his clay, when yet the man himself, who is that potter, is
made, as well as his pots are by him ? You find the comparison, Jer.
xviii. 6, and Rom. ix. 21. But, to make God the potter, to turn himself
to clay, and then to make vessels out of himself, and then for him to say

* Hermes Trismegistus, 1. 5, ad filiam Tatium. ' Nihil est in universo mundo
qnod non sit ipse. Deus est totum quod vides, totum quod non vides.' — Seneca.
August. 1. contra Secundinum Manicheum, speaking against the opinion of the
Manichees, argues thus : ' Si Dominus ejusdeni substantife Creator et Creatura
essent, non reprehenderentur qui servi erant Creaturse potius quam Creatoris, quo-
niam cuique serviissent ah eadem natura et substantia non recessissent ; cum vero
reprehenduntur ab apostolo, et detestabiles habentur qui et servierunt Creaturis
potius quam Creatori, satis ostenditur, illius et hujus diversas esse substantias,'
Again, in Gerson's time, Gerhard : ' Qaidam se imaginati sunt per contemplationem
ita uniri Deo, ut reipsa ipsorum natura in abyssali profundo submergantur ; pura
humanitas annihiletur, et toto transeat in Divinitatem.' "Which also the Anabap-
tists, which are called Methiists in Holland, have held of the humanity of Christ.
Also Servetus, as Calvin hath it, held ' Deitatem in omnibus Creaturis esse sub-
stantialiter.' So Calvin, Tract. Theolog., page 609 and 657. Also Sebastianus
Franck, ' In trunco, Deum esse truncum, in porco porcum, in diabolo diabolum ' :
Calvin, cap. 13, speaking of Lucretinus, one of them, ' Sum Deus,' saith he._ And
since then, Wigelius ; and of old, Dionysius : ' Esse omnium est ipsa Divinitas,
omne quod vides, et quod non vides.' Lucan, 1. 3, 'Jupiter is est quodcunque vides
quocunqu© moveris.'

6 OF THE CREATURES, AND THE CONDITION I BoOK I.

again unto his pots as made out of himself, ' Return, je sons of men, into
God again' (as their fancies are), is not this a goodly religion ? A goodly
religion indeed ! ' 0 ye potsherds of the earth,' know your distance from
your Creator ; you are of a diflering metal ! * Let the potsherds of the
earth rant it against their fellow-potsherds of the earth,' as Isaiah hath it,
chap. xlv. 9, and not think to vie with your Creator, as if you were pieces
of him, yea, fellow-mates with him, whenas you are less than nothing :
Isa. si. 17, ' They are nothing ; yea, less than nothing.' He hatli much
ado to keep himself from denying them a name of being ; and even that
vanisheth whilst compared with him. And if they had been a drop of him,
taken altogether they could not have added to this ocean ; but if they be
nothing, and less than nothing, then sure they are no parts of him ; of
which afterwards.

Again, To argue this from invincible reason. If all things were God, all
difierence of good and evil would be taken away, and God should sin in all
that is acted in and by the creature, which is that these men do aim at,
to have their consciences discharged of all obligations. If they can once
persuade their souls that they are God, then as God sins not, so nor do
they.

Again, If so, then there would be no obligation between the Creator and
the creature, nor any law which they are obliged unto ; which also they
would obliterate out of their own and other men's consciences, in saying
that it proceeds from the degenerate ignorance of the creature, and their
unbelief of what they truly are, that they think themselves subject to a law.

Again, There could be no redemption, the creature needed it not; for it
could never be lost from God, it being substantially a piece of himself.
Nor God could make no election nor reprobation among his creatures ; for
himself were both that which is chosen, and what is condemned ; and he
would then be condemning himself, or self-condemned. And God should
hate part of himself ; whereas ' no man ever yet hated his own flesh,' Eph.
V. 29 ; but the Scripture says in the name of God, ' Esau have I hated,'
&c., Rom. ix. 13.

Again, All the idolatry of the nations would be justified by this ; yea,
even such idolatiy as the light of the wisest of them condemned.
' Oil sanctas gentes, quibus hsec nascuntur in hortis,
Nuruina ! ' — Juven.
Condemning the Egyptians worshipping herbs for gods ; yea, not only
herbs, but serpents, * four-footed beasts and creeping things ; 'which the
apostle, Rom. i. 23 (' And changed the glory of the uncorruptible God into
an image made like to con'uptible man, and to birds, and four-footed beasts,
and creeping things'), toucheth upon. Oh ! * these are the gods, 0 Israel;'
and not only these, but the devil himself, that old sei*pent, for he is a
creature too. Yea, men might worship their own draught, and so make
a god of that, which God himself, in so much scorn, speaks of the heathens'
gods by the prophet, a dunghill god,* I)ii stercorarii. It might further be
said that God creates himself, and creates nothing but himself ; that oijus
est artifex, himself the work of his own hand, and yet the maker too.

It is true indeed, the Scripture says, that ' all things are of him,' and
* all things are thine,' as David in his panegyric made to God. It is also
said of him, that he is ' above all, and in you all, and through all,' Eph.
iv. 6. It is also said, that * God is all in all' ; but it is nowhere said, that
God is all things, or that all things are God himself.

* See Deut. xxix. 17, marginal reading. — Ed.

Chap. II.] of their state by creation. 7

CHAPTER n.

The creatures u-ere not from eternity existing in God.

Some Platonic divines have fancied the creatures to have been existent
in God, and with God, from eternity ; and their creation to have been but
God's putting them forth of himself into a visibihty, who yet when they
thus lay hid, were then in as true a way of being as now they are.

I will not enter into that controversy which the schoolmen have stirred,
whether a creatui-e might have been from eternity or no.

Only first we say, that it is an incommunicable attribute of God, that
he ' inhabits eternity,' as it imports ; that he both dwelt himself alone from
eternity, when there were none of these made things to dwell in, or with
him, no heavens or earth to fill ; as also, that he is eternity alone to
himself, and dwelt in himself.

We do thus far acknowledge, that all things were in God's foreknowledge
and decree ; in esse volito, as Aquinas speaks. So also in Acts xv. 18 :
' Ivnown unto God are all his works from the beginning.' And to say
that all things were in God virtually (as they would mince it, and distin-
guish upon it) is but to say they have a being in the power of God, as
worms have in the sun, which it will bring forth to-morrow ; and so all
things that never were, and that never shall be, but were and remain mere
possibilia, things only possible, may be said to be in God. But to the point
itself.

Eternity in God, and the creatures' being in time, is made a vast and
broad distinction between God and them. Ps. xc. 2 : ' Before the mountains
were brought forth, or ever thou hadst formed the earth, even from ever-
lasting to everlasting, thou art God.' His arms spanned both eternities.
They are called ' the everlasting arms,' Deut. xxxiii. 27. Whereas the best
of creatures have but half an eternity, they are to everlasting, but noi from
everlasting. This is proper to God only, in opposition to the creatures,
for it was before they were brought fox-th. And their being to everlasting
is derived from God, for of him it is said, 1 Tim. vi. 16, ' T\Tio only hath
immortality,' that is, of himself.

2. Upon the same account it is made the difference between Christ and
the creatures, that he is from eternity, not they ; and this because he
is God. Ps. cii. 24, 25 (which, in the first of the Hebrews, is apphed by
Paul unto Chi-ist) : ' I said, 0 my God, take me not away in the midst of
my days : thy years are throughout all generations. Of old hast thou laid
the foundations of the earth.' Others read it, ' before thou laidst the foun-
dations of the earth.' The word Lepanim* or ' of old,' refers to the words
afore, thus, ' Thy years are throughout all generations, afore thou laidst
the foundations of the earth.' And here also is found a general opposition
to all creatm-es ; for as he had mentioned the earth, so he mentions ^the
heavens, as it follows, ' and the heavens are the work of thy hands.' Now
the heavens and the earth comprehend all.

Again, 3dly, This very same difference and distinction of the creatures
and Christ is held forth in John i. 1, compared with Hebrews i., where
these words of the psahnist are cited. In John i. ver. 1, shewing Christ's
pecuUar dignity, and his being God, he says, ' He was in the beginning :'
the same beginning which Moses meant, when he said, ' In the begmning
• That is, ' □''is'?.'— Ed.

8 OF THE CREATURES, AND THE CONDITION [BoOK I.

God created,' which notes out existence afore ; and it is spoken in oppo-
sition to the world as made. So ver. 10, * the world was made by him ;'
which that in that first of the Hebrews fully clears and explains, answering
both to John and the psalmist : Heb. i. 10, ' And thou, Lord, in the begin-
ning hast laid the foundations of the earth, and the heavens are the works
of thy hands ;' that is, he was so in the beginning of the making of all
things whatsoever, so as to be the founder of them, and therefore existing
afore them. In which place of John, two things are said of him in differ-
ence from creatures : first, that he was * with God' before, which the creatures
were not, nor existent in him as he was ; and further, secondly, much less
were they God before, as he was, but they all were made by him. Add to
this (to shew it was his pecuHar privilege above the creation, that he thus
was with God) that in Prov. viii. ver. 24, ' When there was no depths, I
was brought forth ; when there was no fountains abounding with water :
before the mountains were settled ; before the hills was I brought forth :
while as yet he had not made the earth,' &c. So on to the 30th verse, * Then
was I with him as one brought up with him.' This Wisdom makes her boast
of, as a prerogative no creature had ; and Wisdom, in the Proverbs, is put
for the person of Christ himself. So Luke xi. 49, compared with Luke vii.
34, 35, wherein Christ, speaking of himself, says in that 11th chap. 49,
' Therefore also said the Wisdom of God, I will send them prophets and
apostles,' &c. And in Luke vii. 35 he expressly says, ' This Wisdom is he
who was the Son of man ;' ver. 34, ' The Son of man is come eating and
drinking, and ye say. Behold a gluttonous man,' &c. * But Wisdom is jus-
tified of her children' : so plainly afiirming of himself, I myself am that
Wisdom spoken of, which is justified of my children ; and in Mat. xi. 19,
he says the same. And that speech, ' The Wisdom of God said, I will send
prophets and apostles,' &c., as it must refer in general to some speech or
other, somewhere in the Old Testament, uttered by one that takes on him
to be a person, as the I imports, and that person styled ' the Wisdom of
God,' so particularly it refers unto what Wisdom had said of herself in the
book of the Proverbs, chap, i., from ver. 29 to the end, of * sending forth
preachers,' by whom she ' utters her voice in the streets, and cries in the
chief places of concourse.' And when our Saviom' Christ speaks of that
union which he had with the Father in that his prayer, John xvii., he says,
that he had a * glory with the Father before the world was ;' and this he
makes a peculiar privilege of himself, as being then a person who was then
existing, and so were* that glory afore God the Father. Whereas, if all the
elect had existed in God actually then, as well as Christ, this had not been
peculiar unto him ; and yet there also he speaks of their existence in God's
decree and election, ' Thine they were,' John xvii. 6. And, therefore, what
he says of himself, of the glory that he had before the world was, must be
spoken by reason of an existence besides that which he had in decree, which
existence the elect had not.

Thirdly, By this God doth set forth his own greatness to humble Job,
and in him the whole creation ; and how poor a Job doth he make of him !
And if that God himself should speak unto these blasphemers of our days,
as he did to Job there, how would they instantly shake and tremble, and
fall to nothing, unless he supported them ! You have Job xxxviii. 2, 3,
God steps in from behind the hangings, as one that had, undiscerned, over-
heard Job's rantings and standings upon his points : ' Who is this,' says
God, ' that darkens counsel by words without knowledge ? Gird up now
■* Qu. ' wore ?' — Ed.

Chap. II,] of their state by creation. 9

thy loins like a man,' if thou hast any mettle, or the spirit of a man in
thee ; and to confound thee, I will ask thee but one question : * For I will
demand of thee, and answer thou me but this one thing : "Where wast thou
when I laid the foundations of the earth ? declare, if thou hast under-
standing. Nay; canst thou tell who hath laid the measures thereof? or
who hath stretched the line upon it ? Whereupon are the foundations
thereof fastened ? or who hath laid the corner-stone thereof ?' God
hereby shook up Job so, and gave him such a rattling, and yet appeared
not as he is in himself, but speaks all this out of a whirlwind, which he
took to cover him. And the issue with Job of all this was, as in
chap. xlii. 6, ' I abhor myself in dust and ashes.' You see this once and
first query, which is home to the point in hand, and point-blank, as we say,
against that wicked opinion, which asserts all things to be co-eternal with
God. These God chose out of all other weapons, to overthrow Job with ;
* Where wert thou ?' Alas ! thou hadst no being then, much less know-
ledge of these things. But according to this wretched opinion, risen up
in these days, if true. Job might have answered boldly, ' I was with thee,'
and ' I was in thee,' and in a happier state of union with thee than I am in
now : not in a state of union with flesh and blood, but one in spirit with
thee. Ay, indeed, says God (speaking ironically to him), * Knowest thou
it, because thou wast then born?' ver. 21. Thou art very old. Job, and
of great standing, and ' the number of thy days is great,' as it follows there.

Now, if the creatures, or the souls of men, had really been existent in
God, and as truly as Chi-ist himself, as to his existence, no otherwise than
they affirm themselves to have been, then God might as well have said to
Christ, * Where wast thou when I laid the foundations of the earth ?' But
such a question Christ hath prevented, and put out of question, saying,
Prov. viii. 29. ' Then I was by him ;' yea, and * was his counsellor,' as
Isa. xl. 13. Both which are spoken there of Christ.

And whereas it is objected by those men, that in that Proverbs viii. it is
also affirmed, that the sons of men, who were his elect, did then exist in
God, in a sportful life in God, together with Christ, because it is said,
ver. 31, that he was ' rejoicing in the habitable part of his earth : and,' it
follows, ' my delights were with the sons of men ; ' and that therefore,
though men did not exist under the appearance of flesh and blood as now,
yet they were existing in spirit in him and with him ; and that they being
put out of God, into the veil of flesh and blood, therefore it was that
Christ came forth from God after them, and took flesh and blood also ; for
so they apply that of the Hebrews ii. 13, 14.

The answer is clear, that it proves the clear contrary out of the very
text ; for Christ's rejoicing then is said to have been ' in the habitable
parts of his earth.' Therefore it must be meant of men as inhabiting the
earth, and not as existing with him from eternity. Ver. 26 of Prov. viii.
tells us that they ' were not then made.' Hence, therefore, his rejoicing
in them must necessarily be spoken in respect of the foresight of what
they should be, and so as existing afore the world, but in God's decree, in
respect of what he would after make them to be, and thereby presented to
him beforehand as foreviewing what those children should be whom God
hath given to him, when once they should come to inhabit this earth ; and
such, to be sure, they were not actually then, for he expressly saith, ver. 23,
these his delights were afore the earth itself was.

And had there been, as then, any other existence of them but in fore-
sight and decree, as the cause of that he delighted in them, he would much

10 OF THE CREATURES, AND THE CONDITION [BoOK I.

rather have mentioned that as the object of his present delight, than this
other -which was so long after to come, when they should inhabit and dwell
here on earth below. And if alUhad been in God before in being, why
then all might pray as well as Christ, ' Glorify us with that glory we had
with thee before the world was ; ' and then they might say of themselves,
even as Christ saith of himself, ' You shall see the Son of man ascend up
where he was before.'

And then likewise, that had not been true which the apostle says, 1 Cor.
sv. 46, where, speaking of David's* creation, he says, ' That was not fii'st
which is spmtual, but that which is natural, and afterwards, that which is
spii-itual;' whereas, had they had an 'existence in God in spirit' before
the world was, then he had first been that which is spiritual, and after-
wards that which is natural.

And then, again, that benefit of creation, which yet we are taught to
praise God so much for, had been a worsting of the condition of these elect
ones, a shooting them out of a spiritual condition into a natural, without
any sin of theirs.

CHAPTER in.

The infinite distance hetiveen God and the creatures, in res2-)ect that he is the
maker and preserver of them ; in that also he is eternal, and so before they
had being he dwelt alone in himself, and possessed all things in himself. —
He is the high and lofty One, and is so supiremely excellent, as it transcends
all other ; his name is holy, and so is above the creatures, and separated
from them. — The true name of Being is proper only to God: the creatures
are but the shadows and appearances of being.

For thus saith the high and lofty One that inhabiteth eternity, ichose name is
holy : I dwell in the high and holy jAace, ivith 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. — Isaiah LVII. 15.

Thus saith the Lord, The heaven is my throne, and the earth is my footstool:
where is the house that ye build unto me ? and ivhere is the place of my rest ?
For all those things hath mine hand made, and all those things have been,
saith the Lord : but to this man icill I look, even to him that is j^oor, and
of a contrite spirit, and trembleth at my word. — Isaiah LXVI. 1, 2.

Here is the highest and the lowest met dwelling together : the highest
God, and the lowest and poorest of his creatui'es.

The prophet had just in the chapter afore, the 65th, ver. 25, foretold a
like wonder to this : ' the wolf and the lamb shall feed together ;' which,
in chap. xi. 6, is varied thus, ' The wolf shall dwell with the lamb, and the
calf and the young lion,' &c., which, if literally understood, were a wonder
in nature. But behold, a greater is here : ' the high and lofty One that
inhabits eternity, whose name is holy,' dwells with the sinner who is
' contrite ' and ' broken ' in heart for it. This is a wonder in grace ; or
rather, the wonder of grace.

The language the words are penned in is God's, and could be no other's
for him. The thoughts of the creature could not have invented such a
* Qu. ' Adam's ' ?— Ed.

Chap. IIL] of tueir statk by creation. 11

style to speak to him in ; and God's scope therein is by Ufting up and
exalting his ovra greatness above all creatures, withal to discover the height
and depth of his grace in so condescending to the meanest of creatures,
than which himself accounts nothing more his glory.

As to my presently scope, it is not to enlarge upon the description of a
broken heart, or of God's aflfecting and delighting therein to dwell, or his
grace shewn thereby ; but my present design is to enlarge upon the height
and distance which God bears above us and his whole creation, considered
as we are creatures. Nor is my scope simply to set forth what God is in
himself, but as here he is set out comparatively with his creatures ; limit-
ing my discourse herein, also, only unto what description he makes of
himself here in the text. And the use I shall put it to will be, to humble
us as creatures, even in our best estate, and not as sinners only.

This comparative distance of this height above us, is set forth in these
particulars :

I. * I, the maker and preserver.' And these things were made and do
exist by me.

First, The maker. So in both places : in Isa. Ixvi. 2, ' All these have
my hands made.' The very tenor of this speech is a slighting them as
creatures : and being ' they are but made things, and will ye compare them
to me ? ' It is as if an artificer should speak of his works made by him,
that are different from himself. These are the clay and my pots, and I am
the potter. He speaks of them as a potter would do of his potsherds, so
distant from himself, the maker. Or he speaks thus of them, with differ-
ence from his own internal acts of his mind within himself ; whereas these
are utterly external, and out of himself. * These have my hands made, '
as an artificer would speak of his manufactures and works without him.
And then in Isa. Ivii., the other scripture, ver. 16, ' The souls' (the subjects
of this my grace) * which I have made.' In both, he speaks of them as
made by him, and the souls made altogether, i.e., the whole of their being,
as Ps. xxxiii. 15, for creation is productio totius entis ; Acts xvii. 25, ' He
giveth to all life and all things ;' and ver. 28, being itself; * In him we live,
and have our being ;' and Rom. xi. 36, ' Of him are all things ;' and there-
fore, not so much as a first matter was existing to his hands. But ' all
these have my hands made.'

Secondly, The preserver, as giving and continuing. To give them exist-
ence ; as those words in chap. Ixvi. 2, ' And all these things have been,
saith the Lord,' Piscator renders. Per eum existunt omnia ; to which that
of Acts xvii. 28 corresponds, ' In him we live, and move, and have our
being,' i.e., as the original, so the continuance of them. He gives life,
ver. 25, and then preserves it. In him we continue to have it ; thus both
Paul and Isaiah.

II. ' Inhabiting eternity,' which he speaks, first, with exclusion of all
things made, as things that have not, de facto, been from eternity ; and
notes out an eminent distinction put thereby between them and him, Ps.
xc. 2 : * Before the mountains were brought forth, or ever thou hadst
formed the earth and the world, from everlasting to everlasting thou art
God.' And whereas some creatures, as angels and men's souls, have an
eternity of existence to come, yet that is but derived. It is he is said only
to have ' immortality,' 1 Tim. vi., and therefore he is called the last as
well as the first. That though they be eternal for time to come, yet he is
after them all ; which could not have been said but in respect that creatures
their eternity doth depend on him ; and so he is the last, though they

12 OF THE CKEA.TURES, AND THE CONDITION [BoOK I.

continue with liim foi' ever. God hath eternity, both past and to come ;
and this is proper to him.

Secondly, The phrase here, * inliahitinrj eternity,' is unusual, and signifi-
cant of far more than simplj' that God is eternal in both respects aforesaid.
It imports, over and besides, 1, That he hath dwelt alone, and shall dwell
alone for ever apart, by and in himself ; whether afore any creature were
or since, it is all one as to this. For himself is that eternity which he
dwelt in, and shall dwell in : 1 Sam. xv. 29, ' The Eternity of Israel will
not lie,' so it is varied in the margin. And since the creatui'es was, he is
bis own proper mansion-house, even as he was before.

First, That afore any creature was, he dwelt alone, that is evident; for they
not being or existing, he must needs have had an eternity past alone to him-
self, which he says he dwelt in, and no creature with him. Not only
there was no other God with him (as Moses), but no creature with him (as
Solomon), Prov. viii. from verse 23 to 32. So that what was said of
Israel, that they were a people that dwelt alone, Deut. xxxiii. 28, the same
may be said of the God of Israel ; he was utterly without all society of any
creature.

And secondly, It is all one after he hath made the creatures ; ho still
dwells in his own eternity, apart by himself.* It is one of the attributes
which Paul gives him, 1 Tim. vi. 16, ' Who only hath immortaUty, dweUing
in the light which no man can approach unto.' And therefore you see in
Isa. Ixvi., that since he hath made heaven and earth, how yet he speaks of
the whole creation : * Where will ye fiaid me a place for my rest ?' which
imports, that since he made the world, he dwells by himself apart in the
same eternity he did. His making of creatures was not to add to or enlarge
his dwelling, that he might inhabit more commodiously (as it is with man,
whose person is one thing, and whose house is another). No. Their
building is not a new piece of an house to him who alone inhabits eternity,
that is, himself.

It is true, that now he hath made all these things, if he should not be
everywhere, where any of them are, and ' through them all,' as Paul's
phrase is, Eph. iv., he should not be God, the immense God : ' I fill heaven
and earth,' saith he, Jer. xxiii. 24 ; seeing they are made, he fills them also,
yet so as still he is not beholding to them for room or place. As the sun
filleth the air, but is not beholding to it for the place it afibrds it, but the air
to the sun that fills it.

Thirdly, That he inhabiteth eternity shews that he possesseth all things
in himself, for himself is his own eternity to himself ; and that eternity
being an house to himself, is furnished with all things within himself.
He went not then out of himself for anything, nor needs he yet to do so
— as Acts xvii. 25, 'He needs not anything' — but was abundantly
supplied with all things within himself, as a gi-eat man in his own
house, whose glory it is to have all things sufficiently about him therein
and therewith.

Fourthly, That he inhabiteth eternity imports that his being is so infinite,
as he fills the immense expanse of all or both eternities in one moment.
He comprehends and compasseth the whole, and all within himself, and
extends himself through it all ; he is the king of ages, that is, of the courses
of times, 1 Tim. i. 17 ; and so as a king hath all ages as subjects always
extant afore him. In the 40th of Isaiah it is said, he ' spanneth the heavens,'

* The Jews call him MaJcom [i. e., DipQ— Ed.], place, because he is place to
himself — his own centre and his own circumference.

CUAP. III.] OF THEIR STATE BY CREATION. 13

and it is a good grasp that, you will say ; but that is spoken only of a thing
that is now at present existing ; but in Dcut. xxxiii. 27 ye read, he hatli
• everlasting arms :' a right arm to environ eternity, a parte ante, eternity
past, and another that to come, and so encircles both eternities, past and
to come, without succession of time to him. Eternity is but a moment to
bim ; a to viiv atemitatis, as the schoolmen speak ; for he comprehends it
within the arms of his infinitely extensive being. As he subsists not in
place per partes, so nor in time by parts. He runs not through a time
past, present, and to come. His duration is not measured by the differ-
ences of time ; for then it might be said, as to time to come, he as yet is
not. By the same reason that a ' thousand years are but as one day to him,'
by the same j'ou may say, that eternity is but one instant. He inhabits,
that is, possesseth even the whole continually ; he builds not one part of
his eternity in one age, and another part in another, so that he should
dwell in it by piecemeal and successively ; nor yet removes he his habi-
tation, as men that have gi-eat houses do, from one part of their house, as
in winter (suppose), and to another in summer, and the other part standing
empty the while. No ; but from eternity to eternity is but one entire indi-
vidual and complete house for the whole of him at once to fill, who is
fulness of being in the intenseness of perfection. And hence he enjoyeth
all blessedness in an instant ;* not as we, one part this moment, and another
piece in another, which, when put together, do make a complete happiness,
but in a succession.

Fifthly, His house is always one and the same, and never hath any
decay, or needs the least reparation in any part of it. His eternity is an
immutability and unchangeableness. He is semj^er idem; his style is
always I am, and I will he, Ehieh, that is, always the same, and the
cause of my own being. And by this also his eternity is differenced from
the creatures ; all of them ' wax old as a garment,' and of themselves they
■would do so, did not God renew their being eveiy moment. The angels
would wax old, as the children of Israel's garments in the wilderness did not,
but it was because God perpetually kept them as new. But of God it fol-
lows, * Thou art the same,' Ps. cii. 27 ; and therefore us and our years he
compareth to a flood, Ps. xc. 5, that is always running and in succession,
but him to a rock of ages that stands (as the phrase in the original is, Ps.
cii. 26) immoveable.

III. ' The high and lofty One.'

The high One : for the transcendency and supreme excellency of his being.
The lofty One : for the sovereignty and dominion of it.

The high. It is a common title given him in the Old and New Testament,
the ' high God,' and the ' Lord on high,' ' God most high ;' Ps. Ixxxiii. 18,
' The most High over all the earth.' And in the New, * the Highest,' three
times in one chapter, Luke i.

And to take the height of him, let us first take into consideration the
course and way the Scripture (as condescending to our sense) useth to set
this forth by, which is by a comparative, and rising up fi:om one degree to
another ; and it begins thus :

1. In respect of place, which yet is the lowest kind of height. And for
this take EHphaz his staff in Job xxii. 12, * Behold the height of the stars,
how high they are.' (How high is God then ? so riseth he,) * Is not God
in the height of the heavens ?' as it immediately follows thereupon.

2. In dignity and dominion, he is said to be ' higher than all nations on
♦ The philosopher said of him, that God doth aiu cc^rX^v ^al^nv Tjbovrjv.

14 OF THE CREATURES, AKD THE CONDITION [BoOK I.

earth' (which are in dignity exceeding, and more high than the stars),
' higher than all the people,' Ps. xcis. 2, whom (as elsewhere it is said),
' he rules and stills at his pleasure.' And Ps. cxiii. 4, ' The Lord is
high above all nations.'

3. But yet you will say. So are kings that are set over the nations. And if
you do suppose but one man to be king of all the world (as the Koman
emperors once), it may be said that he is higher than all the nations.

But thirdly. He is over all the kings of the earth ; that is another ascent.
' He is higher than the highest, and there are higher than they,' i. e., who
are between him and them : Eccles. v. 8, For he is ' higher than the
highest, and there be higher than they.' The iheij are the rulers of this
earth, whom he there speaks of; and those that are ' higher than they'
are the angels. But he is the highest absolutely, singularly, higher than
the highest, above the angels themselves. All principalities and powers,
both in heaven and earth, they are under his feet. ' He is the blessed and
only potentate,' 1 Tim. vi. 15 ; and so in Ps. xcvii. 9, * Thou, Lord, art
high above all the earth ;' it follows, ' Thou art exalted above all the gods,'
i. e., angels, whether good or bad, which the heathens worshipped.

4. To shew the height and super-excellency of his dignity and dominion,
he was pleased to give this demonstration ; he did on purpose build a place
for himself, separate from and far ' above all things' else which he had
made, and calls it here, * The high and holy place,' in this 57th chapter,
and * heaven is my throne,' in the 66th chapter ; and that is the ' highest
of heavens,' as a place separate, and an apartment for himself to dwell in
after he had made creatures, until Christ, that was made higher than the
heavens, pierced (as the phrase in Heb. iv. is), and broke up that separate
place ' prepared from the foundation of the world,' which is to the rest of
heaven as the * holy of hoUes' was to the other parts of the temple, which
the high priest only went into ; which the angels by the law of their crea-
tion, and right of their creatureship, did not enjoy as the first place of
their habitation, and in which, had the angels that fell been inhabitants,
they had never fallen. For as it is the high, so the holy place, wherein the
immutable glory of God so shiueth, as would immutably have fixed them
in holiness unto God, that they should never have departed from him.
God's height, even as in respect to this high place, is often set out there-
by, as that he is ' higher than the highest heaven :' Ps. cxiii. 5, ' His glory
is above the heavens ; who is like unto the Lord, who dwelleth on high ?'

5. Let us rise one ascent yet higher, which the gospel afi"ords us of the
man Jesus united personally to the Son of God, who is gone into heaven,
and is on the right hand of God, angels, and authorities, and powers
being made subject to him, as they are said to be under his feet, Eph.
i, 21, 22, and who therefore is said by that personal union to ' be made
higher than the heavens,' Heb vii. 26 ; and all this is spoken of the man
Jesus, for it is said he was made thus high. And yet, lo, how afore this
high and lofty One he humbleth himself; ' I am a worm,' which is lower
than the footstool man treads on : Ps. xxii. 3, 6, * Thou art holy; but I am
a worm, and no man.' Thus he speaks of himself before he ascended, and
did thus humble himself at God's command. And now when he is ascended
• far above all heavens,' as Eph. iv. 10, ' He that descended is the same
also that ascended up far above all heavens, that he might fill all things,'
he is yet but at God's right hand ; the throne is God's, who is higher
than this highest. ' My Father is gi-eater than I.'

But all this hath been but a comparative way of shewing his highness.

Chap. III.] of their state by creation. 15

His being the high and lofty One, notes forth the transcendency and
super-excellency of his divine being itself in itself, and that it is utterly
of another kind from creatures, and indeed that it only is being. In Ps.
Ixxxiii. 18, * That men may know that thou, whose name alone is Jehovah,
art the most High over all the earth,' he thereby argues his height from
his name, that his name is alone Jehovah, and therefore he is most high,
and in that very respect. Now Jehovah, we know, is the name of his
essence, ' I am,' and here it is that men may know that thou, whose name
alone is Jehovah, art the most High ; and therefore most high in respect
of such a glorious being as is proper alone unto him. In Eph. iv. 6 he is
said to be ' above all,' and yet to be ' through all,' i. e., his creatures. His
being above all shews the transcendency of his being, spoken of separate
from all ours, not intercommuning with ours, nor intermingled, although it
is said he is through all too ; but as the sunbeams intermingle not with the
air, though they shine through the air, so nor doth God with creatures.

Here I might amplify upon the glory of this his title, that he is the most
High in respect of his being, that he alone hath the name Jehovah, as the
Psalmist saith, and also of being ; that all the creatures are but the shadow
of being, but he only is. But I shall defer it unto the use.

IV. ' T^Tiose name is Holy.'
' First, It is a name that is proper to God, as Christ saith : Mat. xix. 17,
* There is none good but God,' so nor holy. He is separate and alone in
his holiness, as he is alone in his being. And if he only be good, then
much more is he only holy, for holiness is the height and perfection of
goodness ; so in man, and so in God. And Kev. xv. 4 you have it express,
' who only is holy,' and * the holy One,' as elsewhere. Now of all that
could have been said or attributed to him, this sets up God the highest, and
as most sovereign. And this, of all others, layeth us low, both as we are
creatures and as we are sinners. Holiness is said to be his dreadful name :
Ps. xcix. 2, 3, * The Lord is high above all people ;' it follows, ' Let them
praise thy great and terrible name ; for it is holy,' and that makes him
high. Aid again, at the 5th verse, ' Exalt ye tlae Lord our God, and
worship at his footstool ;' for he is holy ; nay, the margin varieth it, ' his
footstool is holy,' i. e., the ground he sets his feet on. The like you have
in the 9th verse.

Secondly, This separates him fi-om the creatures ; for holiness imports
a separation, as it is in common applied to anything, person, place, or
time. Christ was separate from sinners, made higher than the heavens,
but God from creatures.

Thirdly, Holiness is that whereby God aims at his own glory, as the
angels' cry shews in that 6th of Isaiah ver. 3, ' Holy, holy, holy : the
whole earth is filled with thy glory ;' as being that which the attribute
of holiness in him aims at from his creatures. And that being the only
attribute mentioned when his glory doth there appear, ver. 1, and is beheld
by Isaiah and the angels, this and the single conjunction to holiness and
glory argues it. Now he being so great a God, his desii*es of glory fi-om
the creature are so vast and so intensive, as the creatm'es cannot come up
unto, nor satisfy ; for as Kom. i. 21 hath it, he would be glorified as God,
which the creatures cannot reach to the height of. Two scriptures put
together do shew this : Job xv. 15, ' Behold, he putteth no trust in his saints ;
yea, the heavens are not clean in his sight ;' and he means the angels, who
are called heavens. And they are the good angels he means is manifest,
those who have kept their station in heaven ; and yet all their holiness, you

16 OF THE CREATURES, AND THE CONDITION [BoOK I.

see, makes tliem not clean in his pure eyes. Thus Joh iv. 17, 18, ' Shall
mortal man be more just than God ? shall a man be more pure than his
Maker ? Behold, he put no trust in his servants ; and his angels he
charged with folly.' We sinners are unclean privatively, wanting that
holiness we were created in, and positively defiled ; but the best of his
creatures are negatively not clean, because they answer not, nor come up
unto his immense desires of glory from them. He would have more,
though it cannot be had. But of this deficiency and falling short of
creature holiness as to God, I shall speak in the use.

Use. To humble you, as you are creatures, afore this Majesty on high.
I would humble ye, I say, as you are creatm-es, as well as that you are
sinners ; which latter, I know, you do every day. I do not say that you
are to humble yourselves as much simply as you are creatures as that you
are sinners, yet you are to do it as truly. It is to be an humbling of our-
selves this, though in another way. We humble ourselves as sinners by
way of mom-ning and godly soitow ; but this as creatures by way of self-
emptiness and sense of our own nothingness and vanity. They are both
in the text ; he speaks of the humble considering themselves as creatures,
and the contrite ones as sinners. And God is therefore represented, first,
as the high and lofty One inhabiting eternity, to humble us as creatures ;
and secondly, as holy, to humble us as sinners, though that will humble
us as creatures too. I enforce this use from this, that to teach you to
humble yourselves as creatm-es is a piece of the gospel ; and where you have
the gospel spoken of, there you have this also. As in Isa. xl. 3, the
beginning of the preaching of the gospel is prophesied of : ' The voice of
him that crieth in the wilderness,' &c., which was John Baptist's ministry;
and then follows the prophecy of all the apostles' preaching which succeeded
John, * 0 Zion, that bringeth good tidings,' ver. 9. Now among other
things, what was it John was to cry and the apostles to preach ? Even
this, ' All flesh is grass,' &c. Verses 6-8, ' The voice said. Cry. And he
said. What shall I cry ? All flesh is grass, and all the goodliness thereof
is as the flower of the field : the grass withereth, the flower fadeth ; because
the Spirit of the Lord bloweth upon it : surely the people is grass. The
grass withereth, the flower fadeth ; but the word of our God shall stand
for ever.' Which the apostle Peter applieth unto that very word and
gospel which was spoken by himself and the other apostles : 1 Peter i. 25,
* But the word of the Lord endureth for ever. And this is the word which
by the gospel is preached unto you.' And this was done by the ' revealing
of the glory of the Lord Christ,' namely, discovered in the gospel : Isa.
xl. 5, ' And the glory of the Lord shall be revealed, and all flesh shall see
it together : for the mouth of the Lord hath spoken it.' Now observe that
there is in that chapter a setting forth of God in his greatness, to the end
thus to humble the creature, such as you have not in all the Scriptures.
So as indeed we should lose a piece of our rehgion if we do not attend to
this ; and I will here suppose myself to have a congregation of Adams and
Eves, men and women, in that pure and first estate ; yea, and I will take
the angels in also before they fell, and some angels are here at present this
day ; but if all were here in their original estate, or those that are now in
their confirmed estate, I might preach this seiTuon to them, reminding them
©f their estate by creation, to humble them as they are cre9,tures in that
estate.

And to enforce this the more, I take in that additional to my text, Ps.
cxiii. 5, 6, ' Who is like unto the Lord our God, who dwelleth on high,

Chap. III.] of their state by creation. 17

irho humbh'th himself to behold the things that aro in heaven, and in the
earth ? ' He represents him as so great a God, as it is an humbling to him
so much as to cast an eye upon any creature now he hath made it ; and
yet he were not God if he did not behold tlic least motion of every creature,
to the falling of a sparrow to the ground without his cognisance. Further,
observe it, it is not only spoken of things on earth, but of things in heaven —
his best saints, and angels, or whatever that high and holy place is furnished
with. Now my inference is, that if it be an humbling to God to behold
the best of these, it may much more be an humbling to us when we appear
before this God. And that we may do so, let us take these considerations.

1. Whereas God had the ideas of infinite worlds he could have made,
and so of creatures reasonable, which lay before his eternal counsels, as
candidates, and as fair to have been made existent as we that are made ;
for not only all things were once nothing (that will afford a second con-
sideration), but there was yet an higher remoteness from nothing,.and that
is, of things possible to be, which in respect of God's not willing to create
them, never did, nor ever shall, come into being, although when they should
have done so it would have been out of nothing ; yet God said of us.
Stand you forth, I decree and will you to exist afore me, whenas an infinite
number of like creatures slept still, and to eternity shall sleep in darkness
and non-existence.

2. After God had decreed to make thee, and to give thee an existence
and actual being, yet thou wert in reahty still nothing, pure nothing in
entity. Thy pedigree is from nothing; thy ancestry, and that not far
removed, is nothing. Job, in the view of his own rottenness and corrup-
tion, humbles himself, chap. xvii. 14 : ' I have said to corruption. Thou
art my father ; to the worm, Thou art my mother, and my sister.' But
in rehearsing thy original from whence thou camest, I may say that nothing,
pure nothing, was thy great grandmother. Thy body was immediately
made of dust, that was thy next mother by that line ; but that dust was
made of the first rude earth, without form, and that was thy grandmother ;
but that earth was made purely of nothing ; so then nothing was thy great
grandmother. Thus of thy body. Then for thy soul, that was immediately
created by God out of nothing, and so by that line thy next mother was
nothing. And whfft was thy soul twenty, thirty, or forty years ago, and
so many years upwards ? Plain nothing. It is observable how, in the
Scriptures, when God's confounding the creatures is expressed, the threaten-
ing runs in these terms, a bringing them to nothing. So in 1 Cor. i. 28, he
takes /MYj ovra, things that are not (that is, are as if they were not, as to such
an effect as God useth them for), even to bring to nought things that are,
that is, to nothing, as the opposition shews. In these terms the sentence
of confusion, and the destruction of things that are, is penned, as thereby
reminding them, how that their first root and original was nothing ; and
so does speak in a way of reflection upon what once they were ; even as
when he threatened Adam to turn him to dust: ' Out of dust thou earnest,'
says he ; in a way of debasing of him, minds him of his descent and
original. And in like phrase of speech Job utters their destruction : aheunt
in nihilum, they go away, or vanish to nothing; that is, ^:)C)-6;(7i^, they
perish. The like in Isa. xli. 11, and xxxiv. 12, and xl.^23, ' He bringeth
the judges to nothing.' And further, as if the creatures had by instinct a
common sense of their nothingness, if God do but chastise them, presently
we cry out to God, Bring me not to nothing, — so afraid are they of becoming
nothing ; yea, and in extremities of distress are apt to wish they were

VOL. VII. B

/ r

18 OF THE CREATURES, AND THE CONDITION [BoOK I.

nothing, nor had ever been. And in this language the prophet Jeremiah
utters his fears : Jer. x. 24, ' Correct me not in thine anger, lest thou
turn me to nothing.' If we are but touched, we apprehend that we are in
danger of becoming nothing. All miseries are smaller vacillations or reel-
ings of the creature towards their first nothing ; we are like those sHght,
small green flies that creep upon leaves in summer ; we men cannot touch
them so gently but they die. The whole creation is built upon a quagmire
of nothing, and is continually ready to sink into it, and to be swallowed up
by it, which maketh the whole or any part of it to quake and quiver when
God is angry, as Jeremiah there did. The foundation of the creatures'
changeability to sin (whenas at first made near to holy) is by our divines
put upon this, that we being made out of nothing, are apt to verge and
sink into nothing, and so fall towards it in sinning. And truly sin is a
great leap, or fall rather, and tottering towards it, and we may view our
own nothingness most by it. And did not God, in the just act of our
reeling towards sinning, put a stop, and uphold our beings, we should fall
to nothing. But then he should want an object or a subject to punish for
sin, or to be sensible of sin.

Humble yourselves therefore in the apprehension of this, and look, as in
point of sanctification, although God giveth so great a measure of it to his
children, and maketh them very holy, yet in the point of justifying them
he would have them for ever to look upon themselves as ungodly, because
once they were such, as Rom. iv. 5. And Paul, whilst he did never so
much, saith, ' Yet I am nothing.' Thus here, though he hath given us a
being and existence, yet because we once were nothing, and that was
the state (if a state) he found us in, he would ever have us account our-
selves as nothing, though now by his grace ' having all things,' as the
apostle says.

3. This made being of ours, when it is made and termed being (as it is
in Acts xvii. 28, 'In him we live, and move, and have our being'), yet
that being is not only derived purely from him, and his efficiency, but
farther, it is but equivocally and falsely called being, as the apostle speaks
of the knowledge the Gnostics boasted of, * science falsely so called.' It
hath but the name of being, but in reality is but the shadow of being ;
even as the shadow or picture of a man is falsely and 'equivocally termed
a man. All of a picture is but a shadow of the man.

4. God and Christ only have the name of substance, as Prov. viii. 21.
Being, both name and thing, is proper only unto God, who is o dv, as the
Septuagint still renders the name Jehovah ; or as Plato from thence, to ov,
in truth is said of God alone. For which here the psalmist, Ps. Ixxxiii. 18,
' That men may know that thou, whose name alone is Jehovah, art the
most High over all the earth.' And what other is the Scripture language
of man, and the greatest of men ? All of man, and about man, are therein
compared to a shadow ; his actions, and courses, a shadow : Ps. xxxix. 6,
' Surely every man walketh in a vain show ' (or image, as in the Hebrew) ;
leads an imaginary Hfe, rather than life itself ; so Ainsworth. And as his
ways, so is himself; and that in his best and most flourishing estate. Thus
in the 5th verse of that Psalm, ' Verily, every man' (both in his person,
his being, the circumstances of his life), take him at the best, every way,
he and his best estate, ' is altogether vanity, all vanity,' which vanity is
all one in account with nothing, or no being. As in the same verse. My
worldly * time is as nothing before thee ;' ' my substance,' so the Septu-
agint renders it ; 'my body,' as the Chaldee. As nothing, not only as

CUAP. III. J OF THEIR STATE BY CREATION. 19

compared with God, but aforo God, and in his judgment and valuation of
him. And that he says it of his time in this world, ' that his days are
nothing,' it imports that his existence and himself are such. For to say a
man's time in this world is such or such, connotates his existence and being
in the world. And to say a shadow is all one as to say it is but a being in
show, and not in reality. And that we find abundantly said. Job xiv. 2,
and chap, viii, 9, and Ps. cxxii. 11, and cxliv. 5, and make the best you
can of it, a shadow is but a middle between nonentity and true being.
The Platonists said,* God only in truth is, and all things else seem but
to be, which answers unto David's expression, ' in a show.' And truly God
himself speaks of all the whole creation at no other rate. And his valua-
tion and judgment is a righteous judgment : Isa. xl. 15, ' Behold, the
nations iire as a drop of a bucket, and are counted (namely, by God) as the
small dust of the balance.' He first, in the balance wherein he weighs
them, lessens them, and compares them to things that are of no value or
regard with men — things neither here nor there, as we say. The drop of
a bucket, when it falls from the bucket upon the earth, the matter thereof
is so swallowed up into the earth and the dust of it, as it is not so much
as seen any more, but vanisheth away as it were to nothing. The small
dust of the balance hath no sway at all on the beam to stir it one way or
other ; it makes it neither ligTater nor heavier. And if they be severed from
the bucket and the balance, they are not missed ; they make no vacuum,
no emptiness in either.

But yet you will say, that however these speak some entity or being,
though but small, and though of no moment or consequence, yet of entity
they partake something. He goeth on, ver. 17, casting them yet lower,
' All nations before him are as nothing,' &c. And yet still you will say,
that particle as nothing, is but a diminutive ; that though in esteem and
regard they are as nothing, yet still in some smaller kind of reality they are
something, though compared with a greater they are as nothing. But I
answer, that that kind of speech speaks what a thing is in deed and in
truth. As in that speech John i. 14, ' The glory as of the only begotten
Son of God,' the import of that as is not a diminution, as if it were not
in reahty what is said of it, the excelling glory of the Son of God in truth ;
but that it was truly and indeed such a glory as was proper to him, and
proportionable to him that was the Son of God. And that he might here
yet speak the reality of their nothingness more plainly, he adds, * they are
counted to him less than nothing,' plusquam nihil, as the Hebrews hath
it ; concerning which, if it be again said, that they were but nothing at the
worst, but why less than nothing ? The account to me is this, that now
when he made them, and had been at the expense and power to make them
and uphold them, yet they hud, for anything he acquires by them, been as
good have been nothing still ; and so are less than nothing by reason of
the cost he hath been at, and expectation (as speaking after the manner of

* Solum Deum revera esse, csetera vero videri. — Marsilius Ficinus, Epist. viii. Dr
Twiss in his opposition to Dr Jackson on the Attributes, who discourseth this equi-
vocal being of creatures at large, objects this, that yet a picture is a true picture,
although not the man ; and so the creatures, though but shadows, and the best of
them the image of God, yet still withal they are vere entia, truly beings. But I
reply, If God only be said to be being itself, and to have both being, name, and thing
proper to him alone, as the Scriptures speak, then by the same reason that the picture
of a man is not the man, allowing it to be a true picture; so the creatures are not true
being, but barely the shadow of it. And it is not enough to say they are not God ;
but if to be God be only to have being, then they are but the shadows of being.

20 OF THE CREATURES, AXD THE CONDITION [BoOK I.

men) he miglit look from them, they were not worth his producing out of
nothing ; yea, it had been better they had been nothing still. Another
account is, that this being a comparative of what the creatures are unto the
great God, there is, now that they are made, a less distance and dispro-
portion between the creatures and nothing than is between God and the
whole creation. For if you measure the distance between the creatures,
now they are made, and nothing, if God should return them unto it, it were
but a finite distance privatively considered ; for their annihilation would be
hut jJrivat to Jiniti, the depriving them of a finite good and being; but the
distance between God's being and theirs is infinite, yea, and in excellency
and transcendency more distant than was betwixt nothing and the creatures
before they were made, though philosophers would ascribe an infinite dis-
tance negatively considered, yet no such as that wherein God is above us ;
and so they are less eveiy way to God than nothing is to themselves. And
therefore to conclude this, if there could have been supposed a greater
distance any way imaginable, whereby to have expressed the distance of
God and the creature, which should have cast them down lower than this
of being less than nothing, God would have expressed it thereby. But take
them barely as creatures, and you cannot speak lower of them. Oh the
infinite height and depth of God, which Zophar speaks of. Job xi. 8, to
whom the creatures are less than nothing.

Our divines, therefore, reckon not God, in point of arithmetic, together
with us. They cast not God and us into the same numbering. They do
not say of him, that he is unus, or one, though he be the first and great
one, and so go on to number the rest of things. No ; they suffer not
creatures to bear or sustain the repute and account of number after him,
or when he is spoken of. They say of him that he is nnicus, the only
one, that stands apart by himself out of all arithmetic, as his transcendent
being comes not under our logic ; which is in eftect the same that God, by
the prophet Isaiah, speaks. Our acuter commentators on those passages
in chapters iii. iv. v., wherein God sets himself out alone the true God —
' I am Jehovah, and there is none else ; there is no God besides me ; I am
the fii'st and the last' — and the like to these, which you find up and down
in those chapters, do observe, that though his dispute, or rather an over-
disputing discovery of his creatures, be pitched for the confusion of the idol
gods of heathens, that yet his arguings do rise higher than simply against
those idols their being gods, but involves, in the confutation thereof, that
as creatures they had no being, much less as gods. Thus chap, xliii. 10,
compared with ver. 13, ' Before the day was, I am he ;' * and therefore,
accordingly, still mentions his name Jehovah — his name that assures wholly
the name of being to him ; and as of them, speaks up and down of his
being the creator and former of them, as merely out of nothing ; and will
you take them, and make gods of them ? Thus his argument lies. And
when, in chap. xlv. 5, as in the conclusion of that discourse, he speaks thus,
vers. 5-7, ' I am the Lord, and there is none else, there is no God besides
me : I ghded thee, though thou hast not known me ; that they may know
from the rising of the sun and from the west, that there is none besides
me : I am the Lord, and there is none else. I form the light, and create
darkness ; I make peace and create evil. I the Lord do all these things.'
He manifestly points the dint of his speech in relation to them as creatures,
and not as gods only set up by men. And he was the creator of all things,
who only had therefore being in himself, and so did or made all those
* See Gataker in the English Annot. on the words.

Chap. III.] of their state by creation. 21

things, as his saying is, ver. 7. And that, therefore, there was not only
no God besides him, but that their gods, as creatures, had no being, but
he alone whose name was Being, or Jehovah. As to such a sense as this,
I understand the order of those words in ver. 5 (taking in all these things
that stand round about it), * I am Jehovah, and none else,nhere is no
God besides me,' that the fore part of that speech is applied to the point
of being and existence : ' I am Jehovah,' that is, being itself only, and
none else. For then, over and above besides, he adds, ' There is no God
besides me ;' that is, no creature is, no God, to be sure, besides him. So
as their swelling words, used of the creatures to be styled ' all things' besides
him, doth, in reality and effect, come but just to the same account as if you
would set down a multitude of cyphers apart by themselves, and then say
of the account of them, there is a million or many thousands of them,
which is a vast number in sound of words, and reacheth a long way in
figures, but yet still they are but a million of cyphers, and what comes
that to ? Even to just nothing, because there is not so much as one real
number of their rank or kind to set afore them. All and every creature
being miUiiis numeri, as we say, bearing no account, all of them make not
so much as an unit, an one in truth ; but they are empty shadows, appear-
ances of being, all and every one of them.

To apply all this to humble you as creatures : look as this false and ficti-
tious name of idols, their being gods, is but an imposed and equivocal title,
whereas an idol is really nothing — 1 Cor. viii. 4,5,' We know that an idol
is nothing in the world, and that there is none other God but one. For
though there be that are called gods, whether in heaven or in earth, as
there be gods many and lords many,' it is no such thing — so in like
manner we may say of the creatures. There are creatures many, that have
the title of being, the name, yea, are styled 'all things' in that following
16th verse, yet in reahty and truth they are nothing, as and afore God ;
and humble yourselves, therefore, for your idolatry, and too high valuation
of yourselves. All is as nothing. This parallel of ourselves with idols, in
this respect to humble us, is not mine, but the prophet Isaiah's, chap. xli.
29, ' Behold, you are as nothing, and your works are nothing.' He speaks
there of their idols. They had made gods for themselves, and his intent
and meaning is thereby to humble them, as if he had said, Lo, here the
idols you make your gods, and give a being to : such, as such, are really
nothing, though fictitiously, in your imaginations, made your gods. Even
so your very selves, though you assume and arrogate the name of being
and greatness to yourselves, yourselves are nothing if you be compared
with the great God, whose glory you corrupt and turn into a lie, in your
setting those creatures like yourselves up for gods. And his speech is
similar unto that of the psalmist, ' They that made them are like unto
them.' Even so Isaiah here : ' They are nothing, and you are nothing.'

22 OF THE CREATURES, AND THE CONDITION [BoOK 11.

BOOK 11.

Of the first estate of men and angels hy their creation. — What were the laics
and rights of creation ; and uhat uas equitably due between the Creator and
his creature. — Of the state of the first man Adam in innocence, and what
were his circumstances in that his primitive condition.

CHAPTER I.

What was the law of creation on God's part? — It ivas hut what became and
was worthy of the great Creator to do all for his creatures that such a
religion* required. — This consisted in two things : First, To endow them
with the image of holiness, to qualify them to attain their designed end, which
was to know, love, and enjoy him ; Secondly, To continue his goodness and
favour to them as long as they continued in their duty and obedience. —
The condition of both angels and men by the law of their creation common
and equal for substance.

My design in this discourse is, in tlie end, to magnify the supercreation
grace of God in election, and the glory of Christ as our head and a Saviour,
■which was to be revealed upon our fallen condition, though ordained afore
all worlds. And I judged it greatly couducible to this end to begin next to
set out the right and true measure of our state and condition by virtue of
our first creation, as we came forth out of God's hands first, with the dues
and privileges belonging to it, and not of ours only, but of the angels by
their first creation ; by the view and compare of which we shall be capaci-
tated and enabled to destroy! an infinite weight of that supercreation grace
added by election, that was ordained us, as it were, over the head of mere
natural or creation goodness. And we shall find that it is not only that we
are sinful and fallen, that afibrds matter and occasion to exalt supernatural
grace, but even our first original and best estate that preceded it.

This first estate I would term, upon many accounts, the estate of pure
nature by creation-law; and as rightly as our di\-ines do call the covenant
we were by creation brought into fedus natnne, the covenant of nature,
which is founded upon an equitable intercourse set up betwixt God the
Creator and his intelligent unfallen creatures, by vu'tue of the law of his
creating them, and as by then- creation they came forth of his hands ; God
dealing with the creature singly and simply upon the terms thereof, and
the creature being bound to deal with God according to that bond and
obligation which God's having created him in his image, with sufficient
power to stand, and having raised him up thereunto out of pure nothing,
lays upon him,

* Qu. ' relation ' '? — Ed. f Qu. ' descry ' ? — Ed.

Chap. I.] op their state by creation, 23

And in the substance of it the law was one and the same in common to
us men, and the angels, in and by their creation.

Now, that estate of the angels the apostle Jude calls their first, or rather
original estate, which they were endowed with from their very beginning,
and was by original justice their due, or their natural estate; that is, which
they had from, by, or with their creation, and by the law thereof; which
estate being alike common to the good angels as well as the bad, before
they left it, as the apostle Jude says, is one part of the distinction between
the estate which the angels, which are still good and standing, have by
election, as in Timothy, and this other part, of the original estate of good-
ness which in common they had by creation.

And according to the true intent and import of the same distinction, I
may style this goodness by creation man's original estate, and ours and
Adam's first natural estate, in that holiness and righteousness, as we did
come forth of God's hands. And if Adam had stood, and his children had
been begotten holy of him (which is supposable by the law of creation they
might have been), it might have been said of them, that they had been holy
and righteous by nature, as truly as the apostle doth the contrary, speaking
of men now fallen, that they are * children of wrath by nature ; ' yea, this
latter is founded upon the former. Now, what estate we his children
should have had (in that supposal) by generation, the same, and no other,
Adam he had by creation. And as of us it would have been said, that we
had that holiness by our creation, although we had received it by natural
generation from him, yet it would have been the same every way, and no
other (as to the state itself), which we his children should have had ; only
the way of production should have diftered, that his was by creation, ours
by birth. Yea, and it was given him by creation to convey it to us by
birth, and in that respect it might and should have been termed their
primitive, first, original, natural condition in him, and his children to be
begotten by him.

The first covenant of works under which Adam was created is tenned by
divines ficdus naturae, the covenant of nature ; that is, of man's condition,
which from and by his creation was natural to him ; yet I would rather
call it the creation law, jus creationis, or of what was equitable between
God considered merely as a Creator on one part, and his intelligent
creatures that were endued with understanding and will on the other,
simply considered as such creatures, whether angels or men, — the measure
of which law, in general, lay in an equitable transaction between God and
them, a congruity, dueness, meetness on either part.

On God's part, I would call it a dueness, remembering how Paul prohi-
bits the word ' recompence' as any way challengeable by any or all the
creatures : Rom. xi. 35, ' Who hath first given to him, and it shall be
recompensed unto him again ?' And he says it to exclude all recompence.
So that this dueness imports only what it became God to do, and was
worthy of him, in such or such a case ; as he useth the word Heb. ii. 10,
'For it became him,' &c., so as the meaning is in this only respect, that
if God would please to create two such ranks of creatures, angels and man,
it became him to do to and for them what was worthy of such a relation,
of a bountiful Creator, to each in their kind, not yet exceeding what that
relation of a Creator, considered simplj' as such, required ; so as if he did
exceed it, it was but what was an overplus, as his assisting them, in causing
them to stand so long as they did ; otherwise God himself condescended to
make an equity the rule of his will in that covenant of works, condescend-

24 OF THE CREATUEES, AND THE CONDITION [BoOK II.

ing to mitigate the absolute rigidity of it, and to moderate it unto the Jews
(who clamoured him in Ezekiel), yielding from his ' Cursed is every one
that obeys not in every thing.' Upon this he answers the clamours of the
Jews : Ezek. xviii. 17, 29, ' Are not my ways equal ?' saith he ; when he
offered that if one, who had been never so great a sinner, would ' turn from
his evil ways,' and the like, he would receive him, and abundantly pardon.
As on the contrary, if, having been so righteous before, he begins to turn
away from it, he must lose the benefit of all his former obedience. This
was fair for God to ofier, and his ways therein equal. Yet God knew that
this was impracticable by them ; but to convince them, he tried them by
that offer, as Christ did the j'oung man in the Gospel, when he put him
upon keeping the commandments, and there left him.

And such like equity may be considered in God's fii-st founding the cove-
nant of creation : first, in what he would bestow in and by the act of crea-
tion itself, in them. He gave all that was due, or convenient and meet for
the natures of such creatures, to attain their end of happiness in a propor-
tioned communion with himself. And although it was free for him, whether
to have created them or not created them, yet, if he resolved so to create
such, his will regulated itself by what was meet for their natm-es, as such,
to receive from him, and for him as a Creator to give.

In every work of God's, he observeth a dueness or becomingness according
to the kind of it. So in the work of redemption in its kind, in which he
was yet at a far greater fi-eedom than in this of the first creation. And in
this sense the apostle is bold to use the phrase of what becomes God in
such or such a sphere to do. Thus (Heb. ii. 10) ' It became him, for
whom are all thmgs, and by whom are all things, in bringing many sons
unto gloi-y, to make the Captain of their salvation perfect through suffer-
ings.' Now, in the work of creation in its kind, as in other works in their
kind, God regulates himself by the measm'e of a dueness and becomingness
between him and the creature. And although there could be no obhgation,
simply considered, in him ' that works all according to the counsel of his
will' freely, yet his will regulated itself by what that same counsel judged
most becoming him to do, as that which his counsel judged so to be. And
so in this work of creation, God would bestow such facukies and powers as
the creature itself could any way judge requisite to his perfoiTaing the
work of a creature of an intelligent nature. Thus, in case God resolved
to do such or such a thing, he would do it suitably to the matter of it, and
what the nature of the thing required ; and worthy and like himself, and
the relation he takes upon him, by doing such or such a work. The truth
is, he observes it as his rule in all things, as that text forementioned insi-
nuates ; and of all other works, let no man be offended to say, God set
himself an equitable rule or law in this his first and bottom work of crea-
tion, wherein yet he was most free to have begun it, or not begun it. Thus
in general.

For the particular requisites on God's part, and but so far as is now
enough to my present scope, I shall mention but tw^o.

First, That if God would create intelligent natures out of nothing, it
became him to endow them with his own image of holiness, &c., whereby
they might be able to know, to love, and to enjoy a communion with him,
and happiness fi'om himself, as their chiefest good : which, as it was God's
bountiful gift to bestow, so the very nature of such a creature required it
as convenient, meet, and suitable to its nature, and without which it had
been imperfect, yea, miserable ; for otherwise those vast faculties of under-

CUAP. I.] OF THEIR STATE BY CREATION. 25

standing and will had been left empty, and like an hungry stomach (of a
giant, suppose) continually craving, when it hath only crumbs of food, and
drops of weak water. Nor could they otherwise have attained their main
end, or arrived at their convenient happiness, which the very natures of
them were constituted and fitted for, which can be filled with nothing but
a communion with God. And all creatures, and creature comforts, if alone
vouchsafed without an intelligent communion with God himself, had been
but as a drop to a cistern. That whereas God had provided for every sen-
sitive or other faculty in man himself, and other creatures, a meet object
suited in nature to them ; and for man's bodily person, all comfort, a meet
help, &c., as the woman is teiined, he had left men's souls, and in them
those noble powers of understanding and will, deprived of their chief object ;
they had been shut out from the communication of the life of God, in which
their happiness lay : which blessedness also must arise from a natural
' suitableness concreated in those faculties, and with them, whereby they
might be enabled to know, love, and delight in God. And in such a con-
venient meetness to enjoy God must this holiness consist ; as also in an
inward principle, and divine disposition in every faculty suited to, and
agreeing with every law God had, as a creator, commanded ; naturally car-
rying, and wholly inclining them to fulfil it, which was the law of God
written in their hearts, in the full perfection of it, and as the due perfec-
tion of them ; and thereby it did become their natural perfection by this
creation law. And surely, if the things of the law are said, by nature, to
be written in man's heart, now fallen, this is but a shadow of that full and
perfect, exact copy of the whole and holy law, which was then man's
nature much more. These things, therefore, were to intelligent natures a
creation-due ; and in that respect natural to them, or which the nature of
them required ; and it became God as a creator to give them when he
would create them.

2. And, secondly, on God's part as a creator, it was requisite to con-
tinue his favour and goodness to them, and that happy estate he had set
them in, whilst he did continue their being, whether of Adam in paradise,
or the angels in the paradise above, the place of their creation, which they
should enjoy, if they continued to keep their first estate of holiness, &c.
This was also a meet and equitable due, for God, as a faithful creator, to
give, and was correspondent to this their begun happy condition, and was
all the promise that I know of, made to such obedience.

That whereas God, in the view of his own heights of holiness and
sovereignty, might, after some time and experiment, have said, I see at
best you are but unprofitable servants, and so not have regarded their low
creature-services, as anyway coming up to the immense desires and aims
of his great holiness, yet he would continue his love and favour at the same
height which he prosecuted them withal at their first creation, and so they
should live in keeping his commandments.

And this alone was of itself a great promise, and an abundant reward,
though they had never been advanced to an higher glory or privilege. And
this was all the promise we read of, ' If thou do these things, thou shalt
live,' namely, in doing of them; and this was their life, and yet suitably
but creation- dues, and an equity by creation-law. For if providence be a
continual creation, then a providential law from God, and the continuation
of our first parents, and so of us, in that first creation-life and happy estate,
whilst they continued obedient, was but an extension of that first creation
goodness out of which God first put them in that estate ; and so, but a

2G OF THE CREATURES, AND THE CONDITION [BoOK II.

continuation of the same law, and but a repeating, every moment they
stood, that complacency he had at first in them when he made them ; and
it was but the like, in its proportion, unto what he continues to all his
other creatures in their sphere, that keep his ordinances to this day. And
it is a dueness that in meetness and equitableness is to be dispensed to him
that worketh and continueth therein, out of that justice that is in God, as a
creator, to his unsinning creature continuing holy.

This condition of angels by the law of their creation, and of man, for
substance, is common to them both. However men and angels might and
do differ in degrees of excellencies in respect of their mere creation-holi-
ness, even as they diflfer in their strength (the excelling wherein is given to
the angels), as also in their habitation proper to each, as Jude 6, the one
created on earth, the other in some of the heavens, yet it is a difference
but of rank or degree, such as between nobles and commons, in an higher
and lower house. God ' made man a little lower than the angels ;' that is,
in respect of degrees, so far as that psalm is to be understood of Adam's
or man's condition by creation. Though it hath an higher reference unto
Christ Jesus as man, yet still this degree of lowness in the one, and
height in the other, had for the substratum of it, in either, the same common
law of creation-perfections, and the rules thereof do take hold of both alike
in their several ranks, and with their several degrees. I will not therefore
now debate what differing excellencies each of these had proper to them-
selves in their several capacities and spheres ; or the differences of the
original condition of both these, angels and men, from what their now
present standing in grace, and hereafter in glory, do afford.

This we may safely say, that the difference of their condition was not
so gi-eat, as that they should see God's face in that manner as Christ doth.
The angels, though created in one of the heavens, by their creation did not
so enjoy God. It is Christ's sole honour to bring that first up. ' Who
hath seen God at am^ time ? No man hath seen God at any time ; the
only begotten Son, which is in the bosom of the Father, he hath declared
him,' John i. 18. This * gi'ace and truth came only by Jesus Christ,'
verse 17.

The law was the same for substance that ours [isj. That under a law
they were made is evident, for else there had not been sin in them that
fell ; but it is express they did, 2 Pet. ii. 4 ; and sin is a transgression of
not only a law, as Eom. v. 13, but of the law, as being one in common
to all creatures : 1 John iii. 3, 4, ' And every man that hath this hope in
him purifieth himself, even as he is pure. Whosoever committeth sin
transgresseth also the law : for sin is the transgression of the law.' That
the first commandment duty is the common law to angels and men, as
to love God, fear God, &c., this is so plain as none may deny it.

2. The third, * Not to take God's name in vain.' The devil is a blas-
phemer, and so breaks this command.

3. If there be superior and inferior ranks of angels, as Michael an arch-
angel, thrones, dominions, principalities, and powers. Col. i. 16, then a
reverence from the inferior orders to all their superiors must be due ; and
so the fifth commandment is an obligation upon them.

4. The sixth command, ' Thou shalt not kill,' binds the angels as a law.
For ' Satan is a murderer from the beginning ; ' which could not have been
said, if that command had not been violated by him in seeking man's de-
struction.

0. The ninth command, ' Thou shalt not bear false witness,' reaches

Chap. II.] of their state by creation. 27

the angels themselves. For the devil, as a breaker of this law, is * a liar
from the beginning ;' and Michael, in Jude 9, as obliged by this command,
* durst not bring a railing accusation' against Satan.

C. The tenth, ' Thou shalt not lust,' has a respect to the angels ; else
why does Chi-ist charge lust on the devil as his sin ? John viii. 4-4, ' You
are of your father the devil, and the lusts of your father you will do.'
What are they but pride, envy, hatred, malice, &c. And the good angels,
in obedience to this command, have a love to the saints. * 0 Daniel,
greatly beloved,' says Gabriel to that prophet, Dan. x. 11. They have
also a zeal for the saints, and joy in their conversion, Luke xv. 7. But if
they should not have the same laws in all things that we men have, yet it
must needs be said, that they are under very many laws that are given to
us men.

Yet it is enough for what I intend, that their covenant by creation ran
upon the same terms that ours of works does ; the tenor or terms of the
law is the same. So as, suppose they had not altogether the same law, yet
they were under the same fundamental sanction of punishment and reward.
Upon one sin, all their happiness was to be forfeited, as upon ours it was.
Their estate was changed by sinning, as ours also was.

The same punishments take hold upon them, though not the same bodily,
as death, unto which the angels are not obnoxious, for they can never die.
But what death spirits are capable of, we and they undergo the same. We
were both alike cast off from God ; we were expelled paradise, they were
thrown down out of heaven into hell ; and at the last day, the same
sentence shall be pronounced against both, ' Go, you cursed, into everlasting
fire, prepared for the devil and his angels,' Mat. xxv. 41. As in a state
there may be different laws, yea, variety of privileges to nobles and others
in a kingdom, and yet the fundamental maxims for life, death, and for-
feiture, be the same to them all.

They had also the same mutability that was in our condition, and stood
upon the same gi'ounds and terms that we did. It was their being made
out of nothing, and so mere creatures as well as we, that was the cause of
their fall ; so that we are sure they stood as ticklishly as we, no more
assistance in their state and proportion than Adam in his. We are sure
that God took the forfeiture upon one act of sin committed by the angels
that sinned, for ' God spared not the angels that fell,' but threw them im-
mediately to hell, as well as he doth us men. Nor had they such an high
way of knowing God or the enjoyment of him ; as it is the highest heavens
that might have kept them infallibly from sinning, for that Christ only
hath brought up to behold God's face in such a perfection of righteousness,
as to exclude all sin acted, or the possibility of it.

CHAPTER II.

The mutahility of that first estate. — By its constitution and their own weak-
ness, both anfjels and men ivere liable to fall from it. — God teas not at all
obliged, as Creator, to preservehis creatures in that first condition effectually
by his grace. — The causes of their mutability. — To be changeable is the
nature of a creature, with difference from God, who only is immutable. —
That the creature being made of nothing, tends to a deficiency.

There needs no other nor more certain proof, both of the foregone and of
those following assertions, than the event.

28 OF TUE CREATURES, AND THE CONDITION [BoOK II.

1. That these two sorts of creatures, angels and men, might fall from
their original estate of perfect holiness ; for, de facto, of both sorts did fall,
and the angels that did not were of the same frame, of the same brittle
metal with the other of their creation, and the dues thereof were common
to both : * The angels that sinned,' saj^s Peter, 2 Pet. ii. 4. ' The angels
that kept not their first state, but left their own habitation,' says Jude,
verse 6. How much more might this befall man, ' who dwells in houses
of clay ? ' as it is argued in Job, from the stronger, the angels, unto the
weaker : Job iv. 18, 19, ' Behold, he put no trust in his servants ; and his
angels he charged with folly : how much less on them that dwell in houses
of clay, whose foundation is in the dust, which are crushed before the
moth ? ' And that, de facto, we are fallen, we all by sad and woeful experi-
ence have found.

2. The second is. That no obligation was upon God to keep either of
them from so falling, by any law of his having created them. This the
event also is a sufficient demonstration of; for if there had been such an
obligation upon him, his faithfulness is such, and love unto his creature is
such, as he would then certainly have kept them. That title of faithfulness
is annexed to his being Creator : 1 Pet. iv. 19, * Wherefore let them that
sufier according to the will of Grod commit the keeping of their souls to him
in well-doing, as unto a faithful Creator.' The argument, then, from that
he did not keep them, is invincible, that he was, as a Creator, absolutely
free and disengaged from keeping them (without any breach of any due
unto his creature by the law of his creation), and doth sufficiently confirm
all that is foregone in the former chapter concerning that intercourse settled
betwixt God and us by creation. Nor would the holy God have put that
high sarcasm, or bitter (yet just) retortion upon man when he had sinned,
which struck at the very spirit of his sin, * Man is become like one of us,'
which had been the very inward pith and substance of his sinning, which
compared together with the tentation — ' ye shall be as gods,' — shews that
that was it had taken them. God, I say, would not have upbraided them
with that severe sarcasm, if he had been engaged to preserve them from
sinning, and yet was wanting to do it.

3. Nor must we lay upon God any influence of his, into either of their
falls. ' As God is not himself tempted with evil ; so, nor tempteth he his
creature unto evil.' James i. 13, 14, ' Let no man say, when he is tempted,
I am tempted of God : for God cannot be tempted with evil, neither
tempteth he any man : but every man is tempted, when he is drawn away
of his own lust, and enticed.' He carried himself in that matter precisely
according to the exact dues of creation. He dispensed all the influence
that was due thereby, and more he did not vouchsafe, merely because, as
a Creator, he was not obliged thereto. And God ordered it thus, that the
difi'erence between that creation influence and assistance, and the efficacious
assistance of grace which he gave the angels that stood, and meant to give
to his elect, ' called ones,' might be manifest from that which was by crea-
tion due only ; that what was God's might be given to God and his grace,
and what was the creature's might be given the creature ; for it is certain
that, had God either inhibited the devil from tempting, or had cast in but
a grain of assistance, more than by creation was due, into man's heart and
will when tempted, and prevented but a mere negligence or non-attendancy
to God and his word (for their sin began with these at first, and they were
the ])rimiim momentum of their verging), they had not sinned. If when
the eyes of their minds were next door towards a wink, God had given but

Chap. II.j of tueiu state by creation.

the least jog, it had kept them awake. Likewise,
but bo was not bound to give, and it was free for him to do or not to do.
And unto this, of God's not being bound thereto, as on his part, doth
Arminius himself put it.* Nor had, nor could man be aforchand with God
by anything he had or could do. For all must be only by virtue of what
he had received by creation from God. And so, the apostle's general pro-
clamation made on God's behalf, unto all his creatures, reached Adam in
that estate : * Who hath first given to him, and it shall be recompensed
unto him again ?' The sense whereof is, that God stands free, not upon
prerogative, but equity, a debtor f unto man ; but at a perfect liberty to
give, or not to give, what ho had not compacted for. And Christ says the
same, on his behalf, to him that murmured, Mat. xx. 13, 'I do thee no
wrong : didst not thou agree with mo for a penny ? ' And that I have paid
thee.

But besides this argument from the event, the Scripture says the same,
with a Behold prefaced unto it, in two places: Job xv. 15, 'Behold, he
putteth no trust in his saints.' And that he had put no trust in them is
directly spoken in respect unto their mutability, and the hazard of their
failing him, in their serving him, if left unto themselves. So as we have
God's judgment declared, that they were such unstable creatures, that he
had no confidence in them as such. Which, if it be understood in the
present tense, that now, since the fall, he putteth no trust in his angels
that stood, yet still it relates unto what in themselves they are, and were
by nature, and would be, if God did not continue to uphold them. The
same is said in chap. iv. 18, with another ' behold' again, * Behold, he put
no trust in his servants, and his angels he charged with folly.' Which
latter is spoken as of the time past, upon an experience of the fall of some
of them, that shewed the same ehangeableness to be incident to the rest
that stood ; and that if God should deal with them only according to that
law of their creation, and leave them into the hands of their own counsels,
they w^ould be as foolish as the rest had been.

But the greater task of the tw'o is, to evince what this mutability was
and what the rise of it was, in the creature.

I begin with the latter, the rise or ground of it.

1. This ehangeableness in the creature is the condition of the creature
as a creature, with difference from God. Of God it is said, James i. 13,
that ' God cannot be tempted with evil ;' and evil there is the evil of sin,
with which the creature is tempted, and is an opposite to that goodness
which is essential to God, whereof Christ speaks. Mat. xix. 17, * God only
is good,' and thereby differenceth God's goodness from the creature's good-
ness, by declaring that God alone is essentially good ; and it riseth to such
a consistency in his nature, and height of transcendent perfection, that it
cannot admit of the least impression, touch, or tincture of evil to stain,
yea, not to discolour it ; and therefore James expresseth it by this, ' He
cannot be tempted,' James i. 13, it being a contradiction to his nature
as being God ; as elsewhere, that ' he cannot lie,' Titus i. 2, and * cannot
deny himself,' 2 Tim. ii. 13. Now, if these things be said of God as he
is God, then the opposite (a capacity of being tempted with evil) must be
intended thereby of the creature considered in its creatureship.

If any one say, James speaks in the words afore and after, of and unto
man fallen, that is, tempted^with * his own lust,' ver. 14. And so it is not

* Hoc impedimentum Deus prsestare non tenebatur. Thes. de primo hominis
peccato. t Qi^' ' not a debtor' ?— Ed.

30 OF THE CREATURES, AND THE CONDITION [BoOK II,

an argument to prove that the creature, in its original estate, was thus
liable to temptation with difference from God,

Ans. 1. His saying, ' God cannot be tempted,' being a setting forth an
attribute proper unto God, therefore however, in the occasion of it, it
may bo an exhortation unto men 'fallen, &c., yet the maxim extends
further, and is not to be narrowed unto a comparison of God's nature, in
this respect, with corrupted man ; but in that it is made proper unto God,
it must needs, in its opposition, express the difference from all creatures
as creatures.

2. It had been short of the glory which is due unto God, in this purity
of his, yea, dishonourable, to have intended it as a comparison only
between a man fallen that hath lust in him already, that may tempt him,
and the infinitely holy nature of God, that hath no such principle in him,
as thereby to set out the perfection of God. For it might be said, that
a creature uufallen hath nothing in him to tempt him neither. Therefore
God his cannot be tempted must extend further, in full opposition to,
and exclusion of, any creature in its best estate considered.

3. It may be said of the strongest mere creature in its best estate, that
it is liable to be tempted of its own lust that may arise up in him, though
he have no sinful lust as yet in him. The first sin of our first parents
was a lust inordinate, * to be as gods.' Self-love grew into a tumour when
once it heard, but afar off, of such a preferment. And so of Satan it is
said, that when he sinned, he sinned ' of his own.' John viii. 44, ' Ye are
of your father the devil, and the lusts of your father ye will do ; he was a
murderer from the beginning, and abode not in the truth, because there is
no truth in him. When he speaketh a lie, he speaketh of his own : for
he is a liar, and the father of it ' — thereby also utterly exempting God
from any the least influence into his sin.

The Socinians, who hold man's nature in his first creation not to have
been holy, but only indifferent unto good and evil, when we urge, ' that
man was created after God's image,' &c., they would retort this absur-
dity upon us, ' that then he must have been made immutably holy, for
God's holiness is an immutable hoHness in him ; and therefore, if man had
the image of it by creation, then he should have had it immutably.'

But, we easily answer, God could not communicate to us his essential
holiness, whereby he is differenced from the creatures. That must be
communicated only so far as it is communicable to a creature. And all
the images that are made of a man do not import a communication of his
nature, but of his likeness ; that is, a communication accidental, artificial,
and not substantial. And so God begat his Son indeed, who is his sub-
stantial image, but the image of God in creatures is not so ; we had, and
have, but the lineaments of his holiness.

A second ground of mutability in the creatures' actings with difference
from God, and his unchangeableness in acting, is, that God is not com-
pounded of a power to act differing from himself, i. e., his essence; but
himself is the power wherewith he acts. He is actus pnrus et simpUcissi-
mus ; and therefore there is nothing can fall out or come between himself
and his power in acting, to weaken or hinder him in acting, nor to cause
any failure in his acting, and specially in his activity of holiness, which ia
in Scripture termed himself. And therefore, whereas in one scripture you
read, he sweareth by himself, in another you find, he sweareth by his
holiness : these are all one. His holiness also is that in him whereby
himself is his own end to himself. God's own good and happiness is his

Chap. II.] of their state by creation. 81

ultimate end, and therefore be can never but act bolily, for bo acts by bim-
self and for bimself; and so cannot foil in acting, but is holy in all his
ways and works, and cannot be otherwise. For all in his acting is himself,
both his power and his end, and all ; yea, and are all one and the same.
But the creature, his power to do or act, is one thing, and himself is
another. lie acts not immediately by himself, but by a power given him
to act ; and which is differing from himself, an accident in him, far differ-
ing from himself. Neither is himself his own end in acting, but God, by
his creature, is to be his end to act for, and by which he is to be moved in
acting ; and God, that is his end, is without him and far above him. And
therefore himself, with all these his powers or faculties, may falter in
acting when they come to be used 'and put forth ; there may some defi-
ciency come between his power to act and his act itself ; as either a cessa-
tion to act (for he is but agens in 2>otentia) when he ought ; a falling short,
in not putting forth all its power to the utmost ; a remissness, a slackness,
may befall it : as in a line stretched to the utmost, a waggling may fall out.
As particulax'ly, to instance, Jirst, the creature's understanding may fall
into an incogitancy unawares, or a non-advertency, or the want of consi-
deration ; in the twinkling of an eye it may be diverted from a stedfast act
of eyeing God as its truest good. And though God gave assistance accord-
ing to the due of creation, whereby he had power within himself to have
kept attentive to God, yet take what was to be its own doing, its act there-
upon, or duty ; there a cessation might fall out, an unattendancy, a failing
in its acting. Secondly, also his will, whose voice and office still is, ' Who
will shew us any good ? ' And thereupon it is stedfastly to cleave to God ;
yet upon a buzz or hearsay, of being put into a better condition, even as
gods, knowing good and evil, the will, to which it is innate to aim at its
own good (though then in subordination to God it might), did, by as sudden
deficiency and remiss station, make an halt in his way and tendency towards
happiness. As one that, in the putting forth of his hand unto what is as
high above him, as is possible for him to reach, takes hold by the way of
something that is lower and short, through a finding some present ease to
its motion in reaching unto what is higher, and the lower to suit his lower
and inferior aims. And the will was agog upon it, and it fell into a tumour
of seeking its own excellency. And then the will might influence the
understanding to take in the consideration, whether there might not be
something in that new proposed way of happiness ; and the appearance
of it was so represented as the yielding to the temptation is plainly put
upon this, that the woman's understanding was deceived ; so the apostle in
2 Cor. xi. 3, and 1 Tim. ii. 14.

And this defectibility may well be supposed, seeing it is granted by all
that there was that difference between the condition of saints and angels
now in glory, and of the angels and Adam in their creation estate ; that in
that of glory, the manifestation of God to the understanding of the creatm-es,
and the communication of his goodness to the will, is so superabundantly
full, filling them with all the fulness of God, that these faculties and powers
are swallowed up into God. God his being all in all, as it chains up and
unchangeably fixeth the whole of the soul unto him, that it cannot cease or
suspend to cleave immutably to him who is their incommutable happiness,
and so they cannot sin. And had the angels (who yet we cannot say were
in the highest heaven of all) so enjoyed God, they could not have sinned.
But the law and measure, both for angels and men by creation, was that
God should be so represented to them, as to give them a power to cleave

82 OF THE CKEATUHES, AND THE CONDITION [BoOK II.

to God as their chiefest good, as thej began to do ; yet in comparison of
the former, in so inferior a way of manifestation, that as for the understand-
ing, in its own ampHtudc, and that variety of objects it might meet with,
and that might be presented unto it, a room was left for a possibility, in
its creature activit}^, to cast an unhappy glance towards the entertainment
of a consideration of them. And that concourse was such with the will, as
the will was still left to a possibility to cease its going out from itself up
unto God, who was without itself, and to begin to afiect some other excel-
lency proper unto itself, and as that which was suited unto that lower aim
of self-love and self-excellency. And the evidence that they were so left
(besides the evidence the event gives) is, that God applied legal threaten-
ings — ' Thou shalt die the death,' — which in the life of glory have no place
nor influence ; and all this might and did proceed from this, that according
to the necessary constitution of a creator,* they were but agents in jwtentid ;
they were not pure act, and so might cease to act holily, whilst yet they
had the posse, the power from God to act holily. And by the law of crea-
tion, God was not obliged to give the act of willing holily, but the power
to will ; and therefore, also, he might not will when yet he ought, and so
Binned. The act of willing what was holy and good was not necessary in
them, and therefore it might fall out he might not will it. And the first
sin lay, not in an act of willing something else than God, nor in a positive
act of refusing God, but a not willing, a ceasing to will, as it had hitherto
done. And yet this was not chance or contingency, but accompanied with
an act of will, to cease or forbear to will that holy good thing it did. So
as the first sinning began not with a motion of the will, but with a defect,
or ceasing to move as it ought to have done : upon which the understand-
ing was, withal, deprived of its spii'itual light to guide the will ; in that
leaven was in the will, which, though but one faculty, yet was the proper
seat of sin, the whole lump was leavened, and that small speck of taint,
begun in the will, fumed up into the understanding, and darkened it ;
and that spiritual light being gone, it began to judge what the devil proposed
to be their best happiness, and was deceived, as the apostle says. And then
the will, having been averted from cleaving to its true and only good, fell into
a tumour, as I said, of affecting to be as gods ; and so sin grew irrecoverably
more and more upon them. This for a second gi'ound of this mutability.
3. Add unto this, that farther ground which the fathers (Austin espe-
cially) have run upon, viz., that these creatures, though excellent, were
made out of mere nothing ; their root was nothing, and the sap would be
drawing down towards the root and withering, if not continually watered
by efiicacious grace. The creature, as a creature, would be mouldering
towards nothing again, and would do it every moment, if by the word of
God's power it did not consist. And although God hath by charter endowed
them with an immortality, which is an immutability as to the substance of
their being, which yet is by a mere participation, God by essence having
only immortality, 1 Tim. vi. 16 ; j-et still he left this token of mutability,
that they might lose their well-being, which sin only could dispossess them
of. And sin is but an imperfect tendency, or verging or reeling towards
nothing ; only, in the falling, God keeps them in substantial being still,
that they might live to find and know their frailty, &c. To sin, and to fail
that way, is not indeed, says Austin, that which we call nothing ; but, says
he, it is a tendency unto nothing.f And he gives this reason, that by how

* Qu. 'creature"? — Ed.

t Deficere, non est nihil ; sed tendit in niliilum.

Chap. II.] of their state by creation. 83

much any thing is excellent, and falls or declines unto what is worse, or
by how much a thing is become worse than God made it, by so much it is
become nearer unto nothing, and so is, in its degree, a foiling towards
nothing. I would express it thus, that sin is not a falling into pure nothing
for entity, but a falling besides, or sideways, into it ; and yet, into what is
worse than nothing, the perfect destruction of the well-being of it. And
God thought meet to preserve the substance of their being, that those he
rejects might have a being continued, to feel the demerit of sin ; and in
them he meant to recover, separating in the end their sin and their per-
sons ; yet, that all might see their original and the defectibility, might see
an experiment of their first nothingness (which also they know not but by
faith), in that so many of both sorts are cast into sin, which is, if not lower
than nothing, yet next degree unto it ; and know themselves to be but
creatures that were nothing ; and that because, by the law of God's crea-
tion, he was not bound to have preserved them in being, he therefore
suffered the holiness he had endowed them with, and which was concreated
with them, and yet was the flower, the excellency and perfection of their
being, and of more worth than all their beings without it, utterly to come
to nothing.

But yet further, the holiness which, by creation, both angels and men
had, were but adjuncts, accidents, and endowments, perfecting the well-being
of them, and bestowed upon them to perfect their nature, as noble qualities
and dispositions use to do. But they were not ingredients constitutive of
the natures of them, or any part or ingredient into the essence of them,
and yet natural to them, as perfectives of their nature. And such creatures,
or rather concreateds with their nature, may cease and be lost, without the
ceasing of the subject itself that is endowed with them.

In the controversy we have with the papists, we rightly affirm that the
image of God, in true holiness, was natural to man at his first creation.
But then, they put this absurdity upon our assertion, that what is natural
cannot be lost ; and that what was, by a supernatural act of God's, given
the angels and us, must be supernatural.

We answer to the first, that there were three things in man and angels
at the first, that made up theirs and our nature : the substance of the soul,
which was that it was a spirit, and the seat or subject of these other two
that follow. As (2.) the faculties of that soul, that are essential to it in this
sense, that they are principia natura constitiitiva, principles that do consti-
tute the nature of a man, and which, if taken away, a man ceaseth to be a
man ; and such are the understanding, and will, and affections in the soul ;
and so in an angel, understanding and will. 3. There were, further, such
ornaments and dispositions in those faculties, as were for the perfecting the
nature of the soul, and whereby it might attain and be preserved in happi-
ness and blessedness. The two first are, through God's ordination, immu-
tably bestowed, both in angels and men ; so as if either the souls of men
should cease to be spiritual substances, or the angels to be spirits, or come
not to have an understanding or will, they would cease to be either angels
or men ; and therefore, these two they retain, in omni statu, in all states,
both fallen and unfallen angels, good and bad. But the third, which was
this of holiness, which perfected their natures, they were and are liable to
a mutation in. For it was and is but a perfection in the soul or angel,
which may, abesse vel adesse sine siibjecti interitu, be lost, and cease without
the ceasing of the subject they belonged unto, as precious stones or herbs
may lose their virtue, and yet be stones and herbs still.

VOL. VIT. C

34 OF THE CREATURES, AND THE CONDITION [BoOK II.

To the second we answer, that though the image of God were concreated
with the soul by a supernatural operation of God's, that hinders not at all
that it should be a natural perfection to man's nature, and natural in that
very respect objected ; that because man came forth of God's hands by
immediate creation, even therefore it was meet and requisite, yea, neces-
sary, that those his rational creatm-es should have this image, as an endow-
ment which was to enter into the composition of their nature. He had not
else had that perfection, which, to the nature of their being intelligent
creatures, was due ; and so, though it were supernatural in the production
of it by God as the efficient, yet natural to the subject that was made by
God. It hinders this no more, than that, because the creation of the soul
and the faculties of it, and the union of it with the body, were by a super-
natural operation of God's, that therefore he was not naturally a man.

But this last demonstration proceeds upon this, that if these creatures
themselves are, in the substance of them as creatures, mutable and apt to
be changed, and would sink into their nothing, if God upheld them not by
the word of his power (and this mutability, or aptness to perish, at least
is affirmed of them, with difference from Christ, as [hej is God, Heb. i.
10-12 : ' And, Thou, Lord, in the beginning hast laid the foundation of the
earth ; and the heavens are the works of thine hands : they shall perish,
but thou remainest ; and they all shall was old as doth a garment ; and
as a vesture shalt thou fold them up, and they shall be changed : but thou
art the same, and thy years shall not fail'), then much more are these
accidental perfections mutable and apt to be changed, further than as God
shall put a stability into them.

CHAPTER III.

Of the first stale men run through, viz., that of innocency. — A brief draft
of all those several states or conditions through ivhich God leadeth the elect
of mankind. — Together with a comparison of those states together.

Our most holy, wise, and gracious God had, in his everlasting pui-poses,
(as by the event appears) fore-ordained several estates and dispensations
(whereof some are inferior and subordinate one unto the other, and whereof
one is utterly contrary and perfectly opposite to that happiness he intended)
which he would lead his elect of men through, as so many several degrees
they take ; yea, and oppositions and hazards they are to pass through, ere
the last and most royal crown of glory be set upon their heads. And this
he chose to do, to the end to magnify and set forth the glory of his own
grace at last, as also to carry and lead us still on with wonder from one
unto the other, and to prepare us to entertain that consummate happiness
at last with unalterable* astonishment and adoration. God hath not dealt
thus with the elect angels, who have had no changes ; but us, the sons of
men, he shifteth from vessel to vessel, and shifteth us first from one con-
dition, then another, till he hath brought us to that utmost refinement
which may render us in the highest manner meet and capable of himself
immediately. To this end he at first created us in a pure and natural
condition in Adam, and he the first of mankind ; to let ns see our iinum
or bottom, what by the law of creation it was that was our due, and how
remote we were by that due from that glory he supernaturally in Christ,
* Qu. ' unutterable ' ? — Ed.

Chap. III.] of their state by creatiom. 35

the second Adam, bad intended ; that since fjraco freely had designed us
an higher, the disproportion might appear, that so what was the gift of
grace might rise up to its full glory. Then ho lets us fill into sin and
wrath, which utterly spoiled and defaced that first native beauty we bad by
creation, and plunged us into a contrary depth of misery. But then, after
that again, ho gives forth the gospel, which discovers Christ as a redeemer
from sin and wrath, who withal brings a life and immortality to light,
which by faith apprehended by us, puts us into the state of grace, and a
participation of Christ, such as is suitable to the relation of the gospel in
this life, far excelling Adam's state.

But then, last of all, and after all this, God hath a resei've, a surpassing
weight of glory to be revealed in us, and that also admits of its degrees, of
which anon.

And these I thought best in this place to give the brief entire view of,
not only for the pleasantness of the prospect when in brief set together, but
because it will serve as the clearest introduction or general preface unto all
the treatises that are to follow, which have for their particular and set
subjects these several estates and conditions. This discourse being to
handle the state of Adam in his purest naturals, with a comparison be-
tween him and Christ, and his state and our state of grace under the
gospel, in other discourses which are to follow, I shall, 1, treat of man's
Binful and corrupt estate, and the misery thereof, which serves further, by
way of contraries, to magnify the glory of God's grace, and his Christ, as
revealed in the gospel ; then, 2dly, the state of salvation by Christ, which
the elect are brought and raised up into by the grace and work of all three
persons, which is rendered to us the more illustrious, both by the imme-
diately preceding misery which we are delivered from, and then by its sur-
passingly excelling that first and best estate ; then, 3dly, I shall discourse
of the last and best condition of the elect, which is the state of glory.

That which at present I am to do is only,

1. To give an account of God's dispensations herein.

2. Shortly to enumerate the particular states, and compare them in
their comely gradations or subordinations of each to other.

For the first, the account hereof consists in two things :

1. That it is and hath been the manner of God, in other works of his,
to proceed by like steps and degrees ; to proceed from less perfect to
more perfect ; and to put great distances and disproportions, yea, from
contraries.

2. The reasons of it.

The first contains two things in it.

1. That it hath been his manner in other works, which will help ns to
understand his proceeding in these. Thus, in making this visible world,
he first began with a rude lump, that ' had no form,' Gen. i. 2, neither
essential nor accidental ; which was actually nothing, potentially all things,
therefore called earth and waters, but in truth a darkness and deep confusion
without form. Then he divides that lump into four lofts and rooms, and
puts in forms thereto to perfect that mass, and so makes the four elements ;
then he finisheth and fits up those several lofts and chambers with inhabi-
tants, garnisheth the fiery heavens with stars, fills the waters with fishes,
the air with birds, the earth with beasts. And of these, those that had a
more perfect kind of life were still created in order, after the other more
imperfect, and still the latter containing in them the perfections of the
former ; and then, last of all, man, the end, the existence, the lord of

36 OF THE CREATURES, AND THE CONDITION [BoOK II.

all, that hath the excellency of angels, sun, moon, and stars in him, as
Eccles. xii. 2.

And whereas God had another man to come, the Lord from heaven, who
is God and man, and for him to make another world, a new heaven and a
new earth, which he intended more than this, yet his ordination in his
decrees was to make this first world more imperfect, as the prehuUum and
preparative to this new world of Christ's ; which ordination and method of
his the apostle hath expressly set before us, as heedfully to be noticed by
us, 1 Cor. XV. 46, where, speaking of both these men, Adams, and their
worlds, ' That was not first which was spiritual ; ' that is, that man Christ,
and that estate of spiritual perfection he brings in, was not to be first, but
last ; ' but first that which was natural, and afterwards that which is
spiritual.' God laid that estate of Adam but as the first rude draught, the
gi'oundwork to be filled up. God proceeded ab imperfectiore ad perfectius,
by degrees fi'om natural to spiritual. And in the framing and rearing up
this new second world, he observes the same method.

1. In the very prophecy and foresignifying of it aforehand, God pro-
ceeded c&Au/z.£g&;;, by several parcels, and cast the revelation of him into
several shapes and representations, 'rro/.vrpo'rrug, Heb. i. 1, proceeding from
more imperfect to what is perfect, as a preludium thereunto.

First. He makes a covenant with the Jews, in outward appearance little
better than a covenant of works (whereof it bears the name), then brings
in that of gi-ace, established upon better principles and promises. The
first at best, as the best of the Jews understood it, but imperfect to the
end ; as Heb. xi. 40, ' That they without us should not be made perfect.

And that first covenant, how doth he deliver it with all possible state
and majesty ! brings down heaven to earth, and makes an heaven upon a
dusty mountain in Sinai ! How gloriously speaks he in thunder ! By
angels how terribly ! Makes Moses, a mediator, approach to him with his
face shining, how brightly ! Erects a ministry, how richly clothed ! A
tabernacle, after that a temple, how magnificent ! A worship therein, how
costly ! And intends all this but as an imperfect show. For he finds
fault with this covenant, ministi-y, worship, and all, Heb. viii ; disannuls
it for the weakness and improfitableness of it, Heb. vii. 9, and then brings
in * a better covenant,' ' a more excellent ministry,' Heb. viii. 7, 'a greater
and more perfect tabernacle,' Heb. ix. 11. And even in that carnal way he
proceeded by degrees : fii'st, there was but altars, then a tabernacle, then a
temple. And then again, in that worldly temple, how was there first that
which was imperfect ! and then comes that which was holy and more perfect.
Three courts there w^ere. The outward court for the people, Rev. xi. 1,
less glorious ; the second for the priests, wherein was the candlestick, and
the table, and the shew-bread ; and after the second veil a third, * the
holiest of all,' Heb. ix. 2-4, &c., which had the golden censer, the ark
overlaid with gold, wherein was the golden pot that had manna, and the
cherubims of glory ; and this was eminently called the ylonj, the type of
heaven. And then, when God came indeed to erect the new world under
the gospel, Heb. ii. 4, 5, how still doth he proceed from the more
imperfect to what is perfect, ere he hath brought us to the height of all
perfection ! Into how many heavens, one after the other, will he bring us I

1. He makes a new creation in his people's hearts, a new work there ;
so 2 Cor. V. 17, * Old things are passed away, all things are become new'
in a believer's heart ; and this out of a darkness, a chaos, 2 Cor. iv. 6.

And 2. Then he brings that new creature into a new world of the ordi-

I

Chap. III.] of their state by creation. 87

nances and things revealed and fitted to this new creature, which are
deservedly called, ' The kingdom of heaven ; ' whereby a man is said to
have a being lift up to heaven, &c., as Capernaum. And all the glory of
that revelation made on Sinai is called but earth to this, which is truly a
heaven in comparison of it, Heb. xii. 25, 26, yet this heaven he will shake
as he did that earth, and remove this heaven as he did that earth (so Heb.
xii. 20, 27), and bring his elect into a new heaven — new in comparison
to this now. Rev. xxi., whenas once again all is to become new, ver. 4, 5.
And then, after that new heaven and new earth, where righteousness dwells,
the epistles of Paul and Peter tell us that he will bring us into an ' heaven
of heavens,' so called, not in relation only to natural heavens, but spiritual
heavens foregoing it, which shall be the end, the perfection of all ; and so,
Rom. vi. 22, is called rsXog [from rsXiu, perficio], the end, the perfection ;
even as Christ is called ' the end of the law,' Rom. x. 4. And as the law
made nothing perfect, but Christ, so even all these foregoing heavens are
(though in themselves, some of them comparatively to others foregoing,
perfect, yet) compared to this last and utmost, but imperfect, which is the
end of ail.

The second is, that in all these gradual representations of his, he so
orders it, that the latter shall still exceed the former, and so exceed, as the
former shall hold no comparison therewith ; and therefore, the more of
them -we can find out the better. Thus how did the world, ordered, gar-
nished, and adorned, exceed the chaos, which was darkness and confusion?
The second day's work exceeded the first; the third the work of the
second. And as much did the little world, man, the epitome of all the
great world, excel all, so as heathens stood astonished at it. But infinitely
more doth Christ, the second Adam, exceed the first, 1 Cor. xv. 45-47,
&c., and his world, this of Adam's ; and likewise the ministration of the
second covenant, the gospel, that of the first, the law, that, 2 Cor. iii.
10, '.it had no glory in comparison of this which excelleth.' And then the
new heavens and the new earth to come, will so exceed this heaven, even
this kingdom of heaven we now, or the saints, enjoy, that ' the former shall
not be remembered,' Isa. Ixv. 17. And as it was prophesied that the ark
and service of the temple, Jer. iii. 16, should be so exceeded by the gospel,
that it should be remembered no more, so will the new heavens exceed
these, that all here shall be remembered no more, nor come into mind —
an expression shewing how much the former should be excelled by the
latter, even so much, that as it useth to fall out in things and objects
eminently excelling, they so swallow up the mind that all other things are
not thought on, but forgotten, as if they had never been. As the glory of
the sun puts out the glory of the moon, so shall this exceed that former,
that it shall not come to mind.

Now, to add a true reason why God is pleased thus in his works to pro-
ceed in general :

1. To shew the perfection of his efficiency and workmanship. It argues
a weakness in an efficient to do worse, when it hath done better ; but per-
fection, still so to exceed, and put down the former.

2. It shews his various and manifold wisdom, -roXuffo/x/Xo; cop/a, or his
much or mighty varying wisdom, as Chrysostom expounds that phrase,
Eph. iii. 11. His wisdom is in itself one, but we could not see it in itself
at once. Therefore he shews it by several representations of it and him-
self, in several efiects ; and that shews wisdom also not simply various,
but much, mightily difiering and excelling, to shew the vastness of his

38 OF THE CKEATUKES, AND THE CONDITION [BoOK: II.

wisdom, who could cast himself into so many forms, and frame so many
several patterns of worlds and conditions, not only infinitely differing from,
but as much excelling each other.

And thirdly. This is a -way and course he knew would take the creature
most, for unto its capacity hath God herein applied himself. Kow we find
that our spirits are taken and led on with much more pleasure, and brought
into a greater wonderment and admiration of a thing transcendently excel-
lent, when things of less worth, yet to our apprehensions (whilst wc see no
better) most excellent, are presented first. So we have heard, in enter-
tainment of great ones, their cunning suitors have led them into stately
rooms, where sumptuous banquets have been prepared, and from thence
earned them into other far more exceeding, to set off' the latter so much
the more, and make it great indeed. So it is in masques and shows, in
which there are several presentments involved one beyond another. And
thus doth and will God entertain his children. And what can be more to
draw the creatm-es into wonderment, than first to present them with such
a work, so perfect in their apprehensions as they know not where anything
should be added to it, to make it more perfect, or taken away, as Solomon
speaks of God's works, Eccles. iii. 14 (though haply in a further sense
also), and yet then to bring them unto another frame and building differ-
ing, infinitely exceeding, the other. T\Tiat is there will wrap up in more
astonishments ! Now, never did the art of man present such a prospective
piece which, as you know, carries the eye through several rooms, one beyond
another, as is this which God hath made, and the world=;= reveals unto us.

As for the second head propounded, the scheme of these several estates,
and the subordination of them.

1. The scheme of them.

(1.) There is the estate of pure nature wherein Adam was created, and
in him we, which he and we should have enjoyed on earth, which had an
happiness in its kind most perfect and complete.

(2.) The second is the estate of grace we are brought into here by the
second Adam under the gospel, and the privileges enjoyed by faith and
hope, which, if it were made up complete (though but within its own sphere,
without addition of gloi^), would afford an higher and super-excelling hap-
piness than that of Adam.

(3.) The third is the estate of glory hereafter, in which there might haply
be found out in Scriptm-e three degrees ; whereof two are but steps to the
highest throne we shall be set in.

[1.] That of the souls of men separate, till joined to the body, during
which time, though made perfect in grace, and with addition of glory,
yet not with that degree which at the resurrection soul and body shall
receive.

[2.] That estate of the soul and body, when first joined in Christ's
visible kingdom, and the day of judgment, which transcends that of the
soul's alone.

[3.] That of the soul and body, when Christ shall have given up his
kingdom to his Father, when God shall be all in all.

All which may further be cast into this series : that whereas God,
known and enjoyed, is the supreme happiness of man in all conditions, God
hath ordained several ways, difl'ering not only in degrees, but kind, of
knowing and enjoying of him. All which the apostle reduceth to a
dichotomy, 1 Cor. xiii. 12, either, 1, in a glass, or in a riddle, darkly, now
« Qu. ' word ' ?— Ed.

Chap. III.] of theib state by creation. 89

in this world ; or, 2, face to face in that to come. The one we may call
specidaris corf)iilio ; the other, intuitiva : the one mediate and merely in
alio, in another thing ; that other immediate in se, as in himself, face to
face. And answerable to each of these knowledges of him, is there an
enjoyment of him by the will, goes along therewith, to delight and rest
satisfied in him. For the understanding and the will are commensurated
and proportioned each to other, according to that known rule, in quantum
co(jnuscimus, in tanlum amamus ; in quantum ainamus, in tantum r/audemus.
So much, or so far as we know God aright, we love him ; so far as we love
him, we rejoice in and are made happy by him.

This specular or mediate knowledge of God in this world, is either,
1, such as that which Adam had, seeing and enjoying him in the creatures,
which was his glass, as it was said of old, speculum creature: ; or enjoying
him in and by the covenant of works, the glass of the law, accompanied
with peace of conscience following the doing his will ; or at the best, but
seeing and enjoying him in visions and apparitions, as the fathers of old
did. Or else, 2, it is that knowledge which we have of him by revelation
iu the glass of the gospel, this covenant of grace, in which the glory of God
shines forth in the face of Jesus Christ as in a glass, as 2 Cor. iii. 18 and
chap. iv. 6 compared. Which is accompanied often with, ' peace which
passeth understanding,' 'joy unspeakable and glorious,' as 1 Peter i., and
but only as in this glass. And if we compare either this knowledge of God
in Christ presented in this glass with that of Adam, his will be found to be
but as in a riddle, darker and obscurer far, for the kind and way of knowing
him, though for degrees in its own kind it was more complete. And in
like manner, the least drop of joy of the Holy Ghost, the droppings of
heaven, which he puts into the heart, will be found more than all Adam's
full springs of peace, which arose but out of his own conscience, which was
but as a spring on earth in comparison of this other. And both these
ways of knowing and enjoying God, which a believer in part here hath, I
take it to be the apostle aims at, ver. 8, calling the one, namely, that by
relation* in the gospel, prophesying, which is the means of revealing God
in Christ by the Scriptures, which are the glass and ordinance that present
God in Christ most lively to us ; the other, knowledge, namely, that obtained
by the creatures, as some have differenced these two.

But then there is a knowledge which is ' face to face,' as being more
immediate, after this life ; whereof, I take it, there are two degrees also,
whereof the one shall exceed the other. The first is, the seeing and
enjoying Christ the Lord personally in glory, face to face^ and so the God-
head in him. So as still the chiefest and eminentest way of knowing and
enjoying the Godhead should be in Christ only, which I take is the
chiefest way both for the souls separate, both before and at the resurrec-
tion, till the day of judgment be over, when * we shall see him as he is,
and be made hke him ;' which infinitely transcends our seeing God in
Christ here ; when Christ himself is made known but imperfectly in a glass,
in ordinances of grace, and is truly a seeing face to face, namely, of the
Lord Christ, being compared with our way of seeing him here absent, by
faith, and not by sight, as Cor. v. 6-8. Yet so as there is a second and
farther degree of seeing God in himself, face to face, far more exceeding,
that is, for us to see him face to face, as Christ himself now doth ; when
he shall have given his kingdom up, by which only, as by him administered,
God is more eminently to be known, till the,day of judgment is over. Then
* Qu. ' revelation ' ? — Ed

40 OF THE CEEATURES, AND THE CONDITION [BoOK II.

shall God become all in all immediately himself, which must needs exceed
all else, as God himself exceeds all these ways of revealing him.

Thus hath God ordained to bring us by steps and degrees to that parti-
cipation of himself which creatures are capable of. And in bringing us into
his immediate presence and conjunction, to entertain us first with lower,
though all most glorious representations of himself ; even as kings are
wont to do, in admitting ambassadors into their presence, so God admits
us, 1, by creatures and visible apparitions ; 2, in his Son revealed absent
in a glass ; then, 3dly, by his Son's own personal entertainment of us ;
who, 4thly, shall deliver us up to God, to enjoy God, as himself doth.

And as I have given a brief delineation thus of the particulars, so I will
make the like brief comparison of them each with other.

1. If we compare the first branch of that last division given with the
latter, how doth the latter way exceed it ! For to see God, and enjoy
him but in creatures, as Adam did, and in the ordinances and revelations
of the gospel, is as in a glass, and makes it at best but as an accidental
happiness, as comparatively divines calls it. That only of seeing God and
Christ face to face, as in himself essentially, is the truest happiness.
The one is but the shadow ; the other, the substance in which true hap-
piness consists.

But, 2dly, more particularly, the distance between each of these four
degrees is such, that, 1, all the knowledge which Adam had of God in the
creatures, the law and apparitions, was but as seeing one in his footsteps
and shadow, and in types and resemblances, as all these were semlum speculi,
as was said of old. As in like manner were these revelations under the
law, which were but the shadow, Heb. x. 1, and not the image. 2. That
knowledge by revelation in the glass of the gospel, in seeing Christ therein,
which is said to be the knowledge of God in the face of Jesus Christ, 2 Cor.
iii. 18 and chap. iv. 6 compared, as yet but as seeing the image of one
that is absent in a glass, and so but the representation of him in his Son,
who is his image, and that but as presented in a glass absent, which though
nearer than the other, yet how remote from the real communication of
himself!

8. That after this life ended, till after the day of judgment, will be but
the enjoying God more eminently in his Son, who is not absent any more,
but personally present in his glory : ' That they may see my glory,' John
xvii. 24. Which adds infinitely to both the former, and is the seeing and
enjoying the substance of that image of God, the image only of which
we here enjoy. It is to view face to face the brightness of God's glory
shining in Christ, of which but the glimpse or reflection we here could see.
But then, 4thly, to behold that glory as in itself, and as this his Son,
that before represented it to us, himself sees it ; and for God himself to be
his own presenter of himself, will infinitely yet more transcend.

And thus each of these are to what succeed them but as perfectibilla ad
perfectivwn, as groundworks and foundations laid for the other still to
perfect them and swallow them up ; that still, as that which is more
perfect succeeds that which was before (and in comparison thereunto was but
imperfect), is done away. And as the knowledge of God in the creatures
is swallowed up, and vanisheth, as it were, in the presence of God in Christ
presented in the gospel — and so indeed would Adam's certainly have done,
if Christ had been propounded to him ; and so doth all Old Testament
knowledge of God vanish before this same, as the shadow, as Col. ii. 17,
or as the morning star, as 2 Peter i. 19, when the sun appears — so will.

Chap. IV.] of their state by creation. 41

much more, this of Christ now be swallowed up, and vanish afore the
enjoyment of God in Christ, in his glory and his kingdom. And so the
apostle tells us, that ' knowledge and prophecy shall cease and fail ; and
this, ' that is but in part, shall be done away,' 1 Cor. xiii. 10. And so in
hke manner, the same apostle tells us, 1 Cor. xv., that the kingdom or
eminency of Christ himself shall in comparison cease, and be given up to
the presence of his Father, when God shall be all in all. 1 Cor. xv. 24-28,
' Then cometh the end, when he shall have delivered up the kingdom to
God, even the Father ; when he shall have put down all rule, and all
authority and power. For he must reign, till he hath put all enemies
under his feet. The last enemy that shall be destroyed is death. For he
hath put all things under his feet. But when he saith, All things are
put under him, it is manifest that he is excepted which did put all things
under him. And when all things shall be subdued unto him, then shall
the Son also himself be subject unto him that put all things under him,
that God may be all in all.'

CHAPTER IV.
Containing a short view of the happiness of Adam's condition.

Adam's best estate was but a type and shadow of that which Christ was
to bring in, and according to the law and proportion of that type, an excel-
ling difference must needs be in the latter above the former.

Let us but consider the height and true elevation of his state, simply
and plainly, what it was in itself, without considering it as a shadow or
type of the state of grace by Christ, and it will appear how short, and
low, and mean his condition was, in comparison of what even the state of
grace, now under the gospel, brings us into, and makes us the subjects of.

Many things are written concerning the image of God in Adam, both
internal, in hoHness and righteousness, and in knowledge, &c., as also
external, in dominion over the works of God's hands. My scope is only
so to speak of these things, as may serve to the illustration of Christ, and
our estate of grace and glory by him.

The blessed condition that Adam was created in, and estated into in
paradise, is, in the general apprehensions of all men, made the object of
their envy, and conceived to have been such, as their hearts know not how
to desire a happier : and ordinarily we can still scarce think of it as lost,
but with a secret kind of regret, that it did so unhappily fall out that
Adam, and we in him, should fall from it, and, like great men's heirs, be
disinherited for their father's treason ; we use to say within ourselves. Oh,
what men should we have been, if Adam had not sinned !

To give, therefore, a small taste of this happiness of Adam :

No sooner did he open his eyes, but he saw himself most happy. He
had a world about him new made, and in its freshness and best hue, and
furnished with all sorts of creatures, and all of them suited to his body
(the epitome of them all), and to his senses, as well inward as outward, so
to estate him in the fulness of all contentment. And he was made the
centre of all the goodness that was in those creatures ; unto whom each of
them, as unto their Lord, was fitted to pay a tribute of comfort : so suited
was this little and great world together. There was not a desire could
arise in him, but something or other he might find to satisfy it ; nor was

42 OF TUE CREATURES, AND THE CONDITION [LoOK. II.

there a creature in the universe towards -which he might not find some-
thing in himself to be well pleased in it ; God having placed the world in
man's heart, as man in the world. And for this first man, God seated him
in a garden planted by himself, in the richest and most pleasant soil in the
world, Eden, near Babylon, as the court and royal seat of the king of this
great world — a garden, of all nature's pleasures the most delightful (and
therefore affected so by Solomon, Eccles. ii. 5), planted by God himself,
the best gardener for skill that ever was (and therefore often called in
Ezekiel ' the garden of God'), and so furnished with all the choicest rari-
ties and glories of the whole earth brought thither together (which in all
other places were but thinly sprinkled), seated in a soil fertile and pleasant
beyond expression, and therefore called Paradise, -/.ar e^oy^rjv, as being the
garden of gardens. And the greatest monarch of Assyria is compared but
to one of the trees of this garden, as other princes that envied him are
compared to other trees, Ezek. sxxi. 6-8. And then God gave him a soul,
able to search into, and so to know the natures of all creatures (for he
gave names to them all), which, as Plato said of him who first did this,
argued him to be sapieutissimus ; and much more able than Solomon was
he to discern of all things, and so to see God clearly in each of them ; whom
then, looking into his heart, he found by the covenant of works (as before
he had tasted his favour in all the creatures) to be his God ; from whence
issued an unmixed peace and joy, such as fully satisfied his heart in fel-
lowship with him, as thus known to be his chiefest good, joined with a
promise of having this God to be for ever his, whilst he should thus con-
tinue to obey him. The promise to him was, that he should live by doing ;
by which was meant, not only not to die, but to live to a life made up of
nothing but of comforts and contentments. His heart did live, as the
phrase is, Ps. Ixix. 32. And besides this, he seeing and tasting God's love
and goodness in and by all the creatures, he was made capable of a super-
added fellowship with God, which at times he was pleased to vouchsafe
him by revelations, in visions and apparitions, wherein God ' talked with
him' (as he did with the patriarchs after him), as appeareth in his story,
Gen. 2d and 3d chapters : by which he was refreshed and cheered, and
also instructed further, than simply by God enjoyed in and by the creatures.
And surely we have now taken the height of that his happiness.

Now this condition of his infinitely surpassed the best state that since
the fall ever was, or can be supposed to be, on earth. Since sin subjected
both the creature to vanity, and us to vexation of spirit, there never was
the like enjoyed ,by any son of man. Yea, take but the contentment he
took in the creatures, and his pleasures must needs as much exceed these
which now men have, as the pleasures of a man, sound and in perfect
health, do exceed those of a desperately sick man, who wants aU relish,
as we now are said to be, Eccles. v. 17, by reason of lusts within us (as
Solomon compares it). But, besides, the creatures now are but a husk,
as they were to the prodigal, who was the type of sinners, Luke xv.,
whereas then God was as the kernel of them, and with his favour tasted in
them, filled them with a transcendent sweetness. Neither was there then any
gross accident added to this emptiness : no stings of conscience to cause
any sadness in the midst of mhth ; no contrary passions to allay the plea-
sures then enjoyed ; but all in man was subjected unto reason, and that
unto God. He enjoyed a perfect peace and security, and a condition so
happy, that God delighted himself therein when accomplished, and kept a
day of rest in memory thereof, which estate of his the fallen angels did

Chap. IY.] of their state by creation. 43

envy and malign. And man liimself could not lut iLink tLis uorld, and
his condition in it, good enough ; nor knew he how any thing could bo
beyond it.

Now, notwithstanding all this that hath or may be said of it, this is the
position which I shall endeavour to assert and establish :

That Adam's best knowledge and enjoyment was inferior, and of a lower
rank, than is that knowledge and fellowship with God, which we in Christ,
through faith, do hero enjoy, in that estate of grace which the gospel
putteth us into.

Than which (if well established) nothing will more tend to magnify the
grace of God in Christ, and will abundantly serve to heighten our appre-
hensions about heaven's glory, when we shall consider how infinitely trans-
cendent that happiness must needs be, which God in the end doth beyond
all this advance us unto.

Now, to prevent mistakes, and to clear my meaning, that I be not mis-
understood in casting Adam's condition thus low, I premise these two
cautious :

1 . My meaning is not, as if his condition did not then afford him a m.ore
sensible, constant felicity, and a more actual quiet ease and contentment,
than a believer's in any constant way doth, now under the estate of grace :
which falls out so to them, because their happiness is disadvantaged by
two things (whatever else there may be) by which his was not. As,

(1.) From the annoyance of outward afflictions from men and the crea-
tures, and the chastisements from God for sin : in which respect our con-
dition now is rendered more miserable than other men's, and much more
than Adam's, who had a fulness of contentment in God, and all the crea-
tures, and a perfect freedom from all miseries whatever.

(2.) In that, even that fellowship a believer hath with God in Christ
(which should counterpoise these outward miseries), is for the degrees of
it so imperfect, and allayed with the contrary admixture of ignorance,
unbelief, guilt, and distress, and so often interrupted by these, that it can-
not be supposed always to bring in that full and constant happiness, and
the enjoyment of contentment, that Adam's fellowship with God did, which
was sincere, without any such admixture or private imperfection, and was
ordained to rise to a full perfection in its own sphere, and was ever con-
stant and uninterrapted, whilst he sinned not. God not having ordained
the state of grace to give us that quietness, and security, and contentment,
in a constant way here, hath left it on purpose thus imperfect, that so "we
might rather breathe after that bliss to come, whereof this is to be but the
taste and earnest.

2. Yet so as, if the way and manner of Adam's knowing and enjoying
God (though in its kind complete) be compared with the way and manner
of our knowing and enjoying God, thus imperfect, this of ours is unspeak-
ably more divine, heavenly, glorious, and surpassing, and his more low
and earthly.

So that now, would we make a supposition (as for this purpose in hand
we may), that a believer's knowledge and enjoyment of God were but com-
pleted and filled up, though but within its own sphere, without the addi-
tion of glory and the beatifical vision of God (so it be without this mixture
of sin and miseries which are the punishment of sin) ; and it would ren-
der us infinitely more happy, and more replete with glorious contentment,
than ever entered into Adam's heart, and would make this estate of grace
below a heaven in comparison of his paradise.

44 OF THE CREATURES, AND THE CONDITION [BoOK 11.

CHAPTER V.

The image of God in Adam, how it was natural, how explained, and hoit
faith is supernatural. — That hnowledge of God natural which is due and
fit for a reasonable creature to have, and which he acquires by the exercise
of his rational faculties. — That knowiedge supernatural which goes beyond
ivhat man by the right of his creation was to have. — Adam's knowledge of
God was in a natural icay, though it sanctified him, and ivas joined with
holiness.

Now, to state the true difference and give the true disproportion between
these two estates, I must explain that known distinction (so much used of
all sides, both schoolmen and our own divines) of natural righteousness and
supernatural grace ; or the knowing and enjoying God in a way natural to
man, and tending to a natural happiness in God, and the knowledge of and
fellowship with God in a way supernatural or above nature, which tends
to a supernatural happiness to be had in him.

Now when it is said that there is a natural way of knowing God, the
meaning is not of that natural knowledge in corrupt nature which heathens
have of God ; but it hath reference to the pure nature of man in Adam
uncorrupted, whereof that natural light left even in corrupt nature is but
the shadow. Which shews that there was such a kind of knowledge of
God in Adam, in an holy and perfect way, which knowledge of his
the schoolmen call Adam's theologia naturalis, his natural divinity and
knowledge.

And, oppositely, a supernatural knowing God, is not so called in respect
of corrupt nature, as being supernatural to it, but in respect to pure
nature, as being above even the natural way thereof.

Now the most radical and exact difference between these two, that I can
search out, lies in these two things :

1. That way of knowing God in pure nature, is so far called natural, as
it may be supposed a natural due, meet and requisite to be in man by the
law of nature, if God would at all make such a creature endued with reason
and understanding ; for if God meant to make two such faculties, as are
our wills and understandings, in their nature and capacities so unlimited,
the law of nature required that God himself should become the object of
them, and so to give man a power to know and delight in him ; for other-
wise it had been to make those faculties in that vastness in vain, and
without their due end, seeing they could not rest or be satisfied with all
the particular truth and goodness in the creatures (as the senses can), they
being vaster and more general faculties ; and therefore in a way that was
due to the nature of man, if God would make him reasonable, God was to
be both known and enjoyed by man, so as to satisfy both his understanding
and will, and thereby to make him happy. And a happiness in God, so
far proportioned thus to the nature of man, is called natural happiness.

And so, oppositely, that which was vouchsafed to man over and above
this natural due, and supra cxigentiam creatunr, more than it was simply
meet for God to give him upon and with his creating him reasonable, — that,
I say, is supernatural, and is therefore called grace, as being a free gift over
and above that which was necessai'ily due to such a creature.

Now for the present, to clear this in general by an instance ; for God to
have for ever confirmed man whom he thus made in that goodness, and to

Chap. V.] of their state by creation, 45

have held him so to himself that he should not sin or fall, this had been a
supernatural grace, because it is more than is due to any creature as
reasonable ; for as it is a creature, it is defectible and may fail, and it is
natural to the creature of itself so to be, God alone being ' without shadow
of turning.' And therefore, though it was man's due (if God would make
him reasonable) for God himself to become his happiness, yet to keep him
from failing was above the due that the creature, as a creature, could
challenge ; yea rather, it might become God to leave the creature, to shew
itself to be but a creature that would fall.

The second difierence is, that that knowledge and enjoyment of God was
natural, which w^as suited, fitted, and proportioned to the natural way of
man in his knowledge of things. So as that light that enabled him to know
God was suited and made apt to close with the natural way and his under-
standing, only it did withal sanctify it.

> But that knowledge, oppositely, is supernatural, which is by a light above
the way of nature, and the way of man's understanding things, as the light
of our faith is.

Now then, to bring down this distinction unto the thing in hand, I con-
ceive that the ordinary way of Adam's knowing and enjoying God lay, if not
wholly, yet for the most part, within the sphere and compass of a natural
way ; that is, so far as was simply due to a creature reasonable, and was
such as was also suited to the natural way of man's understanding and
knowledge, though withal sanctifying of him. And accordingly, the happi-
ness thence arising was, comparatively, but a natural kind of happiness ;
so much as was due to the satisfying of man's understanding and will in
God in their natural desires and appetites, so far as might become their
object in such a natural way.

For the clearing of which,

1. You know that the image of God, which consisted in knowledge and
holiness, wherein man was at first created, is by our divines (in opposition
to the Romanists) argued to have been natural to him, then in that state
considered : natural, not that it simply flowed from the principles of
nature, it being from God, who adorned man's nature with it, but natural
in this respect, that it was a requisite and due, even in the order of nature,
that man should be created with it ; and so as you could not suppose
him created by God reasonable, but he must withal know God as his
chiefest good, and love God above all, and in that knowledge and love of
him be happy. And this was the law of nature in his creation, unto which,
if he had not been framed, he had not had that natural goodness in his
kind which other creatures had in their kind. And such was the image of
God wherein he was created.

This point I will not now dispute, but may well take for granted, it being
fundamental to all the protestant opinions about original sin, &c., wherein
we difier from the papists.

And 2. If thus the image of God was natural to Adam, then was it also
such as was suited to that way of man's knowledge and desires, running
along therewith in the same channel and way that man's nature was to
take in knowing of other things. For otherwise, so far as it had been
carried above its own way, it had been supernatural.

Now then, let us consider what is the natural way of man's knowing
things, and so of his knowing God. The way and progress of man's
knowledge naturally lieth thus :

In having at first a glimmering light, and common, yet obscure principles

46 OF THE CREATURES, AND THE CONDITION [BoOK II.

and glimpses of the notions of things sown in the mind by nature, which
then by observation and laying things together, and so gathering one thing
from another, the mind improveth and enlargeth, till it arise to a parti-
cular, clear, distinct, and perfect knowledge of those things which it seeks
to know. This is the natural way of man's understanding in both estates,
both of innocent and corrupt nature ; and that in all things that are known
by him in either of these estates wherein common principles (as that the
whole is greater than its parts, &c.), -/.olvai hvoiai, as the Grecians call them,
hints, glimpses, as I call them, many of which are even in the minds of
children, and as it were connate with them ; these, I say, are as the seed
sown, and reason and obseiwation are as the tillage and watering of them ;
and a full knowledge arising from both is as the crop or harvest that springs
from both, and is reaped by us.

Now when God stamped his imago upon the understanding of man, that
thereby he might know God himself, and so enjoy him, he so framed it, as
that it might suit with this natural way of man's proceeding in his know-
ledge in other things ; so as the mind of man might proceed its own way
in the knowledge of God himself, and walk therein after the rule of nature.
And unto that end God, in the instant of his creation, did sow in his mind
holy and sanctifying notions and principles, both concerning his own nature,
what a God he was, and also concerning his will, even as he did the like
common notions of the knowledge of other things ; which principles were
by rectified reason to be improved, enlarged, and confirmed, made clear
and illustrious, out of his observations from the creatures and the works of
providence, as also from the covenant of works, till it arise to a full, clear,
and distinct knowledge of God, whom, as thus known, he should have
enjoyed and delighted in, even as now we see man's mind hath the prin-
ciples of other knowledge in it, which observation and reason do improve.
And thus, as he was to till the garden of Eden, so was he to till and
manure his own mind.

Two things it then concerned man to know of God : —

1. The nature and attributes of God ; what a God he was : how wise,
powerful, eternal, &c.

2. The will and mind of God towards man ; both what God would have
him do, and what God was, and would be to him, even his God, if he did
his will.

And of both these he had the knowledge through natural infused principles,
which sanctified his whole man then, as the knowledge of Christ, by faith,
doth our whole man now.

1. He had inbred, obscure notions of the attributes of God, which yet
were not so full and distinct, but that from the creatures and works of God,
he was to enlarge and confirm his knowledge of them ; and out of all laid
together, to make up a perfect knowledge of God and of all his attributes :
' For the invisible things of him are clearly seen from the creation of the
world,' Eom. i. 20. And if thus to be seen by heathens, as the apostle
there argues, then much more by Adam, for whom they were ordained.
Those holy principles, or glimpses of the knowledge of God in him, were
like letters written with the juice of lemon or the like, which, when they
are held to the fire, do become legible and apparent ; so these, when
he came once to view the creatures, presented God clearly to him : * The
heavens declare the glory of God,' &c., says the psalmist, Psa. xix. 1.

' Prseseutemque refert qusBlibet herba Deum,*
says the poet. Adam's reason was able, through the light of those prin-

Chap. V.] op their state by creation. 47

ciples sown, to take God np as the cause from these effects, and so to attain
a perfect knowledge of him, perfect, that is, in its kind, and in that sense,
complete.

2. He had, in like manner, the principles of God's whole mind and will
sown in his heart ; even the seeds of all that moral law which we find in
the Scriptures, Adam had then sown in him in the utmost spirituality
thereof : the notions of it grew up naturally in his heart. So as, upon all
occasions when ho was to practise any part of it, he might come fully to
know what he was to do ; and it needed not to bo revealed, or ho to receive
it by faith. But the whole law was to him even a law of nature written in
his heart, naturally known to him by common dictates inbred in him. And
thus in like manner was that promise known to him, that by doimi he should
live, together with that threatening, that by transgression of the law, or any
part of it, he should die the death. These were known to him by principles
written in his heart, though further confirmed to him by two sacraments,
the tree of life, and of the knowledge of good and evil, even as his other
notions of God were helped and enlarged by the works of God ; yet so as
the knowledge of this covenant, and of the promise and threatening annexed
to it, was natural, though it were strengthened and enlarged by those two
sacraments.

And as an evidence to us that this was the natural primitive way of
man's knowing God in the estate of innocency, God hath put into corrupt
nature a shadow hereof, and an imperfect counterfeit of it in all mankind,
to remain as a witness what an one his image in man at first was, and how
stamped on him. He hath, I say, left some instances, prints, and footsteps
of either kind of knowledge above-mentioned still in us ; both concerning
the nature of God, and concerning his will, as we find them, the one in the
first to the Eomans, and the other in the second.

1. There are still in us some rude notions of a God, which the apostle
shews the heathens to have had, Rom. i., which he calls ri yvwffrii/ rou
0£oD, ver. 19, 'that which might be known of God;' that is, whereby
thev might have seen, as some of them did, ' the invisible things' (or attri-
butes) of God, ver. 20.

And, 2dly, there are still like notions and engrafted principles, concern-
ing some parts of the will and law of God, written in our hearts. So Rom.
ii. 15, they have ' the work of the law writtten in their hearts,' and so
' are a law to themselves,' as is in the foregoing verse ; and have also some
glimmering of the threatening, and so, by consequence, of the promise, if
they walk according to it. For, ver. 32 of chap, i., they are said to * know
the judgment of God' (thus by instinct), ' that they who commit such things
are worthy of death,' and by the rule of contraries, that they who obey the
law are worthy of life ; and therefore, their thoughts do as well ' excuse '
in hope of life, as ' accuse ' in respect of condemnation, as you have it,
ver. 15.

Now these common principles engrafted, some divines call the relics of
that former image, thinking them to be the same for substance with those
more perfect ones which were in Adam ; as the sparks of a bigger fire, or
as the rains of an house razed and disordered, which, for the matter, are
the same that at first.

But I shall shew elsewhere, that these are rather wholly renewed, and
again put into us by Christ, who ' lighteneth' (with this light, more or less)
' every man that comes into the world,' as it is in John i. 9 ; and so, that
they do in reahty differ firom those in Adam, of which we have spoken.

48 OF THE CREATURES, AND THE CONDITION [BoOK. II

For those principles of the knowledge of God and of his law, written in
Adam's heart, and Hkewise the improvement of them by reason, &e., were
all holy in themselves and spiritual, and made his heart holy and sanctified
him. For the most spiritual part of the law was no otherwise known to
him, than by being thus written in his heart by natural principles, as the
rest also was, and not by faith, as in us it is ; and so were as natural then
to him, as moral principles are now in heathens. And thus, to love God
above all, to believe on him, &c., was to Adam but the dictate of pure
nature, by a way of common principles, which met with answerable holy
dispositions, -which accompanied these dictates in his will and aflfections ;
all which together made up true holiness and righteousness in a natural
way. And in like manner, those notions which he had of God and of his
attributes by nature, and that acquired knowledge which was to rise out of
them by observation of God's works, were all holy and sanctifying. Why
else are the Gentiles blamed for that, knowing God in a natural way, even
from his works, they ' glorified not God as God,' Rom. i. ; and for that
they, knowing the law, walked not according to it, but because the know-
ledge of both these which Adam once had, and they in him, and which he
should have acquired, enabled him thus to love God above all, and to
glorify God as God ! And on purpose did God put this imperfect natural
knowledge into corrupt nature, to shew us what was the way of knowing
and glorifying God, one* in nature pure and innocent. And this is the
first demonstration of it.

A second demonstration that the way of Adam's knowledge was thus
natural, and by the light of common infused principles, and by observation
of God's works to be improved, may be taken from the use and end of the
Sabbath, which God himself sanctified, and upon it rested, to contemplate
his works of creation ; and this to be taken as an example unto Adam, how
his mind upon this day was to be up, even in the contemplation of the
works of God. And that that was the principal duty of the Sabbath, under
the covenant of works, appears by Psa. xcii.

And therefore, thirdly, the best of Adam's condition (for of his condition
when first created the apostle, 1 Cor. xv. 45, quotes that speech in Genesis,
'The first man, Adam, was made a living soul') is called animal and
natural in the 46th verse of the aforesaid 15th to the Corinthians ; but
that state unto which Christ brings us, is there called spiritual or super-
natural. Both the condition of our souls here, and of our bodies and souls
hereafter, is spiritual and supernatural. And such is Christ's whole image,
■whereas Adam's was but natural.

CHAPTER VI.

That the covenant of works, the justification of Adam by that covenant, and
the reward of his obedience, ivere all natural. — And that by covenant he
should not have gone to heaven.

As the way of his knowing God, and the image of God in him, were thus
natural, and no higher than was due unto nature, and suited unto man as
man, so were all things else which any way concerned him ; they were of
the same elevation also, and reached no higher than the sphere of nature,
in the sense explained ; namely, they were such as were due unto man's
nature, or were founded upon the law of nature. For instance,
» Qu. ' onco • ?— Ed.

Chap. YL] of their state by creation. 49

1. The covenant ho stood under was hi\if(cdHS natimr, the covenant of
nature, and such as, for the conditions of it, was duo unto such a creature,
and such as it became the Creator to make with him, if he at all mado
him. And therefore the foundation of that covenant was but the title of
creation, and the primitive integrity in which God fii-st mado man, and there
was nothing at all supernatural in it.

2. The righteousness whereby ho was justified was no other than that
natural righteousness in which he was created, and which was conserved
and preserved by continuing to act holily, and by doing good according to
the principles of holiness at first implanted in him. And so it was but
such a justification as was a natural due to the creature so obeying, that
God should pronounce him just upon it ; for it was but God's giving him
such an approbation, that he both was, and did continue, * good in his
kind,' as he pronounced of all the other creatures in their kind. Gen. i. 31,
when God saw that they were all good. Then likewise he viewed Adam,
and pronounced him good also in holiness and righteousness, which was
the proper goodness of his creation. So that his approbation of him was
but natural, and according to a rule of nature common to other creatures,
and so a due. Which may be the meaning of that place in Rom. iv. 4,
where the apostle, speaking of the difierence between the justification under
the covenant of works, and that under grace, he says the one is -/.ara rh
ofiiXri/Ma, ' of debt,' the other, y.ara yji-oiv, merely ' of free gi'ace.' It is
evident that he intends to afiirm, that by the first covenant of works the
reward was in a just sense due (of debt) unto the creature, and that from
God, whereas this new covenant is of grace. Now how is that other said
to be of debt ? Not that God can owe anything, or be obliged unto his
creature for anything received from it ; nor is it to be understood as if
the holiness that Adam had was not from God's gift, as well as ours under
the new covenant is ; but because, in a way of natural justice, or rather
comeliness and dueness, such as is by the law of creation to be between a
just creator and an holy creature, there is an approbation due unto him
from God whilst that creature obeys him, and that as a deVitum naturale,
a debt of nature, and not a debt of retribution in a mercenary way: * Who
hath given unto him, and it shall be recompensed again?' Eom. xi. 35, as
the apostle speaks.

3. Answerably, the reward, the promised life and happiness that he
should have had for doing and obeying, was but the continuance of the ■
same happy life which he enjoyed in paradise, together with God's favour
towards him. Which continuance in happiness was natural to him ; even
as our divines say that mortality* was, namely, in this sense, that it was
a natural due unto him whilst he should keep from sin, for God to preserve
him in that state wherein at first he stood ; and this preservation of him
in that state, and in the favour of God, was the life promised, when God
said, ' Do this, and thou shalt live ;' and not the translating him, in the
end, unto that spiritual life in heaven, which the angels have, and which
the saints shall have. And for this my reasons are —

1. Because Christ, in 1 Cor. sv, 47, 48, is called ' the heavenly man,'
and the ' Lord from heaven ; ' and that in opposition to Adam, when at
the best, whom the apostle calls but an earthly man. And this difi'erenee
in their condition he there evidently mentions, to shew that Christ was the
first and only author of that heavenly life which the saints in heaven do
enjoy, and he himself coming from heaven he carries us thither. But
* Qu. 'immortality'? — Ed.

VOL. VU. D

50 OF THE CREATURES, AND THE CONDITION [BoOK II.

on the contrary, Adam, as be was of earth, so he was but an earthly man,
(so ver. 47), and his happiness should have reached no higher. The place
fore-cited expressly sets the bounds between what the one Adam should, and
the other doth convey unto his posterity. Yea, and the apostle doth put
our carrying to heaven, as he there argues it, not so much upon the merit
of Christ's death, as upon his being ' the Lord from heaven,' because heaven
was his natural due, and he descended from his right when he came down
upon earth. And so, because he was thus from heaven, therefore he is
now gone thither himself, as unto his natural place, and advanceth us up
thither also; whereas Adam was but a 'man from the earth,' and there-
fore could never have come to heaven. And that place, John iii. 13, doth
further back this argument, ' No man hath ascended up to heaven, but ho
that came down from heaven, even the Son of man who is in heaven.'
Christ there speaks of his revealing the mysteries of heaven, which no man
ever could do, because no man had ascended up to heaven but himself,
who came down from heaven, and now is in heaven, and this as Son of
man. Now he is said to be ' in heaven,' through the communication of
properties and privileges of the Son of God, and to ' come down from
heaven,' because his due was ip have been incarnate there. And he
expressly says, that no man ascends up thither, except he who came down
from thence, and others by virtue of him. And so that text evidently holds
forth this as the reason why none went up thither, because none came down
from thence ; which reason makes against Adam, as well as against any
son of his now in corrupt estate. For he came not from heaven — that was
not his natural place — but he was of the earth, and therefore but earthly,
1 Cor. XV. 48. And if no man but he who came down from heaven was
able to know the mysteries of heaven — for that is the ascension there meant
— then much less to enjoy the glory of heaven. And therefore our going
to heaven is put upon his ascension as the fruit of it : John xiv. 2, 3, ' I
go to prepare a place for you,' though it were ' prepared from the founda-
tion of the world,' God having made heaven perfect the first day, and
reserved it for his elect in Christ.

2. That paradise that Adam enjoyed was but the type of the paradise
above, and his Sabbath a type of heaven, as himself was of Christ. And
therefore he was not to have entered into the heavenly paradise, except by
this second Adam, Christ, whose paradise alone it was. So that, take away
the second Adam that was to come, and there had been no second paradise
for Adam to come into, which that paradise of his was the type of. Thus,
Luke xxiii. 43, Christ foundeth the thief's going to paradise upon his own
going thither : ' This day,' says he, ' shalt thou be with me in paradise.'
With me ; that is, in my right. Even as also we are said to ' sit together
with him in heavenly places,' Eph. ii. 6. With him, namely, as our
head. And the aforesaid thief, answerably speaking of heaven, says,
' Remember me when thou comest into thy kinffdom ; ' and Christ, in his
answer unto him, owns it as his, only he calls it paradise ; for this is
Christ's paradise, as the other was Adam's. And therefore when Christ
was first inaugurated into his office, and his Father himself from heaven
first preached him unto men, saying, * This is my Son, hear him,' then did
the heavens fii'st open, and not till then, for men by hearing and obeying
him to come thither.

8. I observe, that the moral law (which was the law of nature) makes
mention of no such promise as of going to heaven. It speaks no such
language ; but only, * Do this, and thou shalt live ;' that is, live as thou

Chap. VI.J of their state by creation. 51

dost, in God's favour, but yet still as on earth enjoyed. And that is the
reason why so little mention is made of heaven in the Old Testament ; and
but only when the gospel is promulgated in that Old Testament, never
when the pure law of nature is taught. And therefore Christ, in the 16th
Psalm, speaks of heaven as being the purchase of his death, and as
bestowed only by his righteousness, not that of the law: Ps. xvi. 10, 11,
' For thou wilt not leave my soul in hell ; neither wilt thou suffer thine
Holy One to see corruption. Thou wilt shew me the path of life : in thy
presence is fulness of joy ; at thy right hand there are pleasures for ever-
more.' And therefore, Luke xviii. 18, when a certain ruler asked our
Saviour what he should do to inherit eternal life, says Christ, ' Thou
knowest the commandments,' &c ; and his replying, ' All these have I
kept,' ' Yet,' says Christ, ' thou lackest one thing ; sell all that thou hast,
and follow me, and thou shalt have treasure in heaven.' Concerning
which place observe,

(1.) That it may be, here is a distinction intimated between 'treasure in
heaven' and 'eternal life,' and that right to treasure in heaven comes by
following Christ ; but a life eternal, that is, a living for ever in God's
favour, is promised to keeping the commandments. And this life is here
spoken of as a thing differing from heaven.

(2.) If the ruler did here, in his question, intend heaven in that phrase
' eternal life,' yet it may be observed out of Mat. xix. 17, that Christ
diminisheth it yet more in his answer there : * If thou wilt enter into life,'
says he, ' keep the commandments ;' that is, into a state of life ; Christ in
that speech dealing with him upon his own principles, who thought by
the commandments to live. Yet he says not, * Thou shalt enter into
eternal life' (if by that phrase heaven should be meant), but into life ; for,
' Do this, and thou shalt live,' was the tenor of the covenant of works.
And ' the commandment is ordained for life,' saith the apostle, Rom.
vii. 10.

(3.) Or else, if the ruler in this question should by 'eternal life' mean
heaven, Christ answers him. Though thou hast kept all the command-
ments, yet thou art to sell all, and follow me, or else thou canst not have
treasure in heaven.

Reason 4. This accords with the like law of nature towards all the
creatures besides, who, by observing their laws, obtain not a higher station
than they were created in, only thereby they keep their own. The moon,
by all the constancy of her motion, attains not to the glory of the sun.
Nor should man, by the moral law (which was to him but the law of
nature), have attained the condition of the angels, had he fully complied
with it, as neither should the angels have attained a higher condition than
their owa., though they had been exact ministers of God's will, according
to the law of their creation, the fall of whom is expressed by theii* ' not
keeping their first estate, but leaving their own habitation,' Jude 6 ; and
for affecting an higher estate they lost all.

Yea, 5thly, I think that Adam's covenant, and the obedience unto it,
was not able to do so much as confirm him, and secure him in that con-
dition he was created in, so far was it from being able to have transplanted
him into heaven. For,

(1.) I know no promise for it, that after such a time, and so long
obedience performed, he should stand perpetually. And without such a
promise, we have no warrant so to think or judge of it.

And (2.) Surely a creature being defectible, the covenant of nature with

52 OF THE CREATURES, AND TEE COKDITION [BoOK II.

that creature, uliicb proceedeth according to its due, and the obedience of
that creature, could never have procured indefectibilitj', for that must be
of grace ; and he w^as more than a creature that did that for elect angels
and men, even Christ, God-man.

And if men will say, that the elect men in Christ (and so Adam among
the rest) should in the end have been translated to heaven by Christ,
although man had never fallen, I shall not gainsay it ; but then it is by
another's right and covenant, and would have required a supernatural grace
first wrought in them, to have owned and taken Christ for their head.

And if it be objected, that hell, which the devils are in, was the reward
of the disobedience of that covenant of works, and therefore oppositely, the
heavens, where the angels are, should be the reward of the obedience of the
same covenant.

The answer is ready — even that which we give the papists in the like
case, in the point of merit, who argued, that because sin deserves hell,
grace therefore should merit heaven — That thei'e is not a like proportion
between the sin of the creature, which is an undue act against the great
God, and the grace of the creature, which is a due act from the creature
unto God, and so that gi'ace deserveth not well like as sin doth ill : ' The
wages of sin is death ; but the gift of God is eternal life, through Jesus
Christ our Lord,' Eom vi. 23.

And if it be asked, What reward should Adam then have had if he had
stood ? I answer, Much every way. As, namely, that blessed life in
paradise, which God planted for him ; communion with God in a natural
way, through the creatures, and by the light of the law of nature ; frequent
apparitions of God, and communications with him (of which I am yet to
speak) ; and also immortality in that his state of blessedness, which
immortality arose not out of the inward constitution of his body, which
still was dependent on God's preservation and protection. And further,
in bis conscience he should have had a persuasion of God's favour, through
obedience, which was his life. His heart should have lived in the sense of
God's love ; so as indeed much fruit he should have had in holiness, but
still not 'the end, everlasting hfe,' namely, heaven, which is not ex dehito,
is not due to nature under the covenant of works. Heaven is the gift of
God through Jesus Christ, Kom. vi. 23, and is the sole fruit of election.
And therefore the voice at the great day will be, ' Come, ye blessed of my
Father.'

But it may haply be objected, that the beatifical vision being the highest
perfection of bliss, and the understanding of man being of capacity for it,
the mind therefore would have desired it, and not have been satisfied with-
out it ; and wanting such a satisfaction, it had consequently been not fully
blessed.

I answer, 1. That it is true that Adam was capable of that bliss (for so
are sinners), but yet, by a way above his sphere ; his body and soul must
first have been changed, for his flesh and blood could not have borne the
glory of it ; and therefore in that state he was in he could not have desired
it, as being a condition that would destroy him, even as for the same reason
the eje hath no desire to look upon the sun, it being excellent sensihile, such
a transcendent object, that it does destruere sensimi, it destroys the sight.

2. If in that state he stood he was not ordained to it, though it was a
higher perfection, and so desirable, yet it had been an unlawful and an
inordinate desire in him, if ever he had'put it forth, even as that ambition
of his was, to be as God ; and as that of the angels that fell was, when they

Chap. YI.j of their state by creation. 53

affected and aspired to a higher station than God had set them in. Had
Adam desired this kind of happiness, he had gone out of his rank, and sat
quite beside the cushion. And what angel or saint in heaven dares desire
the hypostatical union, the most transcendent of all perfections, even to be
joined to the Godhead, as the manhood of Christ was ? And yet they arc
capable of it, say some. Those things which we know by God's ordinance
to be impossible, we are not to affect ; nor do we desire them, when we
conceive they are such. Who among the crowd of common people has
any vehement desire to be a king, when he looks upon himself as one so
inferior to, and far off from, such a state ?

3. Neither had he been miserable, or his blessedness at all lessened by
the want of it. He had not been in statu violento, had he not had it ; but
i)i naturali, in his natural condition, wherein he had all things suited to
his natural desire. He had rested as a stone in its centre, which desires
not to go upward. His state had been perfect, and though not so abso-
lutely perfect as theirs in heaven, yet in his own sphere it had been such.
His happiness had been suitable to his condition on earth, as ours shall be
to the heavenly condition of our souls and bodies in heaven. He had been
perfect, jjeifectione competente, though not ahsoluta ; with a perfection suit-
able and fit for him, though not with a perfection transcendent and absolute.
And as a higher degree of glory lessens not the blessedness of any saint
inferior in heaven itself, for he is full, so nor would nor ought this higher
order of blessedness have at all diminished that competent happiness which
he enjoyed, for it was full to him whilst in that earthly state. So that, to
conclude, as Adam's covenant was fcedus nature, so his happiness should
have been a perfect contentment in God, enjoyed per modum natur<B ; not in
God himself immediately, neither should he have tasted this heavenly con-
tentment by faith, which is a prelibation of heaven and of its beatifical
vision, but only in effects. The creatures should have revealed God unto
him, and been as testimonies of his favour, which he should have appre-
hended as justifying and approvifag him in a covenant of works ; which
apprehension would have wrought peace of conscience, joy, and security
therein through well-doing, so far as the persuasion of God's love, which
conscience and his own spirit begat in him, which was his comforter, could
work. And this love apprehended was but hypothetical, and in a way of
common providence, namely, whilst he should continue in his good beha-
viour. The creator and author of nature in that relation loving him, a3
being made righteous by him, he had not an assurance of a peculiar,
unchangeable, and everlasting love, without ifs and cuids ; he had not the
taste and earnest of heaven by faith supernatural, which is that heavenly
gift that gives a taste of what it is to enjoy God in himself, which Adam did
not; neither had he the testimony of the Spirit working in him 'joy
unspeakable and glorious,' in the hope of heaven.

54 OF THE CREATURES, AND THE CONDITION [BoOK II.

CHAPTER VII.

Whether Adavi l-neic God by the light of faith and S7ipernatural revelation,
superadded to the light of reason. — His faith ivas natwaJ, both in its motives
and grounds, being an assent to God's testimony as true, xchose veracity he
knew by the light of nature. — Nor did his faith discover to him things that
were above his then present natural state. — This proved by several arguments.
— Our nay of knoiiing God by faith is supernatural, and in. what respect it
is so.

All that I have hitherto spoken of as appertaining unto Adam's condi-
tion we have seen to have been but natural, according to those limits which
at first I did set, namely, no other than what was due to the nature of man,
and what was suitable also unto that his nature.

There remains only one thing which may seem to have been supernatural
in him in both these respects, and whereby he is judged to have been ele-
vated to the same way of knowing God that we under the state of grace
are, and that is, a principle of faith, which principle is wholly supernatural,
both,

1. In that the objects or things apprehended by it are such as are made
known by revelation from God, and therefore over and above the due of
nature.

And 2dly, In that the light by which faith is enabled to apprehend things
is above the light of nature, or of common principles or reason, it being
infused. And so divines account it, and do therefore call it supernatural.
Now it may also seem as evident, that besides that inbred hght of nature
and of sanctified reason in Adam to know God by, he had another window
and inlet of knowledge, even revelation from, and communication with, God.
For we read of God's speaking to him, and reveahng his will unto him by
word of mouth, both at his giving him dominion over all the creatures,
Gen. i. 28, and also at his giving him those precepts about the tree of know-
ledge and of life, which also were sacraments to him of his condition.
Thus also he knew the law of the Sabbath ; and likewise, when his wife
was made, he knew it either by inspiration or revelation from God that she
was made by God, of his bone and flesh. And he believing the word and
threatening of God, that was the matter in which he was tempted, and in
which he failed. So that, besides that fore-mentioned light of nature, he
had also, as may seem by all this, a revelation, and that of faith.

I confess it is like to appear an hard and bold assertion, to deny that
Adam had a supernatural knowledge of God by revelation, or by the same
light and principle of faith by which we take God in, under the gospel.
Yet I find some divines to have affirmed it, and I shall adventure it unto
the disquisition in the fear of God, and with submission to cogent reason
to the contrary. And,

First, I would propound it to be considered, That all this concerning his
faith, and the things revealed to him, were still but within the compass of
nature, and those limits which at first I set to bound the natural knowledge
of God with ; so as it was neither above the due to nature, nor the way
and sphere of it.

For, first, in the nature of man there is such an act to believe and to
trust one that is faithful, as well as there is to think, and to be. We find
it in corrupt nature : a disposition of believing another man, so as to believe
is not simply and wholly a supernatural act.

CilAP. VII.] OF TUEIU STATE BY CllEATlON. 55

And, secondly, that man in his first creation should have a principle in
him to converse with that God whom ho knew to bo God out of natural
light, and to have made heaven and earth, whensoever that God should
speak and communicate anything to him that might express his will to him,
so for as might concern his present condition, was also natural in\\thi8
sense, that it was a due to the nature of man. For man being a sociable
creature, in that ho was reasonable, made in the imago of God, which was
natural, it was meet he should be able to converse with that great God by
mutual speech, as well as with his wife, or any other intelligent nature.
Speech is the ground of fellowship. And therefore both prayer, which is
speech to God, and to hear God speaking to us, are made natural duties
by our divines, as well as to love him.

And, thirdly, when God did thus speak, that man should believe, and
receive the testimony of God as true, whatever it was that was revealed,
was not above the due of nature, nor the way of nature : not above the
due of nature, for else God had spoke in vain ; nor above the light of nature
to'assent to it, for the ground of faith's assent is resolved into the light of
this, that God is true. For he knew, out of the same principles and dictates of
nature, that God was true, faithful, and just in his word, aSjWell as he knew
he was powerful in his works ; for it was part of the ' law written in his
heart ' in which the image of God consisted ; he should not lie, but speak
truth ; therefore that God much more should be true. Truth was part of
God's image in him, therefore, Eph. iv. 24, truth being made a part of
God's image, it follows, ver, 25, * Wherefore put away lying.' Therefore
in God much more truth is essential to his nature. He might take that
attribute up out of his own heart by a natural light, as well as God's hoH-
ness out of the righteous image of it in himself, so as he needed not that to
be laid in his heart by faith. Therefore now to believe God when he speaks
to him, and to receive his testimony, was but from the power of an inbred
light ; yea, and although, suppose the thing revealed should have been
above the light of nature, yet the divine authority upon which his belief
was to receive was acknowledged by no other light than nature, and the
dictate of it : that God must needs be true in what he speaks. And yet
this is the greatest thing in faith, the receiving God's testimony. John
iii. 33, ' He that hath received his testimony, hath set to his seal that God
is true.'

And then, fourthly, whereas the question might still be. By what light
he should know it was God that spake, when God did speak ? I take it,
In the way God used then to speak, it was but the natural light of sancti-
fied reason, which might discern that also. It was with some such evi-
dence as he might know it was God in the voice given, as truly as he knew
it was God by his works ; such were the visible apparitions and visions
made. For otherwise it had been easier for Satan to have counterfeited
God's voice and appearance, and have sooner deceived Eve thereby (as
the old prophet deceived the other with a false command*), than in that way
he took. And it is more evident by this, that after his fall, when all holy
light was extinguished, yet he knew and discerned the voice of God in the
garden, and was afraid ; therefore much more afore. And it was a due to
nature, that if God did speak, he should so speak as might evidence unto
nature it was he that spake, which was easy for God to do some way or
other, for Balaam discerned the difference and wondered at it, when at first
he thought to have conversed with his devils.

* See 1 Kings x-iii. 18.— Ed.

56 OF THE CREATURES, AND THE CONDITION [BoOK II.

And then, fifthly, the objects propounded to him to believe were of
themselves no way supernatural ; they were nothing more of God's nature
or attributes, but about some precepts of his will, or privileges granted to
Adam ; only such things as first concerned his condition, and were within
his own sphere of that world he was made in, and so suitable to his appre-
hension to take in, though confirmed to him by divine authority. And
therefore, secondly, such as he might have some hint of by the light of
nature ; besides the revelation, they were realised to him by instinct or
sanctified reason, though revealed and confirmed by divine testimony. Such
were the precepts about the two trees, which were two sacraments. The
things which they confirmed were the promises of life, and the mutability
of his condition ; both which, as I shewed, the light of nature taught him,
and made real to him ; as also was that acknowledgment and law promulged
concerning his wife, that being flesh of his flesh and bone of his bone, a
man should cleave to his wife ; natural light gave in the equity of such a
conjugal aflection.

So as, put all these five considerations together, the conclusion is that
all the faith which Adam had may well be resolved into natural light, as
the first principle and foundation of it, although further revealing and con-
firming what else the light of nature could not, or would not so easily have
known ; and though we suppose the things had been such as were out of
the reach of natural light, yet still the bottom of his assent to divine
authority had been but such a natural light aforesaid, and the principles of
nature sown in his heart, which made him capable so to converse with God
and believe his word, as to understand God out of his works. But it is
otherwise in our faith. And so far I conceive it is that wicked men are
blamed now for not believing the word of the law and gospel, so far as such
natural light as was in Adam would have enabled them thereunto, seeing
the law given was confirmed at first by such works and voices, as evidently
would have argued to that first natural light that it was God that spake it,
and they, if they had that light remaining, would have owned in their
hearts. And the gospel also dehvered by Christ was confirmed by signs
and wonders : Heb. ii. 3, 4, * How shall we escape, if we neglect so great
salvation ; which at the first began to be spoken by the Lord, and was con-
firmed unto us by them that heard him ; God also bearing them witness,
both with signs and wonders, and with divers miracles, and gifts of the
Holy Ghost, according to his own will ?' And the whole word written
derived to us, and then delivered, hath such peculiar characters of divine
authority engraven upon it, so as even to natural light (if we had it pure as
Adam had) would evidence itself to be of God, and so bind all men to
believe it. And therefore men are both justly commanded to believe it,
and justly blamed for not believing it.

I am now to afiix some reasons and demonstrations that have prevailed
with me to think that the way of Adam's faith (call it so if you please) was
in the sense declared but natural, and ours comparatively supernatural.

For the first. That his was but natural.

1. Seeing all other things belonging to him were natural, his covenant,
the covenant of works, was but fccdus natunn, founded upon the title of
•what, as a reasonable creature, was due to his nature, his justification
answerable, his reward also, and all things else appertaining to him ; and
that the whole image of God is aflirmed so generally by our divines to have
been natural, it were strange if the principle of faith in him, which then
was not of general use neither, should alone be supernatural ; that the

Chap. YII,J of tiieip. state by creation. 57

image of God in him should consist of one part so heterogeneal to the
other, of an higher niuk than its fellows. Yea, and seeing it is manifest
that the main foundation of that his faith might he, and indeed was, but
that natural Hght, that God was true, which was inbred in him as fully as
that God was holy, as I shewed, it is strange if his faith should be made
Bupernatural by some other small addition only, when the foundation was
but natural light.

Fwason 2. For him to have had such a supernatural principle of faith as
we have, was in him superlluous, and to no end. The end that I find any
divines, either popish or others, fix upon, for which they ascribe a superadded
Bupernatural grace, is in relation to his translation to heaven, for which
that supernatural grace should fit him and prepare him. Popish divines,
who contend for a natural way of knowing God, and a natural righteousness
in Adam, yet with a superadded supernatural one also, they make the use
of that supernatural addition for him to merit heaven by, and make this
the difference between natural righteousness and supernatural grace and
faith ; that supernatural was given him to merit heaven by. But I find
them not so distinctly explaining any different acts of natural or super-
natural grace in themselves. Borne of ours, though not in relation to
meriting heaven, yet ascribe it to him to fit him to know God, so as to
long after heaven (as faith doth), which they make the reward of his
obedience. And I confess, if the promise given him had been that of
heaven, and the vision of God, as there, then it had been necessary for
him to have such a supernatural faith as we. But seeing it hath been
proved, and I think sufficiently, that his covenant would not have brought
him thither, neither that it was intended in that his promise of life, there-
fore I know no use at all of such a supernatural principle, as an optic glass,
added to supernatural light, to help it to see further into another world,
when he was in his condition and desires to be confined to this. For faith
supernatural is given to prepare for heaven, and to supply sight or vision,
till we come thither, to support us whilst absent from the Lord : 2 Cor.
V. 5-7, ' Now he that hath wrought us for heaven is God, who hath given
us the earnest of his Spirit also. Therefore we are always confident,
knowing that, whilst we are at home in the body, we are absent from the
Lord : for we walk by faith, not by sight.' The meaning is, God here by
his Spirit works us and prepares us for heaven, and that by giving us light
of faith, which in this our absence supplies the room of sight, and so he
gives us a confidence of our coming thither. And so it is to be an evidence
of things absent and not seen, and to give a present subsistence of things
but in hopes further to be enjo^-ed. So Heb. xi. 1, * Now faith is the
substance of things hoped for, the evidence of things not seen.' Now
Adam not being ordained to sight, and always to be at home in his body,
and so at no time to be absent from his body, to be present with the Lord,
— as we are to be, 2 Cor. v. 8, ' We are confident, I say, and willing rather
to be absent from the body, and to be present with the Lord' — for his body
and earthly tabernacle was his natural only home. Neither was God absent
to him, nor presented as absent, as in relation to a further way to bo
enjoyed, not yet attained. And therefore to what end he should have faith,
that faith which thus prepares for heaven, whose essence and definition
lies in giving an evidence of things not seen, or enjoyed, but hoped for, I
know not.

Yea, thirdly, it would not only have been of no use, but have made him
miserable. For the use and end of this supernatural faith being to give

58 OF TUE CEEATURES, AND THE CONDITION [BoOK II.

ns a taste of that way of knowing God in himself, as in heaven, and so to
Btir up groans and desires after sight and vision of him, as 2 Cor. v. 4 :
' For we that are in this tabernacle do groan, being burdened : not for that
we would be unclothed, but clothed upon, that mortality might be swallowed
up of life.' We do groan, &c., and a confidence of it, as verses 6, 7,
' Therefore we are always confident, knowing that, whilst we are at home in
the body, we are absent from the Lord : for we walk by faith, not by sight.*
So that it is such a faith as gives a taste of what it is to enjoy God by sight,
and so stirs up groans and longings after it. And so it is a ' following after'
to comprehend, as Phil, iii. 12, a ' looking for, and hastening to,' as in 2 Pet.
iii. 12. Now if Adam had had such a principle and light thus to know God,
and should have had desires thus to know him, and not have gone to heaven,
and so there, by a full vision, to have had this groaning satisfied, the
addition of such a way of knowing God not satisfied and filled up, as by
faith it could never have been, this had been to have stirred up desires
in vain, and to have made his condition, not in its own sphere perfect and
complete, yea, miserable in this, that he should have wanted that con-
fidence which our faith stirs up in us, together with our longings, which
stills our desires ; yea, it had left him despairing of ever doing so.

And therefore, fourthly, our way of faith must needs be supernatural,
and altioris ordinis to his, and so our knowing God above his ; because it
is thus a prelibation or taste of that vision which is ordained to us in
heaven. Faith is an imperfect prelibation of that knowledge of God we
shall have hereafter, and the inchoation of it ; so as by faith, we come at
least to know what an happiness it is to know God in his essence, as in
heaven, and so to long after it. And therefore, according as we have more
faith, so there comes to be greater degrees of glory in heaven given, even
in a like proportion as men's faith was more stirring up earnest groanings,
happiness being expletio ajipetituion, the satisfying our desires. And there-
fore faith doth, in an imperfect obscure way, know God in himself ; for it
helps us to see and taste the happiness of knowing God so as he is, and
60 stirs up desires accordingly. Now that knowledge of God in heaven is
acknowledged by all to be so transcendently supernatural, that it is no way,
in any respect, natural to any creature, but only to Jesus Christ ; as I
shall shew hereafter. And therefore our faith, that is the inchoation of it,
and is a beholding the glory of the Lord Christ, 2 Cor. iii. 18, and eternal
life begun, must needs be ejusdem ordinis, of the same rank, and so doth
difier from natural faith and knowledge of God in this, that the one is a
seeing him in his work and efl'ects only from an inbred light of his attri-
butes ; the other is a seeing God, though obscurely, as in himself; though
as presented in another, yet with a taste imperfect of what it is to see God
in himself, which stirs up the heart to long after it. Which puts the truest
difference between knowing God naturally and supernaturally, and between
Adam's way and ours.

And therefore, as an evidence of this our way, God hath ordained a
temporary faith in men enlightened, as the counterfeit of our way, as he
doth and did that natural knowledge in heathens, and the vision of old to
the forefathers, as the representation of what Adam's way of knowing God
was. And therefore these temporaries are said to be enlightened, and to
partake of the heavenly gift of faith, and the Holy Ghost, and to taste of
the powers of the world to come, Heb. vi. 4, 5, as a counterfeit of that
enhghtening and spirit of wisdom and revelation through the Holy Ghost,
whereby believers know the hope of their caUing, Eph. i. 17, 18 ; which

CjIAP. VII. j of TIIEIK STATK BY CREATION. E9

work, even in them, is not supernatural only to corrupt nature, but to pure
nature, though not sanctifying as Adam's was, yet working an assent to,
and taste of the things of that world, such as Adam should never have had,
into which world Adam should never have come, and therefore ho no ways
tasted it. And therefoye it is called ' the heavenly gift,' and wrought by
the Holy Ghost in a way above nature.

To conclude. — Thus learned Cameron, though he gives but a touch in a
word, yet his judgment falls this way : when differencing the faith in Adam
and in us, he says. Fides in/a'dere natura; est a Deo, nt loquuntur in scholis,
per modian iiaturcc : at fides qucc requiritxr in fccdere (jratict, a Deo est, sed
per modum r/ratia siiper)iati(ralis (Thes. xiv. defmlere).

Now, as to the opposite branch, that our faith, and God's revelation to
us, is supernatural, this will appear in three or four respects :

1. In respect of the objects revealed to our faith, which his mind should
never have arrived at.

2. In regard to the light by which our minds are acted and elevated,
compared with that inbred light by which he knew things, that candle which
the Lord set up in his heart, and was inbred in him.

3. In respect of the way or manner of knowledge, or assent raised up
thereby.

1. For the objects revealed to us. They are such as were utterly above
the due and right of pure nature in Adam. This comparison you have
made (take in the whole context from fu'st to last) 1 Cor. ii, 7, 9, 10, and
11 verses, where, setting forth and commending the excellency of the things
revealed in the gospel, (1.) he calls it * the wisdom of God,' to shew how
it excels human wisdom, which he had called ' the wisdom of men,' ver, 4,
and ' of the world,' ver. 6, this by the way of excellency, the wisdom of
God ; and so excelleth man's wisdom, as God doth man. Neither is it
termed God's wisdom in a general sense ; such the law is, and the natural
knowledge of God given to the heathen, chap. i. 21, where also he had
shewed the inefficacy of it ; but this is in a transcendent manner, so tran-
scendent, as God appropriates it to himself. It is a wisdom, proper and
pecuhar to God, which he arrogateth and taketh the glory of, as having been
hid and concealed in his own breast, not in any creature's ; and therefore is
above the reach of the wisdom of any creature, man or angel, and so
merely divine, and of God, and no way natural to any creature, as due to
be revealed unto it. And therefore, Eph. iii. 9, it is ' the mystery of his
will, made known according to his good pleasure,' freely, and of mere grace,
no way as connatural to the understanding of any creature, man or angel.
And in this sense, 1 Cor. ii. 11, they are called ' the things of God,' even
as the proper peculiar thoughts in a man's heart, which are secret to him-
self alone, are the things of a man. For so he doth compare them in that
11th verse, ' For what man knoweth the things of a man, save the spirit of
a man which is in him ? Even so the things of God knoweth no man, but
the Spirit of God.' They are all God's notions, proper to him, the light
of which were not to become inbred in any creature's heart ; for then it
might have been called their wisdom, as the things naturally known by men
or angels is, and may be called. And therefore, though he mentions only
the corrupt wisdom of man in opposition to it, yet in that, upon occasion
thereof, he particularly attributes it to God, he calls it his, in opposition to
all wisdom attainable by the strength of nature in men or angels, fallen or
not. It is merely divine.

(2.) Further also, 2dly, he calls it a * mystery,' which implies a thing

CO OF THE CREATURES, AND THE CONDITION [BoOK. II.

BO hidden as cannot be known but by revelation : Mat, xi. 25, ' At that
time Jesus answered and said, I thank thee, 0 Father, Lord of heaven and
earth, because thou hast hid these things from the wise and prudent, and
hast revealed them unto babes.' As none can know the things of a man,
but the spirit of a man, so nor these deep things of God, none but his
Spirit; 1 Cor. ii. 11, ' For what man knoweth the things of a man, save
the spirit of man which is in him ? Even so the things of God knoweth no
man, but the Spirit of God.' He argues from the lesser to the greater,
that if a man's peculiar thoughts cannot be known by another, then surely
not God's private cabinet-council thoughts, as these were. The heart of a
man is a deep well, but a man of understanding will draw it out. But
God's heart is so infinitely deep, as no understanding could, by any inbred
light proper to it, have sounded it ; so deep, that the phrase of searching
the deep things of God is used of the Spirit himself, ver. 10 : ' But God
hath revealed them unto us by his Spirit : for the Spirit searcheth all things,
yea, the deep things of God.' This is to shew these depths, spjaking after
the manner of men.

(3.) He says it is a * wisdom hid :' Eph. iii. 10, ' To the intent that now,
unto the principalities and powers in heavenly places, might be known by
the church the manifold wisdom of God ;' to shew it was no way attain-
able by the light even of angels, he says, ' From the beginning of the world
it was hid in God ;' and then from the angels, who knew it but by the
church. And then the apostle proves all this, 1 Cor. ii. 9, for that proof
there brought out of Isaiah may refer, as interpreters refer, to the seventh
verse, as well as to the eighth and ninth, and indeed to both : ' As it is
written. Eye hath not seen, nor ear heard, neither have entered into heart
of man, the things which God hath prepared for those that love him.' If
it refers to exclude the knowledge of the wise of the world, yet it is an
argument fetched d majori, not a bare opposition only. For they are so
far from having entered into the hearts of corrupt men, that not into inno-
cent man ; for him the words will reach. For, first, if we consult the
prophet Isaiah, chap. Isiv. 4, whence the words are quoted, you shall find
he says, ' From the beginning of the world, ear hath not heard,' &c.,
instead of which the apostle puts in, ' nor hath entered into the heart of
man,' that is, not of innocent man, no man, from the beginning of the
world -when man was made. Secondhj, The apostle, in the phrases he
enumerates, excludes all the light, and power, and means of the knowledge
of innocent man by nature, by reckoning up all the means of knowledge.
For his knowledge came in, either from the inbred light of nature in him,
as was said, and so ascended out of his own heart, as the phrase is here,
which notes out the natural way of man's knowledge from inbred principles ;
or else, was improved either by observation of the creatures by the eye, or
by communication with God to the ear. Now none of these ways should
the things of the gospel have been known and received by him ; but it is
merely supernatural, and so is said not to ascend, but to * descend from
the Father of lights' by revelation. So James i. 5, 17, ' If any of you lack
wisdom, let him ask of God, that giveth to all men liberally, and upbraideth
not ; and it shall be given him. Every good gift and eveiy perfect gift is
from above, and cometh down from the Father of lights, with whom is no
variableness, neither shadow of turning.' He speaks of this wisdom, and
so it is above the way of nature also. Thirdly, He excludes not the know-
ledge of man only, but of angels also, though lie names man only. For in
Isaiah you have it, Isa. kiv. 4, ' None besides thee have seen, 0 God, what

Cn\P. VII.] OF THEIR STATE BY CREATION. 01

he hath prepared for him that waits for him.' The prophet speaks unto
Christ, whom ho calls God, as a person distinct from the Father, that pre-
pared these things ; therefore he changeth the person, Besides thee, what
he ? No man or creature, hut he that was God as well as man, and so was
in God's bosom, could naturally have known these things. Therefore
he says, ' No man besides thee, 0 God,' whom therefore he calls God
and man, whom, verse the first, he had called upon to come down, and be
incarnate, and deliver this gospel, as once the law, when the mountains
melted, verses 1-3, ' Oh that thou wouldest rend the heavens, that thou
wouldest come down, that the mountains might flow down at thy presence ;
as when the melting fire burneth, the fire causeth the waters to boil ; to
make thy name known to thine adversaries, that the nations may tremble
at thy presence ! When thou didst terrible things which we looked not
for, thou camest down, the mountains flowed down at thy presence.' And
he threw the enemies out of Canaan, the type of spiritual enemies to bo
destroyed by Christ, and by the revelation of the gospel ; so that those
truths are supernatural every way to the knowledge of any creature but to
Christ, as the vision of God also is. And therefore, the apostle concludes,
there is no knowing them but by a revelation of the^Spirit, 1 Cor. ii. 10 :

* But God hath revealed them to us by his Spirit,' over and above the Hght
of natural faith and natural principles.

But of this head I have treated moi'e largely, in shewing the glory and
riches of the mystery of the gospel. To which I refer the reader.

2. The second thing, wherein our state excels Adam's, is, that heavenly
light wherewith our minds are acted and elevated to those supernatural
objects ; so far as the light we are assisted with excels, so far must be the
knowledge. It is light which makes all things manifest, as Eph. v. 13. The
foundation of all Adam's knowledge of God was an inbred light, or candle
setup by the Lord in the ' chambers of the belly,' as Solomon speaks of the
relics of it, Prov. xx. 27, which, though holy, was but natural. But that
light whereby we see the ' things of the gospel' is termed glorious, and so
wholly supernatural. When Christ converted Paul, Acts xxii., Christ sur-
rounded his body with a light which dazzled, yea, blinded his eyes with the
glory of it, ver. 11 : ' I could not see for the glory of that light,' says he,
which was but an outward sign to shew the glory of that light by which
Christ did shine into his mind now at his conversion ; even as 2 Cor. iv. 6,

* For God, who commanded the light to shine out of darkness, hath shined
in our hearts, to give the light of the knowledge of the glory of God in
the face of Jesus Christ.' The light of the glory of God in the face of
Christ is a further glory than what shined in the creation, and therefore
requires a further light to see it. As is the object, such is the light we
see it with. Any object that is light itself, held forth in its glory, cannot
be seen but by a light answerably glorious ; for the light it is seen by is
but the splendour of it, as the beams are of the sun, which is seen in itself
only by its own beams and light. And so is God in Christ. Which
therefore, 1 Peter ii. 9, is called a ' marvellous light,' yea, ' his marvellous
light': marvellous or wonderful, because superexcelling ; for that is
wonderful that is such which nature cannot comprehend, and is above the
course of nature, Sai/zaffT-oi/ fojc, and it is also called his hght, that is,
Christ. Not only which he gives, as Eph. v. 14, ' Arise, and Christ shall
give thee light ; ' nor his only, that is, of him as the object of it ; but his
as the same which resides in him, and was in his heart, by which he saw
things here when below ; for, 1 Cor. ii. 16, ♦ We have the mind of Christ,'

62 OF THE CREATURES, AND THE CONDITION [BoOK II.

having the same spirit with Christ, only he above measure. It is called
* his light,' as ' his inheritance,' Eph. i. 18. And Adam's light, though
lighted at this sun, j'et but as the eiBcient cause of it, as John i. 4. It
was but the light of men as they are human, and proceeded, 7twdo humano,
and so lower. His was not the same with Christ's ; but this light of the
gospel, the light of the Spirit that is in Christ, whose Spirit, so working,
he had not. And so it was lower, as that light of the moon is to the sun,
or as the light of glory will be to this of grace. Not as an optic glass only,
which strengthens not the sight only, but brings down the object lower,
but such as was added to Stephen's eyes, ' being full of the Holy Ghost ; *
when he saw Christ in heaven, there was added a further light and ability
than the inbred light of sight or of the sun, to see Christ by in heaven,
Acts vii. 55, 56 ; as also to Paul in his conversion. Such is this light of
faith to the mind, to see heavenly objects by, superadded to natural light,
and that of reason. So as if j'ou could suppose Adam now alive, as in
innocency, for him to see these things there must be an elevation of his
light by the access of another light supernatural of the Spirit, as there was
to Stephen's eye. And therefore our believing is attributed to the Spirit,
as was said, and is called ' the spirit of wisdom and revelation,' and ' the
spirit of faith,' 2 Cor. iv. 13. And 1 John ii. 20, 27, ' The unction that
teacheth all things ; ' not only clearing the sight, but teaching it. Neither
need it be strange that there should be several ranks of light from God to
gee himself by. That as in heaven we ' see light in God's light,' Ps.
xxxvi. 9, and so a further light than any here, so here we see Christ and
God by the Spirit's light and representation, though of a lower kind than
that whereby we shall see him in heaven, and not by natural light as it
would present God to us, or take God up from the creatures. And the
more immediate the light is from God, the more supernatural, the higher
is it, and we the more passive in it. The light of glory will be God's light
immediately ; he both is the object and efficient, ' all in all,' and so we
shall be swallowed up with it, as when the sun is seen by its own light.
This of the Spirit in us is efficiently his, and thei'ein we are more passive
than active, though the subject of it, and that of Adam's inbred light had
less of God's light in it, he not being enlightened by his spirit of revelation,
but left to that inbred light to judge and give an assent to the things
objected afore him.

Add to these that place, Eph. i, 17, where he prays, ' that the God of
our Lord Jesus Christ, the Father of glory, may give unto you the spirit of
wisdom and revelation in (or for) the knowledge of him.' Every word and
circumstance makes to demonstrate what I intend.

[1.] His scope is to reckon up in this chapter the blessings heavenly,
which we are blessed with in Christ, the second Adam, peculiar to the elect.
So Eph. i. 3, they are all blessings heavenly, which we are blessed with in
Christ, the second Adam. The blessings we were blessed with in the first
Adam were but earthy, and served but for a life on earth ; as the opposi-
tion, 1 Cor. XV. 47, 48, evidently shews: ' The first man is of the earth,
earthy ; the second man is the Lord from heaven. As is the earthy, such
are they that are earthy ; and as is the heavenly, such are they also that
are heavenly.' Now after election, adoption, redemption, he mentions the
wisdom and the prudence which is in Christ, the second Adam, as one of
those heavenly and spiritual blessings peculiar to the elect, ' God hath
abounded to us in, when he made known the gospel, the mystery of his will,'
that is, the secrets of his will, * which he purposed in himself,' Eph. i, 8, 9.

Chap. VII.] of THErp. state by creation. 63

And then hero in his prayer he shews the heavenly supernatural rise and
cause of it, even all the three persons. The vouchsafer of it is God the
Father, [l.J not as the author of nature, but as the God of our Lord Jesus
Christ ; for it is a blessing in Christ peculiar to his, and therefore called
* the faith of God's elect,' Titus i. 1. None ever had it but the elect, and
therefore Adam had it not ; seeing men not elected had all he had once
in him. And therefore, though he was elect, yet he had not what he
had then as elect, but as the common root of all, both elect and others.

[2.] And 2dly, He makes the Father the fountain of it, as he is * the
Father of glory.' He praying for his peculiar wisdom, mentions such
attributes (as the manner of the apostles in their prayers is) as have a
more proper relation of efficiency to the things prayed for. Elsewhere,
when James bids them seek wisdom, he directs them to God as the ' Father
of lights,' and here as the * Father of glory.' For this wisdom is so far
from being the same in our primitive nature, that it is glory, a glorious
gift, and therefore supernatural, not to corrupt but pure nature, and is of
that rank comparatively to nature as glory in heaven is of, it being the
beginning of glory, and therefore is called eternal life to know God, even
as a behever doth : John xvii. 3, * And this is life eternal, that they might
know thee, the only true God, and Jesus Christ, whom thou hast sent.' It
raiseth the mind up to take in a taste or hint, a glimpse, a prelibation of
glory, as it follows in the next verse, 18th of Eph. i., ' The eyes of your
understanding being enlightened, that ye may know what is the hope of
his calling, and what the riches of the glory of his inheritance in the
saints,' and so to desire and breathe after it. Now Adam's was not such.

[3. J It is from the Holy Ghost, the Spirit of Christ given to us, and so
working above the power of nature. And in that respect he is called here
' The Spirit of wisdom and revelation,' as also elsewhere ' The Spirit of
faith,' 2 Cor. iv. 13. The way of natural faith I conceive to have been,
that the object being provided with evidence suitable to convince and per-
suade the light of nature of the truth of itself, through an ordinary con-
currence of the Holy Ghost to a natural free agent, it was left to the
spirit of man to give its assent, so as then it was of and for that spirit in
man rather. But now it is attributed more to the Spirit of Christ in us,
who both works wisdom, the principle capable of it, and revealeth and
draws out an acknowledgment by an overpowering Hght. For I take it,
that the faith of God's elect is not resolved into principles inbred and
begotten, as I said Adam's was, but into a prevailing work of the Spirit
working wisdom, and a testimony of the Spirit giving light, and sealing up
what he would have us beheve. A prevailing testimony of the Spirit is the
ground of all our faith, of what kind soever it be. Not only when a
persuasion is begotten of a man's interest in Christ, which is because the
Spirit witnesseth with his spirit, which yet alone carries the name of the
' testimony of the Spirit ; ' but when a man's spirit prevailingly assents to
any spiritual truth, it is from the like overpowering testimony of the Spirit,
sealing up that truth with a light beyond the light pure nature had, which
was left to itself to give consent out of its own light, which was suited to
the object. But here a divine light is superadded that casts the balance,
and this in believing there is a God, or that Christ is the Son of God, as
well as in believing the interest of a Christian in him. This I find, 1 John
V. 5, 6, speaking of believing not only a man's self to be the son of God,
but this truth, that Christ is the Son of God, ver. 5, he says that ' the
Spirit bears witness ' to it ; and ver. 10, ' He that believes hatii the witness

64 OF THE CREATURES, AND THE CONDITION [BoOK II.

in himself.' Now his scope there is to speak of the witness, not only to a
man's interest in Christ, of which ver. 12, but also of Christ's being ordained
the fountain of life : vers. 10, 11, ' He that believeth on the Son of God,
hath the witness in himself ; he that believeth not God, hath made him a
liar, because he believeth not the record that God gave of his Son. And
this is the record, that God hath given to us eternal life, and this life is his
Son.'

It is necessary, upon occasion of this discourse, to add a caution in this
place, which is, that all this is not so to be understood as if the light of
supernatural faith in us destroys that of reason and nature ; yea, it subor-
dinates it to itself, and restoreth it again, and rectifies it, and then makes
use of it, even as the light of reason doth subordinate and make use of
sense. God possesseth and clotheth the natural powers of the mind with
an higher light than ever inbred in us, through the revelation of the Spirit,
and converts them all, as its engines, to get a further knowledge by. We
see it by this, that the word written, unto which the light of faith is suited,
as colours to the eye, though it reveals things beyond reason and light
natural, as are the principles of the gospel, yet it reveals them in such a
way as reason, enlightened by faith, may see the greatest harmony and
correspondency in them, and receive as much satisfaction as ever in that
other natural knowledge. And the principles being taken for granted once
by faith, there is use of reason, to see the dependence of all things revealed
one with another, and the collecting one thing from another ; so as God
hath writ the Scriptures as to men endowed with reason, yea, and applied
it to the way of human arts and sciences. Yet still so as the light of faith
is a light beyond that of reason, which appears,

First, In that the first principles of the gospel, as the apostle calls them,
Heb. vi. 1, laid in the mind, are wholly above reason, and made evident
by this supernatural light wholly. They are wholly new, and reason is
incapable of them. So that there is much the same difierence between the
principles inbred, and these by faith revealed in the gospel, that is, between
the principles of sciences. Some sciences take their principles out of nature,
being sucli as are known by nature, as philosophy doth ; and so did Adam's
divinity and knowledge of God, the principles of it were inbred. But others
take their principles from other sciences, as music, having use of numbers,
borrows its skill in them from arithmetic. So faith doth fetch its principles
about Christ, &c., from heaven, the bosom of God, the Spirit laying in the
deep things of God's counsel, as principles wholly new and wholly above nature.
And these it sees no other way than by a supernatural light and revelation
of the Spirit : at first it is so, though reason may confirm them. Therein
faith and reason differ, that )ii}t.U est in inteUectu, quod non prius in sensii
but here many things are in faith which were never in reason.

And, secondhj, it appears from this, that though faith useth reason to
discuss the truth of deductions from those principles, and to gather conclu-
sions from these principles laid ; as for example, the word hath motives
which faith makes use of in a way of reason too, and it argues things in a
rational w^ay. It argues the cause from the eflect, God's love from signs.
In interpreting the Scriptures, we use reason to gather from the connection
and dependence the meaning of the Holy Ghost. Yet still, even in these
arguings and deductions, there accompanies a light that faith strikes in with,
a light beyond the force in the reason. It seals up the truth collected by
reason, beyond the power of reason. It superadds a light which casts the
balance. It not only reveals the principles we reason from by an higher

Chap. VII.] of their state by creation. G5

light than natural, but it confirms tho reasonings and conclusions from
thcnco by a light more tlian natural, of bare reason : as tho phrase in Job
is, ' He sealeth instruction,' Job xxxiii. IG. If we be moved to any duty
by a practical reason or motive, the spiritual makes it effectual beyond
what the moral or rational force that is in it can set it on. If we be com-
forted from any signs, tho Spu-it gives a light of revelation to cast the
balance, and ' witnesseth with our spirits,' as Rom. viii. 16, beyond the
power of the sign. If we read the Scriptures, and to get the moaning of
them, observe the connection of one thing with another by reason, yet there
comes often a light of the Spirit beyond the height of reason, which, by
that observation of the connection, seals up this to be the Holy Ghost's
meaning ; so as the Holy Ghost is to faith still his own intei-preter. For
else the Scripture were of private interpretation, which it is not, 2 Pet. i. 20.
For such is ratio humana to the Spirit. Yet as the Holy Ghost, in writing
the Scriptures, writ them in a rational way, because unto men reasonable,
so in giving us light to understand them, he useth reason, but joins a light
bej'ond it. ' Some beheve,' says Christ to Thomas, ' that have not seen.'
And though God used sense to confirm his faith, yet his faith was a light
beyond the light of sense or reason from thence.

And, thirdly, that this light of faith is above that of reason rectified,
appears in this, that it depends not on the natural way of man's under-
standing necessarily, but often proceeds above it. We see those that have
low understandings, little reason in them, and are ignorant of the notional
connection of one truth with another, cannot dispute for it, yet see further
into things heavenly, see more in them than the greatest doctors. What
is the reason ? A supernatural light of faith, a higher light abounds in
them ; and being a light above the way of nature and reason, reveals things
to them beyond the power of reason.

"Yea, we may all see it in ourselves, at several times, that the same
reasons, motives, and signs, considered by us at one time, persuade us not,
as at another time they do, by reason of a superadded light of revelation
that casts the balance. So that, as the light of vision in heaven is argued
to be supernatural, because it depends not on the light of nature, or power
or strength of reason, but taking the lowest, meanest idiot, raiseth and
elevateth his mind above one of a larger understanding naturally, to see
God more in heaven ; because the light there is above the light of nature,
and proceeds without it, it raiseth not the mind according to the proportion
of its understanding, but according to the measure of its light received,
which is so glorious, as it wraps up the meanest understanding to the highest
intention. Yea, natural understanding contributes no advancement unto it,
but only an obediential faculty ; so the hght of faith also doth in a propor-
tion. And that argues it supernatural. Strength of natural principles and
of reason may help forward that knowledge, which is, of its own sphere,
notional and rational ; and in a believer, it may help to advance knowledge
of spiritual things in a rational way ; but it contributes nothing to the light
of revelation by the Spirit, who works how much and when he pleaseth.
But in Adam's children, their light and knowledge of God, being natural,
would have been proportioned to the strength of inbred light and reason,
so as stronger souls would have had more, and weaker less, for it ran in a
natural way ; but not so here.

3. The third particular propounded was this, wherein our_ knowledge of
God, &c., excels that of Adam's, and so is supernatural to it, in the manner
or way of knowledge. This third flows from the former.

VOL. VII. E

66 OF THE CREATURES, AND THE CONDITION [BoOK II.

The liglit of faith is more intuitivo, and so more comprehensive. But
the way of Adam's knowledge was discursive, hy way of gathering one
thing from another, which is more imperfect and further about, and more
at second hand. The perfection of the angels' knowledge of things is
expressed above that of man's in this, that theirs is intuitive : they use not
reason to gather one thing from another ; so much intuitive, say some, as
they see at once the effect and the cause together, therefore called intelli-
gentia. The one is as knowing of a man by his works and hearsay of him,
whereby the mind gathers what an one he is by way of discourse. So did
Adam what God was by his works, and visions, and revelations made.
But this is the ' beholding the glory of the Lord,' John vi. 40 ; * seeing the
Son, and believing on him ;' and, 1 Cor. xiii. 12, though it be but darkly,
and in a glass, yet it is said, ' we see as in a glass.' So 1 John iii. 6, the
like phrase is used : ' He that sinneth hath not seen him, neither known
him ;' that is, not known him with this knowledge of sight. And thus
faith is a knowledge of God, as he is in himself, though in the face of
Christ, and the glass of the gospel. But Adam's was but in his works by
collection. They gathered Hercules by his footsteps ; so Adam collected
God's power, &c., from the works of creation. But this is the presenting
God himself, though as in a glass, in the gospel. So it is not knowing
God ex alio, by collection from another thing, but knowing God himself
in alio, in another thing, wherein by his own light he presents himself, as a
man doth in a glass.

The difference may be 'expressed by way of similitude, by the several
ways of assurance of God's love. Look what difference there is between
that way, when we know God's love to us but by signs only: this is know-
ing and gathering his love ex alio, by effect, collecting it from another
thing, and so is but discursive ; as when the cause is known by the effects,
though the Spirit secretly joins a testimony in the conclusion; and that
other which comes from an immediate light of the Spirit's sealing up that
light, and the taste of it, and revealing God's heart and mind in itself
towards us. This is so transcendent, as it works joy unspeakable and
glorious ; it is intuitive ; not so the other : such difference is there between
Adam's knowing God and ours. Or to set out the diflerence by another
instance. When Job at last, in the winding up of God's dealings with
him, had a more distinct intuitive representation of God to his faith, com-
paring it with many of his former apprehensions wrought, Job xlii. 5, he
compares them to second-hand knowledge, a hearsay, ' by the hearing of
the ear ;' ' but now,' says he, ' mine eyes have seen him.' How distinct
and differing is sight to hearsay ! And it may be, that hearsay knowledge
Job meant was, that knowing God by the works of creation and provi-
dence, and by visions, &c. He may compare that way of knowledge which
was familiar in those times even to believers, God training them up,
though they had a principle of faith beyond it, in the elements of the world
before the law, to study him in his works and ordinary visions, which is
called comparatively but the hearing with the ear ; botla because the man-
ner of the godly then was to talk together of God out of his works, and
communicate such observations. And, as I find some interpreters observe
on chap, xxxvi. 24, where Elihu, going about to instruct Job wdth a sense
of the greatness of God's majesty, he calls upon him to look into his
* works which men have sung ;' so Sanctius renders it. He minds him of
the common songs men made of the works of God ; or else, because the
heavens, and day and night, are said to have a voice, and utter speech,

Chap. VILJ of their state by creation. G7

Ps. xix. 1, 2, fis man an car to hear their sound, to declare the glory of
God, to whoso voice Job had lent his mind to study God out.

Add unto this that phrase used in that 3Gth chap. ver. 25, when Elihu
calls upon Job to see God's greatness in his works, which Sanctius makes
the beginning of that song which Elihu minds Job of, that holy men did
sing. Every man may see what is the work of God. ' Man beholds afar
off;' so it is in the original : that is, God afar off in his works. It is a
remote, and but an obscure knowledge, and yet how great doth it arguo
him 1 So it follows, ' Behold, God is great, and we know not ;' or, but
little of him thus by his works. And therefore, Rom. i. 19, 20, that
knowledge gotten by the works of God Paul calls rb yvoJATov roZ 0£oy,
something that may be known of God, rather than the knowledge of him
in himself, as indeed it is not. And though the godly then had faith, as
well as we now, yet the covenant of works and nature being more predo-
minately the dispensation under the law of nature, they were in that very
first infancy of the world very much kept to that school, at least in that form.

As the conclusion of this discourse, because I would not maintain a dis-
pute against a multitude of divines who are of another mind in their
writings, if we will grant and suppose that there was such a light of faith
vouchsafed to Adam as was superior to the law of nature specified (whereby
he knew God in his works, and such revelations as externally carried their
own evidence with them), even unto natural faith, and to have been as
supernatural as ours, yet still the assertion I aim at will hold true, that a
believer's knowing of God, and enjoying of him, doth infinitely transcend
that of his in many respects.

For, 1. If we consider the uses of his faith then to him, and of ours to
us now, there is a vast difference, for even the apostle lived not always* by
faith, as a Christian, Gal. ii. 20, * The life I now lead is by faith,' &c. And
Heb. X. 38, the just are said to do so. And it is spoken of a Christian, in
opposition to a legal life, as appears by the coherence, ver. 19, of that
Gal. ii., 'I am dead to the law,' &c. So not all, or the most of Adam's
knowledge or enjoyment of God came in that way ; but the ordinary way
he lived, knew, and enjoyed God by, was by that sanctified light of nature,
joined with observation out of his works. And, therefore, although he
might have another principle of faith, for particular occasions extraordi-
nary, to know God's mind by, whenever God would now and then commu-
nicate himself to him ; as also in case of temptation, when any part of
God's will was questioned, or reasoned against, as it was by Satan to Eve,
tken there was use of faith above reason to stick to the word ; but still he
walked by nature's light, not that of faith ; whereas the apostle says of us,
that ' we walk by faith, not sight,' 2 Cor. v. 7. Faith was then (whatever
it was, whether natural or supernatural) but a private grace, which at
times he had use of, as he had of the rest ; but now to us it is a general
grace. All knowledge is let in by it ; every truth is sealed by it ; it is
advanced to the supreme office, to be the general instructor ; whereas the
light of nature and sanctified reason was then the predominant principle :
for reason is predominant in man's nature as he is a man, as faith is in
a Christian. The just now lives by faith ; not so Adam then. Again,
faith is now the bond of the covenant between God and us, because it is a
receiving grace, Rom iv. 13, 14, 16. But love and obedience from man was
then the bond of his covenant, because the covenant was founded upon
what man returned to God, and continued upon his doing homage. In a
* Qu. ' lived always ' ?— Ed.

68 OF THE CEEATUEES, AKD THE CONDITION [BoOK II.

word, faitli was then (supposing him to have had the same principle with
us) but as sense and joy in the Holy Ghost is now to believers. It is true,
such a communion a believer hath with God at times, when God will
appear to him in an extraordinai-y manner ; but he ordinarily lives by faith,
without such sense. So Adam, whereas he lived in the works of God,
studying God in them, conversing with God in them, his task being, by
observation, to till the seeds of light sowti in his mind, as well as to till
the earth, ordinarily thus knowing and enjoying God but by the light of
nature, and accordingly obeying and loving of him, God did now and then
make an apparition to utter some word to his faith. Now, therefore, if the
comparison be made between his estate and ours (if it be granted he had
like faith with us), it must withal be granted, that the difference is as great
as between a man that once a- week makes a meal of more than ordinary
fare, and a king that fares deliciously every day ; for we ordinarily do, or
might (if the fault were not our own) live by the faith of the Son of God,
in the revelations of the word, as our proper element : he ordinarily, but
in the works of God, and his own works. "What was extraordinary in him
is ordinary with us ; his exceedings, our commons ; which if it were com-
plete, and sin and unbelief fully subdued, how happy must it make us
above him ! Look what difference there may be conceived now in the
estate of grace, in respect of happy communion with God, between the
present comfort of a believer, that always lives in joy unspeakable and glo-
rious, and another that wants it, and lives merely by faith. Such, if not
more, will be found to be in Adam, who lived ordinarily by the light of
nature, and but sometimes had a revelation by faith, and us, who live all
our lives by faith, and communicate with God wholly by the light thereof.

2. Consider that yet in respect of the objects of his knowledge and ours
whereby God was known to him and to us, we infinitely transcend him and
his way, if our faith were made complete. For, first, the things revealed to
him and to his faith were but some matters of precepts and duty, which
being for the most part positivi juris, arbitrary, and so were not so clearly
written in his heart, as that of the Sabbath ; and about the tree of life
(which was a sacrament, and so must be instituted, and else he had not a
second commandment), so it was to be known by revelation necessarily,
neither could more have been revealed than was necessary, and what could
be known no other way. But still all the knowledge he was to have of God
himself, and what a God he was, &c., which is the knowledge wherein
happiness lies, this was still left to be obtained in that natural way fore-
mentioned. We read not of any descriptions God made of himself to Adam,
as to us and Moses. For what might be known more clearly by natural
light out of the works or written in his heart, God revealed not to faith.
But we know all these attributes by revelation unto faith ; and so in a
clearer, distincter, and indeed a more immediate manner we take in by
faith that description which God makes of himself, and hear what him-
self says of himself, and this by the hght of faith ; whereas he had the
knowledge of these attributes no such way but from the light of nature, to
be improved out of the works of God, as God had manifested himself therein.
Again, secondly, consider that all that he knew whatsoever by such a
natural light, or by faith either, whether of the nature of God or the love
of God in his heai't, we know it all by faith ; and so to have the know-
ledge of all he had, in an higher way than he, and so more evident and clear,
whereas he had the knowledge of faith but about some few particulars. And
the reason why we know all by faith, which he any way knew, is because

Chap. VIII, ] of their state by creation. 69

those things of God and the law which he knew by inbred Hght, that light
being now extinct in us, it is necessary to be revealed by revelation, and so
to be let in by faith. First, he by natural inbred light knew that there was
a God, but wo by faith believe that God is, Heb. xi. 6, and a rewarder of
them that seek him. And so all that theulogia naturalis, that natural
divinity to pick God out of his works, and to see how the works of creation
and providence shew God forth and argue him and his attributes, the rules
hereof we have now revealed and written. The book of Job and the
Psalms teach us how to fetch God out of the creation and to praise him,
so as God reads to us his own logic, and a lecture on his own works ;
whereas Adam was left to study the bare text but by natural light, yea, and
this lecture is read to faith, a higher principle, more capable than nature
is, God teaching us by faith how to interpret his works. So as out of the
word, if we had faith enough, might we learn more of God, even in his
works, reading the text with that God's own comment, than Adam ever
could have done by his plodding and poring on them, and using his reason
and natural light.

3. By natural light he knew out of the creatures that God made the
world, Rom. i. 20. But we know it by the light of faith and revelation
from God how it was, &c. Heb. xi. 3, * By faith we understand the worlds
were made by the word of God.' He, for aught we read, knew but of a
new world made, that which he saw ; and whether he should ever have
heard of heaven or angels is a question ; but we understand the worlds
were made, the heaven of heavens, and this visible world.

4. And then, last of all, add unto all that we have over and above what
he had, a new edition of God and all his attributes, and all his mind bound
up in one volume in Christ ; and the revelation of the gospel, the mystexy
of his will, the least tittle whereof Adam should never have known. Faith
brings us into another world, and the things of it infinitely transcending
Adam's, and revealing more of God in the least creature of it than is in all his
volume, and is as much vaster than his as heaven is above earth ; as much
exceeds it as the second Adam, Christ, doth him, who was the epitome of
his world, as Christ is of ours. We have the addition of new objects, and
those glorious, heavenly, wholly supernatural. In Chiist, a new Indies is
discovered, a new treasure broken up which Adam should never have
heard of.

CHAPTER VIII.

How Adam and his state, according to the law of his first creation, was intended
by God as a type of one ivho was to be a second Adam, Jesus Christ, and
the founder of a supernatural condition. — Some things premised of the
nature, and various division of a type. — Wherein Adam was a type of Christ,
as he was in his state of innocency a public perso)i and the head of man-
kind, and so derived to his posterity the imputation of his disobedience ; so
he was a type of Christ, as pre-ordained before the world was, and ivithout
consideration of the fall, to be the root and head of the elect, and to convey
to them the supernatural benefits of grace.

Who is the type of him that was to come. — Rom. V. 14.

When I first considered this, and other scriptures in the New Testament
which make the first Adam, and the whole story of him both before and after,

70 OF TIIE CEEATUKES, AND THE CONDITION [BoOK II.

land] in, his sinning or falling, to be the type and lively shadow of Christ,
the second Adam ; likewise observing that the apostle Paul stands admiring
at the greatness of this mystery or mystical type, that Christ the second
Adam should so wonderfully be shadowed forth therein, as, Eph. v. 32,
he cries out, ' This is a great mystery,' which he speaks applying and
fitting some passages about Adam and Eve unto Christ and his church ; it
made me more to consider an interpretation of a passage in Heb. x. 7 out
of Ps. xl. 7, which I before had not only not regarded, but wholly rejected,
as being too like a postil gloss. The passage is, that ' when Christ came
into the world ' to take our nature on him, he alleged the reason of it to be the
fulfilling of a Scripture written in ' the beginning of God's book,' ev xs^aX/3/
BilSxicv, so out of the original the words maybe, and are by many interpreters,
translated, though our translation reads them only thus, ' In the volume of
thy book it is written of me.' It is true, indeed, that in that 40th Psalm,
whence they are quoted, the words in the Hebrew may signify no more than
that in God's book (the manner of writing Avhich was anciently in rolls of
parchment, folded up in a volume) Christ was everywhere written and
spoken of. Yet the word xiipaAlg, which out of the Septuagint's translation
the apostle took, signifying, as all know, the beginning of a book ; and we
finding such an emphasis set by the apostle in the 5th chapter of the Ephe-
sians, upon the history of Adam in the beginning of Genesis, as containing
the myster}', yea, the great mysteiy about Christ, it did somewhat induce,
though not so fully persuade, me to think, that the Holy Ghost in those words
might have some glance at the story of Adam in the first of the first book
of Moses. And withal the rather because so, the words so understood do
intimate a higher and further inducement to Christ to assume our nature,
the scope of the speech, Heb. x., being to render the reason why he so
willingly took man's nature : not only because God liked not sacrifice and
burnt ofi'ering, which came in but upon occasion of sin and after the fall,
and could not take sins away, but further, that he was prophesied of, and
his assuming a body prophetically foresignified, as in the 40th Psalm, so
even by Adam's stoiy before the fall, recorded in the very beginning of
Genesis, which many other scriptures do expressly apply it unto. As in
his first formation, and the condition of his person, 1 Cor. xv. 45, &c.,
' And so it is written. The first man Adam was made a living soul, the last
Adam was made a quickening spirit ;' so in his marriage with Eve, Eph.
V. '62, ' This is a great mystery ; but I speak concerning Christ and the
church.' And then in his sovereignty over all, Ps. viii. G, ' Thou madest
him to have dominion over the works of thy hands ; thou hast put all things
under his feet.' And Heb. ii. 8, * Thou hast put all things in subjection
under his feet. For in that he put all in subjection under him, he left
nothing that is not put under him. But now we see not yet all things
put under him.' So likewise in the communication of his sin he typified
out the communication of Christ's obedience, as Kom. v.

I shall choose to begin with this last place of Piom. v., as laying the
general foundation for all the rest. The words there do (as you see)
plainly affirm, that Adam was a type of Christ to come, ver. 14 ; and the
occasion of uttering them was the comparing of Adam and Christ together
(which the apostle in this chapter doth at large), as they were both of
them public persons — the one conveying sin, the other righteousness, to
all their posterity. And as the groundwork of that his comparing of
them, he brings in this maxim, that Adam was a type of Christ to come ;
that is, Christ being as surely to come after him as Adam was then come

I

Chap. VIII.] of their state by creation. 71

already. Therefore God appointed Adam, as to be a public person to convey
to bis posterity what be sbould do or be, so further also, to be a type of
another Adam who was to come after him, namely, Jesus Christ; and
said to be to come, not because that proved to be the event of it, that
Christ did do so, but because it was foreseen, aimed at, and appointed by
God, even by the history of Adam. And hereupon it is the apostle sets
the one against the other as the type and antitype, exactly comparing
them in what he hod propounded to compare them in. And although in
that place it be but one particular wherein he doth compare them,
namely, in Adam's conveying sin, wherein he typified out Christ to come,
who should convey righteousness ; yet this axiom he brings as the warrant
for it. For this collation is more general, and so extendeth to all parti-
culars else of Adam's story, as wherein he was also a type as well as in
this. For it is usual with the apostles (as it is with all other discoursers)
in arguing, to bring general axioms for the proof of some one particular.
Thus for the comfort of the saints in afflictions, Rom. viii. 25, 28, &c.,
he brings in a general axiom which I'eacheth to all things else, namely,
that ' all things work together for their good,' ver. 28 ; and another, ver.
29, * We are predestinated to be conformed to the image of his Son,'
which conformation reacheth to all things both of grace and glory ; but he
there allegeth it only in point of afflictions, and for a conformity to his
sufferings, which is but one particular. And so here, when he calls Adam
a type of him who was to come, he applies it indeed but to one particular
in this place ; but it is a general maxim, extendible to many things more,
wherein Christ was typified out by Adam, as by other scriptures doth appear.
. But before I explain any of those scriptures, I will first shew what is
meant by type as here it is taken.

A type of a thing to come is a prophetical resemblance, wherein some-
thing more imperfect going before is intended by God to signify some other
thing more noble and perfect to follow after. In the proper signification
of the word, it signifies a print, stamp, or impression, bearing the resem-
blance of that which made it. As the letters wherewith men print are
called r'oirot {Typis mandetur, says the privilege), because they leave the print
of themselves upon paper, and the letters printed bear the resemblance of
those stamps which made them, so that,

1. It notes out a resemblance between two things which sometimes in
Scripture are called allegories. So Gal. iv. 24, the story_ of Hagar and
Sarah is made the allegory of the two covenants ; that is, a continued
similitude. So likewise they are called va^aZoXal , Heb ix, 9 ; that is,
comparisons made of things like, such as Christ used, and hmhilyiiara,
subostensiones, obscure, underhand resemblances, Heb. viii. 5, and shadows;
and, Heb. vii. 4, Melchisedec is said to be made like to Christ, as being
his type.

2. Secondly, When the thing typified is to come, then it notes out a
prophetical resemblance intended by God; and so it differs from a mere
likeness, or allusion, or pattern, or example. There are many stories in
the Scripture which fell out exceeding like to many passages about Christ ; as
the instance of Job in his sufferings, which in as many particulars resembles
Christ's sufferings as any other whatever in Holy Writ ; as in his being
emptied of all, and from being one who ' thought it no robbery to be equal
with' the princes of the earth in riches and honours, becoming poor (even

poor that it grew into a proverb, and is current to this day), and stripped
ked of all, being abhorred of his acquaintance, mocked by those who had

72 OF THE CBEATURES, AND THE CONDITION [BoOK II.

been his vassals, and forsaken of his friends (as Christ of his disciples),
God himself hiding his face from him, and holding him for his enemy,
Job xiii. 24, as he did hide his face from Christ, when he hung naked on
the cross, and cried out, ' My God, my God, why hast thou forsaken me?'
And yet for all this, that Job was herein a type of Christ to come, we have
no warrant to affirm, though some have done it. So likewise may many
other stories more hold the like resemblance ; but types they are not,
unless they be propheticall}^ intended by God so to signify. Thus, Heb.
ix. 8, the apostle, speaking of a type in the Old, says, ' The Holy Ghost
thereby signifying,' &c. ; and therefore, Heb. viii. 5, he says they did
serve as ' examples,' but as instituted by God ; for he allegeth God's
words to Moses on the mount, ' See,' says he, ' that you make all accord-
ing to the pattern on the mount.' Wherefore no more of the histories, or
whatever institutions else in the Old Testament, than we find applied by
the Holy Ghost, either in the prophets, by way of prophecy of what
should be under the New Testament (they speaking of the worship, &c.,
of the New Testament under the language of the old types), or which else
in the New Testament itself are so applied by the Holy Ghost, may we
dare to make use of or call types. And the reason is, because for things
historical to signify is ex instituto, they do it naturally ; therefore we must
have a word of institution or warrant from God, that so intended them ;
or otherwise we can found no matter of certainty upon them, neither will
they be sanctified in the opening of them ; to work upon the heart, as
being human significations only, and as unlawful as they are. Allusions,
I gi'ant, we may make of them, for illustration's sake ; as Amos vi. 6, the
Holy Ghost, laying forth their sin, expresseth it under the similitude of
Joseph's story, and of the chief butler of Pharaoh, ' They di'ink wine in
bowls, but are not grieved for the afliiction cf Joseph ;' yet none will say
it was intended as a type of this carriage of theirs, but he aptly expresseth
it by that. And so Isa. i. 10, he calls the princes of Israel ' rulers of
Sodom.' In hke manner things in nature we may make similitudes of,
by reason of a fitness in them to resemble ; and so God intended them to
help us (whose understandings are tied to our senses here) in our appre-
hensions of spiritual things ; for which reason our Saviour Christ abounded
in such similitudes and parables. As in that sermon to Nicodemus,
where he expressed the work of grace by a new birth, and the working of
God's Spirit therein by the blowing of the wind, John iii, 8, which Nico-
demus not yet understanding, says Christ, ' If I have told you earthly
things, and you believe not,' &c. ; that is, have endeavoured by similitudes
drawn from earthly things, to make you understand heavenly. So that, as
they say, God hath made no kind of thing on the earth but it hath its like
in the sea, so there is scarce anything heavenly but he appointed something
in nature to resemble it, which notwithstanding is no type (although it be
a resemblance) of it, because not prophetically intended by God to fore-
signify them as to come ; which types do serve not only to help us to
conceive aright of the things to come, but also are predictions that they
will come to pass, and so may help our faith as well as our understanding ;
so that a word from God to explain these was needful, but those other are
left to man's wit to fit and apply them.

3. Thirdly, In the description of a type I add, ' to signify,' which
differenceth these types from bare and mere examples, which do only fore-
warn or call to an imitation. And therefore, though they be of things past,
yet are they not in this sense of things to come ; although, because they

Chap. VIIL] of their state by creation. 73

are patterns, the word be used of them, as Phil. iii. 17, you have the word
ru-rroi/ put for an example, and so all God's dealings with the Israelites are
called TL/To/, examples or types, as the margin hath it. But how ? Not as
foresignifying, so much as forewarning, and therefore it follows ' they were
written for our admonition.' But so, Adam could not be a typo of Christ
for him to imitate or to be forewarned by, but to forcsignify. Many things
indeed in the story of the Old Testament were types foresignifying as well
as forewarning ; as their not entering into Canaan, and God's swearing in
his wrath, is made a tj'pe of not entering into heaven in Heb. iii. 11 and
chap. iv. 3, and so I deny not but that those passages they recorded might
typify out the hypocrisy of many professing the gospel (which seems also
to be the apostle's scope), yet principally they are to forewarn. And if so,
yet it follows not that all things then fell out as types foresignifying. For
he says not simply ra a'xcvra, but 'xavra rauTa, ' ail these things ; ' that is,
those particulars mentioned in the former verses, so as none but such things
as God hath in some word or other declared to be signs and types, are to
be so judged, though otherwise never so like in view.

4. Fourthly, I put in that the things that are thus made types of things
to come are things more imperfect, and the things typified by them more
glorious and perfect. Thus Col. ii. 17, the types of the law are called but
the shadows of good things to come ; and Christ signified by them the
body, that is, he is as the body of the sun, and they but as the shadow
which the sun makes. So the dwelling of God in the temple was a type,
yet but as the presence of a man in his shadow ; but oppositely it is said,
' In Christ dwells the fulness of the Godhead bodily,' Col. ii. 9. So Heb.
ix. 24, those things that are typical are but figures of the things typified ;
and no other were all those brave men who were made types of Christ. -.

6. Fifthly, I inserted that in a way of resemblance the things signified
do answer fitly unto them that signify, as the impress does to the stamp
that made it. Therefore, 1 Peter iii. 21, baptism is called avTirvTrov, that
is, a Uke figure.

Now sometimes they resemble either,

1. In a likeness or simiUtude. So Adam was like Christ : Eph. v. 32,
* This is a great mystery ; but I speak concerning Christ and the church.'

2. In a way of antithesis or opposition : so Rom. v. 18, * Therefore, as
by the oflence of one judgment came upon all men to condemnation ; even
so by the righteousness of one the free gift came upon all men unto justi-
fication of life.' Adam conveyed sin, and Christ conveyed grace. Or,

3. In a way of eminency or transcendency. So Christ excels Adam :
1 Cor. XV. 45, 46, * And so it is written. The first man Adam was made a
living soul, the last Adam was made a quickening spirit. Howbeit that
was not first which is spiritual, but that which is natural ; and afterward
that which is spiritual.' Yet they some way answer and are correspondent
as type and antitype, which is enough.

Now having thus explained what a type is, I proceed to shew how Adam
and his whole story was intended by God as a more imperfect type going
before, to signify and set forth Christ as to come. Now I find some* who
do indeed acknowledge a similitude between the first and second Adam, and
that Adam may in that respect be called a type of Christ ; but yet only
natiiralis typus, and so to signify him but as a natural thing or story may
be brought to represent and illustrate another like unto it, by way of
parallel, but not ex mstituto, as so intended by God in a way of institution,
* Cameron in Myrothec. cap. 5, ad Ephes.

7-4 OF THE CBEATURES, AND THE CONDITION [BoOK 11.

as the types of the old law were, which did serve to the example and
shadow of Christ, Heb. viii. 5, aud were on purpose framed to that end.
But so, says he, Adam was not intended by God, for that would insinuate
that God intended Christ should be incarnate, before the fall, and ordained
Adam but as his forerunner. Now therefore the point which I intend to
manifest, and first to prove in the general only, is, that Adam and his story
are not only things which hold a likeness with things about Christ, and out
of which similitude may be drawn for illustration, but v.'hich were intended
by God to foresignify Christ to come and to assume an human nature.
And this not only in respect unto the fall, but for other respects also.
Wherefore Adam was ordained to be Christ's type, as to come, and that not
simply upon the fall, but before in his first creation and estate of innocency.
And though it be true indeed that he had not come thus in the form of a
servant into this world, but upon a supposition of the fall, nor had his
human nature been the seed of the woman, nor he born of the Virgin Mary
else ; which promise of Christ was therefore, in respect of such a way of
coming into the world, given after the fall only. And though in the execu-
tion of things Christ first took frail flesh and came in the form of a servant,
and God so decreed it as he had done the fall, yet in his primary intention,
his chief and primary decree, his eye and fij-st aim was at his Son's having
such a state and condition in his human nature as he hath now in heaven
glorified. This was first in God's intention, though last in execution. And
of this state and condition of Christ's human nature glorified as to come,
was Adam before his fall the type, as in the sequel will appear.

Now for the proof of this, namely, that Adam and all his story before the
fall was a type of Christ in the sense before given ; not only by way of
illustration (as any other similitude or thing like may be brought to illus-
trate another), but by way of ordination, as so intended by God to fore-
typify and shadow out Christ as to come.

First, Let us see what these words, Rom. v. 14 — ' Who is the type of
him that was to come ' — will afford ; out of which this seems to be made
plain.

1, In that Adam is called not only a type, which (as formerly hath been
explained) imports more than a bare similitude, but also a type * of him
that was to come,' he says not ' of him that was come ;' this argues him to
be a prophetical type, and that Christ was intended as the antitype fore-
signified thereby ; and so Adam not to be only as a similitude that would
serve to illustrate Christ then when he is come. The like phrase we have
used of the ceremonial types, whose institution (all grant) was more for to
typify Christ to come than to serve for a present use in worship, though so
they also did. Now of them it is said, Col. ii. 7, ' They were a shadow,' or
type, ' of things to come ;' so likewise Heb. x. 1 and Heb. viii. 5, where they
are said Xar^i-jnv, to serve in worship to this end for a double use they then
had. 1. To make up a worship to God in those times. 2. As types to
foresignify things to come. Therefore Heb. ix. 9 they are called a ' figure
for the present time' (then when in use as parts of worship), to figure out
things to come ; and that was their primary use. Now the like say I of
Adam and his story, and the world made for him in innocency, that
although it was a glorious instance and manifestation of many of God's
attributes, as of his holiness in making him after God's image, so of his
power, and justice, and wisdom, more than all God's other visible works,
all which God made for him ; and this it was, simply in itself considered,
although God should never have intended anythmg further thereby, but

Chap. VIII.] of tueir state by creation. 75

bavo rested iu it. Yet I say further, that besides this it was intended as
much, yea more, to be a type and a figure of Christ and his ' world which
was to come' (as the phrase is, Heb. ii. 15), and of Christ here, Horn. v. 14,
that ' he was to come,' and in comparison thereof Adam was but as a
shadow to the body of this sun.

And in the second place, for the confirmation of that latter part of this
assertion, or rather the appendix unto it, that Christ was appointed a root
to his elect before, or rather without respect had unto the full, I argue out
of this place thus, and ask wherein it was that Adam was a type of Christ
to come ? Why (as it is plain by the context), in his conveying disobe-
dience. So verses 12-14, ' In him all men sinned ; and so sin and
death came upon all.' He shews how, iu a vray of antithesis or opposition
(yet bearing a likeness and resemblance), he typified out Christ in his
obedience (so verses 17-19), which comes upon all his elect by the
like imputation : and they are made righteous by that one man's obedience,
as sinners by that one man's disobedience. Now, if we examine the
ground why all sinned in him, and why his disobedience made all sinners,
it was in that he was a public person, representing all mankind, as Christ
also was. And so the main ground of the apostle's comparing them lies
in this, that both of them, as public persons, were two roots and principles,
and so Adam the type of him, who was also, says he, ' to come ' and be a
common head and root, as Adam was. Now I ask when did Adam become
a common person first ? What ! not until the moment of his sinning ?
Surely yes ; he was such before, even in the state of innocency ; for he had
not in justice been a public person in sinning, if he had not first been such
in standing ; he had not been such for evil if he had not first been such
for good. And so he was therefore a public person in sinning, because
formerly in innocency he had been so considered by God, so as, in God's
first decree to create him, he must needs have ordained him withal to be a
common person ; and therefore at the instant before, or at the time when
God made Adam, he says. Gen. i. 26, ' Let us make man ' — it is in the
Hebrew, Adam — * according to our image.' In which words Adam, or
man, in the singular number, is put for all mankind ; even as in that pro-
mise. Gal. iii. 16, it was observed by the apostle that he had said, ' not
unto seeds,' as many apart of themselves, but to ' seed,' as to one, a public
person, for all the rest, which seed was Christ, as including all the elect in
him. Now, so he says in that place of Genesis, not men, as speaking of
them sevei'ally in their own persons, but man, or rather Adam, that one
first man as the root of all, in whom, as in a public person, all were
created. And therefore, that so he might be understood in that speech,
he adds in the next words following the plural number, saying, ' And let
them subdue,' &c., as speaking of all his posterity considered in him.
Thus, therefore, God looks at him in his decree of creation. Now, from
this Rom. v., it is evident that when he became to be a public person then
he began also to be a type ; for he was a type as he was a public person
and a root of mankind ; that is the ground of it, and lies not in his sinning
only ; for he had not been a type in sinning if he had not first been a
public person in respect of good and holy actions, to have conveyed the
benefit of them, as well as of his sin to convey the evil of it ; and so before
this his fall he was a type of Christ to come, as a root to his elect, to
convey some benefit to them, namely, the glory in heaven ; and this,
before the consideration of Adam's fall, as will afterwards appear out of
another scripture.

76 OF TUE CREATURES, AND THE CONDITION [BoOK 11.

CHAPTER IX.

The explication of the ivords of the text ; in what particulars they make a
comparison of Christ the type and Adam the anti-type. — In their persons,
as Adam had in him a principle of natural life, so Christ has of spiritual.
— As public persons and heads of mankind, as Adam conveys his natural
life, so Christ his spiritual. — It is j^roved out of the same text, that Adam,
before his fall, ivas thus intended as a prophetic type of Christ to come, as
the head of the elect, ivho as a ptuhlic pierson, should advance them to the
like glorious condition as himself had in heaven. — The ylory of this accom-
plishment was ap>pointed for him, without consideration of the fall. — That
interposing he came and suffered and died to remove the obstacles that the
fall had laid in the way of the execution of the work first designed.

There is a natural body, and there is a spiritual body. And so it is written,
The first man Adam teas made a living soul, the last Adam ivas made a
quickening spirit. Howbeit that was not first ivhich is spiritual, but that
which is natural ; and afterward that which is spiritual. The first man is
of the earth, earthy ; the second man is the Lord from heaven. As is the
earthy, such are they that are earthy ; and as is the heavenly, such are they
that are heavenly. And as we have borne the image of the earthy, we shall
also bear the image of the heavenly. — 1 Cor. XV. 44-49.

Those words out of Rom. v. I took but for a general groundwork,
because they so expressly call Adam ' a t3'pe of Christ to come.' And
though that scripture delivers this general maxim, which in many parti-
culars doth hold, yet it instanceth in nothing but the imputation of his
disobedience, which is indeed in order the last particular wherein Adam
did sustain a public person, and wherein he was a type of Christ, convey-
ing the benefit of his most perfect obedience, after which he ceased to be
a public person in all other acts of his, and so that particular is to be in-
sisted on last in this discourse. But other scriptures do instance in many
other particulars before his fall (at which time, as I shewed, he was a
public person as well as in his fall), and do make him to have been the
type of Christ therein also, as pre-ordained by God to come, which will
more fully confirm that assertion already laid down.

I will take the scriptures as they lie in order ; and first, this in 1 Cor.
sv. 44, 45, &c., because indeed it makes Adam a type of Christ from the
first of his creation, which is the highest that we can go. And as in that
Rom. V. the scope is to shew that Adam was a type of Christ, as he was a
public person in respect of his actions, to convey the merit or demerit of
them, as in like manner Christ by his actions conveys righteousness and
life ; so here, the apostle's scope is to shew that Adam was also his type in
respect of that condition and state of life, and qualifications of his own
person, given him as a public person, and of what at his first creation,
before his fall (even in his formation) he received, to convey the like to
us, which is the thing I out of this place shall chiefly urge.

The resemblance between these two in that Rom. v. is (in respect of the
things conveyed) a similitude of contraries or opposites :

By the one came sin, by the other, righteousness ; by the one came
death, by the other life, with this dissimilitude for the measure of what is

Chap, IX.] of their state by creation. 77

conveyed, that Christ exceeds in his ; he conveys abundance of righteous-
ness, and a better life, whereof sin and death were the privation.

But the resemblance between these two in this of the Corinthians is
carried on by a comparing the condition of the one with the other (which
is the thing conveyed) in a way of eminency and disparity, which yet
answer each to other, as type and antitype. The one was made a living
soul, and the other a quickening spirit ; between w^hich, for excellency,
there is as much disparity as between earth and heaven, and yet an
answering of each other in that disparity, as type and antitype use to do.

Lirinr/ answering to quickenuui ; soul to spirit; nalural to spiritual,
ver. 46 ; earthly to keavenhj, ver. 48 ; yet so as, for the ground of convey-
ing both, they agree alike ; as in the former, that they were ordained tvyo
roots, correspondent each to other.

Now, in handling this scripture, I shall observe this method :

1. I will shew the coherence, scope, and connection of these words, and
open those phrases in them which most conduce to the understanding of
them.

2. Secondly, When they are explained, I will raise arguments from them,
to confirm that assertion already laid down, namely, that Adam was before
his fall a prophetic tj'pe of Christ to come.

3. And thirdly, I will open those particulars which this scripture holds
forth, wherein he was ordained Christ's type as then.

1. The apostle's scope in that chapter is (as all know) to prove the
resurrection, which he had by many arguments done, unto ver. 35, the
main of which was drawn from the resurrection of Christ, in whom all his
elect must live, as in Adam all died, ver. 21, 22.

But then, if the question be made, With what body, or in what state
and condition of life they shall rise, and afterwards live in (which question
he puts ver. 35) ? he answers, ver. 38 (as in the 36th and 37th he had
done to a former query), that for matter and substance it is the same body
that they had before, 'their own body,' ver. 38; but for qualifications
and adornments, and so for the condition of their persons and their state
of life then, these shall differ from what they are now, as much as a clod of
earth, 'a body terrestrial,' diifers from a star in heaven, ' a body celestial.'
It is the apostle's own illustration, ver. 40, and so he goes on to difierence
them unto ver. 44, where he adds another difference between them, call-
ing the one ' a natural body,' the other ' a spiritual body,' which, though
differing in teiTns, is notwithstanding the same with the former.

But because these similitudes, though they illustrate this difference of
bodies, yet prove nothing, therefore, from the 44th verse, he proceeds to
prove that God had ordained two such differing conditions of life, and of
bodies, for the sons of men — the one common to all men, the other more
glorious, peculiar to his elect — which he positively lays down, and expresseth
in this thesis or proposition : ' There is a natural body, and there is a spi-
ritual body ;' that is, there are to be two such conditions for some of mankind ;
God hath ordained both these states for men ; or, as some copies have it,
and as the vulgar translation reads those words, ' If there be a natural body,
then there is a spmtual body ;' so making the one the consequence of the
other, £/ g'oT/ ffw/xa -^•jyjyjjv, icri y.al rrZ/MX -Truiu/J.aTr/.hv ;* which assertion he
proves, ver. 45, 46, and then foi-ms up the conclusion, ver. 49, that as cer-
tainly as we see the one, we shall in like manner see the other. This
thesis he proves from the differing condition of the first and second Adam ;
* Vide Flaccium in Var. Lect.

78 OF THE CREATUEES, AND THE CONDITION [BoOK II.

the former being a type of the latter, and hoth of them ordained to convey
their likeness to mankind. The substance and condition of Adam's nature
(the best of it) was but a reasonable soul becoming a principle of life to a
body created out of the earth, and ordained to live in the earth, which is
meant by living soul. But Christ's person is the Godhead in the person
of the Son, or Spirit quickening an human nature, ordained to live in
heaven, whereof he was Lord by inheritance, ver. 47, and his argument lies
in three things thus : if the soul can advance an earthly body to such an
excellent state of life as Adam on earth enjoyed, then what a glorious spi-
ritual condition shall the Godhead, united to an human nature, raise that
nature up unto ! And by consequent, his elect also shall be raised to the
like ; for as Adam conveyed his image (ver. 48, 49) to his posterity, so
shall Christ transform his elect to the image of that condition, which his
human nature is raised up unto ; which, if that of Adam's was but earthy,
this must needs be heavenly ; if that were animal, this must be spiritual.
This is, in brief, the sum of his discourse ; which I shall make good by a
larger opening, both of the principal phrases and of his argumentation ;
for the ground upon which the apostle builds the proof of both parts of his
assertion, are the words spoken by Moses of Adam, when he was first
made ; ' And so it is written,' says he, * the first man Adam was made a
living soul ; the last Adam was made a quickening Spirit.' You see that
for his proof, he boldly hath recourse to the words spoken of Adam's state
of life, and condition of body at his first formation. Now, ere that I can
shew whereupon the ground of the apostle's argument from thence derived
is founded, I must explain what is meant by livimi soul and quickening
spirit. Soul, as was said, is opposed to spirit, and livinf/ to quickeninfj.

(1.) By soul is primarily meant that moi'e noble part of man. By a synec-
doche, such as is familiar both with Jews and Grecians, thereby is also
meant the whole man, consisting both of soul and body. The Grecians
use the word hody for the whole : ' A body hast thou fitted me,' Heb. x. 5 ;
that is, an human nature, consisting of body and soul. The Jews put the
soul for the whole : ' So many souls came out of Jacob's loins,' Exod. i.
So as the whole person of Adam, the whole nature, substance of man he
consisted of, is expressed by sotil, putting that which was the most excel-
lent part to express the whole man. So that his scope is first to com-
pai-e the substance of which Adam's person consisted with that of Christ's :
Adam, but a soul giving life to a body ; but Christ, a Spirit or God,
quickening an human nature. He mentions the difference of them, quoad
suhstantiam, because it was the foundation of the diSerence in their con-
ditions.

(2.) And so, secondly, living soid doth connotate and import also that
animal state of life which Adam's soul enjoyed in his body, far short of that
which the Spirit in Christ raiseth the human nature to, yea, or such a con-
dition as pure spirits, the angels, do enjoy. That reasonable soul inspired
into Adam being confined, and clogged with a body taken out of earth,
depending in its operations upon the organs in it, and lived in it an earthly
life, depending on meat, drink, sleep, &c., in its own proper works of rea-
soning depending on fancy, and joined with a possibility of dying, though
not then reducible to act, till after the fall, the curse said Morieris. And
that Uvinrj soul is thus here to be taken, appears by that which he in the
other verses expresseth it by calling it ■^•oyjxhv, an animal bod}^ such as
beasts have, and yj)i%m, earthly, ver. 47, 48, that is, a state and condition
of his soul in a body suitable to this earth, and assimilated to the things

Chap. IX.] of their state by creation. 79

of the earth, to take in help and comfort from them, and in working to
depend on them. Now for the opposite phrase of quickening spirit.

1. By spirit, he means the divine nature or Godhead in Christ, which
heing ordained to assume an human nature, and therein to hecome a
second Adam, he was made a quickening Spirit, namely, to that human
nature, by raising up that human nature to a Godhke glory and sovereignty,
and exalting it in the form of God, to have life in himself independently,
as God hath, yea, even a fountain of life within himself; and so as to
have the very body of that human nature spiritualised, and advanced to a
glory higher than the heavens, or angels, who are spirits.

Now that the divine nature of the second person, or Son of God, as ho
is God, is called Spirit, we have many scriptures besides which give in
their testimony. Thus, Heb. ix. 14, it is said, ' He offered up himself
(that is, his human nature, as the sacrifice) * by the eternal Spirit ' (that
is, his Godhead, as the priest). So, 1 Pet. iii. 18, it is said, ' He was put
to death in the flesh' (that is, in the human nature), ' but quickened by the
Spirit,' or his divine nature ; being thereby raised up, and exalted to that
high and glorious spiritual life, which that flesh of his now in heaven
enjoys. Thus also John vi. 63, ' It is the Spirit that quickeneth ;' that is,
the Godhead of Christ ; it is that which hath that transcendent power of
giving life and glory ; ' the flesh' (or human nature of itself) * profiteth
nothing,' were it not quickened and raised by the Spirit, to which it is
united. And so answerably, by quickening is meant, the communicating all
that glorious life and power, in the utmost extent of it, which from the
union of that human nature with the Spirit, or divine nature, must needs
flow to it ; even the ' dwelling of the fulness of the Godhead therein
bodily,' and communicating Godlike properties and excellencies, and glory,
and a life suitable to such an union ; and so as to have a fountain of life
within himself, and of himself, and power over all flesh ; and to live a life
above what earthly souls do ; yea, above what is enjoyed by angels, the life
of a ' Lord from heaven' (as ver. 47), and so an heavenly life, unto which
his body was not only to be raised, but he to be the Lord of that life,
having life and quickening in himself, not depending upon anything else,
as the life of men on earth does, and as the Hfe of the first Adam was
dependent on creatures for nourishment, &c., and the acting and opera-
tion of his soul, and motion of his body, depending on bodily spirits, main-
tained and supphed by other creatures. But Christ's Godhead supplies
life, motion, qaickening, vigour, power, and all unto his human nature
immediately from itself. And so the comparison runs thus : if Adam's
soul caused his body, made of earth, and remaining such, to live, and put
such a glory upon it (above what is in beasts), that the image of God
shined in it, then what a life, what a glory, must the whole human nature,
both body and soul, of Christ be raised up unto, whenas the Godhead or
Spirit shall be, in a manner, unto both the body and soul that which
Adam's soul was to his body, the quickener and immediate principle of
life, motion, and glory unto both ! and dwelling therein, break forth in its
fulness, and so cause such an image of the Godhead to shine forth therein,
as in a transcendent proportion shall excel that in Adam, as much as the
Godhead excels Adam's soul, which was the supreme immediate principle
of life in him. Thus Christ and Adam are compared together in their
own persons, singly and alone considered ; and in this sense given, the one
was but a ' living soul,' the other is a * quickening spirit.'

But 2dly, There is a further meaning or look which these phrases do

80 OF THE CREATURES, AND THE CONDITION [BoOK II.

cast, and that is, as tliey are coBsidered as two roots or principles of the
like life they themselves have, which they communicate to those that are
of them.

Thus, 1. Adam is called a living soul, not simply in respect to that life
■which his soul ^nye his own body, and which his own particular person
enjoyed from the union of both, but further, as he was to be a conveyer
of the like life to his posterity. And so the phrase here, of his being a
living soul, is such another as we use in philosophy, whenas we speak of
the general principle of nature, calling it natura naturans. So Adam, being
to be a root of life to mankind, he is called (as it were, anima aniinans), a
' living soul,' to shew that Adam had power, through God's ordinance, to
convey that life and soully estate which himself had received (living being
taken actively, or causally) unto others, as shewing what he was to be the
root of to others, as well as subjectively, as noting out that life which was
in himself.

And answerably in the second place, the word quickening, which is attri-
buted to Christ, may be understood, not only in respect of that glorious
life which the Godhead quickeneth, or raiseth the human nature unto (as
yet in the places quoted, 1 Peter iii. 18, and John vi. 63, it is principally
taken, and so also here), but further, it is spoken of him as he is to be
the means, or principle of life unto us, to quicken, raise, or advance our
earthly bodies, which we received from Adam, unto a spiritual and heavenly
condition. And further, to import what he will make our souls to be in a
conformity unto himself. To be even quickening spirits to our bodies, so
as that our soul's motion and acting shall not depend on our bodies, nor
they on other creatures, as Adam did, but the soul itself through his quicken-
ing of it shall quicken, and move, and act the body of itself immediately,
without the help of bodily spirits ; and so (in a resemblance) be unto it,
as the Spirit or Godhead in Christ is unto his human nature, even a
quickening spirit. And so quickeninfi is here causally taken for what Christ
is to others ; and this the rather, because he speaks in this chapter of
raising our bodies, when dead, unto a spiritual condition, which the word
qnickeniii// likewise imports, namely, a giving life to dead men; and so
shews Christ's further power than Adam's, who could only convey life to
his posterity, who were not before, but could not quicken or raise dead
men, as Christ can.

But although this be one extent of the signification of the word quickening,
yet it is not to be confined to this only, as noting out only and merely a
raising up of dead men ; for Christ is also a quickening spirit to those who
shall be changed at the latter day, who shall not die. So that it ultimately
imports rather an advancing men's bodies and souls to a more transcendent
spiritual life, than such as depends on creatures in an earthly way, as
Adam's life (he being but a living soul) did, and making us to have such
a life as the angels have, w's "AyysXoi ; our souls in our bodies living the
like life, independent on bodily spirits, or creatm-es, as they do, being
made wholly a principle of life and motion of themselves to themselves,
and the body also ; when our bodies shall not need to eat and drink, to
maintain hfe and motion, but shall be quickened by the soul, and Christ
our life immediately ; our bodies then shall not be earthly (as the phrase
is, verse 47), suited to earthly contentments and comforts, the belly (or
the suitableness in respect of receiving comfort, and need of meat) being
destroyed, as well as meat itself. And the body then being suited with
new habits, and fitness to receive that comfort from Christ which once it

Chap. IX.] or their state by creation. 81

(lid from these outward and earthly things, the body being ordained for
the Lord, and the Lord for the body, even as he had said, the belly was
for meat, and meat for the belly, in this world. This you have, 1 Cor.
vi. 13-15, diligently compared. The body then shall be turned spiritual,
as here, verse AG, and heavenly, as verses 47, 48, and so fitted to Christ
and that heavenly world, as afore to this earthly world, himself then
becoming a quickener to us.

And the word here used both of Christ and Adam, * was made,' the one
* a living soul,' the other * a quickening spirit,' will very well serve both
these senses given. So first, when it is said of Adam, he was * made a
living soul,' it properly and fitly imports, what he was personally in him-
self, and that in his first creation he was made a living soul. And so,
when it is said of Christ, he was ' viade a quickening spirit,' the meaning is
the same with that in John i. 18, where it is said, * The word was viade
flesh.' So here, he who was God before (and so not made), is yet said to
be made a quickening spirit. For, for the Godhead to become a quickener
of an human nature, was a new work done in the earth, and a work of
power ; he was made that which he was not before.

Or, secondly, it will fit the other sense also, namely, to signify what both
were appointed to be, namely, to others. For the word made to he is
often taken for appointed to he, as Heb. iii. 2, ' Moses was faithful to him
who appointed him ;' in the Greek it is, ' who made him,' as referring to
that public ofiice into which God had put him. So 1 Sam. xii. 6, ' God
made Aaron and Moses' (so it is in the Hebrew) ; that is, advanced them
to that public ofiice. Many such instances might be given. So that
the words quoted out of that place in Genesis do imply, that God ap-
pointed that first man Adam to be a public person, a common root, to
convey to his posterity that condition of souls aed persons which he had
received. And that this is meant in those words of Genesis, the manner
of speech does further argue. For it is not simply said, that he became a
living soul, but thus in the original, both Hebrew there and Greek here, it
is to be rendered, ' He became, or was made for a living soul,' lyhsro Big
■^'^'X/iv ^Sjgav, that is, causally so to others. As 2 Chron. xviii. 21, ' I will
he for a lying spirit ;' that is, unto all Ahab's prophets, making them to
lie, and so deceive him. It implies not only what that spirit was in him-
self, but what he became to them. So here, ' he became into, or for, a
living soul ;' that is, unto all other men, in propagating that hfe to them
which he had received. And though it be true that he was in himself a
living soul, as also in that other place, that the devil was a lying spirit in
himself, is true, for he is so in himself, as well as to others ; and therefore
whereas in the Chronicles it is said, ' I will be for a lying spirit,' in the
book of the Kings it is only said, * 1 will be a lying spirit,' yet that also
was spoken in respect of what he was to be unto others. And hence,
because the apostle knew that the Holy Ghost's pm'pose, in that speech in
Genesis, was to signify that he was so to us, and constituted a public
person herein, therefore, by way of comment, he is bold to add to the
test that which more fully explains the words quoted, saying, * And so it is
written. The first man Adam,' &c. Those words, the first man, are not in
Genesis. But he knowing it was the Holy Ghost's scope, adds them.
And that that phrase here imports him to have been a public person, I
shall shew anon. Now the same meaning of the word icas made, will suit
with what was said of Christ also, he was made ; that is, appointed to be
a quickening spirit, in the sense afore given, to his elect, which is spoken

82 OF THE CREATURES, AND THE CONDITION [BoOK II.

as if then, when Adam was appointed as a public person, to be a living
soul to his posterity, Christ was looked at as appointed also, Adam being
therein but his type, and so, as more imperfect, ordained to represent
what Christ in a more transcendent and perfect manner was made or
ordained of God to be.

The phrase here being thus opened, we may the better discern wherein
the foundation and ground of the apostle's argumentation lies. The thing
which he was to prove was (as hath been said), that there is an heavenly,
spiritual condition for men's bodies, far transcending their present condition
in earth : ' there is a natural body, and there is a spiritual body.' For the
proof of which, he allegeth those words in Genesis : * So it is written,'
says he, ' The first man Adam was made a living soul ;' which words, if
you take them literally only, and as meant of Adam alone, do prove no
more but the first part of that assertion, namely, that there was to be an
animal body, such as Adam had, which was to be communicated to all
mankind from him, he being to propagate all in his image. And that part
these cavillers against the resurrection made no question of; for to prove
this, common experience had been enough ; but thence to argue that other
part that follows, that the * last man should be a quickening Spirit,' and
60 raise up the bodies of his members to a spiritual condition, can no
other ways be done but by making God's intent in that place of Genesis
to have been to make that first Adam a type therein of Christ, a second
Adam ; and this is truly intended (in a type) as the first Adam himself
was, of whom only the words Hterally do run. Yea, and further, Adam
therein to be but such a type, as this other, that was to succeed, should
excel ; and he accordingly therefore should raise his members to a higher
and more glorious condition, such as Spirit in him raised him unto, even
above soul, or that estate which the soul in Adam's earthly body enjoyed.
And upon this gi'ound the apostle's argument will fully hold, to prove the
one as well as the other, this being supposed, that it was as much the
Holy Ghost's meaning in those words of Genesis to intend the one as the
other. And that was so evidently thus, that the apostle hath a recourse
to those words as a sufficient proof of what he said ; which is founded
upon this, that types may be alleged for proof, when we are sure of the
Holy Ghost's intendment in them, — as Paul, who had the Spirit, and wrote
infallibly, here was, — as well as any other scriptures. It hath passed for a
received maxim among some divines, that the mystical sense of Scripture
cannot be alleged to prove matters of faith, and that therefore all such
mystical significations serve only for illustration : symhoUca theologia nihil
prohat. And this axiom is of use against the boldness of them who turn
all the letter into mystical meanings, not from any warrant from Scripture,
but out of their own fancies, where they found things that had any mutual
resemblance. But when we know, and are assui-ed, that the Holy Ghost
hath made a thing a type, and know his meaning therein, we may as
boldly, warrantably, and efiicaciously allege it as any literal text whatso-
ever. For so that which is said of the paschal lamb, Exod. xii., that the
bones were not to be broken, this being the type, it is said, John xix. 36,
* They brake not his legs ; that the scripture might be fulfilled,' &c. So
the apostle allegeth a type, 1 Tim. v. 17, 18, where, urging the duty of
honouring those who labour in the word, he says, * For it is written, Thou
shalt not muzzle the ox that treadeth out the corn.' *

To return therefore to the matter in hand ; observe we farther, that the
* Vide Tena. in Hebr. Proelud. 4. 92 Num.

CUAP. IX.] OF THEIR STATE BY CREATION. 83

apostle not only hath recourse to these words in Genesis for his proof, but
is bold to add to the text (and to the literal sense there, to annex the mys-
tical meaning, as if it were therein as much intended as the literal), saying,
' The last Adam was made a quickening Spirit,' which words are not in
the text in Genesis ; for he knowing this to be the Holy Ghost's aim in
those words concerning Adam, supplied it, as if it were in the text, and a
part of what was written, so to make up the sense and meaning full and
complete.

2. And so I come to the second head propounded, which, from what hath
been last said, riseth naturally up unto us, as the general doctrine of this
scripture, namely, that former assertion, that Adam was intended by God
before his fall as a prophetic type of Christ to come, who as a head or
public person should advance his elect to the like glorious condition as
himself had in heaven ; which assertion, though it hath been the natural
consequent of what hath been already said, yet it is further established
unto us by these considerations out of the text added unto the former. I
shall make out the proofs of the whole, by proving each particular by piece-
meal and apart, and all out of the words of the text.

As (1.) that Adam was Christ's type, is further evident to have been the
apostle's meaning, in that he calls Christ Adam, ' the last Adam,' of which
there is no other reason but this, that he calls him by the name of his type,
it being usual in Scripture to call the thing typified by the name of the type.
So Christ is elsewhere called the high priest, &c., his body the temple, and
his blood the propitiation.

(2.) He makes Adam to have been Christ's type, as he was ordained a
public person or head of mankind ; and therefore he here calls Adam ' the
first man Adam.' Now in what respect or relation was he the first man ?
Not simply as being first in order, as the Scripture means when it says,
the first day of the week, but as a common root, who had received what
he was, that he might convey it to all other men ; which appears by the
opposition, in that he calls Christ the ' last Adam,' in the following words,
and ' the second man ' in verse 47 ; and therefore, in relation unto Adam's
typifying out of Christ, he calls him the first man. Now, if it had been
spoken in respect of order, Cain was the second man, and God knows who
shall be the last. But this is so spoken of these two, as if God had made
and looked at two men only for ever to be in the world, because he looked
at them as including all, and as two roots of all, who had all men at their
girdles, as being both of them pubhc persons, set to convey what they were
and received unto their several posterities.

(3.) He is made Christ's type in respect of his conveying the like con-
dition of soul and body as himself had to those that came of him, in that
Christ should in like manner convey the same glorious qualifications which
his soul and body received. Therefore, ver. 48, it is said, * As is the
earthly Adam, such are those of him ; and as is the heavenly Adam, such
are his elect,' even ordained to be heavenly like him. These import like-
ness in the quaUfications of their persons. And again, ver. 49, it is said,
' As we have borne the image of the earthly, so we shall bear the image of
the heavenly.' So that, in respect of the condition and glory of his person,
he was a type of Christ, as well as in his actions.

(4.) And in the fourth place, he was herein a prophetic type of Christ,
not only a natural similitude that may serve to illustrate, but as further
intended by God to foresignify such another second Adam (yet more per-
fect), as certainly decreed by God for to come, as that himself then was

84 OF THE CREATURES, AND THE CONDITION [BoOK 11.

made a living soul. For the manifestation of tliis (besides that which
follows in the fifth head, which makes for this also) there are these two
things, evidencing it to us out of the words of the text.

[1.] That the apostle hath recourse to Adam and his condition as a
proof and argument to make good this assertion, that the elect were to be
advanced in their bodies unto a spiritual condition in heaven by Christ a
second Adam as a quickening Spirit, because it was written of the first
Adam, that he was made a living soul. Now, if Adam had been but a
natural type, by way of similitude only, this had then been no argument,
for such similitudes do illustrate, but prove nothing. It remains therefore
that he must necessarily be a prophetic type, intended by God to fore-
signify Christ to come.

[2. J Add to this, secondly, the words of the 49th verse, which are the
conclusions of his argument, wherewith he winds up this part of his dis-
course, aflirming out of his former allegations, that ' as we have borne the
image of the earthly, so we shall bear the image of the heavenly Adam ;'
that is, as certainly the one as the other. He brings in this as an infer-
ence that must certainly and necessarily follow, that as we have borne
Adam's image, we shall also bear Christ's. He mentions it as a support
for our faith to make use of, as a certain prediction that this other will
and must come to pass ; whereas, had Adam and his condition been only a
natural type or similitude, as unto which Christ might be compared and.
appear to hold parallel, it could nor ought not to have been thus far urged.
It might indeed have been brought to help our understandings, by way of
illustration, to evince how Christ might convey his like glorious state, even
as Adam had done his ; but it could not have been thus alleged to help our
faith in it, by w^ay of demonstration and certain proof, had he not been a
prophetic type. And further, to confirm this, let us but compare the words
of the 48th verse and these in the 49th together, and we shall discern
a very difierent use and improvement made by the apostle. In the 48th
verse he says (speaking of Adam's sons), ' As is the earthy, such are
they that are earthy ; and as is the heavenly, such are they also that are
heavenly.' See how in these words he makes use of Adam's type and
condition but barely, as by way of illustration and parallel, for prophetic
types serve also to illustrate, as well as natural ; but not content with this,
he further adds, that ' as we have borne the image of the earthy, we shall
also bear the image of the heavenly.' In which words he speaks a further
thing than in the former, by way of inference, assuring our faith, fi'om our
having borne Adam's image, that we shall one day most certainly bear
Christ's also in gloiy ; he makes use of Adam's type as an argument to
confu-m it ; and therefore it was more than a natural type, even a prophetic
type also.

(5.) In the fifth and last place, I add to all this, that Adam was thus
appointed and intended by God as a prophetic type of Christ to come, and
this before his fall ; he then foresignifying Christ to come, as here he is
parallel-ed with him, even to be a quickening Spirit to his elect, as certainly
as himself was then made a living soul.

For, first, when was it, or wherein, that, according to what the apostlo
here allegeth of Adam, he was Christ's type ? If you observe it, not in
respect of conveying his sinful image when fallen, namely, the qualifications
he had by sinning, as the corruption and mortality of his body and sinful
image on his soul ; for though all that is said here hold true of these, and
may by imphcation be inferred from hence, yet these are not the things

Chap. IX.J of their state by creation. 85

here spoken of by the apostle, but he is here brought in as the type of Christ
in respect of conveyinj:; that image and state of Ufe which he received at his
creating, before his fall, as being then a type of Christ to come, as a Ijord
from heaven. For unto what he was when he was at his best, even at the
first formation of his body, and the breathing his soul into it, those words
here alleged have reference : ' Adam was made a living soul,' as appears,
Gen. ii. 7, wherein notwithstanding he is here alleged as the type of Christ.
And indeed therefore it was, that he conveyed that corrupt image acquired
by his fall, because he was ordained as a common person before the fall, to
convey the image in which he was created. And therefore it must needs
be that he was a type of Christ to come as well before his fall as after ;
even as well as that he was a public person before his fall as well as after.

Secondhj, It appears also that he calls Adam his type, as in his very first
creation he was the first man ; and this not only, as was said, in relation to
all other men (his sons) who were to succeed him, and in respect of order
in their succeeding, but chiefly in respect to this second man Christ, as,
ver. 47, he calls him, and also the last Adam, ver. 45, in relation to this
first man and first Adam, as he is called. So that the opposition shews
that those titles given Adam do bear relation unto Christ. Now as the
apostle argues, Heb. viii, 13, out of the word new covenant an old covenant
to have been, which is now to be abolished — ' In that he says a new, he hath
made the first old ' — so in that he calls Adam, even at the first, when he
stood up out of the earth and became a man, the first man, and that, as the
apostle explains himself, in relation to Christ, as the second man, it argued
Christ to have been then, and as soon intended. Y ox first and second are
relatives, and relata sunt siimd natura, and so must be in God's decrees.
And that which further strengthens this is that phrase * was made,' which
in the time past he attributes alike to both. He says, ' So it is written,'
referring to Adam's creation, ' The first Adam was made a living soul, the
last Adam was made a quickening Spirit,' speaking of both with reference
to the same time past ; even when Adam was made or appointed, then was
Christ also appointed, so that he was as ancient in God's purpose as the
other, and both without any consideration had to the fall.

Yea, thirdhj, Christ was first, and more principally intended of the two ;
for Adam being but as the type, and so the more imperfect every way,
Christ, the second Adam, must needs be not only at the same time with
him intended, but primarily, and in the first place ; for so it is in all types
else, their antitype is that for which they are ordained, and they are but
' figures for the present,' as you have it, Heb. ix. 9, and so are but subordinate
to their anti-type, as first and chiefly intended. And therefore they are
said but to * serve unto the pattern,' &c., Heb. viii. 5, even as the house is
more in the mind of the workman, and intended before the platform or
draught of it on parchment, which only serves towards the building of it.
And therefore the type is still rather said to be made like the thing typified
than the thing typified to be made like unto its type. So Heb. vii. 3,
Melchisedec being to be a type of Christ, was said to be * made like unto
the Son of God ;' God framed him and his condition to resemble Christ,
and not Christ to resemble Melchisedec ; which holds in all other type^
also, and therefore so in this, wherein God did intend Adam and his earthly
and soully condition, as the more imperfect, to forerun Christ, and that
spiritual and heavenly condition by him. And therefore also Christ is called
' the last Adam,' not in respect of order, but to shew he was the perfection
of the other, as last sometimes signifies in whom all is bounded and deter-

86 OF THE CREATUHES, AKD THE CONDITION [BcOK II.

mined. So Mat. xxi. 37, ' Last of all he sent his Bon,' as the utmost
remedy and completest. This always holds in other of God's works,
which are suhordinate to each other, that the last notes out perfection. So
here, ' the first ' notes out imperfection ; ' the last ' the sum, complement,
and perfection of all, as rs}.oc signifies the end, and rsXiiog, iierfcct. And
that this is the apostle's meaning here is evident by the connection of ver.
46 with what went before in verses 44 and 45. For having affirmed, ver. 44,
that it was God's purpose to make two ranks of men and conditions of
them, animal and heavenly or spiritual, ' there is' (that is, there is
ordained to be) ' a natural body and a spiritual body ;' and then having
proved it to be God's meaning, in that when he made the first Adam a
living soul, he then in him, as the type also, made or ordained, as we said,
Christ a quickening Spirit, ver. 45, thereby shewing that in God's decree
the one was as ancient as the other. Then, in ver, 46, he adds by way of
explanation or correction, ' Howbeit that was not first which is spiritual,'
(that is, not first in execution or in order of time, because that was to be
most perfect), ' but that which was natural,' that was ordained to come into
the world first, ' and afterward that which is spiritual,' as the perfection of
the other ; God's manner of proceeding in his works being to begin ah iw-
perfectioriliKs, with what is imperfect, and so to go on ad perfcctiora, to what is
more perfect. He ordered that Adam should come first with his natural
or animal body, to usher in Christ afterwards with his spiritual body. And
that state which Adam brought in being the first draught, as that of a coal
in a picture, that state which Christ brings in is as the last hand put to it,
filling up the piece with the brightest colours of perfection. And as nature
is a groundwork to grace, so was the animal substance to that which was
spiritual, even to be clothed with it, and swallowed up by it ; yet so as
the first draught served withal as a shadow to tell that the other more per-
fect w^as to come, and primarily intended. And therefore, in the 49th verse
he brings in this as the closure of this his proof, that ' as certainly as we
have borne the image of the earthy, so certainly shall we bear the image of
the heavenly.'

3. I shall wind up all with a consideration or two, which put together
will fitly serve both as the general conclusion of this whole discourse, and
particularly also further to confirm this last branch in hand.

You have seen how Adam was a type of Christ, both in his falling, as
hath been shewn out of Kom. v. 14, and before his fall in his first creation,
as here in this place. And Adam, in both states, did as a public person
represent Christ. Now observe but how Christ his antitype doth in a
correspondency, and answering to both these, run through two estates also
suitable to these two of Adam. And in each of these estates Christ, as a
public person representing us, doth two distinct things for us. 1. He, in
our nature, ' takes on him the form of a servant,' to redeem us from that
condemnation and misery which Adam's fall had brought upon us ; which
having finished, then, 2dly, he assumes and puts upon his human nature
that glorious condition which was his due by inheritance in the first moment
that he should be made a man ; and by virtue of this condition due to him
by inheritance, he will bestow upon us, who are in him, the like glory which
was ordained himself. Now then, that work of redemption performed by
him under the form of a servant, whereby he frees and delivers us from
that guilt and condemnation into which we, through Adam's fall, were
plunged, and his restoring us to a state of justification of life through his
perfect obedience, this was typified out by Adam's disobedience imputed to

Chap. IX.] of their state by creation. 87

us for condemnation, as you have it Rom. v. And herein was Adam, in
the evil he brought upon us, made Christ's opposite type, freeing us from
all that evil, even to his subduing the power of death, the last enemy of
all, which Christ did at his resurrection.

But then, in that other work, his bestowing upon us that spiritual and
heavenly condition of life, in a conformity to his own personal glory, after
this work of deliverance perfectly performed at the resurrection, and which
we receive after all that evil which Adam brought upon us is removed out
of the way, in this, Christ had for his type Adam's estate and condition
before his fall, when at his creation he was made a living soul and lord of
the earth, to convey the same privilege and perfection he was created in
unto his posterity ; and this this place hath held forth unto us.
• And set but these things in their due order and correspondency, and
how fitly do they suit and answer each other ! That so far as Adam had
spoiled us by his fall, so far he should be the type of Christ's restoring us
again ; and then that his primitive original estate which he had before his
fall should be the type of that glorious estate which we shall have through
Christ after that redemption of our bodies in the resurrection completed,
as being indeed their ancient and first intended inheritance decreed unto
them in Christ, as their head, before the consideration of the fall, but
which, Adam's sin falling out between, had kept them from, and hitherto
had letted, which, this sin of his being now by Christ first removed out of
the way, they are then estated in ; how fitly and suitably commensurated
and proportioned each to other are these two.

And to this purpose you may further observe in this place (which is a
second consideration), that the apostle doth here found that heavenly
estate of ours to come merely upon that glory due to Christ, as the Lord
from heaven, and this upon the sole and single consideration of the per-
sonal union of that human nature with the Godhead, and therein ordained
a common person to us, and noted out by that other phrase, his being
made a quickening Spirit ; and that to us his elect, that we may be made
in a conformity unto him, he being ordained to that union, and to that
gloiy, as a public person, whenever he should fii-st assume it and be made
man ; even as Adam, in his very first formation and creation, was made a
public person. And in these very respects it is that Adam is here made
his type, even before his fall, in his fii'st creation, as hath been declared.
All which to me do more than hint, if not clearly evince, taking in all the
former considerations with it, that this spiritual and heavenly estate which
Christ now hath in heaven, and that personal union whereby he was made
a quickening Spirit, was ordained and intended to Christ first, appointed as
a public head ; and so to the elect in him, before the consideration of the
fall, and that simply and absolutely unto them, as considered in massa jmra;
and so that Adam's fall, and sin, and death, and then thereupon Christ's
death and work of redemption to remove these, came in in the order of
God's decrees, and were appointed but as means to improve Christ, and to
commend and set forth his love the more unto us, and also to render that
condition to which we were primitively in Christ ordained the more
illustrious and glorious by this deliverance. And so all Christ's work,
until this spirituaHsing of our bodies, was but the taking out of the way
(as the apostle's phrase is, Col. ii. 14) that which letted and was cast in
as an impediment of this their first intended glory, which so breaks out
from under this great eclipse with the more brightness and lustre.

That I may more distinctly explain this last consideration, you may

88 OF THE CREATURES, AND THE CONDITION [BoOK 11.

observe that in tliis part of the chapter, -wherein the apostle sets himself to
prove what manner of bodies are ordained for us after the resurrection, he
maketh the rise of that their state to be, not so much the death or resur-
rection of Christ, of -^-hich he makes no mention at all in this part of his
discourse wherein he comes to speak thereof, but he allegeth, as the highest
and primaiy foundation hereof, this ground, even the personal excellency
and glory due unto Christ's human nature above that which was due to the
first Adam before his fall, which he brings as the sole ground of this our
intended gloiy, as being fu-st due unto Christ merely upon the considera-
tion of his union with the Godhead, of which glory of Christ in heaven he
brings in Adam's estate of innocency in paradise as the fittest type, which
is expressed unto us under that phrase, as it hath been opened, ' He was
made,' or appointed to be, ' a quickening Spirit; ' that is, the Godhead was
appointed to become the life and quickener of an human nature, even as
Adam was made a living soul ; that is, to consist of a soul giving life to
an earthly body, by virtue of which he instantly did become ' the Lord
from heaven,' ver. 47 ; that is, the Lord of heaven ; to whom by inherit-
ance, as to a lord, heaven and all the glory of it was due, and so he became
' an heavenly man,' as the expression also is. And then he being withal
in and together with the ordaining him to this union with the Godhead,
ordained to be a head unto us, hence it is that our bodies are to be made
spiritual and heavenly like unto his. And this is the most ancient, primi-
tive title in God's decree, that we have unto glor}', and therefore in this
place only and alone alleged. And although it be trae that the very
resurrection of our bodies, considered simply as it is the subduing that last
enemy death (as the apostle speaks, ver. 26), is the fruit of Christ's
resuiTcction as the cause of it ; and therefore in that former part of the
chapter the apostle argueth it from thence ; yet still that at the resun-ection
our souls and bodies shall be raised up to so glorious and spiritual a life,
and that we should rise with such a kind of body as we had not before in
Adam (which is made a distinct query by the apostle from the 35th verse),
this, I say, is founded by the apostle here only upon that heavenly condition
which Christ was ordained unto, and which was his due merely upon his
\ery assuming an human nature, of which we his members were together
with him ordained to bear the image. And thus to shew that he, and we in
him, were ordained unto this estate before, or rather without the considera-
tion of the fall, therefore it is Adam's state of innocency in his first
formation is made the type of Christ's personal union, and so of that
glory to which both he as a public person and we as his members are
ordained.

Use 1. So then that which is the corollary from all is this, that the plot
or order of God's decrees concerning Christ and us was thus laid in God's
breast ; that though unto Christ and us in him this glory was simply
intended (for God looks unto the end of his works at first, and so fii'st to
what he meant ultimately to raise Christ and us up unto, even that glory
which we shall have in heaven), yet God withal decreeing in the way to this
glory the fall of all mankind, and so of the elect to fall in Adam as well as
others ; therefore Christ, in the way to the execution or accomplishment of
this original decree, was ordained for their sakes, and in respect to them,
not to take on him first that glorious condition upon his first union with
our nature, which yet was his due ; but is said to condescend to come down
from heaven, even as the Son of man (John vi. 38 and 62 compared), and
to take on him frail flesh and the form of a servant instead hereof; and

Chap. IX.] of their state by creation. 89

that to this end, that he might first redeem us, his members, from under
that misery which the fall had brought upon us ; and all this to this end, that
by this means this glorious condition, both of his and ours, might be made
the more illustrious. But then, after he should have taken out of the way
that which hindered his members elected in him from the glory originally
designed to them, and so should thus first have made up what Adam had
spoiled, then should he himself first cast off that veil or condition of frail
flesh, and endow the human nature with that spiritual state of body which
was by a right of inheritance inseparably and immediately annexed to the
personal union with the Godhead. And then, by virtue of this, when he
raiseth up his members, he will bestow on them the like spiritual estate,
which was also ordained them by an inheritance, in being members of him,
as well as by the purchase of his death. And so we come to have a double
title unto this glory : one by inheritance through our election in Christ,
which is this original, primitive title, and before the consideration of any
other in God's intention ; and another by the purchase of that death of
Christ, which besides the restoring us out of that estate into which Adam's
sin had plunged us, does by an overflow of merit purchase also this life
unto us. Therefore, Eph. i. 14, this glory is called ' our inheritance,' as
well as a ' purchased possession.' And when Christ hath thus raised us
to this glory, then, and not till then, are we restored to what, at oTir first
creation, we were ordained to ; and then, and not till then, did God (as it
were) account Christ to have been begotten — ' This day have I begotten
thee.' — It is spoken of him in respect of his human nature, and that when
spiritualised at his resurrection ; and it is spoken by God, as if then first
Christ were become that which he had primitively ordained him to be ; as
if, not until that time ; and so God reckons him, as it were, then anew
begotten, because not till then did Christ's condition answer, and become
like to what, when he was first as man conceived in God's womb of elec-
tion by his decree, he was appointed to be. And thus in like manner doth
God reckon us to be such as he at first chose us to be when he chose us
to be men, and primitively intended to make us in the end (and for which
indeed he ordained to create us), not until we be raised to the like spiritiial
glorified condition unto which, in and together with Christ, we together
were ordained to be. And so, all that befell us in sinning, through Adam's
fall, and all that thereupon befell Christ in assuming frail flesh, is to be
looked at as to have been but in transitu, ' in the way' (as Ps. ex. hath it)
to this intended glory ; and to have been decreed, as also the elect's several
conditions in this world are, as subordinate means appointed by God to
make this his primitive and first-intended decree the more glorious, and, as
it were, to add a deep shadow to it, so to set off" the lustre of it.

Use 2. Admire we at that which the angels stand aghast at, namely, the
' manifold wisdom of God in his manifestations ol himself,' as you have it
Eph. iii, 10. That being one of God's ends of revealing this mystery of
Christ, that the angels might see the ' manifold wisdom of God,' -rro/.u-c/V./Xo?,
many ways various, by reason of those several ways God hath gone about
to discover himself and his Son by. The story of the world, and of the
creation of it, what a glorious contrivement was it, taken simply alone in
itself ; and how wonderfully did these visible things shew forth the invisible
things of God, his wisdom, power, &c., and how proud were the wisest of
the heathen of their contemplations and knowledge of its story, whiles they
searched out the harmony and the secrets of this visible frame ! The
angels, who were made the first day, as most conceive, with the heavens,

90 OF THE CEEATUEES, AND THE CONDITION [BoOS II.

or the third day, as Piscator, whilst they stood by as spectators to behold
how God, by degrees, finished this fabric, and out of the chaos drew the
elements, the fii'st lines and ruder draught of all things visible, and then
saw him proceed to garnish, embellish, and adorn those void spaces — the
firmament with sun, moon, and lesser stars ; the air with fowl ; the earth
with beasts, herbs, &c. ; and the water with fishes ; and last of all, brought
forth man, the Lord of all, and made him little lower than themselves, being
crowned with glory and honour, and, as it were, the epitome of all — how
did this chorus, or choir, shout out in joy and admiration at the end of
every act and new day's work ! Or to use the metaphor which God useth
in Job xxxviii. 4-6, where he speaks in the language of an architect, to
express how he reared this glorious frame ; W'hen he ' laid the foundation
of the earth,' and took measure of all the proportions of every creature
which he made in it, then (ver. 7) ' the morning stars sang together, and
all the sons of God shouted for joy ;' that is, the angels, who are called stars,
because they arc the creatures appointed to live in the third heaven, their
element, as fishes in the sea, and fowl in the air ; and but stars, for there
was a sun to rise would make them hide their faces, and pull in their beams,
even Christ, before whose glory (for it is his glory spoken of Isa. vi., as
appears by John x. 12) they cover their faces, as the stars, like tapers are
put out before the sun. And they are called the morning stars, because
they were up early, being created in the morning of the first day. He that
is early up is in Latin called matutimis, and so in Hebrew. They both at
the foundation, and at the finishing of this building, especially when they
saw man brought in, the owner of all, shouted for joy, admiring at God's
handiworks and wisdom manifested in them, God herein alluding to the
custom of men, who, when they lay the foundation of a work, and especially
at the finishing of some gi-eat building, have all their fiiends with acclama-
tions and shoutings about them, as at the first stone of the temple laid,
Ezra iii. 10, and Zech. iv. 7, the last stone was brought forth with joy and
shouting, crying Grace, grace, to it. Just so was it here. And as a skilful
and curious artist will stand looking upon the exquisite workmanship of
some one part (suppose upon an eye or hand in a picture) many hours
together with much delight, so did the angels greedily view every part of
this world, admiring and praising God's artifice in it (which likewise God
himself did, as delighting to see how good all was that he had made) ; and
whilst they were doing so they might behold God, as if he had been dis-
pleased at the coarseness of this his work which he had drawn, sufier all to
be dashed by one unwary stroke of the pencil, suffering his image in man
to be razed, and this whole fi-ame subjected to vanity, confusion, and dis-
order ; which made them wonder, in that they surely thought that this
was all the works of wonder that ever God meant to make, especially when
they saw him at first rest fi'om all his works, and sit down as delighted in
them, and to appoint a day for the memorial of them. They could not
choose but wonder to see that God should throw so costly a piece away,
being such a world as they could never imagine how a better could ever be
framed ; and how great a God must they needs think him to be, that
regarded not the loss and spoiling of such a world ! But, alas ! God had a
further plot and platform of another Adam and another world in his head,
whereof all this, though so perfect, was but the type and shadow, and of all
which they knew not one tittle, nor had the least inkling ; therefore, Eph.
iii. 9, it is called a ' mystery hid in God.' God had not spoken one word
of it to them (as not of his temple to David). In comparison of which, this

Chap. X.] of their state by creation. 91

world was but a stngo to act a part upon a while, and man, the lord of it,
but as a king iu a plaj', a mere type and resemblance of another king, the
King of glory, who, when he should bo brought into the world, these
angels must all down upon their knees and worship. Themselves are but
the stars, as Job calls them, and David too, in Ps. viii. 3, where he speaks
(as was said) of Christ's world, and the creatures thereof, the angels, who
become subjects of it, are but the stars, and the church the moon ; but there
is no sun mentioned, for Christ himself is the sun, and the light thereof,
before whom these stars were to lose their light, with which at best they do
but twinkle. And when Christ and his world shall appear, then this ' moon
shall be confounded, and this sun ashamed, when he shall reign in mount
Sion, and before his ancients gloriously,' Isa. xxiv. 23. And how must
this needs shew forth the manifold wisdom of God, that he hath plots
beyond plots, though he begins with a ruder show at first, as in the
making of the world, in which the wisdom that lies in it, taken simply by
itself, how glorious is it! It is called ' the wisdom of God,' 1 Cor. i. 21.
And if that even the heathen studied and admired this when without rela-
tion to God, when his wisdom in it was not discovered and discerned by
them, how much more of wisdom saw the angels in it, who saw him that
was the first mover and creator of all therein ! But there is yet a further
mystery in the story of it, even a great mystery therein couched, the
moral of all being, ' Christ the wisdom of God,' whom to illustrate, all the
creatures are not suflicient to be similitudes, nor man, the glory and epitome
of them, fit to be his type. Here is wisdom hid in wisdom, a mystery in
a mystery, a world in a world. And all this world, and Adam the inhabiter
of it, are but as the swaddling-clouts of him who was once a babe and lay
in a manger.

CHAPTER X.

A more particular comparison between Adam and Jesus Christ in their persons.
— llie formation of Adam's body by God's immediate hand, typifies the
assumptio)i of the human nature by the Son of God, whose body was formed
immediately by the Holy Ghost. — The union of soul and body in Adam
typifies the hypostatical union. — In ichat there is an agreement in the com-
parison between them., icherein a disparity. — What teas the state of Adam's
body : it comprised the perfections of all creatures ; it teas suited to take in
all the p)leasu.res and comforts which they could afford ; it had a natural
beauty in it ; it was guarded from injuries, and uxis imrnortal, yet in its
original it was but earth ; it depended on the creatures for its subsistence,
and H'fls subject to many alterations. — To ichat a higher degree of glory the
divine nature of Christ, united to the human, raised the body of Christ, as
he is one uith God, and the Lord from heaven. — It ivas necessanj that the
glory of his human nature should excel all creatures, even the angels them-
selves.— The glory of his body ivas illustrated by his transfiguration on the
mount ; and yet that fell short of the glory it has now in heaven.

Having thus in the general demonstrated Adam to have been Christ's
type, I come now to lay the particulars together, wherein this typicalness
consisted ; for the fitting of which each to other, as also concerning all
other types, I will premise this rule, which I take to be safe and warrant-

92 OF THE CREATURES, AND THE CONDITION [BoOK II.

able, that although, for what are types and what are not, as also for the
general scope intended in them, we must find a special warrant by the
Holy Ghost's own interpreting and applying of them, as hath been said ;
yet so as, when once that scope is found, wc may, for the particulars wherein
the types agree with the things typified, take liberty, as in all other simili-
tudes, to enlarge them, and extend them as far, and to as many particulars,
as the likeness will hold in, whilst that we keep to the analogy of that their
general scope, although we have not an express word for each particular
part wherein there seems to be a resemblance. For which rule there is
both this reason and instance :

The reason is, because when God useth a similitude to any purpose, all
parts of that similitude, wherein to spiritual reason it is evident they are
alike, as well in what is not so expressly applied by the Holy Ghost already
as in what is, they all are sanctified to resemble it, and are so intended,
seeing that the similitude doth as readily and fully arise at the first blush
in the one as in the other.

The instance I would give is in the interpretation of parables, in which
this rule holds good. Now, Heb. ix. 9, the types of the old law are called
parables : TJng craffaCoXi^, ' which was a parable ; ' rendered by our trans-
lation, ' which was a figure.' Now concerning the interpretation of parables,
you usually have the general scope annexed by Christ in them all, but no
more ; he leaving us, according to the analogy of faith, and of that scope
given us as a pole-star to steer our course by therein, to apply the several
particulars ourselves, according to that resemblance that unto spiritual
reason doth appear. This rule, therefore, will I observe herein, and keep
to it as sacred, not to make anything a type which the Holy Ghost hath
not designed out for one, but in opening the similitude between such as he
hath designed and the things signified, to take liberty for the fitting of
particulars, without once sailing out of the sight of the general scope given,
or applying the similitude of any particular to signify anything concerning
Christ, which otherwise I have not authentic warrant for in the express
letter of the word.

This rule thus premised, I descend to the particulars. Now the com-
parison lies in two things :

1. In respect of their own persons,

2. As they both are ordained public persons, to convey the likeness or
image of their condition unto their posterity.

1. Their persons are compared ; and that,

(1.) In the substance whereof each consisted. Adam was a ' living soul,'
that is, a reasonable soul, giving life to a body made of earth, and to live
on earth ; not a soul simply, but a * living soul.' And that attribute of
livinrf is given to soul, as it communicated life to that body into which it
was inspired, Gen. ii. 7. And so, Christ was a ' Spirit' (or God), ' quicken-
ing' an human nature joined unto it. And that that was the nature assumed
for the Godhead to quicken and give life unto, the apostle declares, ver. 47,
calling him a ' man.'

(2.) In the infinitely differing conditions of their persons, or state of life
which that human nature, by virtue of that union, must needs enjoy, tran-
scending that which a soul could convey to a body of earth. This second
comparison, namely, of their condition, is couched in these words, ' lirbirf,'
' quickeninr/,'' as that other of the substance of their persons in those words,-
• soul,' * spirit,'
^ Now the first particular of this resemblance lies, as I take it, in compar-

ClIAP. X.] OF TUEIR STATE BY CREATION. 93

iug the formation of Adam's body, and the union of Lis soul with it, w ith
tho formation of Christ's human nature, and the hypostatical union of it
with tho divine, which is tho foundation of all that Christ as a public
person did for us.

For, first, this being tho first formation of Adam, by which he became a
man, must needs typify out tho first formation and assumption of our nature
by Christ, by which he became a man.

And, secondly, the thing compared is the one's becoming a living soul,
and the other's being a quickening Spirit, which notes out a comparison of
their natures or substances. Adam was made soul when into his body the
rational soul was inspired, which, being united to it, used it as an instru-
ment to perform the functions of that life which it led on earth. But Christ
became a quickening Spirit when his Godhead assumed the human nature
to work and dwell in it, and to glorify it. And the apostle calls the whole
person of Adam now made by that which was most excellent in it, the
soul : mens ciijnsque qidsque est. And so, the person of Christ made man
is, by that which is most excellent in that person. Spirit, or the Godhead,
which is the foundation of all that which Christ is made unto us.

Thirdly, That his scope is, by Adam's formation, to signify the assump-
tion of the human nature by the Godhead, appears by ver. 47, where he
calls the first man, Adam, but mere man, ' the first man,' &c. ; but he calls
Christ as ' the second man,' so ' the Lord' (namely, God) also, as being
become God and man. Therefore we may warrantably conclude that to
be the first thing typified by Adam's creation. Let us now see how they
agree.

The first making of Adam a man is described in two things :

1. The forming of his bod}'.

2. The breathing in, and uniting the soul unto it, which, together united,
do make up one person. Now, the forming of Adam's body doth clearly
typify out the formation of Christ's human nature assumed, which whole
nature is accordingly called his body ; for so, comparatively to the God-
head, it may be called. Thus, Heb. x. 5, * A body hast thou fitted me,'
(that is, an human nature), says Christ there of his coming into the world.
And the agreement lies in two things :

(1.) Adam's body and Christ's do agree in this, that Adam's body was
immediately formed by God himself, without man's help, he being the
first man. It was God who fashioned his body, whereas it is vis plastica,
the formative faculty, that doth it in ours begotten of him. And so Christ's
body assumed is also said, Heb. ix. 11, to be a 'tabernacle not made
with hands ;' not by the help of any creature, not by generation, as ours
is, but immediately by God.

And, (2dly,) as God formed the body of Adam, even as a potter doth
mould or fashion his clay (as the word denotes), and as God did this
immediately, even so the Holy Ghost did Christ's body. That word in
Heb. X. 5, which we translate 'fitted me,' signifies also to articulate, or
form joint by joint [xaTri^ricfoj) ; and the Hebrew words in Psalm xl. (from
whence this is taken), which we translate, ' My ear hast thou bored through,'
as having allusion unto the servants under the old law. Genebrard says
that the ear is by a synecdoche put for the whole body ; and that which
we translate perfodisti, is rather foclicasti, to fashion with the hand as a
potter doth ; and so the apostle renders it, ' a body hast thou formed (or
fitted) me.' The Holy Ghost therein supplied that which the plastic
faculty doth in our conception, consisting partly in the seed of the man,

94 OF THE CREATURES, AND THE CONDITION [BoOK. II.

nnd partly in the nature of the womb ; and this that so Christ might be
born without sin.

Therefore, (3dly,) as Adam was without father and mother, so was Christ
also; who, Heb. vii. 4, is therein made like unto Melchisedec ; but he is
much more like to Adam, who herein was a more perfect type of Christ
than Melchisedec was ; for Melchisedec having no fiither nor mother, was
not that he had none indeed, but that in Scripture none were recorded, as
appears by ver. 6. But Adam really had no man to his father nor woman
to his mother ; he was not born from the conjunction of man and woman,
which Melchisedec was.

(4.) Fourthly, As Adam was in a peculiar manner, in respect of his forma-
tion, the son of God, and that in such a respect as other men are not —
for, Luke iii., whereas others are in that genealogy said to be the sons of
such and such men, as Enoch the son of Seth, and Seth of Adam, Adam
is said to be the son of God, ver. 38, because he was his son by immediate
creation, which they were not, who yet in another respect, namely, as they
were elect, were adopted sons of God — this typified that Christ, even as
having assumed an human nature, was in a transcendent manner God's
Son, even as he was man he was God's natural (not adopted) Son ; for
else there had been two relations of sonship in that person, the person
being the subject of that relation, not the nature. So Luke i. 35, because
* the Holy Ghost shall come upon thee : therefore that holy thing which
shall be born of thee, shall be called the Son of God,' that is, so the Son,
as no man else : ' the only begotten Son of God,' John iii. 16.

2. In the second place, the uniting of the soul and body together
(which was done at that breathing of life into him) so as they both made
one man, and the first Adam so became a living soul, this of all things
doth the most lively set forth the hypostatical union of the divine and
human nature. And so I find all divines acknowledge that the nearest
instance that can in nature be found of this mystery is therein held forth.
And therefore, 1 Pet. iii. 18, the human nature of Christ is called flesh,
and the divine nature spirit, which in the very naming of it seems to
bear an allusion to the soul or spirit in man, conjoined with his body and
flesh. And it seems a fair interpretation which is given by some of that
place, * the fulness of the Godhead dwells bodily ;' that is, by a more near
and firm union than a man's soul doth in his body, as speaking by way of
similitude to illustrate this. And so I find the schoolmen labouring much
to shew how nearly this instance resembles it ; as Thom. Aqu. lib. iv.
cont. gent. cap. 41 ; and Athanasius in his very creed taketh up this
similitude of all others to express it. But I did not think to have found
such a ground in the word to have made this the type of it as this place
holds forth.

For, first, considering the distance that is between the reasonable soul
(a spirit immortal, more glorious than the sun, but a step inferior to the
angels, bearing God's image in its substance and faculties, and capable of
holiness) and a piece of earth, that that should dwell in and inform this,
the conjoining of two such extremes best resembled the union of the
divine nature with the human, God with man. The angels they are spirits
without bodies, and the souls of beasts are but earthly like the bodies which
they inform, and indeed the spirits of elements only.

Secondhj, The nearness of their union does yet further help to resemble
it ; for this soul dwells not in bodies, as a man in a house, or as angels
did in bodies assumed, to move them, &c,, but is conjoined to them as a

Chap. X.] of their state by creation. 95

form, that together with the body makes up a person ; whereas the souls
of beasts, though they make a nature, yet not a person. And as tho
rational soul's union, so this union of God and man makes one Christ, one
person.

Thirdly, The supereminent manner of subsisting that this soul hath in
the body, is the highest resemblance of that of the Godhead in an human
nature. Other souls have their being fi'om the matter ; they are extracted
out of its passive power, as spirits of wine are out of wine ; but this is God's
breath, and is from without. And in the body it is semi-persona, it is not
that only quo subsistit, but quod. Other forms are but principles of the
whole ; this is more. It can of itself subsist, only whilst it is in the body
it subsists after another manner, namely, in a body. Therefore men's souls
are said to ' give an account for what was done in the body.' And it can
subsist when severed from the body, which the souls of beasts cannot,
Eccles. xii. 7. It, moreover, bears the name of the whole. Therefore
Christ, arguing the immortality of the soul, saith that Abraham is alive ;
that is, the soul of Abraham, for * God is the God of the living,' &c. Thus
the second person is a person of himself, who subsisted before a body was
assumed. * Before Abraham was I am ;' and when this person subsists in
the human nature, it is the same subsistence that was before, only he takes
a body up unto himself to partake of his subsistence.

Fourthly, As the body is but the soul's instrument, its members are
called u-eapons or tools he acts by. Eom. vi. 13, ' Neither yield ye your
members as instruments of unrighteousness unto sin : but yield yourselves
unto God, as those that are alive from the dead, and your members as
instruments of righteousness unto God,' And the sheath thereof: Dan.
vii, 15, * I Daniel was grieved in my spirit in the midst of my body, and
the visions of my head troubled me.' And its house of clay : Job iv. 19,
' How much less on them that dwell in houses of clay, whose foundation is
in the dust, which are crushed before the moth.' Such is this assumed
body unto the Godhead, which many interpret that place of, * The flesh
profiteth nothing, but the Spirit quickeneth,' John vi. 63. And the thing
is a truth, though there is another meaning given of the words.

Fifthly, As these two remain distinct — the soul is one thing, and the body
another — so do the two natures in Christ.

Sixthly, As the soul hath faculties and actions distinct from those of
the body — the body hath its appetite, which we call the sensitive ; the
soul a distinct appetite, which we call rational, the will — so the divine
nature in Christ hath powers and operations distinct and severed from
those of his human. The will of the human nature is distinct from the
divine.

But yet this comparison is not without a world of difference in these
two ; for.

First, The Godhead and the human nature are not as two parts of that
person, as the soul and body are of a man ; for though the soul be of itself
a subsistence, yet it is ordained to be a part of the man, and hath not its
full and natural perfection and intended state, without union with the body.
And although, in respect of holiness, ' the spirits of just men' departed are
said to be ' perfect,' Heb. xii. 23, yet in respect of God's ordination to a
conjunction with the body, they are not for happiness so perfect as when
again united to the body. But the Son of God was as perfect afore assum-
ing man's nature as after, and nothing of perfection is added unto him
thereby. And if we could now suppose a separation, he should lose none

9G OF THE CREATURES, AND THE CONDITION [BoOK II.

of his perfectiou thereby, being of himself ' God blessed,' aud so perfect in
himself, ' for ever.'

Secondly, Man is a third thing different from his soul and body, though
made up of both ; but it is not so here, the person of Christ is God, and the
person of Christ is man.

Thirdhj, The soul, though it can subsist without the body, yet did not
alone subsist before it was joined to the body. But the divinity of Christ
was from all eternity, and was then as perfect without this human nature
assumed as now it is. He is the person, and the human nature but an
adjunct of it, and perfected by it.

Fourthly, This hypostatical union is more intimate than that of the
soul and body. For we cannot say of man that he is the soul or the body,
but the Son of God assuming our nature, may properly and truly be called
both God and man.

Fifthly, The soul and body may be and are severed, but so cannot
Christ's divine and human nature be. No ; nor were they in death ; but
when Chi-ist was in the grave, that union held.

Thus you have seen a comparison made between the person of Adam,
singly considered in his being made up of soul and body united, to make
one person, and the person of Christ singly considered as God and man
in one person also.

I come now to the second head, which is the conveyance of an image by
each of these persons to the posterity of each of them, and the different
manner of conveying it.

And as to that point, the text in 1 Cor. xv. 45, 46, shews the eminently
transcendent difference held by God between these two : 1. That Adam
conveys his image as a living soul ; and by virtue of that conveyance, we are
merely made living souls ourselves, such as Adam was. We have barely
that animal life conveyed. Thus all those that came of Adam were to be,
in likeness to him, living souls. But Christ conveys his image and hea-
venly life and state, as a ' quickening Spirit,' viz., the same life which
Christ himself hath. So that there is a different manner of these two con-
veyances of life. The one, that of Adam, is by natural generation, to make
us men hke himself. But Christ's conveyance is by immediate quicken-
ing and causation of his new life. And therein there is this difference
between Adam's conveyance to his members and Christ's to us, that Christ,
' the Lord from heaven,' is alone that ' quickening Spirit,' and we are not to
become quickening spirits to others. We are quickened, not quickencrs ; we
are not made living souls ourselves to others, as in Adam his sons were : God
' blessed them to multiply,' Gen. i. 28. But the hoHest men that ever
were could never convey the new birth and life to any ; Abraham could
not to Ishmael, for it goes not by the will of man: John i. 13, 'Which
were born, not of blood, nor of the will of the flesh, nor of the will of
man, but of God.' And this is to be understood not only of Christ's
quickening at the resurrection, though that only be here spoken of, but
that of our first birth is called a ' quickening us together with Chi-ist ' as
the sole author of it : Eph. ii. 5, ' Even when we were dead in sins, hath
quickened us together with Christ ; (by grace ye are saved).' And in that
respect for, and by the same reason, that Christ is a quickening Spirit at
the resurrection of our bodies, which was there the particular subject of
the apostle's discourse in 1 Cor. xv. 45, 46, is Christ the quickening Spirit
at our first conversion ; and it is answerably termed a resurrection : Col. ii. 12,
• Buried with him in baptism, wherein also you are risen with him through

Chap. X.] of their state by creation. 97

the faith of the operation of God, who hath raised him from the dead.'
And this is a work of no less power than the other of raising our bodies
at last. And Christ is expressly termed that Spirit which quickens us,
and changcth us into his image : 2 Cor. iii. 17th and 18th verses com-
pared, ' Now the Lord is that Spirit : and where the Spirit of the Lord is,
there is liberty. But we all, with open face beholding as in a glass the
glory of the Lord, are changed into the same image, from glory to glory,
even as by the Spirit of the Lord.' It is spoken of Christ : ' The Lord is
that Spirit,' ver. 17. The diflference is in this (as the very words here do
shew), that it is Chi-ist's prerogative to have life in himself, as the Father
hath, and we are to live by him. And as the personal union in Christ
and this his prerogative are inseparable, it cannot be communicated unto
others.

Only this is to be understood, that the same image in that 2 Cor. iii. 18
is as to a likeness in qualities, and a similitude of what is in Christ,
according to the sphere and proportion of that union which is our lot to
have in subordination under him, and which, in a next degree unto him,
is to be conveyed to us, both as to our souls and bodies.

Christ's and Adam's communication in this respect are as vastly different
as the communication of light from a candle to another, and the derivation
of light from the sun to the moon and stars. The communication of light
from one candle or torch to another, sets the torch or candle lighted in as
full a condition of light, and to propagate light to other torches, as itself
hath ; and so it is that we are made living souls from him who was a
living soul as fully as himself, both for ourselves and others our children.
But Christ, he communicates light and life to us, as the sun doth to the
moon and stars ; he makes them light and bright with that light which is in
himself, but he makes them not to be suns as himself is. There is but one
sun still, the fountain of light and the quickener of all things.

I might enlarge, to shew that likeness we shall have with Christ in glory,
both in all sorts of quahfications of soul as well as body. But I shall, by
way of infei'ence from the lesser, argue to the greater, and so pursue only
the glory our bodies shall then have from the glorious body of Christ. And
it is the proper argument of this 1 Cor. xv. to shew the vastly differing
state of Adam's body, as enlivened by a reasonable soul, and that of the
glory of Christ's body as then in heaven, unto which ours are in heavenly
qualifications and endowments to be conformed at the resurrection. Our
bodies are the 'vile' part of us, as Paul terms them, Phil. iii. 21, which
yet Christ will conform to his most glorious body ; and he speaks this to
the end that from the instance of this body we may infer from that honour
which the vilest part hath, what glorious and heavenly spiritualised souls
we shall have, and that by Christ, when we are glorified together with him
in heaven.

In handling of this, I am to perform three things : to shew,

1. "What was the state of Adam's body when he was made a living soul,
that is, had a reasonable soul that dwelt in his body.

2. How glorious the body, the human nature, of Chi'ist was, being
quickened by the Godhead, the glory of Adam's body, and his soul dwell-
ing in it, being a type of the glory of the Godhead dwelling in the human
nature.

3. That our bodies they were made and intended by God to be conformed
unto Christ's body and human nature in that his glory heavenly.

1 . For the first, will you take Adam's body as it had a reasonable soul

98 OF THE CREATURES, AND THE CONDITION [BoOK II.

joined to it, and in the dignity it was thereby raised unto at the first crea-
tion ? The body of Adam taken thus, with the reasonable soul dwelling in
it, abstracting and cutting off the image of God which yet dwelt in it, for
that is a fourth thing to be handled, it had,

(1.) All the world in it subject ive, and it had all the world in it objective;
that is, there is no excellency that is in the world which he had not in him
inherent. Nor is there any excellency or comfort in the world but he had
something in him to take it in suited to it, and to take comfort from it.

He had, first, all excellencies in him subjectively. There is no perfec-
tion in any creature but it is in man, that is certain. In his soul he
partakes with the angels. In his body, and the actions of it, and the
perfections of it, he is the epitome, the sum of all the world ; he is called
therefore a little world. The poets did feign, and they said well in it,
only the story they tell is a fiction. When man was made, say they, then
did God take a piece out of every creature, and make man out of it. The
thing hath a truth in it ; not that God indeed did take out of every crea-
ture a piece, but he framed up man in an answerable excellency to what
is in any of the creatures : ' Preach the gospel,' saith Christ, ' unto every
creature,' Mark xvi. 15 ; that is, to men, for man is every creature.

Then, secondhj, the body of Adam, as it had this reasonable soul dwell-
ing in it, it was fitted and suited to take in comfort from all things in the
world. It was capable of all the comforts in this world ; and of them
above, some taste of them. His soul could look up to heaven, to God ;
his body, his senses, were suited to the creatures. This is a certain truth,
there is no creature, but go take the original institution of it, and it did
some way serve for the comfort of man. And look as the eye is fitted to
colours, so there is something in man, in his body, suited to every crea-
ture, in the original constitution of them. There is no creature but there
is something in man to answer it, and to take comfort fi'om it, or an use
in some way of it for man's help. And there is nothing in man but there
is some creature made to answer to it. In a word, there is nothing that
is in this life, that we behold with our eyes or hear with our ears, nothing
in this world, but was some way suited to something in the nature of man
to make use of, to have benefit hy. And was not this a great gloiy and
dignity that was given to Adam's soul, living in such a poor tabernacle of
dust and ashes, that it should have a whole world made for it, suited to
it ? And thus glorious a creature was man in his first creation.

(2.) Go take the beauty that God stamped upon man. The beauty
which we have now ariseth as from our garments, from our clothing, but the
beauty that Adam's body had then, it was innate ; therefore it is said, they
' knew not that they were naked,' Gen. ii. 25. Christ saith that the lilies are
clothed better than Solomon was in all his royalty, Mat. vi. 28, 29. What
is the reason of it ? Because Solomon in all his royalty he was beholden
to the silkworm, beholden to his clothes ; beholden to the earth, or rivers,
wherein the veins of gold do run, for the golden crown he wore upon his head,
and for the precious stones that were in that crown ; but the lilies wear their
own glory about them, it is innate in them. So now there was a beauty
in Adam and Eve innate, inherent in them, which was their glory and their
excellency, and they had that then which all the kings of the earth in all
their royalty, and all the beauties of the world put in one, have not now.

(3.) This body which Adam's soul did dwell in, was made free from all
hurt from all the creatures without him. You use to say of some men's
bodies, that they are shot-free ; why, Adam was shot-free, as I may say,

ClIAP. X.] OF THEIR STATE BY CREATION. 99

from fill hurt from tlic creatures. There was not a gnat to sting hlin, or a
flea (I instance in these lower creatures, to exemplify how free he was from
all evil) ; therefore, though ho lived in a hot country, for paradise was
seated near Babylon, a very hot climate, yet he could sleep quietly ; though
naked, ho was exposed neither to sun or weather, to have received any hurt
from thence, for ho was naked, and he had as great a comfort in his life
that way, and a freedom from all injury, infinitely more than we have now.
He had no sickness, nor no diseases, nor no suffering of any kind.

(4.) His body had immortality, it should never have died, for in Rom.
V. 15 it is said, that * death entered by sin ; ' and therefore, if he had not
sinned, he should not have died. These were the perfections of Adam's
bod}', as it was first created. He had a world made for him ; he had a
world in him. He was free from all evil, free from pain. He was immor-
tal ; that soul of his, dwelling in that body, should never have been parted.
And he had that native original beauty, which putteth do\An all the additions
of any kind, whereby man now acquircth a beauty to himself. These, I
say, were the privileges of that body, which, by the reasonable soul of Adam
having the image of God, it was raised up to, by the union of that soul to
that body ; and he should have conveyed this to all his posterity, as a
public person.

Yea, but now let me tell you also, how short it fell of that spiritual body
which Jesus Christ, the second Adam, bringeth with him, whereof this body
of Adam's was but a type ; and so you shall see what will lose it, notwith-
standing it was thus perfect.

(1.) For the original of this body, it was but an animal body, it was but
earth ; and all the senses in the body, and whatever was in the body, and
the soul, as it was joined to this body, and working by the body, and in the
body, was but earth. It had actions as a soul, which it works, without the
help of the body outward, toward God ; but the actions which it wrought
in the body, they were all but earthy, suited to earthy things. The first
man is of the earth earthy, and is no better. The apostle in this, 1 Cor.
XV. 46, 47, &c., you see, speaks of Adam at his best. If you take his cor-
poreal state, as the reasonable soul did work and did dwell in his body, he
speaks merely, you see, of it ; and as he called the law ' the beggarly
rudiments of the world' in comparison of the gospel, so saith he, this state
of Adam's body, though it had this soul in it, it was but earthy, and it was
suited to take comfort from earthly things, if you take the animal and bodil}'-
state of it. In Philip, iii. 21, we translate it, ' our vile bodies ;' but the
truth is, in the original it is, our 'humble bodies,' our 'mean bodies,' that
depend upon, and are beholding unto, eating and drinking, and the actions
that follow thereupon, which humble them and lower them : Luke i. 48,
' He had regard to the louiiness of his handmaid ; ' it is the same word we
translate vile bodies, the lowhness of our bodies, or our mean bodies, whose
life and subsistence depends upon such mean actions as we do, and poor
creatures without us ; and Adam did so too. His body was an earthly
body, that had such earthly actions as these are.

(2.) His body, though it was not exposed to hurt or injuries, yet it was
in a dependence upon creatures ; it depended upon meat, and drink, and
sleep, and upon all such things to uphold itself.

(3.) Though it was not subject to dying, yet it was subject to many alte-
rations. If Adam had begotten a child, it would have been Httle when it
had been born ; it must have grown in augmentation. He was subject to
expense of spirits, to weariness, and therefore refreshed himself by sleep

100 OF THE CREATURES, AND THE CONDITION [BoOK II.

and by meats ; so as though he had not a decay in the whole by death,
yet he had a decay in the parts which was supplied and renewed again ;
even as we now have not the same bodies we had when we were first born,
for our spirits waste, and our blood wastes, and new comes in the room.
It is the same body indeed, because it hath the soul, yet notwithstanding
there is a wasting ; so there was in his. A man eateth more in a year than
his own bulk over and over again. Why ? Because he wasteth and
spendeth ; there is a partial alteration still ; and so it was in Adam.

(4.) It is true he was immortal, as it is in Rom. viii. 10, 11, ' The body
is dead because of sin ;' that is, the reason W'hy the body shall die is, because
of sin. Had not man sinned, he should not have died ; therefore, Adam
having no sin, he was immortal. And it is clear he speaks of natural bodies
in that place. I will give you two reasons for it, because it is controverted.
He saith, ' The body is dead for sin,' or ' because of sin.' If he had spoken
of the body of sin, he would not have used that phrase, ' It is dead, because
of sin,' for itself was dead in sin ; therefore he meaneth a natural body, for
the death cometh only by sin. And that he speaks of the natural body is
clear also ; for in ver. 11 he saith that ' God shall quicken, when he shall
raise up our mortal bodies :' he speaks, therefore, of the mortal body. Now,
my brethren, the temper of the elements in us are unequal ; as we have
' warring in our lusts,' as James saith, James iv. 1, ' in our souls,' so there
is a warring in the elements in our bodies. There are contrary factions in
every man's body. There is fire against water, and water against fire (for
we are made up of the elements), and ' a kingdom divided within itself
cannot stand ; ' and that is the reason why all men die. Whereas, in
Adam's body in innocency, the elements were so poised that he should
never have died, God did so temper them, so poise them. We do find
this in experience, in monuments that have been digged up in those places
where the Romans have died, that there have been urns digged up, in
which they have made a perpetual lamp in a double glass, a continued
flame that was fed with oil, that hath lasted even to this day. Such a
perpetual lamp was the radical moisture in Adam ; and if man was able to
make a perpetual flame, God was able to make it much more ; and so he
did in Adam's body.

Yet though his body was thus immortal, it was not immortal by virtue
of its own principles ; his immortality was not natural to him, for he had
the four elements in him, the one fighting against the other ; and had it
not been for a promise that God would poise them, it would in the end
have wrought old age and death. His immortality was natural indeed, as
a natm-al due to such a creature created in God's image, while he stood in
that state, but it was not natural, as arising from the principles of nature,
and from the natural constitution that was in his body, but the contrary.
Rather it was God's promise, ' Do this and thou shalt live,' and his pro-
tection over him, that made him immortal. Our divines use to say this,
that Adam had a posse non mori, that he could not have died, but he had
not a non posse mori ; that is, he had not such a principle as that no way
he could die ; for he might die and he might live, as he might sin and he
might not sin, he had but a conditional immortality ; he was not indeed
moriturus, but he was viortalis ; he should not have died for the act, but
take the power, and he might have died. There was a possibility of
Adam's being killed if he had fallen off from on high, as well as any of us ;
only the promise was, that God would keep him by his providence, and
therein lay his immortality ; and he had the tree of life to eat of, for to

Chap. X.] of their state by ceeation. 101

repair nature, and so to live for ever. It is not natural to the body of
man to live for ever, for the contrary elements would bring a man to ruin ;
nor was it in the power of the soul to keep the body ; it was not like salt
to keep the body from corruption or putrefaction ; but, as I said afore, it
was the promise of God did it, that if he did thus and thus he would pro-
tect him and keep him, he should live ; and that it was by virtue of the
promise of God that he was thus immortal is clear by this, that the
sacrament of the tree of life did seal up this promise. He might eat of
that tree of life, and it was a sacrament to him that he lived by promise of
God, that said, ' Do this and thou shalt live.' So as, if you ask whether
immortality was natural to Adam ? I answer, It was natural in this
respect, it was a due to that condition according to the covenant of works ;
it was a suitable promise, and a due promise to man in that condition ;
but it was not natural in that respect, as arising out of the principles of
his own nature ; for neither could the body have kept itself immortal, nor
could the soul have kept that body immortal ; the temperature of his body
would never of itself and its own mixture been so equally poised, but it
would have been ruinated ; only he was under God's protection, he was
under God's promise, he was under the covenant of the tree of life, and so
he should have been immortal. And to me this is clearly hinted in these
■words, ' Thou art dust,' saith he ; that is, in that thou art not fallen to
dust again, it doth not arise from the constitution of thy original, for thou
art but a dust-heap, and thou wilt easily mould and fall to nothing, it is
easy for dust to return to dust ; but it is my protection that hath kept
thee from falling to dust ; and therefore the Lord saith, ' Thou art dust,
and to dust thou shalt return ; ' I will now withdraw this promise of pro-
tection from thee, and then to dust thou shalt return. Which evidently
implieth, that he was not immortal from the union of soul and body, or
from the constitution of his own body, but that the covenant of works, to
which the promise was made that was everlastingly to keep him, so he was
immortal.

Here is the state of Adam's body, and so I have despatched the first
thing that I was to do, namely, to shew you what was the state of Adam's
body in his first creation, when he was made a living soul.

2. I am, secondly, to shew you unto what a glorious state and condition
the union of the Godhead must needs raise up the body of Christ when he
had performed the work of redemption (for that is the apostle's scope here),
that as the soul of Adam did advance a poor piece of clay to so high and
great a dignity, as the body of a man is advanced by the soul joined to it,
and did so ennoble it that it hath all things under it, hath all this world
made for it, and suited to it, and itself was the compendiwn and epitome of
the world (as you have heard), and what a great deal of difference there is
between the body of a man having a reasonable soul joined to it, and
dwelling in it, and the body of a beast, you all know. Answerably, and in
a proportion infinitely greater ; for the first Adam was but a type and an
imperfect shadow of the second Adam ; if that the Godhead shall become
to a human nature that which the soul was unto Adam's body, will be the
height and dignity unto which the Godhead will raise that human nature.
If, saith the apostle, the first Adam was a living soul ; that is, if that
reasonable soul which Adam had created for him, and put into his body,
upon which God stamped his image, did so enliven a body of earth, raise
it to such a glorious condition, all which was but a type and an imperfect
shadow of something more perfect to come, then, saith he, the second

102 OF THE CREATURES, AND THE CONDITION [BcOK 11.

Adam must be a quickening Spirit ; and by Spirit be meanetb tbe God-
bead of tbe Son of God, whicb did quicken or communicate a glory
suitable (it must needs do so) unto tbe buman nature it assumed. To
wbat a glorious life tben must tbat buman nature be ordained, unto wbicb
tbe Godbead becometb, as it were, tbe soul, and is a quickening Spirit ?

Now to sbew you wbat tbat state of body is tbat Jesus Cbrist is to bave,
and batb in beaven, and is due unto bim by virtue of tbe union of tbe
buman nature witb tbe Godbead, I sball only give you wbat arguments tbe
text affordetb. And tbere are tbree tbings in tbe text from wbicb it may be
argued, wbicb indeed do all tbree come unto one, yet tbere is by way of
argument sometbing distinct in tbem all.

First, Tbe apostle argues it from tbe inhabitation of tbe Godbead in tbe
body and buman nature of Cbrist, tbat it is united to a Spii'it, to tbe God-
bead, tbat sball quicken it and raise it up to a proportion suitable to itself.
And bis argument, as I bave said, lies tbus : If tbat a poor reasonable
soul, created by God, baving tbe image of God upon it, raised up Adam's
body to sucb a state, wbat sball tbe Spirit, tbe Godbead, raise up tbe body
of Cbrist unto ! For you must keep a proportion between tbe one and tbe
otber, Tbe union between tbe buman nature of Cbrist and bis Godbead
is nearer and stricter than tbe union of tbe body and soul, and doth tbere-
fore require in a proportion tbat tbat buman nature, tbe very body of Cbrist,
should be advanced to a state suitable. Adam, saitb be, was a living soul,
but Cbrist is a quickening Spirit.

I sball give you a wild similitude, but indeed I do not know wbat simili-
tude else to use, and I do it merely for illustration's sake. Suppose tbe
sun bad a ciystal case round about it, and tbere were a poor mean candle
in a lantern, wbat a world of diflerence would tbere be between tbe glory
of tbe sun shining through this crystal case, and the light that the candle
doth diffuse through that poor lantern ! Just thus, even in this proportion,
and infinitely greater, must tbe difference be between wbat Adam's soul
raised the lantern of his body unto, when it dwelt in it, and shined in it,
and through it, and that advancement that the Godbead, tbe fulness of
tbe Godhead, dwelling bodily or personally in tbe human nature of Chiist,
raised up bis body unto.

God bath made here a world, and God batb stamped a great deal of his
glory upon it ; but if we could suppose that which Plato and other philo-
sophers supposed, that God was the soul of this world, what a world of
glory must this world needs bave beyond wbat it now batb ! Even as much
as the dead carcase of a man hath when the soul comes into it, from wbat
it had when it was a dead carcase. "Why, but, my brethren, God bath made
a little world, and that is the human nature of Cbrist, and he himself bath
become the very soul of it ; and there is not only the manifestation of tbe
tbings of God, as there is in tbe world, but there is God manifested in tbat
human nature.

I shall exemplify it unto you further, thus : there is a glorious redemp-
tion to come of the sous of God. And in Rom. viii, 19, 20, the apostle
tells us tbat ' tbe whole creation groaneth and travaileth in pain,' to be
delivered from the bondage of corruption into the glorious liberty of tbe
children of God. ' For the earnest expectation of the creature waiteth for
tbe manifestation of the sons of God. For tbe creature was made subject
to vanity ; not willingly, but by reason of him who bath subjected tbe
same in hope.' Now mark, see bow be reasoneth ; when tbe saints shall
be in their ruff and glory, for their sakes, and to gi-ace their coming into

Chap. X.] of theiu state by creation. 103

the world at latter day of judgment, tliis world shall be new hung ; and all
the glory that is now, it will vanish and bo nothing in comparison of that
glory the glorious liberty of the sons of God shall make the world par-
takers of, and that God shall do for their sakes. Shall the world be thus
made glorious by the coming of the people of God into it, when they are
in their glory at latter day ? how much more glorious must the human
nature of Christ be made, when the Godhead shall put forth a full glory in
it, whenas that human nature shall be made partaker of the glorious liberty
of the Godhead and of the Son of God !

Christ himself saith, that ' those that live in king's courts are clothed
in costly raiment.' My brethren, our Lord and Saviour Jesus Christ, he
was to be • God's fellow,' Zech. xiii. 7. If he be God's fellow — and to
come so near him, nearer than all the angels, and to converse continually
with God in the greatest nearness that can be (for he is united to the God-
head)— he must have costly raiment, for his body is but raiment, and it
shall be made a glorious body ; for he is to be God's fellow, therefore he
shall wear, and doth wear, a glorious body in heaven. That is the first
argument.

Secondhj, The apostle telleth us that he is the Lord, 1 Cor. xv. ver. 47.
And therefore this human nature is to be advanced above all the angels,
and to be worshipped by all the angels ; ' Let all the angels of God worship
him,' Heb. i. G. Therefore his body is to be raised up to a condition^ above
angels. You may judge what is due to the body of Christ, by this : go
take his body when it lay in the grave ; his soul was then out of it ; yet
notwithstanding, then, when it was in the grave, the Son of God was per-
sonally united to that body, or otherwise Christ had not been said to be
buried (as he is said to be in the Creed). When that body was in the grave,
the angels came into the grave to worship him ; it was his due that they
should do so. Mary likewise, when he was in the grave (at least as she
thought), she called him Lord ; ' Where have they laid my Lord?' saith
she. She meaneth his body. Now therefore, this human nature of his,
body and soul thus united together, is made higher than the heavens, saith
the seventh to the Hebrews ver. 26. It is said of us, that we shall be like
the angels ; he is above the angels, his body is not turned into a spirit,
but is made spiritual. And this must needs be because he is the Lord :
his human nature, body and soul, is Lord above angels ; therefore must
have a condition raised up to a greater glory than theirs is. And then,

Thirdly, By virtue of this union of the human natm-e with the Godhead,
he is « the Lord from heaven ' ; mark the words, it is a strange speech that
he should be called the Lord from heaven. Was ever the human nature
of Christ there ? No ; not till such time as he did ascend. Upon this
place many have said, and been deceived with it, that Jesus Christ had a
human nature in heaven before the world was, and that he came down from
heaven into the virgin by an elapse. No ; that is not the meaning of the
place, my brethren, to shew that his human nature had its original from
heaven, in respect of the matter of it, for then he had not took the seed of
the virgin, he had not took the seed of Abraham, and so had not been that
proportioned Redeemer to save us which the Scripture telleth us he was.
What is the meaning then of this, that he is the Lord from heaven, speak-
ing of him as he is man ? And in John iii. 13, * No man hath ascended
up to heaven, but he that is come down from heaven, even the Son of
man ' (he speaks of himself as man) ' who is in heaven.' He never came
down from heaven, in respect of taking his body there, and so came into

104 OF TUE CREATURES, AND THE CONDITION [BoOK 11.

the womb of the virgin. How is he then said, as he is the Son of man, to
be the Lord of heaven, and to come down from heaven ? My brethren,
the riddle is opened thus : that ye take what was his due ; when that Son
of God should take a human nature, his right it was to be in heaven the
very first moment ; and therefore, if he take human nature with the frailties
of it, this is to condescend from what is due to that human nature thus
assumed, so as indeed, my brethren, all the glory that he hath now in
heaven is connatural to him. It was suspended indeed for our redemption ;
he was ordained to take the likeness of sinful flesh, as the apostle saith,
that he might redeem us, and till such time as that was finished he did
suspend himself and his right ; for he should never have set his foot upon
this earth, according to what is his due, if he would assume human nature ;
and therefore, because he did condescend from this due of his, he is said to
be the Lord from heaven, and to come down from heaven. Now hence it
cometh to pass, that it being his due, as he is the Son of God, for to be in
heaven, the human nature that he assumed must one day be made heavenly,
though it be suspended a while for man's redemption ; and when he hath
done that work, it must be made heavenly by virtue of this very union of
the Son of God ; his body must up to heaven and be made like to the
heavens. ' Flesh and blood it cannot inherit the kingdom of God,' it will
not bear it. Adam therefore, because he was not in himself ordained to go
to heaven, he had but an earthly body ; that is, his reasonable soul dwelt
in a body suitable to this earth ; but this man Christ Jesus, saith he, is an
heavenly man. And however for our sakes he took the frailties of flesh
and blood, yet his due is to be in heaven ; hence therefore (here lies the
apostle's argument) he must have an heavenly body. Why ? Because that
every nature hath a body suited to the place it Hveth in : ' There is one
kind of flesh of beasts, and another of fishes, and another of birds.' Why ?
Because they live in several elements. Fishes they live in the water,
therefore they have bodies suited to that watery element they live in ;
beasts and birds, they living here in the earth and in the air, they have
bodies suited likewise to those elements they live in. Hence, saith he, if
Jesus Christ be to be the heavenly man, if he be the Lord from heaven
when he goeth up to heaven, his body must be made like the heavens ;
therefore he must have a spiritual body.

And so now you have the three reasons couched in the text, why that
Jesus Christ being a quickening Spirit, that is, a God that quickeneth the
human nature, that human nature must needs be made spiritual, and raised
up (even his very body) to a heavenly state and condition.

Now I will give you but one instance, because if I should lay open all
that concerneth the body of Jesus Christ, and the glory of it, it would ask
a long time. I will therefore single out but one instance which he himself
did give, to shew how glorious his body should be one day, and I will but
argue from that to the glory he hath now in heaven.

The instance I shall give you is, that of the transfiguration of his body
upon the mount, that you read of in Mat. xvii. 1, and so on, and in Mark
ix. 2, &c., and in Luke ix. 48 ; which yet was but a mere transient flush-
ing of the glory of the Godhead appearing in him. You shall read there,
that he was transfigured before those three great apostles, Peter, James,
and John, and that ' his face did shine as the sun, and his raiment was
white as the light,' and there did converse with him in their bodies, ' Moses
and Elias, appearing in glory with him.' And what was this, but to bring
down heaven a little to earth, to make a masque, a show of it ? It was to

Chap. X.] of their state by cueation. 105

shew what glory the body of Jesus Christ should have in his kingdom.
That that is his scope in this transfiguration is most clear and evident ;
for if you read the preface to this story in all the three evangelists, you
shall find it in them all to be this, ' The Sou of man shall come in the glory
of his Father ; and then he shall reward every one according to his works.
Verily I say unto you. There be some standing here which shall not see
death, till they see the Son of man coming in his kingdom.' When he had
told them what a great glory he shall come in at latter day, saith he,
There be some of you here shall see a glimpse of it. And hence, in relation
to this promise, ' after six days,' saith Matthew and Mark ; ' about an eight
days after,' saith Luke (namely, after the mention of that promise) ; * he
taketh Peter, and James, and John, and bringeth them up into an high
mountain apart,' and there he fulfilled his promise, giving them a glimpse
of the glory of that kingdom of his which he had spoken of. And hence
now, both Moses and Elias they do accompany him, and they do accom-
pany him in that glory which they shall have at latter day ; for Luke telleth
us, * They appeared with him in glory.' And that this is the meaning too,
is plain by what Peter saith of it in 2 Peter i. 16 : ' We have not followed
cunningly- devised fables, when we made known to you the power and
coming of our Lord Jesus Christ, but were eye-witnesses of his majesty.
For he received from God the Father honour and glory, when there came
such a voice to him from the excellent glory, This is my well-beloved Son,
in whom I am well pleased.' It is clear he speaks of this transfiguration of
Christ, and he makes it an instance of that glory which he should have to
come. And that he doth so, observe the words ; saith he, ' We have not
followed cunningly-devised fables, when we made known to you the power
and coming of our Lord Jesus Christ,' for we saw him coming in his king-
dom, according as his promise was. And that Peter, when he saith, ' We
made known to you the power and coming of our Lord Jesus Christ,'
meaneth his second coming, it is evident by this, because his scope was
(as appears by chap, iii) to confirm men in the faith of his second coming.
And he saith, there should ' come in the last days scofiers, that should
walk after their own lusts, saying. Where is the promise of his coming ?
But, saith he, we have not told you fables in this, for we had an instance
of it, and we saw, and were eye-witnesses of his majesty. They saw no
more but the transfiguration of his body. And therefore the word in
1 Peter i. 16, which is used for the coming of Christ, is the same that is
used for that coming of his in chap. iii. ver. 4, and is nowhere applied to his
first coming.

I speak this to take away the interpretation of some popish writers, that
apply it to his first coming ; but the apostle's scope is clearly this, to give
an instance of that glory he shall have by that glory which he had then ;
the word which is used for his first coming is always another word. Peter,
you see, makes a great matter of it ; and so likewise doth John : John i. 14,
* We saw his glory, as of the only begotten Son of God ;' that is, such a glory
as none could have but he that was the only begotten Son of God. We
saw it, saith he. John, you know, was one of them that was in the mount,
and Peter was another ; and both these give testimony of it in their writings.
There was a third, James, not he that wrote the epistle, but he that was
put to death by Herod ; and he dying so soon after, could give no testimony
of it ; but the two apostles that survived, both of them did. Now to con-
firm further, that this transfiguration of Christ in the mount was on pur-
pose to shew how glorious he should be in the latter day, and glorious in

lOG OF THE CREATURES, AND THE CONDITION [BoOK 11.

his body, hence therefore did Elias and Moses, both of them, come and
appear in their bodies. God was pleased to raise up the body of Moses,
together with his soul ; and he appeared with Elias, and that in body too ;
for Elias, you know, went to heaven in his body, and he was changed
as those at latter day shall be ; and they were to testify to him his
resurrection, by their having their bodies there, and that he also should
come unto glory after he had suifered. Moses he was in his body too,
not only because he was called Moses, which was argument enough, but
they are said to be ' two men,' Luke ix. 29. If Elias had his body, cer-
tainly Moses had ; and the scope was to shew the glory of the body of
Christ, and therefore both were in their bodies. The Lord had made two
promises to Moses : the one, that he should see his face ; the other, that
he would speak with him mouth to mouth. And here he hath made a
second fulfilling of it ; for the Son of God, whom he had prophesied of,
speaks with him mouth to mouth, and he beholds his face in his glory.
Now to speak a little of this glory that was thus appearing in the body
of Christ.

It was an internal glory ; it was not a glory that did shine about Christ,
as if the sun should shine upon a glass, or upon a thing making it to shine ;
it was not extrinsecal, it came from within, it was the Godhead quickening
him ; and therefore he is said to be ' transfigured,' and his ' face to shine
as the sun ; ' it was not that the sun did shine upon his face and made it
to shine. And hence it was that his very garments did shine ; so saith
Mark, chap. ix. ver. 3, ' And his raiment became shining, exceeding white
as snow, so as no fuller on earth can white them.' Therefore the glory of
his garments was from the glory appeared in his body, and his garments
did shine by a redundancy, by an overplus ; for if it had been by an
external light, it would have fallen first upon his garments, and then upon
his body ; but here it falleth upon his body first, and that is made the
reason why his garments did thus shine. The glory that Moses had, who
was Christ's tj'pe, it was but an external glory put upon the face of Moses
by reason of his talking with God, but the glory that Christ's body had
was from the breakings forth of the Godhead within it. And that is the
difference (by the way) between worldly glory and heavenly glory : hea-
venly glory springeth from within, and so diffuseth itself to the body, from
the Spirit's dwelling in the saints, and from the Godhead dwelling in the
human nature of Christ ; but worldly glory is a mere external thing put
upon men, it is but an outward splendour that environeth men. And his
whole body was thus transfigured ; and therefore Mark saith plainly, * He
was transfigured,' Mark ix. 2 (not his face only), ' and his raiment became
shining,' implying that his whole body was transformed into a glory which
did shine through his very garments. My brethren, if vile garments (for
so I may call the garments of Christ, they were but mean garments) if
they did shine so, what shall these bodies of ours do when they are trans-
formed into ' the likeness of his glorious body ' ?

Consider further the greatness of this glory that did shine in his body ;
for we do not read of anything else. Peter calleth it ' majesty :' 2 Peter
i. 16, ' We were eye-witnesses of his majesty ; ' the same word that is used
for that great glory in heaven, in Heb. i. 3, ' He is set down at the right
hand of the Majesty on high.' The evangelists do compare it to the glory
of the sun ; it is said, ' His face did shine as the sun,' Mat. xvii. 2. If
you say it did but shine like the sun, I answer, The reason of that expres-
sion is this, not that it was a light of the same kind with the sun, but

Chap. X.J of thkir state «y creation. 107

because thero was nothing else to convey the glory, iincl the beauty, and
excellency of it to human apprehension but the sun. My brethren, now that
Christ is in heaven, it is more glorious than the sun. Paul, you know, he
saw him from heaven ; saith he in Acts xxvi. 12, 13, ' I saw from heaven
a light above the brightness of the sun ' (mark his expression, he riseth
higher, above the brightness of the sun) * shining round about me ; ' yet it
was not the body of Christ in the air, but the body of Christ in heaven ;
and this brightness he saw was but a light that came from it, which yet
was far above the brightness of the sun itself, though it was confined to
that company, and did not shine to all the world.

Consider the greatness of it likewise in this, that it made his garments
to shine ; so you shall find it in all three evangelists : Matthew saith,
chap. xvii. 2, ' His raiment was white as the light ; ' Mark, chap. ix. 3,
that * His raiment became shining exceeding white as snow, so as no fuller
on earth can white them ; ' Luke, chap. ix. 29, that ' His raiment was
white and glistering.' They compare the light of the face and body of
Christ to that of the body of the sun, and the light of his raiment to the
light of the sun, or of the moon in the air, which makes it white, or to the
sun shining upon snow, or the like.

Lastly, How infinitely did it afi'ect the apostles, though they themselves
were not transformed into the same glory with him ! What saith the
apostle Peter, poor man ? ' Master,' saith he, ' it is good for us to be
here ; ' and upon what occasion did he say this ? When he saw Moses
and EKas going away. So Luke, chap. ix. ver. 33, ' And it came to pass,
as they departed from him, Peter said unto Jesus, Master, it is good for us
to be here : and let us make three tabernacles ; one for thee, and one for
Moses, and one for Elias : not knowing what he said.' He had but a
little glimpse of it, and yet notwithstanding, his heart was infinitely affected
with it, and yet he had a mixture of great fear and astonishment too, which
must needs allay it ; one that is afraid, you know (and the text saith they
were all afraid), would rather have the thing removed that he feareth ; yet
notwithstanding, though he was full of fear, full of astonishment rather, his
desire breaks out : Oh, saith he, that we might be ever here ; and let us
make three tabernacles, saith he. The text saith, he spake he knew
not what. And why spake he he knew not what ? Because he would
stay there ; and because he would have earthly tabernacles, _ made
of boughs and booths, such as the Jews had, for to be a covering to
glorified bodies, that have tabernacles made without hands ; as the apostle
speaks, 2 Cor. v. 1, ' For we know, that, if our earthly house of this
tabernacle were dissolved, we have a building of God, an house not made
with hands, eternal in the heavens.' Our Saviour Christ had other work to
do ; for they had been talking of Christ's death, which he should accom-
plish at Jerusalem. And herein lay the folly of his speech ; yet so as it
shewed how mightily his heart was taken. Oh, saith he, let us be ever
here, let us never go down to the world again ; and yet, poor men, they
were half asleep, they awaked on the sudden, and they heard Moses and
Elias talking with Christ, and they heard them talking of his sufferings, an
unpleasing subject, yet, say they, Let us go down no more ; and yet they
themselves were not made glorious, nay, they were astonished, and that
allayed their joy. How much then shall we be affected when we shall
see Jesus Christ as he is, and be made like to him, and have our bodies
transformed, able to bear all the glory, and to view him with open face,
as the apostle saith, with an allusion to it, 2 Cor. iii. 18, * But we all,

108 OF THE CREATURES, AND THE CONDITION [BoOK II.

\vith open face beholding as in a glass the glory of the Lord, are changed
into the same image, from glory to glory, even as by the Spirit of the Lord.'

Here you see now, my brethren, what a great glory it was ; yet let me
tell you this too, that this glory which Christ had at his transfiguration
falleth short of that glory he hath now in heaven ; and that is as clear many
ways — it was but a mere resemblance of it, a mere symbolical representa-
tion of it, in comparison of what that is. For,

(1.) He did not let the glory of his body shine out to the full ; for if he
had, these poor disciples had not been able to have borne it. Paul, you
know, his eyes were put out with seeing it, Acts xxvi. 13 ; therefore he
kept it in from what now shineth forth, and breaketh forth in heaven. And,

(2.) It was but a transient glory ; whereas that glory which is in his
glorified body in heaven, it is a permanent quality, that hath unchangeable-
ness and unalterableness for ever, whereas this was but a blush of it. What
saith the apostle in 2 Cor. iii. 7, 8 ? * But if the ministration of death,
written and engraven in stones, was glorious, so that the children of Israel
could not stedfastly behold the face of Moses for the glory of his counte-
nance, which glory was to be done away ; how shall not the ministration
of the Spirit be rather glorious ?' He argueth that therefore Moses his
glory was no glory in comparison of the glory of Christ. By what ? Be-
cause, saith he, the glory of Moses his countenance was to be done away ;
and therefore it was no glory in comparison of the glory of Christ .which
contiuueth. So do I argue, the glory which appeared here upon the mount
in Christ's transfiguration, is no glory in comparison of that he hath in
heaven. Why ? Because it was to be done away, for, when the cloud had
taken up Moses and Elias, Christ was the same man he was afore. There-
fore now, the glory which Christ had in the mount, which Peter magnified
so, in comparison of what he hath in heaven, it is but like^the joy of the
Holy Ghost, which, in comparison of what the soul shall have in heaven,
is but a little flushing of it. Yet you see how mightily it did affect, and
what a glory it was. Consider,

(3.) His body was still subject to infirmities, and therefore was not glo-
rified ; for Moses and Elias did talk of his dying while he was in this glory,
and therefore now it was by a miracle ; it was not in that connatural way
it shall be in the world to come, when his body shall be steeled, nay, it is
steeled with glory. For, my brethren, the glory that is now in heaven put
upon him, it hath changed his body, so that it is impossible he can sutler
from anything, and death hath no more dominion over him, nor anything
tending to death, not the least alteration ; but here he was to come down
ofi" the mount and to be crucified when he had done. And then,

(4.) These disciples here could tell what they saw, and they could tell
what the speech was between Moses and Ehas and him. But go, take
Paul rapt up into the third heavens, and he telleth us that he heard words
that were unlawful and impossible to utter ; and so he saw sights, he saw
the human nature of Christ in his glory certainly ; but when he came down
again, that vision which he had, he could tell no news of it. But these
here, they could tell what they saw, and who they were, and what they said,
* They heard a voice from heaven, saying. This is my well-beloved Son, in
whom I am well pleased.'

(5.) Christ, in this transfiguration of his, did but give an instance of one
property of glory, namely, shining brightness, such as is in the body of
the sun ; but there is likewise other as glorious properties of a spiritual
body, that it can move up and down, as he did when he ascended up into

Chap. X.] of their state by creation, 109

heaven ; he was not long a-going certainly, though it is a mighty vast space
from earth to heaven ; and he moved up and down after his resurrection ;
and then he was impassible. But I will not stand upon that.

Thus I have shewn you what a great glory must needs be in the human
nature of Christ, in his body. The grounds are in the text ; the instance
is this which I have given you out of the story of his transfiguration ; and
so I have despatched the second thing. Before I come to the third and
last, I will make a use or two of this, and then proceed.

Use 1. In the first place, my brethren, will you see and value the infinite
love of our Lord and Saviour Jesus Christ? As I said before, the glory of
his human nature is founded upon the union of that nature with the Son
of God ; it was his due as soon as ever he should assume a human nature,
and therefore he is called the man from heaven, for it was his due to be
there ; it was a condescending for him to take upon him our frailties, our
infirmities, and to have a passible body as he had. And therefore now
for him that was thus in God's decree in the very form of God, and was
the image of the invisible God, for so in his very human nature he is, he
could have challenged all this glory as his due the very first moment that
he should first subject himself, and that human nature of his, to all those
sufferings and debasements that he subjected it unto ; how infinitely should
this raise up our hearts to see the love of our Lord and Saviour Jesus
Christ ! I shall but make this a little clear to you out of the very story of
his transfiguration. You shall find that when he was transfigured, the
evangelists tell us, that Moses and Elias did talk to him of his death and
of his sufferings ; * they spake of his decease,' saith Luke, * which he
should accomplish at Jerusalem.' Our Saviour Christ, to shew what was
his due instead of this suffering, he transfigureth himself; and whereas
Moses and Elias went up to heaven in their bodies again to that glory
which they had before, he is left behind here below, and all his glory is
gone, and to Jerusalem he must go, and there he must suffer. Why ? He
should have been in heaven first if he had had his due. This glory of his,
I say, and his death, were both represented at once ; Moses and Elias spake
to him about his death at the same time when his transfiguration was, on
purpose to set a value upon it, to take the hearts of the sons of men. This
Christ, that was so glorious upon the mount, he might then have gone to
heaven as well as descended, and then where had been our salvation ?
But he letteth Moses and Elias go to heaven : Go you, saith he, and pos-
sess your glory ; but as for his own glory, he sheweth what was his due,
but layeth it aside for a while that he might suffer.

Use 2. Again, secondly. See whence the valuation of the bodily suflfer-
ings of Christ before God doth arise. There were the sufferings of his
soul, and there were the sufferings of his body. The suff'erings of his soul
the Scripture speaks least of, though they were the greatest sufferings of
all the rest ; as the Scripture speaks but little of the glory of the soul,
but speaks much of the glory of the body, and would have us argue from
that to the greatness of the glory of the soul in the world to come. Learn,
I say, to value the sufferings of Christ at a due rate, consider whose body
it was that suffered ; it was the body of him in whom the Godhead dwelt
bodily and fully ; of him that was life itself, was a quickening Spirit (he
was so in assuming human nature), his body was ordained to another
world ; and the valuation of the person was it that put a valuation upon
everything he suffered. Therefore, my brethren, whenever you would put
a value upon the bodily sufferings of Christ, I will tell you what to do :

110 OF THE CREATURES, AND THE CONDITION [BoOK II.

first, look upon him as he is now crowned with glory and honour in heaven,
and then think with yourselves that all this was due to him when he was
here helow, when he was in the mount, yea, when in the womb, to have
taken that body up and made it so glorious ; and when you have brought
him down from all the glory he hath in heaven, do but think what a man
he was when he hung upon the cross. This should make us put a valua-
tion upon all his sufferings : this makes us see w^hat it is that God doth
value his bodily sufferings for ; they were the sufferings of Jiis body, whose
due it was to be thus glorified, and never to have suffered ; but God so
ordered it that he must first suffer, and then rise and enter into, and pos-
sess his glory.

CHAPTER XL

What a more glorious condition than was Adam's in innocence Christ will
raise us up unto, proved in the lowest instance of it, viz., the glory our
bodies shall have at the resurrection. — Wherein that glory shall consist. — A
comparison beticcen that glory our bodies shall then possess, and what Adam's
had in jmradise : and in what respect ours shall far excel his.

3. The third thing that I am to handle is this, to shew you that our
bodies shall be conformed to Jesus Christ's body, that as we have borne
the image of the earthly (which we all do in the bodies which we now have),
so we shall bear the image of the heavenly ; for so the apostle reasoneth,
ver. 49. For the apostle's scope in these words is to argue that there is
a spiritual body which the saints shall have in the other world after the
resurrection ; and he argueth it from this, because that Christ, who is our
head, he shall have a spiritual body ; and he argueth that Christ shall have
a spiritual body, by comparing Adam's body and Christ's together. Adam,
he saith, was Christ's type and shadow, and therefore by way of eminency,
if Adam was a living soul, that is, had a reasonable soul that dwelt in a
body of clay, which advanced it to such a dignity as all this world was
made for it, then, saith he, Christ shall be a quickening Spirit ; that is,
he shall have the Godhead to dwell in him, and quicken the human nature,
and raise it up in a proportion to a higher degi-ee of glory, than the rea-
sonable soul of Adam raised up his body unto. And having proved this,
he argueth from thence, that our bodies shall be like unto Christ's.^ Why ?
Because those two were two common persons and roots of mankind, and
they were to propagate the like condition, the like state and qualification
that should be in either of them, to those that should come of them : ' As
is the earthy,' saith he, namely, Adam, ' such are those that are earthy ;
and as is the heavenly,' namely Christ, the Lord from heaven, ' such are
they also that are heavenly; and as we have borne the image of the
earthly, we shall also bear the image of the heavenly.' This, I say, is the
apostle's scope ; his scope is not so much to hold forth the state of Adam's
soul, taking it as having the image of God upon it, having communion
with God, for that is held forth sufficiently and abundantly in other Scrip-
tures, but rather to compare that animal condition, that is, that state that
this soul had in this body, as it was suited to earthly things, as_ it was a
living soul, quickening and giving life to an earthly body, partaking of all
the comforts of things here below ; to compare, I say, the state of this
body, and this soul living in it, with the state of that glorified body which

Chap. XI.] of tukir state by creatiox. Ill

Jesus Christ bath in heaven, and which he will raise up our bodies unto
at latter day. That I may distinctly express myself to all your appre-
hensions, let me say this in a word : Adam, you see, here is made a type
of Christ ; his condition wherein he was created, it is a type or a shadow
of that glorious condition that Christ wdll raise up his members to. Now
the glory of heaven lies in two things, and the happiness of Adam lay in
two things, whereof the one answereth the other. The glory of heaven
doth lie first in that immediate communion with and vision of the God-
head which the soul hath, and whether it hath the body about it or no it
would have ; for, saith Paul, when he was rapt up into the third heavens,
in 2 Cor. xii., ' Whether I was in the body, or out of the body, I cannot
tell ;' nor was it any matter. But, in the second place, because that this
soul, that thus seeth God immediately without the help of the body, hath a
body that must be carried up thither to it, hence, besides the happiness that
the soul hath by immediate communion with God, the body hath a happi-
ness and glory, as the soul dwelleth in it, and the Holy Ghost in both, that is
proper and peculiar to itself. Just so it was with Adam : he had an
immortal soul that was created with the image of God in it, the image of
holiness, by virtue of which he had communion with God ; and his soul
thus having communion with God, answereth to that vision of God which
the soul hath in heaven, although joined with the body after the resurrec-
tion. But then, secondly, as this soul dwelling in this body, beside the
communion it had with God, it had an animal state, a natural, an outward
state of life, taking in the comforts of things here below, in and through
the senses, both inward and outward, which here the apostle calleth the
natural body, and interpreteth it by that in Genesis, a living soul, that is,
a soul living or dwelling in an earthly body, having all the creatures in the
world suited to this body to comfort it, and the soul by it. Answerably
there is in the world to come something that answereth to this spiritual
body, and the spiritual state and condition of it. Now then, the scope of
the apostle, I say, it is not to compare the state of Adam's soul, as he had
the image of God upon it, having immediate communion with God, to
make him a type of Christ therein, or of his elect in heaven ; but to shew,
e\ten from that animal, natural, earthy estate that his soul had in his
body, what glorious spiritual estate the very bodies of the saints shall have
hereafter.

My brethren, the design I had is this, to compare the state of Adam's
body in innocency with the glorious estate that the body of Christ hath,
and that the bodies of the saints shall have after the resurrection. And I
have endeavoured to shew how the state and condition of Adam's body, in
which he was first created, it was a type and a shadow of the state and
condition both of Christ's body and ours. To demonstrate this I have.

First, Shewed what condition Adam's body was advanced unto by his
being made a living soul, what an high estate that piece of earth, that lump
of clay which God made Adam's body of, was advanced unto by being
united to that reasonable soul which God put into him at first. I have,

Secondly, Shewn what a glorious condition the human natm-e of Christ,
by being united to the Godhead, which is here in the text called a quicken-
ing Spirit, this Godhead raiseth up this human nature unto. And now
I am,

Thirdly, To shew that the state and condition of the bodies of the saints
hereafter at the resurrection shall be made conformable unto Jesus Christ's
body ; and there I must also make up a comparison betwen the state of

112 OF TUE CREATURES, AND THE COXDITION [BoOK II.

Adam's body at his first creation, and our bodies when they are thus raised
up at latter day, and shew how the one was but a type and an imperfect
shadow of the other.

That our bodies at latter day shall be conformed to the image of Jesug
Christ's body, the Scripture is clear for it. I will give you but a place or
two, instead of many others. In 1 John iii. 1-3, • Behold what manner of
love the Father hath bestowed upon us, that we should be called the sons
of God ! Beloved, now are we the sons of God ; and it doth not yet appear
what we shall be : but we know that, when he shall appear, we shall be
like him; for we shall see him as he is.' Now, how is it that we shall see
Christ ? Not only with our souls, but we shall ' see him with our eyes ; '
so saith Job, chap. xix. 26, 27. And seeing of him with these eyes, we
shall be made like unto him ; as we shall see him with the sense of our
bodies, our bodies shall be made also like unto him. Another place you
have is in Philip, iii. 21, ' We look for the Saviour, the Lord Jesus Christ.'
As what to do ? ' Who shall change our vile bodies,' — or our body that,
in comparison of that body, is contemptible ; so I have opened it afore, it is
not a vileness in itself, but it is spoken comparatively, — ' that it may be
fashioned according to his glorious body, according to the working whereby
he is able even to subdue all things unto himself.'

Our bodies they have two patterns propounded in Scripture that they
shall be conformed unto. The one is, they shall be like the angels. ' The
sons of the resurrection,' saith Chi'ist in the evangelist Matthew, * they
shall be like the angels.' And there is a second pattern : we shall be con-
formed into Christ's glorious body. How glorious that was you have heard :
' We shall be like him.' It is not in equality, but it is only in respect of
the same qualities that his body had. I would clear one mistake that some
run into. When it is said, We shall bear the image of the body and human
nature of Christ in heaven, and that Christ is a quickening Spirit, some
have run into this conceit, that as the Godhead is united in a personal
manner to the human nature of Christ, so it shall also be united to our
bodies. But that is not the meaning, my brethren ; and my reason is this,
because if we come to heaven by virtue of Christ, it is impossible we should
ever be raised up to the same union with the Godhead he hath. The
hypostatical union is a thing of so high a nature as it can never be merited ;
but all that can be done is this, that we shall be made like unto him. He
by virtue of being God, his body is made so and so glorious, as I have
described it unto you ; that, as I said, suppose the sun should dwell in a
crystal glass, how glorious would that glass be ! So the Godhead dwelling
in the human natm-e, he is the Lord from heaven, raised up above angels ;
therefore his body is glorious. Now we shall not be raised up to the same
height and degree of glory he is. No ; let Christ for ever enjoy that to him-
self ; but all our happiness lieth in this, we shall be conformed to him, even
in our bodies we shall be made like unto him.

Now the reason why I insist first upon this of the body is this, because
the Scripture speaks little of the glory of the soul, neither can it be con-
veyed to our senses ; but it would have us raise up our thoughts, how
glorious the soul shall be, by laying open how glorious our bodies shall
be. And so now I come to open to you the glory of that spiritual body we
shall have after the resurrection.

In laying open this, I shall do these four things by way of premise :"

1. To shew you that it shall be the same body which we now have that
our souls shall then dwell in.

CUAP. XI.] OF THEIR STATE BY CREATION. 113

2. That this body shall have all its parts and members that now it hath.

8. That all these parts and members shall have some use or other in
heaven. And then,

4. That this body shall bo a spiritual body ; and open and interpret what
is meant by a spiritual body ; and so I shall come to make out the com-
parison between the state of Adam's body at his first creation, and our
bodies when they are thus raised up at latter day.

1. In the first place, it is the same body for substance ; for, my brethren,
when Adam's body, the natural body we now have, is said to be a type
of our bodies in heaven, the meaning is not that it is a type of another
kind of body for substance. He calleth both the one and the other a body,
only he saith the one is a natural body, and the other is a spiritual body.
He doth not say our bodies shall be turned into spirits, as some have
thought, but they shall be made spiritual. As for example : go take a piece
of iron and put it in the fire ; it is one thing to have this iron to be turned
into fire, and another thing to have it filled with fire, and to be fiery, that
if you look upon it you shall not see iron, but see fire ; yet iron it is still.
So is it here ; it is the same body, it is not changed into spirit ; it is only
made spiritual, it hath new properties, new qualities put upon it, as iron
hath when it is mightily heated with fire ; it is malleable when it is heated
with fire — you may bow it or bend it or work it which way you will, though
it is stiff naturally; audit is hot if you touch it — you shall not feel cold iron
but fire, though it is cold naturally. Therefore, in Scripture it is not said
we are made angels, our bodies are not made spirits, but they are made
as the angels. I speak thus much, the rather because it is a great heresy
that is risen up in these latter times, that we shall not have the same bodies
in heaven for substance that we have here below. The apostle plainly saith
the contrary. He saith not that our bodies shall be made spirits, but
spiritual, and that the very same body that we have now, and bear about
with us, even that very body shall be glorified. How is that proved ? Out
of this very chapter, in verses 53 and 54. * This same corruptible,' saith
he (mark the phrase, in the Greek it is most emphatical), ' must put
on incorruption ; ' it shall not be another body. Now he must needs mean the
same body for substance ; for to say a corruptible thing, qua corruptible,
shall be incorruptible, is a contradiction. And he addeth also, ' And this
same mortal must put on immortality.' And he is not content with that,
but he saith further, ' When this same mortal shall put on immortality,
and this same corruptible have put on incorruption.' There are four
the sames. The same mortal, the same corruptible, is that that shall be
glorified hereafter.

And, my brethren, else we were not conformed unto Christ ; for what
body hath Christ in heaven ? The very same body he rose in. "We must
rise as he rose, for he is * the first fruits of them that sleep.' Now it is
clear and evident that Christ rose in the same body he died ; for he saith
his body should not see corruption ; it was kept in the grave, it rose again.
* Feel,' saith he. It is certain that he did ascend with the same body he
rose in. Acts i. 11, say the angels there to the apostles that beheld him
ascend, * This same Jesus ' (it is a very emphatical place), the very same
' whom you see taken up into heaven, shall so come in like manner ; ' he
expresseth it every way, the sameness of the one and the other. I will not
stand to mention or open that place, which is commonly known. Job
xix. 25, * With these eyes I shall see him ; I myself (saith he), and not
another.' That is the first thing, the same body riseth.

VOL. VII. H

114 OF THE CREATURES, AND THE CONDITION [BoOK II.

2. Secondly, Tlie same body shall have all its parts and members that
now it hath, and that is plain and evident from our conformity to Christ,
for still you see here, our bodies are to be conformed unto, his, we shall
bear his image at the resurrection. Now it is clear that Jesus Christ rose
with every part of his body that he had when he died ; there was not a
member that saw corruption. And in Heb. xi. 35, compared with ver. 37,
it is said of them that were sawn asunder, one piece of their bodies broken
from another, they shall rise a whole body. Why ? Because, saith he,
they shall ' obtain a better resurrection.' Now it was not a better resur-
rection if that all the parts did not rise again, and if that all these parts
were not mended, or if they had any imperfection in them. And if you
mark it, he speaks it of the resurrection of the body, for he speaks of their
being tortured, limb pulled from limb, sawn asunder ; well, saith he, they
shall not only have a resurrection, but a better resurrection one day.

3. Thirdly, It is as evident, too, that all these parts shall have an use in
heaven, some or other, in a spiritual way, and have objects suited to them.
I shall make this plain unto you.

(1.) By instancing in some particulars. It is evident that some parts of
the body have an use in heaven. It is evident in seeing. * With these eyes,'
saith Job, ' shall I see him.' It is evident in speaking. In that trans-
figuration which I have spoken of before, it is said that Moses, and Elias,
and Christ did talk together. And at latter day it is certain that Christ
will speak so as all the world shall hear him ; he shall so judge all men as
that eveiy man shall be able for to judge, therefore he shall do it audibly ;
for in 1 Cor. iv. 5 saith the apostle, ' Judge no man before the time, until
the Lord come,' and he cometh as a man to judge, * who will bring to light
the hidden things of darkness, and make manifest the counsels of the heart ;'
implying, judge no man's heart aforehand, for one day you shall judge.
And how shall you come to judge ? Because the Lord will bring them all
to light, and he will do it as a man ; for he hath appointed the man Christ
Jesus to judge the world. And when I say he shall pronounce the sentence
with a voice that all the world shall hear, it is not to be conceived that he
shall speak so as to thunder, but he shall have a spiritual voice, and they
shall have spiritual ears, and how we know not, as I shall shew you by and
by. Stephen's eye, his bodily eye, could see up into heaven, ' and he saw
the heavens opened, and the Son of God standing on the right hand of his
Father.' To see a man of Christ's stature so far off, he must have the eye
spiritualised ; and so Stephen's was. And so for all the world to hear the
voice of Christ at latter day, it is because they shall have ears spiritualised.
Now, I say if all these parts of the body remain, why should those have a
privilege and a prerogative more than all the rest of the parts of the body,
which certainly shall serve for some use or other ?

(2.) I shall give you the reason which some divines give for it, viz.,
that else it is not a resurrection unto life. The resurrection is called a
waking ; for death, you know, is a sleep. Now if there were not an
employment for all the parts of the body in a spiritual way (what we know
not), there were a resurrection of some of them to sleep, rather than to
waking, rather than to life : ' When I awake,' saith he, ' I shall see thy
face,' Ps. xvii. 15.

(3.) I shall propound you this reason likewise for it, that the principal aim
of God in decreeing men to salvation, it did fall upon their bodies as well as
their souls. He chose not the soul only to heaven, and the body to come
thither accidentally, but he pitched upon this soul as dwelling in this body,

Chap. XI.J of their state by creation. 115

and therefore makes the soul stay for its full glory till the body is joined
unto it ; and therefore ho hath as well ordained that which shall bo for the
happiness and glory even of the body, objects suitable to it, being made
spiritual, as he hath done for the soul itself.

Thus having explained, 1. That for the substance, it is the same body ;
and 2. That it is the same body with all the parts of it ; and 3. That all
these parts have their use ; I must,

4. Explain what is meant by a spiritual body, and so make out the
comparison between the state of Adam's body in his first creation, and our
bodies when they shall be raised up at latter day. There are three inter-
pretations, which being put altogether make up the full scope and intent of
what is here meant by a spiritual body.

(1.) Some say it is therefore called spiritual, because that all earthly,
animal uses of it shall cease, such as the body hath now. The eye shall
not be suited to colours or beauty, nor the ear to sounds, such sounds as
now, nor the mouth and stomach to meats and drinks. There is a very
plain place for this in 1 Cor. vi. 13, ' Meats for the belly, and the belly for
meats : but God shall destroy both it and them ; ' that is, that suitableness
that is between the body and meats, the eye and colours or beauty, the
fancy and the things here in this world fancied ; all this suitableness wherein
God hath made the one for the other, as faculties for objects, belly for
meats, and meats for the belly, God will dissolve; he will destroy, he will
evacuate, he will make void all this suitableness, that the mouth nor the
stomach shall not desire meats or drinks, &c. Why ? Because God will
destroy this suitableness, he will destroy both the belly and the meats in
the world to come. As the angels, they are not taken with bodily pleasures,
with beauty, nor any such thing, no more shall our bodily senses, other-
wise than as to that use they shall be then put unto. If you could suppose
a man to be taken out of heaven in the body, he would find no pleasure in
anything here, he would not be taken with meats, or beauty, or pleasures,
or any such thing; he would be as an angel. Here in this world God hath
suited one to the other ; there this suitableness shall be dissolved. There-
fore you know our Saviour Christ saith, Mat. xxii. 30, ' That they are as
the angels of God in heaven, they neither marry nor give in marriage ; ' and
the pleasures that depend thereupon they shall not have, nor any such
carnal thing, for their bodies are spiritual ; though they have all the same
parts and senses they had before, yet they are turned unto other objects,
and put unto other uses. And hence therefore it is said, that ' flesh and
blood cannot inherit the kingdom of heaven ; ' that is, take these poor
earthly bodies of ours, we are so unsuited to that glory that it would sink
us, so that if a man could be put into heaven with this body as it is now,
that glory would kill him, he were not able to bear it, he were not able to
inherit. It is then a truth that they are called spiritual bodies in this
respect, that look as spirits cannot find a suitableness between worldly
things and them — what do the angels care for all the beauty in the
world, or for all the pleasures of meat and drinks? &c. Nothing at all —
no more shall these bodies of ours, when they shall be raised up at the
latter day. God will destroy both it and them ; that is, the suitableness
between the one and the other.

(2.) Others interpret a spiritual body to be a body able to pass, pierce,
or move as spirits up and down ; that our bodies shall be able to move
from earth to heaven presently. Popish interpreters say. That Christ's
body did move even through the gravestone, while the stone lay upon the

116 OF THE CREATURES, AND THE CONDITION [BoOK II.

mouth of the sepulchre. But whether that be true or no I will not stand
to dispute ; our protestant divines are against it. Yet this is certain, that
that is not the whole meaning of the apostle here, when he saith our bodies
shall be spiritual, and that for this reason clearly, because he doth oppose
spiritual to the whole animal life, the natural life that Adam's soul had in
his body in all the operations of it whatsoever ; therefore to restrain a
spiritual body only to nimbleness and agility, it is too narrow an inter-
pretation ; it is but to take in one property instead of all the rest. But
then,

(3.) That which I especially pitch upon (though I take in all these in
their degi-ee) is this ; it is called a spiritual body, because that the whole
body it shall be in a spiritual way suited to spiritual objects made for it ;
and so now I shall come to make out the comparison between the state of
Adam's body in innocency, and our bodies as they shall be after the resur-
rection, and shew you how the one was a type of the other.

The first excellency of Adam's body, which is called a natural body, I
told you was this : it had a whole world made for it, — meats for his belly,
coloui's for his eyes, sounds for his ears, &c. ; and as he had an animal
body, so he had a world suited to it. So now, likewise, there is a spiritual
body we shall have, which shall be so changed, and have new qualities put
upon all these senses of ours, that there shall be spiritual objects suited
thereunto ; that as the suitableness between earthly objects and it shall
be taken away, meats for the belly, and the belly for meats, shall both be
destroyed, so there will be spiritual objects which the body will be suited
to. Thus you shall find in nature, and you shall find it to hold in grace
too, that God hath always suited objects and faculties one to another. If
he hath made an eye, he hath made colours for it ; if he hath made an ear,
he hath made sounds for it. And such as the faculty is, such are the
objects. If the faculty be spiritual, the object shall be spiritual also. If
he makes belly, he makes meat ; and if he makes meat, he makes belly ;
and if the meat be earthly things, the belly shall be earthly too. If you
could suppose a spiritual belly (but we cannot tell how to speak in such a
language), you should have something spiritual suitable unto it. The
apostle, in 1 Cor. ii. 18, he saith of the Holy Ghost (he speaks it, indeed,
of teaching men how to preach the word), that as he hath made spiritual
things to be taught, so he teacheth men to express those spiritual things in
spiritual language ; he suiteth (so the word signifies), he fitteth spiritual
things to spiritual. So in heaven, if God have made a spiritual body, which
takes up all the parts of it, he hath suited spiritual objects to it. There
are two instances in Scripture of the glory of the body : the one is of
Christ's when he was transfigured ; the other is of Stephen, when his face
shined as it had been the face of an angel, and he looked up to heaven, and
he saw two things : he saw Christ, and he saw the glory of God ; there was
a spiritual glory which he saw with his bodily eyes made spiritual.

Now, I know you will ask me this question, If that a man's body, and
all the parts of it, shall be carried up to heaven, and shall have objects
suited thereunto, what manner of objects shall these be ? and what manner
of senses shall these be ? and to what uses shall all these be turned ?
What senses we have here we know ; what we shall have there, can you
tell us ?

The truth is, my brethren, I cannot tell you, I profess it. I can no more
tell you than I can tell you, if God should say from heaven that he would
add a sixth sense to your bodies, and create an object suitable to it, what

Chap. XI.] of their state by creation. 117

this sense, nor what the object of it should be ; neither could all angels and
men, if they laid their heads together, tell you what sense and object thereof
that should bo. Paul, you know, saith that he heard words, when he was
rapt up into the third heavens, that were unutterable, 2 Cor. xii. When
he came down from heaven, they were things of another kind, of such a
nature, that he was not able to speak them, or make any impression what
they were upon any man's understanding in the world. Therefore, in 1 Cor.
ii. 9 (though it is meant principally of the things of the gospel, yet as
evidently too of the things of heaven), ' The ear hath not heard, nor the
eye seen, nor hath it entered into the heart of man, the things that God
hath prepared for them that love him.' I may as well tell you how it is
possible that our bodies should be spiritual ; the truth is, it is in nature a
contradiction ; for to say a spiritual body, it is as if you should say, a
wooden stone. Were not this an absurdity ? You would all think so.
And therefore, now, to tell you what shall be the spiritualncss of this body,
and yet a body still, and what shall be the objects suited to this spiritual
body, for my part I cannot ; but out of the clear word of God and this very
text, it is plain that as there was an animal body that Adam had, suited to
animal things, so here shall be a spiritual body, suited to spiritual things ;
and so much we may safely say in the general. Luther, when he took into
consideration this phrase, * a spiritual body,' saith he. Hie senno est j^^ane
inauditus, Here is a speech never heard of. What, a spiritual body ! Yet
so it is. It is a ' glory shall be revealed ;' that is the phrase, Rom. viii. 16.
I bring it for this purpose, to shew that we know not what glory it shall be,
for it shall be revealed. And that he speaks of the glory of the body is
clear by ver. 11, 'If the Spirit of him that raised up Jesus from the dead
dwell in you, he that raised up Christ from the dead shall also quicken your
mortal bodies.' And likewise, at ver. 23, he saith, ' We wait for the
redemption of our bodies.' It is a glory, therefore, to be revealed, and for
my part, I cannot tell you what it is ; only we argue one thing out of
another, and so raise up our thoughts to think what it may be. My
brethren, suppose the angels had stood by (as it is likely some of them did,
for the ' morning stars sang,' as I shewed out of Job), and beheld when
God was making Adam's body : they saw him take a piece of earth, and
mould it to a head, to eyes, to nose, to mouth, and all those parts ; what
this body, while it was thus a-making, should be made for (suppose the
body was first made, as it seems it was, for God did then breathe the breath
of life into it), what those eyes, and that nose and mouth should serve for,
all the angels in heaven could not tell. Ay, but when once God breathed
a soul into it, then they saw that the eyes could discern colours, and the
mouth could taste meat, and the ears could hear sounds. So will God do
at latter day : he will take up our bodies, and make them spiritual ; put
new senses upon them, as I may say, or rather spiritualise these senses we
have, and then what these shall serve for in the other world, w^e no more
know than, indeed and in truth, in this supposition, the angels could have
known. But when the Holy Ghost shall come as a soul into these bodies
(as he will do, for we are all ' the temples of the Holy Ghost'), and shall
act all these, then those things that are in heaven they will know and see,
and we shall find and feel them suited as truly to these spiritual bodies of
om-s that we shall have there, as our animal bodies are to the things of this
world. Let a poor, plain man come into an artificer's shop, and there see
a great many tools, it may be two or three hundred several tools, as some
curious artificers have — what this tool serveth for he knoweth not, and what

118 OF THE CREATURES, AND THE CONDITION [BoOK II.

that tool servetli for he knoweth not ; the artificer he hath a use for them
all. So when we come to heaven, what all the parts of these bodies of ours
shall then serve for, we know not now ; but he that made them, and made
them principally not for this world (mark what I say), your bodies were not
made for this world chiefly ; that is clear in all the Scripture ; this text
holds it forth, * That which was natural,' saith he, * is first :' first, indeed, in
execution, * and afterward that which is spiritual ; ' God's eye was upon the
spiritual. Now he that did order our very bodies for heaven, as well as our
souls, and doth not bring the body to heaven by accident only because the
soul is there and will not part company, but he pitched upon the one as well
as the other ; he knows what to do with all these tools, though we do not.
Our own experience will tell us that there may be a great change in the
use of things; we eat, and drink, and take in nourishment every meal. Is
it not a strange thing that all this meat we eat should within four or five
hours after, hear, and see, and feel, that it should beget spirits that shall
do all this by the instruments of it ? Is not here a strange spiritualising of
these poor creatures ? Thus will God spiritualise eyes, ears, and all, and
advance them to more noble objects ten thousand times there than here.
So that, my brethren, as God will make a spiritual body at the resurrec-
tion, so he hath suited spiritual things in the other world for this spiritual
body, as he made and suited this world to Adam's animal body in the first
creation ; and there is nothing in the other world that is corporeal or
bodily (and there must needs be many things corporeal there, for the place
is a body), but it shall be suited to the body of man when it is thus made
spiritual.

If you ask me more particularly, what one object there is that shall be
suited to our bodies, for us to have happiness in our bodies by it ?

I answer. The human nature of our Lord and Saviour Jesus Christ. It
is a notion that the schoolmen had of old, that the body of Christ is the
happiness of heaven, and is suited to our bodies in heaven, to be the
happiness of them, as seeing of the body of Christ shall be the happiness
of that sense ; and how he is otherwise suited to all our other senses, we
know not. I shall give you a place or two for it : 1 Cor. vi. 13, 14,
' Meats for the belly, and the belly for meats : but God shall destroy both
it and them. The body is not for fornication, but for the Lord, and the
Lord for the body. And God hath both raised up the Lord, and will also
raise us up by his own power.' The apostle here speaks against unlawful
pleasures and sensual lusts, and his argument lies upon a twofold ground :
first, it is taken from a common argument. Why should you give up your-
selves to these lusts, saith he, seeing your bodies were made for other
things ? Suppose inordinate eating and drinking were lawful, it is but for
the belly, saith he, it is but for this world, ' God will destroy both belly
and meats.' Then there is a special argument, ' The body is not for
fornication, but for the Lord, and the Lord for the body.' Now then,
look, as the belly is for meats, and meats for the belly here in this world,
so, in a spiritual way (which we know not of), is the Lord for the body,
and the body for the Lord in the other world. There are other inter-
pretations given of this ; I wiU but name them, and give you reasons
against them.

First, Say some, the meaning is this, that the body is made to serve the
Lord, and therefore, because you are to serve the Lord with your bodies,
give not yourselves up to such lusts. That that is not the only meaning
is clear by this, because he doth not say only that our body is for the Lord,

Chap. XI.] op their state by creation. 119

but he addcth, ' and the Lord is for the body.' Now, Jesus Christ is not
ordained to servo the body, that is certain. And then again, secondly, ho
speaks of our bodies what they shall be at the resurrection. How do you
prove that ? By two reasons ; for first, he saith, The body is for the Lord,
and the Lord for the body, when the belly and meats shall be destroyed.
* Meats for the belly,' saith he, ' and the belly for meats : but God shall
destroy both it and them ; ' and then afterward he saith, ' The body is for
the Lord, and the Lord for the body.' Secondly, it is evident that he
meaneth what correspondency and suitableness shall bo between the body
of Christ and our bodies in the world to come, it appears by this which he
saith, ' And God hath both raised up the Lord, and will also raise us up
by his own power,' implying that as God did make the belly for meats, and
meats for the belly, in a corporeal way, in an animal way here, so he ha,th
suited, in a spiritual way, our bodies for Christ, and Christ for our bodies
in the other world ; and therefore that God that made this ordination, he
that hath raised up Christ already and given him a spiritual body, he will
raise us up too, that so we being ordained one for another, our bodies may
be for him, and his body for us.

Secondly, Others give this interpretation, that the apostle's argument
against these lusts is grounded upon the resurrection ; because your bodies
shall be one day raised up again, therefore do not thus abuse them. ^ But
it is clear that the reason here given why God doth raise up our bodies as
he hath raised up Christ's body, is because he had first ordained in his
decree the body for the Lord, and the Lord for the body. Hence, there-
fore, my brethren, Christ's human nature being spiritualised, and the same
spirit that dwelleth in him dwelling in us, raising up our bodies and human
natures, and so spiritualising them, there will be some way whereby the
body will be refreshed in and by the Lord Jesus Christ ; the body is made
for Christ, saith he, and Christ for the body, even as here in this life the
world is made for our bodies and our bodies for the world, to take in com-
forts from it. If you ask me, how shall this be ? Truly, I say only we
shall be conformed to the glorious body of Christ thus, and spiritualised by
that power that hath subdued all things. It is Calvin's saying upon the
text, God hath fitted and suited his Son for us ; the body is for the Lord,
and the Lord for the body.

Now, do but think with yourselves, how happy we in heaven shall be,
whenas our bodies, having new spiritualised qualities put upon all the parts
of them (which we know not what they will be suited to, nor how),_ and
whenas all things in heaven, the human nature of Christ in an eminent
manner, the angels and all things here (being all spiritual)_ shall be suited
to these spiritual bodies, for us to have comfort and happiness from them
some way or other.

I will give you but one other place of Scripture for this ; it is in Ps.
xvii. 15, ' When I awake, I shall be satisfied with thine image.' He speaks
there of the resurrection ; he calls it an awaking, for you know death is
called a sleep : ' Those that are asleep in the Lord shall rise first.' He
had spoken before of those that had put their happiness in the comforts of
this life, suitable to their bodies, to the animal state of their bodies ; that
is clear by the 14th verse, ' Deliver me from the men that are thine hand,
0 Lord, who have their portion in this life, whose belly thou fiUest with
thy treasure : they are full of children, and leave to them outward things,'
bodily things. ' But as for me,' saith he, ' I will behold thy face in the
righteousness' (there is the vision of God which is his happiness m his

120 OF THE CREATURES, AND THE CONDITION [BoOK II.

soul) : ' and I shall be satisfied, when I awake' (when I arise again), * with
thine imaae.' It is not the image of God only upon himself that he means
here. Why ? Because that doth not satisfy a holy heart, but it is that
image of the invisible God which the human nature of Jesus Christ is, who,
in opposition to all these outward pleasures, will be all in all to us ; he is a
spiritual creature, his human nature is spiritualised, made glorious, and
our bodies shall be made spiritual likewise. * The body is made for the
Lord, and the Lord for the body,' and this when they are both raised up ;
Christ is raised up already, and because he hath ordained the one to be
serviceable to the other, he will also raise up our bodies : and when he
doth raise me up, saith David, though other men have their bellies full
here, and have animal pleasures they delight in ; yet when I shall awake
at latter day, and shall see this image of thine, shall see thy Son, I shall
be satisfied : ' When I awake, I shall be satisfied with thine image.'

Thus you see what a glorious state God would raise up our bodies unto
at the resurrection. All this hath been said to this purpose, to compare
Adam's body, that had a world made for the animal state of it, and our
bodies as they shall be at latter day, when they shall be made spiritual
bodies, and have likewise provision for them in the world to come. Now
to make up the comparison, in respect of this first excellency that Adam's
body was advanced unto, yet more full, I shall only add one thing more
in a word, and that is this, that as our God did make this visible world,
made it complete before ever he brought Adam into it, for whom it was
made and to whom it was suited, so hath God prepared a glory in heaven,
and he hath prepared it from the beginning of the world for his elect for
whom it is appointed. In Gen. i. 1 it is said, that on the first day * God
created the heaven and the earth ;' by earth is meant the confused chaos,
the matter of sun, and moon, and stars, and men, and beasts, and fire, and
water, and earth, and all. ' The earth,' saith he, * was without form, and
void,' so that the matter of all those creatures we see with our eyes, they
are called earth. And by heaven here, in this first verse, is meant that
heaven above where the saints shall be for ever. And that it is so to be
understood is clear in the text, for if you read the work of the fourth day,
at the 14th verse, you shall find that God created the sun, and the moon,
and the stars, which are the visible heavens, after he had created heaven
and earth in the first day. And therefore, by heaven in the first day is
meant the glorious heaven which God will bring the souls and bodies of all
his elect unto when they are raised up at latter day. Now as he made a
world for Adam afore he brought him into it, so he made heaven, that
glorious heaven, the first day, and all the things in it (and what is in it we
do not know) ; he made all these from the foundation of the world for his
elect. You have a plain place for it. Matt. xxv. 34, ' Come ye blessed,
inherit the kingdom prepared for you from the beginning of the world.'
And if you observe the words, he tells us that this kingdom in heaven was
prepared for us. Now read ver. 41, when he speaks of wicked men, whom
he meaneth to throw to hell, that stood on his left hand, saith he, * Depart
from me, ye cursed, into everlasting fire, prepared for the devil and his angels.'
Mark the difference ; hell, my brethren, was not made primarily for men, but
for the devil ; for he sinned and his angels. Now if Christ would have kept
the proportion, he would have said, ' Inherit the kingdom prepared for the
holy angels.' He doth not say so ; but he saith, ' Inherit the kingdom
prepared for you,'' suited to you ; the things in heaven being made as
primarily, if not more primarily, for Christ and the elect of mankind, than

Chap. XI.] of their state by creation. 121

for the holy angels, though hell was made primarily for the devil and his
angels ; we do but go into what was prepared for them. But when we
are carried into heaven, bodies and souls (for he speaks of the resurrection),
we are earned to that place which was prepared immediately and primarily
for us ; ' Inherit the kingdom prepared for you,' as much for you, and as
primarily for you in God's intentions, as for the holy angels that were made
in it the first day. That which I quote and allege it for is this, for it is
pertinent to my scope, that as God did first make this visible world, and
then brought Adam into it six days after, and when he came into it he
found all things in it suitable to him, to that body and soul that God had
made, so God, to whom all his works are known from the beginning, he
made this glorious heaven the first day ; he then prepared it — they are
called the things ' prepared from the beginning of the world,' Mat. xxv. 3-1
— this heaven hath stood empty of the bodies of men, and doth to this
day ; there is Christ's body indeed now, and some few bodies else, Elias,
and Moses, and Enoch, who perhaps are there now in their todies ; but
the shoal and the flush of mankind, whom all the things there are prepared
for, and prepared from the beginning of the world, they shall not come into
it till after the resurrection ; not bodies and souls they shall not till then ;
and they shall find then that all things in that world are prepared for them
as truly as all things in this world were made for Adam. And so now I
have despatched the first thing, the excellency of Adam's body ; it lay in
this, that he had a world prepared for him, into which he was brought at
last ; so hath God prepared another world, heaven, even from the founda-
tion of the world, which the godly, the elect shall, when they arise again,
be brought into, and find all things prepared for them. What these are I
do not know, for, as he saith in 1 Cor. ii. 9, ' Eye hath not seen, nor ear
heard, what he hath prepared for them that love him.' And add to it that
place, with which I will end this, 1 Peter i. 4, he saith, ' We have an
inheritance incorruptible, undefiied, reserved in heaven for us,' ' ready to be
revealed (mark the phrase, verse 5) in the last times, when we shall be
raised up at latter day ; ' but prepared it is already, and God brings us
into it at last, even as he did Adam at the last, when he had made the world
and all creatures else in it.

The second thing wherein the excellency of Adam's animal state of body
consisted, I told you, was beauty. He had a native beauty, as I may so
call it, an inbred beauty ; he needed no clothes, nor no such thing to set
it out ; and in that respect you fixid, that though they were naked, and had
nothing to adorn them, yet they were in a glory ; for when they had sinned,
then they fell to shame by reason of their nakedness. Adam had a beautiful
body, and so had Eve ; it is said ' he built the woman,' that expression is
used. But yet all that beauty that Adam's body had, it is but a shadow
to that beauty and that glory which Christ will put upon the bodies of his
saints at latter day, upon these spiritual bodies here in the text. We no-
where read that the beauty of Adam is called glory, but here we find it is
called glory. Mark the expression in verse 43 of this loth chapter of
the first to the Corinthians : ' It is sown in dishonour' (the body, namely),
* it is raised in glory.' The word tjlonj here hath a special relation to that
beauty, that excess of beauty, which God will put upon the bodies of the
saints in heaven. You must know this, that in Scripture the excess of any
excellency is called glory. We say that fire hath a light in it, but we do
not call fire glorious ; but because that the sun hath an excess of light in it,
we call the sun glorious. We rejoice in outward things, but if this joy doth

122 OF THE CREATURES, AND THE CONDITION [BoOK 11.

grow to an excess, it is called a glorious joy ; as in 1 Pet. i. 8, ' We
rejoice with joy unspeakable, and full of glory.' Thus whatsoever is such
an excellency as super-excelleth, is in Scripture called glory. Now answer-
ably the beauty of the body, in heaven, because it shall super-excel, it is
called glory. When Christ saith of Solomon, that in all his royalty he
was not like to a lily, the word we translate royalty is, in all his glory ;
that is, take all the outward pomp and splendour of Solomon that his
body was adorned with when he sat upon his throne, it was not like the
beauty and the glory that is put upon a lily. I quote it for this, that
glory it is taken for excellency of beauty. So likewise when he saith,
1 Pet. i. 24, ' For all flesh is grass, and all the glory of man as the flower
of grass : the grass withereth, and the flower thereof falleth away.' He
calleth beauty there glory; so doth he here, 1 Cor. xv. 43, ' It is raised,'
saith he, ' in glory.' If you would know how much the glory of the bodies
of the saints in heaven slaall exceed the glory of what they have now, read
verses 40, 41, of this 15th chapter: 'There are celestial bodies,' saith he,
♦and bodies terrestrial : but the glory,' or the beauty, or the excellency, ' of
the celestial is one, and the glory,' or the beauty, ' of the terrestrial is an-
other.' And even amongst the celestials themselves there is a difiering
glory : ' There is one glory of the sun, another of the moon, another of the
stars. So also,' saith he, ' is the resurrection of the dead.' His meaning
is this, that look how a clod of earth doth differ in glory from the sun or
the moon, how the glory of a terrestrial body diflereth from a celestial, so
doth the glory of the bodies of the saints in heaven difier from that glory
that was put upon the body of Adam, he being in all his glory but an earthly
man, as the text hath it. Take the beautifulest man or woman that ever
was in the world, they have but the glory of a clod of earth, but of a
terrestrial body, in comparison of that celestial glory that shall be put
upon the bodies of the saints at latter day. And to shew the degrees of
glory that shall be in heaven amongst the saints, comparing one celestial
body with another, he saith, ' There is one glory of the sun, another of
the moon,' &c. Now, when I opened the transfiguration of Christ, I did
shew you then that Christ's * face did shine as the sun.' Now, in Mat.
xiii. 34, he saith the same thing of all the saints : ' Then shall the right-
eous shine forth as the sun in the kingdom of the Father ; who hath ears
to hear, let him hear.' Then, saith he; namely, after the resurrection,
for of that, and of the day of judgment, he had discoursed in the former
words. And they shall shine as the sun, saith he, although among them-
selves there shall be degrees of glory, as in that place in the Corinthians
even now quoted, one may shine as the sun, another as the moon, another
as the stars, one in comparison of another. Jesus Christ will be as the
sun, Paul and those eminent saints will be as bigger stars ; yet if you will
compare the glory of the least of the saints in heaven with this sun, they
shall all shine, saith he, as this sun ; and because Christ speaks a very
high word, therefore he addeth (as usually he doth so), ' Who hath ears
to hear, let him hear ;' for, saith he, it is a thing people will not believe,
but it is true.

Yea, my brethren, it is most certain that the bodies of the saints shall
so shine as to put down or eclipse the glory of the sun ; that look, as a
candle waxeth pale in the presence of the sun, or as the fire is put out by
the sun shining upon it in the summer, so shall the bodies of the saints
do. In Isa. xxiv. 23, ' Then the moon shall be confounded, and the sun
shall be _^ashamed,' just as you see a candle looks pale, or as the fire

Chap. XI. 1 of their state by creation.

123

draws in its own beams of light before the sun, ' when the Lord of hosts
shall reign in mount Zion, and in Jerusalem, and before his ancients
gloriously.' Now, although this place may not be meant of the complete
fulfilling of the glory of tke saints at latter day, yet it is an allusion to it.
This sun and moon shall be all ashamed and confounded ; and as a candle
now appears before this sun, so shall this sun appear before that glory that
shall be put upon the body of Christ, and upon the bodies of the saints.

I shall only add this to it, that this glory and beauty (for indeed glory is
but an excess of beauty), which shall be thus put upon the bodies of the
saints, it shall not be of the same kind with that of the light of the sun ; I
may very well and truly say, that the light of the sun is but terrestrial, but
that is celestial, for it is the light of another heaven than what the sun is
placed in ; therefore the Scripture doth not say that we shall have the
light of the sun, but we ' shall be as the sun,' having no higher thing to
compare it to ; and the reason is plain : for the light of the sun, it is
indeed the light of fire, for upon the fourth day God created light, that is,
the element of fire (for you shall find earth, fire, air, and water, created
then), and he took that light, that fire, and crushed it, as I may say,
together into one body, into one globe, put it into the body of the sun, and
therefore it is but indeed the element of fire in the excess of it, in the
strength of it, therefore the light of the sun heateth, fireth bodies ; but
this glory of the bodies of the saints shall not do so, it is not of the same
kind. The light of the sun it is but an elementary light, it is but fire con-
globated and made condense and thickened together, it is but a natural
light, and terrestrial light, whereas this is supernatural and heavenly, and
therefore it is of a higher kind. And therefore, now in Phil. iii. 21, the
text telleth us, that we shall be conformed not to the glory of the sun, but
to the glory of the glorious body of Christ ; that look as the sun is the
fountain of all that glory which the stars have, so shall our Lord and
Saviour Christ's glory be of all the glory we have. It is, I say, a glory of
a higher kind than that of the sun ; in Rev. xxi. 11, the new Jerusalem is
said to have ' the glory of God upon it,' not the glory of the sun : and at
ver. 23, ' It hath no need of the sun, neither of the moon, to shine in it,
for the glory of God doth lighten it, and the Lamb is the light thereof.'
That I quote it for is this, that the glory that is put upon the bodies of
the saints, though it is likened to that of the sun, because we know
nothing more glorious than it, yet it is a glory of another kind, of an
higher degree, it is indeed the glory of God that is upon them : that as
it is said of Christ in Mat. xvi. 27, that ' he shall come in the glory of
his Father ;' therefore his glory will be an higher glory, a glory of another
kind than that of the sun : so we shall have the glory of God upon us,
and therefore a glory of an higher kind than what is in the sun, which we
no more know now, than (as I have said afore) we know what the sixth
sense would be, if God should say he would create one, or an object
suitable to it. I have the larger insisted upon this second property,
because I find that in Christ's transfiguration, the only excellency that he
held forth before his disciples, when they saw his majesty, was the glory
that did shine forth in his body ; ' his face,' the text saith, ' did shine as
the sun.' j • +i,

A third excellency in Adam's body, which I have mentioned, is tne
healthful constitution that was in that animal body of his, and his being
free from all injuries of weather or whatever else ; and therefore though
he was naked, yet he felt no hurt ; but yet this I told you withal, which

124 OF THE OEEATURES, AND THE CONDITION [BoOK II.

might lone his condition, that he stood in need of creatures, he depended
upon sleep and upon meats. Bat now the bodies that God will put upon
us at latter day, they shall depend upon none of all these ; and not only
not depend upon sleep, and meat, and drink, and the hke, but they shall
be free from any possibility of being injured by any thing. Adam, he
might have been injured (though, as I have said, God had promised to
keep him), if he had fallen off from an high place, his body would have
been bruised as well as ours, for he was flesh and blood. But these spi-
ritual bodies we shall have hereafter, they shall be wholly impassible and
incorruptible. Adam's body, though it was healthful, and should not
finally have decayed, if he had stood in innocency, yet it was subject to
alterations ; the meat that he ate one day, it did evaporate in spirits ;
be was subject to weariness, to expense of spirits, though he should not
die ; but the bodies that God shall give us at latter day, they shall be
bodies incorruptible, bodies raised up in strength. I will give you but
those two places for it : the one is 1 Cor. xv. 63, ' It is sown in weak-
ness, and it is raised in power,' or in strength ; and the other is ver. 53,
' This corruptible must put on incorruptible, and this mortal must put on
immortality ; and when this corruptible shall have put on incorruption,
and this mortal shall have put on immortality,' &c. Here seems to be two
different things, between corruption and immortality. I shall express to
you the difference thus : that thing is said to be immortal which shall not
die ; but that thing is said to be corruptible, which, though it shall not die,
yet may be subject to alteration. As, for example, it is said that the body
of Christ in the grave saw no corruption ; the meaning is, there was not
the least alteration in it at all, nothing tending to putrefaction, not the
least dissolution of the humours in it. Now Adam's body, though it was
immortal, yet it was not incorruptible, it was subject to alteration, there
was an expense in it, it was subject to a corruption ; my meaning is this,
it was not that to day it was yesterday, and the meat he ate went out in
the draught, and the like. Hence, therefore, that he might live for ever,
he had the tree of light to eat of, for to repair his spirits when they were
worn. He was but flesh and blood, though he was immortal, and he was
not able to have inherited the kingdom of heaven, for ' flesh and blood
cannot inherit the kingdom of heaven,' 1 Cor. xv. 20. And the apostle,
by flesh and blood, doth not mean original corruption, but, take man's body
as it is mere flesh and blood, such as Adam had, it would not have borne
it, to have the glory of heaven put upon it ; that glory would have sunk
him, it would have killed him. Now the saints at latter day shall not
only have bodies immortal, but incorruptible ; that is, they shall have
bodies which shall be subject to no alteration, they shall have no expense
of spirits, though they shall be employed about the highest objects. The
angels, they are not only immortal, but they are incorruptible, and they
are able, unwearicdly active, day and night, without any expense of spirits
for to serve God ; so shall the saints likewise be in heaven. Moses was in
the mount (and he was a type of Christ and of us therein) forty days, and
in all that time he neither did eat nor drink, he had no repair ; he had a
glory upon him, and he had for that time an incorruptibleness upon him,
for his eye was not weary with seeing, nor his ear of hearing ; his eye
waxed not dim, no, not when he was old, much less when upon the mount.
Incorruptibleness therefore is this, a continual vigour, such as is subject
to no alteration whatsoever. In Kev. vii. 15, he saith, that * they shall
serve God day and night,' as the angels do ; ' and they shall hunger no

Chap. XI.J of tueir state by creation. 125

moi'e, neither thirst any more ; neither shall the sun light on them, nor
any heat.' The meaning is, they shall suffer from nothing. There is,
1, no ^veariness, for they rest not day or night ; 2, there is no misery, for
' all tears shall bo wiped from their eyes,' verse 17 ; there is, 3, no need
of repairing of spirits, for ' they shall hunger no more, neither thirst any
more ;' 4, there is no injury from anything without, for ' the sun shall not
light on them' to hurt them, ' nor any heat.' And although this place is
meant (as our best interpreters have shewn), of the state of the world to
come, I mean of the kingdom of Christ, and so may fall short of the glory
of heaven, yet it speaks in the language of heaven, and is an allusion to it,
and heaven must needs be a higher and more glorious condition. My
brethren, I take it there is this ditierence between the bodies of wicked
men in hell, and the bodies of the saints in heaven. It is true, they are both
immortal ; but yet the bodies of wicked men, they are corruptible, they do
not put on incorruption ; that is, they are subject to all sorts of passions and
of miseries, and fire can burn them ; and therefore let us take heed of hell ;
they are as sensible of all sorts of miseries as now, only the power of God
upholds them that they are immortal. But now the saints, their bodies
shall not only put on immortality, but incorruption too. Adam's body, it
was subject to corruption in this sense, it was subject to expense of spirits,
to weariness, to sense from outward things, though he might be protected
by the providence of God from such injuries as might any way hinder his
happiness, but our bodies shall wholly put on incorruption. And so now
that is a third thing, wherein I compare the state of Adam's body at best,
with that state and condition the bodies of the saints shall have after the
resurrection.

I shall give you a fourth, which, I confess, might be implied in the
other, and that is, immortality. I shewed you, when I opened the perfec-
tions and state of Adam's body, that indeed his body was immortal, that
is clear ; for death came in only by sin, as appears in Rom. v. 12, and
Rom. viii. 10, 11, ' Wherefore, as by one man sin entered the world, and
death by sin ; and so death passed upon all men, for that all have sinned.'

* And if Christ be in you, the body is dead because of sin ; but the Spirit
is life because of righteousness. But if the Spirit of him that raised up
Jesus from the dead dwell in you, he that raised up Christ from the dead
shall also quicken your mortal bodies by his Spirit that dwelleth in you.'
But yet, let me tell you this, that though Adam's body was immortal, yet
it could have died, it had a principle in it that tended unto death. Now,
in opposition to this, to shew you that his immortality is but a shadow of
that that the saints shall have at latter day, do but look Luke xx. 35,

• They which shall be accounted worthy to obtain that world, and the
resurrection from the dead, neither marry, nor are given in marriage :
neither can they die any more : for they are equal unto the angels ; and
are the children of God, being the children of the resurrection.' Our
Saviour Christ here, you see, speaks expressly, and in a way of clear dif-
ference from that state of Adam. The words which are translated, ' neither
can they die any more,' in the original they are, '/o/- they cannot die any
more,' and so indeed they are to be read, and they are a reason of the
former words, that therefore ' they neither marry, nor are given in marriage ' :
*/o/-,' saith he, * they cannot die any more.' The meaning is this, they
are put into an higher state of immortality than Adam had, for though he
was immortal, that is, he should never have died, yet he did marry, and
should have procreated children ; but, saith he, these are put into such an

120 OF THE CEEATUBES, AJSD THE CONDITION [BoOK II.

estate of immortality, as they shall not die, therefore (he bringeth it in as
a reason) they shall no more mariT, neither be given in marriage ; they
are not capable of such an estate, for they are immortal. And how im-
mortal ? It is not only that they may Hve, or may die, and God will keep
them for ever, but they cannot die, there is impotentia moriendi, plainly.
And as their not marrying is brought in as a reason of the former assertion,
60 Christ giveth two reasons why they have such an estate of immortality
as Adam (take him at best) had not, for he applies it to that. First, saith
he, ' they ai-e equal to the angels ;' and secondly, ' they are the sons of
God, being the sons of the resurrection.' First, they are equal to the
angels. Now it is certain, my brethren, that the angels being created
immediately out of nothing, though indeed God may annihilate them, he
may bring them into nothing again, yet they cannot die, they have not
principles to be dissolved, they have not a form and a matter, a soul and
a body that may be separated. All things created immediately out of
nothing, they cannot die ; as now, take the soul of a man, because it is
created of nothing, it is therefore immortal, as the angels are ; and there-
fore our earthly parents are said to be the fathers of our bodies, and God
the Father of our spuits, Heb. xii. 9. Now, saith Christ, the bodies and
souls of those that shall be counted worthy to obtain that world, they shall
both of them be put into that state the angels are in ; and in the same
sense that the angels are said that they cannot die, in the same sense shall
it be true of them, they cannot die neither ; and, secondly, they are the
children of God, being the children of the resurrection ; that is, we have
bodies of flesh and blood, and these bodies we have them from our parents,
we are the childi-en of Adam. So the saints, as their souls are born again,
so their bodies are, as it were, born again by the resurrection ; they have
new kind of bodies, and therefore they are called the children of the resur-
rection, and being children of the resurrection, having bodies now framed
immediately by the power of God, which subdueth all things to himself by
as great a work as he created at first ; hence it comes to pass that they
are sons of God in a more transcendent manner than Adam was. And as
the angels are said in a transcendent manner to be the sons of God, as
immediately made by him, so these children of the resurrection may be
said to be. Nowthen, being sons of God in this transcendent sense, in
opposition to Adam, and in opposition to all mankind that are sons of men,
being thus the children of the resurrection, their bodies being bom again
by a new creation at the resurrection, hence, saith he, as God liveth of
himself, and dieth no more, these are in this respect transformed into his
image, that as he is immutable and unchangeable, so shall they ; he puts
it as a reason why they cannot die ; for, saith he, they are the sons of God,
and they bear the image of God in that very thing, that as he hath immor-
tality, so they have immortality suitable thereunto. So that, I say, it is
clear from this text, which is an evident text, and I confess I have won-
dered at many of our divines who have handled this argument of the immor-
tahty of our bodies at latter day, have not pitched upon this Scripture, for
there is nothing more clear. He saith plainly they shall not die.

I might add other properties which are usually mentioned in comparing
the state of Adam's body and ours, but then I should be too tedious. I
will only conclude with this. Our Lord and Saviour Christ in his human
nature, the Godhead personally united thereto, quickened it ; he is there-
fore said to be a quickening Spiiit. What is it shall quicken our mortal
bodies at latter day ? It shall not be the Godhead personally united to us j

Chap. XL J op their state by creation. 127

but it shall be the Spirit of Christ, making our bodies his temple in a moro
peculiar manner : 1 Cor. vi. 19, ' Your bodies,' saith he, ' arc the temples
of the Holy Ghost who is now in you.' But then when he hath raised you
up again, your bodies are to be his temple in a more immediate manner,
ver. 14. In Rom. viii. 11, ' For as many as are led by the Spirit of God,
they are the sons of God. If the Spirit of him that raised up Jesus Christ
from the dead do dwell in you, he that raised up Christ from the dead shall
also quicken your mortal bodies by his Spirit that dwelleth in you.' Ho
saith of Jesus Christ, that he is a quickening Spirit ; the Godhead being
personally united to him, quickened his human nature ; but so it shall not
be with us. That is his prerogative alone ; but he hath put his Spirit, the
third person of the Trinity, into us, who doth dwell in us ; and that blessed
Spirit he shall quicken our mortal bodies, and shall not only raise them up
again at latter day, but look what Adam's soul was to his body, that shall
the Holy Ghost be to our bodies in a transcendent manner, though not by
a personal union, yet by such an union as is between the human nature of
Christ and the Holy Ghost. For, my brethren, though the Godhead of
the second person doth dwell in a personal manner in the human nature of
Christ, yet the Holy Ghost doth not dwell personally in him ; he is united
unto the human nature but as he is unto us, and that Spirit thus dwelling
in us he shall quicken, and advance, and raise up our bodies to that state
and height as becometh the Holy Ghost (if he will take a temple up unto
himself) to raise ^, our bodies up unto. He saith, 'the Holy Ghost shall
quicken your mortal bodies ;' he doth not only speak of the first act of
raising them, but in respect of spiritualising and glorifying their bodies,
the Holy Ghost shall dwell in them, and shall make that God shall be all
in all unto them. And so now I have finished this text, which only holds
forth a comparison between the animal, the natural state of Adam's body,
and the state our bodies shall have at latter day.

I will but name an use or two, being loath to dismiss you without one-
All this that hath been said hath been but to this purpose, to compare
Adam's body, that had a world made for it, for the animal state of it, with
the state our bodies shall have hereafter, which shall be made spiritual, and
have objects suited to them in the world to come. You have seen what a
state God will raise up our bodies to ; let us therefore abstain from fleshly
lusts, let us get our souls to spirituaHse our bodies all we can while we are
here, for it is that Hfe we shall certainly live hereafter. My brethren, our
bodies can never be made spiritual here ; we are here in an animal state,
we are in Adam's world, and we have Adam's image upon us, and we need
meat, and drink, and sleep, &c., and must live upon those things which are
necessary to this hfe ; but yet we may look upon ourselves as pilgrims and
strangers, and we may go and spiritualise all these, because all these shall
one day be spiritualised ; let us live the hfe of heaven here as much as we
can, even in the use of all these outward things, because our bodies are
ordained to such a spiritual condition one day.

Secondly, Let those that do groan under weak bodies be comforted with
the assurance of their being restored to a full vigour, health, and strength.
The truth is, our bodies here, they do hinder us from a great deal of that
very hoUness we might have ; for holiness cannot be had without taking
pains, and there is no pains doth spend the spirits and lick them up more
than intention upon God and spiritual things. And besides all hindrances
•we have here, the very hindrances of these poor animal carcases of ours,
which we have from Adam, hinder us as much or more than anything else.

128 or THE CREATURES, AND THEIR STATE BY CREATION.

And there is flesh and corruption that dwells in them, that inordinately
carries them out to earthly things. Therefore let us ' groan,' as the
apostle saith, ' for the redemption of our bodies,' whenas there will be no
weariness, whenas all the suitableness that is now between earthly things
and us will be done away ; we shall have new objects fitted for these bodies
when made spiritual, that will no way hinder us from the vision of God,
but rather fifrther us in it. Weakness and imperfections of our bodies now
hinder us very much from holiness, and to build holiness upon our weak
and frail bodies, it is as the building of an house upon a quagmire. Let
us therefore groan after that time ; and in the mean season, let us sanctify
God in our hearts to the uttermost endeavour, waiting for that redemption,
when we shall have bodies that shall need neither meat, nor drink, nor
sleep, nor refreshing of spirits, all which are now temptations and inter-
ruptions to us.

OF GOSPEL HOLINESS IN THE HEART
AND LIFE.

OF GOSPEL HOLINESS;

IMPLANTED IN THE HEART, AND CONTINUED IN THE WHOLE
CONVERSATION OF LIFE.

BOOK L

That graces and holy dispositions ivroiight in the soul are the springs and
principles of evangelical obedience. — The Jirst streams which flow from hence
are inward actions of our souls in holy thoughts, and a lively sense and per-
ception of spiritual things, and a due apjyrohation and judgment of them as
most excellent. — That our holiness ought to be sincere and blameless. — That
our obedience ought to abound in all fruits of righteousness, and to continue
■until the day of Christ.

And this I pray, that your love may abound yet more and more in knowledge,
and in all judgment ; that ye may approve things that are excellent ; that ye
may be sincere, and without offence, till the day of Christ ; being filled with
the fruits of righteousness, which are by Jesus Christ, unto the glory and
praise of God. — Philip. I. 9-11.

CHAPTER L

The words of the text explained ; wliat the apostle means by abounding in all
knowledge, and sense, or judgment.

This is one of Paul's prayers, several whereof we find dispersed up and
down in his epistles, and they are put up to God for those he wrote to.
The prayers of holy men are usually the utmost and choicest expressions
of their graces — the drawings forth, or pourings forth rather, of their deep-
est affections and desires, for things which the light of the Spirit in them
judgeth to be most excellent. And the words of the text are the prayer of
the apostle Paul, who was filled with the Holy Ghost ; and you see it is
for holiness, and the increase of it.

* This I pray,' &c. ; so he begins. You that have very holy hearts, if
God should from heaven bid you ask some one thing, — as David speaks,
• This one thing have I asked,' — it should be roZro, this thing, Paul prays

132 OF GOSPEL HOLINESS [BoOK I.

for here, to be ' holy before bim in love.' That which concerning holiness
he prays for may be reduced to three heads :

I. Such graces and dispositions as are the inward springs, or primary
essential principles, of holiness, which are three : 1. Love ; 2. Knowledge ;
3. Sense.

II. The next immediate consequents of these ; the next streams from
these in their inward man are, that in their judgments (which is to rr/ifJ'O-
viTiov of all both holy affections and actions) they might, 1. ' Approve of
things most excellent ;' 2. ' Discern things different :' the words import
either ; 3. That in their hearts they might be ' sincere.' These are inward.

III. The third thing which the apostle prays for is, that holiness be
perfectly, and all sorts of "ways, held forth in their lives : 1. Negatively,
* blameless,' or ' without offence,' or ' without accusation,' as the word is
used, 1 Thes. v. 23. 2. Positively, that they might be ' filled with the
fruits of righteousness.' And yet, 3. Because it is not the outward appear-
ance of fruit, bigness, colour, fairness, but the kind, the constitution, and
rehsh of it that commends it, he therefore describes these fruits he prays
for in the highest spiritualness of them. (1.) That they are such as are
by Jesus Christ, which grow on that tree, and on hearts engrafted on that
root. Paradise, no, nor the tree of life, knew none such ; that is, these
are a more excellent kind of fruit than ever did or should have gi'own on
Adam's heart. (2.) He describes them to be such fruit, which are imme-
diately and eminently directed ' to the glory and praise of God,' that have
Christ and union with him for their efficient, and God's glory for their end.
And as the end makes the means lovely and desirable, so this great end of
God's glory gives the relish to all the fruit that comes from us, since none
other is fruit to God, as the apostle speaks, Rom. vii. 4, that is, for God's
taste and acceptation.

IV. The fom-th and last thing is, the extent and continuance of this holi-
ness for the time of it. It is to be found in them, ' in the day of Christ,'
or ' until the day of Christ.'

These are the main branches that the bulk and body of this tree divides
itself into ; and this is a gross view of what grows thereon. Let us but
shake a little, and gather up what will easily and naturally fall.

The 9th verse is such, that in it (as the psalmist says) * all our springs
are found,' namely, the inward springs of true hoHness. I may call them
springs, not without the apostle's allusion here : the word is msigoivrj, that
it may abundantly flow, as fr-om a spring; so Musculus. In ver. 11 he
useth the metaphor of fruit and a tree ; but here, of streams and of a
spring. The principles of holiness in us are in Scripture compared to
both, to a root from whence fruit grows (Gal. v. 22, 23, ' the fruits of the
Spirit'), and to a fountain : John iv. 14, ' There shall be a well of water
in him that believes, springing up into everlasting life.'

1. Grace and love to God should flow naturally; springs do so. Trees
must be watered (that metaphor is not enough expressive of the natural-
ness of the workings of gi'ace), but springs flow readily ; 1 Thes. iv. 9,
' I need not to write to you to love ; ye are taught that of God.' ' Out of his
belly,' says Christ, ' shall these waters flow.' The inwards he calls the
belly, which should have love in them, as the earth hath water in the
bowels of it.

2. In a fountain, as you take away, still more comes, and the faster it
comes ; and thus as a spring retains not its water to itself, so love keeps
nothing to itself, but it flows to the use and benefit of God and men.

Chap. I.] in the heart and life. 133

8. As fountains have their rise in hills, so this of love is first in God's
heart in heaven : ' We love God, because he loved us first,' 1 John iv. 10.
' It springeth up,' says Christ, ' to eternal life,' i. e., its original. Aqua in
tantum ascendit, &c.

I have done with the metaphor ; I come to the naked sense intended, 'in
fiaXkov %at iJMKkov msiaarjri, ' may abound yet more and more.' It had
abounded already; the love of the primitive times it abounded, as you read,
1 Thess. iv. 9, 10. One rivulet remains of the former metaphor to convey
this to us, which we have, John vii. 38, 39, ' He that believeth on me, as
the scripture hath said, out of his belly shall flow rivers of living water.
But this,' says John, ' he spake of the Spirit, which they that believe on
him should receive : for the Holy Ghost was not yet given ; because that
Jesus was not yet glorified.' When Christ was now glorified, the graces
of the Spirit were not brooks, but rivers ; he poured, not dropped, down his
Spirit, and love made the greatest channel. Ecce qui diVujunt, was the
common observation of the heathens, ' See how they love one another,'
speaking of Christians. It held till TertuUian's time. Were there a cause
concerned the common good of saints ? Their principle was, they would ' lay
down their lives for the brethren,' 1 John iii. 6. Was it the cause of God?
' They loved not [their lives to the death.' It is the character of Hhose
Christians, Rev. xii. 11. Our springs are not only dried up, but turned
back, as Jordan was ; the hatred among the saints abounds yet more and
more, and is like to swell higher yet. Oh, my brethren, is not Christ yet
glorified ?

The apostle adds these words, * yet more and more.' To have said that
it may abound, had an emphasis with it ; but he adds 'in, yet, and adds to
that /xaXXov, more, and xa/ /MoiXXov, more still. God can never have enough
of your love, nor you of grace. Paul that knew him thought so, and there-
fore prayed so. Seest thou a spark of fire ; lay straw to it, and then add
more fuel, it abounds more and more 3-ccording to its fuel. This whole
inferior world will not be a sufficient prey for the fire one day ; it will
melt the elements, as Peter says, yea, the heavens that now are it will con-
sume. Such a thing is grace and love : all the excellencies in God are
ordained to be the object, the fuel of it ; yet it can neither consume, nor
be consumed,, but abounds still yet more and more.

But why is love first ? Doth not faith and knowledge in order of nature
go before ? You must remember (as I told you) he speaks here of the
principles of obedience, and so love is the more immediate, for faith works
by love. It is love (says the apostle, 1 John v. 3) makes all the ' com-
mands not grievous.' ' Provoke one another,' says the apostle Paul, Heb.
s. 24, ' to love and to good works.' Enkindle, stir up that principle, and
then good works, as the flame, will arise. When Christ would move Peter
to take pains for him and feed his lambs, and in doing so run through all
the difficulties that attended an apostle's work and calling, what says he to
him ? ' Peter, lovest thou me ? ' He says no more. And what says
Peter ? ' Lord, I love thee.' It was enough between them two, to put
him on to anything. Faith is indeed the only principle by which we deal
with God and Christ for justification and communion with them ; but love
is that which incites us to holiness and obedience. We are ' ordained to
be holy before him in love ;' holiness riseth from love. Oh, therefore, get
your hearts inflamed with the love of God !

The apostle farther adds these words, ' that your love may abound in
knowledge.' Ordinarily men had need pray that their love might grow up

134 OF GOSPEL HOLINESS [BoOK I.

to their knowledge ; but Paul here prays that their knowledge might grow
up with, and to, their love. Usually men's knowledge is larger than their
affections. It was, it seems, otherwise with these Philippians. There are
usually extant these two sorts of Christians : affectionate, fond souls of
Christ, but less knowing ; others more knowing, yet less passionate, though
true Christians both. The primitive times give instances of both. The
Corinthians were knowing Christians: 1 Cor. i. 4, 5, ' I thank God that in
every thing ye are enriched in all knowledge and utterance ; ' but they were
short in love. 1 Cor. viii. 2, 3, ' If any man thinks that he knoweth any-
thing,'— he speaks home to them — ' he knoweth nothing yet as he ought
to know. But if any man love God, the same is known of him.' And
chap. xii. 31, they were for gifts : ' But yet shew I unto you a more excel-
lent way.' And what was that ? Love. So in chap. xiii. 1, ' Though I
speak with tongues of men and angels, and have not love,' &c., through-
out. But to return to that chap. viii. 3, ' If any man love God, the same
is known of him.' The speech carries the highest reproof with it ; it is as
if he had said, You take care to get more knowledge, but God knows enough
for you, if he knows you to be his. Take care to get more love, for ' if
any man love God, the same is known of him.' And conform yourselves
to God herein. God's loving of you is termed his knowing of you ; they
are adequate, let them be so in you to him.

But the Philippians and the Thessalonians were a more plain, sincere,
affectionate sort of Christians, whose affections had been hitherto more
than their knowledge ; he therefore prays that their distinct knowledge
might grow up with their love — ' That their love might abound in know-
ledge ' — and both grow together. As 2 Pet. iii. 18, ' Grow in grace, and in
the knowledge of Jesus Christ ;' not in blind affections, but such which
spiritual knowledge may stir up. What is grace ? It is bxxt knowledge
concocted into the affections, to have suitable impressions, dispositions on
the affections to the things known. 2 Cor. iii. 18, ' "We are changed ' (by
beholding) ' into the same image.'

3. The apostle adds these words, ' and in all sense,' %at 'rrderi aJcdrjgu.
It is translated 'judgment,' but in the Greek, ' sense,' and so in your mar-
gins varied. The apostle puts the emphasis here, saying, ' in all sense ' as
the main, for it is such knowledge as hath sense added to. We are to
inquire what is meant by sense, and why it is added to knowledge. It is
all sense, let us therefore take in all senses may be given of it.

(1.) Sense is here added to knowledge, to express the true nature of
spiritual faith in two words, added the one to the other, which is elsewhere
expressed by one single word. Faith, what is it ? A spiritual sense of
spiritual things, or things excellent (as it follows in the text, Philip, i. 10).
And the same apostle speaking of grown Christians, says, that they have
' their senses exercised,' rd a'lG&nTrj^ia, Heb. v. 14. Though he speaks this
indeed of grown Christians, that they have their senses exercised, yet he sup-
poseth that as Christians they have the senses themselves, that is, the faculties
of them ; and he says not sense only in the singular, as here (Philip, i. 9),
but senses, making an allusion of the new creation of the spiritual man to
the outward man ; for as the outward man hath divers organs and instru-
ments of sense, so hath the new creation. That look as God made an out-
ward world, in which are all sorts of objects, beauty, colours, sw^eet smells,
pleasant fruits, so he placed in man's body ai6()rir7]^ia, senses suited to these,
to take in the real comfort from these ; and there is no creature outward,
but there is a sense suited to it. So he hath made an invisible world, with

Chap. I.J in the ueart and life. 135

variety of things spiritual, and that variety is but tho several appearances
of himself; and in the new creature there arc suitable spiritual senses made
to entertain them, and take them into tho soul. In the Scripture you find
that there is no particular sense, but faith is expressed by it ; you have
seeing and tasting in one verse : Ps. xxxiv. 9, ' Taste and see that the Lord
is good ; ' and both put to express faith, for it follows, ' Blessed is the man
that trusts in him.' To see God in his beauty and goodness, and in the
heart and alTection, and to taste of that goodness (to which Peter alludes,
1 Peter ii. 2), ai-e the acts of faith. Then, for hearing, I need not enlarge
upon it. ' He that hath an ear, let him hear' with an inward ear, Eev. ii. 7.
For men may naturally hear and see God's wonders, and yet not with a
spiritual ear ; for, Deut. xxix. 3, 4, ' The great signs and miracles which
thine eyes have seen, yet the Lord hath not given you eyes to see, and
ears to hear, to this day.' But Christ gives another character of believers,
when he says, John x. 3, ' My sheep hear my voice ;' that is, discern and
distinguish his voice by an inward sense; for it follows, ver. 5, ' The voice
of a stranger they will not follow.' As the ear tries words, says Job, so
they by an instinct know the mind of Christ, 1 Cor. ii. 15, 16. Thus
likewise as to smelling: 2 Cor. ii. 15, 16, ' We are unto God a sweet savour
of Christ, in them that are saved, and in them that perish : to the one we
ai'e the savour of death unto death ; and to the other the savour of life
unto life.' We are, that is, our ministry ; he compares the effect of it to
that of vapours or smells*. There are some vapours and smells that, as
soon as they come into the nostrils, suffocate the spirits, strike dead, as in
those famous caverns in Italy. Such are the threatenings of the gospel to
a man that will not leave his lusts and believe, they are the savour of
death, the occasion of his ruin ; and not only so, but his conscience (which
is a principle suited to the threatening, as smell is to savour) smells the
savour of fire and brimstone of hell in them, and he goes away with sense
of condemnation unto him, for those courses he is resolved to go on in.
But it is contrary to those that beheve and obey, for unto them this ministry
is the savour of life unto life. Some smells recover men when in a swoon ;
so do the promises quicken and revive men's souls by their scent from them.
They send forth the perfume of heaven, of God's love and free grace ; it is
the savour of life unto life. And as to feeling, which is another sense,
what says the apostle? 1 John i. 1, ' What our hands have handled of the
word of faith.' He speaks not of outward conversion, but inward, as ver. 3,
* that which we have seen and heard,' &c., of that fellowship their souls
had had with him, as seals on that of their senses.

(2.) By sense is meant experience, as it is a distinct thing from faith ;
for the apostle, Rom. v., after he had said, by faith a Christian hath peace
with God, shews how faith is improved and added unto, through God's
dealings with us : ' tribulation worketh patience,' and submission to God ;
' and patience, experience.' So in such and such afllictions, after we had
submitted to God, God came in and delivered or upheld with comforts, and
thereby faith was strengthened against the next ; for ' experience breeds
hope,' or confidence of God's carrying us on to life and glory, when we
have found God faithful in relieving us, and sticking close to us in all sorts
. of trials, and so it grows up to assurance (as hope is there, and 1 John
iii. 1, taken in that sense). Now experience is an acquired knowledge in
matters spiritual, founded on sense — a collection of conclusions from what
we have the sense of, as all artists gather conclusions from experiments
made. A man at first sets out to believe with faith barely founded on the

136 OF GOSPEL HOLINESS [BoOK I.

promise; as suppose he relies on this, that God favours him and loves him,
and will do him good, and that God is faithful in such and such promises,
afore ever he sees any performance, a man believes this with spiritual faith,
and a faith that hath sense in it. Take seeing for the reality of the things, as
they He in the promise, and that God is the promiser. But afterwards look
as God performeth in process of time any promises of his, there is then a
sense of experience superadded, and a collection from thence of the truth
of the promise. Ps. xli. 11, ' By this I know that thou favourest me,
because my enemies do not triumph over me ; ' especially when withal I
find, as it follows, that ' as for me, thou upholdest me in mine integrity.'
A man believes that * there is a God, who is the rewarder of them that seek
him,' Heb. xi. ; a God that judgeth the earth, and therefore comes to him
as a God that suffers not the wicked always to prosper, but in the end
heareth the prayers of his poor people. And the man hath learned this,
first (as the psalmist says, Ps. Ixxiii. 17, 18) in the sanctuary, that is, out
of the bare word. But having now believed this, he afterwards sees with
his eyes a vengeance executed, as in Ps. Iviii. 10, ' The righteous shall
rejoice when he seeth the vengeance.' He sees the vengeance by experi-
ence, and so fi-om experience collects and strengthens faith anew, namely,
in this great point of faith which follows there : ' A man shall say. Verily
there is a reward for the righteous : verily there is a God that judgeth in
the earth.' Thus also David, Ps. xxxvii. 34, ' Wait on the Lord, and
keep his way, and he shall exalt thee to inherit the land : when the wicked
are cut off, thou shalt see it,' that is, have experience of it. And David
confirms this by his own instance, ver. 35, 36, ' I have seen the wicked in
great power, and spreading himself like a green bay tree : yet he passed
away, and, lo, he was not ; yea, I sought him, but he could not be found.'
Thus promises brought home in trials and temptations breed experience :
Ps. cxix. 50, ' This is my comfort in my affliction,' says he, ' for thy word
hath quickened me.' Here is a conclusion, a trial of a receipt in time of
malady, with a prohatum est from experience. And such was the experi-
ence of a dying Chi-istian: ' Is there^not (said he) such a promise — I will
be with thee in the fire and in the water? ' ' Yes,' said they that stood by.
* Read, I pray ' (replied he) ; which done, ' Bear witness (said he) that I
die, testifying that God is true in that promise to my soul,' which is the
similar to that of David's, ' This is my comfort in my affliction,' &c. Thus
in hearing a man's prayer, what a world of experiments hath an experienced
Christian. The whole 116th Psalm is a record of it, and so likewise the
18th Psalm : ' In my distress I called upon the Lord, and cried unto my
God : he heard my voice out of his temple, and my cry came before him,
even into his ears.' And how it doth set heaven and earth on work, the
rest of that psalm shews ; and therefore, as David learnt himself by experi-
ence, so he teacheth others : Ps. Ixvi. 16, 17, 19, ' Come and hear, all ye
that fear God, and I will declare what he hath done for my soul. I cried
unto him with my mouth, and he was extolled with my tongue. But verily
God hath heard me ; he hath attended to the voice of my prayer.' Thus
by experience we know our own graces, and ' things given us of God,' as
1 Cor. ii. and the 119th Psalm throughout shews. And ' Oh how good is
it to draw near to God ! ' says David, upon a taste and experiment of it,
Ps. Ixxiii. 28. Of grown Christians we say, they are experimental Chris-
tians ; and those that were babes, the apostle describes such to be umipoi,
such that have no experience ; whereas a grown Christian hath * his senses
exercised to discern both good and evil.' Such an one discerns the difi'or-

Chap. I.] in the heart and life. 137

ence of things readily, not from reason, but skill that hath been contracted
from the sense of experience. Thus of Christ it is said, * that he learned
obedience by the things he suffered,' Heb. v. 8. Take a man that hath
naturally a wise head, and the grain, the current of his understanding lies
and runs that way ; yet if such a man hath been further versed in the
world, and hath been tumbled and tossed up and down therein, and hath been
used to business or affairs of state, &c., he will have an experimental
acquired wisdom added, if not to increase, yet to confirm all those principles
naturally engrafted in him ; and through both these a man proves a wise
man indeed, as Solomon throughout did.

Thus Christ our Lord, though his manhood was furnished with all sorts
of abilities, principles of faith and knowledge spiritual, yet God did put this
great scholar to school, to learn (says the apostle, Heb. v. 8) knowledge of
this other kind. And the schoolmaster he sets him to was patience, which
breeds up experience, as the same apostle saith, Rom. v. 4. The school
was obedience, that so he might have sense added to his faith and know-
ledge. The heart of Christ had an ocean of love natm-ally flowing in it,
and yet he must learn mercy and pity to us, in a way of sense, as it is
said, 'inasmuch as he also was tempted,' Heb. ii. 18. And this is the
meaning of that passage in the 10th verse of that chapter, ' He was made
perfect through sufferings.' God would have his eldest Son educated in
all sorts of faculties and learnings (whose type was Moses), that so he might
be perfect ; and therefore he ran through all courses as we mortals run
through, that he might be perfect in all sorts of experimental knowledge ;
and especially because sufferings teach most compendiously, he was there-
fore made perfect through sufferings. And as use, we say, makes perfect,
so did experience him ; and thus as to us (as the apostle says, Heb. xii. 11),
' Afflictions bring forth the peaceable fruits of righteousness, to them that
are exercised therein.' The word exercised is the same that is used in that
forementioned Heb. v. 14, concerning our senses being exercised ; and it
is a metaphor taken from the knowledge that is obtained in schools, whether
either of arts and sciences, through exercising themselves therein, as
fencing, grammar, &c., by performing such exercises whereby youths grow
up to such a perfection. The same word we have again, 1 Tim. iv. 7,
' Exercise {yv/xm^B) thyself to godliness ; ' that is, get such a skill by per-
forming the exercises of it as scholars at school do ; run through all sorts
of duties, as scholars do thi-ough all sorts of forms (which seeing the Holy
Ghost so often alludes unto, to express the practical part of godliness
hereby, it is unsavoury to call, as some do, the set performance of such
holy duties, forms, and tasks) ; but, says the apostle in direct opposition
to these, they diligently run through all parts of piety, which will procure
an exquisite knowledge by experience, which is equivalent to sense here
in the text. So then when the apostle here prays they might abound in
all sense, his meaning is, they might run thi-ough all courses of godliness,
and be carried through all the varieties of God's dealings and dispensations,
all sorts of trial of graces on their part, and performance of promises on
God's; that so, having tried all conclusions, they might be perfect Chris-
tians in experimental knowledge, even in all sense.

(3.) By sense he means deep and glorious impressions on the soul, over
and above the Hght of faith or knowledge by ordinary experiences ; and
such impressions are truly rather sense than knowledge, as all find that
enjoy them; and they are therefore said to 'pass knowledge,' Eph. iii. 19,
and are entitled, ' the peace of God which passeth understanding,' Phil. iv. 7.

138 OF GOSPEL HOLINESS [BoOK I.

And the same is hinted Rom. v. 5, G, ' Patience breedeth experience, and
experience hope : and hope maketh not ashamed ; because the love of God
is shed abroad in our hearts by the Holy Ghost, which is given unto us.'
A man had before by faith peace with God (thus ver. 1), but now he comes
to have experience with hope or assurance from the love of God shed, not
manifested or apprehended by knowledge so much as shed, whereof the
subject is said to be the heart rather than the understanding ; and this is
that which Christ promiseth, John xiv. 21. And this the primitive Chris-
tians more generally enjoyed : 1 Peter i. 8, ' Whom having not seen, ye
love ; in whom, though now you see him not, yet believing, ye rejoice with
joy unspeakable, and full of glory.' Thus were those Peter wrote to,
and so were the Philippians and Romans, as you heard ; as for the
Thessalonians, the word ' came unto them in much assurance, and joy in
the Holy Ghost,' 1 Thes. i. 5. And this high and heavenly sense and
enjoyment the apostles used to pray for in behalf of those they wrote to.
Thus Paul for the Romans, Rom. xv. 13, ' Now the God of hope fill you
with all joy and peace in believing, that you may abound in hope, through
the power of the Holy Ghost.' And Peter exhorts those Christians he
wrote unto to maintain and not to lose this ; for having said, 1 Peter i. 8, 9,
that they had been filled (as at conversion, or soon after ordinarily) with
joy unspeakable and glorious, he exhorts them (chap. ii. 2, 3) that they
would keep up that sense and taste, even as new-born babes ; he would
have them, though men in understanding, yet always to be as babes in
their appetites and tastings of the love and goodness of God, and if they
wanted it, to cry for it.

Use 1. Hath faith and the new creature these senses joined to and
implanted in them ? Then may a Christian, if it be not his fault, lead the
most sensual life (pardon the expression) of any creature. For as God
hath made a world for sense, so God hath prepared Christ, and all things
spiritual to the new creature. You see what pleasures are in the visible
world, which the senses let in ; but the soul is able to drink in more at one
draught in a moment than all the senses can let in, or the world afford us in
ages. Now, what the world is to the body, that God and Christ are to the
soul. Of this sense the Psalmist speaks, Ps. xxxvi. 8, 9, * They shall be
abimdantly satisfied with the fatness of thy house ; and thou shalt make
them drink of the river of thy pleasures. For with thee is the fountain of
life : in thy hght shall we see light.' He instanceth in those senses of
sight, and taste, and the objects thereof, which bring in so much pleasm-e
to the body.

Use 2. See the reason why the same truth meditated on, or conferred
on, or heard again and again, to hearts prepared to relish spirituals, still
afiects with a new and fresh sweetness. If our souls only entertained, and
took them in by bare knowledge, 'it would not be so ; but faith, containing
all the senses in it, hence, if we receive them by faith, a fresh and rich
pleasure springs out of them.

Use 3. See the reason why faith hath the greatest certainty of know-
ledge about its objects of any other knowledge. The philosopher says,
Se7isus non falUtur circa j)rnprium objection : the senses are not deceived
about their proper objects (due circumstances and proportions of distance,
&c., being obsei*ved), and that the speech of Christ confii-ms it. When
the disciples thought Christ to be but a spirit, he appeals for the final
determination to two senses, seeing and feeling ; for, says he, ' Hath a
spu-it flesh and bones as I have ? ' Now, faith hath not one only, but all

Cn.\J>, II.] IN THE HEART AND LIFE. IHO

tho senses conjunct with it, and implanted in the nature of it ; so far,
therefore, as we believe, we arc certain of tho object, the reality, the exist-
ence of it, though of our interest therein we may be doubtful.

CHAPTER II.

The imcarcl effects of an holy disposition and temper in the soul are an abilitij
in the understandinri to discern, jmhje of, and approve spiritual thinrjs, and
a sincerity in tho heart, incUniny a man to ivalk in God's ivays ; what it is
to be sincere and icithout offence.

The inward fruits and effects that flow from a principle of holiness, and
do constitute and form such an habitual frame of spirit as may practically
fit a man to walk holily, are next to be considered, and they are two :

1. In the understanding, an ability to discern upon all occasions tho
difference of things, and upon an act of discretion choose and approve what
is best ; or (as the words may be varied) a judgment to discern of the
excellency of things in the ways of religion, what is more excellent than
other, and to approve of and cleave thereto.

2. In the heart (' that ye may be sincere,' which respects walking), a sin-
cerity to incline and direct a man in his way, to keep him so as not
to turn to the right hand or the left, and to preserve him from stmn-
bling and falling from his course ; and therefore it is joined here with
d'TT^oaxo'Troi, which signifies both those that walk without wandering from
their scope, their mark,* which in their course they are bound for, as also
that are void of ofience, or stumbling, or giving occasion to others so to
do ; and therefore I added, which practically fit a man to walk holily.

1. In the understanding there are holy principles : s/g rh hoxiijA^m to,
diap'sPovTot,. Both words here used have an amplitude, a comprehensiveness
in them. I will open each apart, and fit them each to the other, and all
to the thing in hand.

(1.) It signifies to try and discern the difference of things from their
counterfeit or contraries — a word taken from goldsmiths, as the use of
the word in 1 Peter i. 7 evidently shews, where he speaks of the
trial {do-/.i,(Mm) of faith, which is ' found more precious than gold, though
tried with the fire' (the goldsmith tries gold and metals either by the
touchstone or by the fire). And in an allusion to this metaphor, it is
applied to a discerning the difference of doctrines, whether about things to
be done or believed : 1 Thes. v. 21, * Prove,' or try, ' all things.' He had
spoken of prophesying in the words afore, in which ordinary gifted men
being not infallible, might mingle verisimilia, errors like truth, or dross
and corrupt doctrine with truth, he exhorts them 8orj/j^d^siv, to try, or
prove, and so hold fast what is good.

(2.) It imports, withal, an approving in judgment of what is good, a
savouring, relishing, closing with and cleaving to the goodness of it as good
and best for him. Thus, Rom. xii. 2, 3, ' Be renewed in your mind, that
you may prove what is that good, that perfect will of God ' (it is the same
word), not only to discern the will of God in its truth from falsehood in all
the latitude and perfection of it (as David speaks, Ps. cxix. 97, ' I have
seen an end of all perfection, but thy commandments are exceeding broad'),
but to approve it. There is a vastness and variety of duties commanded,
* Metaphora sumpta ab iis qui aliqiio contendunt. — Beza.

HO OF GOSPEL HOLINESS fBoOK I

sins forbidden ; and to discern those, especially the spiritual part of them,
•which is the perfection that gives the acceptation, this no man can do
but by being renewed in his mind ; but farther, so as withal to prove and
close with the goodness of that will of God in each particular thereof, to
like it, relish it, savour it (as Rom. i. 28 the word is used), under this
consideration and respect, that it is acceptable to God, as well as perfect in
itself; yea, and also as good, yea, best for a man's self that is to do it,
and all this out of a suitableness : this, to be sure, is found only in and
from a renewed mind. And thus in that former place, 1 Thes. v. 21, this
word hoy.ifia^iiv is to be understood, ' Try and prove all things, hold fast
what is good.' There is, you see, 1, a discerning the difference, prove or
try, joined with holding fast, or cleaving to the mind of God as good, as
good for me ; that if I were to make my own statutes I would live by,
it should be those and no other which I find revealed in God's word. Ps.
cxix. 127, 128, ' Therefore I love thy commandments above gold, yea, above
fine gold. Therefore I esteem all thy precepts concerning all things to be
right ; and I hate every false way.' The expressions are as full as full
may be : I esteem, I love, yea, I esteem thy precepts out of love to their
suitableness ; therefore I esteem them because I love them, and all and
every one of them, and that concerning all things, as they direct me in all
and each circumstance of my ways, as they concern any part of my life,
oppose my dearest lusts, or cross my strongest desires. And not content
with this, he expresseth it by his hatred of its contrary, * I hate every
false way.'

As these are the two imports of the word doxi/Ma^iiv, namely, both, 1, to
tiy, and 2, to approve, so suitably the other word, which here expresses
the object of these acts, ra oia(pl^o^Ta, translated ' things that differ,' is
such a word, and so industriously singled out, as answers to both, clasps
in with both ; for it signifies either, 1, ' things that differ,' and so yokes
well udth ' to try or discern,' the object of which is the difference of things.
2. They are ' things that excel,' and are more excellent, and so yokes with
the other import, to ' apj)rove as best,' or most excellent. I need not give
you an account of the first, that o/apl^oi/ra signifies things that differ,
abtd(p(i^u, are things indifferent. But for the second import of the word
take Luke xii. 7, ' Ye are of more value,' of more excellency in God's
esteem, * than many spaiTows.' Yet it is the same word that is used here.
So likewise when it is said, 1 Cor. xv. 41, that ' one star differs from another
star in gloiy ;' that is, excels another. We say of things more excellent,
compared with things less, that there is a great deal of difference. Christ
' obtained a more excellent name,' oia^po^uiri^ov. So then let us take up the
apostle's meaning, as it comprehendeth both these senses.

1. He prays their understanding may be so habited with spiritual judg-
ment and sense upon all occasions, whether of proposals of doctrines to
them, matters of controversy, wherein there is an aptness to deceit, through
a likeness, that yet when they see reasons on this side and on that side,
they might be able out of sense to say, This is truth ; that they might dis-
cern truth from falsehood, and approve it ; or in matters of practice, in all
turnings of their lives, or cases of conscience, they might quickly discern
and judge what they were to do, to see and say. This is my way ; and that
they might know this clearly, so as not to be deceived, but so as to walk
comfortably, as knowing they are doing the will of God. And this is one
frame or constitution of spirit the judgments of God's people are clothed
with. Of Christ it is said, Isa. xi. 2, 3, ' The Spirit of the Lord,' and ' a

Chap. II.] in the nEAUx and life. Ill

Spirit of wisdom and understanding,' as the fruit of that Spirit,' should
' rest on him,' and he should be of ' quick understanding in the foar of the
Lord'; that is, he should be quick-eyed, nimble-sighted, to discern the dif-
ference of things ; and answerably every Christian is made more or less a
sagacious creature. He receives wisdom in matters doctrinal, prudence in
matters practical, Eph. i. 8, Col. i. 9, a skill to know at the instant how
to walk, which all the notional knowledge in the world cannot stamp on the
mind ; for that is not ad mamim at every turn when a man is to act, but a
practical skill is needful. If a scholar had learnt all the art of.'fencing in
all the postures of it, and had the rules imprinted on his fancy, yet a fencer
brought up to it hath a skill beyond him, a sagacity impressed through use
on his eye, his hand, to spy out every advantage. Such a practical art in
discerning a man's way doth the Holy Ghost stamp on the judgment of a
man regenerate, which no use nor learning can ever enable unto. Then
again, apply the use of this word to a discerning a ditierence in things.
When a man is turned to God, how is this fulfilled in him ? He is enabled
to see a strange difference, as in things and persons both worldly and
spiritual, so in the ways of men, and in the difference of ministers. When
a man is unregenerate, he is darkness, and to men in the dark color omni-
bus laiits, all coloui-s are alike. Morality and natural devotion in men go
for grace and hoHness. Glow-worms shine as well as stars, but when a man
is converted, ' the darkness is past, and the true light shineth,' as John
speaks. And then he discerns and knows, as the same John says, 1 John
V. 19, that * we are of God, and the whole world lieth in wickedness.' The
Scriptures afford a thousand such instances. And all this the regenerate
man discerns by a kind of sense and infused sagacity. For the farther
increase of such light doth the apostle here pray ; for as this increaseth, so
like-wise hohness increaseth in the heart and Ufe.

2. He prays that their judgment might be so habited as to close with,
approve, savour the goodness and excellency of things spiritual, according
to their several degrees of excellency as best for them ; that they might
approve the excellency of spiritual things in comparison of things and persons
worldly, and answerably esteem and value Christ and all his excellencies,
so as to give up all for him, as Paul did, Phil. iii. 8, ' I account all things
as loss and dung, for the excellency of the knowledge of Christ.' And thus
Peter speaks, * To you that believe he is precious,' 1 Peter ii. 7, whenas all
disobedient ones refuse him. To such a man the saints of God are the
excellent ones of the earth, as they were to David and Christ, Ps. xvi.
Likewise the things of the law are excellent things, as the prophet speaks,
and accordingly are valued by such a man. And he so values them as to
choose these as best, and best for him. Ps. cxix. 30, * I have chosen the
way of truth, thy judgments have I laid before me.' I have deliberately
viewed and considered them all, and as deliberately chosen them, and that
as my heritage to live upon ; ver. Ill of that psalm.

3. Besides approving in common the excellency of things spiritual in
comparison to earthly and carnal, the apostle's meaning is of their approving
among things spiritual those that are most excelling. Our apostle praying
for grown Christians, as these Philippians were, the aim of his prayer was,
that among those more excellent things they might still more and more, as
he had spoken of abounding, approve of what was most excelling. In those
primitive times, though there were not several forms of religion, and all of
them acceptable to God, as some have dangerously spoken, for there is but
one God, one faith, one baptism — which latter is by a synecdoche put for

142 OF GOSPEL HOLINESS [BoOK I.

all other instituted ways of worship — yet according to the several degrees
of light there were in some churches and persons further and more excellent
attainments ; and in this regard it is he prays for these PhiUppians that
they might be heightened to the approbation of what was most excellent,
that they might abound in knowledge, love, and sense, so as to embrace
and pursue after of all other what was most excellent, by perceiving the
comparative different excellency that was between spiritual things. Acts
xviii. 25, 26, you read of a man of God, ApoUos, who was ' instructed in
the way of God,' and one that was ' fervent in spirit,' that taught and
' spoke diligently the things of the Lord,' yet ' knowing only the baptism
of John.' You read likewise, chapter xix., of certain disciples that were
true Christians, and have that testimony given them, both here in the story
of ApoUos, chapter xviii. 27, and also in that succeeding chapter xix. 1-3,
&c. ; and these had all been instructed in what was fundamental, for even
John had taught them that * they should believe on him who should come
after him, that is, on Christ Jesus, so ver. 4, who yet, ver. 2, are said ' not
to have heard so much as whether there be any Holy Ghost,' that is, either
in those his gifts which accompanied the profession of Christ, as risen and
ascended, or perhaps because they were not struck with any special inten-
sive apprehension of it, to take up their heedful regard to him ; yet it was
accounted sufficient that they and he believed on Christ. And therefore
Aquila and Priscilla took ApoUos, as Paul also those disciples, and instructed
him, as it is said, more perfectly, or ' expounded unto him more perfectly
the way of the Lord,' Acts xviii. 26. It was not teaching him a new way,
but in a way of superstruction of what he knew before. What says the
apostle, 1 Cor. iii. 11 ? * Other foundation can no man lay than what is
laid,' and, as you see, was unto them laid, even Jesus Christ ; and yet,
says Paul, ' I shew you a more excellent way.' Take the apostles them-
selves : there were many things which they could not bear ; their weak
stomachs would have cast them up again. John xvi. 12, ' I have yet many
things to say unto you, but you cannot bear them now.' And that them
now refers to an after time, in which they should ' receive a Spirit of truth,'
ver. 13. To the apostles there was a double coming of the Spirit, as to us
and them there is of Christ, The one secret, when he regenerated them,
as of Christ when he stole into the world unknown : John i. 10, 11, ' He
was in the world, and the world was made by him, and the world knew
him not. He came unto his own, and his own received him not.' The
other coming of the Spirit is, when he comes as a comforter : John
xiv. 20, ' And in that day,' says Christ, ' you shaU know that I am in the
Father, and you in me, and I in you.' As you see an instance of attain-
ing things more excellent in the apostles themselves, and ApoUos, and
those at Ephesus, so you may see the like in the Corinthians, 1 Cor. ii. 6
and 1 Cor. iii. 1, 2. The apostle is bold to distinguish and put diflference
between them that are perfect, and- what he taught unto such, and the
Corinthians themselves he wrote to. Of the first says he, * we speak
wisdom among them that are perfect,' so chap. ii. 6 ; but as for the other,
vou read what he says, chap. iii. 1, 2, 'And I, brethren, could not speak
to you as unto spiritual, but as unto carnal, even as unto babes in Christ.
I have fed you with milk, and not with meat : for hitherto ye were not
able to bear it, neither yet now are ye able.' Nay, after he had written
and almost concluded that epistle (that I may bring it to the very language
of the text), 1 Cor. xii. 31, he says to the same Corinthians, 'And yet I
shew unto you a more exceUent way.'

Chap. II.] in the heart and life. 143

This I insinuate, 1, to shew how remote those are from this primitive
spirit, that would include all within their circle, and that circle must be
what a whole nation, yea, churches of nations, agree upon, as if there
wore not room still for something more excelling, built on the former
foundations ; though indeed to destroy or alter principles fundamental, is
to destroy the church universal, both that which is now on earth and hath
been. But soberly compare these instances (if there were no other) with
the attempts and principles of this and the former times, and let none of
us exclude himself out of Paul's prayers ; that is, of professing ourselves to
be in a capacity still to approve of things more excelling than j'^et we do ;
and let us pray to God daily to deprive us of no manifestation of himself
which saints in this life are and have been capable of.

The only observation (besides those which have been insinuated and
scattered as I have gone along) I centre on, is from the coherence of those
words, ver. 9 and ver. 10, ' That your love may abound yet more and
more in knowledge, and in all judgment ; that ye may approve things that
are excellent ; that ye may be sincere and without offence till the day of
Christ :' i!g rb boxiij^d^nv, to the end you may approve, &c., and it is this.

Obs. That the readiest and speediest way for any or every Christian to
come to discern and judge aright of things that differ (as matters of doc-
trine controverted, cases of conscience, and also of ways that are more
excellent in religion) is this, that they abound in love, knowledge, with all
sense, as was explained. This observation is natural from the words ug
rh doxifid^uv, ' to the end you approve,' &c. Take sense here in all the
senses I have mentioned ; for faith, as it hath all senses annexed to it and
found in it, Heb. v. 14, seeing, hearing, tasting, smelling, so faith con-
duceth to the discerning of things spiritual, which are not taken by reason
only, but by a spiritual sense joined thereto: Job xii. 11, 'Doth not
the ear try words, and the mouth taste its meats ? ' which conjunction and
comparison signifies, that the discerning of truths is as discerning by the
taste. The understanding, as made spiritual, is the palate of the soul :
' The spiritual man discerneth all things,' 1 Cor. ii. 15. The word (p^ovuv,
put for wisdom, is savouring ; and says Job, Job vi. 30, ' Cannot my taste
discern perverse things ? ' He appeals to sense for things that are grossly
perverse, as a man by taste discerns his meat if it be stale or corrupted.
Peter's judgment having a vitiated humour overflowing it, hereupon says
Christ, ' Thou savourest not the things of God,' Mat. xvi. 23. My
brethren, the regenerate part hath all truth and goodness originally wrought
and interwoven into the temper and constitution of it, itself is nothing but
truth and goodness; and so all spiritual things are but prepared (as
1 Cor. ii.) or suited and fitted for it, and so thereby a Christian hath a
great predisposition to judge of doctrines and practices. This suits, or
this suits not, says he, with the regenerate part ; and however, though
that is not the sole determiner (for then there would be no want nor need
of reason or others' teaching), yet when reason hath done all it can, if this
neither approves nor relisheth, there is a bearing off, a not closing with
what is propounded.

Or if we take sense for experience, as it is superadded to faith, Eom. v.,
this is an help to judge. The apostle speaks, Heb. v. 14, of strong meat.
The strongest truths are suited to be digested and taken in by those that
have their senses exercised to discern both good and evil. He speaks of
experimental Christians trained up in temptations and cases of difficulty ;
whereas one (as afore) that is unskilful in the word of righteousness (the

144 OF GOSPEL HOLINESS [BoOK I.

word in the margin is, hath no experience) will be able to digest only milk.
A man discerns in things spiritual the difference, not by argument merely,
but by aim, that he presently says, This is crooked, that is straight; as a
merchant's taste who is used to wines, or an experienced apothecary
judgeth of drugs, and as jewellers judge even by sense of jewels. Or if we
take sense for extraordinary impressions from communion with God and
sense of his love in the heart, these mightily enable and guide a man, con-
firm him, and lead him into truth. How come men to discern ci^oXov ya?.a,
'the sincere milk of the word' ? 1 Pet. ii. 2, It follows, 'If so be you
have tasted,' says he, 'that the Lord is gracious.' Infants discern the
sweetness of their milk by sense, not reason. I cannot dispute, but can
die for the truth, said the holy woman martyr. Thus John exhorts them
to communion with God the Father, shewing this as one privilege of it,
that being pre-informed therewith, he tells them, chap, ii., 'Ye have
received an anointing that teacheth you all things ;' not that they needed
not teaching, for then why should he have written to them against them
that seduced them ? but he recalls them in those words unto that principle
which would exceedingly further them in judging of truths ; even as Paul
in the case of justification by works bids them but to have recourse to the
thoughts they had at conversion, when they were first humbled for sin —
Did you then trust in your works for salvation ? — this was enough to con-
fute that wicked opinion. ' This persuasion came not of him that called
you,' says Gal. v. 8 ; and so chap. iii. 2, he appeals to experience in the
same or like question to decide it : ' This only would I learn of you,
Eeceived ye the Spirit by the works of the law, or by the hearing of
faith?'

Lastly, to grow up in love. Working by faith is the shortest way to
know God's will. There is a blessing of God that guideth such a man :
John vii. 17, 'If any man will do his will, he shall know of the doctrine,
whether it be of God, or whether I speak of myself.' And David con-
fii-ms it: Ps. cxix. 98-100, ' Thou, through thy commandments, hast made
me wiser than mine enemies ; for they are ever with me. I have more
understanding than all my teachers : for thy testimonies are my medita-
tion. I understand more than the ancients, because I keep thy precepts.'

Having shewed you what it is to approve the things that are excellent,
I come in the next place to explain to you what it is to be sincere.

1. Sincerity is opposed to what is counterfeit. Thus the apostle joins
sincerity and truth together, 1 Cor. v. 8. That then is sincere which is
genuine, which is right, which is true, as when we say. This is true gold.

2. Sincerity is opposed,* also, to that which is void of mixture. Thus
sincera, in the Roman language, is sine cerd, without wax mingled. We do
not huckster the truth, saith Paul, we do not mingle it with false wares,
but as in sincerity, 2 Cor. ii. 17. Sincerity there is opposed to mixture.
Now then, apply it to grace. A sincere heart is, as the apostle calls it, a
ti'ue heart, an heart genuinely holy. Heb. x. 22, ' Let us draw near with
a true heart,' true to God, faithful to him in all things, as David is said to
have been. A sincere heart is a sound heart, 2 Tim. ii. 22, an heart that
hath a principle of life and health in it, which works out all mixture of ill
humours, and purgeth itself from all filthiness of flesh and spii-it, and
mingleth with no sin, in the constancy of a man's course. He keeps him-
self that the evil one touch him not, as sound, pure wine bokes, and seeks
to cast out the scum.

* Qu. ' applied ' ?— Ed.

Chap. II.] in the heart and life. 145

3. Sincerity signifies tliat which may be brought to the sun ; so in 2 Cor.
i. 12, ' We have had our conversation in this world, not in fleshly wisdom,
but in godly sincerity,' or in the sincerity of God, ilXr/.^mia ©joD, that is,
whereof God is witness, which may be brought to him, be held up to the
sun, and be judged to be such, according to that of Christ, John iii. 21,
' But he that doeth truth cometh to the light, that his deeds may be made
manifest that they are wrought in God.'

4. But sincerity hath a peculiar relation to walking with God (as the
word shews with which it is joined, a-Poffxcro/, without stumbling in his
way, for that word is properly used only of the feet), and so it importeth
a sound constitution of spirit both towards God and the commandments
of God in walking with him, &c. (as David expresseth it), being upright in
the way : 1 Kings ix. 4, ' If thou wilt walk before me' (speaking to
Solomon), * in integrity of heart, and in uprightness, to do according to all
that I command thee, and keep my statutes and my judgments,' &c.

5. But sincerity implies more particularly these two things :

(1.) A right intention aiming at God. It is therefore called the sincerity
of God in that 2 Cor. i. 12, and it is opposed there to fleshly wisdom,
whereby a man seeks to bring the world and religion together. No (saith
the apostle) ; I aimed at God sincerely, and that is the testimony of my
conscience. In that 2 Cor. i. 12, he joins with it simplicity. Now in
Mat. vi. 22, that which the apostle calleth simplicity, Christ there calleth
singleness. * If thine eye be single,' saith he ; it is the same word. Now
Christ his aim and scope is evidently in that place to speak of sincerity of
intention in aiming at God, and in throwing out worldly ends ; for he
speaks it in relation to a sincere purpose of not serving two masters. Men
think to compound with both, to have the world and religion too . No, saith
he ; God will have all ; he thafserveth him must serve him singly, and his
eye must be single. And because Christ spake of the aim and intention
which guides the whole conversation, therefore he adds, ' If the eye be
single, the whole body is full of light.' For a sincere intention is to direct
the whole man in his walking, as the eye doth the body in acting ; if this
intention be kept single, a man will not err. John vii. 18, He who seeks
his glory that sent him (viz., God's), the same is true, sincere, and upright,
and there is no unrighteousness in him, he having nothing to bias him, or
to make him swerve. And then take sincerity for such a temper of heart
as can come to the sun, and abide the light of it ; he who thus sincerely
aims at God's glory * comes to the light' (as Christ says), John iii. 21,
' that his deeds may be manifest that they are wrought in God,' and for
God, because such an heart can bear all that the word says.

(2.) It notes out a bent of will to all the commandments that he knoweth
to be such. I shall only name but one place : Ps. cxix. 112, * I have
inclined my heart to perform thy statutes alway, even unto the end.' In
such an inclination of heart that is thus constant to all the commandments,
lies sincerity.

Which sincerity ariseth, 1, from a love to God and his commands ;
therefore the apostle prayeth that they may abound in love. 2. It ariseth
from a sense and taste that a man hath of the sweetness of God (through
communion with him), and of that which he finds in his commands ; he
tasteth how good God is, and how good the word is. ' Oh how I love thy
law !' says David. And 3, it ariseth from knowledge ; for, as David says
in Ps. cxix. 30, ' Thy judgments have I laid before me,' therefore (saith he,
verse 128) * I esteem all thy precepts concerning all things to be right,

VOL. VIT. K

146 OF GOSPEL HOLINESS [BoOK I.

and I hate every false way ;' as he also saith in the 112th verse. Eead
that whole psalm. I may style it a mirror of sincerity. As the Holy
Ghost hath used the penmen of Holy Writ to utter divine truths scatteredly
and apart, so some more special subjects he hath been pleased to write set
treatises of. Thus Solomon's Song is of Christ and the church, and his
Ecclesiastes is of the vanity of all things. Thus John wrote an epistle of
an union with God, and Jude wrote another of false teachers ; and so David
wrote this psalm of sincerity and the characters of it, and accordingly he
begins, ' Blessed are they that are upright in the way of God.' And this
is called the integrity of God, as to give one instance concerning the meanest
service done to God : Eph. vi. 5, ' Servants, be obedient unto them that
are your masters according to the flesh, in singleness of your heart, as unto
Christ ;' that is, aiming at him, even as if you served the Lord Jesus, and
as if he bid you do everything. And do this, ' not with eye-service, as men-
pleasers, but as servants of Christ,' * doing the will of God from the heart,'
* with good will doing service, as to the Lord and not to men.' I instance
in this, to let you see how a sincere heart works towards God in one par-
ticular condition and part of obedience, that you may understand what it is
to be sincere in any other part, be it recreation, or whatever work God sets
thee about. All these put together make up this integrity, this sincerity,
this right frame of spirit towards God and his commands, that here the
apostle prays for. This is that which Job saith he would not part with,
that though he was not able to answer God one of a thousand, that is, if
he came to actions and thoughts, yet for this frame of spirit, saith he, ' till
I die I will not remove my integrity from me,' and let me be weighed in
an even balance, that God may know my integrity.

It remains that we explain what it is to be without offence. It is to walk
without stumbling, as the word signifies. The place in Acts xxiv. 16
(where the same word is used) openeth it : ' Herein do I exercise myself,'
saith Paul, * to have always a conscience void of offence towards God and
towards men ;' that is, that I might not sin against light in my inward
converse before God, or outward before men, grossly and willingly against
light ; for otherwise in all things we do oflend, as James saith. And cer-
tainly Paul to the day of his death lived so, for we find no sin against light,
either in his epistles or in the story of the Acts recorded of him, but
rather the conti'ary. Elsewhere also you have it explained ; as in Luke
i. 6, it is said of Zacharias and Elizabeth, that they walked blameless in
all the commandments and ordinances of the Lord ; that is, the precepts
of the moral law, and also ordinances of worship. You have the like
phrase 2 Cor. i. 8, 1 Thess. v. 23, that you may be preserved blameless,
aiMifi'TTToi, without reproof or accusation, or just cause of it ; sine querela,
without just cause of complaint by men, 1 Peter iii. 16 ; or of Satan,
1 Tim. iii. 7, and v. 14, who is called the adversary and the accuser. Rev.
xii. 10. But he hath not power to accuse in such cases where the believer
walks without offence.

To be without offence is to be air^oaxo'xoi. Ugoffxavrj is put properly to
signify the errings, mistreadings, stumblings and bruisings of the feet in
walking.* As afore in that of sincerity, the intention of the mind signified
therein was compared to the eye, so this hath allusion to the steps. I
shall make up the full comprehension of what this word holds forth, by
what offences I find in the New Testament the word is applied to.

1. Heedfully to avoid all such footsteps and ways before others, as may
* 'AffgoVzo'To/, proprie £t/ mbuv, metaphoric de aliis. — H. Stephanus.

Chap. II.] in the heart and life. 147

induce them to sin, or wo know may prove an occasion to others of stumbling,
or that edify them in their corrupt principles, — this is to be drpoSKO'roi, or
void of offence in walking. Thus, 1 Cor. x. 32, uT^oax.o'roi y'msOs (the same
word that is used here), ' be not offensive,' or be blameless ; give no scandal
(the particular instance he was upon, was eating in the idol's temple),
' neither to the Jews, nor to the Gentiles, nor to the church of God.' He
reckons up all sorts of religion then in the world, to all which that one
action would be an occasion of off'ence. The Jews would say, These men
profess to worship one God as we do, and yet partake with idols, as we do
not. The Gi-ecians would say. We may then lawfully sacrifice to our gods,
for lo these Christians join with us in eating the sacrifices offbred up to
them in the temples of our gods, which we (as they know) intend as a part
of our worship and religion performed unto them. The church of God
would be scandalised, 1, passively, in that religion was blamed for it, that
it would allow men any kind of practices, though contradictory to the
principles of itself ; 2, actively, that weak ones would and were thereby
drawn and encouraged against the scruples of their consciences (to avoid
persecution) to the like compliance, which also proved a step to apostasy
in many. Thus when, by our footsteps and example, we invite others to
follow us in evil, or give occasion to others to stumble, we are not a-ir^ltfs-
Ko-TToi, blameless or inoffensive.

2. To walk in any action contradictory to a man's own principles he profes-
seth before others, is to be offensive, and not d>rgo(T;cocTog, in the apostle's
sense. Besides what the foregoing instance contributes, that phrase which
Paul applies to Peter and his companions in that case is the opposite to
this. The word here, as was said, properly regards J-/' mduv, and is properly
applied to walking, and but metaphorically to other things ; therefore,
inoffenso j)ede; with an inoffensive foot, say some ; inojfeiiso cursu, others.
Most fitly therefore doth that of Paul, Gal. ii. 16, explain it, when he
charged Peter ' not to have walked with a right foot,' and that according
to the principles himself professed ; therefore it follows, * and not accord-
ing to the truth of the gospel,' that is, as the principles thereof, and those
professed by a man's self, do require. This was Peter's apparent fault there,
for he, of all the apostles, was the first that, by a revelation given in and
warranted by a vision from heaven, was himself the first who had been
taught not to forbear eating with Gentiles as unclean,' Acts x. 28, * Ye
know,' says he, ' that it is an unlawful thing for a man that is a Jew to
keep company, or to come unto one of another nation. But God hath
shewed me that I should not call any man common or unclean.' That
principle was, and had been, a partition- wall between Jew and Gentile,
Acts xi. 3, &c., and so on in that chapter ; yea, and himself glories of it,
as a peculiar honour vouchsafed him by God, in a public synod. Acts xv. 7 ;
yea, and at Antioch himself practised it, and did freely eat with the Gentiles ;
but when certain Jews came thither, he, for fear of them, separated himself,
Gal. ii. 12. This was a contradiction so notorious and visible, and his
example had such influence on others, and so justly off'ended them, that
Paul could not forbear, but openly falls upon him : ' When I saw,' says the
apostle, ' that they walked not with a right foot, I said to Peter, before them
all,' that is, reproved him, for, ver. 11, * he was to be blamed ;' and so it
comes home to the text, to explain it in the very phrase of it.

3. As thus to be void of offence before men, so not to do anything con-
tradictory to that light which a man's own conscience hath received to walk
by, not between God and himself, is to be without off'ence. In this sense

148 OF GOSPEL HOLINESS [BoOK. I.

also, Acts xxiv. 16, Paul useth the word, applying it to himself, so as we
may understand his prayers for them here from his own principles in walk-
ing, instanced in by himself: ' Herein,' says he, ' I exercise myself, to have
a conscience void of offence towards God and towards men : ' d'j^ixr-A.o-Trov
euvi'ihriGtv, it is the same word, * a blameless conscience,' nil conscire sibi.
He says not only a blameless conversation, that others shall not be able to
blame me, but a blameless conscience, not to men only, so as not to offend
them, or give them cause of accusation, but before God also. Conscience
is that principle which is the seat and principle of all that practical light
which is to guide us in our walkings with God, and is the receptacle of all
the guilt, or opposition to that light in any action of ours, which is refunded
back into it. Now Paul's conscience had received in more light than any
man's in the world, and had therefore the hardest task of it that any man
ever had, to walk up to it, and needed the more diligence and study how
to manage every action, and the circumstances of it (which is the greatest
study of the two), that not only his outward conversation to men might be
without blame or offence, his conscience bearing witness of that (as 1 Pet.
iii. 16, ' Having a good conscience, that whereas they speak evil of you, as
of evil doers, Ihey may be ashamed that falsely accuse your good conversa-
tion in Christ'), but so as if you brought his outward walking to his con-
science itself, and that conscience to God, the Searcher of hearts, he
endeavoured so to walk, as that conscience might not have a spot, a dark-
ness, a contrariety in actings of spirit, or converse, to that light which
shined into his soul from God, no, not in his actings between God and
himself. I follow this metaphor, because the apostle's parallel expression
glanceth at it, 2 Cor. i. 12, ' For our rejoicing is this, the testimony of our
conscience, that in simplicity and godly sincerity, not with fleshly wisdom,
but by the grace of God, w^e have had our conversation in the world, and
more abundantly to you-wards.' That hV^r/.^mia Qiov is a metaphor from
bringing fine linen, as lawn, &c., to the sun, to view if there be any spots
in them, by putting them between our eye and the sun. Now, saj'S Paul,
so have I done, and so I do ; I hold my conscience (for of the rejoicing of
his conscience he there speaks) to God, as to my sun and judge ; and I am
not conscious, says he, no, not between him and me, of any action in my
converse wherein I made an interposition, or cast a shadow against that
light he hath seated therein to guide me. He brought his works to the
hght of God in his conscience, to see whether they were ' wrought in God,'
John iii. 21, for thus Christ speaks of him that doth the truth. Or if you
will take it up in the metaphor used in the text, when a man, in all duties
between God and him, as well as men, hath not dashed his foot against his
light, and so is free from all bruises and wounds which his conscience
would feel, and which a tender conscience easily feels, and which all men's
consciences one day shall feel, when the heat of lust and pleasure of action
are past and gone, it is then that man is without offence. This light of
God in the conscience is, as Christ himself is said to be, ' a stone of stum-
bling, on which if a man fall, it bruiseth or breaks him ;' and a sin against
conscience is a dashing against it, a kicking against the prickings of it.
But Paul professeth his religion to consist in two things : 1. For matter of
faith and opinion, and way of worship, he confesseth himself a Christian :
Acts xxiv. 14, ' After the way which they call heresy,' says he, * so worship
I the God of my fathers, believing all things which are written in the law
and the prophets.' And ' herein,' saith he, ver. 16, ' I exercise myself to
have a good conscience.' The translation, ' I exercise myself,' is, methinks,

Chap, III.] in the heart and life. 149

a little too low and flat, for it doth not reach the higher emphasis of the
words in the original, iv rovruj di aoxu, i.e., ' in this,' or ' unto this,' as the
main study and design of my life and soul, ' do I give up myself, devote
myself.' Those devout Christians were anciently called Ascetce, that gave
up themselves wholly to God in contemplation and mortification therewith,
and made it their business. And as Paul made this his study, so (as I take
it by all that ever I have observed recorded of him) he made this his glory,
that he never, after his conversion, sinned against his light, no, not between
God and himself, which was rarely any man's glory before or since ; to be
sure it was not Peter's. He had set that down as an excellency he affected,
to keep his conscience a virgin pure ; and this made him so studious, and
versed, and exercised in this point. Unto this, says he, I give all my study,
meditation, aaxM, the best study in the world, for conscience unblotted is
the best, 3'ea, only book in the world that will remain unburnt, and be
opened and exposed, and we examined by it, at the latter day ; and when
a man hath studied to get much knowledge, he is thereby (if he will be
answerably holy) further and anew put upon a far greater and more exact
study, exercise, and meditation ; and that is, how to walk up to the light
of what he knows. And that this Paul made his glory, the Scripture every-
where testifies upon all occasions : Acts xxiii. 1, ' And Paul, earnestly
beholding the council, said, Men and brethren, I have lived in all good
conscience before God until this day.' So 1 Cor. iv. 4, ' For I know
nothing by myself, yet am I not hereby justified ; but he that judgeth me
is the Lord.' It is as if he had said, I am not conscious to myself of any-
thing, though I am not hereby justified ; that is, I do not say I am without
sin (for we must accord Paul with John, who says, * He that says he hath
no sin deceives himself), because God knows that sin in me for which I
cannot be justified ; yet I have not to my knowledge in any action gone
against my light. Also, 2 Cor. i. 12, he thus speaks, ' For our rejoicing
is this, the testimony of our conscience, that in simpHcity and godly sin-
cerity, not with fleshly wisdom, but by the grace of God, we have had our
conversation in the world, and more abundantly to you-wards.' And 2 Tim.
i. 3, 'I thank God, whom I serve from my forefathers with pure conscience,
that without ceasing I have remembrance of thee in my prayers night and
day,' And Heb. xiii. 18, ' Pray for us, for we trust we have a good con-
science in all things, willing to live honestly.' This blamelessness himself
having kept, he prays might be in these Philippians, and ought to be in all
Christians, and possibly might be, for it was in Paul.

CHAPTEE III.

What is meant by these words in Philip, i. 10, * until the clay of Christ.' The
different significations of those j^hrases used in Scripture, ' unto the end,'
and ' until the day of Christ.'

The next words to be considered in the text, Philip, i. 10, are these,
' till the day of Christ.'

I should come next, according to the order of the division of the text
given, to the positive part of holiness, ' being filled,' &c. ; but these words
cominw in between, I had rather handle them as the Holy Ghost hath placed
them. And indeed, these words come in in the midst between both, and
so appertain in common to both, and that as to this sense and purpose,
both, * that you may be without offence until that day,' or ' in that day,'

150 OF GOSPEL HOLINESS [BoOK I.

and also, * that ye be filled with the fruits of righteousness in and at that
day.' This is inserted as a matter of greatest moment, both, 1, in itself,
as a necessary requisite, that holiness in us be continued until that day
without interruption, and also crowned with perseverance. And also, 2, in
that relation which holiness hath unto that day, or the stead which in that
day it will stand us in ; that day is the special time and season which holi-
ness and blamelessness is Jordained and serves for, the day when it will
stand us in most stead, and shine in its greatest lustre. Which therefore,
3, we should have most in our eye, as a great incentive to abound in it,
that in and at that day we may be found to have been blameless, that in
and at that day we may appear filled with the fruits of righteousness, &c.

Now, 1st, to clear this phrase itself, as the words refer to that first import,
being blameless until that day, there is a difficulty hath often presented
itself to my thoughts which I will endeavour to assoil : why the apostle
should not rather have said in his petition, till the day of death ; but still
almost everywhere in his epistles, should mention the day of Christ. Now
that he should assign that day to bear the date of his prayers and consola-
tion to expire at, not extending his petitions to that eternity after that day,
it looks as if he supposed, even after death, some danger to remain until
that day, which after that day they are for ever free from, and after which
they would not need any such petition, but were secure for ever.

1. Some make the foundation of these and such like phrases to be, that
Paul was of the mind and opinion that the day of judgment would fall out
in his and their days. And that this was his opinion they allege other
like expressions that seem to look that way, 1 Cor. xv. 51, where, speaking
of the judgment-day, he says, as in the person of himself, and them of that
age, ' we shall not all die, but we shall all be changed ;' why did he not
rather say, they then living shall not all die, but he says, ive, &c. And he
again utters himself in like manner, 1 Thes. iv. 17, ' Then we which are
alive and remain, shall be caught up together with them in the clouds, to
meet the Lord in the air; and so shall we ever be with the Lord.' And to
the same purpose (say they), he supposing that Timothy might live to that
day, it was that he says, 1 Tim. vi. 4, ' That thou keep this commandment
without spot unrebukable, until the appearing of our Lord Jesus Christ.'
All which is further backed with that of Christ's speech, ' Watch ye ; you
know not what hour;' &c., 'and what I say to you, I say to all.' He
speaks not as* if he would have those his disciples then living and present,
to apprehend the day of judgment might fall out in their time.

But (1.) on the contrary, it seems evident that Paul did think and judge
that the day of judgment would not be in that age, and that therefore this
is not the import of this and the like phrases. And to that end compare
we but his speech in two epistles to the same persons, the Thessalonians :
in the first of which he maketh the same prayer that is here, 1 Thess. v.
23, he prays for them in the same style that here : ' I pray God your
whole spirit, and soul, and body be preserv^ed blameless unto the coming
of our Lord Jesus Christ.' Yet again speaking to the same persons,
2 Thess. ii. 2, he exhorts them ' not to be troubled, neither by spirit, nor
by word, nor by letter as from him, as that the day of Christ is at hand.'
That one particular enumerated, not by letter, sufiiciently cuts ofi" any
expression in his former epistle written, to import so much, and therefore
cuts off too that fore-mentioned prayer, to keep them blameless to that day.
And this reason is the same by which we may argue the like even in these
* Qu. ' speaks as ' ? — Ed.

Chap. III.] in the heabt and life. 151

latter days, that this day cannot fall out in this age, because there is yet
so much business to bo done in the world, for which there is express pro-
phecy unfulfilled, as it will ask more than the time of an age : ' For that
day (2 Thess. ii. 3) shall not come except there be a falling away first, and
the man of sin be revealed, the son of perdition.' And so we may say, the
ten kings must destroy the whore, and the Jews be called, and the whole
earth be filled with the knowledge of the Lord, ere that day come. As
therefore, as he says, so say I, they deceive you that tell you so ; and for
those phrases, ' We that are aUve,' &c., they are easily solved. He con-
siders the succession of Christians in all generations as one body and com-
munity, in distinction from all others reprobated, and accordingly says, we
shall not all die.

But (2.) in the original, the word translated until, is not a'/^>i, as at the
6th ver., nor j^'^xi'' ^^ ^ Tim. vi. 14, but it is i!;, which is often put for sv,
and so signifies m that day, as 1 Cor. i, 8 ; h rfj r,/j,i^a, in the day of
Christ, and 1 Thes. v. 23, kept blameless, h -zaso-jsia, in the coming of
Christ ; and so it is all one as to say, in, at, or against, that day — a day
for which holiness is mainly designed, when blamelessness and holiness will
be at the highest value, and of more use to you than at all times else. And
so there may be an observable difference made between the phrase he had
used in the 6th ver. of Philip, i., where, expressing his confidence that God
would perfect the work he had begun, he says manifestly, until the day of
Christ, a^si. For the perfection of glory (whereof grace is the founda-
tion) is not till then and there both in body and soul accomplished ; but
here in 1 Thes. v. 23 it is, ' that you may be blameless, in or at the day
of Christ.' And in this sense wicked men are said to treasui-e up wrath
ev rfj ri/MB^a, ' against that day of wrath,' Rom. ii. 5 ; so it is there trans-
lated, and might be here.

There is only one place, 1 Tim. vi. 14, hath /A2%f/, rintil: ' That thou
keep this commandment without spot, unrebukable, until the appearing of
our Lord Jesus Christ.' But the answer to that one place is ready and
easy, and carries a great truth with it. Paul wrote to Timothy as an evan-
gehst, who being set over churches in that age, when churches were to be
constituted, to set them in order, they accordingly received directions from
the apostles according to Christ's institutions ; yet so as their ofiices ceasing
(which, whether they did or no, I will not here dispute), the same direc-
tions were intended to all ordinary officers of churches settled. Now then,
in speaking to him, he in him speaks unto all saints and officers betrusted,
how to guide and govern churches in the ordinary way unto the end : 1 Tim.
iii. 15, ' That thou mayest know how thou oughtest to behave thyself in
the house of God.' To instruct all saints and ofiicers betrusted with the
government of churches to the end of the world, and to shew he intended
the succession of officers and Christians in what he wrote to Timothy, he
gives him, and in him them, warning of what should fall out in several
successions at the latter days of the church: ' 1 Tim. iv. 1, 'Now the
(Spirit speaketh expressly, that in the latter times some should depart from
the faith, giving heed to seducing spirits and doctrines of devils ;' wherein
he forewarns them of the apostasy of popery, which fell out in the latter
days, the middle age of Christianity, when Paul and Timothy were dust.
He speaks here too of carnal protestants, that have a form of godliness;
and he speaks too of all that fry of errors that should infest the churches ;
from all which his counsel is to turn away and separate from them, ver. 5.
I allege these places for this, that he speaks to Timothy, as bearing the

152 OF GOSPEL HOLINESS [BoOK I.

person of them that should come after him many hundred years (as Peter
also did in receiving the keys), and so that charge, 1 Tim. vi. 13, is not
barely personal, but to others after him to the end of the world ; and so he
might well lay a charge /■/•s^f , ' loitil the day of Christ,' and the ' command-
ment' there is all the doctrine in that epistle, where church institution and
rules for worship and government take up a great part. Thus ' command-
ment' is taken for the whole doctrine delivered : 2 Pet. ii. 21, * For it had
been better for them not to have known the way of righteousness, than after
they have known it, to turn from the holy commandment delivered unto
them.' Thus also in chap. iii. 2, ' That ye may be mindful of the words
which were spoken before by the holy prophets, and of the commandment
of us the apostles of the Lord and Saviour.' And the truth which I said
this explication carries with it, is this great and manifest one ; that church
institution for worship and government contained in that and other epistles
(I say other also, for who shall put the difference of these in this, from
those in other epistles ?) are the commandments of Jesus Christ, the charge
of which lies upon the churches of God to the coming of Christ. Similarly
unto the style of which injunction here in Timothy, Paul elsewhere speaks,
when he says of the great ordinance of the Lord's supper, ' ye shew forth
his death till he comes ; ' and Christ answerably gives forth his promise,
reaching to the same date that Paul's charge doth. And as he speaks to
the saints under Timothy's name, so Christ under his disciples' names
speaks to all others: ' Go, teach and baptize' (synecdochically put for all
outward administrations) ; ' I will be with you to the end of the world.' So
then ordinances and the command for them continues to the end. This
we have only gained by the way, to give an account w'hy /J'i/Ji, u7iiU, is
used in that passage, more especially as noting out the whole continuance
of time till the day of judgment, w^hich yet is not in these other passages
of Paul's prayers, which are rather to be understood of being kept blame-
less in the day, and in the coming of Christ.

But a third satisfaction to the objection mentioned is, that if the reading
be retained until, iJg for usque ad (as Beza explains it), as noting the con-
tinuance of their being preserved all the time until then (which, because the
word may signify, I would take in), yet for the thing itself, both phrases
come all to one, as in the reality of the event ; and it is all one to say, to
be kept till the day of death, or till the day of Christ. And this intei7)re-
tation two places do warrant : the first is Rev. ii. 10, ' Be thou faithful
unto the death, and I will give thee a crown of life,' which manifestly
argues that the faithfulness which is continued until death hath an imme-
diate reward of a crown of life, and is completed then, so as to admit no
addition of flowers to that crown by any faithfulness after ; for only so
much as till death is rewarded, and no more accounted. And thus Paul
reckons his account finished, his computes perfected at death : 2 Tim. iv. 7,
' I have fought a good fight, I have finished my course, I have kept the
faith.' When I come to die, there is an end of, a finishing of all, unto
which any degree of glory is accounted ; when I come to die, I shall have
done my part, I shall have finished my course. As for that to Xoi'tov (which
we translate 'henceforth'), that remainder for ever after, that noway lies in
me, it is God's part, I shall have done all mine ; nothing remains but for
him to give me a crown of life. So then to be kept blameless to the day
of death, as it is enough for our parts, so it is all one with this here, until
the day of Christ. The second text is 1 Cor. i. 8, ' Who shall confirm you
unto the end, that ye may be blameless in the day of om* Lord Jesus Christ.'

CUAP. rV.l IN THE HEAKT AND LIFE. 153

Here is both the one and the other mentioned together, to that sense which

1 have given ; for to confirm to the end, is to the end of our lives ; and if
we are so confirmed till the end of our lives, we shall be blameless in the
day of Christ. For such we shall be found at the latter day, as we were in
our lives to the day of our death. And thus it is necessary to distinguish
these two phrases, to the end, as meant of death, from that other, as of the
daij of Christ, for else it had been a tautology, when yet the latter is made
the end of the former ; and the reason why yet these two are one in the
issue and reality and event is, because as the tree falls it lies, qualis hinc
exit, talis Judicandiis in isto die, there being indeed no account to arise
from all that passeth between the day of death and this of judgment ; for,

2 Cor. V. 10, we are to be judged only for what the soul doth in the body :
' For we must all appear before the judgment-seat of Christ, that every one
may receive the things done in his body, according to that he hath done,
whether it be good or bad.' The account is not for what is done out of
the body, which is alike common both to wicked and godly men, to those
that have done good or evil ; and therefore Paul, Heb. ix. 27, makes no
more between, but that it is appointed for all men to die, and after this the
judgment ; and he speaks of the general judgment, for it is brought as a
parallel instance, to prove Christ's coming the second time, as it foUoweth
there, ver. 28, • So Christ was once otiered to bear the sins of many : and
unto them that look for him shall he appear the second time, without sin
unto salvation.'

But if the question be asked why, since these two phrases, ' to the
end,' and ' to the day of Christ,' come both to one sense in reahty, he
should choose rather and more frequently to use this latter, ' till the day of
Christ' ? the answer is, Because holiness is of more concernment to us
at that day than at all times else ; therefore he contents not himself here,
nor also, 1 Cor. i. 8, to have said, who shall confirm you to the end, viz.,
till death, but adds also, in the day of Christ.

CHAPTEK lY.

How we may be said to he kept blameless until the day of Christ.

Thus much touching the difficulty in the phrase ; there is another remain-
ing in the thing itself, which is concerning the blamelessness, or being void
of olfence ; how both in this and other places, as 1 Cor. i. 8, 1 Thes.
V. 23, the promise included in these prayers, to present us blameless in
that day, is to be understood. For men shall be presented such as they
were in this life ; and in this life in many things, as James says, we offend
all ; and many of the saints after conversion run into scandals and offences
to others, and their own consciences. How then are such prayers and pro-
mises fulfilled ■?

To this an antinomian would be ready to give an easy answer with
respect to their principles : that all this is accomphshed in justification ;
because Christ shall present us then to himself and his Father, clothed
with his righteousness, we shall be spotless and without wrinkle. But the
blamelessness of the saints here, and in other the hke places at that day,
is not that of justification, but sanctification. 1. For here he speaks of sin-
cerity, ' being filled with the fruits of righteousness.' 2. And elsewhere,
1 Thes. V. 23, ' The God of peace sanctify you wholly, that your whole

154 OF GOSPEL HOLINESS [BoOK I.

soul and body be preserved blameless at the coming of Christ.' It is spoken
of sanctification, you see ; and as so taken, I find it sometimes uttered (1.)
as an absolute promise which God undertakes to perform, as well as that
the saints shall persevere ; 2. sometimes as a prayer for, and exhortation
to, us to be found as such, so here. And the several consideration of either
will answerably afford a double distinction of blamelessness, even of sanc-
tification intended in this and the like places.

1. We find absolute promises annexed to the prayers he makes for
their being kept blameless to that day, that God will perform it : 1 Cor.
i. 8, ' Who shall also confirm you, to the end, that ye may be blameless in
the day of our Lord Jesus Christ.' And that it is an absolute promise the
9th verse shews : ' God is faithful, by whom ye were called into the fellow-
ship of his Son Jesus Christ our Lord.' And in more absolute terms yet,
1 Thes. v., you have heard how he prays, even as here in ver. 23; and
yet, verse 24, it follows, ' Faithful is he that calleth you, who also will do it.'
He first engageth God's faithfulness, and then doubles the assurance, * he
will do it,' yea ' also do it,' as sure as he hath called you. Yea, and it is
such a promise as shall be performed unto all saints called, small and
great ; for the promise is founded upon a consideration, that in common
holds true of all the saints, ' faithful is he that calleth you ;' and all saints
are saints by calling, in the same 1 Cor. i. 2. Of necessity, therefore,
such a blamelessness, of that latitude and size, must be understood in these
places, as is a common privilege to all saints that ever were, or shall be,
and common even to those that have run into offences, as many of those
he wTote to also did. And to interpret this only of that perfect sanctifi-
cation, wrought just at the parting of soul and body, is too dilute ; because
Paul prays and exhorts, and accordingly promiseth from God, that during
the whole com-se and time of their lives they be so kept, even blameless.
There is therefore, brethren, a blamelessness and sincerity in the saints,
some especially, in respect of all that vacuity of aU sorts of offences, such
as in the sense the word was interpreted. But in respect to those prin-
ciples and laws which the state of gi-ace is bounded with, and men pre-
served in that state, notwithstanding such particular ofi'ences, there are
certain principles which are essential to the being and keeping of us in the
state of grace, as that a man should live in no known sin, but live in the
constant practice of known duties, seeking the glory of God in all. The
apostle John hath everlastingly stated such principles as the bounds, the
limits between both estates : 1 John iii. 7, ' Let no man deceive you ; he
that doth righteousness is righteous, even as he is righteous.' He speaks
not of particular acts ; wicked men may do some things righteous, and
godly men do things that are evil. But his to/s/V, is a man's course, work,
business, to go on in an ill track, as the devil from the beginning. Another
like principle^ Paul inculcates, Piom. xiv. 7, 8 : ' None of us lives to him-
self, but to the Lord ;' that is, maketh God's glory the end of his coui'se
and ways. This is a fundamental maxim of our lively, they are none of
us that do not ; we own them not, nor will Christ own them. To be kept
then to the practice of these and such hke, is radically and essentially
necessary to the being kept in the state of grace. Again, if a man falls
into particular acts of sin through temptation, wherein a Christian ofi'endeth
his own conscience or others, an essential law to the being kept in the
state of grace is to return and convert, humbling themselves, renewing their
repentance, as Peter did whose faith was recovered. ' I have prayed,' says
Christ, • thy faith fail not.' He wept bitterly, repentance was renewed,

Chap. IV.] in the heart and lu'e. 155

and he loved Christ more than ever : ' Lord,' says he, ' thou knowest I love
thee.' Now then, as in respect to such principles as these there is a blame-
lessness, a being void of ofl'ence according to the rules of the gospel, whenas
in respect of acts there is not a blamelessness in conversation, this is
such a blamelessness as that perfection of heart is said to be in David,*
1 Chron. xxviii. 9, and in Asa all his days, 2 Chron. xv. 17, though with
a nevertheless (as there) of many foul acts, the particulars of which you may
read in chap. xvi. It was a comparative perfection, taking their whole
course and summing up the account of all their days, as it is there said ;
yea, and further, when in respect of such acts committed a man is to be
blamed, Gal. ii. 11, yet if a man renews faith and repentance, he is,
according to the rules and verdict of the gospel (which is that royal law of
liberty), rendered pure and void of oflence. Again, this Paul upon these
principles pronounceth of the Corinthians in a matter wherein they had
been highly guilty (as in the business about the incestuous person, 1 Cor.
V.) ; yet in 2 Cor. vii., after he had related how they had * sorrowed' (for
their sin) ' to God,' and ' after a godly manner' (witness all those gracious
dispositions he rehearseth, ver. 11), in the conclusion he gives forth this
gracious sentence of the gospel thereupon : * In all things you have
approved yourselves clear in this matter,' ayvovg (as high a woi'd as any
other, equivalent to that ' without spot or wrinkle'), clear, not in respect only
to other things in their lives wherein they had done worthily ; but even in
this very matter wherein they had afore been so foully fault}'. The sin
they had committed could not be undone, but yet they had done all (* in
all things we have shewn,' &c.), all, namely, which the law of liberty, the
gospel, requires in such a case (the particulars of which he had reckoned
up), upon which it declares a man pure. Neither speaks he of purity
through justification, that is, only by faith, not repentance; but according
to the rules and maxims which about sanctification the gospel holds forth,
and according to which the day of judgment shall proceed.

So then we see one sense in which those speeches of the apostle (take
them as absolute promises) are to be understood ; and this kind of blame-
lessness must needs be supposed at least to be intended in these prayers of
Paul, especially in that parallel prayer of his (1 Thes. v. 23), where the
promise of keeping all the saints in this respect blameless is also annexed ;
and this to be sui-e his prayers attained for them that were true saints
among them.

But yet, my brethren, this is the lowest, and if I may call it so, the
worser sort of blamelessness ; though indeed thus to be kept all a man's
days in the midst of many offences, still within the circle and limits of the
state of grace, is an infinite privilege and high specimen and argument of
God's free grace, according to that of Hosea xiv. 4, ' I will heal their back-
slidings, I will love them freely.' In the state of nature, God gives examples
in various proportions, and degrees, and sizes, how far in common righteous-
ness men unregenerate may proceed, and yet remain unregenerate, and be
still in that estate. Some attain to the height of morality, as Socrates ;
others of legality, * as concerning the law blameless,' as Paul, Philip, iii. 6 ;
others attain to a degree of a work evangelical, yet not saving : 2 Peter
ii. 19, 20, ' While they promise them liberty, they themselves are the
servants of corruption : for of whom a man is overcome, of the same is he
brought in bondage. For if after they have escaped the pollutions of the
world, through the knowledge of the Lord and Saviour Jesus Christ, they
« Qu. ' Solomon ' ?— Ed.

156 OF GOSPEL HOLINESS [BoOK I.

are again entangled therein, and overcome, tlie latter end is worse with
them than the beginning.' They do escape the pollutions of the world
through the knowledge of Christ, who yet remain in their nature ; swines
washed outwardly yet not renewed, but returning to their former vomit.
And God in his actings towards those in a state of grace, to shew the glory
of his free grace in the variety of dispensations, doth preserve in and amidst
several sizes and dcgi-ees of unblameworthiness those whom he saves.
Some run out farther, others in lesser measures as to particular acts of sin,
and yet still so as they remain within the line of communication of those
principles mentioned. And as it is a matter of difficulty to define how far
a man unregenerate may go in external acts of virtue, and yet still continue
within the sphere and dominion of that unregenerate estate, so it is as
hard to say how far saints may fall, or how often, into oflence and blame-
worthiness, and yet this radical fundamental blamelessness as to the
principles of the state of grace, both for his whole course and reducements
by repentance, be preserved. Some are more scarcely saved, though
certainly saved ; some are suffered to put the sure mercies of David to it.
Thus the sureness of God's mercies were exemplified in David and Solomon,
for they tried, especially Solomon, how far they would hold. I sinned,
saith Solomon, to the utmost of the tether, as far as the lines of the
principles of grace would reach, as far as would be consistent with them.
Himself expresseth it thus in the sad story of all his vanities, in Eccles.
chap. i. and ii. He inserts this, Eccles. ii. 3, that he ' yet acquainted his
heart with wisdom ;' and his reducements by repentance are known to
you, for the title of his book is a testimony of it, and yet he was so scarcely
saved, that it is a controversy in the church to this day whether he were
saved yea or no. And although this may be an encouragement to some
souls who have had great diversions from God in their lives since their
calling, that the prerogative sovereignty and the faithfulness of that grace
they are under the dominion of hath reduced them, and hath in all their
goings astray kept them within the fore-mentioned principles of this state,
and hath reduced them from their wanderings ; yet whoever he be that,
having the work of God upon his soul, will think with himself, I will be sure
to sin but so as to keep within that compass, let that soul know that he
into whose heart this thought enters, or takes any hold in, is at the next
step to outsin those principles, and to sink into eternal perdition. For,
poor soul, though the free grace that is in God may say it, I will suffer
such an one to sin, and yet keep him blameless according to the covenant
of grace, yet it is desperate daring for thee to say this, or to presume upon
it ; and it is indeed utterly against the ingenuity* of grace, and argues
nothing but selfishness in thy soul. Thus much of the first sort of blame-
lessness which the absolute promise is made to.

2. There is certainly, in the second place, another sort intended; for the
apostle prays not barely that they may be kept blameless, according to the
principles of the state of grace ; but this being a prayer indefinitely uttered,
therefore that sort of blamelessness which is possible to be attained by saints
must be intended here; and my reasons are, 1. Because in prayer we are
allowed to seek for ourselves and others the utmost good which by any kind
of promise we judge they may possibly attain to. And 2. It is evident he
stints not himself here barely to pray for perseverance, but for their abound-
ing more and more, so ver. 9, and that they might be filled down, laden
with the fruits of righteousness ; and he aimed therefore at the highest
* That is, ' ingenuousness.' — Ed.

Chap. IV.] in the heart and life. 157

blamelessness in his prayer for these. I will not dispute now whether the
desires of our prayer may not be extended beyond what we know God in
his decrees will grant, when yet his revealed will propounds it as what
should and ought to be in us, and as what wc should aim at and endeavour
to attain. Thus, in Mat. vi. 10, ' Thy will be done on earth, as it is in
heaven ; ' and also, 2 Cor. xiii. 7, ' I pray God ye do no evil ; ' all which
will one day bo accompUshcd on this earth when Clirist comes to judgment.
But take this blamelessness de facto, attained at the highest pin (without
breaking the strings of mortality) it hath in any been wound up unto, and
as we descended to the lowest degrees in the other interpretation, so let us
ascend up to the highest possible in this other. And such a blamelessness
(we may well understand) he intended for these Philippians ; and what was
the aim of his prayers should be the aim, yea, hope, of our endeavours ;
and to understand what blamelessness this is, let us take his ov/n example,
1 Cor. iv. 4, *I know nothing by myself (not any fact against light, and
he speaks it as in relation to a censure of him by the Corinthians), and
though I am not justified (which belongs to another court) by this kind of
blamelessness (for I do not say I am without sin), yet this blamelessness I
have (says he) that I never sinned against light from the first of my con-
version, I know nothing by myself. If he had so sinned he must have
known it, and his conscience have checked him in the writing this.

So then, from hence I gather that besides the former there is a blame-
lessness possible to be attained as a more special privilege, and to be aimed
at by Christians, even to be void of oflence against light of conscience all
the residue of a man's days. I say it is a special privilege for him who
attains to it. The chief of the apostles, that forsook Christ, did not attain
it, yet Paul did; therefore propounds himself as an example: Follow me, as
I follow Christ. And it would seem that Paul was kept to the very end of
his days, to his ofiering up. For, 2 Tim. iv. 18, he expresseth his confi-
dence in him that had hitherto kept him, ' that he would deliver him from
every evil work, and would preserve him unto his heavenly kingdom.' His
meaning is not simply that God would save his soul, and accordingly keep
him from such ways of sinning as could not stand with the principles of
grace ; but further, so to keep him in his heavenly kingdom as he might
be kept from every evil work, such as was contrary to the principles which
he professed before others, or which his own conscience had the impression
of. And that place is not so fairly or honourably enough to Paul's spirit,
nor rightly as to his scope, interpreted of deliverance from persecution, and
the evil workings of evil men against him. For this interpretation is
grounded on that false pretence that the occasion of that speech was the
narrative of his being delivered out of the mouth of the lion Nero, in the
words before, and so as that confidence of his should intend only like
deliverances fi'om the bloody hands of persecutors. No ; for he was not
delivered, but died by the sword of the same Nero, whose power he had
now escaped. But Paul's confidence had a further deliverance in his eye,
which that very deliverence was a pledge of. His case stood thus : I
Paul (I speak in his person to utter his sense) have been often before the
bars of kings and great ones for my life in the profession of Christianity,
(you read how before Felix, Agrippa, and the high priest in the Acts), in all
Buch pressures I never did anything at any time (I thank God) unworthy
of my profession. You read how, instead of pleading for his hfe, he still
endeavours at the bar to turn them Christians he spake to. God still pre-
served him from every evil work ; upon all such sore trials he came not off

158 OF GOSPEL HOLINESS [BoOK L

halting. Now in my old age (for so it was when he wrote this, now he
was ready to be offered, and the time of his departure was at hand, and
this story was then newly acted) I was called before Nero, and I was more
put to it than ever. Ver. 16, ' At my first answer no man stood with me,
but all men forsook me : I pray God that it may not be laid to their
charge.' Yet, as at all other times you have heard or read of, I have
undergone great trials, this time of temptation is as great as I ever under-
went, and yet, notwithstanding, the Lord stood with me and strengthened
me. The chief of his intention, you see, was not upon outward deliver-
ance, but how not to sin, how to carry it so as to credit religion, to come
off so as to make a good confession for the advantage of the gospel, as
elsewhere he had done ; and that this is his meaning the next words shew :
* that by me the preaching might be fully known, and that all the Gentiles
might hear.' Paul having thus as a lion kept his integrity in this great
certamen in his old age, and having made this his glory, besides his being"
delivered out of the mouth of the lion, what was his reward ? God came
in upon his spirit with fresh assurance, not only that he would preserve
him unto his heavenly kingdom, so as not to fall away, but that he would
from thenceforth deliver him from every evil work. Oh, that gladded
Paul's heart ! I shewed you formerly how Paul made this his glory, but
we could not tell certainly whether he might not blemish his glory after ;
but this scripture shews that, as he had made it' his ambition not to sin
against his light, to be void of offence all along, so he had now the security
of it as a special privilege. An holy man that affected the same exemption
came once to me, and professed he had read all the Scriptures over, and
could not find one promise to keep a believer from a gross sin as long as
he lived. I thought of this, I know no other, I observe that, upon eminent
trials, such as that was of Paul's, God useth to seal up something to a
man's soul of special grace to him. In the 28th of this 1st chapter of the
Philippians, when Christians are called to bear witness for Christ, ' Be you
in nothing,' says he, ' terrified by your adversaries, which is to them an
evident token of perdition ; but to you of salvation, and that of God.'
God at such times, and upon such occasions, used to give (ordinarily to
martyrs and confessors of him) an evidence and token of their salvation ;
as unto the persecutors, a consternation of spirit, which is to them an
evident token of perdition. Now therefore upon this occasion he gave unto
Paul a double assurance at last, who had served him in so many trials : 1.
He gave him an assurance of preserving him to his heavenly kingdom, which
is common to other Christians. 2. He gives him an assurance, which was
more special, of delivering him from every evil work, which he had so much
desired. God said to him. As hitherto thou hast not, so thou shalt from
henceforth never commit any evil work against thy light and principles.

I have been the larger in this, to set before you the examples, the possi-
bility of attaining this kind of blamelessness, for which he therefore prays
for these Philippians. I would provoke your spirits hereby to affect it, and
endeavour it. It would seem attainable also by other instances, as that of
Elizabeth and Zacharias, the parents of the Baptist. Luke i. 6, it is said
they were ' both righteous before God, walking in the commandments and
ordinances of the Lord blameless.' You profess to live in obedience to
commandments. I beseech you, do the same with respect to ordinances,
and all ordinances ; for they are all of a like necessity, and the second
commandment commands j'ou this duty. From this doctrine, though the
papists would fondly gather their perfection and possibility of keeping all

Chap. IV.] in the heart and life. 159

the commandments without sin (however John and James contradict it,
saying, * in many things we oflend all '), yet we may well allow them (their
errors having usually a shadow of some truth, which they miss, speaking
either over or under) a possibility to be blameless in respect of sinning
against light, and so to have a conscience void of offence before God and
man. And the reason for it is this, because if an holy man be, and is often
kept from such sins a week, a month, a year, then it is also possible with
this state of frailty to be kept all his lifetime ; but for the papists' perfection,
a man is not kept an hour, a moment, sin cleaving to all we do. The
apostle Peter, though he had not so lived from the time of his conversion,
yet from experience now perhaps he had learned the way how thus to be
kept, and accordingly directs those primitive churches he wrote to, 2 Peter
i. 10, where, exhorting them to all diligence, &c., he adds this motive, ' If
ye do these things, ye shall never fall.' What ! fall away ? There is no danger
to men, partakers of the divine nature, so to do ; but as the word imports
never, firrrrors, not at anytime. And that doxology of Jude seems more clearly
and fully to hold forth such a meaning as I have put upon this petition of
Paul for these Philippians, and so wuthal to argue the possibility of obtaining
it, which he would have those primitive Christians to have in their eye to
obtain at God's hand. Jude ver. 24, ' Now unto him that is able to keep
you from falling, and to present you faultless before the presence of his
glory with exceeding great joy,' &c. I observe how the apostle had afore
made mention of very great errors and miscarriages in doctrine and life,
which some professors in those times had ran into, and he had also spoken
of the day of judgment ; and to be kept faultless hath relation to those gross
sins in judgment and practice, which would be of infinite moment to them
at that day, for it would cause mighty exultation and a triumphant joy.
And as Paul prays here, so he there sets out God to them as able to keep
them, to the end they should have recourse to him, and so to do with
encouragement ; that as he was able, so that he might do it for them. For
to that end is God set forth to them as able to do this for them, and so he
concludes his epistle.

Obs. The only observation or meditation I shall now make is, that the
solemnity of the great day ought to be continually in our eyes, as that
which should move us to be sincere and blameless. For therefore it is that
the apostle chooseth to use the phrase, until, or in the day of Christ (for
either serves a bottom for this meditation), rather than until the day of
death. We should so walk and live and die as if we were immediately to
go to judgment at the very hour of our deaths. And though both the one
and the other import the same thing in the event, yet the consideration of
this latter strikes a greater awe, and that is the true reason, which is a
remaining part of the former objection, why Christ in his cautions to watch
and be sober, under which he expresseth the highest care to be holy, and
to be continually ready, still mentions this day. Mat. xxiv. 42, ' Watch
ye therefore, for ye know not what hour your Lord doth come.' Mark xiii.
35, 36, ' Watch ye therefore : for ye know not when the master of the house
Cometh, at even, or at midnight, or at the cock-crowing, or in the morning ;
lest, coming suddenly, he find you sleeping.' And ver. 87, ' What I say
to you, I say to all in all ages.' And he speaks of the day of judgment,
and presseth this readiness and preparedness upon the uncertainty of the
coming and approach thereof, both to them in that age who knew it not,
and to us, and those after that did and do know, it could not be in their or
our times ; yet because judgment finds us as death leaves us, and as our

IGO OF GOSPEL HOLINESS [BoOK I.

behaviour in this world hath been, therefore it is that Christ gives forth the
caution to all ages of watching for the day of judgment, thereby to make
the greater impression. It always moves men, both as it contains a pro-
mise sealed with Christ's last prayer and blood, and as withal it carries the
greatest warning for our care and study how to behave ourselves in this
world. Thus Christ at last, when himself was to go to God out of this
world, as having seen and passed through the temptations of it, as a signal
instance of his love for us, prays that we should be kept whilst in this
world. Thus in his last prayer, wherein you may see wherein his solici-
tude ran out , most : John xvii, 12, ' While I was with them in the world,

1 kept them in thy name ; those that thou gavest me, I have kept, and none
of them is lost but the son of perdition, that the scripture might be fulfilled.'
And ver. 15, ' I pray not that thou shouldst take them out of the world,
but that thou shouldst keep them from the evil.' The time of their being
in the world had all the danger in it, and he had a special memento and
occasion at that time to put up his prayer ; for Peter was to deny him, the
disciples to leave him. I have been glad that Paul in saying, that neither
death nor life shall separate us from Christ, did put in life, for I profess I
fear life and the temptations of it, and how to go through this world
comelily, more than death. Now then, as the time and concernment of
danger is in this life, so the consideration of a judgment to come should have
a great influence to keep us blameless in this world, and free from the evil
of it; therefore here he mentions that day, as also Christ doth, Luke xxi. 36,
' Watch ye therefore, and pray always, that ye m.ay be accounted worthy to
escape all these things that shall come to pass, and to stand before the Son of
man.' To stand, namely, in judgment (as Ps. i., the phrase is), and thus
Paul likewise aweth Timothy, and us in him, 1 Tim. vi. 14, ' That thou
keep this commandment without spot, unrebukable, until the appearing of
our Lord Jesus Christ.' The force of this motive lies thus : as Christ
appeared before Pilate (for that was God's day of judging Christ standing
in our stead), so thou, says Paul, must appear before Christ ; therefore I
charge thee keep this commandment ; and therefore the apostles turned
the eyes of all the primitive Christians upon that day, or the coming of
Christ. It was a great part of the religion of the primitive Christians to
wait for the coming of Jesus Christ, and they are described to us to have
been such as those that walked in view of it, as those that had that day in
their eye, and should then be judged ; and in this they are set forth as a
pattern to us : 1 Cor. i. 7, ' So that ye come behind in no gift; waiting for
the coming of our Lord Jesus Christ.' He makes this an evidence of their
excelling in all other gifts : 2 Tim. iv. 8, ' Which he shall give me at that
day : and not to me only, but unto them also that love his appearance.'
This latter, you see, is a paraphrase, a description of the saints in those
times, and all ages ; and as he describes them by it, so he sets it before
them as his own principle, which did keep him steady in his walking :

2 Cor. V. 9, 10, * Wherefore we labour, that, whether present or absent,
we may be accepted of him. For we must all appear before the judgment-
seat of Christ ; that every one may receive the things done in his body,
according to that he hath done, whether it be good or bad.' There is a
necessity of it, we must so appear, none can avoid it ; and we shall not be
present only as in a crowd, so as to hope to shrink aside and hide ourselves
unseen, but we must be singled out, be presented (as Col. i. 28), and stand
forth apart as at a bar. Men that are personally called to appear ought
'xoc^acrrivai ffw/iar/, personally to answer, Rom. iv. 10, ifirr^oadsv, in conspicuo,

Chap. IV.] tn the heart and life. IGl

to be seen of all, 2 Cor. v. 10, to the end they may be made trans-
parent, and be seen through and through, what they are or have been in
their lives, i^avisudrimi ; and this is then to be made apparent to men, as
now unto God, ' We are now manifest to God, and we trust also in your
consciences.'* However, this place implies, that at that day we shall be
made manifest one to another, even as now we are unto God,

It is a great scripture, and full of majesty, in 1 Thes. iii. 12 ; he
prayeth they may ' abound in love more and more (as here), to the end
their hearts might be established unblameable in hohness before God, even
the Father, at the coming of the Lord Jesus Christ with all his saints.'
He presenteth before them the solemnity of that day, by all such ways as
might strike their hearts. 1. He tells them they must appear before God,
the judge of all, as Heb. xii. he is set forth. 2. Before Jesus Christ, who,
Heb. iv., is said to have a sword in his hand to rip up every man's heart
and conscience, to divide between the marrow and the bones, and the
intentions of the heart ; and that description of him referreth to judgment,
as the close of that discourse shews : noi$ ov 6 Xoyog, to whom we must give
an account, as speaking of judgment, though it is otherwise translated.
3. He tells them that the saiuts will be all present there, and the general
assembly of angels and first-born ; and these as witnesses, yea, judges,
when all of a man shall be ripped up. And to this place add that of Jude
14, 15, ' Lo, he comes with ten thousand of his saints, to execute judgment
upon all, and to convince all that are ungodly among them of all their
ungodly deeds which they have ungodly committed, and of all their hard
speeches which ungodly sinners have spoken against him.' Now therefore,
when Paul considered what a judicatory, a presence there will be, and how
that all secrets shall be ripped open and laid together, he falls a-praying
that their hearts might be established in holiness ; for, as I will shew you,
God will make out every man's state by his works, and the casting of men's
conditions shall, according to an evangelical rule, depend thereon. Now
observe it, that this prayer is plainly and directly for this, that then at that
day their hearts might be established in holiness. Now it would seem
strange, that for men who are to be in heaven a long time before that day,
there should be supposed a need to pray that their hearts should be then
thoroughly estabhshed in holiness, which they should have here in this life,
to the end they might then be without wavering or fear established. Yet
to me the reason is clear, for they are not then to be judged, nor is their
condition to be sentenced by that holiness they have had in heaven, but
barely by that which men have had here on earth, whilst in the body, as
you heard. All is put upon this, whether such holiness accompanied here
their faith, as puts a manifest difference between them and hypocrites, and
by that evidence it must and shall be made forth to others. Thus Jude,
because he had said Christ comes with ten thousand of his saints, prays,
ver. 24, ' Now unto him that is able to keep you from falling, and to present
you faultless before the presence of his glory with exceeding joy,' &c.^^ And
thus I understand Peter, 2 Peter iii. 14, ' Wherefore, beloved, seeing that
ye look for such things, be dilig«nt, that ye may be found of him in peace,
without spot, and blameless.' In peace, that is, in their spirits ; and there-
fore John still makes a great matter of it, to have boldness at that day :
1 John ii. 28, ' And now, little children, abide in him; that, when he shall
appear, we may have confidence, and not be ashamed before him at his

* Non modo sisti praesenter, sed illic in nos inquiri, ut palam fiat qui fuerimus. —
Beza.

VOL. vn. L

162 OF GOSPEL HOLINESS [BoOK I.

coming.' And again, chap. iv. 17, ' Herein is our love made perfect, that
we may have boldness in the day of judgment : because as he is, so are we
in this world.' And there will be a confidence and a quietness in the soul
when heaven and earth shall shake.

CHAPTER V.

What it is to be filled with the fruits of righteousness in our course of obedience.

I would turn Paul's prayer, Philip, i. 11, here for these PhiHppians, into
exhortations unto you. His prayer is for, and the bent of my exhortation
is unto, holiness, in all the eminent parts and principles of it : in heart,
ver. 9, 10; in life, in this 11th verse, where I am now arrived, which
holds forth the positive part of an holy conversation, 'being filled,' &c., as
being blameless did the negative. There are three things to be spoken
unto, for the opening of these words :

1. What it is to be filled with the fruits of righteousness.

2. The kind of these fruits, such as are by Jesus Christ to the glory and
praise of God. He prays for such, because he knew no other would be
accepted.

3. The third is, of what concernment it is, at or against that day of
Christ, that saints be filled with such fruits. For those words, ' in that
day,' coming in between the former word blameless and this ver. 11, do
indiflferently refer to both ; and so to the words of ver. 11 in this sense,
that look what fruits any man hath brought forth, he shall appear laden
with at that day, as a tree in autumn with all its fruits.

1. To explain what is meant by fruits of righteousness, three particulars
might be handled: (1.) the metaphor there used, 'fruits;' (2.) the gene-
rical nature, substance, or matter of them, ' fruits of righteousness ;' (3.)
what it is to be ' filled ' with them, which is the main thing that his peti-
tion is directed to.

(1.) For that similitude of fruits, I will forbear to gather it from all the
branches of that metaphor, though it might afibrd good store to be laid
up. It is a metaphor the Holy Ghost doth frequently delight to set forth
abounding in holiness by ; yet in such a variety of allusion, it is difiicult
to define what more specially he aimed at. Instead of a large prosecution
or drawing out the allegory in any one, I shall content myself to present
rather the severals, which this allusion may have respect unto. There are
three sorts of fruit which the Holy Ghost is pleased to compare the good
works of holy men unto: [l.j the fruits of trees; [2.] the fruits of the
earth ; [3.] the fruit of the body and womb, children. I shall give you
express scriptures for each.

[1.] As for the fruits of trees, you find man thus growing up and down
the Scriptures ; as whilst David, Ps. i. 3, compares him to ' a tree planted
by the rivers of water, that brings forth his fruits in due season ;' ' planted
in the house of God, that brings forth fruit in old age,' Ps. xcii. 12, 13.
And Christ compares himself and his members to a vine when he says,
' Eveiy branch in me that beareth fi-uit,' John xv. 2.

[2.] As to fruits that grow promiscuously out of the earth, holy speeches
and thanksgivings are called the fruit of the lips, Heb. xiii. 15, in allusion
to the first-fruits of the earth, all sorts of which were consecrated to God,
as well as the first-fruits of trees. And the apostle, Heb. vi. 7, compares

Chap. V.J in the ueart and life. 1G3

(as Christ afore him in the parable of the sower) a good heart fruitful of
goodness unto ' that earth, which brings forth herbs meet for the dresser ;'
or as Christ says, Luke viii, 15, ' that brings forth fruit with patience.'

[3. J As to the fruits of the womb, of the body, or children, fruitfulness
in gospel obedience by Christ is under that metaphor presented : Rom.
vii. 4, * Wherefore, my brethren, ye also are become dead to the law by
the body of Christ ; that ye should be married to another, even to him
who is raised from the dead, that we should bring forth fruit unto God.'
He compares Christ to a second husband we are anew married unto, as
the law to a former husband to whom we are dead, to the end that being
married to him, we should bring forth all sorts of acts of new obedience,
as children begotten in us by his body ; which fruits of Christ's body, and
of our hearts the wombs of them, he calls fruit to God, as to whom they
are born, the gi-andfather of them all, even as children are called the fruit of
the body and of the womb. Now, whether unto all these, or unto which
more particularly this metaphor is directed, is hard to determine ; there is
none of them but may put in for it, else I would not have so distinctly
mentioned them. Of the allusion to that of children, that place last
quoted seems parallel ; for as there we are said to bring forth fruit to God
by Christ, so here it is expressed, 'which are by Jesus Christ to the glory
and praise of God.' And so at the latter day, as Christ shall say of all his
members, * Lo, here am I, and the children that thou hast given me,' so
a Christian, being encompassed about with all his good works that follow
him, shall have it said by Christ, Lo, here is such a one, and the children
have been brought forth by him, and begotten by me ; and blessed is the
man that then hath his quiver full of them, he shall not be ashamed in
the gate, Ps. csxvii. 5. But then this makes it not so clear ; for children
(when many) in the Scripture (when spoken of together in a cluster) are
not called fruits, but fruit; but the word here in Philip, i. 11 is in the
plural, fruits; and the term fruit, as given to children, being itself a
metaphor in derivation from the fruits of the earth, it must be one
metaphor borrowed from another metaphor to call good works ' fruits of
righteousness,' in allusion unto children being called fruits. And if we
should carry the allusion to the earth, where it is true there are plenty
and variety of fruits, yet that metaphor here, Philip, i. 11, taking in Christ
as the root from whom they spring — which are by Jesus Christ-f-that
similitude of the heart to the earth, will not so pertinently afford a room
or meet ground for it. But these words of Christ, John xv., 'I am that
vine, and every branch in me that brings forth good fruit,' are genuine,
and proper, and agreeable to that expression here, Philip, i. 11, 'fruits of
righteousness, which are by Jesus Christ.' This suits also with the
apostolical exhortations in their epistles, ' Be fruitful in every good work,'
&c. I will not here (for it would be fruit out of season) enlarge upon the
similitude of Christ the root, the heart of man the tree, every faculty the
branch, the Holy Ghost the sap, opportunity of doing good the seasons,
God the husbandman, union with Christ the engrafture, and many the like.
But having thus fixed the metaphor to its right foundation, I come to that
which is proper to my text and scope, to explain what it is to be filled with
these fruits of righteousness.

Therefore, secondly, to shew what it is to be filled with these fruits. I
will suppose that by fruits of righteousness are meant all sorts of holy
actions both towards God and man, springing from a heart made righteous,
and conformable to, and brought forth according to the righteous law of

164 OF GOSPEL HOLINESS [BoOK I.

God ; no other are fruits of righteousness. But now the inquiry is, what
it is to be filled with them ? It is an Hebrew phrase, to express abound-
ing in them ; as ' full of children,' Ps. xvii. 14 ; ' a land full of silver,' Isa.
ii, 7. I shall, in explaining it, keep to the allusion, to a tree full of fruits,
as that which will guide me.

(1.) A tree is said to be filled with fruit when all its branches are down-
laden with them, so as there is not a twig empty or thin-set therewith.
Now, as the heart of man is the bulk and body of this tree, so every power
of the soul, member of the body, is a branch, and is so to be understood
in this allusion. When the Holy Ghost w^ould set forth the abounding
wickedness in ungodly men's hearts and lives, he reads an anatomy lecture
on every part and member, and shews how every member (which are the
branches of these trees) is full of that wickedness that it is proper to grow
upon : ' their mouth is full of cursing and deceit ' (it is the expression Ps.
X. 7), full of that foam and filth to flowing over. There is a superfluity of
naughtiness continually issues thence. And so in James iii. 8, ' Their
tongue is an unruly member, full of deadly poison.' Thus also in 2 Pet.
ii. 14, ' eyes full of adultery ;' and Isa. i. 15, ' hands full of blood,' that
is, of all sorts of oppression. In a word, the heart is said to be ' full of
all readiness to evil,' Acts xiii. 10; the whole man to be 'filled with all
unrighteousness, fornication, wickedness, covetousness, maliciousness ;
full of envy, murder, debate, deceit, malignity,' Piom. i. 29. So, on the
contrary, a good man should have all members and faculties filled with all
righteousness proper to them; the mind, the understanding, and medita-
tive part ' filled with all knowledge,' Piom. xv. 14 ; with a full stock and
treasury of gracious thoughts and instructions, which might enable him to
do spiritual good to others upon occasion ; so it follows, Piom. xv. 14, 'Able
also to admonish one another.' In the first psalm, the psalmist compares
a godly man to a tree ; among other fruit, he instanceth in the continual
buddings of thoughts : ' He meditates on the law of God day and night ; '
he is a man whose ' mind deviseth good,' Prov. xiv. 22. He contrives with
himself how most acceptably to serve and please God ; for such as the man
is, such are his devices, Isa. xxxii. 8. And thus the memory is stored with
the word, promises, commands, directions, laid up to guide and comfort a
man in his way : Psa. Ixiii. 6, ' When I remember thee on my bed,' &c.
And thus, when the will and afi'ections are full of all goodness, Piom. xv. 14,
there will be fresh love to God every day, as his mercies are renewed every
morning. He will ' keep himself in the love of God,' as the phrase is, Jude
21. He will keep the heart steeped in it, and will put fresh liquor to keep
it quick and sweet every day. He will ' dwell in love,' 1 John iv. 16. He
is full of mercy to the souls and miseries of others, James iii. 17. And if
so, he is then full of good fruits, as these will follow, and he is full of joy
and hope, Rom. xv. 13, ' Now the God of hope fill you with all joy and
peace in believing, that ye may abound in hope through the power of the
Holy Ghost.' As thus the inward, so the outward man, and every member
of it, will be so many ' weapons of righteousness ' (which is an allusion to
our Christian warfare, Rom. vi. 13), and 'trees of righteousness ' too, Isa.
Ixi. 3. The tongue, to instance in that one member, will be a ' tree of life :'
Prov. XV. 4, ' A sound tongue is a tree of life.' He compares that one
member to a whole tree, and of all trees to that which was in the midst of
the paradise of God, the tree of life, to which Isaiah alludes, when he calls
them ' the planting of the Lord,' for so those trees were in a special manner,
Gen. ii. 8, 9, whereas other trees were left to grow wild. And when this

Chap. V.J in the heart and life. 105

holy tree bears such communicative fruit, that may minister ffcacQ to others
(as the apostle speaks, Eph. iv. 29), then it is fruitful indeed. Solomon
tells us that ' the fruit of the righteous is a tree of life,' Prov. xi. 30, because
the fruit of his lips, the fruit of his actions, do become trees, from whence
do often other trees arise, and souls are won and converted to God ; for so
it follows, ' He that winneth souls is wise.' If any of us should gather all
the fruit that grows but in one daji on this member, the tongue, and, as the
prophet saw in his vision, put it into two baskets, the one of good, the
other of bad, how little good should we find in the one, how much that is
rotten and naught in the other ! If the story of all the outward actions
■were written on each member, and appeared at once, as at the latter day
they shall, what a world of evil would be found in each, when the tongue
is a world of evil, as St James speaks !

(2.) A Christian is then filled with fruit, when good works of all sorts
do, and have grown there. Col. i. 10, ' Unto all pleasing, being fruitful in
every good work, and increasing in the knowledge of God.' ' In all pleas-
ing,' that is, all the ways whereby God is pleased ; in all that is the will
of God concerning us, to be done by us. And we must be fruitful in every
good work, that is, of all kinds and sorts, not to be wanting or barren in
any. What says the apostle ? 2 Cor. viii. 7, 'As you abound in everything
(else), in faith, utterance, knowledge, all diligence, love to us, see that ye
abound in this grace also.' They had been more empty in the bringing
forth of this grace. So then a Christian should look back, and think with
himself, What dut}^ what grace, what part, or course, or practice of godli-
ness is there, which I have been hitherto deficient or scanty in ? I have
abounded in such and such, but not in fruitfulness of speech, or the like :
Oh I will set myself to abound in this also, that I may be found filled with
all sorts at that day. And herein indeed a Christian difi'ers from other
trees, unless, as was said out of Solomon, we consider every member of him
as a tree of life, and the whole man a paradise to God. Take any one
natural tree, and though every branch may be filled with fruit, yet but with
fruit of one kind — said God, ' Let every one bring forth according to its
kind ' — for the seed by nature limits it to one. But here the Holy Ghost
is the seed and sap, and seminallj', yea, eminently, containeth all that is
holy in himself, and so doth the spirit of regeneration begotten by him :
Eph. V. 9, ' The fruit of the Spirit is in all goodness, righteousness, and
truth.' And accordingly, you find a variety of them named as fruits of the
Spirit : Gal. v. 22, 23, ' But the fruit of the Spirit is love, joy, peace, long-
suffering, gentleness, goodness, faith, meekness, temperance : against such
there is no law.' And let me add this as a reason and incentive : God
loves a variety of good works, though some be of an inferior kind and sort,
rather than that we should abound in any one sort that is more excellent.
Though God would have us lay out our strength most in what is most
excellent, and we are most fitted for, yet we must fulfil, as Christ did, ' all
righteousness,' one part as well as another ; and this God delighteth in.
It is better to perform duties of every kind, though we do the less of some
others. 2 Pet. i. 5, the apostle exhorts to this variety, which he calls,
adding grace to grace : ' Add to your faith, virtue ; to virtue, knowledge ;
to knowledge, temperance ; and to temperance, patience ; and to patience,
godliness ; and to godliness, brotherly- kindness ; and to brotherly-kind-
ness, charity.' And he is exceeding vehement in this exhortation, to set
it home : x.al aurb toijto di, <xe^l or T^og is to be understood ; and then his
meaning is, Bend your minds unto this, this very thing, mainly and ami-

1C6 OF GOSPEL HOLINESS [BoOK I.

nently ; give your diligence and study, and all diligence unto it. Ua^sia-
inyyM\7ic, : the Jesuits, obsening a double composition, Trata and s/'j, take
advantage of the addition of this particle Traga, besides, to prove that, besides
the grace of God, man's will must co-operate, crapa, sub, or prater, &c.
But as I take it, there is another emphasis of it, suitable to the apostle's
scope, which being to exhort to add one grace to another, his meaning is,
they should still apply their study to some things besides ; that though they
had exercised this, and that, and the other grace, yet still they were to reckon
that there was something besides to be done by them. Our translators have
taken the particle off from its own place, the verb it stands on, and have
put and joined it to the pronoun, ' besides this,' and so made the emphasis
less. But Peter's scope is, as Paul's, to exhort to forget what is behind,
and to press to what is before ; never to think they had done all, but that
they had something besides still to do. And, says he, if you will bend your
minds, cff&; aorh toZzo 6:-, if you have this rule in your eye, ' you will never
be barren or unfruitful.' So then, you see, it is proper to what I am upon,
namely, to exhort you to add gi-ace to grace ; and still some grace besides,
and over and above what you have had hitherto. Add to this the force of
that phrase, ' add grace to grace,' and it will be evident that this is one
way to be filled with fruit. As men heap up land to land, buy whole towns
to lay one to another, so do you add grace to grace. This should be the
ambition of a Christian. And go to God to enable you to it ; for he is, as
Paul says, a God that is ' able to make all grace to abound towards you,'
2 Cor. ix. 8.

(3.) To be filled with fruits of righteousness, is to be filled with them at
all times, to have, if possible, no time of our lives barren, always filling up
our time with some fi-uit or other. Other trees, when young, bear no fruit ;
but a Christian, fi'om his first conversion, doth. Col. i. 6, the gospel is
said to have ' brought forth fruit among them, since the first day they heard
of it, and knew the grace of God in trath.' They fell instantly on acting
holily, and for God, and stayed not a day, a moment after their conversion,
Piev. xxii. 2, and Ezek. xlvii. 12. And these trees of the Lord's planting
are not only said to be such whose leaves fade not, whose fi-uit withers not,
but to bring forth ' fruit every month,' ' twelve sorts of fruit,' says the
Pievelation (there is that variety afore spoken of), ' new fruit according to
their months,' says Ezekiel, that is, all sorts in their seasons. In nature,
some fruits are in season one month, others in another ; but no time is
ban-en in a holy heart, it bears the whole twelve months, the whole of the
year, which is the epitome of time. They bear fruit aU their lives con-
tinually ; and if so, then they will be found filled with fruit.

Now, when I say ' at all times,' it may be enlarged to three particulars :
[1.] That our whole time be filled up with some good fruit or other.
Now there are these things our time is to be filled up withal, our callings,
recreations, holy duties ; and we are to subordinate the one to the other,
and then we are holy in all. A man brings forth fruit in recreations as
well as in holy duties, if his end be to have spirits to perfoim holy duties
with. Blossoms, that fall off and wither, yet prepare for fruit. Now it is
impossible to give certain rules what time is to be allotted for each of these,
the conditions, tempers, constitutions of men do so vary. Poor men, that
live by their daily labour, are necessitated to spend more time in their call-
ing, than in recreations and duties. Men that are of weak and fiery spirits,
and have callings that are exhausters of them, are as much necessitated to
spend more time in recreations, than in their callings or holy duties, though

Chap. V.] in the heart and life. 1G7

perhaps if such men had grace enough, even the most serious duties might
be a recreation to them. Rich men that are strong and vigorous, and want
employments, they may and ought to spend the more time in holy duties ;
their strength and leisure will afford it. But if a man proportions wisely
and conscientiously forth his time, according to his conditions, between all
these, and puts holy ends on all, he will be found for the circumstance he
stood in, and the ground he was planted in, filled with fruits of righteous-
ness. This the apostle gives us as a rule, to be holy in all manner of con-
versation, be it whatsoever. The mower that hath occasion often to whet
his scythe, and cease his work with many interruptions, shall be paid for
bis time therein (if he otherwise loiter not), as well as for doing the work
itself. This rule is certain, a man is to spend that time in duties as may
serve to keep his heart up with God, and not to spend that time in recrea-
tions as may dull and flat the heart unto holiness. My brethren, the Holy
Ghost sets a price, a value upon time and every moment of it, when he
says, ' Redeem the time.' ^Now, time hath its preciousness from the things
to be done and acted in it. And because the fruits we bring forth are said
to be precious (as James calls the fruit of the earth precious fruit, James
V. 7, as also Paul the fruits of the Spirit ; for, Philip, iv. 17, they are termed
' fruit that abounds to our account,' namely, at that day, that is, with
infinite profit and advantage), we should therefore improve every moment.
There are twelve hours in the day, saith Christ (John xi. 9), to work in,
but night^comes, and no man^works. Christ, you see, reckons every hour
as to be employed in working, and why are you idle in the market-place ?
Mat. xxvi. 6. Buy thy time out, let the time past suffice for lusts, says
Peter, 1 Peter iv. 3, and the time remaining is short, 1 Cor. vii. 29, and
we have much ground to ride, much work to do. Peter therefore, 2 Peter
iii. 11, 12, exhorts, ' What manner of persons ought we to be in all holy
conversation and godliness ; hasting unto the coming of the day of God.'
He doth not say only that the day of the Lord hastens, to affright them to
turn to God; he supposeth that work done ; but do you, says he, hasten
against that day. He speaks to them as to men that were to do work
against that day, which will require the utmost intention and improvement
of time, making account they had done already so little towards it ; and
that therefore the rest of their lives should be a continual hurry towards it,
as men that are making a great removing at such a day, how full of business
and haste are they !

[2.] In the time of a man's life, there are special opportunities; and to
bring forth that fruit in that special opportunity God calls for it, that
makes it doubly acceptable. Ps. i. 3, a good man is compared to a tree,
and is said to ' bring forth his fruit in due season.' ' New fruits according
to their months,' as you heard out of Ezekiel. There is a ' time of fruit,'
as Christ speaks, Mat. xxi. 84. Many men lose not time, that yet lose
special opportunities ; and though they be found doing of good, yet not
that good at that time God calls for. ' Do with all thy might,' says Solo-
mon, ' what thy hand finds to do,' not what thou thyself hast rather a mind
to do. And says the apostle, Heb. xii. 1, ' Let us run the race set before
us.' God chalks out our works, our journal every day, and we should
heedfully attend it ; to omit doing of work at such a season God calls for,
is to be in a gi-eat measure unfruitful. I have judged it the more special
meaning of that passage, Titus iii. 14, ' Let ours also' (that is, those of
our profession) ' learn to maintain good works for necessary uses, that they
be not unfruitful.' Besides a general scope which the words have, in

168 OF GOSPEL HOLINESS [BoOK I.

reference to all goods works, he had a particular aspect, by comparing the
words immediately afore, upon that duty of bringing two evangelists, Zenas
and Apollos, on their journey, that nothing might be wanting to them ; and
then subjoins as the reason of it, ' And let ours also learn,' &c., as well as
heathens, who perform such duties of humanity. And let Christians, says
he, look upon all such occasions as opportunities of expressing a grace,
which if they omit when put into their hands, they are rendered so far, and
as' to that special season, unfruitful. Parallel to which is that text. Gal. vi. 10,
' Whilst we have opportunity, let us do good to all, especially to the household
of faith.' That which puts a value upon fruit is their season ; and this is
a great part of that duty, so often inculcated, ' watch,' as merchants for a
bargain ; s^ayo^a^o/j.ivoi rov xaiohv, buj'ing out our time, Eph. v. 16, it is a
metaphor from merchants that watch for bargains, and their chiefest skill
lies in taking seasons to buy commodities in. Of Christ it is said. Acts
X. 38, that ' he went up and down doing good ;' that is, he sought out
opportunities.

[3.j To be fruitful, is in all ages and conditions to bring forth fruit more
proper to that age ; as young men to fly youthful lusts (2 Tim. ii. 22), the
lusts proper to that age ; old widows (1 Tim. v. 5) to give themselves up
to prayer, as their very callings proper to that age do require ; the younger
women to guide the house, 1 Tim. v. 14 ; rich men to be rich in good
works, 1 Tim. vi. 18 ; poor men to be humble, content with their wages, as
John said to the soldiers.

Lastly, Let men endeavour to be filled with fruits toward their end (Ps.
xcii. 14), to ' bring forth fruit in their old age ;' there is a special blessed-
ness put upon it. ' Blessed is the man whom his Master, when he comes,
shall find so doing,' Luke xii. 43. Else we shall be in danger to ' lose
■what we have wrought,' 2 John 8, and not to have ' a full reward.' Of
Christ it is said, John iv. 14, that it was his ' meat and drink as to do his
Father's will,' so to finish his work. And in the last week of his life, when
he saw he should die, he did nothing else but spend himself, he went out
in the nights to pray, and in the morning taught the people, knowing it
was his last ; he took his fill, insomuch as he was so spent, that he could
not carry his cross alone, but for fear he should faint and die, they called
in another to help him. The fruit of old trees is most concocted and
pleasantest.

CHAPTER VL

Of what kind those fruits of righteousness are, with tchich our obedience should
abound ; what is requisite to make them true and genuine.

Having thus shewed what it is to be filled with the fruits of righteousness,
I come new to explain of what sort or kind these fruits are.

1. The man who performs them must be a righteous man ; he must have
an inward frame of righteousness in his heart, whence these grow ; ' Make
the tree good' (saith Christ, Mat. vii. 17, 18, &c.), * and the fruit will be
good ; for can an evil tree bring forth good fruit ? Can you gather figs of
thorns ?' So that, unless the heart be made holy and righteous, it cannot
bring forth the fruits of righteousness ; and they are therefore said to be
fruits of righteousness, because they spring from a righteous frame of heart,
a workmanship created unto good works, Eph. ii. 10. And that which is said

Chap. VI. J in the heart and life. 1C9

in Isa. xxxvii. 31, of the kingdom of Judah, expressing its continuance, 'it
shall take root downward, and bear fruit upward,' that I say of the fruits
of righteousness, that as there should be fruits growing upward, so there
shall be a root growing downward, which is the root of those fruits. And
as a man doth grow and hold forth profession outwardly, so he should grow
inwardly holy and righteous, having the image of God, which is created in
holiness and righteousness, renewed in his heart ; and works proceeding
from thence are righteous works.

2. They are called righteous fruits, which are agreeable to the law of
God, and which have the word of God for the rule. The commandments
of God (Deut. xii. 9'^) are called our righteousness (so it is in the original),
and anssverably every work which a man hath a rule and a warrant for,
which a man doth in obedience to a law and a word, it is a fruit of right-
eousness. The apostle John doth answerably exhort us to such holy
obedience, 1 John iii. 3-10, That good old apostle, who writes about
communion with God, and knew best what it was, and what was the fruit
of such communion, cloth not take men off from the righteous law of God
as the rule of obedience ; though there were those that went about, even
in his time, to take men off from attending to the law as a perfect' rule, and
that because God dwelt in them, and they had communion with him. No,
saith he ; ver. 7, ' Let no man deceive you : he that doth righteousness is
righteous, even as he is righteous.' And ver. 4, * Whosoever committeth
sin transgresseth also the law, for sin is the transgression of the law.'
Answerably therefore, the righteousness which he intended is a conformity
to that law. And, saith he, besides the motive that you have from Christ
(for mark it, so the context clearly runs, ' he was manifested to take away
our sin,' and ' he that hath this hope in him,' that hath any assurance to
be saved, and hath any communion with God, ' he purifieth himself), but
besides that (saith he), * whosoever committeth sin transgresseth also the
law.' The righteousness therefore of a holy man that is truly righteous, is
that which is a conformity to the law ; and the law as a rule of righteous-
ness standeth to that man, and ought to stand, and he ought to act accord-
ing to that law, and then it is a fruit of righteousness.

3. These fruits must be such as are by Jesus Christ unto the glory and
praise of God. The Scripture insisteth much upon the kind f of our actions,
as well as upon the actions themselves. It is not enough for them to be
conformed unto the law outwardly, yea (if it might be), inwardly too :
2 Tim. ii. 5, ' If a man strive for masteries, yet is he not crowned except
he strive lawfully.' The meaning is this, it is an allusion to those games
usual amongst the Greeks, which were for crowns, where there were certain
rules set for the manner of doing them ; and if a man did not keep to the
manner as well as to the matter or thing to be done, he had not the laurel
given him. It is not therefore striving only, but doing of it lawfully. The
same apostle discourseth to the same purpose, Eom. vii, 4 : ' Ye are become
dead to the law by the body of Christ, that ye should be married to another,
even unto him that is raised from the dead, that we should bring forth fruit
unto God ; ' and saith he, ver. 6, ' We are delivered from the law, that we
should serve in newness of the spirit, and not in oldness of the letter.' It
is not the having a conformity to that old letter of Moses's law, which will
make a fruit of righteousness, but it is (saith he) serving inthe newness
of the spirit, that is, of the gospel ; for clearly there spirit is opposed to
letter, and to perform such obedience and bring forth such fruits of right-

* Qu. ' vi. 25 ' ?— Ed. t Qu. ' mind ' ?— Ed.

170 OF GOSPEL HOLINESS [BoOK I.

eousness as the gospel doth suggest and require, this, saith he, is to bring
forth fruit according to the newness of the spirit ; and no other fruit is
accepted of God. And therefore whereas before the law brought forth
fruits of righteousness in us, we are now dead to the motions of it, though
it is a rule still ; j-et for begetting fruits of righteousness upon us, so we
are dead to it, and we are married on purpose unto Jesus Chi'ist, that by
him we might have fruit ; that is, children unto God, for he useth a mar-
riage phrase here. Before, when we were in the flesh, ' the motions of sin
which were by the law did work in our members to bring forth fruit unto
death ; but now, being married unto Jesus Christ, we serve in the newness
of the spirit, and by him bring forth fruit unto God.' And he calls it fruit,
because good works are children begotten upon the heart by Jesus Christ ;
for fruit, you know, is not only taken for the fruit of a tree, but there is the
fruit of the womb and the fruit of the loins. So that the fruit which is
accepted of God must be such as is by Jesus Christ. And agreeably to
what hath been said, the apostle speaks (2 Tim. iii. 12) of our ' living godly
in Christ Jesus.' And in the same chapter he speaks of a mere form of
godliness as insignificant. Godliness therefore in Christ Jesus is that alone
which is the distinguishing character from the form of godliness, which is
a conformity to the old letter.

Now then, for the kind of the fruits of righteousness, he says two things :

1. They must be by Jesus Christ.

2. They must be performed by the heart, so as to be directed to the
glory and praise of God.

1. They must be by Jesus Christ. Now fruits are by Jesus Christ in
all these respects.

(1.) Because they are from a workmanship created in Christ Jesus. And
certainly the image of holiness, which is created in Christ Jesus, is of an
higher strain than that image of holiness, which the law could stamp upon
the heart of a man. It is of another kind, for it is suited and fitted to
gospel-motives and considerations, unto which hoHness in Adam was not
suited, Eph. ii. 10.

(2.) Because they are such fruits as do arise from the Spirit of Jesus
Christ, received from him, and dwelling in the heart. ' Love, joy, peace,
long-sufi'ering, gentleness, meekness, temperance,' &c., all those excellent
virtues are called, in Gal. v. 22, the fruit of the Spirit; and ' against such'
(saith the apostle) ' there is no law,' there needeth no threatening of con-
demnation to such men as are led by the Spirit, as you have it, ver. 18,
* If yo be led of the Spirit, ye are not under the law.' There was temper-
ance, and meekness, and gentleness, and long-suffering in divers of the
heathen, but they were not fruits of the Spirit of Christ, and therefore they
were not fruits of righteousness by Jesus Christ, and from his Spirit dwell-
ing in their hearts ; neither were those men led into them by the Holy
Ghost, and acted by the Holy Ghost as dweUing in them, and united to
them, and becoming one spirit w'ith them.

(3.) Fruits of righteousness are by Jesus Christ, because they are the
fruits that follow upon a man's apprehending the righteousness of the Lord
Jesus Christ for his righteousness. And indeed so some do interpret this
place ; say they, they are fruits of righteousness, that is, of the righteous-
ness of Christ imputed to us by faith ; they being both joined here in the
text, of righteousness, and that by Jesus Christ. It is evident and clear
by the Scriptm-e, that the great spring of holiness and obedience is faith in
the righteousness of the Lord Jesus ; I will give you one scripture for it,

Chap. VI.] in thk heart and life. 171

it is in Tit. iii. 8, where the apostle having spoken in the former part of
the chapter, how that we are saved not by works, and that we are justified
freely by grace, and made heirs according to the hope of eternal life, he
saith, ' These things I will that thou affirm constantly, that they which have
believed in God may bo careful to maintain good works.' So that to
believe upon Jesus Christ for righteousness, and to be efiectually convinced
that all our own works will stand us in no stead, and to go to Christ for
his righteousness, is the greatest spring of good works, and the best stock
to maintain them,

(4.) Fruits of righteousness are by Christ, because they are so by motives
drawn from Christ, When a man feels the ' virtue of his resurrection ' (as
Paul saith, Philip, iii. 10), that is, when he considereth that Jesus Christ is
risen as a common person, and that he arose for him as he died for him,
or he believeth on him that his death and the fruit of it may be his ; when
a man feels a virtue coming to his soul from the consideration hereof, which
quickeneth him to holiness and obedience, to die unto sin and to live to
righteousness ; when the love of Christ thus constrains, when these are the
motives of the fruits of righteousness, these fruits are likewise by Jesus
Christ. When ' the grace of Christ teacheth us to deny all ungodliness
and worldly lusts, and to Hve soberly' to a man's self, and ' righteously'
to others, ' and godly' in this present world, in all the duties that concern
God, a man's self, and others, as knowing that Christ hath ' redeemed us
to be a peculiar people, zealous of good works ; ' when the redemption of
Christ makes a man zealous of good jrorks ; when these are the motives
(which are the gospel motives) whereby a man is acted, and the peace of
God ruleth in his heart, and the love of God ruleth in his spirit, and the love
of Christ constraineth him, then his holy actions are fruits of righteousness
by Jesus Christ.

(5.) Fruits of righteousness are by Christ, because they flow from our union
with the person of the Lord Jesus ; and therefore the apostle speaks of
our 'growing up into Christ in all things' (Eph. iv. 15), and of our
' increasing with the increase of God,' Col. ii. 19. The way to grow up
in all things is to grow up in him, into nearer union and communion with
him and his person, and fellowship with him ; and when from such a union
and communion with Jesus Christ, and growing up herein, a man grows
more holy — ' Abide in me (saith Christ, John xv. 4, 5), and I in you,
that you may bring forth much fruit' — when, I say, from this union there
flow works of righteousness, these are fruits of righteousness by Jesus
Christ.

(6.) They are fruits of righteousness by Jesus Christ, when the example
of Christ is before me to move me to the like righteousness. ' He that
pi-ofesseth he abidethin him' (saith the apostle, 1 John ii. 6), ' ought him-
self also so to walk, even as he walked.'

(7.) Then my actions are fruits of righteousness, whenas I look for all
my acceptation of all my fruits of righteousness in Jesus Christ, or when I
expect that they should all be accepted of God in and through Jesus Christ,
and not as they come from me. Thus our services are expressed (1 Pet.
ii. 5) to be ' sacrifices acceptable to God by Jesus Christ,' as they are found
in him, and as God relisheth Christ in them. I say, when the heart is
thus carried out to bring forth fruits of righteousness, though the law be
the rule that guideth me for the matter, what fruits of righteousness to bring
forth ; yet I say, when they are thus brought forth (for the kind* of them)
* Qu. ' mind' ?— Ed,

172 OF GOSPEL HOLINESS [BoOK I.

by Jesus Christ, then they are accepted by God, for God accepted nothing
out of the Lord Jesus.

Thus I have shewed you that those actions are the fruits of righteous-
ness, which are done in and by Christ Jesus. But,

2. Then our actions are the fruits of righteousness, when they are
directed by the heart to the glory and praise of God. This the apostle
plainly intimates, 1 Pet. iv. 11, where, speaking only of giving alms (which
is one fruit of righteousness), he saith, ' If any man minister, let him do
it as of the ability which God giveth, that God in all things may be glori-
fied through Jesus Christ.' He must do it to that end, that God may be
glorified through Jesus Christ ; for Christ himself is ordained to the glory
of God, and all the fruits of righteousness are to be presented to God in
and through Jesus Christ, and God is to be glorified through Jesus Christ.
He speaks it, you see, of an action, a deed of charity ; that in all things
(saith he) God may be glorified through Jesus Christ. But it may be
asked, why he doth not only say, ' to the glory of God,' but * to the glory
and praise of God ?' Is there any difference between these two ? To resolve
the question, we must consider that those things are done to the glory of
God (as you will have it in a way of distinction from the praise of God),
■whenas a man, personally between God and himself, endeavours to glorify
him ; and those things are done to the praise of God, which are done by a
man before others. That is properly praise, which is the shine of glory,
for praise is the manifestation of glory ; therefore that which is done in
the heart, or personally between God and a man's self, that is properly to
his glory ; what cometh forth in the outward conversation of a man before
others, that is properly to the praise of God. But it is usual in the Scrip-
ture to double things thus, to put the more emphasis upon them ; to shew
that all we do ought to be to the praise and glory of God, that our eye
should be sure to be upon that ; and therefore the apostle useth two phrases,
not unto glory only, but unto praise also. To shew the abundance of a
thing, it is doubled often in Scripture. I will give you but one instance,
which is pertinent to the thing in hand ; it is in 1 Pet. i. 7, where he
speaks of the great glory which our faith shall have in that day, as here he
speaks of the glory our works give to God in this day of ours ; he saith, it
shall be ' found unto pi'aise, and honour, and glory.' He heaps up those
words to shew the abundance of glory which God will give our faith at the
appearing of our Lord Jesus Christ. And let me add this, that the greatest
glorifying of God, that is done by the creature, none knows but God him-
self and the soul of a man. I say none knows, nor is privy to it ; and
therefore those works are the most acceptable works unto God which are
in a man's own spirit, whereof the outward works are but the fruit. Why ?
Because therein a man so glorifieth God, as no creature can see it, and
that is glory indeed ; and all secret glorifyings of God in a man's own
heart, and also between God and a man's self, whereof God alone is the
witness, they are those that God especially accepteth ; ' he seeth in secret'
(saith Christ, Mat. vi. 4), * and shall reward thee openly.' And indeed
therein lies the glory of God, that he is so respected by his creature, that
a man doth glorify him so, as God himself only is the witness of that glory ;
and that is properly by what is done between God and a man's self, and in
a man's heart. Therefore the greatest glory God hath from the saints and
angels, is that which no creature can give a witness of. Now then, to do
a thing to the glory of God, is to do it so as to please God, aiming at him,
moved by his glory, referring it to his glory, and intending it so ; and

Chap. VII.] in the heart and life. 173

this is necessary to every good work that is a fruit of righteousness. I
shall give you but a place or two : Col. i. 10, he prays that they might
' walk worthy of the Lord unto all well-pleasing, being fruitful in every
good work.' A man never walkcth worthy of the Lord, that is, as becomes
one that hath communion with God, unless he aims at him in all things to
please him. The like scripture you have in 2 Tim. ii. 5, G, compared (for
I still choose out such scriptures as near as I can that liave the metaphor
of fruit in them), ' The husbandman that labours,' saith he, ' must be first
partaker of the fruits'; so must God. And, saith he, verse 4, ' No man
that warreth entangleth himself in the affairs of this life, that he may please
him who hath chosen him to be a soldier.' It was the law of the militia
of Rome, and of that empire, that they should do nothing else but give
themselves up to the commands of their general, and unto matters of war ;
they were not to be sent of an errand by their captains, nor employed by
them in any private business ; and all was that they might please him that
had chosen them, that they might please their general, to whom, and unto
whose service they were assigned. Thus now to give a man's self up
wholly unto God, to aim to please him in all things, and to act all to the
glory of God, to make that the chiefest guide and rule of all my actions,
this is to do all to the praise and glory of God.

CHAPTER VIL

That our obedience ought to he continued ; that a man shall in the day of
Christ appear ivith all those fruits of righteousness which he hath brought
forth in Christ to the glory of God.

There is only a third thing to be explained, and that is, what is meant
by the words of the text, Philip, i. 10, ' till the day of Christ.'
Now, as in relation to that reference, I do observe from thence,
1. All the good acts and fruits of righteousness, inward and outward,
that any man hath done by Jesus Christ to the glory and praise of God,
though in never so weak a measure, he shall appear with them all at the
day of Christ. It shall not be with him as with other trees that have long
borne fruit, and at the last have none appearing on them ; but all the fruit
that a man hath borne successively in his whole life, he shall appear withal
at the latter day. Wicked men shall appear with all their bad works, and
godly men shall appear with all their good works ; and therefore the end
of the world (Matt. xiii. 39) is called a harvest ; and it is called a reaping.
Gal. vi. 5-7, where the apostle alludeth to the day of judgment, though he
speaks of our liberality — * what a man soweth that shall. he reap ;' and at
the harvest the crop comes in all at once : whatsoever a man soweth, though
he sow barley at one time, and wheat at another, and rye at another, yet
at the harvest all the crop comes in. ' He goeth forth,' saith the psalmist,
' carrying precious seed with him;' but when the harvest is, he shall come
again, ' bringing all his sheaves with him,' Ps. cxxvi. 6. AH the works
that he hath done, he brings them with him at the day of judgment. Now,
then, that which the apostle prays for in the behalf of these Philippians is,
that at that day they might appear filled with all the fruits of righteousness,
and fruits of that kind, which are by Jesus Christ to the glory and praise
of God. And the reason is this, because a man's fruit remaineth, John
XV. 14, 16, and remaining for ever, they meet him there at the day of judg-

174 OF GOSPEL HOLINESS [BoOK I.

ment. * Charge them that are rich' (saith the apostle, in 1 Tim. vi. 17-19),
' that they be rich in good works, laying up in store for themselves a good
foundation against the time to come,' It will be a store and a treasury,
which a man shall meet withal at that day.

2. As a man shall appear thus with all his fruits of righteousness, so to
appear at that day filled with the fruits of righteousness which he brought
forth in the whole course of his life, shall be of exceeding great moment
and concernment. It will be of concernment every way then, besides all
the uses of it now. For,

(1.) As all these fruits were by Jesus Christ, so there will be a great
deal of honour arise to Jesus Christ, ' who shall then come to be glorified
in his saints' (as you have it in 2 Thes. i. 10), * and to be made wonderful
in them that believe.' For Jesus Christ shall present us to the Father at
the latter day. Col, i. 22, and our fruit will be found on him : ' All thy
fruit is found in me,' saith he in Hos. xiv. 8. All our fruit, I say, will be
found on him, and he will have the glory of all ; therefore to have brought
forth fruits of righteousness which are by Jesus Chiist, will be infinitely to
the glory of Jesus Christ. As he will say, * Here are the children which
thou hast given me,' so here are the fruits these children have brought
forth. We are married unto Christ, saith the apostle, that we may bring
forth fruit unto God. I am the husband, will Christ say, and these are
the children of those unto whom I am married ; and therefore a saint is
called the glory of Christ, 2 Cor. viii. 19.

(2.) And this will be for the glory of Christ, so for the glory of God the
Father, to whom all this was done. Therefore the apostle Peter, 1 Pet. ii.,
exhorts them to hold forth the virtues and graces of Jesus Christ, to have
their conversation honest amongst the Gentiles ; that whereas they speak
against them as evil doers, they may by their good works, which they shall
behold, glorify God in the day of visitation, that at that great and general
muster, as I may so call it, when every man shall shew his arms, God may
then be glorified. So that in respect of the glory that shall arise to God
the Father at that day, and that even before others also, it is of great use
to be filled with fruits of righteousness ; not only that God may be glorified
here in this world (as you have it. Mat. v. 16, ' That they may see your
good works, and glorify your Father which is in heaven'), but that there
may also a great deal of glory arise unto God, and confusion of face unto
wicked men, even in that day of visitation.

(3.) It is of infinite use likewise unto us ; for I do believe it to be a great
truth in the word of God, if I had time to open it, that there are degrees
of glory, and especially at that great day of judgment, which will be accord-
ing as a man hath been filled with fruits of righteousness, which are by
Jesus Christ to the glory of God, here in this world. The prophet (in
Jer, xvii. 8, 10, verses compared) compares a man that trusts in the Lord,
and so out of faith worketh and bringeth forth fruit, to ' a tree planted by
the waters, and that spreadeth out her root by the river ; that hath her
leaf green, and is not careful in the year of drought, neither doth cease
from yielding fruit.' And ver. 10 saith he, ' The Lord shall reward every
man according to his doings ;' that is, by an Hebraism, according to their
doings, which were their fruits. Compare the two verses together, and you
shall fijid them pertinent to the thing in hand ; and answerably in Gal. vi.
8, 10, saith the apostle, ' as a man soweth so shall he reap.' Now a man
soweth either to the flesh, to his lusts, or to the Spirit ; all his thoughts
and afi'ections are laid out either upon things spiritual, or else upon things

Chap. YII.] in the heart and life. 175

carnal, or else, as others interpret it, either on things of the soul and the
eternal glory thereof, or on things of the body. Now, saith the apostle,
whatsoever a man soweth, that shall he also reap, both according to the kind
and according to the measure ; look what a man sows to his lusts, to the
flesh, he shall of the flesh reap corruption ; even to a godly man, whatso-
ever he sows to the flesh will be all lost. But what is sown to the Spirit
it will rise up to eternal life ; * He that soweth to the Spirit,' saith he,
' shall of the Spirit reap Hfe everlasting.' He compares every action that
a man doth to a seed ; every action hath a seed (let us look to it, my
brethren), a man sows a seed in every thought, in every afiection, in every
word, in every action that he doth in any kind ; and there will either come
up corruption if it be bad seed, or it will come up to eternal life if it be
good. ' Be not deceived,' saith he, ' God is not mocked,' for he seeth and
observeth every seed that is sown, and it is he that makes the harvest (for
so I take those words in Gal. vi. to refer to that coherence) : * Be not
deceived ; God is not mocked : for whatsoever a man soweth, he shall also
reap.' He will look to that ; he seeth every seed you sow, every thought,
and every affection, and every action, and he will be sure to make the
harvest accordingly. James speaketh in the same language too ; chap, v.,
he exhorteth them there to patience in well-doing, and he doth it under
this very metaphor I have now spoken of. ' Be patient,' saith he ver. 7,
' till the coming of our Lord,' do but stay till then. Whence hath be his
similitude ? What shall we expect at the coming of our Lord ? ' Behold,'
saith he, ' the husbandman waiteth for the precious fruit of the earth, and
hath long patience for it, until he receive the early and latter rain. Be ye
also patient ; stablish your hearts ; for the coming of the Lord draweth
nigh.' He compares the coming of the Lord to the hai'vest, and the time
of this life to sowing of seed. ' The husbandman waiteth,' saith he, * for
the precious fruit of the earth,' It is called precious fruit, because, indeed,
the fruit of the earth is more precious than gold, for a man cannot eat
gold ; gold, and silver, and pearl, are not so precious as corn. And some-
times it is precious seed which is sown, because it cost him a great deal of
money, and he saves it out of his own belly to sow it in the earth ; and
when he hath done, he endureth all weathers, and still waiteth and hath
long patience for the harvest. * Do you also,' saith he, ' wait for the
coming of the Lord, because then is the harvest, and he will reward every
man according to the fruit of his doings.' And hence therefore you shall
find (still that I may speak in the language of the metaphor) in this epistle
to the Philippians, chap. iv. ver. 17, whenas they had sent him a benevo-
lence, saith he, ' It is not that I desire a gift,' or that I rejoice in what
you have done, ' but I desire fruit that may abound to your account.' He
compares it to merchandising ; there is, saith he, so much set upon your
account in heaven for it, it is a fruit of righteousness, and a seed sown,
which you will have an account of at the latter day. Certainly, my
brethren, God, as he will reward every man according to the kind of his
works, that is, those that have done good shall go into eternal life, as the
expression is ; and he will make it out by the kind of the works that this
man is a good man and the other not ; so he will reward according to the
proportion, the proportionality. But why should I call it proportion, since
it holds no proportion with degrees of glory ? You have a place very con-
siderable, Kev. xxii. 11, it is Christ's last speech from heaven, his last
sermon that he makes : ' He that is unjust, let him be unjust still ; and he
that is filthy, let him be filthy still ; and he that is righteous, let him be

176 OF GOSPEL HOLINESS [BoOK I.

righteous still ; and he that is holy, lot him be holy still.' The reason
why he speaks thus of wicked men, * he that is unjust, let him be unjust
still,' is because, that notwithstanding all that he had said in this book,
and in the whole book of God, they would go on in their wickedness ; and
because the day of judgment is deferred, they would be more wicked (as
Daniel also had foretold in his prophecy, chap. xii. 10) ; but be not
offended at it, ' But he that is righteous, let him be righteous still ; and
he that is holy, let him be holy still ;' let him continue and increase in
holiness. And why ? ' Behold, I come quickly, and my reward is with
me ;' that is, I have it ready, for so in 1 Peter iv. 5 he is said to be * ready
to judge the quick and the dead.' I have every man's account in my head,
and I have the reward he shall have, for I have summed up all the holiness
that is in the heart and life of a godly man, and my reward is with me, to
give every man according as his work shall be, not only for the kind but
for the degree. Why ? Clearly because he that is righteous let him be
more righteous ; he that is holy, let him be more holy ; for my reward is
with me, and I will give every man according as his work shall be found at
that day. Therefore doth the apostle here (Philip, i. 10) pray that they
may be filled with fruits of righteousness; for the more they are filled
with such fruits, the more will there be fruit come in then to their account.
Truly they hold no proportion with what shall be then, that is certain,
none at all ; yet as a man that is casting up of what is due to him
may do it with counters, when the money that is paid holds no proportion
with the counters, and yet may truly say the money that is paid him is
according to that account made up with the counters ; so here, though
all the fruit we bring forth here, all the works we do here, are not worthy
of that glory that shall be revealed, they have nothing in them proportion-
able to it, yet notwithstanding it shall be according to that account. How
this stands with free grace, and is not of works, I have shewed in my
sermons on Eph. ii.

How should these thoughts make us for ever grow up in holiness, and to
endeavour to be filled with the fruits of righteousness ! ' Every man,'
saith the apostle, 1 Cor. iii. 8, ' shall receive his proper reward.' It is a
reward proper to his work, to his labour. And to the same purpose is what
the apostle says, 2 Cor. v. 10, ' For we must all appear before the judgment-
seat of Christ, that every one may receive the things done in his body,
according to that he hath done, whether it be good or bad.' ' In the body,'
that is, proper to the body, as some read it ; or as it followeth, as he hath
behaved himself in the body. And he speaks suitable, 1 Cor. iii. 8, ' Now
he that planteth, and he that watereth, are one, and every man shall receive
his own reward, according to his own labour.' It is meant of heaven, for
saith he, ver. 15, * He shall be saved, yet by fire ;' he shall suffer so much
loss, for the Spirit of God will reveal all. Consider also another place of
the apostle, Eph. vi. 8, 9, he speaks upon occasion of ordinary duties, of
the duties of servants that do service in their callings ; but you may apply
it to anything else that is good, that hath any ingenuity* in it, that is done
through Christ to the glory of God. ' Servants,' saith he, ' be obedient,
&c., not with ej'e-service ;' he speaks not only of holy duties, but of all that
a man doth, of servants serving their masters, ' knowing that whatsoever
good thing a man doth, the same shall he receive of the Lord.' A man
doth such a one a good turn, and he doth it out of a principle of grace and
holiness ; whatsoever good thing any man doth, whatsoever ingenuity any
* That is, ' ingenuousness.'— Ed.

Chap. VII.J in the heart and life. 177

man sheweth of any kind, tho same he shall receive of the Lord. He would
never condescend to i)articulars else, to a cup of cold water, as he doth in
Mark ix. All yield, even those that are against degrees of glory, that at
the last day there shall more approbation be given to one man than to
another ; but why not for ever, seeing a man's righteousness remaineth
for ever ?

And therefore, my brethren, how should all these things make us endea-
vour after holiness, as Peter saith (sufl'er the words of exhortation, for these
things tho holy apostles pressed upon the hearts and spirits of men) : 2 Pet.
iii. 14, ' Seeing that ye look for such things, be diligent, that ye may be
found of him in peace, without spot and blameless,' which is the first
part ; • And seeing that these things must be dissolved, what manner
of persons ought ye to be, in all holy and godly conversation !' so it is in
the original. The apostle Peter, who doth in his epistles sparkle forth so
much holiness, yet he hath so great and so vast a sight of holiness, which
yet he would attain to, that he knows not how to express it. * What manner
of men,' saith he, ' ought we to be !' It is a word of admiration, as when
Christ did still the sea in Mat. viii. 27, ' What manner of man is this !' say
they ; so here, what manner of holiness should we use, ' looking for and
hastening unto the coming of the day of the Lord ;' that is, despatching and
doing all we can for our lives against that day ; and if we have neglected
our time, let us begin now to hasten, and to be holy in all manner of con-
versations. It is expressed in the plural number, to instruct us that in all
ways, towards a man's self and towards others, and in all duties towards
God, we should be holy. Our lives should, as it were, be in a hurry after
the day of judgment ; as those that are to remove at the quarter-day, they
hasten to do all against the time. Let a man think with himself, I must
have all my time filled up, with every grace I must abound, and hold forth
Christ in everything, in every condition, and in every relation ; and the
more fruitful I have been, I shall appear so at the latter day, and it shall
all redound to my account. Let a man consider this ; it will make him to
be like one in a continual haste, despatching as much business as he can
for his Ufe.

178 OF GOSPEL nOLINKSS [BoOK II.

BOOK II.

The demeanour of a Christian, as it is expressed under the notion of friendship
with God. — The example of Abraham's being the friend of God. — How,
in the sense of the apostle James, he was justified by works. — How great,
excellent, and kind a friend God is to us. — How this consideration should
engage us in a sincere friendship to him. — What are the duties and offices
to be j)erformed by us, as proper and owing to such a friendship ? — Of the
behaviour of a Christian, as it is named service to God.

Was not Abraham our father justified by ivorks, when he had offered Isaac his
son upon the altar? Seest thou how faith wrought with his icorks, and by
ivorks li'os faith made perfect ? And the scripture was ful filled which saith,
Abraham believed God, and it was imputed unto him for righteousness: and
he was called the Friend of God. — James II. 21-23.

CHAPTER I.

The obedience of a Christian expressed under the notion of friendship to God.
— The title of being * God's friend ' is given to Abraham — The meaning of
the apostle James, when he says, Abraham was justified by works.

My present subject is the obedience of a man already regenerated ; and
this the notion of friendship with God will in a large manner serve to
illustrate unto us. Friendship is the strength of love, and the highest im-
provement of it. ' Thy friend,' says Moses, ' that is as thy own soul,'
Deut. xiii. 6. Friendship is common to, and included in, all relations of
love. A brother is (or ought to be) a friend ; it is but friendship natural.
Husband and wife are friends ; that knot is but friendship conjugal. See
one instance for both. Cant. v. : Christ had first called his church sister,
and then spouse ; and as not contented with both, though put together,
he adds another compellation as the top of all, ' Oh my friends ! ' This
friendship to God will therefore most perfectly and completely serve to
express the love and obedience of the saints to God, which is here set forth
in the text, in the example of Abraham, the state of whose person and
temper of heart is herein made the common standard of all believers.

This phrase of being friends to God is not only expressive of the first
work of God upon us, but it is sufiicient to instruct and direct us, and (as
the Holy Ghost speaks upon another occasion) ' to make the man of God
perfect.' The whole of that charge given to Abraham, who is here made
our pattern, Gen. xvii. 1, ' Walk before me, and be thou perfect,' is sum-
marily comprehended in this testimony of his carriage, whereby he made
good the character of a friend, and so was called the friend of God. Other
titles given us do more express our privileges, as to be called a son, an

Chap. I.] in the heabt and life. 179

heir ; but this of being a friend to God (the essential constitution and
essence of wliich regeneration first gives us) expresseth more of duty and
of the inward disposition of a Christian towards God, though it also be as
high a title for dignity as any other. God writ upon the palms of his
hands, and as a signet and a memorial on his right hand, the name of
* Abraham his friend ; ' ho remembers him and his seed by it again and
again, as if all were spoken in that one word. Our privilege by it I will
not insist on, but the duty, the dispositions of it, I cannot omit, having
gone so far in it, which Christ also insinuates, John xv. 14, ' Ye are my
friends, if ye do whatever I command you.'

That I may arrive at this portion of Scripture (my text), as it stands in
coherence with the foregoing words, I must necessarily open the aim and
intent of James therein, which hath had so much controversy upon it.
The point which he pursues in this chapter and this epistle was to con-
vince loose professors, who, building themselves upon Paul's doctrine
(which if it had not been current in those times there had been no colour
for their mistake), that faith alone being that which saved us, and justified
us without works, they thereupon had taken up a looseness of profession
in practice, not judging inward holiness in their hearts, or an outward
strictness in their lives necessary, seeing it was faith alone that saveth.
Now, in this chapter, there are two mediums by which he evinceth the
vanity of that deceit.

1. That even under the gospel, universal respect to all the command-
ments, one as well as another, is required, and upon the same ground to
all as unto any one ; yea, and that at the latter day, God will judge every
man according to this rule, which he terms the ' law of liberty,' ver. 12.
The gospel requires a sincere respect unto all commandments ; this you
have from ver. 8 to the 14th, ' If ye fulfil the royal law according to the
scripture. Thou shalt love thy neighbour as thyself, ye do well : but if ye
have respect to persons, ye commit sin, and are convinced of the law as
transgressors. For whosoever shall keep the whole lavv-, and yet ofiend in
one point, he is guilty of all. For he that said. Do not commit adultery,
said also. Do not kill. Now, if thou commit no adultery, yet if thou kill,
thou art become a transgressor of the law. So speak ye, and so do, as
they that shall be judged by the law of liberty. For he shall have judg-
ment without mercy that hath shewed no mercy ; and mercy rejoiceth
against judgment. What doth it profit, my brethren, though a man say he
hath faith, and have not works ? can faith save him ? '

The second part of this discourse, and which he prosecutes to the end of
the chapter is, 1. That true saving faith hath always works of holiness, or
such a respect unto all the commandments, accompanying it both in the
heart and life. And 2. On the contrary, that faith which hath not these
fruits is but a dead faith, and not the true genuine faith, such as all be-
lievers have that are saved. Yea, and 3. That every man's faith (and so
together therewith every man that professeth himself to have true faith)
must one day be put to an open trial, to justify the truth of itself, and of
his profession, and this afore all the world. And the believer also wiU be
put upon the justification of his having had such a faith as God (ex conse-
quenti, or in the sequel) professeth only to justify man upon ; for at the
latter day it is faith is the grace that must be tried and found unto honour
and glory, 1 Peter i. 7. And the man that shall plead justification by faith
alone (which James contradicts not), and that he had a saving faith, must
undergo this examination, whether his faith produced such works, yea or

180 OF GOSPEL HOLINESS [BoOK II.

no, as the nature of true faith, with difference from false and unfeigned
faith (which James disputes against), doth note.

These three assertions he intermingledly lays down. The first, ver. 14,
* "^Tiat doth it profit a man, though he say he hath faith, and have not
works ?' ' Can r, rrlsn:, that faith, save him ?' The second is in ver. 17,
' Even so faith, which hath not works, is dead, being alone,' and but such
a faith as the devils have, ver. 19. The third is in verses 21 and 24, ' A
man is justified by works, and not by faith only.' The issue of all which
comes to this, that true sanctification and holiness of heart and life is
required by God unto the possession and the enjoyment of salvation as well
as faith, and serves to justify the truth of the faith, by which he hath alone
the right to it.

Now, for the confirmation of all this, he allegeth the instance of Abraham
as an undeniable conviction and sufficient evidence, as his preface to it
shews : ' Wilt thou know, 0 vain man ? ' says he, ver. 20. He gives such
possessors the title of vain men, because they are vain in their imaginations,
Rom, i., and deceived in what they build on, and their rehgion will prove
vain (as in chap. i. 26 he speaks) ; such a man ' deceives his own heart,
and his religion is vain.'

Now wilt thou know, that is, shall I give thee an invincible demonstra-
tion for all these things ? Both that that faith which is without works is
a dead faith, a counterfeit faith, and so of another kind fi-om saving faith.
And 2dly, that whoever pleads he hath faith, must have a justification (in
a right and true sense) by works, &c. For this, take that instance of our
father Abraham: James ii. 21, 'Was not Abraham our father justified by
works, when he had offered up his son Isaac upon the altar ? ' We must
understand him here closely to prosecute those assertions he had begun,
whereof one was, that it was not enough for a man that would be saved to
say that he had faith, but he must make this good, and shew it forth in
his works. And accordingly, as to this sense, the apostle must be tmder-
stood to speak this of Abraham (for he speaks pertinently to his own con-
clusions laid), that if Abraham our father were now ahve, or to appear at
the day of judgment, and would say or plead that he had faith, upon which
God had imputed righteousness unto him, that yet even he, as well as any
other, must shew that he had such a faith by his works, or he had not
approved himself to have been a true believer. And so to be justified by
works is but to approve himself a true believer in difference to a false faith
(which is the main point which James his scope was to disprove) ; and
accordingly, there is recorded (to which James his words do refer) a justifi-
cation of him that followed upon that work of his: ver. 22-24, 'Seest thou
how faith wrought with his works, and by works was faith made perfect ?
And the scripture was fulfilled which saith, Abraham believed God, and it
was imputed to him for righteousness : and he was called the Friend of God.
Ye see then how that by works a man is justified, and not by faith only.'

CHAPTER II.

How the apostle Paul and the apostle James are consistent in the account
uhich they give of Abrahams justification.

If you ask how this is to be reconciled to what Paul says, Rom. 3d and 4th
chapters, where he says the clean contrary, that Abraham was justified by

^■■"

CUAP. II.] IN THE HEART AND LIFE. 181

faith without works ? the answer (besides what hath been now said) is
clear out of the scope of both places compared. There is a double justifi-
cation bj God: the one authoritative, the other declarative or demonstrative.
Though this is also before God, yet it is that which is to be made before all
the world b}' God ; and in order thereunto, the one is the justification of
men's persons coram Deo, before God, as they appear before him nakedly,
and have to do with him alone for the right to salvation ; and so they are
justified by faith without works, either as looked at by God or by them-
selves. God therein passeth an act of Christ's righteousness, out of his
pure prerogative ; as a king, when he pardons, or creates a nobleman, and
the like. And this part of the distinction Paul himself puts, in stating it
under the example of Abraham ; that coram Deo, before God, nor Abraham,
nor any flesh shall be justified by works : Rom. iv. 2-5, ' For if Abraham
were justified by works, he hath whereof to glory, but not before God.
For what saith the Scripture ? Abraham believed God, and it was counted
to him for righteousness. Now to him that worketh is the reward not
reckoned of grace, but of debt. But to him that worketh not, but believeth
on him that justifieth the ungodly, his faith is counted for righteousness.'
Observe it, he saith, * not before God ; ' that is, not in that justification,
which is an act passed between God and a man's own soul, and in respect
of the private transactions between both.

But God, at the latter day, is to proceed as the judge of all the world (as
Abraham calls him), and as such, to put a difference between man and man,
and that upon this account, that the one were true believers when he justi-
fied them ; the other were unsound, even in their very acts of faith which
they did put forth. And so he is to shew forth a difierence between those
whom he hath justified thus out of his prerogative, and those whom he hath
left under wrath. He is to own the one with a ' Come, ye blessed,' and
reject the other with a ' Go, ye cursed.'

Now God hath ordered it so, that he will not put the possession of
salvation upon that private act of his own, without having anything else to
shew for it. He shews grace and favour to a man without works, but yet
he will go demonstratively to work, and difierence believing Abraham from
unbelieving Ishmael and Laban ; and this by such works as the other had
not to shew for themselves. He will justify his own acts of justification,
of this man and not of that ; and he will justify the faith of him he had
justified (which is James's main scope), or, if you will, the person himself,
as he professed himself to have had faith. And this is as evidently James's
scope, as the other is Paul's. In a word, Abraham's person, considered
singly and alone, yea, as ungodly, is the object of Paul's justification with-
out works, Rom. iv. 3-5. But Abraham, as professing himself to have
such a true justifying faith, and to have been justified thereupon, and
claiming right to salvation by it, Abraham, as such, is to be justified by
works. Now, that this is James's scope is evident, for —

1. It agrees with the language he useth, which imports his meaning to
intend but an outward demonstration in this his justification which he
intended, ver. 18, ' Shew me thy faith without thy works, and I will shew
thee my faith by my works.' And ver, 22, ' Seest thou how faith wrought
with his works ?' So, then, he speaks of a visible, demonstrative justifica-
tion, as the words seeing and shewing import.

2. This instance of Abraham's justification, he saith, was after he had
ofi'ered up his son. Now what was that justification, but that famous testi-
mony of God himself, given him thereupon ? ' Now know I,' says God,

182 OF GOSPEL HOLINESS [BoOK II.

Geu. xxii. 12, ' that thou fearest God,' which is no more but this : I have
now a visible evidence and demonstration of it ; so that whereas before I,
upon a private act of my own, justified thee upon beheving, I can now own
thee to all the world, and have an evidence to give upon certain knowledge.
And this testimony was Abraham's justification.

3, The 23d verse also tells us, that he had that character or title of
honour given him thereupon : 1. That he was called the friend of God,
which is spoken in relation unto that act ; 2. He is spoken of, also, as one
whom God was not ashamed of to be called his God, nor to own him
as a friend, for he had had it upon an experience what would justify his
doing so.

4. And yet further, he herein prosecutes what he had said, ver. 12, that
we should be judged by our works, and so speaks this in relation thereunto.
And look in what sense a man may be said to be judged by his works at
the latter day, in the same sense, and that sense only, he intends this his
justification by works, and in no other ; for all judging and passing of sen-
tence must have either a justification or a condemnation, as the sentence
of it in the close. So as there is no more danger to say, a man at the latter
day shall be justified by his works, as evidences of his state and faith, than
to say he shall be judged according thereto ; and the one is to be taken in
a similar or like sense unto the other. Now, to be judged ' according to
works' (when it is spoken of a good man), is meant demonstratively, as
they are evidence of his estate. The apostle's scope being also to shew,
by God's approbation given Abraham, upon the story of his offering up his
son in his lifetime, what like approbation or justification Christ will declare
and hold forth concerning true believers, when the story of their lives and
all the good they have done, or was wrought in them, shall be ripped up :
' I was naked, and ye clothed me ;' and so gives them the testimony of his
knowing that they had done so. As, on the contrary, to them that regarded
not good works, he says, ' I know you not,' Mat. vii. 23. And David,
speaking of standing in judgment, useth the same phrase, Ps. i. 6, 6, ' The
Lord knows the way of the righteous,' that is, justifies and approves ; as
in that speech God did Abraham, * Now I know thou fearest me,' &c.

And in relation to this outward judgment at the latter day, our sentence
of salvation is termed expressly a justification ; and this very thing is asserted
by Christ himself : Mat. xii. 36, 37, ' I say unto you, that every idle word
that men shall speak, they shall give an account thereof in the day of judg-
ment ; for by thy words thou shalt be justified, and by thy words thou
shalt be condemned.' Neither is it anywhere said, that God will judge
men according to their faith only ; nor will it be a sufficient plea at the
latter day to say. Lord, thou knowest I believed, and cast myself at thy
grace. God will say, I am to judge thee so as every one shall be able to
judge my sentence righteous together with me : 1 Cor. iv. 5, ' Therefore,
shew me thy faith by thy works ;' let me know by them thou feared st me ;
for as I did judge Abraham, and gave thereupon a testimony of him, so I
must proceed towards thee. And this God will do, to the end that all the
sons of Israel, yea, the whole world, may know that he justified one that
had true faith indeed.

So then, Paul's judging according to works, and James his justification
by works, are all one, and are alike consistent with Paul's justification by
faith only. For in the same epistle where he argues so strongly for justi-
fication by faith without works, as Horn. iii. iv., he in chap. ii. also declares,
that ' he will judge every man according to his works.' He doth so to the

Chap, II.] in the heart and life. 183

good : ver. 7, ' To them who, by patient continuance in well-doing, seek for
glory, and honour, and immortality, eternal life.' As well as to the bad he
pronounceth a contrary judgment: vers. 8, 9, ' But unto them that are con-
tentious, and do not obey the truth, but obey unrighteousness, indignation
and wrath, tribulation and anguish, upon every soul of man that doth evil,
of the Jew first, and also of the Gentile.'

Now then, to proceed in the exposition of James : * Thou seest how faith
wrought with Abraham's works.' Which imports, first, that his faith was
a working faith, which is the principal point that James drives at. And
secondly, that his works did proceed out of faith, and so were accepted.
Thus in Heb. xi. 17, ' By faith Abraham ofiered up Isaac,' says the apostle
there. ' And by works faith was made perfect ; ' that is, declared and
manifested to be true and perfect faith. Thus we are said to bless God,
when we shew his blessedness. And thus, in 2 Cor. xii. 9, ' God's power'
is said to be ' perfected in weakness ; ' not that it receives any perfection
from us, but because it is manifested in its divineness and perfection. And
this the reason of the thing also enforceth, for the cause is not perfected
by the effect, but is declared perfected. Fruits perfect not, or make not
the tree good, but shew the goodness of it. Now faith is the cause of works ;
and so his faith was perfected by works, by being manifested, upon trial (as,
Heb. xi. 17, the apostle speaks), to be perfect faith, that is, true and genuine
faith (for so perfect is taken by James, chap. i. 17, * every perfect gift'),
in distinction from faith that proves itself hypocritical in the issue. Thus
you say of a true dye, it is a perfect colour.

Again, then, a thing is said to be perfected, when it hath attained the
end which it was ordained for, or which was aimed at. Thus in 1 John
ii. 5, * Whoso keepeth his words, in him the love of God is perfected.'
Understand it either of the grace of love in us, it is perfected when it brings
forth the actions and fruits of obedience it was ordained to bring forth ; or
take it in respect of God's love towards us, holiness is the end and aim
thereof. It receives its intended end and accomplishment in a man that
keeps the commandments, for we were ' chosen to be holy before him in
love.'

But let us proceed in the exposition of James's words. James ii. 23,
' And the scripture was fulfilled which saith, Abraham believed God, and
it was imputed to him for righteousness ; ' that is, upon this his ofi'ering
up his son there was a fulfilling of that thing which aforehand had been
spoken of Abraham, whereof the Scripture is the record. 1. First, let us
consider the thing. 2. The i^hrase fulfilled.

1. Let us consider the thing in other passages of the New Testament,
where it is said a scripture is fulfilled, when it is first done or accomplished,
with reference to some scripture or prophecy recorded and written long
afore the thing was accomplished. Now that cannot be James his meaning
here, for Moses his books (and so this Book of Genesis) were written after,
both this imputation of righteousness by God, and that ofi'ering up of Isaac
by Abraham. The intent of this saying then must rest upon this, that
what is recorded in Scripture, as said long before of Abraham's faith, was
afterward fulfilled and demonstrated, though both passages were at one and
the same time written by the same hand of Moses long after both. And so
it refers to the priority of matter, that one passage fell out afore the other,
not to the writing itself. Now it is evident by the story, that about thirty
years before Abraham ofiered up his son, God had (as the Scripture records
it) imputed righteousness to him upon believing, Gen. xv. 6. Yea, and

184 OF GOSPEL HOLINESS [BoOK II.

upon a bare and naked act of believing was it that Grod did impute righteous-
ness to him. But then, as hath been said, God that justified Abraham as
his elect gave him such a faith ; and such an act of faith was then put forth
by Abraham, as God, to use the words said of Christ, knowing by intuition
and foresight the kind of it (he also out of election having given him such
a faith) to be true and genuine, justified him upon it; it being such a faith
as he meant to follow with all these good works, that which Abraham after-
ward out of faith wrought; and indeed Abraham's faith after so many years
brought forth those many acts of obedience, Heb. xi. 17. There was an
evident demonstration of making good, a fulfilling or justifying of what God
had done, and of that faith he had justified him then upon, clearly shewing
that God in justifying him upon that, though a single act of faith, yet had
kept to that eternal rule of his in justifying any, that such a faith should
be operative and working of holiness. This Abraham in the sequel fulfilled
and made good, and God foresaw he would. And it is observable, that in
the 15th of Genesis God gave forth the promise absolutely unto Abraham
first, and then he put forth that act of faith towards it. The promise was
a declaration of God's immediate counsel towards him, not founded on any
work precedent, no, nor faith, but uttered for him by faith to receive :
ver. 1, ' I am thy shield and exceeding great reward.' And ver. 6, ' As the
stars shall thy seed be' (in which Abraham spied out Christ). * And he
believed in the Lord, and he counted it to him for righteousness.' Therefore
Paul argues that God justified him, as considering him an ungodly person,
neither therein respecting his works nor his faith, as that for which he
justified him. Now then, upon that eminent act of obedience, the ofiering
up his son (which is recorded Gen. xxii.), doth God renew the same
promise, confirming it with an oath ; I say, he renews the very same promise
for substance given afore : ver. 16, 17, ' By myself have I sworn, that
because thou hast done this thing, and hast not withheld thy son, thine
only son : that in blessing I will bless thee, and in multiplying I will
multiply thy seed as the stars of heaven, and as the sand which is upon
the sea shore ; and thy seed shall possess the gate of his enemies.' Now
the fulfilling here is in part interpreted by the word the apostle useth of
this very speech Heb. vi. 17, that it was a ' confirmation of a promise
formerly given by an oath,' referring to the declaration of himself,
Gen xxii., as by the 13th and 14th verses appears, * For when God made
promise to Abraham, because he could swear by no gi-eater, he sware by
himself, saying. Surely blessing I will bless thee, and multiplying I will
multiply thee.' So then, as this renewing the promise was but a further
confirmation of what was sure afore on God's part there, so here in James
this fulfilling was but a making for, or open verification, or demonstration,
or shewing forth on Abraham's part, that hisjfaith God had justified him
upon was true and real, perfect faith, such as God only professed to justify
men upon. And as the first promise given. Gen. xv., was sufiicient alone
to have assured us, and the addition of that oath made it not more true or
full in real verity than it was afore, only ex ahmdantl was added for con-
firmation, so Abraham's justification upon that bare act of believing was
as full and complete in the thing itself, as it was now upon the ofi"ering up
of his son ; only hereupon a new ratification was made to his faith thereof.
And so the saying was but fulfilled, and Abraham's faith (upon which it
was first uttered) justified and declared true, namely, by that testimony of
God's then given, ' Now I know thou fearest me.'

2. And, secondly, the phrase well bears it ; for in this sense a thing is

Chap. IL] in the heart and life. IBS

said to be fulfilled in Scripture when declared and ratified by some eminent
signal of it. Acts xiii. 32, 33, when Peter brought the Jews tidings that they
should have God's own Son for their Messiah (for which he quotes Ps. ii.,
' Thou art my Son, this day have I begotten thee'), says he, ' God hath
fulfilled the same unto us, in that he hath raised up Christ from the dead.'
Now Jesus Christ was not made any whit more God's Son by his resurrec-
tion than he was before ; how is it then said by his resurrection to be
fulfilled '? Paul hath resolved us : Rom. i. 4, ' He was declared to be the
Son of God by the resurrection from the dead.' It is he that was the Son
of God by eternal generation, and there was no other such a son of God,
and of whom it was accordingly said in Scripture, ' This day have I begotten
thee.' This scripture is said to be fulfilled, when this is manifestly made
forth and demonstrated. And this is but the same which God doth every
day, when upon occasion of some eminent act of self-denial or sufi'ering he
renews assurance of his love, and of the justification of them that have afore
believed, as John xiv. 21.

Now then, that justification, which in reality, and for the thing itself, was
as complete upon a bare act of believing as ever it shall be to all eternity
(and the very words import it, in that thirty years before Abraham's
ottering up his son, righteousness was imputed to him by believing), yet is
said to be fulfilled, when demonstratively and signally held forth. And as
the resurrection of the Son of God added nothing to his Sonship that was
essential thereunto, so neither did this justification of Abraham by works,
James ii. 21, add anything to God's real imputing of Christ's righteous-
ness, but was the signal of it.

So then, let us conceive aright of God's proceedings herein. Says God
of a man that now but begins to put forth a naked act of faith, I do here
justify this man, and I do justify him for ever, and I will never recall it. But
a carnal heart might object, Will God beforehand thus rashly give forth an
eternal justification of man ? Will he not stay until he sees works to spring
from it ? No, says God, I will adventure to do it now ; for when I mean
to justify according to my decree of election, I give him faith, the faith of
my elect; and I see (for he sees all our thoughts and wants afar off) this
faith I justify this man now upon, this sole act of believing for justification,
to be so genuine, so true and unfeigned faith, and of the true and right
breed, that I will adventure it, or rather undertake for it, that in the
future course of this man's life it shall bring forth in his heart and life
acts and dispositions suitable, which shall justify this my justifying of this
man ; which when it shall do, then is God's sentence of justifying him said
to be fulfilled.

When a man first believes upon a bare word of God, God in like manner
justifies upon that bare act of believing ; and as he trasts God, so God
trusts his faith, or rather undertakes for it, and pronounceth such a
sentence upon him of justification as he hath sworn (as he did to Abraham)
never to recall. And yet the case is such, as if in the future course of his
life that man did not walk so as, by works and dispositions of hohness
accompanying that faith, to give demonstration of himself to be a true believer,
God at the latter day must recall that sentence, as pronounced upon a dead
and empty act of faith. When therefore in his future course he walks
suitably, he is said to fulfil or make good that first act of God ; for he
gives sufficient proof and demonstration that he had, and hath that kind of
faith upon which God alone will be sure to justify a man, even a working
faith that is lively. And in this sense is that saying of James here to be

186 OF GOSPEL HOLINESS [BoOK II.

understood : ' And the scripture was fulfilled which says, Abraham believed
God, and it was imputed to him for righteousness.'

CHAPTER III.

Abraham called the friend of God, upon the performance of that act of
obedience in offering xip his son. — That what is said of Abraham is spoken of
him as the father and pattern of all believers. — The true faith works in the
heart friendly dispositions toward God.

The apostle James withal adds, ' And he was called the Friend of God.*

1. Some ado there is where in the Old Testament to find this saying.
Some think it not anywhere uttered in words, and must therefore be fetched
from such passages recorded betwixt Abraham and God, as argued he owned
him for his friend, as that promise Gen. xii. 4, ' I will bless them that
bless thee, and I will curse them that curse thee.' And to be a friend to
one's friend, and an enemy to all one's enemies, is the strictest league of
friendship that can be. Also those familiar conferences and colloquies
vouchsafed to Abraham do argue it. God in reality used him as a friend,
and so did in effect call him so. But over and above there are two evident
testimonies of God in express terms giving this title to Abraham by God.
2 Chron. xx. 7, Isa. xli. 8, ' The seed of Abraham my friend.' And this
honourable mention of him, compared with those real transactions of
friendship, does put all out of question as to the authenticness of this
quotation.

2. For the scope and pertinency of James in this quotation to the pur-
pose he had in hand, it must be considered,

(1.) That he joins and couples, you see, two several testimonies, fetched
out of several scriptures, concerning one and the same person, Abraham,
whose instance he had before him to make forth his assertions out of it —
one in his story in Genesis, the other in the Chronicles and prophet. And
thereby he would prove and shew that which he intended, tlaat in him
justification, or justifying faith, and sanctification, or works answerable, did
meet ; yea, and that from his faith by which he was justified, did flow true
holiness and love to God. So as that from his instance, who is our pattern,
he argues that where God imputes righteousness by believing, the person
is made such in heart and life, as God may approve of him as a true and
real friend. ' Abraham believed, and it was imputed to him for righteous-
ness.' There is the one. And (says James) take this in too, ' He was
called the friend of God,' that is, approved by God as such ; and he really
was such, for God calls things as they are. Now a friend to God, in James
his interpretation of it, imports such inward dispositions of heart, and such
a behaviour and deportment in life towards God, as a true friend beareth to
a friend ; and so is set to express sanctification in its distinction from faith,
and as inseparable from faith.

(2.) He pertinently mentions this title of Abraham's being God's friend,
as given him more especially upon that act of oifei-ing up his son. A friend,
we know, is Imown in trial. Now God tried him in the dearest thing he
had, in requiring that he himself should sacrifice his own son, which God
took so kindly at his hands, as he ever after upon mention of him termed
him friend, this having baen so high an act of pure friendship toward him.

Chap. III.] in the heabt and life. 187

(3.) The apostle pertinently allegeth it upon this disconrso of true faith,
to shew what a powerlul working thing it is, where it is. You see how it
wrought in Abraham's heart ; it framed and changed his heart into friend-
ship with God. Abraham believed God, and he was called the friend of
God. You see then what a faith his was.

(4.) And lastly, it indeed interprets what James meant by Abraham's
being justified by works ; not the imputing of righteousness, but the calling
and owning a man as God's friend. And in the same sense that God called
Abraham friend, upon that act of oflfering up his son, in the same sense he
is said to be justified by works in the verse before. You use to say, such
an one is an approved friend ; such did Abraham demonstrate himself to be ;
and God owned him, and entitled him such for ever, which is a clear dis-
tinct thing from either Paul's or James's interpretation of righteousness, and
justifying the ungodly.

I have but this to add in the close, which I began with in opening this
difiicult scripture, that all this is spoken of Abraham, not as a person
extraordinary, but as a pattern and father unto all believers. For, 1, else
James's alleging his instance had not come home to his scope, to shew that
all professors must have that faith and sanctifieation that Abraham had.
And therefore, 2, in ver. 21, when he begins to allege it, he says, ' Was not
Abraham our father ' thus and thus ? And therefore we that profess our-
selves sons and children of Abraham, must be herein like and conform to
him. Yea, 3, it is observable that in the places to which he refers us, that
Abraham was called the friend of God, it is still spoken of him in
relation to us his seed and children. You have it in two places, Isa.
xli. 8, 2 Chron. xx. 7, and in both it runs thus, * The seed of Abraham
my friend.' It is given him when his seed is mentioned, and the
entail to them is from him, because they all are to be friends to God as
well as he.

So then to conclude ; look as that glory, that heaven which we all expect,
and which is the common receptacle of all believers, is termed in this very
respect ' the bosom of Abraham,' Luke xv. — and we are said to sit down
with Abraham, &c., because both he and we go to one and the same common
place — so that same kind of faith, the same effect and fruit of faith,
sanctifieation and friendship to God, is to be wrought in us here, if we be
saved with Abraham. Now friendship being put here to express Abraham's
suitable can-iage towards God, in the actings of his heart and life after
believing, the deductions from hence are two, and they are proper to
his scope.

1. That true faith, wherever it is, worketh and frameth the heart to
friendlike dispositions unto God, and brings forth friendlike carriage in the
life towards God. This the 23d verse holds forth, ' And the scripture was
fulfilled which saith, Abraham believed God, and it was imputed unto him
for righteousness : and he was called the Friend of God.' This the stream
of his text fully carries along with it. James his scope is not only chiefly
to shew that whom God justifies, he doth reconcile them to himself, or
works in their hearts friendiike dispositions toward him ; but that a friend-
like deportment, that is, sincere obedience, is thereby signified, and doth
flow from thence, and accompanies it in their hearts and lives. And to
this very end and scope it is that this is cited out of the Old Testament,
and again and again repeated ; so that, however reconciliation elsewhere
mainly imports the work of God upon us at first in the alteration of our
states, yet Abraham's being a friend properly and mainly relates to obedi-

188 OF GOSPEL HOLINESS lBoOK II.

ence, and a behaviour suitable to friendsbip, as witnessing and testifying
that work and aUeration.

2. Another inference is, that every man's faith, whether it be true or
feigned, shall and must have this trial, whether it hath brought forth holi-
ness in heart and life ; and every man is thereby to be declaratively justified,
and differenced from all men that shall be damned.

I shall insist now on the first of these inferences, to shew how true justi-
fying faith works this friendly temper to God, which is the apostle's scope
here. I shall give you a reason or two for it.

(1.) From the ingenuity- of faith, if it be true and genuine, that is,
suitable and answerable unto the object it apprehends ; for in a suitableness
there unto the truth, the genuineness of faith consists. For what is indeed
the aim of faith ? When it comes to God and Christ, believing on him,
what would it have ? What is the thing it looks for from God ? And what
would it have at his hands ? The mind and intent and scope of my faith,
when I come to believe, is to have God, out of an infinite love (the same
out of which he gave his Son to die, and which would yet move him to give
him if he had not done it), out of such a love to pardon me all my sins,
and to justify me, and to become an everlasting Father and friend unto me,
and to love me with that love he loves his Son with, and out of that love
to bestow all things on me. If you ask your hearts, and your faith could
but tell you what the meaning of it is (as the scripture, Rom. viii., speaks
of the Spirit in prayer), what is its errand, what its business is with God,
when it casts itself upon God in Christ for salvation, you will find the very
bottom-reach of it to have been spoken in what hath been said ; and that
this it would have of God, or it is never quiet. Now then, if this faith be
but genuine and true, honest and unfeigned (as Christ in the parable, and
the apostle speaks of it), and so is answerable to its own aim, if it have
any truth, honesty, justice, equity, or reality in it, how is it possible it
should come to God for such a great love from him, such a large fruit and
effect of such an entire friendship on God's part ; but it must work the
heart to a correspondent, an answerable fi-ame in some sincerity towards
God again on our parts ?

The faith that justifies us is called a * working faith' (ver. 22), and
surely if it work anything, it must needs work a suitable disposition to God,
such as it expects from God towards itself. So it is evident from the
example of Abraham here ; look what his faith expected to have from God,
it wrought in a way of ingenuity the like in his heart unto God. Abraham
when he believed unto righteousness, it was founded upon the promise God
had made him of his own Son, his only Son, ' in whom' God told Abraham,
' he and all nations would be blessed.' Now doth Abraham believe to have
God's Son given to him and for him ? (For ' Abraham saw his day and
rejoiced,' Abraham being a prophet, Gen. xx. 7, and the father of the
faithful, to whom the first promise of Christ, the blessed seed, was made.)
He must then be understood to have had the same temper which David
had, of whom it is said. Acts ii. 30, ' That being a prophet, and knowing
that God had sworn that of his loins, according to the flesh, he would raise
up Christ : he, seeing this before, spake of the resurrection of Christ.' So
Abraham, I say, must necessarily be understood, upon the same account,
to know and apprehend Christ and his offering up, and resurrection repre-
sented in that of his son's, which is expressly affirmed : Rom. iv. Jind Heb.
xi. 17-19, ' By faith Abraham, when he was tried, offered up Isaac : and
* That is, ' ingenuousness.' — Ed.

CUAP. III.] IN THE HEART AND LIFE. 189

he that had received the promises offered up his only begotten son, of whom
it was said, That in Isaac shall thy seed be called : accounting that God
was able to raise him up, even from the dead ; from whence also he received
him in a figure.' And Abraham, considering these things, said with him-
self, Why then God shall have my son, now he calls for him, my only son,
or whatever else is dear to me. ' Seest thou not then how faith wrought
with his works, when he offered up his son Isaac on the altar ?' If his
faith would have God be so great a friend to him, as God in that promise
had declared himself to be, then faith frames his heart to be a friend to
God. * He believed,' this, namely, which hath been now discoursed, ' and
it was imputed to him for righteousness : and he was called the Friend of
God ;' that is, this effect the faith that justified him did work in him.

And if faith be but equal, if faith be but faithful, if it be but honest (as
Christ himself speaks, he calling the heart, by which the promise is savingly
received, * an honest heart,' in the parable of the sower), if it be but a
principle of humanity, and deal with God but according to the principles
of men, as a man, a sinful man, deals with man, it must needs work this
frame. For this is made by Christ (Mat. v. 46) a common principle of
humanity, ' to love those again that love us.' And Solomon speaks the
same, that * he that hath friends must shew himself friendly,' Prov. xviii.
24. Now faith is an higher principle than humanity ; it is a divine prin-
ciple of the operation of God (Col. ii. 12), and therefore must needs, by
the same power of God, which from first to last accompanies it, frame the
heart it is seated in unto this ingenuity of friendship unto God. And it is
seated in the whole heart, as the Scripture tells us, Rom. x. And that
faith works in this manner to return to God what it receives from God,
that place likewise holds forth, 2 Cor. v. 14, 15, ' The love of Christ con-
strains us ; because we thus judge, that if one died for all, and that when
all were dead, to the end that they might live ; that then they should not
live unto themselves, but unto him that died for them, and rose again.'
This the law of common equity requires, to live to him that should have
given his life unto us, especially by his own death ; and this (if you observe
it) is put upon this reason, ' because we thus judge,' which judgment is
the product of this principle and act of faith, which both believes these
things as of and from God towards us, and withal hath in it an equity, an
ingenuity to make the like retm-ns to God ; and therefore it must needs
constrain us, when we thus in earnest judge.

And this holds true of the faith of dependence, as well as of faith of assur-
ance (if it be genuine), for even faith of dependence expects this great
friendship at God's hands, desires it, waits for it, and is not quiet without
it. Surely because it so judgeth, and waiteth for and desireth this, it must
needs frame the heart to the like again. And this is the first reason.

(2.) The second reason is from what hath been noticed, that to be sure
God accepts of no other faith, but such as in the kind of it is such as will
bring forth holiness and works by love ; neither doth he justify upon any
other, this being the faith of God's elect. Where his election bestows
justification, there and then, and in them, he works that kind of faith. That
there is such a distinction of faith, James holds forth ; and God, to whom
all his works are known from the beginning, knoweth where he worketh
such genuine acts of faith, and where there is such a root as will bring
forth according to its kind holiness in heart and life, and that works by
love. God foreknows whom he justifies, and knows things in their causes,
and the properties of causes. Souls of all sorts come with their faith unto

190 OF GOSPEL HOLINESS [BoOK: II.

him, and do alike cast themselves upon him and his gi'ace. And he knows
what is in man, even their thoughts afar off; and as a skilful herbalist
knows the differing roots of herbs and fruits ere they have brought forth,
so doth God know of what kind that faith is wherewith men come unto him,
and so never errs in bestowing his justification upon an unsound faith, that
hath not love to accompany it. God doth not justify any man rashly, or
inconsiderately, so as if afterwards he sees a soul to withdraw, and not
answer his faith in works and obedience, he should then call back his grant.
No ; he makes sure work, and whom he foreknew or chose unto faith, in
them he works true faith, and in them alone ; and them he justifies upon
their believing. The just is said to have his faith, which is proper to him,
in distinction from that faith which those that withdraw have, Heb. x.
compared with that of the prophet, Hab. ii. 4, ' The just shall live by his
faith, but he that makes haste' (though he seems to believe), 'his soul is
not upright in him ;' that is, his faith is not sound, and of the right breed.
' We are not of those that withdraw, but that believe to the saving of the
soul ; ' that is, we are of the number of those that so believe, as to be infal-
libly saved ; it is spoken by way of distinction of their faith, for the other
believe too, as the opposition implies. So as though many come to God,
and put forth acts of faith, yet their faith being not spiritual, nor genuine,
God justifies not upon it ; for he hath not given them a faith to the saving
of the soul. He knowing what manner of faith it is, bestows not that grace
of justification upon it. I may say of it, as of Christ it is said, John ii. 24,
upon his like discerning beforehand, the ineflectualness and unsoundness of
their faith, ' Many believed on him, but Jesus committed not himself into
their hands, because he knew them all.' So God doth in this case.

(3.) A third reason is, God's end in saving us by faith, was not to lose
by us a whit of that love and holiness he expects from us ; but rather he
chose faith, because whilst it gave all to free grace, and his infinite love, it
might withal reflect and carry all that love down unto the heart again,
and shed it abroad in the soul, and so cause love to God to spring up
with a redoubled increase and advance. He did not choose love imme-
diately, not because he regarded it not, but because if it had not sprung
from faith, as first apprehending his love, it would have boasted itself, for
it had returned something of itself unto God. But whilst faith is made
the receiver of all from God, and thereupon the worker of love in us, upon
that account God's free love is at once exalted and magnified, and our
hearts quickened and inflamed with love to him again.

CHAPTER IV.

An exhortation rmto fnendship with God, from the considerations how great,
excellent, and kind a friend he from eternity hath been, and perpetually,
and for ever is to us.

My exhortation now shall be unto those that are reconciled, and become
(in respect to their states) friends to God already. You see your high
calling, brethren; you have the honour to be called, as Abraham was, the
friends of God. You are entered into a covenant of friendship with God,
make something of it ; and indeed it is the scope even of that place also,
2 Cor. v., ' Be ye reconciled to God.' For he speaks unto the Corinthians

ClIAP. IV.] IN THE HEART AND LIFE. 191

who already believed, and were converted and reconciled : but be you, even
you, reconciled more, for even you have need of it, and at the best your
friendship is but imperfect ; and as you ' know but in part,' so you love
but in part. As Christ says to his disciples, * Except ye be converted,'
Mat. xviii. 3, so say I, ' Except ye be reconciled,' that is, except you more
and more renew your covenants with God, • ye cannot be saved.' And
besides, you make many breaches with God ; and though the covenant
through his grace and goodness notwithstanding holds, yet you had need
to make those breaches up again. Amantium ira arnoris redintegratio est,
and reconciliation is but the renewing of love.

Consider that those who are perfect enemies and rebels to God, whilst
they are in that estate, do but their kind ; but you know what it is to
oflend God, and how it grieves him, his Spirit hath at times set it upon
your hearts, how unkindly he takes any sin from you. You have felt in
part what it cost him to reconcile you, and have tasted how good the Lord
is, and you have a principle of love in you which needs but stirring up.
Consider what Solomon says, Prov. xviii. 24, ' A man that hath friends
must shew himself friendly ; and there is a Friend that sticketh closer than
a brother.' It is the law of friendship, you see, to answer it with friend-
ship again, mutuis officiis vivitur.

And besides, the sweetness that is found in reciprocal friendship, loyally
and sacredly maintained and kept up, it should move you. God will find
a sweet savour in you, and you again will have pleasure in communion
with him. Friendship is the sweetest, and of all comforts the greatest ;
therefore Solomon, though he were a king, and had the sum of all delights,
yet he would have one in an especial manner be his friend, 1 Kings iv. 5.
And God, though he need no comfort nor happiness to be added to him, yet
he would have friends to delight himself in, and that should delight in him.
It was this that moved him, and therefore that the comfort of his love and
yours be not much of it lost or impaired, demean yourselves as friends. It
is Christ's own argument in his last sermon to his disciples, in which he
treats them, and admires them by his sacred name of fi'iends, John
XV. 13-15 ; and amongst other arguments he useth this in exhorting them
to obedience : * So my joy shall be in you, and your joy shall be full,'
verses 10, 11. There will be mutual and reciprocal joy and delights in
the intercourses of it. You will add to Christ's joy, whose joy is yet full ;
and to be sure yours, which is imperfect, will be made full by it. As we
use to say, if people do not mean to love, let them never marry ; so if men
do not set themselves to walk with God, let them renounce this sweet and
obliging relation of being friends to him. Especially this is to be done, if a
man find one who is a friend indeed ; so says Solomon in that place,
* There is a Friend is nearer than a brother,' that will do more for thee
than one that cometh out of the same loins. And therefore Moses, Deut.
xiii. 6, seems to prefer the love of some friends to that of some wives. ' If
thy wife,' says he ' entice thee, yea, if thy friend who is as thine own soul.'
Now, to such a friend, if you meet with him (says Solomon), ' shew your-
self friendly.' And truly as faith, so friendship is rare on earth. It is
hard to find a good piece of stufi" indeed to make a friend of.

I have two things, therefore, which will make up the measure of this
my exhortation full. 1. What a fi'iend God is, and hath been, and will be
unto you ; and, 2. Wherein you are to express friendship again unto him.
You find them both in that exhortation of Christ, what a friend he was,
John XV. 13, ' Greater love than this hath no man, to lay down his life for

192 OF GOSPEL HOLINESS [BoOK 11.

his friend.' And from thence he presseth this on them, * If ye be my
friends, do what I command you.'

(1.) Consider, first, that God hath been your ancient friend, even from
everlasting. The older friends are, the more we ought to prize them. We
esteem of an old servant, but especially of an old friend. Therefore, saith
Solomon, ' thine own friend and thy father's friend, forsake not,' Prov.
xxvii. 10. That is, leave not one who hath been an old friend to thee,
and thy family before thee. Now God hath been thy Friend and Father
from everlasting, therefore forsake him not ; he hath loved thee ever since
he loved himself. Now if one had loved another ever since himself was,
how would this endear him ! God hath done this.

(2.) He is such a friend as never had his thoughts off from us. There
is not a moment in which he hath not loved us, and had his thoughts upon
us. Other friends sometimes think and speak of you, but not always ;

* But God withdraweth not his eyes from the righteous,' Job xxxvi. 7 ; and
Cant. viii. 6. We are said to be ' set as a seal upon his hand,' so as he
continually looks upon us. It is an allusion to that type, Exod. xxviii.,
wherein Israel is engraven, first, upon two stones placed upon the high
priest (Christ's) shoulders and arms, ver. 11, 12, then on a breastplate, or
(as it is there interpreted) upon his heart, ver. 29. Upon his arms, to
shew his power is engaged ; upon his heart, to shew that his love is ; and
placed visibly on both for a memorial : Isa. xlix. 15, 16, ' Can a woman
forget her sucking child, that she should not have compassion on the son
of her womb ? yea, they may forget, yet will I not forget thee. Behold, I
have graven thee upon the palms of my hands, thy walls are continually
before me.' Jerusalem, the type of his elect, her walls are continually
before him. And in the like type, Deut. xi. 12, they are termed a land
(for selection of people) ' which the Lord thy God careth for. The eyes of
the Lord thy God are always upon it.' Therefore David also saith, ' How
many are thy thoughts to us- ward ! They cannot be numbered.' If a king
casteth but a glance upon a man, and thinks of his suit and business, he
counts it a great favour. What is it then for the great God never to have
had his eye off" thee to do thee good ? And think with yourselves, what,
and how old are your thoughts towards him ? They are but of yester-
day. Your friendship began but the other day, but his hath been from
everlasting.

(3.) As it is from everlasting, so to everlasting. The one is called

* choosing us from the beginning,' Eph. i. 4. The other is called loving
us to the end: ' Whom he loved, he loved to the end,' John xiii. 1. For a
couple to have been twenty years married, and to hold out in loving, how
great a wonder is it amongst the sons of men, especially when many unkind-
nesses have passed !

(4.) The first moment he took up as much love as he hath ever since had,
or can manifest to eternity. This is high, brethren, if ye consider it. God
loves not as man, as he is not as man that repents of his loving ; not as man
that begins to love a little, that hath a velleity at first, an aflection stirring,
and having his heart inclined, is drawn on to do what at first he meant
not to do. No ; but all the grace and favour which in time is bestowed
on us, was given us in one lump from eternity, and all to eternity is but the
manifestation of it : 2 Tim. i. 9, 10, ' The grace which was given us before
the world began ; but now is made manifest in Christ, who hath brought
immortality to light.' And so that immortality serves but to manifest, or
bring to light the grace which was given at the first, or (as it is 1 Cor. ii. 9),

Chap. IV.] in the heart and life. 193

* which was then prepared for them that love him.' So as all that is done
since, is but a show love hath prepared to entertain you with, and is set
out with new inventions and studied ways to take your hearts. And
therefore the very giving Christ is termed but the ' commending,' that is,
the setting out his love, Horn. v. 8. And John in plainer terms says, ' In
this was the love of God manifest,' 1 John iv. 7, 8. The love in solido,
in bullion, was all (the whole mass of it) in his heart before. And all he
doth to eternity is but the coining of it, stamping this or that particular
mercy, and so paying it forth unto us : Ps. cxxxviii. 8, * The mercy of the
Lord is for ever. The Lord vs-ill perfect that which concerns me.' The
connection of those words is this, that God having beforehand set down
■with himself what he would do for him, his mercy which -was for ever was
but a perfecting, a limning out that happiness love did conceive the idea
of, and that perfect from everlasting. And because an eternity of time was
required to this vast work, therefore it is he adds, ' Thy mercy, 0 Lord,
endureth for ever ;' for so much time to perfect v/hat concerns me (a poor
atom placed in the eye, or because of thy love) will take thee up. And
will not this atlect your hearts, that have any love in you to him, or hopes,
or pursuits after such a love ?

(5.) Consider what his love hath caused him to do for thee. He first
gave thee a paradise ; but that was not good enough. He prepares heaven,
not as that which thou wert worthy of from thine original, but which he
thought meet to bestow, to shew how great a God he is : Heb. ii. 11, 'He
was not ashamed to be called their God, for he prepared for them a city.'
Yea, he was not contented with the ordinaiy direct means of loving ; but,
as those that are vast and lavish in entertainments, he must have uncouth
artificial ways to love such as are extraordinary. To love us only the plain
direct and downright way, and to give us heaven the first day, as he did
the angels that never sinned, this was too low, too mean. His love must
have meanders, windings, difficulties, yea, much water to encounter it,
and so endanger the quenching of it ; all this to commend the greatness
and transcendency of it. * Love is as strong as death ;' and ' much water
cannot quench it,' Cant. viii. 6. And Rom. v. 8, ' In this God commends
his love, that whilst we were yet sinners, Christ died for us.' So says St
Paul. And Christ, that was to perform it, knew what he did lay down :

* Greater love than this hath no man, that he lays his life down for his
friends,' John xv. V6. And yet, 0 dear Redeemer, at how low a price dost
thou set thy love, whilst thou enterest into comparative suppositions of one
man (a mortal, sinful man) dying for another ! ' Greater love than this
hath no man ;' and in that supposition art fain to put in this too, as the
highest elevation of man's love in supposition, ' to lay down his life for
his friends,' to be sure not for his enemies. But yet because there could
be no higher supposition made, he is therefore fain to represent his love to
tis hereby. Paul makes the supposition thus : Rom. v, 7, * For a righteous
man will one die ? yet peradventure for a good man,' that is, one eminently
and publicly useful to such a proportion as his life, as it is said of David's,
is worth ten thousand of other men, * a man would even dare to die.' Well,
let all these qualifications meet, and when they do, it is yet but a ' scarcely,'
but a peradventure, that any would be found to die for such an one. It is
but a supposition of one that is otherwise weary of life ; and yet if he comes
to the point, he will shrink at it ; therefore it is added, 'to dare to die;' it is
so gi-eat an evil. But to do it not for friends, but enemies ; and to this
end, to make them friends, when he could have created new ones cheaper,

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194 OF GOSPEL HOLINESS [BoOK II.

and enough of them ; yet to die for ungodly sinners, enemies (as Paul
exaggerates our case and condition there), and for him to die that had such
a life to lay down, is an admirable instance of extraordinary love. For a
mere man, a sinful man, to die (the case which both Christ and Paul do
put), is but to give up a game that must be lost a little after, to restore a
forfeiture, a debt that must be paid ; but ' my life' (saith Christ with an
emphasis), ' none can take from me,' John x. 18, ' I lay it down of my-
self.' Let me say it (which he hints there), his Father could not take it,
but that himself consented to it ; for ' his Father had given him to have
life in himself,' John v. 26. And will ye know the value of that life he
laid down ? It is the dignity of the person gives the worth to the life.
You have it, and you cannot have more said, 1 John iii. IG, ' Hereby we
perceive the love of God, that he laid down his life.' Well, thus dear it
cost Christ, who was God. And was this nothing to God the Father too,
think ye ? Was it nothing for God to see one that was God, of the same
nature, and his fellow, so debased ? As it moves man to see any of their
nature despised, so it moved God to see God the Son, God equal with
him, to lay down his hfe ; it touched the Godhead in common, as in the
three persons. But for a Father to give and offer up his Son, is a love
above our thoughts to conceive, or our words to express. Your father
Abraham, though he had too big an heart to weep for it (you see no tears
in his eyes, nor mention of them when he was about to do it), yet he knew
full well what it was to offer up a son, an only son. To be sure God
knew it, and measured it by his own heart to his own Son, out of the sense
of which God uttered those words to Abraham, ' Now I know thou fearest
me, seeing thou hast not withheld thy son, thine only son, from me,' Gen.
xxii. 12. And was not God's Son's life proportionably dear to him, inas-
much as he is his Father by a more substantial and transcendent generation ?
' My God, my God' (says Christ, Mat. xxvii. 40), why hast thou forsaken
me ?' thou who art in so special a respect my God and my Father (see
Eph. i. 3). And he speaks thus, knowing it would strike and affect his
soul. And yet he speaks but the half of what God did in it, and yet in
that consider how he parted with, yea, forsook an old friend, a bosom
friend ; and how Christ also forsook father and mother for his wife, the
church, Eph. v. 25. And do you think God to be so insensible, or impas-
sible, or without natural affection to such a Son, as that all those speeches
should be but rhetorical figures, and feignings of a sorrowful part ? When,
as you have it inculcated 1 John iv, 9, 10, ' In this was manifested the
love of God towards us, because that God sent his only begotten Son into
the world, that we might live through him. Herein is love, not that we
loved God, but that he loved us, and sent his Son to be the propitiation
for our sins.' And you have the same also in Rom. viii. 32, ' He that
spared not his Son, but delivered him up for us all.' Yea, further, think
with yourselves, that his father was himself obliged to be the infiicter of
his own justice, to bruise and break him, ' when he made his soul an
offering for sin,' Isa. liii. 10 ; for no creature could strike strokes hard
enough to satisfy for sin. He laid the wood of the sacrifice, viz., our sins,
about his soul, for ' he laid upon him the iniquities of us all,' and he blew
the fire too. All earthly bellows would themselves have been burnt, at
least not been able to have made the furnace hot enough ; yea, his wrath
against sin was the fire. Think but with yourselves if his mother Mary
must have been the crucifier of him, and must have knocked in every nail
with her feeble trembling hands (whilst at every stroke a sword is said

Chap. IV. J in the heart and life. 195

to havo * pierced through her soul'), what excess of sorrow wouhl have
oppressed her ! But now, even what man did against him is said to be by
God the Father's own hand and counsel. And 3'et to what end was all
this grief and loss ? I might say it, and could defend it, it might have
been spared. God in his prerogative could have saved sinners without it.
That outcry of Christ cries thus loud in mine ears, ' Let this cup pass ; all
things are possible to thee.' In which prayer we ro.ust suppose it entered
not into Christ's heart to desire the elect might not be saved when he
uttered it ; and yd supposeth it consistent with that cup's passing from
him. But love was set upon it to have our salvation thus, and no other-
wise, transacted. If justice might have permitted it, and havo let that
dismal cup pass and slip, ,yet love was engaged and resolved to manifest
itself this way rather ; and the more possible another way might have been,
the more should love be commended in taking this, ' that when we were
sinners, Christ died for us.' It was an extravagancy, a superabundancy of
love, love's device, an invention of love, that knew not how to shew love
enough. And, my brethren, these are not notions or ideas, these are the
greatest realities and existences, which are only to be understood with
our hearts, and not by our understandings ; for * the love of God' and
Christ ' passeth understanding,' Eph.1 iii. 19, and so is not taken in,
but by the immediate impress of the Holy Ghost, who is the ' shedder of
this love of God abroad into our hearts' (not so much into our understand-
ings), as the apostle speaks.

(6.) I come next to God's dealings and dispensations towards us ; and
herein all the ways of God are ways of love and friendship ; he is never
but doing us good : Ps. xxv., ' All his ways are mercy and truth.' He is
never out of the road of fulfilling one promise or truth, or of bestowing one
mercy or other. In his very afflicting he fulfils a promise : ' In very faith-
fulness hast thou chastised me,' Ps. cxix. And faithfulness is the perform-
ance of some trust or promise out of love.

(7.) All he doth he doth freely for us, and thinks not much at it. A
man must hold pace with other friends, and do one kindness for another.
But says God, Hos. xiv. 4, ' I will love thee freely, and heal thy backslid
ings.' And he will (says Zephaniah, chap. iii. 17) ' rest in his love.' He
is glad, and rejoiceth to do his people a kindness : Jer. xxxii. 41, ' I will
rejoice over them to do them good, with my whole heart and my w^hole
soul.' In James i. 5 it is said, * he giveth freely and upbraids not;' the
word is a--X'Sjg, that is, smphj or singly, that is, for no other end than to
give, for who can recompense him ? So true liberality, even in us, is
termed a^rXor^jc, 2 Cor. viii. 2. He doth it merely to do good, rejoicing
in so doing ; and therefore when he hath done upbraids not, and doth not
use to say, I have given thee thus and thus. Often in case of great pro-
vocations indeed thou mayest hear of him, as David did, but it was but to
melt his heart (2 Sam. xii. 8), but otherwise he is silent ; whereas other
friends will be ever and anon twitting you with kindnesses.

(8.) His inward valuation and real esteem of you is answerable to, and
more than his outward kindnesses ; and really to do so is the greatest
attractive of friendship. He prizeth you above all the world : Isa. xliii.
3, 4, ' I gave Egypt for thy ransom, Ethiopia and Seba for thee. Since
thou wast precious in my sight, thou hast been honourable, and I have
loved thee : therefore will I give men for thee, and people for thy life.'
And he gave real testimony of this in giving his Son, which was more than
a thousand worlds : Mat. x. 30 and Luke xii. 7, * Even your very hairs are

196 OF GOSPEL HOLINESS [BoOK II.

all numbered' — the hair, -which is the meanest, unvaluablest appurtenance
of man, and -which in a proverb the Latins express as a thing of no value,
ne pili astimo, as we say, I value it not a straw. Things of worth use only
to be numbered, and things that are not are said to be nullius numeri.
David made it a great occasion of God's love to him, that ' all his members
were written in God's book,' Ps. cxxxix. 16. But Christ descends to our
very hairs ; and not your hair in the comb, the bush of them, but every
one, the smallest, all are numbered ; how much more our persons.

(9.) Other friends will be ashamed of you when you fall into disgrace
and poverty, though they knew you never so well before : Prov. xix. 7,
' All the brethren of the poor do hate him ; how much more his friends
that go afar off from him ? ' But the great God is so far from being
ashamed of us, that he takes his denomination from us, and takes us into
his style ; witness that expression, ' the God of Abraham,' &c. to which
that of Heb. xi. 16 refers.

(10.) In all afflictions he will stand thy friend. When thou art in greatest
trials and distresses, then he will shew himself most to be a friend, which
indeed is the time for the trial of a friend : Prov. xvii. 17, * A friend loves
at all times, but a brother is born for adversity.' That is the special season
that a man hath use of a friend for. ' In time of adversity' (saith Job,
chap. vi. 14) ' a man would have pity from his friend.' But usually it
falls out (as Solomon says, Prov. xix. 7), ' A man follows them with words,
and they are wanting to him.' But then will the Lord own thee most
especially, if thou foUowest him with words, with prayers, and seekest
earnestly unto him. Therefore David (Ps. xxxi. 7) says, ' Thou hast known
my soul in adversity.' And David speaks it out of the sense of his love,
that he did it then most, when others would not know him nor regard him.
And whereas other friends may be absent, and not able to help thee or
advise thee, ' he is a present help in trouble,' Ps. xlvi. 1. Yea, there are
cases wherein all thy friends in the world, if present, could stand thee in
no stead, but would be miserable comforters, as in case of scandal, &c.,
and then will God break in and own thee. Yea, further it is said, Ps. xli. 3,
that ' he makes our bed in our sickness.' It is put to express the highest
tenderness in distress, a condescending to do the meanest office, a readiness
to supply all wants and deficiencies ; and in that he says, he will make all
thy bed, it imports utmost and universal diligence and care in that which
is committed to servants of the lowest rank. He will as a friend sit by thy
bedside, lay thy pillow for thee, make thy bed easy ; that is, make a dis-
tressed condition comfortable, fetch thee anything, take care of everything,
apply himself so to thee that thou shalt then say, thou art in ease in the
midst of trouble,

(11.) God will not cast thee off when thou art old, and wantest strength
to serve him ; but (as it is in Jer. iii. 14) he then remembers the kindness
and pains taken in thy youth. David prays, Ps. Ixxi. 9, ' Cast me not off
in time of old age, forsake me not when my strength faileth.' You know
God's answer, long before he prayed it and since, is repeated with five
negatives to assure us of it, ' I will never, at no hand, upon no occasion,
leave thee, or forsake thee.'

(12.) Other fi.-iends, for an ill turn, will forget all foimer good turns and
kindnesses done, though never so many ; but God on the contrary will
forget all thy sins, and remember them no more (Isa. xliii. 25) ; but not
one good deed or office of love, no, not one good thought from the first to
the last, shall be forgotten, but it sticks in him, and takes deep impression.

Chap. V.] in the heart and life. 197

Those things thou hast forgotten, at the latter day he will remember them,
and that to requite them. Every cup of cold water shall have a reward :
' God is not forgetful of your labour of love to his name,' Heb. vi. 10.

(13.) Yea, when thou art dead he will remember thee and thine. Other
friends bury their friendship in the graves of the deceased, but God not
only will take care of thy very bones, Ps. xxxiv. 20, but remember thee
in thy seed, as David did Jonathan's posterity. Thus he remembered
Abraham's seed for their father's sake : ' The seed of Abraham my friend,'
says he, Isa. xli. 8 ; and so he remembered David's seed, 1 Kings xi. 31 ;
and Rom. xi., ' They are beloved' (and it is gospel) 'for their fathers'
sake.'

(11.) Lastly, Whatsoever he hath thou shalt have part of it ; nay, all
he hath thou"^ shalt inherit, Rev. xxi. 7. God himself can have but all
things, and thou shalt have all that he hath, John xvii. 21 and John xii. 21.
Christ speaks with an heart, as if his own single personal glory would do
him no good unless we should be with him and have part of it. All his
attributes shall be for thy happiness as well as for his own glory ; his power,
wisdom, and mercy, shall be set on work for thy good ; and though aU
these attributes serve for his own glory, yet they shall as truly and really
serve for thy comfort as for his glory. AU within him and without him
shall be set on work for thy good. What canst thou have more of a friend ?

Now if God hath been, is, and will be such a friend to us, what manner
of persons should we be in returns again unto him ! My brethren, this is
your calling ; you are called to be friends of God, see you walk worthily
and answerably unto it, so as to fill up the measure of that relation, and
observe as far as possibly the laws of friendship that ever were or can be
feigned to have been between two fi'iends, for God full well deserves it at
thy hands. And it should move you that you were a long time before
enemies, and had nothing but wars in your thoughts against him, and
therefore you had need now endeavour to make him amends.

CHAPTER V.

What the conversation of a believer owjht to he in performing the part of a
friend towards God. — That we should keep up an entire and near com-
munion with him. — What this communion is, explained in . several
particulars.

I come to that main and principally intended subject, which is, the con-
versation of a Christian towards God, in performing the part of a friend.
I shall insist on some particulars wherein these returns of friendship do
consist.

1. The first and primary head (which will contain divers particulars in
it) is pursuing after, and preserving entire communion with, God. Mutual
communion is the soul of all true friendship ; and a familiar converse with
a friend hath the greatest sweetness in it. Sometimes Solomon compares
it to honey, which as it is pleasant to the taste, so enlighteneth the eyes,
Prov. XXV. 16, 17 compared, reading, as Cartwright* doth, for ' neighbour'
' friend,' ver. 17. Sometimes it is compared to perfumes and odours,
which refresh the brain ani animal spirits : ' Prov. xxvii. 9, ' Ointment
and perfume rejoice the heart; so doth the sweetness of a man's friend.
* Cartwright in loc.

198 OF GOSPEL HOLINESS [BoOK II.

And he calleth it sweetness in the abstract rather than sweet ; for it is
certain, where it is found close and entire, it is the most spiritual cordial
of man's life. And indeed communion is that which distinguisheth this of
friendship from the intercourses that are in other relations, unless it falls
out that friendship be intermingled with them, as in conjugal it often doth.
Parents take care for and love their children when young, and they again
do honour their parents and obey them, when yet during their non-age
there is not much communion nor acquaintance between them. Between
masters and servants there is an intercourse by way of command and
obedience. Masters maintain their servants, and servants render fear and
service to their masters ; but yet there is not a mutual communion and
acquaintance between them. And by this doth Christ distinguish friends
and servants, when he sets himself to heighten the privilege of this rela-
tion, and to endear it to them : John xv. 15, ' Henceforth I call you not
servants, but friends.' For I have unbosomed myself unto you ; ' whatever
I^have heard of my Father I have made known unto you, but the servant
knoweth not what his lord doth ;' that is, there is no communion between
them.

Now, although God beareth all these relations, of father, lord, master,
&c., which his distance between him and us exacts, yet he also hath con-
descended to admit us to communion with himself. John seems to speak
of it as with an holy boasting of the eminent privilege which himself and
others, that lived up to their principles, enjoyed : 1 John i. 3, ' And truly
our fellowship is with the Father, and the Son.' The rise of it lies thus,
Christ was God's fellow, Zech. xiii. 7, which privilege he hath by being
a Son equal with God. And God found this fellowship so sweet, as he
calls us up to the participation of it : 1 Cor. i. 9, ' God is faithful, by
whom ye are called unto the fellowship of his Son, Jesus Christ, our Lord.'
He speaks of it likewise as that which is the height and top of our calling
as we are Christians. And this fellowship with the Lord Jesus doth not
only consist in his and our sharing jointly in the same privileges, as in his
graces, glory, &c., but it is the ' fellowship of his Son, Jesus Christ ;' and so
also of his person, in all the sweetnesses of, and converses with, and rela-
tions to him. And yet, lest in too much familiarity we should forget our
distance, he adds, 'our Lord!' as in the psalm fore-cited upon the like
occasion, having called us his fellows, ver. 7, he adds, ver. 11, ' He is the
Lord, and worship thou him.' Now, this communion, as on our part it is
to be transacted, is summed up in these things :

1. Besides the common tribute of daily worship you owe to him, take
occasion to come into his presence on purpose to have communion with
him. This is truly friendly, for friendship is most maintained and kept
up by visits ; and these, the more free and the less occasioned by urgent
business, or solemnity, or custom they are, the more friendly they are.
It is made a diminution, though in his own people : ' Lord, in trouble
have they visited thee ; they poured out a prayer when thy chastening
was upon them,' Isa. xxvi. 10. A stranger will visit one whom he hath a
suit unto and business with ; and we use to check our friends with this
upbraiding. You still come when you have some business, but when will
you come to see me ? David, who hath this testimony from God, to be
' a man after God's own heart,' which is equivalent to this of God's con-
cerning Abraham's being his friend, hath this disposition of spirit recorded
of him, Ps. Ixiii. 1-3, ' 0 God, thou art my God ;' he embraceth him at
first word, as we use to do friends at first meeting. ' Early will I seek

Chap. V.] in tue heart and life. 199

thee,' says he: 'my soul thirstcth for thee, my flesh' (that is, myself)
* longeth foi* thee in a dry and thirsty land, where no water is.' Surely
David had some extraordinary business now with God to be done for him-
self, which made him thus eager after him ; no, truly, nothing but to see
God himself; as it follows, ver. 2, 'To see thy power and thy glory, so
as I have seen thee in thy sanctuary,' where God had met him, and mani-
fested himself to him. ' To see thee,' hath the same emphasis here that
those words, ' against thee I have sinned,' have elsewhere. And further,
what was it in God that specially drew forth his heart, and was the object
of his inquest ? Ver, 3, * Because thy loving-kindness is better than life ;'
and ver. 4, thus (if I have no other reason) ' will I bless thee whilst I live.'
It is all along the pure language of friendship. The very sight of a friend
rejoiceth a man : Prov. xxvii. 17, ' As iron sharpeneth iron, so doth a man
the face of his friend.' It alone whets up joy by a sympathy of spirits ;
and in answer hereunto it is characteristically to God's people called the
seeking of God's face, that is, himself, for so his face is taken : ' Thou
shalt have no other gods before my face,' that is, thou shalt have myself,
or none but myself. Personal communion with God is the end of our
graces ; for as reason and the intercourse of it makes men sociable one
with another, so the divine nature makes us sociable with God himself;
and the faith we live by is but an engine, a glass to bring God down to us.
And as for duties, the journey's end of them is fellowship with God ; and
our backwardness to them, if you resolve it into its original, is a back-
wardness to entire communion with God ; the soul therefore saith it hath
no pleasure in them. But this communion was the apostles' Eden and
proper walk. John calls us all up unto it, as that which we are alike
born to, 1 John i. 3. It was Moses his perfection as he was Christ's type :
Exod. xxxiii. 11, 'And the Lord spake to Moses face to face, as a man
useth to do to his friend.' You see the Scripture lodgeth this in the
notion of friendship ; therefore attempt, if thou hast not yet tried, this
way of seeking God. I have known those who have come to God as for
nothing else ; so when they have been come, could mention nothing else,
but scorned to blur or soil the noble" and royal intention of their visit of
him with any lower request than that of obtaining communion with him.
And take my counsel, when the Spirit at some by-time moves thee, and it
is merely a motion of his, go and stand in the presence-chamber ; that is,
put thyself on duty with this aim and design mentioned, and see if he hold
not out his golden sceptre to thee. This shall prevail with him more than
the sacrifice of rams.

(2.) A second way of intercourse and expressing friendship to God is this :
when thou comest into his presence, be telling him still how well thou
lovest him ; labour to abound in expressions of that kind, than which
(when founded in a reality in the Spirit) there is nothing more taking with
the heart of any friend. That famous pair of friends, David and Jonathan,
when they met they spent the most of their time (they had got by stealth,
and with hazard of their lives) in vying and revying, and therein seeking
which of them should utter and declare most love and manifest most
faithfulness. They weep over one another's necks, as overcome with the
overflowings of each other's kindness. The story aflbrds the pleasantest
contention of love and friendship, and strivings for masteries ; and accord-
ingly, as to the passionate part, the victory is decided on David's side,
1 Sam. XX. 41. They both wept one with another, ' until David exceeded,'
says the text. And yet again, for the real part and demonstration of

200 OF GOSPEL HOLINESS [BoOK II.

friendship, Jonathan had the advantage to outvie David. Jonathan had a
kingdom to lose for his sake, being heir-apparent by birth ; yet he ventures
his own Hfe to save his, who he beheved should be king in his room :
' And let me but live,' saith he, ' and not die,' ver, 14. ' And let me be
the next in the kingdom,' chap, xxiii. 17. But David had another and
greater fi-iend, even God ; and how his afiections overflowed the banks
towards him, the Psalms do shew. How often have we him breaking
forth, ' I love thee. Lord ! ' and ' Oh how do I love thy law ! ' And how
eloquent is he in that his solemn and his almost last thanksgiving,
1 Chron. xxix. Now, the truth is, the real part is God's ; the fond,
affectionate part of fiiendship, it should be ours. He had a Son to give
away, and his Son a life, a kingdom ; and both of them agreed to do it.
We have little to lose, and can do less for them : Oh yet let us love them,
and love to tell them so ! Hast thou ever yet lain in those everlasting
arms ? Or when thou at any time dost, and his banner of love is spread
over thee, what hath thy heart meditated concerning God at such a time ?
As a liberal heart is said to devise liberal things, so a loving heart will
devise loving things. I use to say, whatever ingenuity, wit, rhetoric any
one hath (and I speak of those that excel therein), there are times wherein
God hath the flower, the eminency of them, vented in strains of love to him
in prayer. He hath at one time or other every man's strength and prime.
What affections or expressions thou hast to bestow on friend or wife, God
will have them from thee to himself ; and if thy spirit be narrow, and shut
up to such a way, yet thou wilt and mayest be able to vent that love thou
bearest him in blunt and downright expressions : ' Lord,' said Peter, ' thou
knowest I love thee,' if I ever loved anything. Yea, I have known some
bad and churlish natures to their other relations, in whose spirits, upon
observation of them, you should scarce find any strains of pure ingenuity
pass from them to any other ; yet in their narrations of what hath been
between God and them, they have been brought to the lowest submission,
the highest resignations of themselves for him and his glory, and as great
strains of ingenuity as any other. As physicians say of a child in the
womb, if there be any good blood or spirits in the mother's body, the child
will have it ; the nutritive and formative virtue doth and will attract it. So
if there be any good nature in thee, God will have it at one time or other.
Yea, how often falls it out, that even souls that want assurance of God's
love to themselves, yet can please themselves in blessing God, or at least
admiring him for that goodness and blessedness which is in him, and which
he enjoys for loving himself, and aiming at his own glory : for his so dearly
loving his Son (whom also their souls love), and for his being good to others !
And they find it real in their souls to do so. Yea, and sometimes when
they come to pray, and are shut up for want of vent in other desires, they
yet can fall a-telling God how well they love him, and what (if he would be
pleased to enable them) they would do for him ; and they can do these things
when they can do nothing else. Yea, and because in real performances
they find they can do little, and are not satisfied with the opportunities they
have in view at present, the heart will be venting itself in suppositions and
feignings with itself, what in case of God's condemning them at the latter
day ; so that, should they lose their labour, they would say, in way of
ingenuity, what farewell they would then take of him ; how they would
demean themselves in hell, when their souls should be filled with the noise
of others' blasphemies ; how they would speak well of him, and rebuke their
fellow-thieves, as that good thief did. And because in suppositions higher

Chap. V,] in the heart and life. 201

strains of love may be vented than God will ever put us really to act, there-
fore the heart often seeks vent for its vast desires this way.

Thus Christ, to shew his love to his Father, in submitting to his will and
love, made a supposition of the cup's passing from him, which yet he knew
could not by God's decree. And thus Paul wished himself accursed from
Christ for his brethren's sake. Or else the heart will go about to do it, by
separating acts of obedience from self-respects ; and this in a way of suppo-
sition of such things as will not fall out. But yet, suppose they should,
yet. Lord, say they, I will trust thee. As Job, ' though he kill me, yet
will I trust in him.' It was a supposition of the worst. Or else the heart
will be chalking out within itself, what it would do for God if it were in such
a power, in such a place of opportunity of service, as Herbert in his poems
speaks. At these, and a thousand other ways, love will be creeping out
when it cannot go, nor, alas, is ever able to perform. And these stirrings
and ventings of love, God is infinitely taken with, and knows the mind of
the spirit in them. These strains are pleasant : this is melody and music
in his ears. Ivnow this, that communion with God lies not only /xsr'
d/.X?3>.wi/, as John speaks of it, 1 John i. 7 (as I understand the place), when
it is mutual, he teUing us his love, and so drawing forth ours, when there
is an astus, a reciprocation of love from him to us, and so from us again to
him ; but also, when he doth not shed abroad his in our hearts, to an
overcoming assurance, and yet strongly draws forth ours to him, as hath
been expressed ; and that is true communion with him as on our parts, and
aii'ects the soul accordingly. For though it be true that we love him
because he loves us, as to the reality of the thing, yet it is not always so
in our apprehension, nor necessary to the drawing forth of our love to him.

(3.) Delight much in him. Friendship well placed aflbrds the highest
delight. Besides what I noted out of Solomon, of the sweetness of a friend,
David, the father, also had experimented it, 2 Sam. i. 2G, in his beloved
Jonathan : ' Thou hast been very pleasant to me,' says he there. And
again of Jonathan it is said, he ' delighted much in David,' 1 Sam. xix. 2.
If, therefore, God and thou be friends, retire thyself into him, and make up
thy delights in him. And thus both Christ and his church do mutually
express themselves touching each other : ' Oh how fair and pleasant art thou,

0 love, for delights,' Cant. vii. 6, says he of her ; ' Behold, thou art lair,
my beloved, yea, pleasant,' says she of him. Cant. i. 16. Ps. xxxvii. 4 :
' Delight thyself also in the Lord.' Yea, and the psalmist prescribes it as
the readiest, speediest way to get despatch of all our particular suits and
requests : so it follows, ' And he shall give thee the desires of thy heart.'
As it is said of God, that ' to the pure he will shew himself pure,' Ps. xviii.
26, so to the ingenuous he will shew himself ingenuous. A soul that
hath many wants and requests to put up to him, and yet comes to him and
really says. Lord, though I want these and these things in my outward
condition, yet I am well pleased, for I have enough in thee alone ; though

1 had nothing, and though thou hast made me these and these promises,
besides the making over of thyself unto me, yet thou art my portion, mine
inheritance, and my lot is fallen in a pleasant place in thee, Ps. xvi. 6 ;
thou art my exceeding great reward. Whilst God sees that thou thus
settest thyself to delight in him, he at once grants thee all else thou wouldst
desire. This is the most compendious art of begging. ' Be acquainted with
him,' saith Eliphaz to Job, Job xxii. 21, ' and thou shalt have thy delight
in the Almighty,' ver. 26 ; ' and thou shalt have gold,' ver. 24 ; ' and thou
shalt have silver,' ver. 25. Thou shalt have anything of him, take but that

202 OF GOSPEL HOLINESS [BoOK II.

method. Art thou in any great distress ? Go alone, think of his love,
think of himself, what a God thou hast whom thou servest and lovest. His
love, and himself apprehended, embraced and meditated on, afibrds the
greatest delight : Ps. civ. 34, ' My meditation of him shall be sweet, I will
be glad in the Lord.' Life we say is sweet, and death is bitter (as Agag's
speech implies, ' the bitterness of death is past') ; but ' thy loving-kindness,
0 God, is better than life,' and hath the sweetness of all good in it, if the
Holy Ghost gives thee but a taste of it. Christ's love was such as sweet-
ened death itself to him, which we account so bitter : ' It was stronger than
death' (says Solomon), Cant. viii. 6. How sweet then must that love in
itself be, and to the soul that tastes it ? Therefore ' Rejoice in the Lord ;
and again I say, Rejoice.' Let God be your chiefest good in the most
prosperous days, and he will be your only good in your worst days. A
friend is for adversity ; and therefore, ' though the fig-tree blossom not,'
&c., ' and all things fail me, yet I will rejoice in the Lord, I will joy in the
God of my salvation,' Hab. iii. 17, 18. What is the reason men pray not
often, nor much, and in the end perhaps do give it over ? You have the
reason : Job xxvii. 10, ' They delight not in the Almighty.' But yet con-
tent not thyself with the performance of duties : Isa. Iviii. 2, ' They take
dehght in approaching to God ;' that is, in the outward performance of it ;
but let thy delight be in God himself. We rejoice in God, saith the apostle,
Rom. V. 11. And let not delights derived from God only content thee ;
but let thy delight be in God, and the excellencies that are in him.

(4.) A fourth particular wherein the communion of friendship lies, is
unfolding secrets. There is a kind of civil shrift between friends, saith
Verulam ; the style of friend is a ' man of my secret,' Job xix, 19. That
which is translated ' my inward friends,' is in the Hebrew, and varied in
the margin, ' the men of my secret.' A friend is ' as a man's own soul,'
Deut. xiii. 6. As in respect of love, so in respect of laying up all that is
in a friend's soul, all that is one's own. And this use and advantage, or
improvement, a man is to make of his friendship with God, to unburden
his mind, and spread his heart before him. In Scripture, prayer is termed
a pouring out one's soul to God. So it is spoken of Hannah's prayer,
1 Sam. i. 15, which is interpreted by that in Lam. ii. 19, ' a pouring out
the soul like water, before the face of the Lord.' She had, as it were, wept
it out at her eyes, and poured it forth in tears. The same is eminent also
in David : Ps. cxlii. 2, ' I poured out my complaint before him ; ' that is,
as it follows, ' I shewed before him my trouble.' And this is done in case
of distress, when the ' heart is overwhelmed,' as in ver. 3. And in the
very same words, the title of the 102d Psalm expresseth it, ' A prayer of
the afflicted, when he is overwhelmed, and poureth out his complaint before
the Lord.' If thou hast some great affliction or secret, which is not fit to
trust man, no, not thy nearest friend with, and yet thy heart is ready to
break with it, the heart, in that case, is apt to tell it to man, that it may
have some present ease. But take my counsel, try God alone first, and
hereby shew how only a friend thou makest of him, by telling it alone to
him, easing thy heart to him alone. He thinks himself honoured by it,
and takes it well at thy hands ; and if he encourageth thee, or necessitates
thee to tell it to another (as in some cases, James v. 10), then do so. As
for distresses thou art in, so for thy sin ; the more communion there is
betwixt God and us, the more secret sins will God discover to us, and the
more will we again disclose to God. This is made an absolute consequence
of holding fellowship with God; for the apostle having spoken of fellowship

CUAP. YL] IN THE HEART AND LIFE. 203

with God, 1 John i. 3, G, 7, he adds, ver. 9, ' If we confess our sins, he
is faithful and just to forgive.' He speaks it, as without which none can
preserve communion with God entire ; for whilst we labour to walk in
nearer, so closer communion with God, yet ' if we say we have no sin, we
deceive ourselves,' ver. 8. Now then, here lies the coherence of the 9th
verse with the former, confess your sin, if you say you have fellowship with
him ; for the law and nature of true and entire communion and fellowship
between two as friends requires, that if the one sins against the other, he
should disclose and confess it ; this friendship cannot hold else, and it is
well we can have pardon so. Now, says John, we do all sin ; therefore, in
order to hold communion with God, confess thy sins. And a further reason
is, that one great part of God's friendship towards us is seen in pardoning
sins. John hints it, he is faithful to forgive, as a friend is faithful to per-
form his promise. And if he should not, none could retain friendship a
moment with him ; but if he pardons, he will have the score acknowledged ;
even as though he promiseth, he yet will be sought to, as the prophet
speaks. And the more the soul finds that God pardons, the more willing
and free it is to confess, Ezek. xvi. 61-63, knowing it is to a friend that
will not take advantage of the acknowledgment. Likewise lay open all thy
jealousies thou hast of his love ; another friend would never bear it; but,
alas ! God knows them all already, and is used to them, and will ease thee
of them. Tell him all thy doubts'^ scruples, and objections thou hast about
thy estate and of his love ; spread even all, lay open thy case plainly,
without guile (as David speaks, Ps. xxxii.), and he will answer them all,
and discover to thee that sincerity of heart that is in thee towards him,
and how well he loves thee notwithstanding ; and this other friends will
not do.

CHAPTER YL

What our behaviour toward God, as his friends, ought to be, u'ith respect unto
his providential dispensations to lis. — We should ask his advice and counsel
on all occasions. — We should make use of and depend upon his favour and
assistance in all affairs. — We should have an entire conjidence in him, with-
out any jealousy or distrust.

I shall now begin a new and second set of duties, which our relation of
friendship with him brings upon us ; such as do respect his providential
outward dispensations towards us, as the former related to communion with
his person. As much of God's friendship unto us is given forth in his
ordering all things that fall out unto us for good, so much on our part lies
in observing those his dealings, and applying ourselves to him therein. And
for that I give these following directions : —

1. First, Ask his advice and counsel upon all occasions, and in all (espe-
cially great) turnings of thy life. This is an improvement of a friend whom
we count wise and faithful. Thus David sets out a man who had been his
friend : * Thou, 0 man, my guide' (says he, Ps. Iv. 13) ; ' and we took
sweet counsel together,' says he, ver. 14. Yea, when one that we have
chosen for our friend, and is a friend indeed, is yet below us in parts and
wisdom, yet we love to see how our thoughts look in the glass of his mmd
and apprehensions. You may see it in God himself, who is the most per-
fect pattern of friendship, as of all relations else. He, you well know,

204; OF GOSPEL HOLINESS [BoOK II.

needs no advice ; for who is his counsellor ? Eom. xi. 34. Yet when he
was to do a great act, whereof the whole world would ring, and when he
knew it would certainly come to Abraham's ears, though it did not concern
Abraham's particular at all, yet, says God -with himself, I have singled
forth this poor man to be my friend, and shall I do so great an act, that
will make such a report, and not tell Abraham of it ? Gen. xviii. 17,
' Shall I hide from Abraham that thing which I do ? ' That ingenuity that
works in the heart of a friend, wrought in the heart of God, insomuch as
he could not do a great thing, but he must tell his friend of it. He speaks
as one shackled and restrained by the laws of friendship ; and upon that
law he had an inward regret when he came to the execution of it. The
ground and account thereof the text gives you, Abraham was the friend of
God. And Abraham followed God in the same path, and upon the same
principle, though Jtaud j^fissibus aquis, not with equal pace ; he stirred not
a foot without God"s direction, Isa. xli, 2, where it is said, ' God called
him' (that is, Abraham*) ' to his foot;' which the apostle, in Heb. xi. 8,
interprets thus : he went out, not knowing whither he went, but gave up
himself and every step unto God's direction and appointment. And we
have the like instance of friendship to God in David : Ps. Ixiii. 23, 24,
' Nevertheless I am continually with thee ; thou hast holden me by thy right
hand. Thou shalt guide me by thy counsel, and afterwards receive me to
glory.' That word nevertheless brings this as a lesson and experiment he
had learned from the contrary. He had had the reins laid upon his own
neck for a while, and was left to the counsel of his own heart, and so he
had miscarried. ' So foolish was I,' says he, ' and as a beast before thee;'
ver. 22, ' Nevertheless thou boldest me by my right hand ; ' that is, I have
found by this experience, that when I, being left to myself, am gone out of
the way, yet thou secretly and invisibly boldest me by the hand, to reduce
and bring me back again. And what lesson learns he from it, and what
conclusion issues thence ? You have it in ver. 24, ' Thou shalt guide me
with thy counsel,' and I will never more follow my own, but give myself
up to thee (as Herbert well expresseth it in his poems), only give me thy
hand, since both mine ejes are thine. Neither doth the psalmist mean his
hand merely to guide, but to support and strengthen : ' Thou boldest me
by my right hand.' And I also observe it, that God's guiding of us by his
counsel serves us but in this life ; but afterwards he is said to receive us to
glory ; he pulls us up, by the same hand which here guided us, unto that
glory above. You have seen an instance or example of this. See a pro-
mise also on God's part for this, which calls loud upon us for this duty :
Isa. XXX. 21, ' And thine ears shall hear a word behind thee saying. This
is the way, walk in it, when ye turn to the right hand, or when ye turn to
the left.' God had promised in the words before to give them teachers, who
doctrinally, or by the delivery of the right rules, should teach them the good
and right way : ' Thy teachers shall not be removed from thee,' (fee. Well,
but we poor Christians are to put those rules and instructions our teachers
give us into practice and execution ; and when we are personally to act, we
have not our teachers and tutors by us, and (God wot) we through ignor-
ance (as the psalmist, Ps. Ixxiii.) or forgetfulness are, when we come to act,
at a loss, and know not which way to turn us. Hence therefore at the
voice of thy cry, when he shall hear it, he will answer thee, ver. 19, and
upon such outcries and occasions promiseth his Snirit, who can be and is
always with us : ' Thine ears shall hear a word bemnd thee saying. This is
* It is by uo means clear that the reference in this passage is to Abraham. — Ed.

ClIAP. YI. j IN THE IIEAHT AND LIFE. 205

tho way,' See. Tho psalmist had said, ' Thou hoklest mo by my ri^ht
band, unknown to me, and wilt guide mo by thy counsel.' The i)rophet
says, • Thou shalt hear a word behind thee,' wherein he compares him to
a friend or companion, that secretly watchcth aloof of another friend ho
takes care of, whom he lets go to see how he will order his steps of himself,
yet in great straits and turnings, or (as the text expresseth it) when ho
turns to the right hand or the left, comes stealing behind thee ; so the
phrase is, comes behind thee, and whispers (for it is called a word). This
is the way, walk in it. The prophet compares him to a loinis f/eiiiics, who
doth aiiron rcllicarc, pull him by tho ear, and brings things practicable ' to
our remembrance,' as Christ hath it. The psalmist compares him to a
companion that never leaves us, but gives strength as well as guidance :
* Thou art continually with me, and boldest me by the hand.' These things
are evidently spoken of guiding us in practice, as these phrases, ' This is
the way, walk in it,' as also ' turning to the right hand and the left,' do import.
They declare the various occasions and affairs of man's life, his going hither
and thither, as elsewhere it is expressed. This for the promise of God.
Now then, that^God de facto effectually performs when he is sought to by
thee, that other'passage of the psalmist assures us : Ps. xxxvii. 23, ' The
steps of a good man are ordered by the Lord ; ' which is spoken in respect
of that happy issue and success which good men's actions are through the
blessing of God accompanied withal. But what if he falls into any disaster?
It follows, ver. 24, ' Though he fall, he shall not utterly be cast down; for
the Lord upholdeth him with his hand,' Therefore in all thy ways take
Solomon's counsel: Prov. iii. 6, ' In all thy ways acknowledge him, and he
shall direct thy paths.' To acknowledge God in all thy ways doth in
Solomon's sense import,

(1.) To come to God in a sensibleness of a man's own inability to guide
himself in any of his ways, which the same Solomon pathetically utters,
' How can a man understand his ways ? ' And Jeremiah having by vision
understood that great calamity that was in his time to come upon his
nation, not knowing what might become of himself, nor which way to take
to help himself, comes to God, and cries out concerning his own person :
Jer. X. 23, ' I know that the way of a man is not in himself : it is not in
man that walketh to direct his steps.' And therefore seeing I must be
involved in a common calamity, I submit to thy correcting hand : ' Correct
me' (if thou pleasest), ' but not with judgment ; not in anger.' And God
dealt with him accordingly, he had the best quarter from the king of Babel
of all the Jews.

(2.) It imports that we should acknowledge him, by giving ourselves up
to his direction, as is evident from what follows : ' He shall direct thy
paths.' His meaning therefore is, so to acknowledge him as to give a man's
self up to his direction ; or if you will have it in the terms this aphorism
was first expressed in, take his advice and counsel. And so the opposition
both before and after carries it : * Lean not to thine own understanding,
and be not wise in thine own eyes.' Often, though man knows not his
own yf&j, yet having distrusted his own understanding, and coming in
simplicity to God for counsel by prayer, either God in prayer leaves a
biassing impression on his heart, which is the voice behind him, or by pro-
vidence casts him upon it. And truly when a soul hath thus come unto
God, he may blindfold cast it on him. I end this direction with this great
consolatory, that look as Jesus Christ is thy priest to obtain and accomplish
thy salvation, so he is thy prophet ; that is, his prophetical office is in its

206 OF GOSPEL HOLINESS [BoOK II-

kind fis mnch for tliee and thy good, and for ordering thy ways, as his
priestly office is for thy salvation hereafter. And he being the mighty
counsellor, that knows all events and issues, will, if thou hast addressed
unto him under that relation, put forth his abilities and power given him
in that office for thee, to direct thee as effectually as to save thee, therefore
present all to him.

2. When thou hast thus asked and sought his advice, be sure thou follow
it. To that end, observe the impressions which God upon seeking him maketh
upon thy spirit in prayer. Observe the most swaying weight that God
casts into the balance, when otherwise the scales are even. Observe
especially what spiritual motives, that are purely for God, are cast into thy
heart (for they are from God which are most for God), and follow them
fully, as Caleb is said to do. Our Lord and Saviour Christ is in this (as
in all things else practicable by us) a pattern to us. He was (as you know)
to die andoffer up himself to God, and to enter into a conflict with his
wrath for sin. He saw the black cloud and the storm coming, and some
drops had been let fall upon his soul : John xii. 27, 28, and nature (as
you know) wrought in him, and you have heard the voice and cry of it,
' Lord, let this cup pass ! ' Now j'ou read in Ps. xvi. 7, Christ blessing
the Lord for giving him counsel : ' I will bless the Lord, who hath given
me counsel ; my reins also instruct me in the night-seasons. I have set
the Lord always before me, &c. Therefore my flesh rests in hope : thou
wilt not leave my soul in hell.' Concerning which passages in this Psalm
Peter hath plainly instructed us. Acts ii. 25, 29-37, that they were imme-
diately intended of Christ, and not of David at all, as his type or shadow,
as in other psalms and passages of prophecy. And they are (being thus
appUed unto Christ) the inward workings and discussions of his soul when
he was to give up himself to that great encounter and adventure, the
greatest that ever creature was to undergo. You have the inward agita-
tions of his spirit, and the considerations that heartened him to give him-
self up unto it, ver. 8-11. He mentions the night seasons, in which his
reins instructed him. Now you read, Luke xxi. 37, that immediately
before his passover, chap. xxii. 1, 2, he spent the mornings in preaching,
but the nights in mount Olivet, to pray all night to God, according to his
custom, Luke vi. 12. And the cofttext immediately before this, ver. 37 of
Luke xxi. shews it, ' Watch ye therefore and pray,' ver. 36, for which his
example is propounded, ver. 37. Thus he spent the night before his
passion ; for Jesus knew beforehand all that should come upon him, John
xviii. 4. But thus especially he spent that night in which he was betrayed
and taken. You know how he spent the time in prayers and conflicts,
with strong cries and tears, being heard in that he feared ; Heb. v. 7,
great fears and conflicts were upon him, he was at a stand : ' Father, if it
be possible, let this cup pass from me.' And when his soul was thus
wrestling it out, God evidently came in with a new and peremptory declara-
tion that he would have him go through with it, which that speech that
immediately follows shews : * Not my will, but thine, be done,' which, say
I, was Christ's motto. Why, now that which I aim at to my purpose in
hand is, that Christ blesseth his Father for giving him this counsel, and
supporting him with this advice : ' I will bless the Lord who hath given
me counsel.' To be sure we have cause to bless God that gave him that
counsel ; it was good counsel for us ; and you hear of this conflicting no
more ; but after that, though he knew all that should come upon him, he
went forth, and said unto them, ' Whom seek ye ? ' John xviii. 4. Peter

Chap. VI.] in the heart and life. 207

had given him other counsel, 'Master, spare thyself; ' hut God, that was
his ancient friend, gave him this counsel, and he thankfully receives it,
follows it, and blesseth him for it that ever he gave it him. My brethren,
such advices in great and diflicult cases God gives us in prayer and by the
word, and the flesh comes and gives the contrary. Solomon, Eccles. vii. IG,
brings in a man solicited by flesh and spirit, by contrary counsels. Says
the flesh, ' Ue not righteous overmuch,' not too strict; ' why shouldest
thou destroy thyself,' waste thy spirits in duties, and bring miseries and
hazards of ruin to thy name, estate, and life, which attend ordinarily a liv-
ing godly in Christ Jesus ? On the contrary, replies the spirit, ' Be not
over much wicked ; why shouldest thou die before thy time ? ' Loose ways
and courses will bring thee to thy grave sooner than the course of nature ;
'A dart will strike though thy liver,' &c., and thou wilt go to hell when
thou hast done. And Paul speaks similarly unto this, liom. viii. 12-14,
* Therefore, brethen, we are debtors, not to the flesh, to live after the flesh.
For if ye live after the flesh, ye shall die : but if ye through the Spirit do
mortify the deeds of the body, ye shall live. For as many as are led by
the Spirit of God, they are the sons of God.' The meaning whereof is,
follow not the counsel of the flesh, it is the counsel of a flatterer, an enemy.
It adviseth thee, as the young men did Rehoboam, for thy hurt ; or its
advice is like that of Job's wife, 'Curse God and die'; or like that of Peter
to Christ, ' Master, spare thyself.' Where had our salvation been then ?
And where will thine be if thou followest it ? But, on the contraiy, Paul
exhorts them to give themselves up to the Spirit, to be led by him as God"s
sons, ver. 1-4. His advice is the advice of a father, of a comforter ; and
though his advice for the present may lead thee into such a way and course,
as for which thou mayest hazard life, yet consider, said he, ver. 11, that
he that raised up Jesus from the dead, and, as you heard, gave him counsel
to die, will raise up thy mortal body again ; whereas, if you follow the
flesh's advice, and mortify not the deeds thereof, ye shall die. Above all,
take heed of rejecting his counsel when thou hast asked it; as the Pharisees
are said to have done against themselves, Luke vii. 30, and the people in
the prophet Jeremiah did. The heathen, when they inquired of their
oracles, durst not go and do contrary; nor would Socrates act against what
his genius dictated ; much less let us act against the counsel of God and
his Spirit, for this breaks friendship with him. Yea, let me cast in this,
take his very reproof kindly ; Prov. xxvii. 5, C, ' Even the wounds of a
friend are faithful.' He speaks it of rebukes : ver. 5, ' Let the righteous
smite me,' says David, Ps. cxli. 5, ' it shall be a kindness ; let him reprove
me, it shall be an excellent oil, which shall not break, but cure my head.'
If, therefore, the righteous God shall smite me, if the Holy Spirit, who is
that holy anointing, rebukes thee in thy way, it is to save thee, to heal
thee, and to comfort thee in the end : ' He went on frowardly in the way
of his heart, and I smote him,' says God, Isa. Ivii. 17. But it was to heal
him : ' I will heal him, and restore comforts to him.'

3. Make use of his favour and friendship in all businesses, and depend
thereon alone. God would have all kindnesses run through his hands, for
he would have all your thanks; as David said to Barzillai, 2 Sam. xix. 38,
' Whatever thou requestest of me, that will I do for thee,' that doth God
say to us. Great men in power that are friends take it iU, if it be a suit
wherein they can stead us, if we use or trust to other friends beside them,
for by doing so, we either question their power or their love.

There are two things which this direction holds forth : 1. To use God in

208 OF GOSPEL HOLINESS [BoOK 11.

small matters as well as great. And 2. To make use of his special favour
and peculiar love in all.

1st. Let us make use of God in small things as well as great, even all.
It is said, Isa. xxvi. 12, he works all our works in us and for us. It is
read both wavs, for we have two sorts of works to be done : 1. Inward, in
our own spirits ; and 2. Outward, which are for us in the course of provi-
dence ; and of the two, the inward is of the greater concernment, not to
fear what we shall suifer, but what we shall do. "We are to use God in
small things, and herein God's friendship exceeds that of men's ; for men
are shy to use great friends about trifles, but reserve their interest for
greater; for they are both loath to be troubled, and cannot mind us therein,
and their stock of favour is soon spent ; but God doth not deal so with us.
I observe in the parable made on purpose (as one evangelist hath it) to
encourage us and provoke us to pray, Christ represents the -Trooraaig, or
story of it, thus : Luke xi. 5, that a man having a friend, goes to him at
midnight, and says to him, Lend me three loaves. What ! trouble a friend
for so small a matter as three loaves, and that at midnight ; and those not
for himself neither, it is for his friend's friend ; ver. 6, ' For a friend of mine
is come to me, and I have nothing to set before him.' Christ shews the
disposition of a man in this case: ver. 7, 'He from within shall answer and
sav. Trouble me not : the door is now shut, and my children are with me
in'bed ; I cannot rise and give thee.' They are loath to be troubled in such
a case, though they are neighbours and friends, and may themselves need
the like at another time. And yet, ver. 8, for importunity's sake, though
not for friendship, he will rise and give him them. Now the reddition or
moral of this is, that much more God, that professeth himself a friend and
father, ver. 13, will hear you in whatever you ask, even the smallest, if a
man asks an egg, or asks a fish, as Christ insinuates, ver. 11, 12, or daily
bread, as he had taught them, ver. 3. And he thinks it no trouble, at all
seasons, upon all occasions, to be visited. Come to him at midnight, come
to him for thy friend's friend, for what thou wilt; this is an honour to him,
he is hereby acknowledged to be God that ruleth and governeth all things,
even the least.

2dly. Make use of God's peculiar love in all. Outward providential
mercies do come to the people of God out of peculiar love, as the connection
of Kom. viii. 28, 29, tells us. The love of friendship in God is the fountain
and spring of all ; out of that he bestows all, and therefore will have it
acknowledged in all. If therefore, in thy outward affairs, thou seekest God
for a mercy, and thou hast found a particular promise which mentions the
verv thing thou needest, yet let me advise thee to go to eternal love, and
treat with it to bestow it on thee, and treat with it in all as well as for thy
salvation. My brethren, the effectualness of this cause* is not known
enough ; to be sure the thing is not enough practised by saints.

1. It is utterly a fault that either, even in great matters, they treat not
with God, or walk rashly whilst they are in dependence on God for them ;
that is, they leave the issue and casting of such a matter to all adventures,
and seek him not in it ; which often provokes God to give a man a sound
stroke, a shrewd blow, ere he is aware, in what is most near to him, as if
he cared not where he did hit him. The Israelites would have a king, but
God gave him in his anger, and took him away in his wrath.

2. Or else they treat not his special favour, but leave it to bare ordi-
nary providence ; and things which accordingly come out of ordinary pro-

* Qu ' course ' ?— Ed.

Chap. VI. j in thk heart and life. 209

vidonce, arc by tbo course of that providence turned into bitter crosses,
even to God's own people ; though when they are taught otherwise, and
humbled, his love at last turns them again into blessings. But those
wherein eternal love is sought, prove pure blessings, and God adds no sor-
row with them. The Israelites did seek a king at the hands of God, and
yet God complains: Hos. viii. 4, ' They have set up kings, but not by
me ; they have made princes, but I knew it not.' And yet how could so
great a matter be done without him by whom kings reign, and who knows
all that is done in the world ? But they carried it so as they sought not
God in it, nor acquainted him with it. They did it ipso inconsulto, with-
out advising with him, or interesting him in them ; and without having
recourse to, and dependence upon, his favour. If a man should see his son
or his friend stand among the crowd of beggars that wait at his door for a
common dole, and that he casts his lot for his meals with them, to be
served as his turn comes, as they are, would not this provoke him ? would
he not say. What do you mean thus to stand there ? are you not at home ?
Why do you not come to me for money for all necessaries ? Or why do you
not come in and sit down at table, and eat with me as becomes sons and friends
to do ? Thus doth God take it ill to see his own childi'en carelessly stand at
the common door of providence, when they should come in and seek what
they want by prayer, and interest his fatherly love in the business. The
truth is, that those blessings only prove pure, stable blessings, which are
fetched ex isto doUo. As God gives, so he would have you receive ; now
he gives out of eternal love, and that therefore he will have us apply unto.

4. Yet I add, take some seeming denials of particular requests of thine
kindly from him. Remember it is friendship with a superior, who is only
wise, knows what is best for thee, hath many great and vast ends in the
government of this world ; and some things thou hast earnestly desired for
thy particular, may and do cross some other and greater designs for his
glory. As kings that have large interests, multitude of persons and things
to deal with, are forced to deny some things which their dearest favourites
ask of them, as crossing some other engagement, or more general project.
But if God denies thee, he will be sure to remember thee in some other
thing.

The truth is, we shew ourselves unfriendly to God, and usurp upon the
privileges and dues of friendship, if we expect everything should be as we
would have it. ' Should it be as thou wilt ?' as God said to Job. God
denied Moses his request of entering into Canaan, and it was a great
request of him ; and yet he murmurs not, but quietly goes up and dies,
as God bade him.

5. Trust God especially in great exigents, and take heed of being jealous
of him. Mutual confidence is a great part of friendship ; therefore David,
speaking of his friend, saith, ' Yea mine own familiar friend whom I
trusted,' Ps. xli. 9. If a man were to procure the friendship of another, he
would deal with him in his kind : as if you were to deal with a covetous man,
ye would bring him gold ; if with a vain-glorious man, you would flatter
him. But now the way to deal with God, and to procure friendship w^th
him, is to trust him ; and the reason is, because he doth all his kindnesses
freely ; and one that doth all freely desires to be trusted before he doth
the benefit, and to be thanked after. Since I knew what love and friend-
ship was, I have the less wondered why God chose our faith rather than
our love to save us by, and that he calls so much for it. The reason is
plain, that one that loves much desires rather (and prefers it far) to have

VOL. VII. 0

210 OF GOSPEL HOLINESS [BoOK II.

the party lie fi'eely loves to believe much that he loves him, than that he
should love him, for he desires to magnify his own love to them. Now that
is God's distinction, for it is his main end, in loving us, to commend his
love. The Holy Ghost exhorts, Ps. xxxvii. 8, * Trust in the Lord, and
cast all thy care upon him.' Friends are jmrticipes curarum, they are
partners in our cares. There are two eminent places for this : 1 Pet. v. 7,
' Cast all your care upon God, for he careth for you ;' and Phil. iv. 6, ' Be
careful for nothing, but in everything by prayer and supplication, with
thanksgiving, let your request be made known unto God.' Be careful or
solicitous in nothing ; he doth not say, God leaves small things unto us,
or that we should not be anxious, but avoid rug fiiBi/Mmg, those cares that
divide and distract the soul. Great momentous care is God's work, not
ours. ' Cast all your care upon him,' says Peter, ' for he careth for you.'
He speaks it of the sorest trials under God's mighty hand, ver. 6. He
quotes Ps. Iv. ver. 22, * Cast thy burden on the Lord.' So much care as
is a burden on thy thoughts, lay it on God. What a friendly part is this,
that God loves us so well as he would have no bm-den lie on our spirits,
but is willing to take that burden on himself ! Let me have all the load,
says he, like a friend that travels with another, and for his friend's ease
carries and takes off all the baggage. God is not only willing to bear it with
us, but to take it wholly off from us on himself. He doth not only offer
to take one end of it, and so ease us (as the word is, Piom. viii. 26, oumvrt-
Xafj.Qdvirai), to help us only by taking it together with us at the other end
of our burden, but he takes it wholly off; ' Cast thy burden on him, for
he careth for you.' The truth is, says he, whether you trust him or no, he
careth for you : or it is spoken thus, his is the great care ; as if we should
say to a wife that hath a good husband to her consort, he takes all the
care, and is so wise as you need take none, but may sleep quietly and take
your ease ; so doth God say to us. Qui hahiiit tid curam antcquam esses,
qiiomodo non habehit cum jam. es ? says Augustine. He took care how to
redeem thee from sin, and he will for all things else. Yea, he takes such
care for every one, as if he took care of none else Only, indeed, this
Paul requires, Philip, iv., * that in every thing our requests should be made
known to God.' He would not have us so much as troubled ; only, says he,
come and tell me ; that is enough, and it is but what a man would do to a
friend when burdened, if it were but to ease his mind ; not that God needs
that we should make known our requests to him, for he knows, says Christ,
* you have need of these things ;' but that there may be a recourse to him,
that he may be acknowledged to be the carer for you, and also your depend-
ence on him may be owned : Prov. iii. 5, 6, ' Trust in the Lord with all
thine heart, and lean not to thine own understanding. In aU thy ways
acknowledge him, and he shall direct thy paths.' He speaks it as a friend,
that would have his friends but come and tell him when they want. It is
as if he said. Come, and but communicate your wants and your necessities
to me, and I will supply them. Thus our Abraham in the text did trust
in God as a friend, when he went to offer up Isaac. 0 father, says
Isaac, ' but where is the sacrifice ?' ' Take no care, son,' says he ; ' God
will provide,' Gen. xxii. 8, 9, 13, 14. Hence that proverb went amongst
the Jews, when any one was afiiicted, that ' in the mount the Lord would
be seen,' and provide, as he did for Abraham and Isaac in their straits. Let
your heart, therefore, in all occurrences be quiet, and repose itself safely
in him ; 'trust him at all times,' Ps. Ixii. 8, and trust him in all things, and
in small things as well as great ; make use of him, and come to him for

Chap. VI.] in the heart and life. 211

every thing, for ho thinks you account him not your friend else, and he
thinks it no trouble but an honour to him.

I add to this an appendix of it : be not jealous of him. There cannot
be a greater wrong done to friendship. Trust hath made many a friend ; and
so, on the contrary, suspicion hath broke many fast and entire friendships.
Hence charity, or love to men, binds us to interpret all things well. 1 Cor.
xiii. 5, ' Charity thinketh no evil, believing all things for the present, hopeth
all things for the future.' And if this rule hold of men, who are a lie, as
the Scripture speaks, and of whom a suspicion may be that they are false,
and a lie is in their ways, then much more is this true in love, and much
more ought we to act thus to God, who is truth itself, Rom. iii. 4, and love
itself, 1 John iv. 16. And accordingly, as his nature is love and truth, so
all his ways are mercy and truth, Ps. xxv. 10. They are mercy in respect
of aiming at our good, and truth in respect of fulfilling his promises and
faithful carriage to us ; therefore whatsoever befalls thee, though it be clean
contrary to thy expectation, interpret it in love. Many actions of men are
such as a good interpretation cannot be put upon them, nor a good con-
struction made of them ; therefore interpreters restrain those sayings of
love, that it believes all, &c. ; that is, credibiUa, all things believable, other-
wise to put all upon charity, will eat out charity. But none of God's ways
are such, but love and faith may pick a good meaning out of them. ^ A bono
Deo nil nisi homon, from a good God there comes nothing but what is good ;
and therefore says Job, ' Though he kill me, I will trust in him.' Endeavour
to spy out some end of his for good at the present, and if none ariseth to
thy conjecture, resolve it into faith, and make the best of it. To be jealous
provoketh God exceedingly, for no faithful friend can endure to be suspected.
It breaks amity between man and v/ife when they live never so entirely ;
and the reason is because one that loves and makes a business of it to shew
himself a friend, and counts it one of his greatest excellencies, as God doth
(for all his attributes seem but to set out his love), cannot therefore bear
to have it questioned. Take a man that is both wise and loving, and he
had rather be thought unwise by his friend, than unloving or false to him.
It provoked God much, well nigh as much as anything, that the people of
Israel said that he brought them into the wilderness to destroy them, which
sin moved him to destroy many of them. And yet thus, and worse, do
many wrong God, who though God hath humbled them, and given them
many evident tokens of his love and everlasting good will, yet still they
suspect it to be but a common work, that God hath enlightened them, to
make their damnation greater. He hath brought us out of Egypt indeed,
say they, the gross sins that others lie in, but it is but to destroy us : Jer.
xxix. 11, ' I know the thoughts that I think towards you, saith the Lord :
thoughts of peace, not of evil, to give an expected end.' It was when the
people were carried away captive into Babylon, they thought God carried
them thither to destroy them, these were their thoughts ; and therefore, in
opposition unto their thoughts, saith God, it is no matter what you thmk,
I know the thoughts I think, even to give an expected end ; that is, as good
an end as you could wish. God speaks like one suspected, and is fain to
comfort himself, as it were, with the consciousness of his own thoughts
toward them, against the hard thoughts and speeches they had of him.
Well, but I know mine own heart, says God. His eyes were as much and
more upon the end of their deliverance and peace after seventy years, than
upon the captivity itself, as appears by the verse going before ; for the end
is first ordained, and chiefly in an agent's eye. Let but God alone. See

21 2 OF GOSPEL HOLINESS [BoOK II.

the end he made with Job ; says James, chap. v. 11, whilst God was
a- pulling down Job's estate and house piece after piece. Job nor no stander
by could have known what to have made of God's purpose in it ; but the
issue was such as was evident to the eye of all beholders, that all this was
in love. Therefore he useth this phrase, ' Ye have seen the end of the Lord
in it.' He did but put down the old house to set up a new one ; some
interpret it of Christ's passion, you have seen the end of the Lord Jesus.
Whilst the apostles and believers beheld him on the cross, yea, the angels
themselves, they might wonder what God meant to do with him, what
should be in his thoughts to hang his Son there ; but ye have seen the end
of the Lord, saith he. ' For we have seen Jesus, through the suffering of
death, crowned with glory and honour,' Heb. ii. 9. This was fresh news
in those days, for it was new done, so as they saw it. When thou art in
affliction, thou art apt to think that he is a-destroj^ng thee, but thou
knowest not his thoughts. If a man be poor and down in the world, then
he is apt to say, If God did love me, he would not suffer me to be so low ;
if rich, he is apt to say that God puts him off as Abraham did his younger
sons, and reserves his inheritance for others. So likewise young Christians
are often jealous that God will one day take advantage against them for
their offending him and backslidings, and take his favour from them and
cast them off ; but do not suspect him, for he is a constant friend. It is a
slander papists and Ai-minians have raised on him, that he should cast away
those are entered into friendship with him, and discard his old fiiends ; and
therefore, Isa. Iv. 3, God's mercies are called ' the sure mercies of David.'
If others have comfort, joy, and peace, which such an one wants, the poor
man begins to be jealous of God, as if God did not love him ; as when the
Gentiles were called, Zion was jealous, and took it amiss, Isa. xlix. 14, and
says, ' God hath forgotten me.'

6. Study his favours, how to find out his loving-kindness in them. God
would not willingly lose his kindness in what he doth. As a wise man
would not his notions on one that is not apprehensive or capable of them,
and a man's love is dearer to him than his notions ; this is the least recipro-
cation of fiiendship that can be expected. God doth study how to contrive
all the circumstances of his mercies, so as to make them mercies, and to
shew his love in them, and accordingly orders them. He thinks how to
bring them in best to make them take, when and where they will be best
placed and bestowed, and most seen and taken notice of. He waits to be
gracious, Isaiah tells us, even as a curious orator orders all his matters,
brings in this after this, and sets out all with metaphors and elegancies, and
all to make it take and please his hearers ; so doth God strew mercies
through thy whole life, and you should study them and the circumstances
of them, as you would study and delight to read a curious speech, and
obsei-ve all the art that love hath bestowed upon the whole. As you shall
have a world of wit and matter couched in a word, a short sentence, so God
casts out sometimes a sea of love in a di'op of providence, in a small
by-passage that a man would scarce take notice of. Ps. cxxxix., when
David considered but that part of it, of his outward and ordinary providence
only, he wonders : ' Marvellous are thy works,' says he ; * and that my soul
knows right well,' ver, 14. David had studied them, he was versed and
skilful in them. ' How precious,' saith he, * are thy thoughts, or the
thoughts of thee unto me ? 0 Lord, how great are the number of them !'
And Ps. cxi. 2-4, ' The works of the Lord are great, sought out of all them
that have pleasure therein. His work is honourable and glorious ; and his

Chap. VII.] in the heart and life. 213

righteousness endurcth for ever. He hath made his wonderful works to bo
remembered : the Lord is gracious, and full of compassion.' His goodness
and compassion he would have observed by us ; more especially, ' the Lord
is gracious, and full of compassion,' so it is in the close of all, and therein
lies the glory that is the conclusion of all. And as in searching into any
experiments in nature, there is an infinite pleasure that accompanies such
a study to them that are addicted thereunto ; so to him that hath pleasure
in such works of God, and is addicted to spy out his kindness in them,
there is nothing so pleasant as the discovery of such or such a new circum-
stance of mercy, that renders it glorious and honourable. Get therefore
skill in his dealings with thee, and study thy friend's carriage to thee. It
is the end why he raised thee up, and admitted thee into friendship with
him, to shew his art of love and friendship to thee, how well he could
love thee.

CHAPTER VIL

What obedience and duty tee oive unto God, as ice are his friends. — We shoidd
be fearful of do in ff anijthin/f to displease him, observe his commands, and do
all from the jyrincijdes of love and gratitude.

The next thing to be treated of concerneth what in obedience we owe
unto him, what correspondencies, what returns, observances, and compli-
ances are due to him in our walkings with him, upon the account of friend-
ship. Now the general consideration I would premise to all that follows
is, that this friendship being contracted between an infinite God, and
creatures subjected perfectly to his sovereign power, he might exact all
from us, as simple obedience due from absolute servants and vassals. But
he hath been pleased to quit (as it were) that consideration : John xv. 15,
' Henceforth I call you not servants, but friends ;' as if he were content
on his part to forget the relation of servants, and take up all from us as
from friends, provided he hath the same that as servants we owe to
him, which must needs so sweeten all obedience to him, as not to make
the commandments grievous ; and it also puts the stricter obligation unto
obedience, due as servants, and superadds some strains and dispositions
thereunto, upon the pure account of friendship. So respectful is he of us,
that he is content to veil and cover this hard and severe tax, and to take
it up from us under the notion of gratitude and thankfulness. And this
notion will run along, and accompany us through the whole. Now of such
compliances and returns of obedience, there are two branches, which are a
known and common trodden place by every tongue and pen.

1st. There is a fearfulness to displease or offend him as our friend.

2dly. All possible care to please and render ourselves friendly and
respectful to him. I must not instance in particular duties, nor be large
in anything, only hint such considerations as not the notion only, but the
power of friendship, doth bind us to.

1. There is fearfulness to displease him, as a man is fearful to displease
a friend. This is to ' fear the Lord and his goodness,' as the prophet speaks.
Every sin, by reason of friendship to him, comes under the crime and guilt
of falsehood and petit treason. When thou sinnest, then think with thyself
that God's Spirit looks back, and says to thee as Absalom to Hushai,
2 Sam. xvi. 17, ' Is this thy kindness to thy friend ?' Or as God himself,
Deut. xxxii. 6, ' Do ye thus requite the Lord, ye foolish and unwise ? is

214 OF GOSPEL HOLINESS [BoOK II.

not he thy father that hath bought thee ? hath he not made and established
thee ?' ' If it had been mine enemy, I could have borne it, but it was thou
my friend,' Ps. Iv. 12, said David of his friend. And says God again of
David (who had felt the smart of wounds received in the behalf of his
friends, and therefore every word pierced him), 2 Sam. xii. 7-9, I anointed
thee king over Israel, delivered thee from Saul, gave thee thy master's
wives, yea, gave thee the whole house of Israel and Judah to be thy subjects
and to reign over ; and if this (which for this world might well content the
largest heart) would not have contented thee, I Jlove thee so well, that I
would have given thee such and such things. And you know how the
sense of this ingratitude brake his heart. Now translate this word for
word into the style and language of the New Testament. I have loved
thee (may God say), and chosen thee my friend in Christ Jesus afore the
world began. I have delivered my Son unto death for thee, and with him
how shall I not give thee all things ? Heaven, and glory, and an everlast-
ing kingdom I have prepared for thee, not to tell thee how many sins I
have pardoned, when thou first camest to me, and since ; and wilt thou serve
me thus ? Is this thy kindness to thy friend ? This grieves God. Against
his enemies he hath a relief, he can ease himself: Isa. i. 24, ' I will ease
myself on mine adversaries ;' but on his friends he hath no remedy, no
other, but having seen their ways, to heal them ; for he cannot, must not,
ease himself by revenge. Such things as these should move us. Oh,
when thou art about to sin next, and hast the cup of pleasure at thy mouth
and lips, think with thyself at the instant, that it is the price of thy friend's
blood, and pour it upon the ground : you know I allude to the story and
passage in 1 Chron. xi. 19. Think what was in that cup which he trembled
at. Let this cup pass, cried he. Dost thou begin at any time to sip of
pleasure's cup ? Oh cry out then likewise, Let this cup pass from me ;
my Saviour drank all these as turned to gall and vinegar, and shall I make
that my pleasure, which was such hoiTor and bitterness to him ! And of
sins, take heed of presumptuous sins, which is a making bold with his
friendship, and the continuance of his love still notwithstanding. These
strike directly at the root, the soul, at the marrow of friendship ; this is a
strain higher than treason. David, a king, might have aggravated Ahitho-
phel's fault, in that he was his prince, his sovereign ; but it was ' Thou my
friend' which he upbraids him with, and lays to his charge his treason
against friendship. And Ahithophel was therein the type of Judas, whose
sin to this day is branded with the name of treason — treason the highest
that ever was, that he who eats my bread (says Christ) should betray me.
'Oh keep me from presumptuous sins !' (saith David, Ps. xix. 19) for they
are the next step to the great offence ; * so shall I be free from the great
transgression,' than which nothing is higher, or nearer than the sin of pre-
suming on God's love. The oppression of good nature in any good and
sweet soul we stand in relation unto, is the greatest oppression in the
world ; and what oppresseth good nature more than under presumption of
friendship to abuse it ? So also upon the same account take heed of sins
that wound the name of God in thee. How doth one cast shame upon all
his friends, when he runs into an enormity ! Noscitur ex socio, &c., they
account all his friends and companions such. David's sin is aggravated by
this, that he made the enemies of God to blaspheme ; and nothing puts
God more into a strait, how to acquit himself toward you, and save his own
honour, than in such a case either to lose the service you may yet do, or
to dishonour himself by using you any longer therein.

Chap. VII.] in the heart and life. 215

2. The second branch of obedience is (as you know), keeping his com-
mandments: 'Ye are my friends, if ye do whatsoever I command you,' says
Christ, John xv. 14. Thus also says Jonathan to David his friend : 1 Sam.
XX. 4, ' Whatsoever thy soul desireth, I will even do it for thee.' Yea, friend-
ship will turn that sovereign word of commands into that more easy style,
' whatsoever will please him,' Isa. Ivi. 4. And yet 'yours to command' is
stylus amicitue, the style of friendship. A man can requite a friend but two
ways, either by protiting him, or by pleasing him. Now profit God we
cannot : ' What is it to him that thou art righteous ?' (says Job). Christ
himself could not profit God ; witness that speech spoken of him, ' My good-
ness extends not to thee,' Ps. xvi. But yet please him he did in all things,
John viii. 39.

(1.) Let us study with ourselves what in our way, and in his will con-
cerning us, will most please him, and let us make it the pleasure of our
souls to do it. Let us think with ourselves, as David did: Ps. Ixix. 31,
' This also shall please the Lord better than an ox or bullock that hath horns
and hoofs.' Let us do what is done by us out of a free spirit, and not only
or barely as commanded. Let us think, that of Paul's looks fully this way :
1 Cor. ix. 16, 17, ' Though I preach the gospel, I have nothing to glory of:
for necessity is laid upon me ; yea, woe is unto me, if I preach not the
gospel ! ' ver. 17, ' For if I do this thing willingly, I have a reward : but
if unwillingly, a dispensation is committed to me.' The plain result of which
place is this, 1, that to do the best woi'k for God that can be done in this
world, is to preach the gospel ; therefore, by way of supposition, he heightens
and gi-eatens it, ' Though I preach the gospel,' than which the angels them-
selves have not a better work committed to them ; yea, 2, if I outwardly
do this work (says he) with all the pains and diligence that flesh and blood
can perform it with, even to the utmost of the dispensation and commis-
sion enjoined me, as ver. 17 implies ; yet, 3, to do this, having this only
in my eye, that I am commanded by God to do it, is not enough. That
this was his scope is clearly acknowledged out of these his words, ' for
necessity is laid upon me.' This necessity was not of any outward restraint ;
no man could have compelled him, no more than they could Demas, who
left his preaching, embraced the present world, and fell a merchandising,
taking the advantage of growing rich at Thessalonica, 2 Tim. iv. 10. It
was not for maintenance and livelihood, for it was that he was speaking of,
that he refused it for preaching. Yea, the necessity he in these words
intends, is severed from that other necessity of being damned if he did it
not, for so it is emphatically expressed by our translators. Yea {tanquam
aliquid amplius), Woe is me if I preach not the gospel. He adds it as
some further thing, so that the single necessity of the command was at first
considered by him ; which therefore, ver. 17, he thus expresseth, ' A dis-
pensation is committed to me.' But to have preached the gospel out of
such a necessity only, had not been matter of glory or acceptation with God ;
yea, to have preached it upon these or such grounds only, had been to
preach it cixm, unwillingly — the unwillingness being to be interpreted by
what he opposeth to it, namely, willingness out of choice, heartily and
freely to choose the work out of love to God chiefly, and the souls of men.
As one well observes, unwilling is not invitus, but jussus ;* and our trans-
lators have shot that bolt too far to translate it against my will. So then,
to conclude this, to do a thing merely upon the necessity of the obligation
of the command, though of God, and only because such a dispensation is
• Grotiua.

216 OF GOSPEL HOLINESS [BoOK 11.

committed and laid upon one, although in itself the greatest service in the
world, is not with God acceptable alone, in the terms which we stand in
with him, which are of friendship and not of mere servants. And there-
fore, over and above, there must be a freeness and willingness, out of
ingenuity to God, which is to do it for him as to a friend ; which that
Paul might manifest, he did preach the gospel freely, to which yet others
(he says) were not obliged, but it had been his profession so to do. And
in doing this out of this principle, and in this manner, the work had a glory,
that is, a gi-ace, an acceptableness in it, which else it would have lost.
Peter thus expresseth it : 1 Pet. ii. 19, 20, that it is thankworthy, and
that from God, tovto %Ǥ/; Tapu Qs'SJ, which in the same verse he also terms
glory ; what glory is it ? He speaks it upon the like occasion of doing
noble, free, and heroical acts of obedience unto God. To be patient and
quiet, to be buffeted for what is truly faulty, this is good (says he) ; but
this comes merely under the notion of justice, and duty, and command, and
so what glory is in it ? ' But if, when you do well and suffer for it, ye take
it patiently, this is thankworthy before God.' The style and language
imports that such actions God takes not only well, as a master that com-
mands things as a duty, but also as a friend doth from the hands of a friend ;
not only with an acknowledgment, * "Well done, good and faithful servant,'
but with thanks, which we use not to give to servants, but to friends, as
having done us free courtesies. So that, although there are not works of
supererogation (as in respect of what God doth and may command : Luke
xvii. 19, ' Doth he thank that servant, because he did those things that
were commanded him ? I trow not,' says Christ), yet there is such a per-
forming of things commanded for the manner of it, as is over and above
the force of the command, even out of freeness and ingenuity as friends.
And there are some such noble and heroical acts of obedience, as carry in
their very appearance a principle above that of semce, which respect the
necessity of the command, that God thanks them for them, as a man doth
his friend for a matter of courtesy; and they come to have a glory, a special
grace in them, which simple obedience hath not. And they also have
thanks, which not the intercourse of servant and master, but between friend
and fi-iend requires, and which chiefly respect the freeness and nobleness
of the mind we do it with. Now that Christ should use the same word
that Peter doth, %a^/c, thanks ; and that Peter should say, that to such
and such actions thanks, and those thanks from God, were due or suit-
able ; and that Christ should, on the contrary, say, Yfill that master thank
his servant ? I know not how otherwise to reconcile than thus, that when
we shall lift up our obedience out of the crowd and common rank of services
(which God might stand upon, since he, as lord and master, could so
command, and we must be forced to say. We are unprofitable servants,
when we have done, as having done nothing but what was commanded us),
and shall perform it to God upon terms and grounds of gratitude and thank-
fulness, yea, as friends, then God condescends also to accept it as it is given,
not as duty only, but as free, and gives thanks for it : so gracious is he if
we be thus noble. And all these places shew, that otherwise (suppose we
be saved) yet we lose that glory, splendour, and lustre which might be
found in oui- obedience, if we thus performed it.

(2.) We should study and search outworks so excellent for the manner of
performance, or seek a heart so noble, as should render such common
actions exti-aordinaiy. God hath studied how to commend and set out his
kindness (witness the death of his Son), and prevent us with his loving-

Chap. VII.] in the heart and life. 217

kindness, as the psalmist speaks. And we should (if possible) study out some
free-born acts of obedience, and prevent him with them. . Thus David,
unspoken to by God, out of his vast desires to glorify him, thinks of building
a temple for him ; and, says God, I never spake a word of it, 2 Sam. vii. 7.
Yet because what was in God's heart rose up so nobly in David's (it was
an ingenuous thought occasioned it, ' I dwell in an house of cedar, but the
ark of God dwells in curtains,' ver. 2), God took this kindly : ' Tell him'
(says God to Nathan), * I will build him an house for it,' ver. 11. In ser-
vices we do let us study to put an emphasis of love upon them, as Paul,
who (when he might have done otherwise) preached the gospel for nothing.

(3.) I shall mention some special seasons (instead of other particulars) which
thou mayest take the advantage of, to render a quick and diligent obedience
exceeding acceptable to him as a friend, and thanksworthy as from a friend,
ffasa Tou Qbov, even by God himself.

[1.] One season is, when after great falls you are anew reconciled to
him, and he hath pardoned you great sins. You know what vows David
made after his falls, Ps. li. 13 : he vowed to convert others, to celebrate his
praise, and to ofler the choicest of sacrifices, a broken heart. This made
Peter bestir himself, but upon two words spoken by Christ after his fall,
Lovest thou me ? Politic friendship bids you take heed of a reconciled
friend that hath been treacherous, and done you a mischief; but God delights
in such to choose. He therefore chose forth his entirest friends (and he knew
what he did in doing it) out of the sons of men that had otiended him,
rather than make new ones, for he knew they would love him better. A
friend that is in his radical disposition of a good and ingenuous nature,
and hath wronged you, such a one when reconciled, and you have pardoned
him, is the best and fastest friend in the world. And God will in the end
be sure to make those good-natured, and true-hearted to him, whom he
pardons : Ps. xxxii. 1, ' Blessed is the man whose sins are forgiven, in
whose heart is no guile.' He couples these two for ever together : Hast thou
sinned, and hath God pardoned and loved thee freely ? This is a new
conversion to thee, a redintegration of a new love between you; love much,
and obey much, as Mary and Peter did.

[2.] Labour then most, when in view thou art in least dependence on
him for outward mercies, and thinkest thy mountain most strong. In
some times of a man's life he is set in an enlarged and free state, so as he
looks over the present horizon of his condition, and sees not one cloud that
anyway threatens rain. He is hedged about (as Job), and sees not whence
a breach should come. At such a time meditate (if ever) to act in a more
extraordinary manner for God's interest and honour. When was it that
David meditated that fore-mentioned high and generous act of testifying his
love in building God an house ? It is prefaced thereunto, 2 Sam. vii. 2,
' that it came to pass, when David sat in his house, and the Lord had
given him rest round about from all his enemies.' The coast was clear (as
we use to say), and then the king said, ver. 2, ' He would build God an
house.' He took this special season to express his love towards God in,
and God took thereupon that special advantage to confirm his house to
him. Hezekiah, on the contrary, whilst Sennacherib lay with his army
before the city, and the ten tribes were carried captive before his face,
walked with a perfect heart ; but when his kingdom was settled, and a
lease of his life freely sealed for fifteen years, you know then how he forgat
God, and how God took it at his hands. Joshua (who was a man God
honoui'ed to bring his people into rest, having that testimony given him,

218 OF GOSPEL HOLINESS [BoOK II.

that he followed God full}-), you see, a long time after (Josh, xxiii. 1) that
God had given rest unto Israel from all their enemies round about, how he
engaged afresh all the people to serve God, chap, xxiv., and himself espe-
cially, ver. 15, ' I and my household will serve the Lord.' This was
friendly, and God took it accordingly, and recorded it for ever.

[3.] On the contrary, when God afflicts and crosseth thee in thy desires,
and hath denied for the present the request thou hast made, apply thyself
most unto him. These, though contrary seasons, are yet times alike of
winning upon God by obedience : Eccles. vii. 15, ' In the day of good, or
prosperity, be in good ; ' that is, as our critics explain it, be conversant,
and exercise thyself wholly in what is good ; ' and in the day of evil, see
to thy ways and consider.' Thus he calls for holiness alike in both. That
was also true ingenuity which they expressed, Ps. xliv, 17, 18, &c., * All
this is come upon us ; yet we have not forgotten thee, nor our steps
declined from thy ways.' Paul glories more in the obedience he did in his
infirmities than in all his revelations.

[4.] Though thou hast served him long, and waited, and perhaps he hath
done little for thee in comparison of what for others, yet take occasion still
to serve him, and that the more diligently, and be far from thinking much.
Amicitia non est revocanda ad calculos, friends are not as partners that
keep accounts of their receipts and expenses from each other. God ' gives
mercies,' ' and upbraids not,' James i. 5. And we should return obedi-
ence, and not repine. Paul served God many years, did more than all the
apostles, as himself says, and yet (says he), ' I forget what is past and
behind,' Phihp. iii., ' and reach and roam after still what is before.' And
though many years were past already, yet he thought not much at it, that his
condition was not bettered, nor his ways mended : 1 Cor. iv. 11, ' Even to this
present hour we both hunger and thirst, and are naked, and are buffeted, and
have not certain dwelling place ; and labour, working with our own hands :
being reviled, we bless ; being persecuted, we suffer it ; being defamed, we
entreat : we are made as the filth of the world, and as the ofF-scoui-ing of
all things unto this day,' You see he puts it into the account, that to that
hour (ver. 11), to that very day (ver. 13), he and his fellow- apostles (the
greatest saints that ever the world had, or was to have) had done such high
and so great works of service for God as the world did then, yea, doth to this
day, and shall to the end of the world, owe their salvation and Christian
religion to them ; and yet though they had run out so many years,
they were not a whit amended as to their outward condition. They had
neither meat to put in their mouths, nor houses of abode to dwell in ; yea,
and which still heightens all this, other Christians that were saved as well
as they, that had less grace, and done far less service, yea, for whose sakes
they had been employed to do all this, were gratified by God with these
kind of accommodations. The apostle on purpose sets the instance of such
by this other, vers. 8 and 10, ' Now ye are full, now ye are rich, ye have
reigned as kings without us ; and I would to God ye did reign, that we also
might reign with you. We are fools for Christ's sake, but ye are wise in
Christ : we are weak, but ye are strong : ye are honourable, but we are
despised.' Yea, and ver. 9, * I think that God hath set forth us apostles
last, as it were appointed unto death.' You that are scholars know what
he alludes to : it is to the Roman spectacles, either those in which men
were thrown to beasts, as the last and lowest sort of men, to make sport
unto the common sort of people (which is TertuUian's interpretation) ; or
rather to those gladiators or sword-players, who came up last, of which

Chap. VII.] in the heart and life. 219

there were two sorts : 1. of such as fenced to shew skill, as now-a-days ;
2. of those that fought but to wouudiug, aud then wore fetched olf; but
the 8d and last sort was of slaves, or men condemned to die, who were to
fight till they had killed their fellows, or were killed. And thus God had
pre-ordained to his dearest friends and servants, his apostles, whilst they
lived, to run through all these difficulties and wants, and at last to be
killed ; and all this too to make them spectacles to the world, yea, both
worlds, angels, and men, and set them all aghast at them. God had pro-
vided a greater stage and theatre than that at Rome, and he sets and brings
these poor men forth to play their prize for his glory, that he might only
say to them all (as he said to Satan of Job) * See you not my servants'
Paul and Peter ? But what ! doth God deal with his best friends, that do
most for him, thus ? Then who will serve him ? That will I, says Paul.
' I know whom I trusted ; and I have fought a good fight, and will die in
the quarrel.' They thought not much at this, they knew whom^ they
served. And let that consideration at first specified cheer thy spirit in this
case, which surely was it that carried on the apostles themselves. They
knew and considered that their radical and original subjection by the law
of creation to God was such, that God might command all this, and exact
it of them as pure servants to him, and give them no wages ; that (as it is
in verse 7 of that chapter) ' whatever they had they had received ; ' and
they owed all they could do for him upon that account, as David says :
1 Chron. xxix. 16, ' Of thine own we have given thee.' Our Saviour had
laid in this consideration in the hearts of his apostles, whom afterwards he
meant thus to use. He spends one parable on purpose to let them know
their native condition as they were creatures, and what subjection they
stood in to God as mere and perfect servants, yea, and unprofitable too,
when they should have done never so much. He made them know this,
that being humbled and prepared hereby, they might see the infinite grace
and favour in God tow-ards them, when afterwards he should adopt, own,
and admit them to be his friends (John xv. 15, ' Henceforth I call you not
servants, but friends'), and how upon that account he would accept of all
they should do, the utmost of which they owed, as unprofitable servants.
The parable you have, Luke xvii., from the 7th verse to the 11th, ' But
which of you, having a servant ploughing or feeding cattle, will^say unto him
by and by, when he is come fi-om the field, Go and sit down to meat ?
and will not rather say unto him. Make ready wherewith I may sup, and
gird thyself, and serve me, till I have eaten and drunken ; and afterward
thou shalt eat and drink ? Doth he thank that servant because he did the
things that were commanded him ? I trow not. So likewise ye, when
ye shall have done all those things which are commanded you, say, We
are unprofitable servants : we have only done that which was our duty to
do.' He lays before them the common condition of servants unto men, and
what was expected from them after the customs of men. A servant that
hath been doing hard and laborious work, as ploughing or keepmg cattle
abroad in the fields, in all weathers, winds, and storms, and this all day,
when he hath done these long and tedious works, might seem to expect,
when he comes home, to have his supper prepared and ready dressed for
him, that he might eat and go to rest after so tedious a travel. No, says
Christ, none deals thus with his servants ; but he must yet stay, though
weary and an-hungry.— ' To this hour,' says Paul, ' we hunger and thirst :
nay, have not so much as an house in this world to come to.'— He must
yet do another work, and di-ess his Master's supper ; but yet then he might

220 OF GOSPEL HOLINESS [BoOK 11.

expect to sit down or eat at the lower end of the table. No ; but after he
had dressed it, and served it up, he must stand and wait at table, run hither
and thither, see his master eat the meat which himself dressed before his
face, and perfectly stay till he had eaten and drunken, and afterwards he
shall eat and drink, so as he must not do one, but all sorts of services.
And what when all this is done ? Doth his master thank him ? ' I trow
not,' says Christ. Nay, he teacheth him to say he is an unprofitable ser-
vant, and hath but done his duty. How then should this move us ? That
God should take us up out of this servile condition, which not our sins,
but our creation, hath condemned us to, and constitute us friends to him-
self, and profess, if performed with such an heart by us, to own and accept
all these our services as acts of friendship, for which he will thank us and
reward us in the highest measure. Who would not be content to serve so
great, and withal so good a God, as this ?

I shall go on to mention other genuine properties of right and true friend-
ship, in the point of their obedience to him.

(4.) Manage all with all simplicity and plain-heartedness towards him, in
all thy walkings, which is the truest and rarest jewel in friendship. A
reserv'ed, cunning politician never makes a good friend, who is * an
Israelite indeed,' (as Christ says of Nathanael, John i. 48), ' in whom is no
guile.' Our Saviour not only puts a value, but a rarity upon him ; there-
fore points him out with an "lo;, ^Behold, an Israelite indeed,' such as you
should not find amongst a million of men. And he entitleth him an
Israelite in this respect, because this is that which made Jacob's or Israel's
commendation,' Gen. xxv. 27, that he was a plain man, airXoxic, of a
sincere heart, without false or cunning ends and reaches in his way ;
whereas Esau was a cunning hunter, a cunning gamester, as you say, in
his. Now, let a man naturally have what guile or cunning he will, real
converse and acfjuaintance with God will put him out of it, with respect to
God himself, whatever God alloweth him to exercise towards enemies that
seek advantage. For a man knows he hath to do with a God that cuts up
to the marrow, and to the joints, the socket bones and the heart, and all
the wheels it turns upon. He wi-iggles his anatomising knife through them,
Heb. iv. 12. David had carried the business of Uriah cunningly, as to
men ; but when his heart was set in God's sun, in the light of God, that
light discovered this work to be a deceitful close-spun web of wickedness,
a plotted and continued villany, which made him, upon that occasion, cry
out, Ps. li. G, ' Behold, thou requirest truth in the inward parts, and in the
hidden part thou shalt make me to know wisdom.' The inwards of a man
are the seat of guile, as well as of truth and plainness ; and upon the dis-
coveiy of this his sin to him, he entitleth grace by the name of truth, or
plainness, in the inward parts, and acknowlodgeth such a plain spirit to be
the only wise spirit. David thought himself to be very wise, in ridding his
hands so handsomely of Uriah, but he must not think to caiTy it thus, and
escape God so ; he now saw it to have been the greatest folly in the world,
and that it should teach him wisdom for hereafter : ' In the hidden part
thou shalt make me to know wisdom.' And again you have him at it, Ps.
xxxii. 3 ; when he hid his sin and kept silence, he had distinctions to fence
with, and endeavoured to distinguish himself out from being a murderer,
and day and night lay roaring ; but in the end he confesseth it, and then
God pardoned it : vcr. 5, ' I acknowledged my sin unto thee, and mine
iniquity have I not hid ; I said, I will confess my transgressions unto the
Lord, and thou forgavest the iniquity of my sin.' And from thence he ever

Chap. VII.] in the heart and life. 221

learnt this lesson, that whom God pardons, and receives to grace and favour
with himself, from them ho takes out that venomous vein or sting, that runs
through the backbone of guile and deceit towards himself. Therefore, at
the second verse, he couples these two for over together, * Blessed is tho
man whom thou pardonest, and in whose spirit there is no guile.' It is
observable that the apostle makes these two equivalent, to do a thing
heartily, and to do it as to tho Lord : Col. iii. 23, ' Whatsoever ye do, do
it heartily, as to the Lord, and not unto men.' And in the words before,
he says, ' Not as men-pleasers, but in singleness of heart, fearing God.'
That which I observe out of it is this, that nothing will fix the nature of
man, and make it void of ends, but this knowing God, this fear of him, and
conversing with him. If a servant would propound to please his master,
yet his own purpose will not make him constant in what is his duty, both
absent as well as present ; it will be an uncertain rule, he will be a weather-
cock in his actions, observing the wind, and turning uncertainly with it.
Now, you walk not plain-heartedly, when you seek out excuses to put ofi
duties, and are glad of them ; and when you labour to find out distinctions,
to make good those sins you are loath to leave ; and when you walk
unevenly in several companies, as Peter did : Gal. ii. 14, * He walked not
with an even foot ; ' when, also, you use your wisdom to hold correspond-
ence with God and the world, as they in Gal. vi. 12 ; when ye have
ends of the flesh in all, and yet would make as if ye did much for God, as
Jehu did : ' See what zeal I have for the Lord of hosts.' To magnify
kindnesses, when we design only our own ends, and to make them seem
greater, is guile in friendship. Friends often lay aside some things they
would else do, merely to avoid the suspicion of by-ends to their friends.
Paul walked in simplicity, or with a spirit without folds or doublings, as
the word signifies, 2 Cor. i. 12.

(5.) Be faithful to him, in whatever is committed to thy trust by him, and
let thy friendship move thee. This is the special epithet of a friend, that
he is a ' faithful friend,' Exod. xxxiii. 11. God treateth Moses, at the first
entry into his office, as a friend : * The Lord spake to Moses face to face,
as a man speaketh to his friend.' And this obliged and endeared Moses
to that faithfulness he shewed in all and every particular about his house.
Compare with this Num. xii. 7, 8, ' My servant Moses, who is faithful in
all my house, with him will I speak mouth to mouth,' that is, face to face,
as a man with his friend ; which manifestly refers to what God had before
done and said of him, Exod. xxxiii. 11, to which also the margin doth refer
us. There is none of us but God hath betrusted with something : with
pupils, who are precious ware, and their souls, as well as their outward
state, are committed to their governors ; with riches : ' Be faithful, then, in
the unrighteous mammon ; ' with his name : keep it unspotted in thee ;
with gifts and talents : improve them to his advantage ; with power : let it
be used and turned for God ; with thy voice in elections : let God dispose
of it, and let those that are God's friends, and godly, have it rather than
any other. If God hath entrusted thee vv^ith the truth, ' keep that good
thing committed to thee,' as Paul speaks to Timothy ; ' be faithful unto
death, and he will give thee a crown of life.' Let not God be a loser in
what is committed to thee, whatever thou mayest be. Thou mayest, in
the management of what is for God, perhaps lose a friend, disgust this or
that person. It is no matter ; be in all things faithful to God, as Jacob
was to Laban, and served him fourteen, yea, twenty years, day and night ;
and if there were any loss, he bare it, Gen. xxsi. 39, 41.

222 OF GOSPEL HOLINESS '[BoOK II.

(6.) Deny him notliing, and yet take his denials kindly. Friends that
are critical in friendship, if they think they shall be denied, will not so much
as ask, for it will trouble them. Abraham spared not his son when God
called for him, and he was called the friend of God. God, to endear thy
friendship to him, sometimes will seem to stand in need of something thou
hast. When Christ was on earth, he was poor, and good souls ministered
unto him. Another time he sends to a poor man for his ass, with this
message, which was a strange one, Luke xix. 31, ' The Lord hath need of
him,' though the cattle on a thousand hills ai-e his. It was but to fulfil a
prophecy ; else we never read he rode, but went afoot many a wearisome
step, from Galilee to Jerusalem, to and fro unto the feasts. God hath
business in this world that concerns his glory, needs thy help against the
mighty, needs thy good word in a good cause, and thou perhaps art sluggish,
or loath to appear in it. Think nothing thou hast too dear for him, when
he calls for it : ' I count not my life dear to me,' says Paul, ' to fulfil
my ministration with joy,' Acts xx. 24. And take this for a rule to guide
thee to know what he calls for from thee. When either thou canst not
hold that which thou hast without sinning against him, or when the laying
of it down tends to promote his glory, then God calls for it, and deny him
not, he is a special friend. Kemark that speech of Christ, « He that for-
sakes not father, mother, &c., for my sake and the gospel's, is not worthy
of me, ''Mat. x. 37, that is, ' of my friendship ;' he is not worthy to be held
in correspondency withal by me.

(7.) Stick close to him in the time of trial. A friend, though he loves at
all times, yet is specially * born for a time of adversity,' Prov. xvii. 17, as
in a great case of distress it is said of Esther, she * came to the kingdom
for such a time as that ; ' it was the greatest thing God had in his eye,
when and for which he advanced her. There are special times in our lives
in which God hath ordained to try us, and bring us to offer up our Isaacs,
as he required of Abraham. Think with thyself, I was converted, born
again for such a time as this ; shall I fail God now, and bid farewell to his
friendship, when there are such obhgations between God and me ? Ah, no !
they are as bills of exchange, and you break all future correspondency if you
pay them not.

(8.) Suffer for him, if there be occasion, gladly, and be greedy of such
opportunities when brought upon thee by others. As the wounds of a
friend are faithful, as Solomon says, so for a friend they are honourable ;
and Paul calls them Christ's marks and scars. The apostles thought they
had a kindness done them when they suffered for him, and the primitive
saints loved not their lives to the death, Rev. xii. 11. Do thou stand for
him among his enemies, and take his part. This we expect of those that
profess an eminency of friendship ; and in what company soever they be,
if they are silent at such a time, when they hear their friend reviled, they
strengthen his enemies in their evil speeches of him. See how Jonathan
shewed the part of a friend for David, 1 Sam. xix. 4 ; how he pleads for
him to Saul when his life was in danger at every word, for he threw javelins
at him. And do thou vindicate God and his ways the rather because thou
shalt have opportunity to do this for him only in this life ; at the latter day
he will appear to defend himself, as Jude says. You glorify God amongst
his enemies only here. ' He that confesseth me before men,' that is, here,
* him,' says Christ, ' will I acknowledge,' namely then, at that day.

(9.) Be afflicted at all things done to his dishonour, as if it were thine own,
nay, more than thou wouldst at thine own. Thus Jonathan did for David :

Chap. VIII.] in the heart and life. 228

1 Sam. XX. 34 it is said, ' ho grieved for David, because his father had done
him shame.' Friends are like lute strings tuned to each, which will sUr
and tremble if one of them be struck. Was God displeased at the sins of
the Israelites? It is added, Num. xi. 10, that 'Moses was displeased
also.' And in another place it is said that he stood weeping in the tent
door, and knew not how to help it, when God was so openly dishonoured
by Zimri leading Cosbi. Paul's ' spirit was stirred,' Acts xvii., ' when he
saw their idolatry.' And as thou art to moan on occasion of sorrow, so
to rejoice on occasion of joy. When souls are converted, and the lost sheep
and lost groat are found, he calls his friends to rejoice with him, says the
parable, Luke xv. 5, 6. John being a friend of the bridegroom, rejoiced
that ' he should decrease, and Christ increase,' John iii. 29.

CHAPTER YIII.

Obedience to God described, as it is a service joerfonned to him. The character
and properties of those icho are his sincere and faithful servants.

But God be thanked, that ye icere the servants of sin ; hut ye have obeyed from
the heart that form of doctrine u-hich was delivered you. Beiufj then made
free from sin, ye became the servants of righteousness. — PtOM. VI. 17, 18.

In these words (as of old in the tjrpes of Isaac, Ishmael, the one the son
of a bondwoman, the other of a free, Gal. iv. 24) you have set forth unto
your view the twofold condition of those two contrary estates, the one of
nature, the other of grace ; and that in the example and pattern of these
lately converted Romans, to whom the apostle wi'ote, that had experience
of both, who first, while in their estate of nature, had been servants to sin,
but now their condition being altered by grace, they were made free fi'om
sin, and became the servants of righteousness ; where by righteousness is
meant that universal spiritual strictness and exactness which the word of God
requires. For it is here opposed to sin, and therefore to be taken as largely
as that is. And it hath reference unto the word ' doctrine ' in the former
words, as being the whole entire matter and substance which that doctrine
commands, and which Christ gave in charge to his apostles, ' to teach all
that believe in him to do whatsoever he commanded,' Mat. xxviii. 20.
And the apostles coming among these Romans, and teaching them that
righteousness which is required of them, God so wrought by their preach-
ings, that their hearts were framed and fashioned to the obedience of it,
like as a piece of clay or metal cast into a mould is fashioned to the like-
ness of the prints in that mould, and made serviceable to some use. Thus
it was with their hearts ; for God, that hath the hearts of all men in his hands,
hke a skilful artificer, used their doctrine, the words of weak men, as a
mould of righteousness, as I may call it, whereinto casting and delivering
thereinto, casting and fashioning their hearts, they had the same image and
prints of righteousness stamped on them, and were made as serviceable and
fit instruments to be employed therein. They became servants of right-
eousness, shewing and manifesting this in their lives, obeying that word of
righteousness to the utmost of their endeavours, and this from the heart,
being thus changed and framed thereunto. This is the meaning of the
words, as both the words in the original, the scope of the apostle, and the
best intei-preters do manifestly shew.

224 OF GOSPEL HOLINESS [BoOK II.

Obs. The condition of God's children is to be servants of righteousness,
or, which is all one, servants to God in righteousness, or according to that
strictness which he requires in his will. For what he calls here serving of
righteousness, he calls ver. 22 serving of God ; please but God's law, and
you please him. It is true, indeed, that the estate of God's children is an
estate of liberty, inasmuch as they are made free from sin in regard of
bondage to it ; but there are two masters, which, as we cannot serve both,
so we must serve one of them ; and if we are free from the one, we become
servants to the other. Mat. vi. 24. And also, although it be true, that, as
Christ saith, ' henceforth I call you not servants, but friends,' John xv. 15,
yea, brethren and sons also in other places, yet Christ speaks not as
exempting them from the obedience of servants to his command ; for he
tells them they are not his friends, in the 14th verse, unless they do what he
commands. And he speaks that to shew his love to them, in that he would
deal with them more graciously than the lords of the world do with their
servants, though they be men like themselves, and he is God blessed for
ever ; for he would reveal all his secrets to them, make them his bosom
friends, as it follows there ; for the servants know not their master's will,
that is, are not of their counsel, as you are, my favourites, my friends, my
privy councillors. ' For all things that I have heard of my Father, I have
made known to you.' God indeed hath other servants, that are the servants
of his secret will and righteous judgments ; and so the devil is, and all
wicked men, Isa. xliv. 28 ; but such servants the saints are not, but of his
revealed will, they are servants of his righteousness. They are indeed
rather sons than servants, he useth them so kindly. God serves himself of
wicked men, but the saints do serve God in righteousness and true holiness.

For the proof of this, why should I heap up Scripture, which is so
plentiful ? To be the servants of the Lord, was the title that all the old
patriarchs delighted in so much, boasting to wear God's livery ; so David,
Ps. cxvi. 16. And it is the title that the apostles prefix in all their epistles,
as esteeming it most honourable ; yea, the angels themselves do make it
to be the top of their honour : Rev. xix. 10, ' I am thy fellow- servant to
Jesus Christ.' I will omit also the reasons which may be drawn from our
creation and regeneration. By the first creation, every creature is bound
to be the servant of its Maker. By virtue of our regeneration, and being
created again, as also of our election, we are to be the servants of right-
eousness. ' For we are his workmanship, created in Christ Jesus unto
good works, which God hath before ordained that we should walk in them,'
Eph. ii. 10. In which words observe, first, that God's giving us a new
frame of heart at our regeneration, is to that end, it is to the obedience of
righteousness to good works. Every creature is created to an end, and
tied, by virtue of its creation, to that work and service it was created unto,
and therefore never rests till it hath attained that end. So all the creatures
serve, yea, and rejoice to serve God in that employment he hath created
them in. And then, secondly, observe, that by virtue of our election we
are bound unto these works, we were ordained to walk in them, and we
are indeed chosen servants. But I shall insist more particularly on these
following reasons.

1. We are obliged to God's service, because it is the end and fruit of
our redemption by Christ. Titus ii. 14, Christ is said to have * given
himself for us, that he might redeem us from all iniquity, and purge us to
be a pecuHar people to himself, zealous of good works.' I pray mark the
scope of the words.

Chap. VIII.] in the heart and life. 225

(1.) It is said that Christ gavo himself for us ; that is, rcsif^ned up him-
self, devoted himself in all that ever he did here upon the earth for us. It
was not for himself, since himself was given for us ; he became our servant :
Philip, ii. 6, 7, * He took upon him the form of a servant, and was obedient
to death ;' and in his death, submitting himself to obey all righteousness,
he was righteousness's servant, and in that our servant. And why was
this ? It was to make us a peculiar people to himself, and to be peculiarly
laid up for himself ; to bo set apart, devoted, and given up wholly unto
him. And therefore in that place of the Philippians, the apostle exhorts
in the 5th verse, that * the same mind should be in us,' that we should
become servants of righteousness for him, as he hath been for us.

(2.) Observe in that place of Titus, that Christ giving himself for us,
redeemed us ; that is, bought us, purchased us out of our enemies' hands.
We are redeemed ones to God, by the blood of Christ. Now the law of
nations gives it, that the redeemed should be servants to the laws of the
Redeemer. ' You are not your own' (says the apostle, 1 Cor. vi. 20) ;
* for ye are bought with a price : therefore glorify God in your bodies, and
in your spirits, for you are God's' by the right of redemption. But yet
because it might be thought, that though God's children are thus redeemed
and bought, all the question is, whether they will or do become servants,
yea or no ; for many out of unthankfulness deny the Lord that bought
them, 2 Peter ii. 1. But do any of his redeemed ones do so ? No ; they
are made wilHng to serve him.

(3.) And therefore, thirdly, observe out of that place of Titus ii. 14, that
they are said to be redeemed, that they might be zealous of good works ;
not only willing, but earnest, forward, zealously and hotly pursuing after
good works of righteousness ; and were it not so, he would lose his end in
redeeming us. And therefore God brings home this redemption of Christ
to their hearts, how he became a servant to righteousness, yea, to death
for them, and so frames the same disposition in them to Christ that was in
him to us, Philip, ii. 5. And therefore the apostle Peter (1 Peter i. 14-18),
exhorting them to be as obedient children to God, and to walk in holiness
and righteousness, useth this as an argviment in the 18th verse, ' Knowing
that you were redeemed, not with corruptible things, but with the blood of
Christ ;' as if he had said. If you did but truly know and beheve that Christ
did this for you, and that you have a part in this redemption, it would frame
your spirits to the like willingness of obedience unto him ; yea, if men's
hearts did but seriously make account to have salvation by Christ, and did
seek after it truly, they would be willing to obey him in anything.

But though they are made willing, yet still the question will be, whether
they are made able thereunto, yea or no, and so do really become his ser-
vants, and obey him ? Therefore,

(4.) Fourthly, Know that those whom God calls to be his servants, he
doth in some measure enable them thereunto. Every ordinary tradesman,
when he takes an apprentice, binds himself to teach him his trade, and
therefore how much more God ! And therefore old Zacharias, Luke i. 74,
speaking of the frait of Christ's redemption in his redeemed, says, that it
is not only to deliver them out of the hands of their enemies, but ' to grant
them to serve him in holiness and true righteousness all their days.' To
grant them, that is, to vouchsafe and give strength and ability thereunto ;
and to that end we are called by the apostle, Eph. ii. 10, * a new work-
manship, created to good works, which he had ordained that we should walk
in them,' Here I pray observe three things.

226 OF GOSPEL HOLINESS [BoOK II.

1st. That God creates a new frame of heart which was not before.

2dly. Observe the end to which he created it, ' unto good works.' The
phrase implies a giving a power and abiUty in some measure to do them.
For as when God is said to create the heavens to move, what is meant by
it, but that he gives a power to do it, abilities and endowments tending to
that end ! When an artificer makes a clock to strike, what is meant by it,
but that he so frames it as it shall do so ! "WTien God created anything,
he bade it to be, and in that gave powers to act.

3dly. Observe that God had ordained that we should walk in them ; his
decree was for it long since, and he cannot be frustrated of his end.

These things being thus clear, what use shall we make of them ?

Use 1. The first use shall be for trial, whether we be in the estate of
grace or no, namely, by this, whether we are the servants of righteousness
or no ? Ai'e we the redeemed ones, as we all profess ourselves to be,
when we receive the sacrament ? This inquiry is the more necessary,
because this is the usual plea of men, that they are the true and dear ser-
vants of God, and do serve him day and night, come to his service and to
church, and think that is enough. I will name a few properties of a good
servant, which I desire you to examine your hearts by, whether they be in
you or no.

(1.) It is a necessary thing in a good servant to know his master's will
and humour, and what will please him ; and though I confess there are
unprofitable knowers of God's will spoken of, that do it not, and who there-
fore shall be beaten with many stripes, yet necessai-y it is, that he that
doth it should know it, and that not only for the matter, for so wicked
men do, but for the manner, so to do it as it may be pleasing to God. A
clown that goes to the court to serve his prince, if he do not know the
fashion of the court, will do but untoward service. And therefore, Eph.
v. 15, the apostle, exhorting to holiness of life, and walking circumspectly, or
exactly in that strictness God requires, adds these words, * not as fools, but
as wise ;' that is, not going about good duties as fools and bunglers, that
do they know not what, but as cunning and wise artists that know what
they do. And therefore at the 10th and 17th verses of that chapter, he,
expressing his meaning, bids them ' understand what the will of the Lord
is,' and what was acceptable to him ; and to know this aright, it is requisite
to know truly what a God he is, whom we have to serve ; and therefore in
Gen, xxxi. 33,* the knowing of God is made as it were the groundwork of
all his service in the new covenant. To come therefore to the application
of the sign, all men in then- natural estate having but low conceits of God,
do also fall short in their apprehensions of that righteousness which would
please him (even as fools out of their shallow conceits can never please
wise men), and hence they never come to be the servants of God in true
holiness and righteousness. For the apostle, Rom. xii. 1, 2, requires a
true work of grace to ' discern what that good, and perfect, and acceptable
will of God is.' Now by this truth, f therefore, it is easy to shew that the
most sorts of people in the world are not the true servants of God, because
they never dream of, or do follow after, that true righteousness that he
requires. To omit the righteousness of the papists, consisting merely in
carnal, sensual pomp and ostentation, in their mass, music, crosses, holy
water, and the like, I shall consider the outward righteousness of those
sorts of people who live among ourselves.

[1.] There is the vulgar sort of ignorant people, that think they serve
* Probably ' Jer. xxxi. 33.'— Ed. t Qu. ' test' ?-Ed.

Chap. VIII.] in the heart and life. 227

God well enough with then- good meaning, and by mumbling over their
creed and ten commandments, and saying the Lord's prayer without under-
standing. Here is a poor blind sacrifice indeed. Alas, poor people, you
worship you know not what ; for what God do you think he is that will be
thus served with saying even what you know not, nor understand aright ?
Your God must needs be a sottish God, an ignorant God, a foolish God,
that would be put oft' with such ignorant, blind, and sottish service.

[2.] There are profane persons, that will drink, swear, and blaspheme
God, rail upon him and his servants in every tavern ; and yet because they
come to church, and there bow themselves to God, think they serve him
well enough. But I pray, consider what manner of God you make of him,
whom you think you may thus easily deceive, mock, and cozen with fair
words and outward compliments. Tell me, wouldst thou own such a ser-
vant thyself for one minute, that should rail, conspire against thee, and
only now and then come into thy presence (as Gehazi did into Elisha's),
and there compliment thee with good words ?

[3.j There are civil men, that live in the bosom of the church, and
think by their just dealing and giving content to men, and by carrying
themselves smoothly and evenly in the world, to please God. Will this
righteousness, thinkest thou, carry thee to heaven ? God must then be
such an one as thyself, that careth not much for his Sabbath, his word,
his sacraments, or his children, but will be put off with the little morality
which thou contentest thyself with. Didst thou never hear that God was
an holy God, and that thou oughtest to follow after holiness, or thoa shalt
never see the face of God with comfort ? Remember the righteousness
of the Pharisees, which if thou exceedest not, thou shalt never enter into
heaven.

[4.] There is a formal righteousness in professors of religion, who,
because they side with good men, make a show, perform family duties,
though deadly, perfunctorily, yet think thus to please God well enough ;
if they hear the word, delight in it, speak well of the preacher, and say of
him that his voice is pleasant, Ezek. sxxiii. 32, and Ezek. xxxi. 18. But,
alas 1 ' bodily exercise profiteth nothing ;' that is, fleshly and outward per-
formances slubbered over, prevail nothing with God without true godliness :
faith in Christ and a new nature aims at his glory, it is godliness must do
the deed. The hypocrite in the 50th Psalm thought to please God with
multitudes of sacrifices, which was the outward worship of the law ; and
these he offered up, though without faith, zeal, and sincerity of heart. He
thought it would please God well enough ; and what was the reason ? You
have it at verse 21 ; he thought God like himself, and what pleased his
own carnal fancy, he thought it would please God. I say to these that
think to please God with a half righteousness, a dead, dull righteousness,
as God says to the people, Mai. i. 6-8. A mortal man would not be
served so, and yet they thought God would. I desire every one to look
into his own conscience, and let him but ask his heart this question,
whether he thinks that that measure and pitch of obedience which he per-
forms, will pass for current in God's acceptation at the day of judgment. ^

(2.) A good servant will be careful of his master's business, bear^it in his
memory, and not let it sHp. Some servants, when they are sent of an
errand, if they be careful to do it, they will be thinking of their message
all the way ; and so it is with a servant of righteousness : the duties which
God hath enjoined him in his word, he is careful of them. What says
David? Ps. cxix. 15, IG, ' I will meditate on thy precepts, and consider

228 OF GOSPEL HOLINESS [BoOK II.

thy ways ; and I will not forget thy word ;' and though other busi-
ness comes in, it shall not put that out of my head. And therefore, as
God commands, he remembers the Sabbath, and hath it in his mind all
the week to plot and contrive his business, so as that he may attend alone
on that day.

(3.) A good servant will stand for his master's credit, and not be ashamed
of his livery. He will stand in defence of his master, and will not hear
him wronged ; and so is a good Christian : he is for righteousness whereso-
ever he comes, and he will take its part, turn him whither you will, and is
not ashamed to make profession to all the world whose servant he is. He
will practise that strictness which the world cries down so much ; and there-
fore no wonder if he gets so many a scoff, and snubs, and wry-looks for his
Master's sake. And if men break out against nnj of the ways of righteous-
ness, he will be for the defence of it with all his might ; and if he be called
to it, will spend his dearest blood in the quarrel. What shall we then
think of those meal-mouthed professors, that are only for goodness in the
company of their fellow- servants ; but when they are in the company of
their Master's enemies, turn their coats, and will serve righteousness but
so far as it may stand with the good liking of their friends, parents, mas-
ters, or neighbours ; and for fear of displeasing them, cut themselves short,
and will go no further than may stand with their good liking !

But did men know and consider that God whom they serve is a just God,
and righteous in all his laws, how durst they content themselves with a
half obedience, seeing the same God that gave one precept gave another,
as James saith ? No ; they would have a respect to all his command-
ments if they had a respect to him, for it is universal obedience which he
requires. Again, did men consider God to be a holy God, and to be most
delighted in such duties, wherein we have to do with him, in his ordinances,
as his Sabbaths, word, sacraments, and holy meditations, they would labour
to please him herein most, and would strive to be holy, as he is holy. Did
men also consider him to be an almighty God, they would come with fear
and reverence, with hearts broke and humbled in all their performances.
If God had ' delighted in sacrifices,' says David, * I would have given it
him;' but he knew his delight, viz., a broken heart: such, saith he, * thou
wilt not despise ;' and this he therefore brought with him in all his per-
formances. If men did but consider God was a Spirit, they would labour
to ' worship him in spirit and truth,' as our Saviour says — that is, with
changed hearts and renewed spirits — and durst not bring their old hearts
with them, which they had from Adam. And if men did also but consider
him to be the searcher of the heart and reins, they would in all their perform-
ances have an eye to their inward man, and humble themselves for their
secretest corruptions therein. And did men consider God to be a God
jealous of his honour, they would not dare to rest in things done out of
self-love, and for by-respects, though never so secret, but would labour to
work their hearts in all their performances, to have an eye to God's glory,
and to deny their own interest and honour.

(4.) A good servant is content to submit, and to be subject to his master's
will in anything he commands. ' Speak, Lord' (says Samuel, 1 Sam. iii.
9, 10), ' for thy servant heareth.' Let God say what he will, he is his
servant, and must and will obey, and is content to hear, and willing to yield
any part of that righteousness God hath revealed in his word. * Lord,
what wilt thou have me to do ?' says Paul, Acts ix, 6. To do ! Why,
he undid all that he ever had done, and took a clean contrary course to

CUAP. YIII.J IN THE HEART AND LIFE. 229

what before he had walked in. Yea, and what wilt thou have me suffer ?
he might have said as well, for what imprisonments did he undergo,
and all for righteousness' sake ! * I count not my life dear,' says he,
* so I may fulfil my ministration with joy ;' here was a good servant.
We will suppose now God calls thee to offer up thy Isaac, to cut the
throat of thy dearest son, to part with that sin which before thou didst
love as thy life ; art thou willing to do this ? Thou art a good servant.
Or suppose he call thee to deny thy tredit and reputation in the world for
the despised profession of his truth ; and though thou beest trampled on,
80 he may have glory thou carest not, thou art a good servant. And so
likewise when he calls thee, as he doth us all, in his word, to deny thy cor-
respondences with thy former company in the unfruitful works of darkness,
and to fall a reproving them rather, and to gather up thyself from con-
formity with the world in their corruptions, and thou obeyest, though
against the liking of all thy friends, thou art a good servant, and shalt not
lose thy reward. And thus also, he calling thee to the spiritual and constant
performance of such duties as thou formerly didst neglect or slightly per-
form— as to hear the word, and to repeat it, and so pray it into thy heart,
and to pour out thy soul in daily faithful prayer, and to deal plainly with
God in confessing thy sins to him in private prayer, and to tell all, and to
deal as honestly in confessing and forsaking as thou wouldst have God deal
with thee in forgiving, and to turn thy heart inside outward to him — art
thou herein also willing and careful to obey ? Thou art a good servant.
And God also requiring thee to sanctify the Sabbath, and to be at more
cost than ordinary in a strict care of thoughts, words, and actions, Isa.
Iviii. 13, 14, art thou willing to submit? Thou art a good servant.
And God also requiring thee in outward conversation, not only to avoid
such actions as are scandalous before men, but to beware of unprofitable
speeches, of spending away of time, as also to have an eye to the carriage
of thy heart, watching over it continually to see how it is within doors,
searching and ferreting thy corruptions out of their lurking-holes. This
strictness God requires, and it is that great commandment given : Prov.
iv. 23, ' Above all keeping, keep thy heart.' Art thou careful to do this ?
Thou art a good servant. I could name an abundance more of that
spiritual strictness and righteousness, but I should be too long. By all the
instances mentioned, examine yourselves whether your hearts have been
brought to stoop and submit to be made ' subject to the will of God,'
Rom. viii. 7. 2 Cor. x. 5, Is ' every thought brought into the obedience of
Christ ?' that is, is it made pliable, willing, ready and glad to yield, what-
ever comes of it ? Dost thou come to God saying, ' Lord, what wilt thou
have me do ?' Oh how many are there in the world that would go for the
servants of God, whose hearts yet will never yield to half of this, that never
left any of their old sins for God, nor set themselves in a true earnest
course to do any of these good duties ; nay, whose hearts are so stout and
proud, as they stand out against, and are at enmity with, all these ? They
cannot endm-e this strictness. Tell them of sanctifying the Sabbath, and
what a waspishness, a peevishness, frowardness, and perverseness appears
in them, for they cannot endure to hear of it !

(5.) A good servant is he that sets himself apart from all other men's
business, yea, even his own, to follow his master's. We use to say of
servants, that they are not their own men, much less other men's. * If I
seek to please men,' says Paul, ' I am not the servant of Christ,' Gal. i. 10 ;
that is, a good servant lives no longer to the lusts of men, no longer

230 OF GOSPEL HOLINESS [BqOK II.

squares his life so as to please them, by living in the same lusts as they
do. No ; but he lives to the vt'ill of God, 1 Peter iii. 4. We must not do
our own cursed wills in anything, we are not our own, that we should live
unto ourselves, but to him that paid a price for us. * If any man serve
me,' says Christ, ' let him follow me,' John xii. 26. And you know what
elsewhere follows upon the denying of a man's self. A man must deny his
own will, his own business, and not follow the strain of his own heart in
doing what he pleaseth and leaving undone the rest. How far short do
men come of this, as those that will not deny themselves in their carnal
credit, ease, or sloth, for the performance of good duties. They will serve
righteousness but so far as it may stand with the good liking of their
parents, friends, wives, husbands, masters, neighbours ; and for fear of
displeasing them, cut themselves short and pluck in their hands.

(6.) A good servant, as he knows and is content to submit, so he makes a
necessity too of doing his master's will, and whatsoever comes in the way
is not so necessary to him as this, David, a tried servant of God, says of
himself, Ps. cxix. 31, ' I have stuck to thy testimonies;' it is not meant
only in regard of defending them, but practising them ; he sticks to it as a
conclusion. This must be done, this sin must not be committed, this duty
must not be omitted constantly, whatsoever comes between ; as Paul
thought that a necessity lay upon him to preach the gospel, and whenas
his friends persuaded him not to go because of persecution at Jerusalem,
' I count not my life dear,' says he ; die or live, I will go. Daniel also is
an example without all contradiction in this case. When the decree was
made that no petition should be put up to any God but the king only for
thirty days, Daniel would not baulk a whit of his praying thrice a day, though
it should cost him his life ; he made therefore, you must think, a case of
necessity of it, he could not live thirty days without private prayer. Every
man's heart pitcheth upon some cause as necessary for him to follow, and
to it he sticks, and will not be beaten off of it. Thus a covetous man layeth
this for a conclusion, that he will be rich (it is the apostle's own phrase),
and an ambitious man is for applause, and a voluptuous man is for pleasure ;
let the commandment do what it will, what care they ? There is no
wicked man but sticks to false necessities, and they hinder his heart from
turning. One man is hampered with correspondency with friends, another
entangled in the world, and his heart hath interest in many things, and
when he thinks of turning to God he sticks to these things as more
necessary. But those that are servants to God in righteousness, in .deed,
and in truth, count obedience to God the one thing necessary, and that in
comparison to it it is not necessary to be rich or learned, &c. There is in
every man's life, yea, even in every day, a time that falls out wherein a
man's dearest lusts will be hazarded for righteousness' service. Observe
now in such passages what it is your hearts stick to as most necessary ; is
it either the obeying thy lust or doing thy duties ? Let men have a calling
in which they must uphold many unlawful practices or they cannot live,
what doth the man plead ? It is necessary (says he) that I must live.
When men are cast into straitness, that either they must sin or lose their
credit, what is the usual plea ? It is a case of necessity (say they), what
would you have had me do ? Our own lives afford many of tlae like
instances to them ; examine now yourselves, what in these cases you
usually do. Do you rather lay this conclusion. Let things be how they will,
howsoever God must be obeyed ; thy will, 0 Lord, not my will, be done.
Hath thy heart such an eye to the will and command of God ? Thou art

Chap. VIII. J in the heart and life. 231

then a good servant, and though thou failest sometimes in a particular
action, yet still thy heart in thy course is firmly set for the commandment,
and makes account so to be wheresoever thou goest. Thou knowest what
thou meanest to do, and all the world shall not beat thee from it. I con-
fess a child of God may have a great deal ado in his own heart to deny
himself in some cases, yet still his heart cleaves to the commandment, and
still thinks that to be more necessaiy ; whereas a wicked man's heart slights
the commandment in such a case, and thinks much it should stand in his
way, and he leaps over the biggest of all, if need be, for his master lust
commands.

(7.) Another property in a good servant is to expect warrant from his
master for what he doth, and not to go about his business hand over head,
or to do so much as he lists, and leave the other undone. Those that are
servants of righteousness should look into the word as the great counsel,
and should inquire of the Lord and of his word. Servants use every
morning to come to their masters and know what their will is ; and so
should we in all our actions, that we may have warrant for them. He who
in Micah vi. thought to serve the Lord with will-worship, says, ' Wherewith
shall I come before the Lord ? shall I offer up rivers of oil, or a thousand
rams ?' What says God there to him ? ' He hath shewed thee,' saith he,
' 0 man, what is good ; and what the Lord requireth of thee in his word.'
Mariners that sail at random often cast their ships away, whenas if they
would sail by compass and chart, they might safely arrive at the port.
That which is called in Scripture walking with God is to do as Enoch did,
who had God ever in his presence, had an eye to his commands, and
observed his orders in every particular case, directing him. This thou shalt
not do, this thou shalt now do. ' As the eyes of the handmaids were upon
the mistress,' as David speaks in the case of salvation, Ps. cxxiii. 2, so
should our eyes wait on the Lord in the case of his service. The apostle
condemns eye-service in the servants of men, because their masters are not
always present with them, and cannot behold them always ; but it is com-
mendable in the servants of God, because they are always in his presence,
and his eyes behold whatever they do ; and therefore they should do all as
seen of him.

(8.) The last, and indeed chiefest, property of a good servant (which must
be added to all these) is not only to know his master's will, and to be con-
tent to submit to it, but to do it effectually. You know there was one
said he would go work in the vineyard, but yet did not, Mat. xxi. 30, 31.
It is not enough to enter into the profession of God's service, and to call
him Master, and give him good words : 'For not every one that saith. Lord,
Lord, but he who doth the will of God the Father, shall enter into heaven,'
Mat. vii. 21. For the same purpose John speaks, 1 John iii. 7, 'Little
children, let no man deceive you : he who doth righteousness is righteous.'
And as he that doth sin (as in John viii. 34) is the servant of it, so he
that doth righteousness, that is, that makes it his trade, constant practice,
and his course (for the word cro/sTi/ notes out an habitual continued practice),
is the servant of it ; and ' herein,' says John, 1 John iii. 10, ' are the
children of God and the devil manifest : he who doth not righteousness is
not of God.' There be many that in their good mood will come and proffer
their service, and set their hand to God's work, but they look back again,
and as those in Hosea vi. 4, their ' goodness is as the morning cloud, and
as the early dew ' it goes away ; like as a mist, or dew fallen in the morn-
ing, and seems to water the earth, but when the sun ariseth, it vanisheth

232 OF GOSPEL HOLINESS [BoOK 11.

away. When they had heard a powerful sermon, and had judgments
threatened, being ' hewed by the prophets ' (as it is at the 5th verse), and
being wounded, pricked, terrified by the word of his mouth, then they
would come and submit themselves, and do God a spurt of service. But
yet, alas ! their reformation was but as the lightning (as it is at the 8th
verse), that flasheth, and is soon gone again. For (as it is at the 7th
verse) ^ still they broke their faith, and dealt treacherously in God's cove-
nant. Thus traitors, when they ai-e in prison, will do anything till
released ; but their traitorous heart remaining still, they are as bad as ever
when at liberty. These are not servants, but runaways, and God wiU not
own them, for he can scarce keep them for one day together.

Xor is it enough to do service to God constantly, and to abide by it,
but we must do it thoroughly, having a respect to every commandment.
This is God's testimony of David his servant, Acts xiii. 22, * that he did
perform all his will ;' and it is Paul's prayer for the Colossians, that they
might ' walk worthy of the Lord, and please him in all things, being fi-uit-
ful in all good works,' Col. i. 10. To walk worthy of him, is so to walk
as God may not be ashamed of us, but may say, rejoicing in us as he did
in his servant Job, Job i. 8, ' Seest thou not my servant Job, an upright
man, one that feareth God and escheweth evil ? ' We must endeavour to
please him in all things, to obey him in one thing as well as another. A
man will not own a servant who does but what he hsts, and what pleaseth
himself, and leaves his master's choisest business undone; who insists on
tithing mint and cumin, and leaves the great things of the law, as sancti-
fying the Sabbath, and constant private prayer, unperformed. And we
must be fruitful in all good works too ; that is, making trial, and doing
some of all sorts, always abounding in the work of the Lord. Let us look
to ourselves, for there are many, Titus i. 16, 'that profess they know God,'
and acknowledge him for their Master, wear his livery, ' but yet in works
they deny him.' When a man in a constancy acts contrary to what God
wills, he denies him. For if his course was but traced, it would be said,
Surely God is none of his master, he will own no such servants ; and
therefore in works they deny him.

Chap. I.l in the heaut and life. 233

BOOK III.

Evangelical motives to obedience, drawn from the obligation which God hath
laid upon us, by his appointing us unto good words, in his election of us,
and by the greatness of his love manifested in the several instances of it. —
Other motives urged from the consideration, that Christ having by his death
conquered the devil, and destroyed his kingdom, ive are by our Christian
profession engaged to hate him, and fight against him as a j)ublic enemy to
Christ and us, and by all our actions to endeavour the ruin of his dark
kingdom of sin. — Other motives deduced from the divine presence and
majesty apparent in our holy services and performances ; and also from
God's design in the revelation of his word, that we should not only read and
know it, but practise it too.

This is a faithful saying, and these things I will that thou affirm constantly,
that they ivho have believed in God might be careful to maintain good works.
These things are good and profitable unto men. — Titus III. 8.

CHAPTEK I.

A motive to love and obedience, drawn from the consideration, that this obedi-
ence is a business, an holy emplotjment committed to us, which we should be
careful to discharge. — "That the doctrine of free grace enforceth the perform-
ance, and suits our spirits to it.

My design is to consider the motives which the New Testament affords to
invite men regenerate, to hohness, obedience, and fruitfulness in all good
works ; and to this purpose I have chosen this text as the most eminent,
which hath in its coherence and connection a comprehension of many the
chiefest things that might move us thereto included in it. The introduction
in those words, ' This is a faithful saying,' refers to what forewent, of
which he gives that encomium, and should rather close the former verse
than begin this, as Luther and others observe. But because the apostle's
scope is to bring upon those he would exhort to good works, the weight of
all said in the foregoing verses, therefore it is fitly joined to this in this
coherence, and is as if the apostle had said. That which I have now spoken
is of all sayings or doctrines the most faithful, and tends the most of all
others to provoke them that believe it to be careful to maintain good works ;
therefore, says he to Titus, affirm these things constantly. Ere I insist on
those motives, which this so faithful a saying affords to good works, I am
to speak to four things which serve to open the text.

1. That the exhortation to good works and obedience follows their having
believed : ' that they which have beheved in God,' &c.

(1.) Faith, then, is clearly founded upon no work m us or upon us, which

234 OF GOSPEL HOLINESS [BoOK III.

is the apostle's scope to prove, as appears by the 5th verse, where, treating
of that which is the ground of faith for salvation, he says, * Not by works
of righteousness, but according to his mercy, hath he saved us.' What God
doth to save us, that is the only foundation for our faith ; and a man there-
fore clearly and nakedly believes on God without consideration of works,
* that they who have believed in God,' &c.

(2.) It is in vain to exhort any to good works till they have first believed.
Papists slander our doctrine, that by crying up free grace and faith, we
deny good works ; and upbraid us, that our doctrine afibrds not any motives
thereto sufficient ; and because (forsooth) we do not urge them to that end
for which they would have them, namely, to merit heaven, therefore they
reproach us that we proceed not upon sufiicient grounds. But we do
indeed proceed in the right order : first, we teach men to believe on free
grace as if there were no works ; and then to fall a- doing as if there was
no faith to be justified by : ' that they who believe in God may be careful
to maintain good works.' Yea, we add further, we urge good works upon
a higher gi-ound, for a better and more noble end than they can pretend
to who assert that we are justified by them. You will say. What is that ?
It is to glorify God. All the world must needs gi-ant that to glorify God
is a higher end than to justify man : John xv. 8, ' Herein is my Father
glorified, that ye bring forth much fruit.' That is the motive which Christ
urgeth. Again, they say, we proceed not on good ground, because we do
not good works to merit by them. Ay, but we go on a better ground,
which is love and thankfulness ; whereas theirs is a motive suited only to
self-love. The devil endeavoured to blemish Job : Job i. 9, ' Doth Job
serve God for nought ? ' And indeed religion founded wholly on self-love
and interest would be mercenary and base ; but to serve God from a
principle of love and gratitude, is a noble act of friendship : John xv. 14,
' Ye are my friends, if ye do whatever I command you.' But of the others
it might be said. You are my hirelings only ; you only seek to merit by
your services, and do all to merit heaven. When Paul, Rom. vi. 22,
exhorts to sanctification, he gives this as a motive, that ' the end is ever-
lasting life ;' but yet this life is a free gift of God, not what we merit, but
what he freely bestows. That is a poor religion in which, when men have
done all, they are workers of iniquity ; but now if men work only for self,
they are workers of iniquity, for setting up a man's self is original sin ;
and therefore, if we live according to that principle, we rise no higher than
corrupt nature.

2. It is to be considered what is the import of that phrase, * maintain
good works.' The words are, 'x^oardedai kuXuv soySjv. Beza renders it,
that they excel, or go before others (namely, heathens) in good works.
The same word is used ver. 14 ; and that sense of comparison is favoured
by that expression, Tit. iii. 14, ' Let ours also,' &c., speaking of Christians
as in distinction from heathens ; and so then they that have believed (in
the text) are set in opposition to unbelievers. It were the greatest dis-
honour to Christian religion (which the apostle boasts of to be so glorious
and faithful a doctrine) if it should produce less, or not eminently more,
of good works than moral principles in heathens have done : ' What
singular thing do you ? ' says Christ ; ' for these things do the heathens
and publicans,' Mat. v. 47. T/ 'xspiealv, what over and above other men,
yea, what that is abundant in comparison of them, and which they think
superfluous ? Christ had used the verb of the same noun, ver. 20, con-
cerning the Pharisees, w^ho were so full of works that they looked to be

Chap. I.] in the heart and life. 235

justified by them. But, says Christ, except your righteousness doth -ziiia-
oixjiiv, overflow, exceed their righteousness, you cannot be saved.

Another meaning is, that they should take care of good works, as their
business, function, otfice, which they are set over, so the word more
naturally signifies; as in 1 Thes. v. 12, 'Know them that are over you'
(speaking of officers). It is the same word, and doth govern a genitive
case, as here also ; so likewise the apostle, 1 Tim. iii. 5, when he speaks
of ruling one's family well, useth the same word to express a man's being
over it as chief orderer, governor, and disposer of it, as a president, which
is applied to being over things as well as persons. Take any ofiice of
charge or trust, especially such wherein one hath others under him, and
it hath such a name in the Greek and Latin tongues as to express the
matter committed to his charge ; and so we in English express the office
in the title of the officer when we call him the treasurer, master of the
ordnance or ammunition. These names import an office, and a man's
having a gi-eat charge committed to his trust to manage, and this not as a
petty under-officer, but as in chief. And so the word vPooTas^ai in the text
is an elegant metaphor, and is as if he had said, Exhort them that believe
in God to consider what office and function by so doing they have taken
on them, and are hereby engaged in, even to be in chief over good works.
And thus it imports three things :

(1.) Thp.t they have all sorts of good works committed to them, as their
business and employment.

(2.) That they have them committed to them as the ware, the goods, the
treasure they deal in, to see to it that no kind of good work be wanting (as
one when anything is committed to his charge is careful of it), and which
they are to improve and manage, as the most precious treasure committed
to them as a trust by God. They are to husband it, and to have the care
of it ; and therein they are in chief too, in comparison of all other men,
and are therefore to excel all others by far in faithfulness, care, and dili-
gence therein. Moral civil heathens and formal Christians may pretend
to this, but you are in chief; you are bo)wrum opemm prafecti, the fore-
men, the presidents of the good work office ; and God will require that at
your hands which he will not at theirs (as states and princes do of their
chief officers the account of such things), and therefore as your place is,
so let your care be to abound and excel therein. And this interpretation,
as it is more natural to the Greek phrase, so it is more genuine to the
former words, ' that they be careful.' That which such places and offices
of trust do properly requii-e is care ; and therefore the apostle using this
metaphor, that he might answer the force of it, useth also the word
' careful ;' and both together do urge with a doubled strength this that is
required of them. And with this falls in (though expressed here with a
more emphatical addition) that which is used as a more ordinary ground
of exhortation to holiness so frequently in Scripture : 1 Thes. iv. 7, ' He
hath not called us to uncleanness, but to holiness ;' you are to make holi-
ness your vocation, your calling, trade, and business ; and so in 1 Peter
ii. 21, ' whereunto you are called;' and every one is to walk in his voca-
tion. Thus good works are the very calling of a Christian.

(3.) The third thing to be considered is the motives, the incentives here
used, which the former part of the words does direct us to, when he saith,
• This is a faithful saying, these things I will that thou affirm constantly,
that,' &c. It directs us to the words or sum of doctrine afore delivered.
Now, that doctrine delivered afore is the doctrine of fi-ee grace, as it is set

236 OF GOSPEL HOLINESS [BoOK III.

out to US in the work of Father, Son, and Holy Ghost, which he had
insisted on to this very end in the verse immediately before, and in the
foregoing chapter, ver. 11-13, all of which came in under the comprehen-
sion of these things in the text, and all which he himself here brings in
(as, if you read what is afore and after, appears) to this end, to urge all
sorts of good works upon all sorts of beUevers. Now, the doctrine of free
grace is that to which in an eminent manner the apostle useth to give the
style of a faithful saying. Thus, 1 Tim. i. 15, 'This is a faithful saying,
and worthy of all acceptation, that Christ Jesus came into the world to
save sinners, whereof I am chief.' Which doctrine he would have
ministers most frequent in, to affirm constantly, and to affirm with a
special certainty and assurance ; for so the word to affirm imports, to
speak of them as things that hath the greatest reaUty in them, and which,
when so delivered and so uttered, do mightily work upon men. And so, I
come to the main doctrine intended, which shall be made good out of this
context and epistle, viz., that the doctrine of the free grace in God the
Father, Son, and Holy Ghost, doth afibrd sufficient motives and induce-
ments to men, already saved by faith through that grace without works, to
cause them to be careful to abound (above all others) in obedience and
good works.

1. The doctrine of free grace is that faithful saying here intended, as
that which he sets his probation est upon to be effectual to this end. * These
things,' saith he, namely, to teach, ' are good and profitable unto men.'

2. You have here the free grace both of God the Father, Son, and Holy
Ghost, in their several works ; you have them all here.

(1.) You have the free grace of God the Father. Ver. 4, ' After that
the kindness and love of God our Saviour towards man appeared.' He
intends the Father of our Saviour Jesus Christ, viz., God, so in the Greek,
whom he calls Saviour in distinction from Christ ; ver. 6, ' For he,' says he,
namely, this God our Saviour, ver. 4, ' through Jesus Christ our Saviour,'
&c. Therefore these are two distinct persons, and both our Saviours : the
one the Father, the other the Son ; and he speaks of this his grace as an
hidden mystery, which we knew not of, being of old concealed in his breast
towards us, and therefore used the word ' appeared,' imi^avri, broke out
suddenly, unexpectedly, as Joseph's love to his brethren did.

(2.) There is the grace and love of Jesus Christ and his work, whom he
therefore calls our Saviour ; and he says no more there, because he had
told' us (but seven verses afore, chap. ii. 4), that ' our Saviour Jesus Christ
gave himself for us, that he might redeem us from all iniquity, and purify
to himself a peculiar people, zealous of good works.'

(3.) There is the grace of God seen in the Holy Ghost, and his work.

[1.1 The gift of him and his person unto us to dwell in us. Ver. 6, 6,

* The Holy Ghost, whom he shed on us richly,' as the word is ; and it is
indeed the richest gift that ever was given.

[2.] In his work upon us, that he regenerated and renewed us ; ver. 5,

♦ By the w^ashing of regeneration, and renewing of the Holy Spirit.'

[3.] In the concomitants of the gift of him unto us, expressed first in
general and comprehensive terms, ' saved us,' estating us into the w^hole of
salvation, absolutely and indefeasibly, fully and completely, in respect of the
right to it ; and this not of works, but according to his mercy, mei'e mercy.
And then, secondly, it is particularly expressed in the parts of it : 1, justi-
fication from all sin, and a fulness of righteousness, ver. 7, 8 ; and, 2,
a perfect title to eternal life, ' He then make us heirs of eternal life ; ' not

Ch\P. I.] IN THE HEABT AND LIFK. 2B7

children onl}^ which is Peter's motive, ' hut heirs of eternal life accordinj^
to hope,' for so the words are to be divided from the other. Heirs of
eternal life being relatives one to the other, these intermediate words, and
' according to hope,' being intended to distinguish our being made heirs here
in this life from that hereafter. Here it is in hope, * we are heirs according
to hope,' but not according to possession ; for as the apostle says, Rom.
viii. 24, * What a man sees (or posscsseth) why doth he yet hope for it ? '
Yet so as it is as sure as if we had it, for it is an inheritance, and we are saved,
ver. 5, fully, completely already; and so the last clause of this doctrine is made
good out of the words, that to men already saved through faith, or of grace
without works, the doctrine of this grace affords motives to all good works.
Now before I come to demonstrate this in each particular, I shall premise
this general proof concerning the whole of the grace of God in all three
persons. 1 Peter i. 13, when he would exhort them to behave themselves
as obedient children, and to be holy in all manner of conversation, ver. 14,
15, to move them to this, he had said before, ver. 13, ' Trust perfectly in
the grace that is brought unto you in the revelation of Jesus Christ.' So
do I rather read the words, than as our translators have rendered them.
Trust, nXiiui, is perfectly, not by halves (so in the margin), for this grace
afibrds a perfect ground and stay for faith to rest upon ; and then it is plain
that (pioo/MsvTiv, which they translate, in the grace ' which is to be brought,'
as in the future and for time to come, may more naturally be understood,
' is brought,' it noting what at the present is brought, and so is to be read.
It was the word ' hope,' and the Syriac translation together, that diverted
this reading ; whereas hope is often put for faith and trust, both in the Old
and New Testament. In the Old, Job xiii. 15, that known place, ' Though
he kill me, yet will I trust in him ; I will hope in him,' And in the New,
Eph. i. 12, ' That we should be to the praise of the glory of his grace, who
first trusted in Christ.' In the margin it is 'hoped,' and so in the Greek.
Thus then the words, 1 Pet. i. 13, may run, ' Trust perfectly on the grace
which is brought to you,' or, as the vulgar, * is offered to you.' And the
other phrase, rendered ' at the revelation,' as if it were at the day of judg-
ment, is manifestly, h d-zoxaXv-^si, 'in the revelation of Jesus Christ,' in
whom this grace is made known, and is termed a revelation in respect of
the former hiddenness and secrecy of it compared to the manifestation of
it now, God having kept it secret in the times of the Old Testament. Thus,
in Eom. xvi. 25, the preaching of Christ is called ' the revelation of the
mystery, which was kept secret since the world began.' And at this Peter
hath as evident an aim in using this word here, having, in the words before,
ver. 12, 13, said that it was kept hid from those of the Old Testament,
yea, the angels, who desired to pry into it ; but it is brought to you, even
home to your doors, in the revelation of Christ, namely, through the gospel-
Now having thus restored this Scripture in 1 Pet. i. 13 to its right meaning,
that which I produce it for and apply it unto is, that the trusting perfectly
in this grace should make us obedient, yea, and the more perfectly we
trust, the more we shall be obedient ; and you can never trust enough or too
much upon it, and upon it alone, whilst (as it follows) you are obedient
children, or as the children of obedience, made up of nothing else,
you carry yourselves towards this grace. For why should the apostle upon
this connection and coherence mention their relation of children, when he
would have the grace of God to move them, but because it is the sweetest
connection and comprehension of these two in the heart ? For no man
rationally is moved to anything which he hath not a principle within him

238 OF GOSPEL HOLINESS [BoOK III.

suited to, and which answers that motive, and which is to be the life and
soul of it. If a man be a slave, one of a mere servile spirit, this gi-ace
speaks not reason to him ; for that is practical reason to every one that
suits his spirit. Now one under the law, as the apostle opposeth it to
grace, Eom. vi., can find no reason, no strength, no efficacy in such cords
of love and free grace, no more than a beast doth in principles of common
reason ; but if one be a child, and have the spirit of a child, and is ' under
grace,' as the apostle speaks, then this grace, that is his sovereign, teacheth
him this obedience, and he obeys it naturally, for he is a meet scholar and
disciple to be taught this lesson. And this another parallel place in this
epistle to Titus confirmeth : chap. ii. 11, 12, ' The grace of God, that brings
salvation, hath appeared.' Which is all one with what Peter had said,
1 Pet. i. 13, ' Which is brought to you in the revelation of Christ.' And
because that this grace, that is in God himself, is the subject of the gospel,
therefore that doctrine of it is called grace ; as likewise because withal it is
the object of our faith, it is called faith, ' teaching us, 'rraihimusa,'' teaching
and instructing us, as children are taught by their instructors and tutors.
Now therefore as in the Old Testament they are under the law as their
' schoolmaster,' as their ' tutor ' and ' governor ' (I put two or three of the
phrases together used by the apostle, Rom. vi., Gal. iii.), so being under
gi'ace, their spirits are taught and disciplined by it, formed and framed to
the principles thereof and the lessons it reads, which do all teach denying
of ungodliness, and subjection to* all dispositions and duties to God, as he is
holy and gracious, which may make him perfect to all and every good work
of all sorts, which he owes to himself in temperance, to live ' soberly ' to
his neighbour in justice, to live 'righteously ' and to God in living ' godly.'
That is, it teacheth perfect holiness to all we owe any kind of duty unto ;
for all we do, or can be supposed to owe, are either what is due to God,
our neighbour, or ourselves ; and it teacheth, as for the motive or incentive
thereto, all these in one lesson, the grace of God appearing to the heart,
and being manifest to a man's soul.

CHAPTER II.

That God's love, in electing us, is a great motive to all acts of love and obedi-
ence. That in this his election of us, he hath ordained and appointed us to

love and good works.

1 come now particularly to demonstrate that the grace and love of God,
manifested in our salvation, eugageth us to holiness, obedience, and service.

The proper work of God the Father is election, and his grace shines
most eminently there. Thus in the mention of all three persons, and in
the ascribing the proper work to each, the apostle, 1 Pet. i. 2, attributes
election to the Father. Now, therein I consider two things : 1. the act
itself ; 2. the love, the greatness of the grace and love shewn in it, and
how strongly by both we are obhged to holiness and obedience.

1. That God should choose, and single, and design thee forth to this
prefecture, to this office of care over good works, engageth to all diligence
and faithfulness. The apostle judgeth it but reasonable, and upon that
ground urgeth Timothy to give himself wholly up to that office the great
God had chose and designed him unto ; and he urgeth his engagement to
do so by what obligation is found amongst men : 2 Tim. ii. 4, ' No man
*Qu. 'of'?— Ed.

Chap. II.] in the heart and life. 239

that warreth entangleth himself with the aflfairs of this life,' but gives over
all other callings whatever, as the law of a soldier then was, ' that he may
please him who hath chosen him to be a soldier.' Paul, when he was
chosen to the greatest service that ever man underwent but Christ, was told
by Ananias, Acts xxii. 14, ' The Lord God of our fathers,' that chose them,
* hath chosen thee, that thou shouldest know his will,' &c., ' and hear the
word of his mouth,' that is, obey him ; and the sense of this fired Paul's
heart. And Christ also. Acts ix. 15, calls him * a chosen vessel.' To what
end ? ' To carry my name ;' that is, to bear my name about the whole
world, and unto all ages after, in holiness of life and purity of doctrine ; a
vessel singled out to do it, purged, and ' made meet for his Master's use,
prepared to every good work ;' God having known, owned, and set his seal
upon him for his own by election, as Paul speaks, 2 Tim. ii. 19, alluding
to that in Isaiah, * Be ye pure, ye that bear the vessels of the Lord : touch
no unclean thing,' Isa. lii. 11 ; much more the vessels themselves, chosen
to bear his name, ought not to do so. It was a great and effectual argu-
ment to Cyrus, though an heathen prince, to persuade him to give leave
and commission to the Jews to build the temple, even this, that God had,
so many years before, designed him by name ; that God had said, in Isaiah's
time, of Cyrus, ' He is my shepherd, that shall perform all my pleasure,'
Isa. xliv. 28. This thus written of him long before he was born, and this
coming to his knowledge, he was moved, and efiectually moved hereby to
perform it : Ezra i. 2, ' Thus saith Cyrus, King of Persia, The Lord hath
charged me to build an house at Jerusalem, which is in Judea.' How much
more should it move thee, that hast found, or hast good hope of (or thou
hast hope of nothing), that God hath writ down thy name in his book from
all eternity, as a chosen vessel that should know and perform his will ?
Paul, in like manner, strengthens this charge to Timothy with those pro-
phecies that had been given forth of him at his ordination, when he had
hands laid on him by the appointment of the Spirit of prophecy : 1 Tim.
i. 18, ' This charge I commit unto thee, son Timothy, according to the
prophecies which went before on thee, that thou by liiem mightest war
the good warfare.' By them, that is, to be stirred up the more by them,
because it was thus foretold of thee ; much more should we be stirred up
to our holy duty, when from everlasting God hath chosen us hereunto.
Now, Eph. i., Paul expressly tells us that ' God hath chosen us before the
foundation of the world, that we should be holy and blameless before him
in love.'

2. Holy obedience being found to be the main thing pitched upon by
God in those decrees of his, as the principal end, under his own glory,
unto which he designed us, we should be the more excited to it. The first
and primary, yet so in that place the apostle makes it ; for the apostle's
scope is, ver. 3, to enumerate the blessings, and the acts of blessing, with
the proper designments of them as we are blessed with them in Christ, and
to set them in their order. He begins with election : ver. 4, ' According as
he hath chosen us in him before the foundation of the world ;' and withal
lays forth the proper principal designment of election, as the first act of all
other towards us ; and the first and principal is holiness, ' to be holy and
unblameable before him in love.' So that as the act of election is distin-
guished from predestination, and is the fu-st of the two, so the primary and
first aim God in that first act of election had was holiness, as essential to
the person who was to be in Christ ; and then adoption, or sonship, or
right to eternal life and glory, which is the act of predestination, as it is

240 OF GOSPEL HOLINESS [BoOK III.

distinguished from election, is but as an outward privilege or dignity
superadded. When God chooseth a man, he chooseth him for himself,
Ps. iv. 3 ; for himself to converse with, to communicate himself unto him
as a friend, a companion, and his delight. Now, it is holiness that makes
ns fit to live with the Holy God for ever, since without it we cannot see
him, Heb. xii. 14, which is God's main aim, and more than our being his
children ; as one must be supposed a man, one of mankind, having a
soul reasonable, ere we can suppose him capable of adoption, or to be
another man's heir. As therefore it was the main first design in God's
eye, before the consideration of our happiness, let it be so in ours. It is
not only the means through which God hath chosen us to salvation :
2 Thes. ii. 13, 14, 'Who hath chosen you through sanctification,' &c.
So sufi'erings are also said to be the means, but this is the end also, and
that more than our glory and happiness ; and therefore holiness for ever
remains, and love, 1 Cor. siii. ; and we are ' chosen to be holy before him
in love.' This portion has made me understand the reason of that order
and placing of those benefits and fruits of election, namely, why election
to sanctification is put fii-st, and so sprinkling of Christ's blood put after
it, yea, after obedience : 1 Peter i. 2, * Elect according to the foreknow-
ledge of God the Father, through sanctification of the Spirit, unto
obedience and sprinkling of the blood of Jesus Christ.' It is not to shew
that sanctification, obedience should go before the sprinkling of the blood
of Christ upon us, which is our sanctification ; but his speaking of elec-
tion sheweth (as Paul also doth) what was the most eminent and principal
designment and end whereto we were elected, even sanctification unto
obedience. Election was unto holiness immediately and primarily, and
was first and chiefly intended — I do not say it is greater in the worth of
the thing, so Christ's blood is of infinite value — as that which God ulti-
mately aimed to bring us unto. And though Christ's blood is of infinite
more value, yet this is more than the sprinkhng of that blood on us, for
it remains for ever in heaven, when we need no more sprinkling of that
blood.

3. To make this obligation laid on us by election the stronger, let us
consider that as God hath chosen us unto holiness, and unto good works,
so it is said reciprocally that he hath ordained good works for us. Thus
the Scripture, that it might infonn us, turns it both ways, that as he
ordained us to good works, so he ordained good works for us to walk in ;
even as when election to glory is spoken of, to shew the certainty, and
God's love in it, the Scripture doth not only say we are ordained and pre-
pared to glory (as in Piom. ix. 23, and elsewhere), but that this glory is
prepared for us : ' Come and inherit the kingdom prepared for you,' says
Christ ; and so says the apostle, 1 Cor. ii. 9, ' Eye hath not seen the
things prepared for them that love him,' suited aforehand to make them
happy. The same we find of good works, that a chosen vessel is said to
be prepared for every good work, as you heard out of Timothy. And so
in Eph. ii. 10, good works are said to be prepared for us to walk in ; not
ordained only by way of precept, for so they are ordained to wicked men,
but by decree and predestination, set out as a man's work and way ;
■whence that phrase of Solomon is, ' "V^Tiat thy hand finds to do, do with
all thy might.' A godly man's work (as Christ's was) is given him ; and
the apostle speaks it to shew what ordination good works have in our
salvation, yet so as they might not derogate from free grace, for by grace
we are saved without works. God, that made us new creatures, and suited

Chap. III.] in the heart and life. 241

us to good works, bad prepared and ordained all sorts of good works, to
which this new creature was fitted ; as when he made man, he made para-
dise for him to walk in, and set out his way beforehand. Thus God hath
chose out work for us, and (as Christ says, John xv. 16) 'hath ordained
us to bring forth fruit, and that our fruit should remain ;' for both are of
eternal purpose.

4. The consideration that he hath chosen you, not others, how doth it
call for holiness! 1 Peter ii. 8, 9, 'Christ,' says he, 'is a stone of
stumbling to the disobedient, whereunto also they were appointed ; ' that
is, with that kind of appointment which is to permit them to act as crea-
tures, and to shew themselves such. He needed not have added that (for
he brings it in with an also, or over and above), but to that end, to move
them the more to obedience ; now then, to move them, he adds, ' But you
are a chosen generation, that you should shew forth the praises of him that
called you ' (which follows), so that he chose you, as in the former words ;
and this is spoken as in manifest opposition unto appointing others to dis-
obedience. The like you have 2 Thes. ii. 13, 14.

CHAPTER III.

That the great love of God in electing of us should be a strong motive and
incentive to love and good ixorks.

I come now to the love shewn in these acts, and shall demonstrate that
all the mercies and other graces or love that are to found in election should
move us to obedience : Rom. xii. 1, ' I beseech you therefore, brethren, by
the mercies of God, that you present your bodies a living sacrifice, holy,
acceptable unto God, which is your reasonable service.' It is a transition
from doctrinal points to practical duties ; and the illative therefore sends us
to justification, sanctification (handled in chapters iii. iv. v. vi.) ; but it
especially sends us to election, and the mercies in the bowels of it, of which
he had treated in three chapters immediately before. This love of God
bestowed on us, in and at election, the Scripture makes use of a double
way to work holiness and obedience in us.

1, By way of imitation, it some way or other teacheth all sorts of
graces, and is the lively pattern of them to us.

2. By way of incentive or motive, so as in such things wherein it doth
not so fully serve as a pattern to be imitated (as in all it cannot), yet in
those it serves as motives and inflamers thereunto.

1. By way of imitation. God's love in electing us is propounded as a
motive to obedience: Eph. v. 1, ' Be ye therefore followers of God, as dear
children, and walk in love,' He speaks it of God's love, as distinct from
Christ's ; for of that he speaks as a further motive in the next words. I
confess he speaks it upon occasion of God's love in justification there, that
we should imitate it in forgiving others, as God, for Christ's sake, hath
forgiven us, Eph. iv. 32. Yet the force of the argument therein holds as
strong, yea, more strong, in all considerations about his eternal love, which
was the original, the spring, the fountain, the cause of justification, and all
else ; yea, out of which he then justified, adopted, bestowed all blessings
upon us in Christ. And as the virtues in a sovereign water are stronger
in the spring than in the streams, so is this love in God's heart ; and
though it be appUed only to love to brethren, yet it extends to all obe-

VOL. VIT. Q

242 OF GOSPEL HOLINESS [BoOK III.

dience, the fountain whereof is love to God ; and the terms he expresseth
himself in this are generals, which will reach to all in his love, and to all
compliance therewith in us unto all commands. For when we are exhorted
to be followers of God, it is a general that comes in upon occasion of that
particular act of love shewn in forgiveness ; as often general rules, and
reasons, and promises are brought in upon occasion of particular instances,
to confirm and enforce them. Then when it follows, ' Walk in love,'
what ! doth he mean it in this one act of it, of forgiveness, which is a
going forth of love ? No ; but in all the duties of love besides. And
though the apostle instances in this as a more broad and conspicuous way
of God's love in forgiving us, and thereupon more particularly exhorts us
to chalk out the like path to ourselves to walk in, of forgiving others, yet
this is but one of those walks his love delights in. He hath dwelt in love
(as John speaks), walked in love within his own grounds, within himself
(which I speak as warranted by that phrase, ' which he purposed in him-
self to us,' Eph. i. 9), with infinite delight from all eternity ; and in all
these, all so far as he hath made known to us, the head ways of them, we
should be followers of him, as well as in forgiveness or the duties of love
to brethren. Thus we should walk in love, and out of love to him, in all
those ways which he hath chalked out for us ; and this we should do to
shew our love unto him by it. This word, ' Be ye followers of God ' (that
is, as one that follows another in the same step), is too dull, too flat a
word, falls short of what the apostle seems to intend, and therefore is to
be taken in, corresponding with those that follow, 'and walk in love' ; that
is, in the same steps. In the original it is, be ye imitators, //.i/xt^rai. This
farther sense is also aimed at, that we should be like unto God in his love,
as children are to their parents in feature and disposition ; let our love
answer to his, as limb to limb in a parent. Therefore he adds these
words, ' as children,' that resemble the father, yea, often the grandfather
most. And everlasting love is as the grandfather that begat, and brings
forth all these effects and fruits of love, adoption, forgiveness, &c. Yet
still this word /xiixT^ral would speak something more, viz., we should act
over to the life the love of God, as actors do stories ; we should not only
have in our hearts the image of it, but we should act to the life the pos-
tures, the passions, the gestures, the looks, and the casts of that love of
God ; and we should have all these continually, as far as may be, before
our eyes, to imitate them in our ways.

2. We should set up God's love, not as a pattern only to us, but as an
incentive to inflame us ; and therefore he adds these words, * as dear chil-
dren.' The words are in the original ug Tixva aya'K'riTa. 1. As children,
to imitate, to act over his love in all your walkings towards himself and
others. And 2. As beloved children, to take in his peculiar love to you,
to invigorate and act you. Children are to imitate their parents, as they
are their parents and their superiors ; and so Christ urgeth it. Mat. v. 48,
• Be ye perfect, as your heavenly Father is perfect.' And so the apostle
urgeth it, 1 Peter i. 14, ' As obedient children, fashion not yourselves ; '
that is, imitate not your former lusts, iiri G\j(syjriixaTiZj)(x,iwi ; that is, be not
cast into the garb, the mode of them, frame not yourselves to them ; but
be holy as I am holy ; imitate me your Father. But the apostle, in Eph.
V. 1, was enforcing a point of love. 3. And therefore he adds, * as beloved
children ; ' as darlings whom God loved and delighted to love ; this is put
in to make God's love the enkindler and incentive of this divine fire in us.
Consider but how beloved, how dear you are and have been to him;

Chap. III.] in the heart and life. 243

consider the endearments of his lovo in all the sinf^alarities and eminent
properties of it. What love was it you were wrapt in when brought forth ?
Everlasting love. What womb of lovo was it in which you as children
were first conceived ? It was in everlasting love. By what love were you
chosen and predestinated to the adoption of sons before the world was ?
Eph. i. 5. It was that love which made you children ; neither can any
come to know how dear you are to God till they come to discover and
drink of this love, the fountain, the original of all. And indeed it is with
respect to having been beloved with this love that they are called beloved
children. As also, in 2 Thes. ii. 13, ho gives them this title and com-
pellation on purpose, in reference to election : ' We are bound to give
thanks always unto God for you, brethren and beloved of the Lord, because
God hath chosen you from the beginning.' He contents not himself to
have called them brethren, but on purpose adds the other word, ' beloved,'
because it was in election they were first and chiefly beloved. And, ia
Col. iii. 12, Paul joins both, and makes them an argument to all graces of
every kind : ' As the elect of God,' says he, ' holy and beloved, put on
bowels of mercy, kindness, humbleness of mind, meekness, long-suffering.'
It is easy to conceive how bowels of mercy and kindness are required of us,
as resemblances of that love which was accompanied with such infinite
bowels and heroic kindness in God towards us ; for out of these God chose
you at first. It is also to be considered how much kindness, meekness,
riches of long-suftering, and forbearance, and forgiveness God ordained in
election to shew forth toward you. The fountain of them all was electing
love, and in electing love was found all these, or it designed to shew forth
these ; only how humbleness of mind was shewn therein as a pattern to us
may be a doubt ; but it may be easily resolved by what I have said on
Eph. ii.,* where I shewed the greatness of God's love, in this respect, that
it was an humbling condescension in him, the great God, to look down on
creatures. Ps. cxiii. 6, * Who humbleth himself to behold the things that
are in heaven and in the earth.' If to look on them is condescending good-
ness, much more to love them, and ordain them sons, and friends, and
companions with himself. And it was yet a greater condescension to
ordain his eternal Son to dwell in human nature, and that nature to become
one person with him, which was the fundamental decree of all, for we are
chosen in Christ as in our head, Eph. i. 3. Look, therefore, whatever
singularities, particularities there are of graces of any kind to be found in
this love, they should either be patterns or motives unto us, to answer
them in love and obedience: Eph. v. 1, 'As dear or beloved children, be
imitators of God.' Take the words as a motive, and judge within your-
selves how forcible it is to any heart possessed with childlike love to God.
Suppose God from heaven should say. What, my child (as that mother to
Solomon), my beloved child, yea, as thou art my beloved child, do this or
that, and therein obey me ; how should this move any of you ! Set this
before every command, and think that God thus speaks to thee : ' As thou
art my dear child, thou shalt have no other gods ; thou shalt not commit
adultery, murder,' &c.

Let us now run over all those special properties and singularities by
which this love is commended to us, and see how they all enforce and
persuade to holiness and obedience, and the giving of all love to God.

1st, Let us view the priority of this love, that he loved us first, not we

* In Vol. I. of Ms works. [Vol. IT. of this edition.— Ed.]

244 OF GOSPEL HOLINESS [BoOK III.

him. Upon this ground Christ first, then the apostle John, enforceth all
obedience to all commands.

First, Christ doth it, John xv. 16. When Christ would move his apostles
to that great and hazardous work of preaching the gospel over all the world
when he was gone (as he moved Peter in those words, ' Lovest thou me?' ),
he urgeth this, that he had loved them first : ' You have not chosen me '
(says he), ' but I have chosen you.' He mentions election to them, and
therein this endearing consideration, that he had first chosen them, not
they him ; and then subjoins that he had ordained them to go all the world
over, and * bring forth fruit, and that their fruit should remain.' It is as
if he had thus spoke to them : You did not first provoke me to set my
heart on you, and single you out, but I freely chose and loved you. Then
John (1 John iv.) insists on the same argument, which he expresseth more
takingly thus : * Not that we loved God, but that he loved us,' ver. 10; ' and
loved us first,' ver. 19; and we loved not him at all for a long while after
his love and pity shewn to us. All the commandments are by Christ
reduced to two heads : Mat. xxii. 37, &c., ' Thou shalt love the Lord thy
God with all thy heart, and with all thy soul, and with all thy mind. This
is the first and great commandment. And the second is like unto it. Thou
shalt love thy neighbour as thyself. On these two commandments hang
all the law and the prophets.' Now John's scope also (in 1 John iv.) is
to exhort to both, and to move to both. He useth this as the argument
twice in that chapter: 1, in verses 10, 11 ; then, 2, in verses 19-21. At the
10th verse he heightens the love of God : ' Herein is love ; ' that is, herein
is love indeed ; and he doth this on purpose to draw from us obedience
to that command, and love to our brethren. Ver. 11, * Beloved, if God
so loved us, we ought also to love one another.' Therein are compre-
hended all the duties of the second table : Rom. xiii. 8, 9, ' He that lovelh
another hath fulfilled the law. For this, Thou shalt not commit adultery,
Thou shalt not kill. Thou shalt not steal, Thou shalt not bear false witness,
Thou shalt not covet: and if there be any other commandment, it is briefly
comprehended in this. Thou shalt love thy neighbour as thyself.' Then
again, says John, 1 John iv. 19, ' "We love him' (so ours render it), or ' Let
us love him' (so others render it, and indeed the word uyaTrxfj^sv is indif-
ferent to both, and favours both alike), ' because he loved us first;' and from
thence, ver. 20, 21, he infers love to our brethren, and that as a com-
mandment from that God that so loved us : ver. 21, ' This commandment
have we from him, that he who loveth God love his brother also.' So
that love to God, the sum of the first table, is enjoined, or rather sweetly
flows from what the law of love requires ; and we are bound to requite love
with love to one that loved us first, and so highly loved us too, ver. 11.
The other argument is fetched from a superadded commandment, 1 John
iv. 21, from him that thus loved us; and it is enforced from what Christ had
said, John xiv., * If ye love me, keep my commandments.' Now in the
midst between both these arguments he inserts this axiom, 1 John iv. 17,
* As he is, so are we in this world.' This belongeth to the argument, why
we should imitate God. The coherence carries it to God in his love,
especially that love before all worlds, which he had treated of so largely
before : ver. 16, ' We have known the love that God hath to us. God is
love, &c. And herein is love, that he loved us first, &c. If then, as he
is, so are we in this world, we shall have boldness at the latter day, because
we behave ourselves so as to be like him.' Because as he is, that is, as
he is in loving us first, and giving his Son for us, such we are in this world

Chap. III.] in the heart and life. 246

in loving others in imitation of him ; or ' as he is, we are in this world ; '
that is, wo being imitators of that everlasting love of his, * wo shall have
boldness at the day of judgment,' it being impossible God should disap-
prove of those that are like him in that which is most dear to him, viz.,
his love and the eternal acts of it. Thus Piscator and others interpret it.

2dly. Consider the peculiarity of his love, that he hath loved you above
all others, in which there is another eminency of love : Deut. x. 14, 15,
' Behold, the heaven, and the heaven of heavens, is the Lord's thy God, the
earth also, with all that is therein. Only the Lord had a delight in thy
fathers to love them, and he chose their seed after them, even you above
all people, as it is this day.' He here sets out the special love of God in
choosing them.

(1.) He had choice enough ; heaven and earth lay all before him, and all
things in both, and he could have made every star, every pebble, so many
eons to Abraham. As in the mass or chaos, the matter of all creatures,
which lay alike before his power, out of the same matter he made the dull
earth, he might have made the vigorous and shining sun ; so he had all
creatures in heaven and earth out of which to have made sons to Abraham
(as John the Baptist speaks), but he chose them out of mankind, the seed
of mankind.

. (2.) He had before him all people of mankind, made all of one blood.
Acts xvii., and out of all ' he chose thy fathers and their seed,' out of all
(as choice implies), yea, above all.

(3.) And 3dly, He made this choice, not out of a bare act of will, as one
resolved to choose some person with a delight to love them, and deHghting
to shew this peculiar love to them.

(4.) And 4thly, That love and delight was all, and the alone cause
thereto him moving, as that word 'only' (in Deut. x. 14, 15) implies:
* Only the Lord had a delight in thy fathers,' &c. Now to what end is all
this electing love thus set forth to us, but to the point I have in hand ?
Deut. X. 12, 'And now, Israel, what doth the Lord thy God require of
thee, but to fear the Lord thy God, to walk in all his ways, and to love
him, and to serve the Lord thy God with all thy heart, and with all thy
soul, to keep the commandments of the Lord and his statutes, which I
command thee this day for thy good ? ' This Lord, the God of gods, Lord
of lords, a great God, ver. 17, who is withal so good, so full of love, of all
love to thee,. what doth this God require of thee (the Hebrew signifies also
to ask, request, entreat; so 1 Sam. i. 17, 20, 27, in the petition which
Hannah put up to God, the same word is used) ? What doth this glorious
God, after all this love manifested, fall a-petitioning thee for (as though God
did beseech, as the apostle hath it, 2 Cor. v. 20) ? What doth he ask
again of thee, as in answer to all this love ? Nothing but thy love and thy
obedience, which by the law of justice is a debt from equals, namely, to
requite love with love, Rom. xii. 8. He requires nothing but love, which
(as Christ says) sinners, the worst of sinners, the most notorious sinners
in the world, pay mutually : ' Publicans and sinners love those that love
them,' Mat. v. 46, Luke vi. 32.

2iG OF GOSPEL HOLINESS [BoOK III,

CHAPTER IV.

Another motive to obedience deduced from God's great love in givinrf his Son
to die for us. — That he requires nothing in requital of so inestimable a gift,
hut that v:e should love, obey, and serve him. — Other considerations of God's
love urged, as motives to obedience ; that he delights in loving vs, and there-
fore it should be our delight to love and obey him. — The eternity and immu-
tability of his love, urged as motives to faithful and constant obedience.

The gi-eatness and immenseness of God's love in electing us was such,
that he designed to shew it hy a gift answerable : and that was the gift of
his Son to death, to be a propitiation for our sins ; and for this let us
return again to that scripture in 1 John iv. 10 ; ' Herein is love, not that
we loved God, but God loved us, and sent his Son to be the propitiation
for our sins.' And then it follows, ' Beloved, if God so loved us', &c., he
puts a so upon it, as leaving it to the Holy Ghost to heighten this so by
him unutterable. Our Saviour had done the hke : John iii. 16, ' God so
loved the world, that he gave his only begotten Son' — a gift so great, that
he hath nothing now left he values : ' He that spared not his Son, how
shall he not with him give us all things ?' Rom. viii. 32. Kow then consider,
0 man, what doth this God, that designed to give so great a gift merely
to commend his love, require of thee again '? What ! ' Thousands of rams,
ten thousand I'ivers of oil, thy first-born in requital of his first-born ?' lie
twice renounceth all or any of these, both in Ps. 1. and Micah vi. WTiat is
it the Lord asks of thee (says Moses also, Deut. x. 12j ? It is all a dimi-
nutive : alas ! as good as nothing to him. It is but thy love, thy service,
which when thou hast returned to him to the utmost thou art able, fall
down on thy knees, and say, thou art an unprofitable servant. All of it is
that which he hath no need of, of which he might say as of sacrifice, ' If I
had need thereof, would I ask thee ?' It is that God who asks thy ser-
vice, who might command it, and it is a favour that he gives thee leave to
love and serve him. And it is but that love and service, which the worth
and excellency of this God, if known by thee (though his love to thee were
as yet unknown), would draw it from thee, and move thee to fear him that
is so great, ver. 17, to love him that is so good and loving, ver. 15, 16,
and to serve him, namely, in outward obedience, by walking in his ways,
who commands all he doth command for thy good, ver. 14, and so thou
seiwest, providest for thyself most in semng him. And as for that which
he desii-es thee to pai't with for him, what is it but what is merely an hin-
drance to this love and service of him according to his greatness and excel-
lency ? and to part with it is for thine own good : ' Circumcise therefore
the foreskin of your hearts, and be no more stifl'-necked,' Deut. x. 16. It
is an inference fi-om what he had said before. Now what is that foreskin
that makes thee thus stifl'-necked ? It is inordinate self-love. Self-love
is the sum of the law of sin, as love to God is the sum of the laws of God.
The laws of sin tell thee, thou shalt not fear God, nor worship him ; thou
shalt take his name in vain, thou shalt kill, steal, or commit adultery, &c.
And if there be any other commandment of sin, it is briefly comprehended
in this saying, engi-afted so deep in all men's hearts, \^' Thou shalt love, thy-
self above all things whatsoever.' But the law of God commands love to
God, and obedience to him springing thence, and requu'ing the whole soul
and strength (as Christ speaks) to love God above one's self, as by the pro-

CUAP. IV.] IN TUE HEA.RT AND LIFE. 247

portion Christ sets is evident, Thou shalt love thy neighbour as thyself,
therefore God above thyself. Hence this self called flesh, which opposeth
true love to God, is enmity with God and his law, Rom. viii., and must
be therefore cut ofl* and cast away, ere we can love him and be subject to
his law, as the apostle there speaks. And to this purpose the same Moses,
preaching the gospel in another place, speaks, Deut. xxx. G, ' The Lord
will circumcise thy heart, to love thy God with all thy heart, and all thy
soul.' What is it that this great God, that hath out of his love given a gift
so great, and so dear to him, requires of thee ? Not any part of what is
truly and substantially love unto thyself; he permits the whole of it in
substance still to remain, and requires only the superfluity of it. The
Hebrew word used for the foreskin, which is to be cut ofi", signifies a super-
fluity, as that part of the skin which the Jews in circumcision did cut off
is. And therefore Ainsworth emphatically translates it so here, and usually
elsewhere, circumcise the superfluous foreskin ; and by the choice of that
superfluous skin to be the subject of circumcision, was fitly signified how
little and small a matter it is that God requires of self-denial in us. What
doth the Lord require of thee ? Not to cut off self entirely, but only the
inordinacy, the excrescency ; and so some have understood that of James
i. 21, ' Lay aside all superfluity of naughtiness.' God requires no more
than that thou shouldst part with what will hinder thy loving him above
thyself; and the word in its signification suiteth this also, for it signifies a
stoppage that hindereth, and so is to be cut off", as that which letteth thee
in thy loving and obeying him. And upon the whole to conclude, consider
that in Deut. x. 12, 13, it is expressed, that ' it is for thy good that
thou art to serve the Lord with all thy soul, to keep the commandments
w^hich he commands thee for thy good.' These words, ' for thy good,' are
added to this thy loving and serving him ; and so to bring this further
home to the thing in hand, herein thy love and obedience unto God doth
but fitly and meetly answer as an imitation of that his love in election, and
the contrivements of it, as was observed. For as God in that his loving
us had eminently and above all a respect to his own glory, Eph. i. 6, ' to
the praise of the glory of his grace,' yet so as he did withal take in such
conspicuous aflections of love to our persons, that he is said to have
delighted to love us, and to love us most in this, that he makes himself,
and his love and glory, our happiness and highest end, and accordingly so
contrived his designs therein, as to hold forth both these, decreeing all for
our good, as well as his own glory ; thus in the like proportion and subor-
dination, in imitation of this love of his, he allows us to love ourselves in
loving him, and to that end hath given all his commands for our good, as
out of Moses was observed ; yet so as to set him up above ourselves, and
make his glory, and the praise of it, our chiefest and greatest good. And
thus Moses concludes that 10th chapter of Deuteronomy, verse 21, * He
is thy praise, and he is thy God.'

Let us proceed on to whatever other singularities or rarities are to be
found in this love, and shew how we should answer them all in love and
obedience, and that all and each should become the highest and most
inflaming motives to us. Concerning all which let me premise this general
consideration once for all, that by the same reason that the apostle urgeth
this circumstance in God's love, viz., the priority of it, that God loved us
first, as a motive to obedience to his commands, 1 John iv. 19-21, and
as Moses urged the peculiarity of this love, Deut. x., by the same reason
may and should any other consideration that commends it move us.

248 OF GOSPEL HOLINESS [BoOK III.

Therefore consider that God, in choosing thee, not only loved thee, but
delighted to love thee. It was not barely an act of will that he would
choose some, he cared not whom, as being indifferent about it ; but it was
an act of love, and not of love only, but of good pleasure, Eph. i., and of
delight too, as you heard, Deut. x. How should the consideration of this
sweeten obedience to thee, not only to do his will, but to do it willingly ?
This love should make not only the commandment not gi'ievous, 1 John v.,
but a delight. It is hard to find an instance of this in the hearts of the
ordinary sons of men ; only in Christ our head we may find and have the
great example. How ready and wiUing did the fore-mentioned considera-
tion make him to do God's will in all things, to fulfil all righteousness, and
to make this work his meat and drink ! ' I have a baptism to be baptized
with,' says he, ' and how do I long till it is accomplished.' And what was
one spring and motive hereunto ? It was even the consideration that God
had chosen him and delighted in him, which made him his servant and
obedient : Isa. xlii. 1, ' My servant whom I uphold, my elect in whom my
soul delighteth.' And therefore he took courage and resolution to go
through with the work he was chosen to. Thus it follows, ' He shall not
fail, nor be discouraged,' ver. 4. The sense and apprehension which
Christ had, that God had written his name as the head, at the top of his
book of life, and that his name was also engraven deeply on his heart,
made him speak thus in Heb. x. 7, ' Then said I, Lo, I come (in the
volume of the book it is written of me) to do thy will, 0 God.' But if
you consult the place this is taken out of, there is more of the disposition
of his spirit added : Ps. xl., ' I delight to do thy will, 0 God.' And in
both places this it was that moved him, ' In the volume of thy book, thus
it is written of me.' God had predestinated him as a man before all
worlds, 1 Peter i. 20 ; God had delighted in him, as thus decreed, before
his works of old, Prov. viii. 30. And now that his time came to shew his
love to God, and work for him, this infinitely quickened him ; and there-
fore, having run his race and despatched his work, he says, John xvii. 4,
' I have glorified thee on earth : I have finished the work which thou
gavest me to do.' And it follows, ver. 5, ' And now, 0 Father, glorify
thou me with thine own self with tlie glory which I had with thee before
the world was ;' which is interpreted by that verse 24, ' The glory thou
hast given me' (and so ordainedst it) 'before the world was: for thou
lovedst me before the foundation of the world.' You may easily discern
by the connection of the 4th and 5th verses, interpreted by the 23d, what
had set him on work, and what he had in his eye, in despatching all his
work on earth so willingly, so eagerly : it was God's everlasting love, that
had designed to him so great a glory, which therefore as soon as now his
work was done, he utters as that the thoughts of which, and of his having
been eternally ordained unto it, out of so great a love, had set him a-work.
Now, then, hath God rejoiced over thee from everlasting, in his intentions
to do thee good, with his whole heart and his whole soul (as Jeremiah
speaks) ? How should this consideration draw out, suck out thy whole heart
from thee, to love and serve the Lord with all thy heart and with all thy
soul ! Was his whole soul thus delighted to love'thee ? Deut. x. 12, 15.
Was it a pure act of good pleasure in him ? Oh how shouldst thou strive,
Col. i. 10, ' to walk worthy of the Lord unto all pleasing, being fruitful in
every good work.'

5. Consider that this love hath been from everlasting, Jer. xxxi. 3.
This antiquity of it, that it is of so long continuance, of so long a stand-

CUAP. lY.j IN THE HEART AND LIFE. 210

ing, should have its distinct influonco also upon thco. This is therefore
inserted, Eph. i. 8, ' who hath chosen us before the foundation of the
world, to be holy before him iu love.' Paul minds the Thessalonians of it
also, to move them to holiness : 2 Thes. ii. 13, * God hath from the
beginning chosen you to salvation, through sanctification of the Spirit,
and belief of the truth.' ' From the beginning,' that is, from everlasting :
1 John i. 1, * The Word of life, that was from the beginning.' This con-
sideration hath much in it to move us.

(1.) When one hath had his eyes and his heart long upon a thing which
he desires to see accomplished, how greedy of it, how delighted in it is he,
when he sees it begun to be accomplished ! As Christ sitting in heaven,
and expecting till his enemies be made his footstool, when he sees any new
degree of it accomplished, how doth it rejoice him ! If God hath so long
since, even from eternity, designed out holiness for his children, he expects
earnestly to have holy obedience and service from them.

(2.) Consider, that as this hath been in his eye so long, so how little a
time it is since thou wert holy, or begannest to look towards it. His eyes
and heart were toward thee before the foundation of the world ; and it hath
been half thy time perhaps before thou begannest to look after him or his
ways, or to set thyself to be holy before him. And when thou didst begin
after so long time, thou didst find thyself enwrapt in the designs of
eternal love upon thee, that ordained thee to this very thing before the
world was. Oh how should this quicken thee to hasten thy work, and to
make speed, as one born out of time ! God loved and chose thee from the
beginning, 2 Thes. ii., and had no other thoughts nor stirrings of affections
but of love and kindness to thee ; but thou from thy beginning hast had
no other but thoughts of provocation and enmity against him, for thy
thoughts had been only evil from thy infancy, Gen. vi. 5. As therefore
when David would move God not to cut him off in the midst of his days,
what says he ? Ps. cii. 24, 25, ' I said, 0 my God, take me not away in
the midst of my days : thy years are throughout all generations. Of old
hast thou laid the foundations of the earth.' This speech of David I turn
into an exhortation unto thee. His love hath been to thee before he laid
the foundations of the earth, and throughout all generations ; thy being
and existence was but as this morning unto him, and it was the midst of
thy days ere thou brokest off thy iniquities by repentance. Thy time of
love is short, and thou hast already shortened it ; Oh now fall to work
and ply thee, and make, if possible, the rest of thy life an whole life to
him. Peter had a touch of it, 1 Peter iv. 3, yet without upbraiding ; for
our God is so good, as he upbraideth no man that turns to him from his
former sins. Well, what says Peter ? * The time past of our life may
suffice us to have wrought the will of the Gentiles.' He says no more,
yet it is enough to quicken us ; yea, it is the scope of the apostle to do it.
The consideration of this, with the other of God's love, he sets together
on purpose to press this exhortation, that those that have believed should
maintain good works. He fetcheth his rise from the third verse : ' We
ourselves were sometimes ' (too long a time) ' foolish, disobedient, serving
divers lusts ;' and j-et God loved us all that while. So ver. 4, ' When
the love of God appeared, that had been hidden,' &c. You therefore that
served nothing but sin before, should be the more diligent now in serving
God, &c.

6. Consider that this love of God hath been constant to thee and
unchangeable, ever since and all along from the beginning, the same.

250 OF GOSPEL HOLINESS [BoOK III.

2 Thes. ii. 13, and so continues to the end, John xiii, 1. Yea, it is such as
nothing can separate from it : Rom. viii. 38, 39, ' I am persuaded that neither
death, nor Hfe, nor angels, nor principaUties, nor powers, nor things present,
nor things to come, nor height, nor depth, nor any other creature, shall be
able to separate us from the love of God, which is in Jesus Christ our
Lord.' And this should move to constancy and continuance in well doing
always, in which we should suffer nothing to interrupt us, nothing to
separate us from it. The apostle (in that 2 Thes. ii., from verse 13 to the
end, and chap. iii. 5) improves this consideration of the everlastingness,
unchangeableness of God's love (for this place speaks at once to both) to
move them to stability in every good word and work, and to cleave fast to
all the doctrines and commandments both by faith and obedience. He had
spoken before how God would give up the reprobate number of professors of
Christianity to antichristian doctrine and unrighteousness (in plain words),
' that they might be damned.' But (says he, ver. 13) ' We are bound to
give thanks to God always for you, brethren, beloved of the Lord, because
God hath from the beginning chosen you to salvation, through sanctification
of the Spirit, and belief of the truth ; ' both these two being necessary to
salvation. 1st, It is necessary to believe the truth as it is in Jesus; 2dly,
to be sanctified and made holy men by it, and God from the beginning hath
chosen you to be saved through both. Therefoi-e, says he, vers. 15-17,
* Stand fast, and hold the traditions which you have been taught, whether
by word, or our epistle. Now our Lord Jesus Christ himself, and God,
even our Father, which hath loved us, and hath given us everlasting con-
solation, and good hope through grace, comfort your hearts, and stablish
you in every good word and work.' It is therefore an exhortation, seconded
with a prayer for their establishment in faith and holiness, ver, 16, 17,
manifestly founded upon and deduced from what he had spoken, ver. 13,
now alleged, God hath from the beginning chosen you. In verse 16, he
makes use of it as a prayer, ' God, even our Father, who hath loved us,
and given us everlasting consolation, establish you in every good word and
work.' The sum of which is, that God hath out of love chosen us from
the beginning or everlasting, and thereby hath given us consolation ever-
lasting ; the object of it being his unchangeable love, his love which hath
been from everlasting, and will be to everlasting. Consolation is put
chiefly for the object matter, that might and doth afford everlasting conso-
lation, as the doctrine of faith is called faith. And thus it is rather to be
taken, because his petition thereupon in the 17th verse is, ' Comfort your
hearts,' namely, with this which is so comfortable a ground of everlasting
comfort; as also because he adds in the 16th verse, 'And good hope
through grace.' He might well say so, for the matter and ground of con-
solation is founded on the pillars of eternity, on that unchangeable love of
God of which he speaks, whose love and gifts are without repentance.
Now the things he suitably exhorts to and prays for, as that which is and
should be the fruit and operation of that love in our hearts, are two. The
first is, ver. 15, to stand fast against all opposition made against the truth
deUvered, as soldiers that keep their ground. The second exhortation is,
to lay hold, sure hold, and hold fast with strength, zpaTiTrs ; therefore the
Syriac adds fortiter, as Judas bade them hold Christ: Mat. xxiv. 40, ' Whom
I shall kiss, hold him fast.' Be you as stable, fast, and immoveable in
your faith and obedience, as God is in his love, who hath loved you from
the beginning, from everlasting. God hath held you fast, and none can,
or shall pull you out of his hands ; do you hold as fast to his commands.

Chap. IV.J in the heart and life. 251

The word signifies also studiously and carefully to observe, Mark vii. 3, 4,
and so it relates to commands given for practice and obedience, and imports
withal constancy therein. And by the way, as for their direction to know
what was truth to hold, and duties and ordinances to be observed by them,
what to stick to when in those times antichristian dreamers should come
to draw them away from the truth with all deceivableness of unrighteous-
ness, he refers to what they had been taught, either by word or by epistle,
Bo leaving nothing tOjTevelation immediate as their rule. Now they had
then the apostle's teaching by word of mouth ; we wanting that, are left to
stick to what is written as sufficient for us, and as having nothing else to
have recourse, to, and therefore we must not leave the Scripture, or admit
any other dui-ing all the time that antichrist is to deceive the world (for
this is the only direction that is given for the whole of those times), and
we are sure antichrist is not yet out of the world. Now this standing fast
in the doctrines, and holding fast the observation of these traditions given
them, he further interprets to be constancy in well-doing : chap. iii. 4,
* And we have confidence in the Lord touching you, that you both do and
will do the things which we command you ; ' that is, will be constant and
immutable in your obedience, which still in the enforcement of it hath a
correspondency with, an aspect upon, and an inference from, that love of
God from the beginning. This is in his exhortation. Then, 2dly, in his
prayer, by which he further insinuates their duty, this inference may yet a
little further also appear ; for he grounds his petition upon those acts of
God's eternal love: ' God, even our Father, that loved us, and hath given
us everlasting consolation, and good hope through grace, comfort your
hearts, and stablish you in every good word and work.' And chap. iii. 3,
he interprets this establishing to be keeping them from evil : ' But the
Lord is faithful, who shall stablish you and keep you from evil ; ' and he
adds in ver. 4, ' And we have confidence in the Lord touching you, that ye
both do and will do the things which we command you ; ' that is, will be
constant, immoveable, uninterrupted in the doing of them. You both do
and will do as God hath loved you and will love you evermore ; so then, to
be stable in every good word and work is to keep themselves from evil,
both for the present and for time to come for ever. This becomes those
who profess to hope that God hath chosen them from the beginning, that
God hath loved them with everlasting love, and thereby given them matter
of such everlasting consolation. And look what arguments Paul in prayer
useth unto God to grant this to them, which are thus suited to the matter
of his petition, as you may discern ; the same may be turned upon us as
motives to move us thereunto ; for what we would move God with in
prayer, God expects should move us in practice. Now it is the eternity,
stability, and the immutabihty of that love, which he useth as a motive, to
stablish them in every good word and work.

The very same exhortation to constancy, diligence, and unchangeableness
in well-doing, if I mistake not, the apostle in like manner foundeth upon the
immutability of God's counsels towards the heirs of salvation, expressed
in his promises to them, out of the coherence of Heb. vi. 11-13, 17, 18
verses compared, 'We desire' (says he, ver. 11), that is, exhort, 'that
every one of you do shew forth the same dihgence,' which out of love they
had formerly and at first shewn, ver. 10, ' to the full assurance of hope to
the end.' He provokes them to diligence with constancy, that they be not
slothful, but laborious, ver. 10, in every good work, and ' followers of them
who, through faith and patience,' or constancy in well-doing, joined with

252 OF GOSPEL HOLINESS [BoOK III.

patient suffering for it, ' inherit the promises.' And what promises are
they he lays before them, and what is more eminently held foi'th in the pro-
mise ? As he had exhorted them to diligence and constancy without
slackening, so suitably he lays before them that in the promise which
answereth thereto as on God's part, citing the great promise made to
Abraham the fother, in the name and for the behalf of all the heirs of
promise : ver. 13, 'For when God made promise to Abraham,' who after
he had patiently endured, obtained the promise, ver. 15. And in the
promise the apostle, to quicken them hereto, singleth out (with an eminent
observation) the faithfulness and immutabihty of God's counsel, which is
the point in hand, and unfoldeth in the tenor of the promise the oath
annexed to it, ' Wherein,' says he, ' God willing more abundantly to shew
to the heu'S of pi'omise the immutability of his counsel, confirmed it with
an oath,' ver, 17. As God therefore cleaves to us in his love without
separation, we should in obedience cleave to him therein ' with full purpose
of heart,' Acts xi. 23. As God hath stuck to us, and would suffer none to
divert his love, we should inviolably stick to his commands, as David did :
Ps. cxix. 81, 'I have stuck unto thy testimonies.' And as nothing shall
or can separate us from the love of God in Christ, as on his part ; and as
none of all those miUions of heroes far excelling us, that have been in all
generations, so took his heart as to alter his purpose of love towards us, or
to allure him from us ; so neither let anything ever separate us throughout
our course from pursuing after communion with that love in keeping his
commands. Let not wife, children, honours, riches, pleasures, temptations
on the left hand or right hand, or whatsoever can fall out or present itself
unto us, ever separate us from the love and service of God. He that for-
sakes not these, being wooed by so great a love (as hath been described),
he is not worthy of him and his love, nor of the least beam of it. An heart
inflamed with this love will do or suffer anything. I make a great observa-
tion of this in the instance of Paul, when Christ had brought him first upon
his knees, and had humbled him, having struck him off his horse. ' Lord,'
said Paul then, ' what wilt thou have me do ?' But when afterwards this
love of God had fired his heart, then what was it he was not content to do
and suffer ? And when (in this Eom. viii.) the tide and full sea came in
and overflowed his heart, insomuch as he cries out, ' Who shall separate
me from the love of God in Christ ?' then it was that he was willing to have
been himself separated from Christ, accursed from Christ, as Christ was
from God on the cross, for the glory of God in the conversion of his
brethren. Now nothing but this love could have raised up his heart
thus high.

I shall conclude this part of this discourse with what Paul concludeth his
in the 2d and 3d chapters of the 2d Thessalonians. He had exhorted them
to constancy, praying for stability in every good word and work, laid before
them the eternal love of God to move them, and also put the Lord in mind
of it to move him to gi-ant it to them, and had expressed his confidence
herein : chap. iii. 4, ' And we have confidence in the Lord touching you,
that you both do and will do the things that we command you.' But how
should we attain this ? might they say, and what is the best, the readiest way
of all other to arrive thereunto ? He immediately adds, ' And the Lord
direct your hearts into the love of God !' So prays he, and in praying
thus for them suggests the most effectual way to attain to this obedience.
By the coherence before mentioned, I understand it of the love of God
towards them, that love spoken of chap. ii. 16. And this is that single,

Chap. IY.] in the heart and life. 253

and only, and all-sufllcient direction Paul gives them unto all obedience,
viz., to iiavo their hearts guided into that love, and the comprehension of
the heights and depths of it, as elsewhere he prays for the Ephesians. And
this is to be obtained no way but by prayer to the Lord to lead them into
this. When you hear any duty pressed, you presently call for directions ;
and those are usually as dithcult to practise and attain as the things or
graces they are prescribed for. Paul here prescribes but one, but it is a
sovereign one, and withal the only way to attain it, viz., prayer. The
Lord or person he prays unto is the Holy Ghost, manifestly distinguished
from God, namely, the Father and Jesus Christ. The love of God the
Father, and the longing after and waiting for the revelation of Christ in his
glory, are here made the subject matter, the journey's end, the sight, the
enjoyment, the object of the Spirit's giving them. And so elsewhere it is made
the proper office of the Holy Ghost, to lead us into all truth, John xvi., to
guide our feet into the ways of peace, and as meetly it is appropriated to
him here to direct our hearts into the love of God, and longings after
Christ. For as he it is who is given us of God, to communicate the love
of these other two, who sustain the consideration of objects to be revealed
and communicated by him, so, Piom. v., * the love of God ' is said to be
' shed abroad in our hearts by the Holy Ghost,' whom he hath given unto
us, as on purpose to that end. So then you have all three persons in this
small verse, and a prayer is made to the Holy Ghost under the title of
Lord, M'hich some deny to be found in the Scripture. The word that is
here translated to direct is xareuduvai, that is, to guide you by a straight way,
or by a right line. It hints this further to me, which hath been in my
heart from other considerations, that of all ways and means that tend to
work and keep us, the love of God apprehended, and inflaming love in our
hearts to God again (for so I take the love here, both passively and actively,
for he leads us into love unto God, by discovering the love of God), is the
direct straightest way of all other ; the shortest cut, as we use to say, for it is
by a straight line. There are other motives and persuasives that have done
victoriously, but this excels them all. As I use to say of that way of living
by faith immediately, in comparison of poring upon graces in ourselves,
and importing assurance therefrom, that this latter is rather a going about,
and fetching a compass with a great deal of difficulty and uncertainty ; but
that other way of faith is as the north-east passage to the Indies, the
shortest and speediest way of comforting and upholding the heart when
found out. The love of God shed abroad will contribute more in a moment
towards our comfort and peace, than all other considerations in a man's
whole hfe. And therefore pray as Paul did, that ' the Holy Ghost would
direct your hearts into the love of God. And withal, this prayer informs
us, that our hearts do of themselves seek out other ways to encourage and
uphold them in obedience, and other motives are more suited to the natural
disposition of them, and we are apt to neglect these considerations of God's
love ; therefore it is that he so solemnly prays to the Holy Ghost to
guide and direct them into it, because otherwise they would never find this
\ia.y, or light upon it.

And observe lastly, that the subject of this the Spirit's guidance is said
here to be the heart, for indeed that is the proper seat and vessel for God
to shed abroad his love into, as, Kom. v., the apostle doth in Hke manner
express it. It is the heart, and not the understanding (for this love passeth
knowledge). And I having upon occasion of handling the greatness of this
love (on Eph. ii. 6), viewed all that I could find in the Scripture to set

254 OF GOSPEL HOLINESS [BoOK III.

out the greatness of this love by, found little to what might have been
expected, to exaggerate and greaten a subject of that magnitude this is of.
I resolved the reason of it into this, that it is left to the Spirit to make an
immediate report of this love by impressions of it, rather than by notions,
or rational arguments, or inferences. It is left to him to speak that to the
heart which can be but whispered unto the mind. It is too big for words,
and too glorious to be clothed with man's apprehensions, much less expres-
sions, and it is fit only to speak itself ; and that may be a reason also, why
we find so little of rational inducements drawn from this eternal love to
enforce obedience. I have given you all I could find in the New Testament.
I attribute it to this, that this love spoken by the Spiritto the heart per-
suades to it without any more arguments, and will not take in the assistance
of reason, or notions, or inferences to urge the commands of itself, but will
itself do it, and doth it abundantly. It remains that I pray as the apostle
doth, 2 Thes. iii. 5, ' The Lord dii-ect your hearts into the love of God !'

CHAPTER V.

Motives against sin, because it is Satan s great work and interest, who is Christ's
greatest enemy.

He that committeth sin is of the devil ; for the devil sinneth from the begin-
ning. For this jmrpose the Son of God tvas manifested, that he might
destroy the works of the devil. — 1 John III. 8.

The subject on which I intend to discourse, is motives to holiness and
against sin, drawn from such arguments as the New Testament aflbrds, such
as arise from the thoughts of Christ and his love, and fi'om the considera-
tion of the end and design of his death.

One great end of his death I have already shewn in another discourse,*
to be his overcoming Satan thereby, and so redeeming us from the power
of him that had the power of death. What motives to holiness the con-
sideration hereof will afford is the thing now to be considered, and what
use faith may make hereof to strengthen and help the heart against sin.
Now the scope of this test is punctual to it. The apostle's scope is to
give an exhortation unto holiness and against sin ; and to this end he sets
forth Christ and Satan as two opposites and antagonists : Satan, as is denoted
to us, having set up sin as his work ; and Christ is described as the founder
of holiness, and destroyer of Satan's work. These two have drawn after
them all the sons of men into two several parties, who are here, and shall
be hereafter, distinguished for ever, by the poise and inclination of their
spirits, and course and sway of their lives, as they stood to sin or right-
eousness, and shall accordingly be judged to belong to either Christ or
Satan. * Little children' (says the apostle, verse 7), ' let no man deceive
you : he that doth righteousness is righteous, even as he is righteous.
And he that committeth sin is of the devil ; for the devil sinneth from the
beginning. For this purpose was the Son of God manifest, that he might
destroy the works of the devil,' verse 8.

Christ the Son of God is the fountain of holiness and righteousness to
all that hope for, or expect, salvation from him ; verse 3, ' Every man that
* In the discourse of Christ the Mediator. Vol. III. of his works. [Vol. V. of this
edition. — Ed.]

Chap. V.] in the heart and life. 255

hath this hopo in him purifieth himself, even as ho is pure.' And vcr. 5,
' In him is no sin.' And vcr. G, ' Whosoever abideth in him sinneth not :
■whosoever sinneth hath not seen him, neither known him.' So as (verse
7), ' Ho that doth righteousness is righteous, even as ho is righteous.'
Christ requires of all he justifies (although ho imputes a righteousness of
his own to them), that they themselves bo so truly and really righteous in
their hearts and lives, as rightly from thence to be denominated righteous,
as truly as all other denominations are from what qualifications are in a
man, from which he acts accordingly. A man is termed a wise man, that
hath a principle of wisdom, and acts wisely, though he may have mixtures
and strains of folly ; so giving the like allowance to a holy man, he that
doth righteousness, makes it his business, work, trade, and study to do so,
is righteous. Let no man deceive you with the doctrine of the imputed
righteousness of Christ, as if it dischai'ged you from having a true inherent
hoHness of your own, such and the same for kind as he had. No ; it
obligeth you unto it, to be yourselves * righteous, even as he is righteous.'
Now to sharpen the exhortation, and make it yet more pungent, he sets
forth withal Satan, Christ's enemy and opposite, and the contrary head,
fountain, leader and author of all sin, and opposer of all righteousness,
who sinned from the beginning, and was himself the first that brought sin
into the creation, perpetrated it himself, and was the cause of it in all
others ; and who not only then sinned and diffused it, but he ' sinneth
from the beginning,' that is, hath continually made it his trade to sin, and
to cause others to sin. Though Adam brought it in among men, yet it
was but by one act, and of that act Satan was the designer ; but Adam
was not the continual cause of sin to others, and is dead long since, and
ceased to sin, but Satan sins still from the beginning. He sins not only
personally from the beginning, but by provoking and tempting others con-
tinually ; for so the devil's sinning from the beginning is here principally
to be understood, as he is the causer of men to sin, as at the beginning he
did to our first parents, and he thereby makes the sins we commit his
works ; for our sins, or the sins in us, as caused by him, are called his
work.

1. Our apostle brings in this of Satan's interest to sin as a distinct, yea,
a farther motive to the saints against sin, to be superadded to the former.
He had said that sin was a transgression of the law, ver. 4. That con-
sideration is to move you as creatures and subjects to God, for you are
therefore to be such as live under law and obedience ; but that is denied
now-a-days to be any obligation, though to John it was. But consider
yourselves as persons redeemed by a righteous Saviour, bearing your sins,
who took sins away, ver. 5, and in whom is no sin ; he could else never
have taken sin away in us, nor could he have any other end in dying than
to take sins away, seeing himself had none. Will not the ingenuity of this
move you ? Then (as the apostle John says) consider whose interest and
whose cause sin is ; it is the devil's work, and if the law of subjects will
not move you, let the law of arms. That sin is the force and strength of
the kingdom of Satan, Christ's enemy, is an higher aggravation of it than
[that] it is a transgression of the law. What is but felony in time of peace
as a breach of the law, is treason in time of a common engagement ; and
to gratify a professed enemy at such a time is as witchcraft and rebellion.

2. As he thus sets forth sin as the devil's proper work, thereby to deter
from it, and exhort the more powerfully to constant holiness, so he pro-
nounceth every one that commits sin to be of the devil, and that hereby

256 OF GOSPEL HOLINESS [BoOK III.

tlie children of God and Satan are manifestly distinguished : ver. 10, 'In
this the children of God are manifest, and the children of the devil ; who-
soever doth not righteousness is not of God, neither he that loveth not his
brother.' He instanceth in that one dutj', and he turns it both waj'S, either
to omission or commission ; and the reason he gives is full, for the devil
sins from the beginning, that is, makes a trade, a practice of it. He
interprets it to be meant of a way or a course of sinning, as by the other he
signifies a course of righteousness. Of the devil he saith, ' he sins' (not,
hath sinned) ' from the beginning ;' he hath made it his work without
interruption, without ceasing ; therefore whosoever he be that continues in
sin, commits it, makes a trade and practice of it, is of the devil, for he sins
as he doth. As a gentleman may do an ignoble work of a tradesman, but
yet ceaseth not to be noble by it, for he lives upon his lands, and not upon
his work, so may a godly man do a piece of a sinner's work, and he doth
it too often ; but he doth not make it a trade, nor live on it (1 John i. 10,
and ii. 1, 2) : he lives on higher things, and if he belongs to Christ, Christ
will not suffer him to continue in sin ; for Christ came to dissolve the work,
as the trade, the haunt of the devil in him ; and he would wholly lose his
end if he preserved not his own, if he broke not that haunt, that way of
sinning, and the dominion, the rule, the work of Satan in him, and so
defaced that character wherein the children of Satan resemble their father,
in being workers of iniquity, as Christ calls those, Luke xiii. 27, that have
been the greatest pretenders to him. They shall be found to have been
(if you take their whole course) ' such workers of iniquity' ('Eoyara/),
Luke xiii. 27. And in this sense he that commits sin is here taken, as by
the opposite afore, he that doth righteousness is righteous. Where not
one alone act of righteousness, but he that worketh righteousness, that
makes it his study, business, and life, is meant : ' He that lives in sin is
of the devil.' He speaks of the differing states of a believer and unbeliever ;
because! Christ was manifested to do this (or to do nothing), namely, to
dissolve the devil's trade and work in us. He hath spoiled the devil's
business, and he will suffer no man (whom he died for), after he is engrafted
into him, to be the devil's factor.

3. The apostle holds forth Christ and Satan to be two fountains, the one
of sin, the other of righteousness. All mankind (according as their courses
and ways are) fall either to the one or the other, and are either of God or
of the devil. Though men consider it not, they hold of the one or the
other in capite, as of their head ; yea, they are children of one of these.
John viii. 44, ' You are of your father the devil, and his lusts you will do.'
Their indoles, genius, disposition, and practices, are the same that his are,
and he is their prince, their sovereign, their natural, or rather unnatural,
lord ; and in this the children of God and of the devil are manifest ; even
as here the apostle says, ' He that commits sin is of the devil, and he that
doth not righteousness is not of God.' He knows not Christ, nor ever
truly saw him, or was acquainted with him, ver. G, for he came to take ein
away, to dissolve the works of the devil, &c. ; and therefore, all you that
profess the name of Christ (says John), look to this, and examine your-
selves by it, deceive not yourselves, but walk by this example.

I have thus given you the general scope of the apostle's words ; and the
design of my following discourse is not now to urge that point of the dis-
tinction of a regenei-ate and unregenerate man, by their several courses of
sin and righteousness, but to exhort believers in Christ unto all practices
of all sorts of righteousness, and to dehort them from all sin upon all

Chap. V.] in the heart and life. 257

occasions. Now unto this end (which is also John's scope), I shall present
unto you, which this scripture is so great a ground for, the great and
dividing interests of these two opposites, Jesus Christ and Satan, in respect
of sin and righteousness. The devil sinned from the beginning, and drew
men after him, and set up his design ; and Christ was promised from the
beginning, and in the end appeared to bi-eak this design of Satan. The
devil had always a faction for him and for sin from the first ; and therefore
John instanceth, 1 John iii. 12, in the eldest son of reprobation, Cain :
* Not as Cain,' saith he, ' who was of that wicked one, and slew his brother.'
So that if you profess yourselves to belong to Christ, you are thereby
instantly engaged to set upon the practice and advancement of hoUness and
righteousness ; and to oppose and destroy sin, upon this interest and
account, that you are engaged together with Christ, and so his interest in
this became yours. And to put an addition of strength hereto, and to
encourage you the more therein, I shall join to this another scripture,
which is the close of Peter's first epistle : 1 Peter v. 8, ' Be sober, be
vigilant ; because your adversary the devil, as a roaring lion, walketh about,
seeking whom he may devour.' The things which out of this text I have
designed to handle are principally two.

1. That there is a general engagement of all Christians against Satan,
as against a common enemy, against whom as such they should all direct,
intend, and point their opposition in fighting against sin, and the force of
that engagement.

2. I shall propound the encom-agements we may take to ourselves in this
great conflict.

1. There is a general engagement of all Christians against Satan as their
common enemy.

(1.) The devil is a common adversary (so Peter speaks of him), a mali-
cious enemy, ' seeking whom he may devour,' making that his chief end and
business, to destroy and devour men's souls, as a Hon doth his prey — an
industrious enemy, walking about, and spying out advantages privately and
particularly against every soul.

(2.) Satan's chief work and business, wherein he shews himself our
adversary, lies in drawing us to sin. This the coherence of the apostle
Peter shews, for his exhortation is, ' Be sober, and watch,' which evidently
hath respect unto lusts, inordinate affections growing upon a man's spirit,
and those are the advantages which Satan seeks ; and by the prevailing
thereof it is, that a man is devoured by Satan, and to effect this it is, that
he walks up and down to do this his business.

(3.) The saints' resistance of Satan herein is a common engagement.
He is your adversary (verse 8), and not yours only, but of all the brother-
hood (as the word is) * that are in the world,' who suffer and are in danger
and jeopardy in this respect from him ; who therefore, as one man, are all
engaged against him to resist him. And in fighting against sin, they should
point, and direct, and intend their opposition against Satan also (whom
resist, says Peter), and have an aim at him in their resisting of sin, sharpen-
ing and whetting up their spirits against him.

(4.) The force of this engagement is to be considered.

[1.] For the fia-st, that the devil is our adversary, and a common enemy,
I will not insist on it.

[2.] That to draw us to sin, and to preserve ourselves from sin, is the
great interest on both sides : namely, to draw us to sin, and to move us to
yield to loose affections, is the devil's interest ; and to be sober, and to

VOL. VII. K

258 OF GOSPEL HOLINESS [BoOK III.

resist him herein, is ours. Heb. xii. 4, ' You have not yet resisted unto
blood, fighting against sin,' To what purpose comes in that addition,
' fighting against sin' ? It is to shew that the eminent matter of contest,
and contention, and scope of a Christian is to fight against sin, which every
true behever hath set up as the principal business of his life in this world.
A Christian is sin's antagonist, as the word here rendered ' fighting against'
is in the original (di'7aywi'/^o'/>t-si'o/). Well, but how is it connected with
the former speech ? He had minded them, chap, x., how they had
already in their goods and names been prejudiced and spoiled. What was
the bottom cause of it, but fighting against sin, because they would not
deny Christ, or forsake their profession, and so sin against Christ ! On
this account the apostle puts all those their former sufierings. Now (says
the apostle), for this principle and resolution, if you continue in it, as it is
indeed your end and interest, you may be brought to martyrdom, unto
blood, which yet j'ou have not been, as many others have afore you. And
it hath not been resisting authority, or opposition to men, and a contending
with them about a worldly power, or interest ; but the world through
Satan's instigation comes upon them, to urge them to a compliance with
sinful customs and practices, and they hold fast to their principle, to fight
against sin (that they would not sin, was the bottom ground of their oppo-
sition), and so chose to suffer rather. So then not to sin, to fight against
sin, is at once the interest of all Christians, and the cause of all persecutions,
which by sinning they might avoid ; but (as it is in chap, xi,) ' they chose
rather to suffer affliction with the people of God, than to enjoy the pleasures
of sin for a season,' This is our part and interest ; but then, on the con-
trary, the devil's part is to sin, and to draw men to sin is his interest ; yea,
it is the main end and design of that other part of his power, viz., the
bringing persecutions on the saints, for he doth it to draw and tempt them
unto sin ; that is in his eye and design more than to vex them, or to bring
an outward misery upon them.

That subject therefore which I shall a little insist on, is the demonstra-
tion how much, and how properly and peculiarly, our sinning is both the
work of Satan and also the interest of his kingdom, to set forth both which,
that place, 1 John iii. 8, doth most fully serve of any other scripture.

1. That scripture tells us he hath sinned from the beginning, therein
charging him, as he that was the first that brought it into the creation of
God. He was the first that sinned himself; John viii. 44, he is said to
' speak a lie of his own,' for none tempted or tempteth him to sin ; and
he is ' the father of it,' as the first inventor of any trade is termed in Gen.
iv. 20, 21. And, moreover, he was the cause of it in all others, and that
in a far different manner than Adam was, or any of mankind have been to
others, as Jeroboam or the like. Adam brought in sin by one act traduced
down to us, but himself is long since dead, and hath ceased to sin ; but the
devil sins from the beginning, and hath made it his trade continually to
sin, and draw others to sin ; and they are the sins in us men, as caused by
him, that are termed his works, for they are those works of the devil,
which Christ came to dissolve and to take away, verse 5. But Christ was
not manifested to take away the devil's sins that are personally in himself,
nor shed a drop of blood to hinder him from sinning ; but his sins and his
works as in us, these Christ came to dissolve, these sins which are his
wicked work in us.

2. Sin is in a peculiar and proper manner termed his work more than
ours, and is owned by him accordingly ; and thus though we are the actors

Chap. V.] in the heart and life. 259

of these sins more immediately, yet it is Satan who loves sin, as it is a
work of iniquity. He is the very inventor, and loves the very workmanship
of it in us, as Christ loves in a believer the new creature, ' which in Christ
Jesus is created unto good works,' Eph. ii. 10. A mechanic that works
to get his living, loves not so much the work ho makes, as the livelihood
that comes by it (as of the makers of Diana's shrines it is said, Acts
xix. 2-4), and so men love sin for the pleasure, that cannot be enjoyed
without it ; but there are principal 'artists (as they are termed), the curious
painters and inventors, who when they have invented a curious piece that
pleases their fancy, love the work itself. Thus doth the devil love sin as
his own work ; and as God, having made the world, upholds it, gives virtue
to nature, and works hitherto (as Christ says), so sin being the devil's
creature, he preserves it, upholds it, diffuseth it, and so sins from the
beginning in tempting and provoking us. Adam, poor man, when fallen
(by whom it is said that sin entered into the world, Rom. v.), as also our
mother Eve, but looked upon all the sins he or she saw any of their sons
commit, as evils of which themselves were the cause, and viewed them with
a sad and heavy heai't, and with this mournful reflection, I have made all
this work in the world. But the devil looks with another eye upon all the
sijis which are done under the sun ; and says as Nebuchadnezzar, This
Babel and confusion in the world have I built for the honour of my majesty,
in my opposition to God. He looks as God did upon his works, and is
refreshed, for it is merely, purely his own.

3. It being his work, and he the inventor, he hath the monopoly of it,
the gains of it, — and let him enjoy them, as by the ordinary law all first
inventors use to do, — and all we men work but under him, though we are
also said to seek out many inventions, as Solomon speaks, but so as he
hath the chief business and affair in it. Sinners take pains, like the mer-
chants from far that travel sea and land, that is, go over all things delightful
in this world, the delights of the sons of men, and seek to and fro to bring
in pleasures from them to themselves, and fall into mauy snares and tempta-
tions, that pierce their souls with many sorrows ; but the devil hath the
custom out of all, and they bring in but the buUion to this great sovereign's
mint. The coinage, the prerogative thereof, is his, and it is his stamp and
superscription the works bear. Sinners, like the poor Israelites, gather
straw where they can find it, do burn, 1 Cor. vii. 9, and are inflamed with
lusts, but it is his brick which they make. If you ask how his glory, his
kingdom, his greatness is increased by it, I answer,

(1.) The power, the glory of his kingdom lies in sinning ; for sin, as sin,
is his interest, and sin (as it opposeth God) set him up at first to build
pyramids and trophies for his own glory in dishonouring of God. You are
busy like bees flying to and fro to a thousand flowers ; and, poor souls, you
aim at honey, but then you return with it unto his hive, where you, and
he, and honey, are all burnt together. Look as Christ's kingdom consists
in peace, joy, righteousness (Rom xiv. 17, Heb. vii. 2), so the devil's
kingdom consists in sin, and his throne is established by it. Eph, vi. 12,
the devils are called * rulers of the darkness of this world,' and the world
is the bound of his dominion ; but that wherein properly his rule lies, is
the * darkness,' the sin of the world, which he is the ruler of; insomuch
as that which is his top interest is sin, and his throne is established by
it, and founded and built upon it, as Christ's sceptre and throne is ' a
sceptre of righteousness,' Heb. i. 8. A sceptre is an ensign of power, and
kings' sceptres are made of gold ; but Christ's sceptre is formed of right-

2G0 OF GOSPEL HOLINESS [BoOK III.

eousness, pure righteousness ; and this is that interest of his kingdom, so
as iniquity is the interest of that of Satan.

(2.) Our sinnings through his temptations are the greatest, if not the
only deHght and pleasure he hath. They are as meat and drink to him,
his food and nourishment, and we thereby become caterers and providers
for the devil's banqueting. This is founded on 1 Peter v. 8, for wherefore
is it that Peter gives him here the character of a roaring lion, and compares
him thereunto, but to represent him as one that seeks for a prey ! for
roaring is here attributed to him, as to terrify, in respect of the dreadfulness
of the danger, so in relation to his own hungering after a prey ; a soul acting
sin is his prey: Ps. civ. 21, ' The young lions roar after their prey,' and
so the devil doth too ; for it follows in 1 Peter v. 8, that he seeks whom
to devour, and to that end walks up and down, and seeks a prey both by
spying out a Christian's looseness of spirit, and also by eyeing God to have
a commission from him to fall upon him. In Ps. xxviii. 5, a roaring lion
is translated by the Septuagint X'suv 'tthmuv, the same word which Peter here
useth for devouring.* When a lion is hungry, he roars more terribly ; and
as roaring is from the speediness and impatiency of desire, so the satisfac-
tion of that appetite is delight, and devouring the prey is his pleasing
enjoyment ; suitably his pleasure is sin, that is his prey, and when you sin
much, and draw others to sin, you feast the devil with the blood of your
own souls. His curse was to eat dust for his food. Gen. iii. 14 ; being
banished heaven, he lives on men's lusts, and on things earthly, in which
yet he delights not, for he tastes not meat or drink ; but to tempt others
herewith, and to draw them to sin, this delights him, and is a joy to him.
The apostle termeth all our righteousness ff/cu/SaXa, dogs'-meat ; but sins
are the devil's meat, and therefore he walks to and fro seeking it, as lions
do their food, Ps. civ. 22 ; yea, he calls other devils to feast with him.
Plutarch says, the manner of young lions is, when they have their prey, to
roar to invite other lions to come and eat with them ; so the devil brings
seven other devils worse than himself; and as there is joy in heaven if a
sinner be converted, so in hell when a converted sinner falls into sinning.

4. Let us but view what expressions the Scriptures use of men's sinning
against God, and turning aside from him to serve any lust, and we shall
see that they evidently argue that our sinnings are the devil's interest.
Thus the apostle, 1 Tim. v. 15, speaking of younger widows marrying
again when they had vowed themselves to Christ, as was the practice then,
says, that they had ' already turned aside after Satan.' If we never so little
decline from Christ, return to Satan ; and if we give way to any passion, it
is to ' give place to the devil,' Eph. iv. 27. And what he says of anger,
wrath, &c., he intends also of any other sin or lust. ' Let him that hath
stolen, steal no more,' as giving place to the devil. Thus also when Peter
would exaggerate Ananias's sin. Acts v., he saith not only. Why hast thou
sinned ? but ' AVhy hath Satan filled thy heart ?' Thus ' he that commits
sin is of the devil,' 1 John iii. 2. He is of his side and party, yea, of the
devil as of a father, John viii. 44. Yea, the measure of men's wickedness,
more or less, is expressed by their having fewer or more devils in them.
Mary Magdalene had seven devils, Mark xvi. 9. And the devil is said to
return to an apostate backslider with seven devils worse than himself, to

* There is no allusion to a ' roaring lion ' in Ps. xxviii. 5 ; and Peter's word for
' devouring,' is not 'mimv, but zc.ra'riojv. The reference is probably to Ps. xxii. 13,
where, in the Septuagint version, the expression X'iuv <Ajgv6f/,evog occurs, identica
with that in Peter.— Ed.

Chap. Y.J in the heart and life. 2G1

exj^ress that bis latter days shall be more wicked tban bis former ; yea, the
Scripture calls a sinner ' devil,' John vi. 70. And as Judas joined with
the devil in betraying Christ, the devil is said to have ' entered into him,'
Luke xxii. 3. Yea (consider it, brethren), though a man be a good man
(as Peter was), yet in any foul act or sin he puts off the Christian, and
turns devil for that time. It was the sharpest word that ever Christ
uttered to a man that was holy, ' Get thee behind me, Satan : thou art an
offence to me,' Mat. xvi. 23. It was the worst word that could be given
him, and yet Christ, who is truth, spake it ; and he exceeded not in pas-
sion above the merit of the thing, for guile was not found in his mouth.
And he speaks it with indignation, as of one he abhorred, Get out of my
sight, I cannot endure to look on thee. It doth not signify that Christ
loved him not, but Christ spoke thus, that he might the more pungently
and piercingly set on his sin upon him. Thus the incestuous Corinthian,
though a good man, 1 Cor. v. 13, is called rov rro^^hv, that wicked person.
The man was good ; he had spirit or grace in him to be saved, ver. 5, yet
in the act he was a devil ; for 6 'rovrisoi is the style of the devil in John, and
elsewhere. And therefore it is that excommunication is to be a delivering
up to Satan ; and the apostle would have him delivered up to Satan, ver. 5,
as a suitable punishment. Thus you say, when you turn an untoward ser-
vant or child out of doors. Now go to your companions. And thus an
excommunicated person is delivered to Satan, as it were in these words,
You acted the part of the devil in sinning ; he entered into you, and you
cast your lot with him (as Solomon speaks), and therefore let the devil
keep you company a- while, and affright and torment you, that so you may
learn what it is to have the devil again. And accordingly at last wicked
men, as having followed the devil's design, are cast into ' the fire prepared
for the devil and his angels,' and they and he are tormented together in the
same lake of fire and brimstone common to both, because the cause, the
engagement, was common to both. All these and many more expres-
sions, which might haply be gathered together, evince this, that sin is the
devil's great interest, and that to sin is to maintain the devil's quarrel, to
fight Satan's battles against the Lord, to build up his kingdom, to strengthen
his cause, to side and take part with him.

Use 1. If it be so, as I have proved, that sin is the devil's great busi-
ness, and the interest of his kingdom, then we may be sure, that in every
sin to which we are indulgent, we have dealings with the devil : whilst we
are in this world (as Peter speaks), we are subject to be tempted (as Paul
says. Gal. vi. 1), and therefore ' let us be sober and watch ;' and (as Christ
exhorts. Mat. xxvi. 41), ' watch and pray, lest you enter into temptation.'
Our dear Lord had then taken three of his strongest disciples to assist him
in his temptation, the sorest that ever was : they fell asleep. Well, says
he, you will have your turn ; your time of temptation will come, and you
had need watch better for yourselves than you have done for me, or you
will be undone. And in that compendium of prayers our Lord gave us, he
puts in two petitions much to one purpose : ' Lead us not into temptation,
but deliver us from that evil one' (so in the Greek), the head, the author
of all evil. That particle aXXa, but, shews its coherence and conjunction
with the former petition ; and so the meaning is, that God would not so
give us over to Satan, as that he should devour us, or undo us. He doubles
this petition, and twines it both ways, because temptations to sins are all
our lots ; and therefore we should eye the devil in them, as one with whom
we have to do. And though it is true that no man is tempted but of his

262 OF GOSPEL HOLINESS [BoOK III

own lust (saysjTames, chap, i.), yet there is no lust stirs, but this temper
blows it up. He observes which way the stream is inclined to run, and he
applies his winds to blow in accordingly : there is no great sin but he hath
a hand in it, if not by beginning it, yet by promoting it. This' you may
leam of the same James : ' From whence come wars T says he, James iv. 1.
It is true that they arise from our lusts, that war in our members, prone
enough to rise up in arms upon every occasion, and from thence is all inor-
dinate love of the world. And the spii'it that is in us lusts after envy fast
enough of itself ; but yet there is over and above a devil that acts and
inflames all these ; and therefore when he gives counsel against all these, he
closeth all with this, ver. 7, ' Resist the devil,' as the great leader of all these
warring lusts. • If you have bitter envyings and strife in your hearts, this
spirit' is not only ' earthly and sensual,' but the devil is in it, ' it is
devilish.' Are there divisions and offences in churches ? Rom. xvi. 17,
the devil is in them ; so Paul suggests, ver. 20, comforting them, that the
God of peace, that loves peace, and is among them, would tread down
Satan, the head, the ringleader of them, shortly. Doth anger arise ? Take
heed, the devil stands at the door watching to enter : Eph. iv. 26, 27, ' Be
angry, and sin not,' &c., ' neither give place to the devil.' A lust given
way to, opens the door for him to enter and fill the heart ; and what he
speaks of anger, is true of all those sins he there names afore and after,
viz., lying, stealing, uncleanness, &c. Is a man covetous, and resolved to
be rich ? ' He falls into temptation and into a snare,' 1 Tim. vi. 9. Whose
snare it is you mav'^ easily know by what is joined with it, viz., temptation.
It is the snare of the tempter, which in 2 Tim. ii. 26 is called ' the snare
of the devil.' Thus every lust is, and by it he entered into Ananias's
heart and filled it. Acts v. Hath a man an evil tongue ? Though it is
bad enough of itself, yet the devil heats it in his forge, inflames the lust of
it, and sharpens the wit to it : James iii. 6, ' The tongue is a fire, a world
of iniquity amongst our members ; it defileth the whole body, and setteth
on fire the course of nature ; and is set on fire of hell.' In like manner,
with respect unto uncleanness, this unclean spirit takes all occasions to
tempt us, 1 Cor. vii. 5. The apostle exhorts man and wife not to be a
long time asunder (but upon absolute necessity), ' lest Satan,' says he,
' tempt you for your incontinency ;' that is, whereas the most of men have
not that gift of contincncy (which, ver. 7, he says he had), and therefore
to avoid fornication and burning, are supposed to marry, ver. 2. Satan
spies out all advantages to stir up that lust ere 3"ou are aware, you having
that in you which the apostle calls your incontinency, and to provoke you
to some unclean act. All lusts else are the devil's snares; and in a word,
in all these cobwebs there inhabit spiders, and every straggling love of
inordinate affection that goes out, and is fastened to anything in the world,
is the spider's dancing-rope to go in and out of his house upon.

JJse 2. What weight should the serious consideration hereof have upon our
spirits, both to preserve us from sinning, and to humble us for having sinned.

(1.) To preserve us, and to be a motive against sinning. Doth any lust
begin to boil within thee ? Think with thyself, and say, This is Satan's
scout, he is in ambushment not far off, and the devil is now approaching,
for, lo, I feel his darts, his fiery inflaming darts, as Paul calls them. These ■
darts cast into my heart came out of his forge, I feel them as fire in my
bones ; and as in war darts use to be thrown at the first onset, when the
enemy is approaching, so are these ; but he will come on with sharper
weapons and sorer assaults, and enter into me if I take not heed. Our

Chap, V.] in the heart and life. 263

Saviour Christ espied him afar off: ' Now is the prince of this world
a-coming,' says he; so mayestthon, as one army doth another, when their
forlorn is approaching. Christ indeed could say with comfort, ' He hath
nothing in me ; ' but thou canst not say so, for he hath that in thee will
betray thee to him, and join with him against thee. Think then with thy-
self, Now I have to do with the devil ; and now resist, and give not place
to the devil. If thou wert sure thou hadst to do with the devil, thou wouldst
avoid him ; if he took a shape and appeared to thee, thou wouldst not deal
or truck with him ; but know, that when thy lust, thy passion, thy pride
or covetousness is up, he is surely at thy elbow. As therefore the apostle,
Heb. xiii. 2, exliorts to works of hospitality, because ' thereby some
unawares have entertained angels,' as Lot and Abraham did; so for certain
thou, by letting in this or that sin, lettest in the devil, and entertainest him,
though thou seest him not. And though thou yieldeat but to one act of sin
only (as thou thinkest), yet thou servest the devil, and dost his work, yea,
and hast communion with him. The poor prodigal aimed but at husks to
fill his belly, Luke xv. 15, but he could not enjoy them but by joining
himself to the farmer, the devil, whose all the swine and pleasures of sin
in this world are. Oh consider this ! ' I would not,' says the apostle,
1 Cor. X. 20, ' that you should have communion with devils.' All men,
especially Christians, abhor that ; he takes that for granted, and yet it is
in the nature of the thing itself; by yielding to sin, you become companions
with the devils, as they in eating things sacrificed to him did. In eating his
dainties of sinful pleasures he seems to feast you, but really and indeed you
entertain him. In sinning, we have communion with Satan, as in righteous-
ness we have with God ; only with this difference : in works of righteous-
ness we have communion with God in a work that is God's (for as Christ
saith, we ' work the works of God') ; and then, further, we have communion
with his person by faith eyeing him, and walking in the light of him, and
in so doing he often manifests himself to us ; but though we have not such
sensible communion with the person of Satan as with God by faith, yet
having to do with his works wherein he acts us, we have remotely to do
with his person. For as merchants each with other, we have to do with
his wares, and his commodities, not only for the present, but for hereafter.
Now then, in the entrance to any sin, consider upon what is said, that it is
the devil who is thy guide, and wilt thou follow him ? Thou makest thereby
a kind of covenant to serve him ere thou art aware of it. All men do it
implicitly, as we say of them that go to cunning wizards, but in such a
case thou wilt do it explicitly.

(2.) Hast thou sinned, and therein acted the devil's part? Humble thy-
self greatly, and that upon this consideration, that thou hast sided with
Satan, and the devil hath cause to say, thou hast manfully, or rather
devilishly, took my part this day. The apostle James having shewn, that
in yielding to their lusts they closed with the devil (chap. iv. 1, 2, and 7
compared), exhorts them to renounce Satan, and to draw nigh to God, and
then to be afflicted and mourn. * Humble yourselves,' says he, ' in the
sight of the Lord.' Would it not break thy heart to hear Christ from
heaven, after such or such a sin or fact, to call thee devil, and to bid thee
get thee behind him, as he did to Peter ? Now Christ hath the same
affection in this respect whilst he is in heaven, and when he was on earth,
not only to turn away his face, and withdraw the light of his countenance
from thee ; but with indignation (for the present) to reject thee, and cast
thee behind his back, and to remove thee as an accursed thing in his sight.

264 OF GOSPEL HOLINESS [BoOK III.

Christ said thus to Peter, and thou deservest it ; but humble thyself and
be not discouraged ; for at another time, when the same Peter had played the
devil worse by far, in forswearing his Saviour, and had acted the devil in
his colours — for the devil is a blasphemer, and the father of lies, and Peter
had done both by lying and forswearing Christ — yet then Christ turned not
his back but his face upon him. Christ looked back, and one look of
Christ cast the devil out, as the believer doth experience, that when Christ
appears by faith in the heart, the devil is gone, and Peter went forth and
wept bitterly. Be not therefore discouraged, for Christ still loved and
prayed for this Peter, and exercised these varieties of dispensations to the
same Peter, to shew us that he useth both upon occasion to his children,
and we should have the one in our eye to humble us, the other to encourage
us. We have an enemy on earth, Satan, but an advocate in heaven,
1 John ii. 1.

CHAPTER VI.

A motive to holiness, and to frjlit against sin, drawn from the consideration,
that this holy icar is a common engagement in vsliich all angels and saints
are confederates.

' I shall now demonstrate that there is a common engagement of all
believers against Satan in fighting against sin, and that they are to point
and direct their opposition against him. My purpose is not to enlarge upon
the warfare of a Christian, the subject of so many tongues and pens, but
my scope is to whet and edge your spirits against sin, whenever you find
your spirits tempted and lusts high, and to animate you unto an opposition
to the devil.

I shall give you the story of this war against Satan, and shew how
ancient and how long a continued and universal an engagement this is.

1. God in paradise proclaimed this war, and stated it there, so old is it';
it began there, and it was proclaimed there. I will not for the present go
so high to say, that it began before between the Son of God and these evil
angels in heaven, though some affirm it. This devil he afironted our great
God in both his courts : his court in heaven, where angels are ; and his court
on earth, paradise, which God himself built for Adam personally, as the
seat of him who was made king of all the earth, and flither of all men. The
devil, by tempting our first father and mother, was the cause of their first
sin, which was the original and fountain of all ours. ' Because thou hast
done this' (says God, Gen. iii. 14), and done it enviously, maliciously,
and subtilly, knowing what would be the consequence of it to all mankind,
' thou art therefore accursed.' The man and woman were deceived, as
birds by the fowler, but the devil was the deceiver, and therefore he is
cursed above all. It is therefore the common quarrel of our nature, as we
are men, to make war against him.

This engaged God himself. God laid it to heart on our behalf, and shall
not we ? Yea, it drew in all the three persons, who appeared in making
man, and said, ' Let us make man after our image,' which this devil sought
to deface. They are all auswerably" disgusted at this destroying of their
image, and are resolved to renew it.

1. It was God the Father who dealt then personally with the devil, and
who cursed him ; for it was he that gave the law to Adam of not eating
the forbidden fruit, as appears by this discourse, and it is the same person

Chap. YI.] in the heart and life. 2G5

that cursetli Satan, and ho it is that is that God of peace who treads him
under, Rom. xvi. 20. And it is the same * God of all grace' that helps us
against him, 1 Peter v. 9, 10.

2. God the Son was hu that was to become the promised seed, and who
was on purpose designed out by God to deal with him. It was he who was
instantly proclaimed the general upon the place of the aflront, and the head
of this quarrel ; and so he was then professedly engaged, and that by his
own consent standing by.

3. The Holy Ghost, though not mentioned, yet to be sure we may find
him to be there, as he must needs be Satan's opposite hereupon. For the
devil spoiled that in man which is more properly his work (holiness being
the work of the Holy Spirit) ; and their very titles ever hereafter shew
their opposition. Thus the one is called the Holy Spirit, and Satan is
termed the unclean spirit in the Evangelists and in the Acts no less than
tvvo-and-twenty times ; and so he is called too in the Old Testament,
Zech. xiii. 2 ; and he and his angels are frequently called evil spirits both
in the Old and New Testament. And the opposition of these two is seen
in every saint's heart every day. These words also in Gen. iii. 15, ' I
w^ill put enmity between her seed and thy seed,' do involve the whole seed
of elect men as well as Christ, as I have shewn in another discourse.*
Thus it is an universal engagement ; yea, and as you see God's heart was
so upon it, and his counsels and resolutions in this point so ripe and ready,
as he stands not deliberating ; but upon the ver}' place in paradise where
the mischief was done, and well nigh as soon as it was done, he proclaimed
war. He stays not so long as till he had turned man out of paradise ; yea,
and he professeth himself to be the beginner, contriver, and undertaker of
this war : ' I will put,' says he, ' enmity,' &c. It is a war, then, of God's
own making ; and properly hi,s more than ours. Thus great and solemn
it is, not a quarrel only against sin, but against the devil ; between thee
and the serpent, that is, the devil.

As the war was thus early proclaimed, so you read how accordingly it
was carried on from the first, that men began to multiply in the earth,
even by the two fu-st sons of men, sons of Adam, that were in the world ;
the devil took the one, Cain, and God took the other, Abel. This early
division and parting of the seed John takes notice of: 1 John iii. 10-12,
' In this the children of God are manifest, and the children of the devil ;
whosoever doth not righteousness is not of God, neither he that loveth not
his brother. For this is the message that ye heard from the beginning,
that we should love one another. Not as Cain, who was of that wicked
one, and slew his brother. And wherefore slew he him '? Because his own
works were evil, and his brother's righteous.' As if he had said. This
diflerent seed and quarrel, which in Gen. iii. was spoken of, caused arms
to be taken up presently. The devil, as he had set up, so he carried on
his design, and drew men after him from the beginning. He had a party
for him from the first of the sons of Adam, Cain ; and God carried on this
quarrel in like manner against sin and the devil in the heart of the next
son, Abel. Sin was the interest that made the division ; for Cain killed
him ' because his works were evil, and his brother's righteous,' says the
text. And these two, Cain and Abel, led on all that followed under the
whole Old Testament ; all under it fell the one way or the other. The
elect, then, as they had the promised seed in their eye, so withal they had

* Of. Christ the Mediator, Book v. chap. xvii. in Vol. III. of his works. [Vol. V.
of this edition. — Ed.]

20G OF GOSPEL HOLINESS [BoOK III.

Satan as their adversary in their eye, whom they should oppose ; for by
their being instructed in the one part of the promise, they were also in the
other. And hence the word Satan (or adversary) was the usual name both
anciently and frequently in the Old Testament given to the devil, even from
Job's time : Job i. 6 and chap, ii., 1 Sam. xxix. 4, 1 Chron. xxi. 1, Ps.
cix. 6, and Zech. iii. 1.

In the end, the general himself came down into the field, and he was
' manifest to destroy the works of the devil,' yea, and he died in the quarrel
(I need not repeat what I have said at large about this*) ; and when he
had by death destroyed him, he triumphed over him, and left it to you
iTiTBT'.iiadai (as Peter's word is) to accomplish the victory. So then unto
that war, which against Satan and sin as his work was proclaimed by God
in paradise, Christ sounded the alarm, and upon his cross set up his royal
standard thereon, appointed that the rendezvous to draw elect men to him
when he was lift up, John xii. 32 ; and unto it and him hath been the
gathering of all the saints ever since. Know then that Christ, in redeem-
ing us, not only intended an obedience to his Father, and glory to him, and
our salvation with it, but withal he aimed at the destruction of Satan ; he
acted not only the part of a son that learned obedience, and of a saviour,
but also of a warrior, an avenger and destroyer. Now, the saints are to
fight in this quarrel out of the same interest Jesus Christ doth, and they
ought to be spirited with his aims and ends ; and therefore, 1 Peter iv. 7,
we are exhorted to arm ourselves with the same mind that was in Jesus
Christ our general, and therefore to direct our opposition as Christ did.
And whereas, Heb. ii. 14, he is said to have ' destroyed him that had the
power of death,' in the 10th verse he is set before us as the captain of our
salvation, d^-^riyhv.

No sooner was Christ gone to heaven, but unto his standard all the saints
and brotherhood on earth, the church universal, have and do flock in all
ages, and enrol their names : ' We,' says the apostle Paul, ' wrestle against
principalities,' &c., Eph. vi. 12. We, he speaks it indefinitely in the
name of all the saints ; and so Peter speaks too : * Resist your adversary,'
says he, ' knowing that the same afflictions ' (that is, the same temptation
from him) ' are accomplished in your brethren that are in the world ;'
that is, this is the common cause in which all saints ai'e engaged, not one
excepted ; and is not this a great engagement, then ? That which is
translated 'brethren' is in the original 'brotherhood,' udsX(p6Tr}Ti, shew-
ing that they are engaged, not only all and every saint, nor singly all and
every one, but as a joint body they all strive together as one man ; so then
these are the two eminent parts of the communion of saints, namely, to
love the saints and to resist this common enemy ; and the whole brother-
hood is engaged in both. And the same God that hath put in love into
the brethren, hath put into all their hearts also an enmity against Satan
in fighting against sin. The apostle adds, ' in the world ;' and so speaks
of all saints in all places, and in all times present and to come. The
catholic church and the communion of saints are joined together in the
creed, and are of equal extent in this.

Your baptism is the sign and sacrament of this universal engagement, so
the primitive Christians understood it. Hi sunt anyeli quibus in lavacro
renwttiamus.]- In the Common Prayer-book it is made sacramentum militare,
manfully to fight under Christ's banner against sin, the world, and the

* In the Discourse of Christ the Mediator, in Vol. III. of his works,
t TertuU. rle habitu muliebri, c. 2.

CUAP. VI. j IN TIIK HEART AND LIFE. 2G7

devil, and to continue Christ's faithful soldier ; and a^^ain particularly it is
interpreted to be a promise to forsake the devil and all his works ; and the
scripture is not averse to this very notion, if the whole coherence of the Gth
chapter of the llomans be observed. The apostle speaks of our being bap-
tized into Christ, and our conformity to him professedly avowed in baptism,
ver. 3, 4, to the 12th; and what is his inference from thence? ver. 12, 13,
' Let not sin therefore reign in your mortal bodies, neither yield you your
members, as arms, or weapons of unrighteousness, but yield yourselves
unto God.' So then through baptism, they were viilites sncrameulo ohstrkli
duel, in allusion to the lloman custom of being by an oath (which was
called sacramenium) engaged to their general. And whereas he says, yield
yourselves unto God, add but that of James iv. 1, and it carries it to this
engagement against Satan I insist on; for whereas the apostle (in Rom.vi.)
had in mihtnry language expressed it thus, ' Let not sin reign, to obey it in
the lusts thereof, but yield your members as weapons to God,' James
following the same metaphor (chap. iv. 1-8) thus speaks, ' Whereas lusts
war in the members, yield yourselves to God, resist the devil.' The devil
is the leader, lusts are but the common soldiers.

All men therefore must of necessity fall to one side or the other, either
he subject to God, and so resist the devil, or be subject to that evil spirit.
He supposeth every man, when tempted, to be set in the midst between
God and the devil, putting themselves under God's protection, or yielding
themselves unto God ; they are engaged in a war as against their lusts, so
against the devil, and are thus to direct their opposition'in fighting against
sin. Calvin* hath a good speech on those three passages of James, as they
lie, whereof the first concerns our duty to men, humility: ' God gives grace
to the humble.' 2. Submit to God. 3. Resist the devil. He shews
(says he) whither or against whom we should direct our opposition ; for
whereas he had taught modesty and humility towards men, and submission
towards God, he with the same breath sets Satan as our professed enemy,
whom we should rise up against and resist, and give no quarter to him ;
but whenever thou wouldst mortify a lust, in laying the knife to the throat
thereof, thrust it down even unto the devil's heart also, give that one blow,
and all with the more violence as;"spiting him therein. Reach him in
thy intention and aim, for God warrants thee to do it in that blessed curse,
' I will put enmity between thee and the serpent ; ' and Christ loves that
you should do it (for himself did so) for his sake, and in his quarrel.

The last thing to be considered is, what force and eflficacy this engage-
ment against Satan should have upon our hearts to make us holy, to resist
the devil, and to fight against sin, as it is Satan's interest ; which, if you
please, you may take and turn into the use of the former. We have lived
an times in which we have all felt, more or less, the power of a public
engagement in our spirits, and have seen by experience of what efficacy it
is. Let me speak to you then in the language of the times you have run
through. When, after thou first gavest up thy name to Christ, thou didst
oblige thyself in this so solemnly a stated and public war, yea, and further
from that time, every one of you was then set as in a garrison, to keep his
own soul, and to preserve it from lusts which fight against the soul ; so as
it is not to be looked at by thee only or singly, as thine own soul, and thine
own salvation, but also as now made a castle and fortress of Jesus Christ

* Ostendit quorsum referre debemus nostram, contentionem, ubi erga homines
modestiam, erga Deum submissionem docuit, Satanam proponit liostem, inquiens
suigeie debemus. — Calvin in Epist. Jacobi.

208 OF GOSPEL HOLINESS [BoOK III.

delivered up unto thee to be kept as with a garrison. This allusion is
warranted by all these scriptures put together, Luke xi. 21, 22, and Peter's
words, 1 Epist. i. 5, ' kept as with a garrison,' and Paul's words, Philip,
iv. 7, to which may be added that of 1 John v. 18, ' He that is born of
God keeps himself, that the evil one touch him not.' So then thou hast
iu charge, as John speaks, to keep thyself that the evil one touch thee not,
nor come within thee. Now think what a trust this is, not only of thine
own soul, but of a garrison of Christ's, and what a wickedness must it be at
any time to betray it, or to hold correspondency with the enemy ; yet so in
every indulgence unto sin thou dost. And moreover, consider that though
a transgression in time of peace is but a small matter, as to steal some trifle,
or for a servant or apprentice to run away, yet to run away, yea, to step
aside in time of war, is death. Adam's sinning at the first was a transgres-
sion of the law, but it was but as in time of peace ; yea, all thy sinning in
unregeneracy, was but'as in a time of peace, in comparison to this now (when
Satan kept his house, thy heart was in peace, says Christ, Luke xi. 21),
but every sin now is against the law of arms ; it is a sending supplies to the
enemy, or a letting in a foreign power into Christ's quarters and dominions.
But to urge more particularly the force of what hath been but even now
discoursed, Peter's exhortation here, you see, is to resist the devil, which is
done in resisting sin, and in doing that we must have our aim at Satan, and
be moved the more with an opposition unto him ; and what spirit truly
exalted would not the consideration of each of those particulars move and
raise ? The next time then that thou art tempted to pride, uncleanness,
envy, revenge, covetousness, or any other lust (in which the devil is always
at the head), make use of these considerations to strengthen thy spirit
against both them and him.

1. Is it nothing to thee to consider how ancient a war this is, and hath
been, an old feud descended from hand to hand, till brought down to thee
from paradise, and an old hatred though in a successive body, as a nation
whets on to pursue the destruction of the enemy ? Ezek. xxv. 15. The
devil as he is the old serpent, so he is the old enemy. As Solomon says,
to sharpen friendship, ' Thy friend and thy father's friend forgot not ! '
So say I, to sharpen thy hatred against the devil, thy enemy and thy father's
enemy forget thou not. Satan is thy enemy, thy first father's enemy, the
empoisoner of our nature, the adversary of all the saints, remember this
and resist him. Therefore, when the next temptation from him riseth,
think with thyself, Shall I ever yield to such an enemy ?

2. All that is holy in heaven or earth are combined with thee in this
quarrel, thou art environed not only with a cloud of witnesses and spectators,
but with a crowd of fellovr-engagers. All the three persons were drawn in,
and espoused this thy quarrel ; all the holy angels have fallen in, and in
respect of their opposition unto Satan it is that they are termed an heavenly
host, the militia of heaven, Luke ii. 14 ; and their opposition to the devil
is on our behalf, as appears from Kev. xii. 7. And as these engaged with
thee are greedy and curious spectators and beholders of the issue of every
temptation, and as I told you there was an invisible world you shall one
day judge, so there is an invisible world that beholds you in all your actings
with or for Satan. We are members of that other world, and in fighting
against sin do carry on that general cause of that other world, striving to
do God's will on earth as it is done in heaven. God hath ' made us a
spectacle to angels and to men ' herein, 1 Cor. iv. 9. When Christ had to

Chap. VI.] in the heart and life. 209

do with Satan in the wilderness and in the garden, he had angels both
times to view him and to guard him, and minister unto him. I have
shewed in another discourse •'■• how Christ had made the devil a public
example before the world. Col. ii. ; and if the devil gets thee to sin, he
makes thee a public shame before the same world. ' I charge thee,' says
Panl to Timothy, ' before Jesus Christ and the elect angels,' walk so and'
so, 1 Tim. Y. 21. And as the things of this life are made small matters in
comparison of those of the other world by the apostle, 1 Cor. vi., so thy sin,
as it is known amongst men (which is but man's day) is a small matter
unto the blot thou hast in thy reputation before God and Christ, and the
angels in that other world. And God himself and Christ are the greatest
spectators of all : 2 Chron. xvi. 9, ' The eyes of the Lord run to and fro
through the whole earth, to shew himself strong in the behalf of them whose
heart is perfect towards him : herein therefore thou hast done foolishly,'
said Hanani the seer unto Asa. Thou hast shamed thyself quite before
the great God ; you may behold this in the case of Job (and it is worth our
considering), how both God's heart wrought, and how the devil's, concern-
ing Job. That conference between God and the devil about him is carried
so, that you see the heart of each how they are afiected with this spectacle;
You find God begins and boasteth of Job, as one he liked to talk of: Job
i. 8, ' Seest thou not my servant Job ? There is none like him on the earth,
fearing God and resisting evil ;' which the devil could never fasten on him
or bring him to, as you may see by his conversation. Job xxxi. throughout.
God boasts of him, as a general would do of some eminent worthy that was
never yet foiled or taken captive, or as a master or tutor would boast of
some eminent scholar ; and Oh how this pleased God at the very heart, as I
may speak with reverence ! Well, when he had given Satan leave to bring
all these evils on him, and Satan came before God another time, chap. ii.
10, the thing God again spoke of was still concerning Job : ver. 3, ' And
the Lord said unto Satan, Hast thou considered my servant Job ? There is
none like him in the earth, fearing God and eschewing evil, and still he
holds fast his integrity.' And though thou hast moved me against him, yet
all thou hast done hath not moved him. Those words, * and still he holds
fast his integrity,' God let fall on purpose to vex and confound the devil,
and to shew how much he gloried in it ; and the devil, as put to the foil in
it, puts it off upon want of some further and greater trial, in which God lets
him use his skill. The result of both maketh this apparent, how much it
confounds the devil, to think, I have tempted this man, and I cannot for
my heart get him to yield ; and on the contrary, how much it rejoiceth God
to see Satan so often assault a man, and yet still to hold fast his integrity.
God puts the emphasis there, as on the other side he observes with grief
how often a man hath been foiled : ' This they have done these ten times,'
says God, Num. xiv. 22. It mightily heightens the spirit of a soldier to
fight in the view of his general, that, as Paul says to Timothy ' he may
please him who hath chosen him to be a soldier,' 2 Tim. ii. 4. True
stories have many instances, and romances imitate the truth herein, and
bring in great champions fighting in the sight of their lover, whose honour
and service they have undertaken. Let us look to Jesus, the author,
finisher, and crowner of our faith. ' Blessed is he that endureth tempta-
tion ; for when he is tried, he shall receive the crown of life, which the
Lord hath promised to them that love him,' James i. 12. This Paul had in
his eye. ' I have fought,' says he, ' a good fight ; henceforth there is laid
* In discourse of Christ the Mediator, B, v. in Vol. III. of his works.

270 OF GOSPEL HOLINESS [BoOK III.

up for me a crown of rigliteousness, wbich God, the righteous judge, shall
give me at that day,' 2 Tim. iv. 7, 8. He eyed God (as they in their
Olympic concertations did the judges) to see how he stood with a crown and
a shield. Ps. v. 12, ' Thou, Lord, wilt bless the righteous with favour, thou
shalt crown him about as with a shield;' so in the original, God both
assisting as with a shield in the combat, and ready afterwards to crown him
that overcomes. Oh, whom would not the consideration of these things
hearten to stand out against sin and Satan therein ! Oh, where are Jobs
and Pauls to be found on earth, that hold fast their integrity !

3. Consider how the general came down into the field, was tempted in all
things as 3'ou are, and at last died in this quarrel, to overcome on your
behalf. Now the death of the general enrageth the soldiers, as was seen in
the battle where Gustavus Adolphus, king of Sweden, lost his life, and they
make their enemies' lives go for it ; and by his death Christ hath begun to
make thee free, and hath, as was said, betrusted thine own soul to thee, as
a castle for thee to defend. If a town or castle hath cost blood, the blood
of many soldiers to win it, and he to whom it is betrusted should yield it
up, how heinous would the action be ! So much blood as it cost the
gaining, so much will be reckoned to the betrayers of it. But hath it been
the life of ordinary soldiers, or your own conquests, that gained you Hberty ?
No ; it was the precious blood of Jesus Christ, which redeemed you from
your vain conversations ; and shalt thou now give it up to his utter enemy
whom he came to destroy, and whom he by force threw out ? and M'ilt thou
do this for a few good words, for husks, and such wretched allurements ?

4. Remember bow it was told thee that thy Saviour perfectly triumphed
for thee over this devil, as conquered in thy name and stead. Now this is
a great incentive. As the apostle reasons from his death against sin — ' How
shall we, that are dead, live any longer therein ? ' — so I from his triumph.
Thou art more than a conqueror in him, and conquerors fight with other
spirits than other men, as those that know not how to be foiled. This
know, that it is thy duty by faith, and thou oughtest and art bound to
triumph in Christ, and to give thanks for the victory as already past. Paul
in the midst of the conflict falls a-thanking God : Rom. vii. 25, ' I thank
my God, through Jesus Christ.' And, 1 Cor. xv. 51, ' Thanks be to God,
that giveth us the victory, through Jesus Christ our Lord.'

Now then, 1, if it were but barely betraying what Christ triumphed for,
how dishonourable were it ! In so doing, look as Christ put the de\'il then
to open shame, thou puttest Christ to open shame before the devils : as
Heb. vi., the apostle speaks. Thou makest what in thee lies, Christ's glory-
ing void, which Paul professeth be would rather die than do. But it is more
especially so when thou thyself hast also given thanks for the victory
through faith. View this in the glass of the times, if public thanks have
been given for a victory, or the gaining of a stronghold, and a triumph
made upon it, and the great guns let oft' ; for the same persons to yield up
what themselves thus joined in triumph for, how dishonourable and hateful
were it ! As thou art to shew forth Christ's death till he comes, so Christ's
triumph also, and so to act as a conqueror, as to be able to say, I have
overcome that evil one. Nay, let me tell thee, in case thou yieldest to thy
lust, thou givest occasion to Satan to triumph ; and that not only against
thee, but against Christ also ; and so thou not only failest Christ, but
sharnest hirn. Oh that ever Satan should with an easy suggestion win
that from Christ which he so triumphed for ! The reason why the devil
and wicked men rage so in open scandal, and a saint's known falling, is.

Chap. YI.] in tue heart and life. 271

because be remembers tbe sbame Cbrlst once put bim to ; and now, tbiuks
be, I am revenged for it ; and so witb tbe greatest joy bo spreads and
multipHes tbe report of it, so infinitely dotb be please bimsclf witb it. You
find in tbe Psalms bow David still prays be migbt not be made a scorn to
bis enemies, nor tbat tbcy sbould triumpb over bim ; tbe same bolds mucb
more in respect of spiritual enemies.

Add unto tbis tbe further baseness of it in this respect, to yield to, and
to be overcome by, a routed enemy rallying again, by a stigmatized enemy
(for remember bow Christ used bim), by an enemy tbrust through. If a
known cheater sbould come to your shop, whose nose is slit, or ears cut
off, would it not be accounted the greatest folly to be gulled by such an one ?

Last of all, let it something move thee that we are to be his judges.
You are to judge the fallen angels ; how will you be fit to do it if you sin
witb them ! How dishonourable is it for judges to be found to have cast
their lots with cut-purses and thieves ; or for judges to leave their seats
(now you ' sit with Christ in heavenly places,' Eph. ii. G), bow unworthy
and unbecoming is it !

I shall conclude witb a few words of further direction and encouragement,
drawn from what Peter says, 1 Peter v. 9, ' Whom resist.'

1. From the word ' resist,' consider tbat Satan, who tempts you, is an
adversary without you, the word dvr/rr-'/jrs dotb import this. Peter speaks
of them in whom Christ dwells, and bids us understand ourselves herein ;
that when Satan tempteth any of us, be is but as one that stands without
us, and we are to withstand bim as one tbat attempteth to come in upon
us. Compare tbis 1 Peter v. 9 with Eph. vi. 13, ' Take unto you,' says
Paul, ' tbe whole armour of God, that ye may be able to withstand,'
dcr/ffr5;!/a/, those principalities and powers spoken of, ver. 12. Not only
the like word avTiorr^mi, u-ithstand, imports this, but the other metaphor
here also ; for it were in vain to exhort a man that bad his enemy in bis
bosom to put armour on (which is a thing be is clothed with), to withstand
bim. It is tbe case indeed of every unregenerate man, to have tbe devil
within bim, who is therefore in the first place to be exhorted to turn from
Satan to God, and to have Satan cast out of bim ; but a godly man is
assaulted by Satan from without. Tbat other exhortation also (Eph, iv. 27,
' Give not place to the devil') argues bim without us, seeking to come in,
and to get room or place in our hearts. If you give way to a lust, be
enters in ; yea, it is made one eminent difference between a man uncon-
verted and converted, tbat Satan is within them whilst unregenerate.
Hence Christ is said to have cast out of Mary Magdalene seven devils that
were within her, dwelling as in their own bouse, Luke xii. 24. So in
1 John iv. 4, tbis difference is put between the world and godly men, that
Christ is in one, Satan in the other : ' Stronger is he that is in you, than
he that is in the world.' He doth not only work in wicked men effectually,
but be himself is ' in them ;' yea, as Christ is said to be in us, and we in
Christ mutually ; so of tbe world it is said, tbat the devil is in them, and
tbat they are in the devil : 1 John v. 19, ' The whole world lieth in
wickedness.' The words in the original are, 0X05 Iv rw ffovjjew -/.u-ai. He bad
said before, ' He that is born of God keepetb himself (that is, take bis
■whole course), ' that tbe evil one' 6 rrcr/ifog, ' toucheth him not ;' which
evidently argues tbat Satan is not in bim, but without him, mucb less is be
in Satan ; and then be adds these words, ' the whole world lieth,' sv rSi
<7rov7jsr2i, ' in tbat evil one' (as be had done in the former verse), tbat is, tbe
devil,' the author of all wickedness. And John in this epistle had designed

272 OF GOSPEL HOLINESS [BoOK III,

out the devil by 6 vovTi^hg, that wicked one, chap. ii. 13, 14. Chap. iii. 12,
* Cain was of that evil one.' And this is a deeper phrase than to say they
are under his power ; for it implies in its analogy, that as of their natural
life it is said, they ' live, move, and have their being in God,' so of their
life as sinful, that they lie and move in Satan, and he is their element as
it were. They are all as young ones in his belly, and are quickened and
nourished by that wickedness they take in from him, as the child is by the
mother. But it is a great advantage to a believer that his enemy is with-
out him. A strong party may be kept out by a few that are in an house,
and will stand to defend it ; and therefore give not place to the devil ; but
if he knocks, open not to him, for if he sets in his bill he will turn the
master out. Yea, let me strengthen this yet further, that there is a stronger
within us than is without us : 1 John iv. 4, ' Ye are of God, Httle children,
and have overcome them ; because greater is he,' viz., Christ, 'that is in
you, than he that is in the world.' And so it concerns Christ to help us
to keep possession, more than it doth us, for we are his house, and he as
a Son is to take care over his own house, Heb. iii. 6 ; and Christ's graces
in us are the goods. Now it concerns the governor that hath a fort com-
mitted to him, and is in possession, most to defend it. It concerns him
in point of honour, though the goods within be of little worth, to defend
and maintain his own, especially whenas he hath already triumphed over
the enemy. All our conflicts, therefore, are mainly to shew forth Christ's
power the more in us. It is true, that against these ships that bunch forth
with Christ in them, the devil (who is the prince of the air) wuU be sure to
raise up storms ; but be of good comfort, Christ is in thee, though thou
art but a poor cock-boat, ready ever and anon to be overwhelmed, and
Christ will never sufier himself to be cast away. Julius Caesar said to the
mariner in a storm. Tecum fortunam Casaris vehis ; but a greater than
Caesar is in thee. All those storms and waves are but to shew his power
in rebuking them ; go to him and awaken him, and he will do it for thee.

2. Another encouragement is, that if thou standest stedfast and fixed in
thine own wall, he cannot hurt thee; this both words, 'resist' and ' sted-
fast,' do imply. There can be no greater security given to combat with
any adversary than this, that he cannot wound thee unless thyself will. I
shall but add this illustration to it : when Christ was tempted by Satan,
and he had had power to carry his body up to the top of a pinnacle of
the temple, from whence a child with a push might have thrown him down
with ease, yet the devil could not ; which is the more observable, in that
he could hurry and bring his body to the very place (as he can us to an
object that shall tempt us and bring us into ticklish and tottering circum-
stances), yet still throw him down he could not, he must have his own
consent to that, and he could do nothing but persuade. Thus it is with
thy will, for Christ's temptations are the patterns of ours. Austin makes
this the wonder, that whereas the devil is a dog in chains, yet lo, how he
doth prevail, when yet he can only bark and solicit, but hurt and bite
none but him that is willing, and joins himself to him.* The like hath
Bernard: Videte fratres qudrn dehilis est hostis, qui von vincit nisi volentem.

3. Be but stedfast in believing and thou art victorious. Have but an
inward courage, let not thy heart fail thee, and thou conquerest. ' I have
prayed,' saith Christ, ' that thy faith fail not.' Keep up thy heart but in
confidence (so saith the apostle, ' Hold fast your confidence '), for faith

* Neminem potest mordere nisi enm qui se ei conjunxerit ; latrare potest, sollici-
tare potest, mordere omnino non potest nisi volentem.

Chap. VI. j in THii heart and life. 273

supports it ; yea, it is but having an eye, a look unto Christ, * the author
aod finisher of our faith,' and unto God, ' the God of all grace,' as the
10th verse points out. It is but to cry out to him for help in time of need
(as the word signifies, and as the apostle, Heb. iv. 10, directs us) ; it is
but to see our own weakness, and to look out for a strength in the grace
that is in God and in Jesus Christ, and we overcome. 2 Tim. ii. 1,
' Above all, take' (says the apostle, Eph. vi. 10) ' the shield of faith, where-
with (alone) ye shall be able to quench all the fiery darts of the wicked
one.' And the reason the apostle here puts the article, iv rn 'ziarsi, is not
to note out religion in general, but the eminent use of that grace in this
victory. ' This is your victory, even your faith,' 1 John v. 4. I enlarge
not on this, only observe the easiness of such a victory, as an encourage-
ment to us ; as Christ says, ' Fear not, only believe,' Luke viii. 50.

I go on unto what is more directly propounded by Peter purposely for
encouragement, in those words, ' Knowing that the same afflictions are
accomplished in your brethren that are in the world.' It ought to be a
comfort and encouragement to us, that to be thus tempted is the common
lot of all the brotherhood universally in the world. They are all fellow-
sutferers with us in this kind, not from men only, but from Satan by sore
and grievous temptations ; and this will afford unto us a double considera-
tion for encouragement against temptations.

1. That there are all sorts of temptations dispensed amongst them. If
they have not that which thou hast, they have some other ; yea, and every
one hath that which shall be personally most grievous to him. There are
' manifold temptations,' as James and Peter says, and God eserciseth all
with one or other ; and the more to lead thee through them, is the more to
make thee perfect, for Christ was thus made perfect that he ran through
all ; therefore be not discontented with thy lot. Yea, the apostle intimates
that the same, the very same that befall any one, do befall some other in
the world (which is a wide place, and hath many saints in it), ra aura ruv
'TraQri/j^d'Tuv, ' the same of sufferings ; ' that is, the same sort or kind of
sufferings that befall one befall some other ; they have all sorts amongst
them. We have heard Job complaining, says Calvin, did ever the Hke
befall another ? (in his 3d, 4th, 5th chapters). But the apostle here on
the contrary saith, that nothing doth befall us in this which we may not
behold in some or other members of the church. In 1 Cor. x. 13, the
apostle comforts the Corinthians with this : ' There hath no temptation
taken you,' saith he, 'but what is common toman; but God is faithful,' &c.

(1.) He speaks to them as believers, and as considered in the state of
grace, and as those that were under the protection of God and his promises.
"Why else doth he comfort them with this word, ' but God is faithful ' ? &c.

(2.) He speaks of temptations to sin ; yea, of their having been over-
come of sins, and great sins, idolatry, fornication, murmuring ; and he had
laid before them great punishments for such sins : 'Let him that standeth,'
saith he, ' take heed lest he fall,' namely, into sin for time to come. And
then to comfort them for their having fallen, he adds, there is no tempta-
tion hath befallen you but what is common to man ; that is, to the saints
of God as clothed with human infirmity, by reason of which a saint may
fall into sin. Camero says, sins cannot be meant, because the pronaise is,
* they shall be able to bear them ; ' now it is not a promise to the saints to
be alDle to bear sins. But I answer, that promise imports two things.

1. That sins are sufferings to the saints, and the greatest. Why else
doth he speak of bearing them, and speak of this as proper to a saint ?

274 OF GOSPEL HOLINESS [BoOK III.

2. The promise is not that their spirits should bear them, that is, brook
them, as being contented with them as sins, but that they should be able
to submit to the providence of God under them, and not despair, as Calvin
saith ; and submission to God in point of sinnings, and bearing up one's
heart not to despair, is the greatest patience.

A second ground of encouragement is from this, that all the brotherhood's
being involved thus in temptations is part of the communion of saints.
Consider how not all singly, but all jointly as one man, are engaged with
you in the same strivings ; and so helping one another, ye strive together
as one man, and

Multorum manibus grande levatur opus ;
one is fighting in one place, another in another ; one against one lust,
another against another ; and this should hearten all and every one. This
mightily encourageth soldiers that they fight together. Now thou hast the
hearts of all the saints with thee ; yea, every one helps each other by their
prayers, by their victories ; yea, by virtue of this communion of saints, all
the prayers thou puttest up for thyself are for the whole, and what thou
losest is lost to the whole party. How doth this move the Jesuits in their
undertakings everywhere in the world ! What thou winnest is won to the
whole party ; every prayer thou puttest up for thyself is put up for the
whole, as Christ in that his form of prayer hath instructed us. And at the
latter day you will all rejoice together, and stories will be told who did
most valiantly at such and such a time ; how thou wert stormed, and the
devil's mine sprung, which he had been a long while a- contriving, and how
thou stoodest it out against all.

CHAPTER VII.

Motives unto holy obedience, and unto a boldness in our Christian profession,
drawn from the majesty of the Lord that appears therein. — With an exhor-
tation to preserve it, and the means of maintaining the honour of our pro-
fession.

For Herod feared John, knoiriny that he was a just man and an holy, and
observed him ; and when he heard him, he did many things, and heard him
gladly.— KhRS. VI. 20.

We have here a great and strange wonder — a wolf, or as Christ called
him, * a fox,' afraid of a lamb. Herod, a king, is afraid of John Baptist,
which shews a plain contest between two majesties, which should overcome.
We have here a king reverencing a greater majesty than his own, in a sub-
ject, and in a subject too of the meanest outside, clad not in silk, ' as those
in king's houses ' (as Christ said of him), but in camel's hair. I may upon
such a strange encounter say, What ailest thou, 0 Herod, that thou fear-
est John ? Look on him ; what is it thou viewest in him to work the least
degree of fear ? Art not thou a king ? Take heart, reassume spirit. Ay,
but he is an holy and a just man, and overcomes me (says Herod), and
that is all the reason indeed. ' Herod feared John, knowing him that he
was a just man and an holy, and reverenced him ; and when he heard him,
he did many things, and heard him gladly.'

There are two doctrines natural to this scripture.

1. That there is a glory and majesty shines in the graces and lives of
holy and just men, so far as they are holy.

Chap. VII. J is the heart and life. 275

2. That there is a special majesty and authority discovers itself in the
■word of God preached, when it is delivered and administered by holy men.
Here is both fear and reverence, as the etfects assigned to a double cause :
(1.) Reverence to his preaching upon hearing of him. (2.) Fear, because
be knew that he in his person was a just and holy man.

1. I say there is, as an authority, so a majesty, for it encounters here
with the majesty of a king, and outshines it to an awe and reverence : and
therefore must be in its kind, a majesty greater than what was stamped
upon him. There are other proofs of it, as in Isa. xxvi. 10, ' the majesty
of the Lord ' is said to ' shine in the land of uprightness.' And these two
sentences are strictly to be conjoined as to this sense, that where up-
rightness in righteous men dwells, there, in those upright men, the majesty
of the Lord shines and appears, which wicked men's consciences, though
glimmeringly, do discern, although they will not behold, that is, acknow-
ledge it. The reasons of the doctrine are,

(1.) Because God is in them, and darteth eminent beams of his majesty
out from them, in their conversations : 2 Cor. vi. 16, ' I will dwell in them
and walk in them ; and I will be their God, and they shall be my people ; '
and 1 John iv. 16, 'He dwelleth in God, and God in him.' God is said
to be in them ; therefore, as the body hath a majesty in it, which appears
in the subjection of beasts to the face of man, because a reasonable soul
dwells in it, and a majesty answerable to such a soul appears in it, so it is
here. And as Solomon's temple, wherein God manifested his glorious pre-
sence, is therefore said to be glorious in the Scriptures, much more are
these living temples of the Holy Ghost, wherein God keeps his court and
residence. The King of glory cannot come into the heart (as he is said to
come into the hearts of his people as such, Ps. xxiv. 9, 10), but some
glory of himself will appear ; and as God doth accompany the word with
majesty, because it is his word, so he doth accompany his own children,
and their ways, with majesty, yea, even in their greatest debasements. As
when Stephen was brought before the council, as a prisoner at the bar for
his life, then God manifested his presence to him, for it is said, ' his face
shone as the face of an angel of God,' Acts vi. 15; in a proportionable
manner it is ordinarily true what Solomon says of all righteous men, ' A
man's wisdom makes his face to shine,' Eccles. viii. 1. Thus Peter also
speaks : 1 Pet. iv. 14, 'If you be reproached for the name of Christ, happy
are you : for the Spirit ' not only of God, or of grace, but ' of glory resteth
upon you.' And so in the martyrs, their innocency, and carriage, and
godly behaviour, what majesty had it with it. "What an amiableness in the
sight of the people, which daunted, dashed, and confounded their most
wretched opposers ; so that, although the wicked persecutors ' did eat up
God's people as bread' (as it is Ps. xiv. 4, 5), yet it is added that they
were in great fear upon this very account, ' that God is in the generation
of the just.' God stands, as it were, astonished at their dealings : '_Have
the workers of iniquity no knowledge ' (so in the words afore) ' that^ eat
up my people as bread,' and make no more ado of it than a man doth that
heartily eats his meat ? They seem to do thus, they would carry it and bear
it out ; but for all that they are in great fear whilst they do thus, and God
strikes their hearts with terror then when they most insult. Why ? For
' God is in the generation of, or dwelleth in the just,' and God gives often
some glimmerings, hints, and warnings to the wicked (such as Pilate had
concerning Christ) that his people are righteous. And this you may see in
Philip, i. 28, * And in nothing terrified by your adversaries, which is to

276 OF GOSPEL HOLINESS [LoOK III.

them an evlclent token of perdition, but to you of salvation, and that of
God.' In that latter passage I observe, that an assurance of salvation, and
a spirit of terror, and that of God, is given to either. In the Old Testa-
ment it is recorded of David, 1 Sam. xviii. 12, that although Saul hated
him (ver. 9) and sought to destroy him (ver. 10, 11), yet ' Saul was afraid
of David, because the Lord was with him, and was departed from Saul,'
which is the reason in hand. God manifested his presence in David, and
struck Saul's conscience with his godly and wise carriage, and that made
him afraid.

(2.) The second reason is, that God hath subjected the consciences of all
men to the graces and uprightness that is in his people, which will appear
by three things :

[1.] There is an assenting to and approbation of their courses in men's
consciences. There appeareth to them an amiableness and a beauty therein,
so as they cannot but say, their ways are good. Thus Paul says of himself,
who yet was spoken against more than any man : 2 Cor. iv. 2, ' We have
renounced the hidden things of dishonesty, not walking in craftiness, but
commending ourselves to every man's conscience in the sight of God.' His
conversation was such, as any man that knew his ways and manner of life,
could not but in his conscience approve of what he did as good, and holy,
and just. And thus David was so upright in his actions, that Achish the
king of Gath, an heathen, acknowledgeth it : 1 Sam. xxix. 6-8, ' Surely, as
the Lord liveth,',thou hast been upright, and thy going out, and thy coming
in, is good in my sight : and I have found no evil in thee ; yet the lords '
(for their envy at thee, and their own particular interest) ' favour thee not.'
The like he says too at the 9th verse, ' Thou art good in my sight, and as
an angel of God.' And such trust did he repose in him, ' he made him
keeper of his head,' and committed his life to him, 1 Sam. xxviii. 2. And
the reason of all is, because holiness is light, and so is to the conscience as
light is to the eye : Eph. v. 8, ' Ye are now light in the Lord : walk as chil-
dren of the light.' If you ask what that light is which is in them ? he
answers, that ' the fruit of the Spirit is in all goodness, righteousness, and
truth;' so that their godliness, and what is the fruit of the Spirit in them,
is light. And as sore eyes, that cannot endure to behold the light, yet
cannot but say that the light is good, it is amiable, it is glorious and beau-
tiful, so it is here, an holy profession and life is as beauty is to the eye ;
if the eye be opened, and beauty laid before it, it cannot but acknowledge
it such.

[2.] An holy profession and life hath not only an amiableness in it, but
an authority also to reprove wicked men : Eph. v. 11, by ' walking in the
light,' you (the saints) shall * reprove their works that they are evil.' And
this authority ariseth thus, that holiness doth manifest sin and the vileness
of it in evil men, and lays open their consciences to themselves, by the
light shining in a believer's profession and life, and so reproves them, for
their consciences have in and of themselves a light that shews them their
villanies, and therefore they practise their wickedness in secret : ver. 12,
* It is a shame' (says he) 'to speak of what is done in secret by them.'
There is a shame in it, a guile in their courses, which they avoid by secresy ;
but by the coming in upon them of the light of a contraiy hohness, which
hath a glory in it, the shame of their secret wickedness riseth up with the
gi-eater power upon them.

[3. J Holiness in the saints hath the authority of a judge, as to the con-
sciences of wicked men, and it is a forerunner of what authority they shall

Chap. VII.] in the heart and life. 277

one day exercise ; for they have the honour to be judges in the world to
come, and they do begin in their lives here. So Lot was among the
Sodomites, and therefore the saints are said to bind wicked men in cords,
Ps. ii. And wicked men look upon a godly man as a judge, and fear him
as a judge ; and as they fear the word, so they dread the lives of the saints,
as Herod feared John, ' because he was a just and holy man.' And thus,
so far as any severity of righteousness did appear, the wise and grave men
obtained authority amongst the heathen upon this very principle. God gave
them restraining graces of his Spirit, and an authority accompanying them,
insomuch as we read of Cato being a man of immoveable justice and austerity,
that the generality of the people would cease their plays, and such sinful
spectacles, till he was passed by. It is the counsel Seneca gives, that a
man should set before his eyes a Cato, or a La;lius, as a judge of his actions ;
Cofilta Catonem jndicem. Now, if these glow-worms that shined in the dark
had this authority on men's consciences, what honour have all Christ's
saints, if they endeavour to hold forth holiness, who ought to be burning
and shining lights in a crooked generation !

(3.) Lastly, True and genuine holiness is the lively image of God ; and
so much as there is of the image of God, so much glory and majesty is
there : 2 Cor. iii. 18, ' But we all, with open face beholding as in a glass
the glory of the Lord, are changed into the same image from glory to glory,
even as by the Spirit of the Lord.' The image of God, according to the
proportion of its appearance, in any kind or degree, hath a majesty in it,
as God himself hath ; and still so much of the image of God as appears, so
much majesty. As for instance, in man, though fallen, there being left
some prints of the image of God and superiority over beasts, answerably
there is a majesty in man, by reason of which beasts do fear him. Thus
also there is an impression of majesty upon kings and magistrates, of whom
God hath spoken, ' I have said ye are gods,' as in relation unto men ; and
God accompanies them with a majesty and an authority answerable. And
so far as God doth back this his image, so far they reign and rule, and their
subjects' hearts are touched to obey them, as Saul's subjects were when
he was made king. So of David, it is said that ' God had subdued the
people under him,' Ps. cxliv. ; and the church is called the queen, Ps. xlv,,
as being the spouse of Christ, and her children are styled princes ; and as
Christ is said to have glory and majesty in the third and fourth verses, so
in like manner, ver. 9, she is said to be ' all glorious within.' As queens
participate of majesty with their husbands, so the church with Christ.

The doctrine thus proved, an objection is to be prevented. You will
say. Experience confutes all this ; for there are no people counted viler
than the people of God, and their ways are esteemed foolishness, and they
are insulted over and opposed; where, then, is this majesty you have
spoken of ?

1. I answer, that some, though brought up in the church, yet never saw
the light, nor were acquainted with the power of godliness, or the posses-
sion of it, but have lived as men in vaults, and were never brought forth to
see the light, and so speak against what they know not, Jude 10. Peter
also attributes it to ignorance, that foolish men speak against the people
of God : 1 Peter ii. 15, ' That you may put to silence the ignorance of
foolish men.'

2. Godliness is yet further prejudged to many such by misreports. Men
look upon it through false mists and distorted mediums, false glasses, false
prejudicate suggestions which enemies have instilled into them ; even as

278 OF GOSPEL HOLINESS [BoOK III.

Bernard, an holy man, did upon the Waldenses, whom he wrote against.
' Report ' (say they in Jer. xx. 10), ' and we will report it.' Thus of
Christ men spake by hearsay, some one way and some another, John
vii. 12.

3. The real scandals, yea, the utter fallings away of many professing
godliness, confirm them in this opinion, so as indeed the majesty of God's
ways, and of the profession of them, by this means comes to be much
obscured, yet so as it still appears ; for though many withdraw and fall
back, yet they may see some who are true, that hold out, and rejoice as a
giant to run their race.

4. Godliness being clothed with so mean an outside (as it was in Christ,
that there was no form nor beauty in him, Isa. liii.), is therefore obscured ;
for the world looks for the kingdom of God to come with pomp, as did the
Pharisees ; but the best of the saints are said to have worn sheep-skins,
Heb. xi. They were leather-coats, of whom yet (says that scripture) ' the
world was not worthy ; ' who (as that insinuates) dealt unworthily with
them, because they discerned not their worth by reason of the meanness of
their condition. And Christ says, because the poor received the gospel,
therefore ' Blessed are they that are not offended in me.'

5. The blame lies much upon true Christians themselves, who do not
labour to express the beauty of holiness, and to put forth that majesty as
they ought and should. They soil it by too many infirmities, and suffer
their hearts and lives to lie bedusted till all the glory is covered over there-
with. There is too much indifferency, not a due resoluteness and per-
emptoriness for the ways of grace. There is too much self-seeking and
earthly-miudedness, and conforming to the world ; and carnal men view
only (as the Egyptians did) the dark side, are intent upon the bad that is
in them, but despise and turn away their eyes fi'om their graces.

G. Though all men should see it, the holiness of the saints, and have
glimmerings of it more or less, yet God, Isa. xxvi. 11, tells us that ' they
will not behold it,' that is, acknowledge it, but deal unjustly with it, oppose,
scorn, and deride it, for it is the majesty of God shining in uprightness,
which they are said to deal (oppositely) unjustly with, which also is in the
next verse interpreted to be their envy at God's people.

And this will easily appear if you consider but two principles that are
in the hearts of men.

1st, There is conscience, to which godliness approves itself more or less,
as conscience itself is enlightened.

2dly. But there is withal another principle more prevailing in the hearts
of carnal and unregenerate man, viz., a wisdom devilish, earthly, and sen-
sual, as James speaks ; by the dictates and principles whereof men are
guided and ruled, imprisoning that light of truth in the conscience, labour-
ing to blind it and put it out all that may be. Now these lusts and sinful
dispositions, making men drunk (as the phrase is, Deut. xxix. 19, they are
said to ' add drunkenness to thirst '), though they have some glimmerings
of this majesty, yet whilst this drunkenness lasts, they stand not much in
awe of it ; and therefore it is no wonder they are so neglective of it. A
servant over whom his master hath a great hand and authority, and he
fears him exceedingly, yet if he be drunk, he is regardless of his master, is
not afraid to abuse him ; and thus, whilst men are drunken with lusts,
they mock, and contemn, and slight godliness and godly men. But observe
them on their death- beds, and in their month of pangs of conscience, as

Chap. VII.] in the heajrt and life. 279

the prophet speaks ;* when their lusts are allayed, and the heat gone, and
the drunkenness over, and they are a little soberised, as at the day of death
or sickness they will all be, then the remembrance of their ways and car-
riages, and their revilings and misusings of godly men, dashes them and
confounds them ; and then they will send for a good man, as Pharaoh sent
for Moses at midnight, and desire them to go and serve then- God, and to
bless them also. You will all be made sober one day ; 1 Peter iv. 1-7,
the apostle there uscth this phrase of ' living to the lusts of men ; ' for it
is one thing to live and please their lusts, and another to live to their
consciences.

7. And lastly. Their opposing of godhness doth not argue but they may
have some glimmerings of the majesty of it, and yet not sin against the
Holy Ghost in their opposition. For they may hate it out of love to their
own evil works. John iii. 20, ' Every one that doth evil, hateth the light,
neither cometh to the Hght, lest his deeds should be reproved.' For sin
causeth rebellion, and puts all out of order ; and so as beasts, though
there is an innate majesty in man over them, yet at times they wall (as
Christ says) turn upon you, rend and devour you; so it is here in this
case: Ps. xiv., 'And have they no knowledge' says the Psalmist there,
* who eat up my people as bread?' And so in Ps. ii., * Let us cast away
their cords from us.' And truly thus men deal even with God himself;
there is no principle more rooted in the heart than that there is a God,
and that he is a judge, ' yet the fool says in his heart. There is no God,'
and ' there is no fear of God before his eyes.' Yet it cannot be denied but
that the majesty of the Lord himself appears to men's consciences.

Use 1. Is there such majesty stamped upon the graces and lives of
upright ones ? Then, first, this may be an encouragement to them to go
on and persist in these ways, and to abound in holiness, and to strive to
get a reality and excellency therein. For look how much more real, serious
grace, sincerity, and holiness, appears in you, so much more majesty and
authority appears also. Be bold in that holy profession, which hath been
grounded upon the rock, and which hath a spring of regeneration and
sanctification to maintain it ; for there is such a majesty annexed to it as
will bear out itself, and dash, and confound, and muzzle its foolish opposites
in the end. This is a great motive unto godliness, and so the prophet
useth it : Isa. Iviii. 8, ' Thy righteousness shall go before thee ;' that is
(as Calvin hath it), the testimony of thy goodness and uprightness shall
appear before God and man, and be an usher to make way for thee in the
hearts of men. ' And the glory of the Lord' (that is, the majesty of the
Lord) ' shall be thy rear-ward,' fighting for thee in the consciences of wicked
men, or shall environ and encompass thee round, as that light did Paul
when he was struck off' his horse. As the apostle makes this a discourage-
ment to sinful ways and courses, that shame attends them, and is the fruit
and issue of them, Puom. vi. 2, so on the contrary it may well be an
incitement to holiness, that majesty, and glory, and honour, and fear, and
reverence in the consciences of men, doth accompany it even here in this
life. And so the apostle makes it his concludent motive to the Philippians,
which he shutteth up all with, Philip, iv. 8, when he had exhorted them to
walk in those ways they ' had heard and seen in him' (ver. 9) ; see with
what elogies he adorns them ; ' Whatsoever things,' says he, ' are true,
and to be reverenced' — for so the word is, offa gif/.va,,\ veneranda — ' whatever

* Perhaps tlie allusion may be to Job vii. 3. — Ed.

t See Beza on both words.

280 OF GOSPEL HOLINESS [^BoOK III.

are pure and loTcly, or amiable ; if there be any virtue or praise' — that is,
anything worthy of commendations, as all virtue and godliness is — ' think
of these things.' By these epithets the apostle allures them to godliness,
holiness, and purity, even because they are amiable, lovely, drawing
reverence and praise with them. So he calls them, because they are so in
themselves, and they are thus to the consciences of men. And it is their
consciences that is the noble part that is in them, and chief relic of the
image of God ; and therefore though by reason of their lusts they distaste
and despise you, as being contrary thereunto, yet in the highest, noblest
part, and most retired thoughts, they do approve and praise you : Cant,
vi. 9, ' The daughters saw her and blessed her, and the concubines they
praised her.' And the testimony of an enemy is the best testimony in the
world, as Moses urgeth it, ' our enemies being judges,' Deut. xxxii. 31.
Be therefore encouraged to hold forth the word of life, as hghts in a crooked
generation: Philip, ii. 15, 16, ' That ye may be blameless and harmless,
the sons of God, without rebuke, in the midst of a crooked and perverse
nation, among whom ye shine as lights in the world : holding forth the
word of life.' Although the majesty of true godliness be under clouds now,
yet the time will come when the sun shall break forth as at noonday :
Ps. cxxxvii. 6, ' And he shall bring forth thy righteousness as the hght,
and thy judgment as at the noon-day.' And even in this world when thou
art dead, the envy of wicked men against thee will cease ; ^jos^ mortem
cessat Uvor. But thy name will live and be precious, for the rust will wear
off, and the precious metal appear. Read throughout the Scriptures, and
the stories of all ages of the church, and look what a man, or company of
men, professing piety and the truth were in any age, such in the end will
their name be, and be owned in after ages to come ; and the reason is in
Micah vii. 8, ' When I fall, I shall arise ; when I sit in darkness, the Lord
will be a light unto me.' And ver. 9, ' He will bring me forth to the light,
and I shall behold his righteousness.' And the reason of all is, that there
is a truth in thy holiness (as the apostle John in his 2d and 3d epistles
styles it), yea, and the greatest truths ; for if the word written be such a
word of truth, as heaven and earth shall pass away sooner than the least
tittle of that shall fail, and therefore God preserves it in the truth of it for
ever, then much more the truth writt^n in men's hearts and lives, not
with ink, but by the Spirit of God, will be verified and ratified by him in
thee ; and God thinks himself obliged to back truth, being the God of
truth, and cause it to obtain and prevail. But there is another reason, that
is, the glory of God that is in thee : Isa. xlvi. 13, ' For Israel my glory.'
And the saints are the glory of Christ, 2 Cor. viii. 23, and Christ will see
to his own glory, as it is engaged in them ; and therefore in Isa. xxvi. 11,
he says, ' They shall see and be ashamed for their envy at the people.'
However, know this, that by a bold holy profession of Christ and his ways
in sincerity, though intermingled with veiy many, and perhaps great
infirmities, you make work for the day of judgment : 1 Peter ii. 12,
' Having your conversation honest among the Gentiles ; that whereas they
speak against you as evil doers, they may by your good works, M'hich they
behold, glorify God in the day of visitation.'^ They now speak evil of you
for what they espy to be faulty in you, and wickedly pervert your best
actions, and brand you with hypocrisy and carnal ends ; yet they shall be
forced to glorify God then, and all the glimmering convictions or suspicions
they had darted into them will rise up against them in that day. And
though now the seeds of these convictions are sown in weakness in their

Chap. VII.] in the heart and life. 281

consciences, and pass through them but as ordinary, cursory, and common
thoughts, yet they will rise in power when Christ shall revive them.

Use 2. Let me exhort those who are invested with this glorious profes-
sion, to manifest, and preserve, and maintain this majesty, and not to sufler
it to be soiled and justly debased in the eyes of men. It is not considered
by godly men as it ought, what they have committed to their trust, even
the majesty of the Lord, and that they carry the majesty of the Lord about
with them ; and that therefore they should be careful how to behave them-
selves, as we see men of place and of authority are, lest they should do
anything unworthy of it, so as to debase and vilify it. For were this con-
sidered, our lives and carriages in the world would be other than they are.
What manner of men should we be in all holiness of conversation ? But
professors do not consider this, that they have that in them, which if it
were maintained and preserved as it ought, and in that purity it might be,
would not only reprove the unfruitful works of darkness, Eph. v. 11, but
put to silence also the opposers, 1 Peter ii. 15, yea, cause them to be
ashamed who speak evil of the ways of God, as it is in 1 Peter iii. 16. It
would plainly dash and put out of countenance the pomp, glory, and
splendour of all unregenerate men's com-ses, whose glory, when it is at the
highest top thereof, is but their shame. That therefore you may have this
consideration of, and respect unto, the majesty of the Lord in you, consider
but these grounds and motives,

1st. If you consider it but barely in itself, as an honour put upon you,
you ought to have a regard to it and a care of it ; and therefore the apostle,
1 Cor. vi. 19, when he would dehort them from uncleanness and fornica-
tion, he puts them in mind of the honour that was in their bodies : ' Know
you not,' says he, ' that they are the temples of the Holy Ghost ?' As if
he should say, if you considered the honour that is put upon your bodies
in that relation, you would not debase them and defile them, and take the
members of Christ and make them the members of a harlot ; and therefore,
1 Thes. iv. 4, he speaks of possessing a man's vessel in holiness and in
honour, that is, they were to labour to keep it undefiled, in respect of that
honour that is put upon it. As fornication is thereby aggravated, that it
is the defiling the honour of the body, which ought to be presei-ved, so
Hkewise by the same reason, all soil, and scandal, and filth in you, above
what it is in other men, may be aggravated by this consideration, that it is
a debasing of the majesty of the Lord in you ; and therefore also this is
made one of the chief and main aggravations of drunkenness, that it
debaseth the glory and honour that is put upon man, and the image of God
in him, and lays a beast in a man's room. Take example from customs
among men. You see kings having majesty stamped upon them, how-
careful are they to preserve it inviolate and undiminished and undebased,
though they are men subject to infirmities as others, heaps of dust as well
as we ; therefore what actions of state and distance are invented and observed
merely to preserve the dignity of their character !

2dly. But it is the majesty of the Lord ; it is not yours, but his, put
upon you by him. Magistrates have an especial care and endeavour to
preserve their authority ; and therefore, though they would put up many
things, were they only personal wrongs and debasements, yet if that authority
they have comes to be debased, they will stand to maintain and preserve it,
especially when one represents a king, as ambassadors do. They use
strictly to stand upon all points, to advance the majesty of their master,
and take that on them which otherwise they would not, and forbear to do,

282 OF GOSPEL HOLINESS [BoOK III.

not that it is unworthy of them, but of the person they represent. Now
therefore consider this, you that are saints indeed, you that bear about you
the divine or godlike nature, 2 Peter i. 4. Consider that God's majesty is
stamped on you ; the beauty of the Lord is on you, Ps. xc. 17. You are
his glory, Isa. xlvi. 13. You represent him in this world, and are in his
stead. Consider therefore ' what manner of persons you ought to be, in all
holiness of life and conversation,' 2 Peter iii. 11, and therefore endeavour
so to live in the world as God would, if he were now amongst us as in the
days of his flesh, according to that speech, 1 John iv. 17, ' As he is in the
world, so ought we to be in this world.'

3dly. If the interest God hath in it will not move you, then let your
own engage you to have a care to maintain the majesty of your profession.
(1.) Consider that you are to be the judges of the world hereafter, 1 Cor.
vi. 2, and therefore how ought you to behave and demean yourselves, that
you may have that authority in men's consciences therein, and that you
may be a witness against them without exception. But if you are guilty of
the same crimes whereof other men are, they may except against you as
incompetent judges. As therefore you look to be honoured with this pre-
rogative at the latter day, lay the foundation of it here.

(2.) If you look no further than this life, you have need to look to main-
tain this majesty, for you will else be unfit instruments in doing good to the
souls of others ; you cannot rebuke, nor can you exhort, unless you have
authority and acceptation in men's consciences. And therefore Paul bids
Titus rebuke and teach with all authority : ' Let no man despise thee,' Titus
ii. 15 ; that is, preserve thyself from all just contempt and occasion of men
despising thee in their hearts, that thou mayest be fit to reprove, and rebuke,
and teach others, and do good to their souls. One that keeps himself without
rebuke and reproof, blameless, may with authority rebuke another, and it will
be taken well ; and the rebuke will stick the faster, as being thrown by a
powerful hand. For as God first accepts the person, then the offerings, so do
men ; if the person be not accepted with them, and in authority over them,
their reproofs and rebukes will be the less acceptable also ; and therefore the
apostle requires that a minister, because he is to be employed in bringing
home of others to God, should be one ' of a good report even among them
without,' lest he fall into reproach, and so his ministry do little good upon
them. So that if ministers or others would do good to the souls of others,
they must labour to preserve the majesty and beauty of holiness.

(3.) Suppose you will not be moved by these considerations, yet if you
respect your own safet}', and would preserve yourselves from the injuries
of a malicious world and from the strife of tongues, so as to muzzle men's
mouths, and silence them from speaking evil of you, or chain their hands
from violence towards you, then preserve the majesty of God in your
possession, for it will preserve you. This kept Herodias and Herod's
fingers off John from killing him, though they itched to be at him ; Mark
vi. 19, 20, it is said she had a grudge against him, and would have killed
him ; and Herod, as it is likely, had a mind to do so too. But it is said
she could not, ' for Herod feared John as a just and a holy man.' And
when he did murder him at last, it was with much reluctancy, grief, and
sorrow of heart. It was this kept Christ safe a long while also. The
rulers of the Jews would have often laid hands on him, and would have
spoken against John, but that they had by their holiness won such authority
in the hearts of the people ; therefore it is often said, when they would have
attempted this they dared not, ' because they feared the people.' And

Chap. VII.] in the heart and life. 283

therefore, if rulers' hearts were set against you, yet this might be a means
to keep you safe, and keep oil' many attempts and abridgments of liberty
which else would light upon you. And the truth is, it is one of the greatest
wonders, that the world and devil, being such strong and deadly enemies
to God's people, should keep their hands off of them, they being so few
and the other so many. But it is this majesty of the Lord appearing in
them that is a curb upon men, and God's being with them casts a fear upon
their hearts. There is an excellent place for this, Ps. cv. 12-15, where,
speaking of the preservation of the patriarchs in the midst of the Canaanites,
their utter enemies, he brings it in as a wonder, that when there were but
' a few men in number, yea, very few,' and strangers also, exposed to
indignities, yet God ' suffered no man to do them wrong,' yea, secretly
• reproved kings for their sakes,' speaking and suggesting to their hearts
and consciences that they were his anointed, namely, his people — anointed
with the graces of his Spirit, as all Christians are, 1 John ii. 20-27, and
that they were prophets. The conscience of this restrained Abimelech from
doing Abraham wrong, Gen. xx. 7 ; yea, and this was a means at the first
for the primitive Christians to have peace, Acts ii., there being some con-
verted by the apostles, who continued stedfastly in their doctrine and
fellowship, and breaking of bread and prayers ; and ver. 43 it is said, ' fear
came upon every soul,' so that they were a terror to the wicked amongst
them. Ah, my brethren, were the majesty of the Lord but advanced and
preserved in this kingdom by continuing the word and ordinances, and
giving them full scope and liberty to make the desert places of this kingdom
to see the excellency and glory of our God, as it is in Isa. xxxv. 1, 2, then
should our enemies bow down before us, and lick the dust off our feet, Isa.
Ix. 14 ; and as the fear of the Lord fell upon the nations when the Israelites
came into the land of Canaan, so it would now on our enemies. Eut
because it is so much depressed among us, and the majesty of the Lord
not beheld, acknowledged, and advanced, therefore God goes not out with
us. See this in Jehoshaphat's time, 2 Chrou. xvii. 7 ; because he sent his
princes and priests into all the cities of Judah with the book of the law, the
priests to teach, and the princes to back the word and cause the people to
yield to it, therefore the fear of the Lord fell upon all the kingdoms of the
nations that were round about, so as they made no war against hina. This is
the way to secure the kingdom, by thus advancing the majesty of the Lord.
(4.) To conclude all with this, as the last motive hereunto, consider
these opposing times wherein there hath been long a great battle fighting
in heaven (that is, in the church), whether godhness, or civility and for-
mality, &c., should get the victory, as of old between Michael and his
angels, and the dragon and his, whether Gentilism or Christianism should
prevail. Now you have a weapon in your own hands, if you would but use
it, viz., the majesty of the Lord that is stamped upon you. Draw it forth
and unsheath it, as Christ, when the soldiers came to take him with staves
and spears, did but exert his majesty, and they fell all to the ground. And
though your enemies be more in number, and have more swords and staves
than you, yet if you would but hold fast that majesty that is in you, they
would not be able to stand out. You are an army of kings, and a few of
them against a multitude of slaves are likely to get the victory. _ When the
Russian bond- slaves had rebelled, and gathered a great and mighty army,
their masters agreed to meet them with no other weapons than their whips,
whereby they used to lash them ; and all lashing them together, the remem-
brance of their authority over them, and of the smart of the whip formerly

284 OF GOSPEL HOLINESS [BoOK III.

felt, struck such terror into tliem, as they fled like sheep before the drivers.
You, therefore, that are the ensign-bearers of God's majesty, be exhorted
to fight it out, and to contend with wicked men, and godliness at length may
prevail. The majesty of the Lord is your rear- ward, and therefore till the glory
of the Lord departs from Israel, never despair of victory. Know that there
is a promise made to the church under the gospel, giving this hope, Isa. Ixi.
He speaks of Christ, and his coming to preach the gospel, which Christ
himself, Luke iv. 18, interprets of himself, and of the church under the
gospel. In the Gth and 9th verses there is this promise made, ' Ye shall
be named,' that is, acknowledged, 'the priests of the Lord;' and it is
added, * Men shall call you ' (even the standers by) ' the ministers of our
God ; ' and at the 9th verse it is said, ' Their seed shall be known among
the Gentiles, and their offspring among the people : all that see them shall
acknowledge them, that they are the seed which the Lord hath blessed.'

But now it will be asked what you are to do, what means there are to
manifest and preserve this majesty of the Lord in your souls and lives ?

Unto which in general let me premise but this, that then you do it when
you so far approve your hearts and lives to men's consciences, by walking
in this world as God himself walked, that men are convinced and judged,
and say, Of a truth God is in you. This description in general I take out
of that 1 Cor. xiv. 24, and what there is said of prophesying in the assembly
of the saints I apply to their whole lives. When you so walk and demean
yourselves, and so in all things approve 3'ourselves to men's consciences,
that whereas now it is in report and profession that God is among you, and
men are in doubt whether it be so or no, men are convinced that it is so,
and that of a truth (as it is there) God is in you, then the majesty of the
Lord appears in you.

1. I say, approving yourselves to men's consciences, for that is the
subject party, or the territories of that majesty. That you may not con-
ceive amiss of it, I do not exhort to surliness, pride, stateliness, keeping
aloof of and at a distance, which is a thing the world objects to godly men.
No ; this is the devil's majesty, and of the princes and great ones of this
world, which comes to nought, as the apostle says, 1 Cor. ii. 6, 7, dis-
tinguishing between the wisdom of this world and that which is of God,
and between the majesty of the Lord and of the world. Now as the king-
dom of Jesus Christ is not of this world, so neither is the majesty of his
kingdom. And therefore it is not heaping up of riches, learning, worldly
respect and authority that is a means to advance this majesty, but it is
endeavouring to be holy as God is holy, 1 Peter i. 15. Therefore,

2. I add, it is by living holily, as Christ would if he were here. It is
to be merciful as he is merciful, kind, faithful, true, as he is, pardoning of
injuries as he doth, purifying 5^ourselves as he is pure ; in a word (as you
have it, 1 John iv. 17), it is demeaning yourselves here as God would if
he were in the world ; and therefore think not thou canst no ways advance
the majesty of the Lord because thou art poor, or contemned and despised,
and not regarded in the world, for thy poor outward condition. For Christ
was all these, and yet the majesty of the Lord appeared in him ; and Peter
says they were eye-witnesses of it, 2 Peter i. IG. And thou in all these
estates maj^est approve thyself to the consciences of men, as Christ did.
If thou art poor, yet if thou keepest thy sincerity, and dost not use shifting,
base, unlawful means, but walkest faithfully in thy calling, and manifestest
that thou livest by faith, and dependest on God, and shewest a contented-
ness in thy condition, and that thou livest a more comfortable life by the

Chap. YII.] in the heart and like. 285

help of thy foitli, delighting thyself in the Almighty, than those that have
most abundance, the majesty of the Lord appears more in thee than a
professor that glisters more in the world in regard of outward things. Or
art thou in disgrace, and in reproaches, abused and contemned ? Labour
to approve thy heart to God, seek the honour that is of him, be patient,
and revile not again ; only take heed that thou suH'erest not as an evil doer,
and be not discouraged from practising all the duties of godliness with
constancy and cheerfulness, and thou shalt approve thyself to the con-
sciences of men, and ' the Spirit of glory shall rest upon thee,' 1 Peter iv. 14.
Keep but thy innocency, and let them do what they will, thy light shall
break forth as clear as noonday. And that majesty which shall appear in
thee shall melt all the disgraces cast at thee, as the sun doth snowballs
cast at it before they come half way ; or they shall all fall off' like burrs cast
upon a looking-glass. For still know this, and build upon it, that nothing
from without can debase the majesty of God in a man, no outward condi-
tion whatsoever (as Christ says of defilement, that nothing from without
defiles a man, but all defilement is from within, a man's own heart), nothing
from without can soil the majesty of God in him, but all that men lose is
from within, from sin, and sinful, ungodlike, unChristlike, and unsaintlike
carriages in their several conditions.

But I shall now shew some particular means whereby Christians may
maintain and keep the majesty of the Lord from being soiled and debased
in them, and preserve holiness in the beauty, lustre, and brightness of it,
so as to commend it to men's consciences with authority,

1. Christians must be innocent and harmless. I premise this, not as
though in itself simply and alone, or chiefly, the majesty of the Lord did
appear ; for many are so, in whom the beauty of holiness doth not appear ;
but yet it is a thing that is fundamentally and mainly necessary thereunto,
and which serves much to commend it and approve it to men's hearts. For
as in all pictures and paintings there are ground-colours laid, which though
simply in themselves have little gloss, yet must first be laid, or else the
brightness of the other colours, and oil and varnish, in which all the gloss
lies, will not so eminently shine and appear ; so, nor will the beauty of
holiness and majesty of the Lord appear to be in you, or come to be
approved of in men's consciences, without innocency and harmlessness.
And therefore when the apostle, Philip, ii. 15, 16, tells them that they
were to ' shine as lights in the world, in the midst of a crooked and perverse
generation,' and they were to ' hold forth the word of life,' that is, to hang
forth that holiness the word requires, as a light in a dark night, he
withal admonishes them, that if they would shine thus indeed, they must
be ' harmless and blameless,' which though simply it be not the light, yet
it is the lanthorn, as it were, through which it shines ; which if it be not
made of some diaphanous and perspicuous matter, as glass, and that kept clear
too, the light is dimmed, though never so gi'eat, and is kept from shining ;
and therefore if they would shine as lights, and hold forth the word in their
lives, they must be blameless and harmless, they must keep their innocency,
they must keep their lives clear, pure and undefiled, and from being ' spotted
in the world,' as James says, James i. 27. And he adds also this motive as
the eff"ect of this, ' that ye may be the sons of God,' that is, manifest that
you are of him ; that as he in this world doth no man wrong, so neither do
you injure any man ; and by this, you shall both manifest yourselves to be
children of your Father, and approve yourselves to men's consciences.
And though a man hath never so much holiness and sincerity in him, yet

2SG OF GOSPEL HOLINESS [BoOK III.

by any failing in this kind he shall never approve it to men's consciences,
for men look upon this light through this lanthorn. As magistrates when
they are not innocent, but oppressors in any kind, or bribe-takers, and do
men wrong, are made obnoxious by it, and lose their authority by it, and
their hands are often tied by it in punishing sin and wickedness, and they
cannot execute justice as they ought and should, no more will ever holi-
ness uphold its majesty and authority in men's hearts, when you are thus
obnoxious to men. And therefore Samuel, contesting with the Israelites
for rejecting him who had been their judge, professeth his innocency :
1 Sam. xii. 3, * Whose ox or ass have I taken ? or whom have I defrauded
or oppressed ? or at whose hands have I received any bribe ?' If he had
indeed been guilty, then to have despised and rejected his authority had
been the less offence. You therefore that have this majesty of the Lord
committed to you, should have a care so to carry yourselves in dovelike
innocency and evenness to men here, that God may expostulate with those
men at the latter day, who now reject and contemn his majesty stamped
upon you. Whom of you all, then God may say, did they wrong, or deceive,
or defraud, that you did so much speak against them ? Is it merely that
they were holy and zealous in my service, and in those duties I require ?
InNehemiah, chap, v., when some of the Jews had oppressed their brethren,
by letting corn to use, and had taken mortgage of lands of their brethren
in a time of dearth, and the like cruel uncharitable dealings were among
them, see what he says at the 9th verse in this case : ' Is this good that
you do ? ought you not to walk in the fear of our God, not to dare to do
this ?' Why ? ' Because of the reproach of the heathen their enemies.'
They had the name to be the people of God ; and how durst you do it, says
he, knowing that God would be reproached, and your religion reproached
by it ? And he, good man, professeth, that because he would credit religion,
and shew the fear of God was in him, he had not been chargeable as former
governors were, yea, had not taken that which by custom he might : at
verse 15, ' But so did not I, because of the fear of the Lord.' He required
not his due (verse 18), because of the hardness of those times ; even that
allowance which was appointed to him as governor he required not, and
all this ' for the fear of the Lord.' His meaning is, that he did it in refer-
ence to God, whom he feared, that he might honour him, and credit his
religion in him the more, and that there might be no cause of reproaching
it, as it may be expounded by the 9th verse. And this was it which made
old Jacob say to his sons, his cruel sons, Gen. xxxiv. 30, who oppressed
the Shechemites, that they ' made him stink in the nostrils of the inhabi-
tants.' And so injuries done to men that are enemies to the gospel by
revilings, or defraudings, or by violence in any kind, will cause religion
to stink ; for men being so gi-eat lovers of themselves, and haters of holiness,
are sensible of injuries done unto them in any kind, and revenge all upon
the religion you do profess. And as the injurious carriages of the sons of
Eli, in taking off the flesh of the sacrifices where they pleased, against the
law, caused the people to abhor the sacrifice of the Lord, so if you be
found wrongful to men, and justly provoke their self-love in them by any
means, it causeth them to abhor all your other profession, and all the duties
of holiness, which otherwise they could not but approve.

2. Labour to do good to all as much as lies in your power. This is a
second means to help to commend that grace that is in you to men's con-
sciences, to cause them to think well of it. This you may see was the
means whereby in the primitive times the Christians at fii'st got favour

Chap. YII.] in the heart and life. 287

with the people, notwithstanding their cleaving to the apostles, continuing
in their strict doctrine, and separating themselves from the world, and
meeting together and praying, Acts ii. 44, all which are matters at
which the world so much storms ; yet because they parted their goods to
them who had need, and brake their bread freely, it is said, ver 47, they
had favour with all the people, whilst they did thus strive to honour their
profession. And this is one thing that credits God himself much to the
world, and wins good words from men of him, whom though they hate,
and truly hate him as holy and as a judge, and cannot endure that majesty
of his which appears in the world, yet because he doth good unto thenj,
and ' gives them rain and fruitful seasons,' and thereby bears M'itness to
their hearts of his goodness to them, therefore they speak well of him, and
many say thoy love him because he is good to them ; whereas should they
only know him by his severe and strict commands in the world, and by
those glimpses they have of his majesty therein, they would assuredly
express revilings of him, and would not have that esteem of him that now
they have. So when wicked men see and view in you nothing but zeal for
God and duties of holiness, and feel none of your goodness extended to
them, they will more purely hate you ; but if besides your zeal to God
they find you do good to them, then out of self-love men would be drawn to
approve good courses, and to see and acknowledge that God is in you ; for
they love those that do good to them, and speak well of them ; insomuch
as the heathens used to ascribe divine honour to those persons, and thought
something more in them than men, who did them some great, extraordinary,
public good.*

Having despatched the preparing means to make godliness to be approved
of men and acceptable to them, I come secondly to such things wherein it
may appear and be put forth.

1. Shew forth the graces of the Lord Jesus Christ, as Peter exhorteth :
1 Peter ii. 9, ' Shew forth the virtues or praises of him who hath called
you out of darkness into his marvellous light,' being ' holy in all your con-
versation.' In your eating and drinking, in your callings, express other
ends, doing all in such a manner that it may appear all is done for God
and to God. Whether you eat or drink, let all be to his glory ; and, as
Zechariah prophesieth, let holiness be written upon the bells of the horses
and upon your bowls, Zech. xiv. 20, 21 ; that is, when you go to plough
or cart, or sit down to drink, or go to war, let all these be done in a holy
manner, that men may read upon your drinking-bowls as it were this
inscription, * Holiness to the Lord ;' that you dedicate them, yourselves,
and all you have to God, that these vessels of common use may become as
truly dedicated to God in a holy use of them as the bowls in the temple
were ; and even in these common actions endeavouring to express holi-
ness, and fear, and reverence, and rejoicing in God, you may make as
great a difference appear between them, as performed by you and others, as
is between a picture varnished and oiled and another that hath but bare,
dead colours. Moral virtues sanctified have a holiness, a glory put upon
them : therefore Peter useth the same word to express the graces of Christ
in that place that Aristotle doth to express his moral virtues by. Express
you Christ in them ; let his holiness appear in you.

2. Abound much in holy duties, Isa. Ixi. 3, 6, 9, in praying, in mourn-
ing and humbling yourselves for sin, in sanctifying the Sabbath, &c. In

* Nihilo propius homines ad Deum accedunt, quam salutem hominibus imper-
tiendo. — Cicero.

288 OF GOSPEL HOLINESS [BoOK III.

the 3cl verse it is said of those that ' mourn in Sion,' and are broken-
hearted Christians, and ' fruitful trees of righteousness, that God may be
glorified ;' that they at the altar shall be named the priests of the Lord,
for the holy sacrifices they should daily perform and abound in ; and ' men
shall call them the ministers of our God,' when they are diligent in praying
with their families, instructing them, and whetting the word upon them.
Men shall call them so, and give that report of them ; and ver. 9, ' All
that see them shall acknowledge them, that they are the seed whom the
Lord hath blessed.' Therefore, as Paul says to the Philippians, chap. i.
9-11, ' Be filled with the fruits of righteousness, which are by Jesus Christ
unto the praise and glory of God,' that God may be glorified, as Isaiah
there says, and so Christ also, John xv. 8, and then God will thus glorify
you according to his promise, ' Those that honour me I will honour.' So
to abound much in private prayer, though in secret, and none knows it,
yet it will add a lustre to thee in thy conversation. Conversing with God
so familiarly forty days, caused Moses his face to shine when he came oflf
from the mount ; and so conversing much with God will make thy face, thy
presence to shine. As wisdom is said, Eccles. viii. 1, there to make the
face to shine, so much more will prayer ; for a man by much prayer keeps
close communion with God, God walketh with him, and he with the Lord.
Let all thy actions too shew forth thy meekness and humility, &c. The
meekest man by nature must learn another kind of meekness of Christ:
' Learn of me, for I am meek and lowly.' Forgive injuries, because God
hath forgiven you, you were sometimes injurious to others. That which
did win Christ's authority was holiness and meekness : Ps. xlv. 4, ' In thy
majesty ride prosperously, because of truth, and meekness, and righteous-
ness.' Meekness did add majesty and grace to him ; he that is holy God
will exalt, and others will exalt the man who humbleth himself. Be patient
in wrongs, nothing overcomes and wins ground more. It is the best vic-
tory; you overcome in the heart of the party that wrongs you, you melt it,
dissolve it, and ' heap coals of fire upon his head ; ' you overcome in the
eyes of others, and are in their esteem above him, and he under you. So
David overcame Saul's conscience, 1 Sam. xxiv. 17, 18, when he had Saul,
his enemy, that sought his life, at an advantage, and some bade him kill
him when he was asleep, yet he spared his life and forgave him. This
mightily convinced Saul, and drew this confession from him, ' Thou art
more righteous than I, for thou hast rewarded me good, whereas I have
rewarded thee evil,' ver. 17. And, vei\ 19, ' For if a man find his enemy,'
says Saul, ' will he let him go well away ?' He looked upon his own
heart, and saw he could not have found in his heart to have done this, and
few men else would have done it. Such bowels of mercy ai'e proper only
to God's elect. Such a person indeed will savour and smell of prayer, and
having gotten God into his heart, the gleam of his presence with him will
appear in everything he doth. It will compose the heart, and compose the
countenance also, and thy conversation, and cause all to shine, that men
shall say of thee, the contrary to what Job's friends said of Job; when they
saw him impatient, they said, ' Surely this man restrains prayer from the
Almighty,' but they shall say of thee. Surely this man prays much, and is
abundant in it, his carriage all day long is so heavenly.

Labour also to humble thyself, and to mourn and confess thy sins with
much and daily godly sorrow ; for humiliation removes the shame that
comes by sin, which covereth another's face, and which daunteth another's
heart; but thou ' wilt shew thyself thereby clear inthis matter,' as 2 Cor.

Chap. YII.J in tue heabt and life. 289

vii. 11 ; and God also dwells in an humble heart, and draws nigh to him ;
and so God's presence appears more in such an one, and God also will
' lift up him that humbleth himself under his mighty hand.'

Labour also to make peace betwixt others and God. This will make thy
steps beautiful in their eyes, when they discern thou aimest at their soul's
good, and sanctifiest the Sabbath strictly ; for that day, by reason of the
duties of it, is a glorious day, Isa. Iviii. 13 ; that day is as a Christian
parliament day, wherein he rideth in his robes, as it were, and the majesty
of God will appear in thee all the week after. So also be much in holy
conference of the things that belong to the kingdom of God. Ps. cxlv.,
David, speaking of the saints, says, ' They shall speak of the glory of
Christ's kingdom, and make known to the sons of men the glorious
majesty of his kingdom.' Speak great words of God, your interest in
him, privileges by him, and what glorious things are laid up for those who
love him.

But then, 3, be sure you say and do. For the want of this the Pharisees
lost their authority in the hearts of the people, and Christ won and gained
it from them. As Paul says of himself, that he would make it appear that
he was powerful not only in writing, but that he was so in presence also,
so do you endeavour to express more power in your lives than in your
speeches ; as Christ did not often in plain words tell them so much that
he was the Messiah, but, says he, ' Let my works testify.' As man never
spake as he did, so never any man did the works he did. Endeavour to
be mighty in word and deeds also, Luke xxiv. 19. As kings will not
dispute but do, so do you ; do not stand talking only of the majesty of his
kingdom, but, as David said to Solomon, ' do it,' 1 Chron. xxviii. 10,
that all may come from you tanquam in verho regis et sacerdotis, you
being kings and priests to God your father ; and let all your principles of
holiness appear to be with you, as the laws of the Medes and Persians,
which you never turn or go from, but are in-evocable. This will preserve
and maintain majesty indeed, as it doth majesty in a king.

•4. Do all you do with as much reality and fervency of spirit as you can;
— ApoUos is said to be a mighty man, not only in regard of his eloquence,
but fervency of spirit also. Acts xviii. 24, 25 — that men may not see light
only shining before them, but feel heat, and vigour, and energy also in you.
John was a ' shining and a burning light ; ' it is not shining light only, but
it must be burning light that confoundeth wicked men. There is light in
the work itself when it is done, but the heat lieth in the spirit and manner
of doing it : be ' fervent in spirit, serving the Lord ; ' contend earnestly,
put forth your might in whatever you do, as Solomon says, Eccles. ix. ; ' be
zealous of good works.' Press to the mark, as aiming and endeavouring
to reach as far as possibly you can ; labour not to do much only, but to
have your spirits shine much in that which you do, that, as the darkness
of Egypt was not discerned only by the eye, but was felt also, so let the
light of your works not be seen only, but let them be felt also ; express
seriousness and reality in all, else they will think, as they do, that you act
but a part. Actors on the stage, though they act the parts of kings upon
the stage, yet who fears them ? There appears no majesty, because they
do but act, and have not the spirit of kings, nor the affections of kings,
though they take on them for a while the person, state, actions, and speak
the swelling words of kings.

5. Endeavour to do all with sincerity, aiming to manifest holy ends in
all, and manifesting and laving aside of vour own ends and aims. Thus

290 OF GOSPEL HOLINESS [BoOK III.

Paul did approve himself to men's consciences, 2 Cor. iv. 2, 'We have
renounced the hidden things of dishonesty.' He had no secret ends and
aims, no underhand projects for himself; nor have we 'walked in crafti-
ness ' (unless it were to win their souls, as he says elsewhere), ' but by
manifestation of the truth, commending ourselves to every man's con-
science,' and to God also, 'in the sight of God.' And therefore, see how
he endeavours to manifest and clear to them through that whole epistle,
that he sought not theirs but them, and did preach the gospel freely to
them. And so also in the 1st chapter of that epistle, ver. 12, 13, ' Our
rejoicing,' says he, ' is this, the testimony of our conscience, that in sim-
plicity and godly sincerity' {ilXr/.Dmia, jjerspicuitatelanimi, with a mind you
might see through) ' we have had our conversation in the world, and not
in fleshly wisdom ; ' that is, we have endeavoured to shew we have had no
ends of our own (for fleshly w^isdom will still be progging for itself) ; as
Job says, chap, xxii., a worldly wise man is profitable to himself, but still
the event hath shewed that God was our aim, and we have walked in godly
sincerity, and this with such plain-heartedness and cleanness of mind, that
you might see through us in all our actions. And ' we write no other
things to you than what you read and acknowledge ; ' that is, what we now
say of ourselves by writing, you have formerly read in our actions and
conversations ; and you do acknowledge it, dvayivudKiri, recorjnoscitis, you
may remember it was so, you know so much already, and may now remem-
ber that this is true ; and so ' I hope you shall acknowledge,' that is, have
cause to do so, ' unto the end.'

6. Be constant and even in your courses ; walk not unevenly, but steadily.
The primitive Christians, who, as I said before at the first, won so much
lapon the hearts of the people, are said to have ' continued in the apostles'
doctrine'; and that 'well-doing' whereby, 1 Peter ii. 15, we should 'put
to silence the ignorance of foolish men,' notes out a continued act of well-
doing. Kings who sometimes take state on them, or any superior else,
and then neglect it as much another time, lose majesty by it : Qui servut
constantiam, servat dignitatem, vincet aliquando jiertinax bonitas. Gamaliel
gave this sign and aim to know whether they were of God or no, if they go
on and hold out; if not, they will come to nothing, says he; and constancy
therefore overcomes and convinceth, because it argueth reality ; for it is
impossible long wholly to dissemble and act a mere part. The heathen
could say of their Fabricius, by reason of his constancy, that virtue was
incorporated into him, so as it was as possible to turn the sun out of its
course as him out of his way of virtue.

7. Let Christians be unanimous and communicative each to other ; this
we have commended to us by the example of those primitive Christians
who grew in favour with the people : ' They continued in the apostles'
doctrine and fellowship, and in breaking of bread and prayers,' Acts ii. 42,
' and fear came on eveiy soul,' ver. 43. For, as David says, Ps. xiv.,
' God is in the generation of the just.' God is in every one of them ; but
when there are more together, there is more of God among them, and he
shines more. An army of kings banded together, strongly cleaving and
entering into mutual leagues (as when the people of Israel came out of
Egypt), a fear must needs fall on the nations about them. They fear your
face, and they fear your prayers as cannon shot from heaven. ' Hereby
shall all men know that ye are my disciples, if ye love one another,' if you
cleave together ; by this they shall know that God and Christ is in you.

Last of all, I will give you a caution or two.

Chap. YIII.j in the heart and life. 291

1. If you woiild proservo authority in wicked men's hearts," have no
fellowship with them in tho unfruitful works of darkness ; distance re-
proaches them, and keeps authority in their consciences ; hut ' reprove
them rather,' says tho apostle, Eph. v. Nlinia famlliaritas contemptum
parit, they will espy out your weaknesses, and work upon them.

2. Take heed of violent passions, rash anger, impatiency. . As they come
from weakness, so they will weaken you in their hearts ; such passions
make servants control their masters, children their parents. As drunken-
ness is to reason, so arc violent passions to grace ; they are a short drunken-
ness, and so exposeth you to contempt ; as Noah, when he was drunk,
Ham mocked him though he was his father, for ho then discovered his
nakedness and shame, and so dost thou in thy passion.

3. Take heed of earthly-mindedncss. It were debasement to a king,
and would lose of his esteem and majesty, to load muck-carts every day ;
so you who are heirs of heaven, it must needs debase you to lade your-
selves with thick clay. Let your affections, your conversation, be in
heaven, where your treasure is ; magnify not earthly things above their
own rate, as the world doth. Alexander knew Porus to be a king by his
contemning all things. Do not fear men, as kings do not ; contemn the
pleasures of Egypt, as Moses did. Nebuchadnezzar left his throne and
fed amongst beasts ; his glory then departed from him.

4. Take heed of falling into scandalous sins ; like Delilah, it will shave
thy hair, and then thou Vilt be as another man, and the Philistines who
reverenced thee before will mock thee. Going up to his father's bed did
lose Reuben his excellency. As Tamar said to Amnon, thou wilt be as one
of the fools of Israel, and they all will laugh at thee as at a fool, and whither
will thy shame go ? Thou thereby strengthenest the hands of the wicked,
and they will say, Behold, he is become as one of us.

CHAPTER VIII.

Motives to evangelical obedience from this consideration, that it is the great
design of the gospel to promote the life, and power, and practice of godliness.

But be ye doers of the word, and not hearers only, deceiving ■your own souls.
—James I. 22.

Holiness of heart and life is urged upon us, as we stand in relation to
the word of God, as written and engrafted in the heart, which holiness in
other Scriptures is called, ' obeying from the heart that mould of doctrine,'
that is, answering it in the life. Here in the text it is called doing of the
word. James spends most of this epistle upon it to urge it, and to shew
the vanity of that religion which is destitute of it. Now by doing the word
in a large sense, not simply outward obedience is meant, but the whole
conformity to the will of God in the inward and outward man ; it is a con-
formity to all that the word exhorts to. Now the word exhorts to faith, to
change of heart, to inward sanctification in the will, as well as to a godly
conversation, and so all inward holy dispositions and motions are doing the
will of God. Thus the whole building from top to bottom, faith, and both
inward and outward holiness, are called doing by Christ : Mat. vii. 24,
' Hearing my sayings,' says Christ, ' and doing them, is to build on a rock,'
namely, on himself. The reason is, because doing hath relation to com-

292 OF GOSPEL HOLINESS [BoOK III.

mand. Now his command is to believe, 1 John v. 13. Faith is therefore
called ' the work of God,' John vi. 29. It is indeed the work of all works,
and so to increase in habitual grace, faith, knowledge, &c., is called doing :
2 Peter i., ' If these things be in you,' says he, ver. 8 ; but he says, ver. 10,
' If ye do these things.' When Paul disputes, as we do against the papists,
that no man is justified by works ; what ! doth he mean external works only ?
No ; but he excludes from our justification our whole righteousness, both
root and branch, the inward as the root, and outward as the branches,
because under works of the law is comprehended a complete conformity to
the law, and to what the law requires, and so he means hereby inward as
well as outward holiness. For when the law says, Do this, it therein com-
mands inward holiness in doing, as the root of doing, or the law is not
fulfilled. And thus when the law forbids any evil work, it forbids original
sin as well as actual, for law binds the whole man.

1st. It is the end of the word to enjoin such entire holiness. 1 Tim.
i. 5, ' Now the'end of the commandment is charity, out of a pure heart, and
a good conscience, and faith unfeigned.' The apostle in that chapter
reckons up many particulars, and concludes, as if he had not mentioned
all : ' K there be anything else contrary to sound doctrine, according to the
glorious gospel.' He concludes in general, to involve all particulars not
enumerated, and he calls it the glorious gospel, as that whose gloiy would
not love iniquity. Now, says he, the end of this commandment is love to
God and man, out of a pure heart sanctified inwardly, and rightly directing
it, and for pure ends, all which unfeigned faith worketh in him that believes.
This, yoa see then, is the end of the command, and this is one end of
believing the gospel if in truth. And his scope is to compare this doctrine
with Jewish fables and tradition, ver. 4, which consisted in speculations
and disputes ; whereas all our doctrine, in every part of it, tends to practice;
and this is the glory of our religion, that all the truths of it tend to holi-
ness and godliness, and are practical, or strengtheners of us in practice.
The incarnation of Christ, God manifested in the flesh and ascended to
glory, is termed the great ' mystery of godliness,' and the whole doctrine
of the gospel is called the ' doctrine which is after godliness,' Titus i. 1,
1 Tim. vi. 3. For that is it which it all tends to, and all truth is practical ;
therefore John calls it ' doing the truth,' 1 John i. G, a strange phrase to
a speculative philosopher, and ' walking in the truth,' 2 John ver. 4. In the
epistle to Timothy, the apostle Paul had spoken of exhorting servants and
masters to their respective duties ; for indeed every truth in the gospel,
savingly known, will have influence into the actions of all relations, to make
men conscientious in performing them, and holy in them. He instanceth
but in one kind, to shew the like in all the rest, and to shew the glory of
all sound doctrine in that respect. The same apostle, Titus ii. 1, calls the
gospel sound doctrine, because it tends wholly to soundness and integrity,
and to make the whole man such in all and every part of him, and to keep
every one in their duties ; as aged men, ver. 2, aged women, ver. 3, young
men, ver. 6, servants, ver. 9, 10 ; for the grace of God, namely, the gospel
of grace, teacheth men all these duties. And because this is the professed
end and scope of all the doctrine of Christianity, and of the word held forth
by the professors of it themselves and in the nature of the thing itself,
therefore if men profess the truths of it in any kind, thereby difierencing
themselves from other men, and yet prove faulty in their lives, presently
the word is blamed by others : Titus ii. 5, ' Let wives be obedient to their
husbands, that the word be not blamed ;' or as you have it, 1 Tim. vi. 1,

Chap. VIII. J in the heart anu life. 293

' that the name of God and bis doctrine be not blaspbemed.' Not only
the name of God, but even bis doctrine is mentioned ; and wby ? But
because it is expected all bis doctrine sbould tend to boliness, and to make
all relations (for of servants be there speaks) holy. And on the other side,
walking bolily in all relations is said there to adorn the doctrine itself, as
well as to glorify God. Thus every defect and miscarriage lights on the
word and the truths professed, as being such truths which teach men other-
wise ; and all boliness tends to glorify the word, as that which is the great
design of it. And indeed all holiness and obedience is but the holding
forth in the conversation that word of life which is in the heart, and cbangeth
the audible word into a visible work. The saints are as ' lights in the
world, holding forth the word of life,' Phil. ii. 15. As grace is but the
word engrafted, so obedience is but the word held forth. When the apostle
says you shine as lights, he makes use of the same word used by the
Septuagint, Gen. i., for the heavenly lights ; for as the light that is in the
stars is ordained to be held forth to the world to quicken things below ; and
as the gathering together of that light, which was scattered by the first
day's creation over all the mass of matter, into those bright globes, the
subjects of it, was the work of the fourth day ; so God in the new creation
hath taken that light which is diffused through bis word, and bath gathered
it into the hearts of his saints, to give light to a dark world. The word in
the heart is as the light seated in the stars, which is called hu; and the
shine of it, lumen, is the outward splendour of it ; and as light in the stars
is ordained for shining to others, so is the word to be held forth in obe-
dience, that it might the more enlighten men. And unto this difference of
lux and hwien, I'ufht and sluninfj of that light, the grace in the hearts of the
saints being as the light, and good works as the shine of it for which that
light is ordained, Christ's speech imports (and the apostle, as some think,
alludes to it), ' Ye are the light of the world : let your light so shine before
men, that they, seeing your good works, may glorify' God the author of
that light, and that so you ' may glorify your Father which is in heaven,'
Mat. V. 16. The like expression we have, James iii. 13, ' If any man be
endued with knowledge, let him shew out of a good conversation his works.'
A good conversation, full of good works, is the best demonstration of know-
ledge ; it is a knowledge shewn forth, and therefore it hath the same
effects that preaching the word hath : 1 Pet. iii. 1, if not ' won by the
word,' they may be ' won by their good conversation.' So God tells us
also, Isa. xxix. 23, 21, ' When they see my children, the work of my
hands' (God's workmanship \^ them created to good works), ' they that
erred shall learn doctrine, shall come to understanding by it.' The end of
the word is, not to fill men's brains with knowledge or speculations,^ but it
is altogether practical. It gives rules for all actions of men, 2 Tim. iii. 17.
The Scripture was written ' that the man of God may be perfect, throughly
furnished to all good works.' The Scripture is not Uke a philosopher's lec-
ture, that discourseth of the heaven, and the earth, and nature of all
things ; but it is a school of action, that gives directions and rules for all
sorts of Hfe, and motives enforcing them. God in bis word hath conde-
scended to give directions and prescriptions about the meanest, lowest
actions of man's life ; and to what end ? Because the religion it teacheth
consists in doing : ' that you may hear and do,' Deut. xxx. 12. And God
singleth out the ignorant and foolish of the world for his scholars, and bath
revealed this mystery unto babes, and concealed it from the prudent. Had
he intended only to teach matters of knowledge and speculation, he would

294 OF GOSPEL HOLINESS [BoOK III.

have singled out the rarest wits of the world, and have poured out all sorts
of knowledge to fill them ; but he hath stuffed his whole word with exhor-
tations, directions to practice, and made all knowledge and mysteries in it
but subserve to it ; and he hath scholars answerable, the foolish of the
world. And why ? Because they are capable of doing his will as the
wisest. They can love, fear, and obey him as well as the wisest. It is
therefore practice he aimed at in all the word he hath delivered ; and ' he,'
says Christ, Mat. xii. 50, ' is my mother, brother, and sister, that doth
the will of my Father.'

2dly. To do, and to be active in God's word and law, is the end and per-
fection of the reasonable creature, and of all the abilities God hath given
man : Eccles. xii. 13, ' To keep the commandments is the whole of man.'
So it is in the original, which is more emphatical than to say, ' the whole
duty of man.' It imports that this is the adequate end and perfection of
man, all he serves for, all he was made for. Man's soul is an active spirit,
made for doing and action, and never doth nor can lie still from that
instant it first began to think or desire. As the heart in the body sleep-
ing and waking never ceaseth motion, the soul much less, but the pulses of
its thoughts and desires are always beating. God himself is pure act : John
V. 17, ' My Father worketh hitherto, and I work.' And the nearer any
creature comes in its degree and rank of being to God, the more active we
see it to be. Heavenly bodies that are in place nearer to God, the third
heavens being his throne, how active are they ; they never cease moving : the
sun ' rejoiceth as a giant to run his race.' Now the perfection of the acti-
vity of all these lies in this, that they all are in their actions subject to a
law, an ordinance, a statute of God, which they keep ; and from this con-
sideration concerning them and other fellow-creatures doth David raise
himself and others unto obedience, Ps. cxix, 89-91. His scope is in that
psalm, and round about those verses, to shew that himself, a king, and all
that are truly righteous, do live and act by the law and word ; and he con-
firms himself and them in their obedience and allegiance, by what is com-
mon with them to the whole creation. God hath not (says he) given a
word, a law and ordinances, and institutions only to men, but his word is
established in heaven, and all the stars observe his ordinances, and are his
servants ; and which is the wonder of it, they continue to this day according
to his ordinance. These heavenly peers, from the sun to the least star,
never transgressed the least constitution of his during three thousand years
(as this place gives testimony in David's time) nor during two thousand
and an half to our times. There is not a st^r hath crept an hair's-breadth
out of the stage and course God set it in to run ; the sun nor moon never
failed (but when God once or twice extraordinarily commanded them in
Joshua and Hezekiah's time) of the minute appointed them for their going
down. It knows its going down, Ps civ. 19, it moves, it winds about
from one end of the heavens to the other, from south to north in a peer ;*
and yet when it comes to the tropic, twenty-three degrees from the equi-
noctial, which is twice in the year, in summer when at the highest, and in
winter when at lowest, it stirs not an hair's-breadth further, but returns
back again (as a servant or confined person that is limited in his walk and
pale), though it hath the whole heaven before it to expatiate in ; yea, and
though it walks about the world in a day. David gives the reason of it ; it
is God's servant. And the souls of men — as they are more active and
more noble, so they needed more rules and laws to regulate their actions.
* Qu. ' year'? — or perhaps ' pear'? a pear-sliaped, or elliptical figure. — Ed.

Chap. VIII.] in the heart and life. 295

The soul hath as spacious a course as the sun in the heavens. ' The law
of God is exceeding broad,' says David, to sport and delight ourselves
therein, as the great waters are to the whales to play, and tumble up and
down in them ; and yet this noble creature, which in activity exceeds all
other of this world, is not lawless ; but its perfection lies in this, that all
its activity be exercised in the law and word of God, as the rule of it.

3dly. It is the end of inherent grace in the soul, and of our union with
God, that we should be doers of the word, as needles are touched with a
loadstone, that they may point due north. Sin is a weakener, and yet we
see how active it is. How mad are men of their sports ; they sleep not if
they have not done mischief, and ' commit uncleanness with greediness,'
Eph. iv. 19 ; and yet the life of sin is but deadness. But grace is Hfe : 'You
hath he quickened,' Eph. ii. 1 ; it is strength : * Strength in the inward
man,' Eph, iv. ; a hkeness to God, and therefore active: 'A workmanship
created to good works which he before ordained we should walk in,'
Eph. ii. 10.

4thly. As an holy activity is the nature of grace, and the soul of it, so
the perfection of it ; as it is the health of the body to act and stir according
to the laws of nature, as to eat, drink, &c. Grace is called ' the perfect
law of liberty,' James i. 25, and it makes the man of God [perfect], so that
he who continues in it is blessed in his deed : Prov. xvi. 17, 'He that keeps
his w^ay keeps his soul ;' he that goes out of it is robbed of it. His fruit is
in holiness, and ' in keeping the commands is his great reward.' Yea, the
word itself, so far as you receive it into your hearts, is an active thing. If
you have it but in your consciences, you cannot be quiet for it, it will put
you upon doing, and it will accuse and excuse accordingly, as you obey or
disobey it: Kom. ii. 15, It ' shews the work of the law written in their
hearts,' and it works there, and all truth would break out in practice, if
men did not ' imprison it' (so Rom. i. 18, the word imports). But if it
have a place in the heart and the aifections, it shews itself to be ' the word
of life' indeed, Philip, ii. 16, that would break out into the life. It is quick
and powerful ; ' Thy word was as fire in my bones,' says the prophet, Jer.
XX. 9, ' and I was weary of forbearing, and could not stay.' You carry
fire in your bosoms, and fire will not be smothered.

296 OF GOSPEL HOLINESS [BoOK IV.

BOOK IV.

The danrjer of a loose, careless, and unfruitful profession ; or the danger of
mens living under the disjmisation and enjoyment of the ordinances of the
oosjjel; viz., the preaching of the icord, the sacrament of the Lord's supper,
and church communion, if they live in sin, indulge their lusts, or be unfruitfxd.
— Two cases resolved: 1. How far a regenerate man is capable of sinning
against knowledge : 2. Wherein the sin against the Holy Ghost differs
from other sins against knowledge.

CHAPTER I.

The text in Heb. vi. 7, 8, explained, with some observations from. it.

For the earth which drinkcth in the rain that cometh oft upo?i it, and bringeth
forth herbs meet for them by irhom it is dressed, receiveth blessing from God:
but that which beareth thorns and briers is rejected, and is nigh unto
cursing ; whose end is to be burned. — Heb. VI. 7, 8.

My design is to convince men of what great moment and consequence the
ordinances of God are to the souls of them that live under the dispensation
of them, for a blessing or a curse, according as they are fruitful and obedient
under them and improving of them, or remiss and negligent ; and by this
consideration, to move them to all strictness and holiness of conversation.
To this end I have taken this text.

1. The apostle speaks to professors that had long lived under the doc-
trine and means of salvation, who yet had made but small proficiency.
Thus he speaks in the foregoing chapter, ver. 12, ' WTienas for the
time ye ought to be teachers, you have need of one to teach you again
which be the first principles.' Yea, and they were fallen back to this (as
those words imply), to become ' such as have need of milk.' Whereupon
he exhorts them, chap. vi. 1, to ' go on to perfection,' namely, both in
knowledge and holiness.

2. And he lays before them the danger that professors ar'e in, if the means
of grace have not their due effect; and this danger he sets before them in
the example of many that have been enlightened and fall away, and are
never renewed again to repentance.

3. He represents the condition of men under a similitude of the earth
(to which he compares men's hearts), when it either proves fruitful or
barren. Those hearts that drink in the rain and bring forth fruit, have a
blessing to bring forth more fruit ; and, on the contrary, that earth or those
hearts that bring forth thorns upon often drinking in that rain, are rejected
and then cursed. The equity of this proceeding is taken from the same
and like law, that by the same reason the fruitful should receive a blessing,

Chap, I.] tn the heart and life. 297

by the same the unfruitful should have a rejection, for so both God and
man use to do with the earth in like cases. When man hath bestowed his
pains to till it, and God seconding man's labour hath sent his rain upon it,
and it brings forth nothing but thorns, then it comes to pass, and that
deservedl)', that man rejects it (as the word is) and God curseth it ; and the
end or issue of it, is to be burned, together with its thorns.

I shall now open the particulars of this similitude, and unto what the
allusion thereof should refer. Here is earth bringing forth of thorns, upon
having the rain falling on it, rejected, cursed, and whose end is to be burnt,
and the estate of men that fall away compared thereunto. What is there
in other scriptures ?

No one place will help us to understand all of these jointly, but some
places will give light unto the one, some unto the other.

More immediately Paul had in his eye the parable of our Saviour concerning
the thorny ground : Mat. xiii. 22, 23, ' He also that received seed amongst
the thorns is he that heareth the word; and the cares of this world, and
the deceitfulness of riches, choke the word, and he becometh unfruitful.
But he that received seed into the good ground is he that heareth the word,
and understandeth it ; which also heareth fruit, and bringeth forth, some
an hundredfold, some sixty, some thirty.' The thorny ground, the third
ground, as it is termed, notes out the highest sort of those temporaries
that fall away ; and answerably, it is the highest sort of those temporaries,
and the eminentest gifts of them, Paul had been speaking of : ver. 4, ' For
it is impossible that those who were once enhghtened, and have tasted of
the heavenly gift, and were made partakers of the Holy Ghost,' &c. And
as Christ there difi'erenceth a good hearer's heart (the fourth ground) from
this thorny ground, that the good earth receives the word, brings forth fruit
sixty and an hundredfold, so answerably in this place, the earth that is
fruitful is said to be blessed, that is, to bring forth more fruit, but that
which doth not is cursed and rejected. And again, as in the parable of
the thorny ground this is added, that ' they bring not fruit to perfection,'
that is, mature, kindly ripe, Luke viii. 14, so upon this place interpreters
have generally made the like observations, that of the good earth it is here
said, rixrovsa, it begets its fruits, brings them forth as a mature birth ; of the
other, the thorny, it is said, sxf ssouffa, it casts them out as abortive ; so
Gi-otius. And the diflerent cause of these events in both places is in like
manner resolved into the difference of the soil itself ; for in all these sorts
of grounds the seed sown is the same, the rain that falls the same ; but
there are said to be thorns in the one, that is, the roots of lusts remaining
unpulled up, and these grow up again after the tops have been cut off, and
insensibly draw away the sap, and so their hearts are never regenerated.
The other is a good ground or soil, where lusts are parted with, and the
heart changed, 2 Peter i. 14, and ' made partaker of the divine nature,
having escaped the corruption that is in the world through lust.' And thus
Paul distinguisheth of these here, declaring professedly, that those that fall
away never had true and saving graces : ' We hope better things of you,
and things that accompany salvation,' instancing in their ' labour of love,'
which the enlightenings in those other had not. Paul's hope of these
hearers, that the issue of them would be different from the other, lay in
this, that although their standing at a stay and not thriving was a shrewd,
ill sign, yet notwithstanding that, he believed that they should never so
apostatise as those others had done, because this apostasy befalls only those
that never had honest and changed hearts, nor a work that had salvation

298 OF GOSPEL HOLINESS [BoOK IV.

in it ; but lie hopes better things of them, and to have been wrought in
them, and things that have salvation annexed to them ; as if he had said,
When I consider that first work upon you, how sound and thorough it was :
Heb. X. 32-34, ' When I but call to remembrance the former days, in
which, after ye were illuminated, ye endured a great fight of afflictions ;
partly, whilst ye were made a gazing- stock both by reproaches and afflictions ;
and partly, whilst ye became companions of them that were so used. For
ye had compassion of me in bonds, and took joyfully the spoiling of your
goods, knowing in yourselves that ye have in heaven a better and an
enduring substance.' He knew God would certainly revive them again;
but yet in the mean time, to quicken them, he lays before them, and minds
them of the example of those that fall away.

2. That other part of the similitude, ' the earth that brings forth thorns
is nigh unto cursing,' alludes manifestly to the state of the earth before the
fall, and after the fall, compared together. Before the fall, the earth was
so blessed of God, that it was fruitful with very small pains, by virtue of
that first word of blessing. Gen. i. Paradise is termed the garden of God,
because so eminently blessed of God. And thus it is with man's heart: his
soul was planted, in the original constitution of it, a paradise unto God,
planted with a right seed, out of which all graces rose up and grew, and
man so long inherited a blessing from God ; but faUing from God, then, on
the contrary, to shew how cursed man himself was, God cursed the very
earth itself to bring forth thorns. Now as Adam was a type of Christ,
and his world of Christ's world, so even this instance also represents what
falls out under the dispensation of the gospel. Although man be fallen in
Adam, yet to them that live under the gospel God sends his word and
Spirit to manure them onco more, and try if they will be fruitful (so you
have it both in Isa. v. and in the parable of the vineyard) God sends
messengers and dressers early and late ; and now the second time of itself
it brings forth thorns, then (as of trees, Jude says, ver. 12) it is ' twice
dead,' and so twice cursed, first in Adam through his fall, then by their
falling from a second work which they have lost.

3. For that other piece of the simihtude, ' whose end is to be burnt.' It
may be an allusion to the condition of the earth in Sodom and Gomorrah ;
for as the inhabitants of those cities are made types of men under the
gospel, Jude 7, so here their land or earth may also be supposed to be so.
Now, Gen. xiii. 10, it is said of that land for the fruitfulness of it, that it
was * watered as the garden of God.' So then, as the inhabitants of that
land, the men of Sodom, are in Jude made ' examples of the vengeance of
hell fire,' so the curse that befell that earth for their sakes, that was once
the nearest resemblance of the earth in the state of innocency, may be con-
sidered to have been singled out by God to make it the shadow of the hearts
of those most eminent professors, whom proving unfruitful, God above all
other curseth. For, lo, this place and soil is not only turned into a barren
wilderness, as the psalmist threatens, but into a lake (as hell is called) of
brimstone. The vapours which arise out of it do kill all the birds that fly
over it ; and the apples that grow on the banks thereof to this day are a
proverb, * apples of Sodom,' looking fair, but falling to dust when touched,
and all things burnt and blasted. And unto this earth, thus cursed and
burnt up, doth the apostle here compare the hearts of the apostates cursed
for being unfruitful and unworthy, abusing the means of grace.

4. There is one thing yet more that, in prosecution of this similitude,
he compares the means of grace which these enjoy unto: (1.) rain ; (2.) the

Chap. I.] in the heart and life. 209

tillage or manurement of it, ' the earth that oft drinks in the rain, and is
dressed.' This of the rain I know some apply to the preaching of the
word, which is compared by Moses to the rain, Deut. xxxii. 2, and Isa.
Iv. 10 ; yet I rather take it, "that here the apostle doth in this intend two
sorts of means vouchsafed to men's spirits, whereof the one he compares
to the rain which comes immediately from heaven, the other to that of
man's work in manuring and tilling the earth — so noting out distinctly
inward influences, illapses, and dews of the Spirit by the rain ; and denoting
means outward dispensed by man's ministry by the other, as sacraments,
preaching, admonition, or the like. And my reason is, because look as
the things themselves in the similitude itself are different, the rain is from
heaven, which God alone can give (who is thereby distinguished from the
idol gods that cannot give rain), whereas the dressing, planting, yea, water-
ing with waterpots, — Paul plants, Apollos waters, — are the works of man,
and so a difterent means from that of the rain which God gives immediately ;
so answerably, in the means or dispensations vouchsafed by God, signihed
by these unto men living under the gospel, I observe how Paul doth as
distinctly mention two sorts of them in the former part of his discourse :^
1. Inward, a being enlightened, a partaking of the heavenly gift, and of
the Holy Ghost. 2. Outward, teachings by men, Heb. v. 12, which also
that passage, having ' tasted of the good word of God,' that is, of the
gospel as preached by men, implies. And so the two parts of the simili-
tude of my text (verses 7, 8) correspond fitly with those two parts of
dispensations by God vouchsafed (verses 4-6), for even unregenerate men
partake of the Holy Ghost, as rain and water from heaven, and it falls as
the rain both on the hearts of bad as well as good.

I shall now add two sorts of observations, whereof the one concerns the
ground that is cursed, the other the good ground, where true grace accom-
panying salvation is wrought.

Ohs. 1. First concerning the bad ground that is cursed, observe, that in
carnal hearts all influences from heaven and means outward administered,
do but nourish self, and in the end their lusts, although by accident, as
Paul speaks of the law's causing sin, Rom. vii. 7. The rain causeth bxiers
to grow as well as corn and fruits, and a poisoned plant turns the rain into
poison. Thus men turn grace into wantonness and presumption, and the
power of men's lusts prevail over all such enlightenings. The thorns did not
only overtop, outgrow, and choke the gifts and graces given, but did convert
and turn the actings of those gifts into thorns. The rain rots dead oaks
in the end, and so do the means these.

Obs. 2. That God, in rejecting such as are more deeply enlightened,
proceedeth by degrees, and not until they have oft drunk in much means.
So also the parable of the fig-tree holds forth, Luke xiii. 8 ; he first stayed
two years, then afterwards one year longer, and digged and dunged it. He
goes on by degrees : as, 1, he deserts it, which is here intimated by being
nigh to cursing, that is, by withdrawments, in comparison unto what he
once aftbrded in drawing nigh to them ; then, 2, he curseth with final
rejection, if they become such as God hath no pleasure in, which he shews
by being more strange to them ; yet he doth not presently curse thern,
though they are next door to it, as the word niyh here implies, and as it is
elsewhere taken, Luke xxi. 30, 31.

Obs. 3. That in this life God may curse such men, when it is a long while
after that they are burnt and cast to hell. That indeed is the end of all,
but it may come long after cursing. Thus the fig-tree. Mat. xxi. 19,

300 OF GOSPEL HOLINESS [BoOK IV.

stood above ground after it was cursed ; and thus God sware against the
Israelites in the wilderness long afore they died, ' that they should not
enter into his rest.'

The second sort of observations are concerning the elect, those that here
are supposed to have good hearts.

Obs. 1. That although they may stand long at a stay, and seem to go
backward, yet God will not take the like advantage of them in the end.
This is evident from this instance here. Many of these Hebrews that still
professed were such, as ' for the time they might have been teachers ;' and
yet they still needed milk, the lowest nourishment, they needed even the
first principles to be taught them. Yea, it is added in that 12th verse,
that they ' were become such as needed milk.' Even as old men that are
decayed come to live most on milk again, their stomachs are so weak, and
so are these too decayed in strength and appetite to things holy. These
deserved that cursing that was executed upon those others, that by such
degrees fell oti'; but yet the apostle says, ' We hope better things of you,'
for ' God is not unmindful of your labour of love,' &c., which they formerly
had. They had such a work, which (as he loved*) would again revive,
and yet he sets this severe dealing of God's with others before them to
quicken them, this being in itself an ill sign in any, and shewed they were
nigh unto cursing, and had best look to it. Solomon committed the same
sin against Jeroboam, whom God set up, that Saul did against David, and
yet God pardoned the one and cast off the other. And the reason is,
because God treats in his dispensations of grace to the one according to
the tenor of a covenant of w'orks, but with the other according to the
covenant of grace, which, Heb. viii. 9, 10, is differenced thus, ' Not accord-
ing to the covenant that I made with their fathers in the day when I took
them by the hand to lead them out of the land of Egypt ; because they
continued not in my covenant, and I regarded them not, saith the Lord.
For this is the covenant that I will make with the house of Israel, after
those days, saith the Lord : I will put my laws into their mind, and write
them in their hearts ; and I will be to them a God, and they shall be to
me a people.'

Obs. 2. That even to good hearts the blessing of much fruit is not at
first or presently vouchsafed, until they have oft drunk in the rain, and
then a blessing from God comes, as it is said, Heb, xii. 11, of affliction,
that ' aftencards it yieldeth the peaceable fruit of righteousness unto them
which are exercised thereby.' It is afterwards, not presently, and after
having been exercised thereby long.

Obs. 3. That the heavenly influence by ordinances compared here to the
rain, is not always violent or sudden, but gentle and sweet. It sends down
TO iii-'ov, moUiores ct minores r/uttas (so Hvperius observes the word here
used is), signifying that smaller rain that falls softly, wets and soaks in by
degrees, as Moses in Deuteronomy compares the word : ' Deut. xxxii. 2,
' My doctrine shall drop as the rain, my speech shall distil as the dew ; as
the small rain upon the tender herb, and as the showers upon the grass.'
And in Isa. Iv. 10, the word is compared both to the snow and the rain ;
the snow always falls gently and so soft, that if a man were blind he would
scarce discern its falling. The rain sometimes falls more violently ; and
the snow lies often long upon the gi'ound unmelted as it fell ; but then a
thaw comes and melts it, and it soaks by degrees mto the earth, and sei-ves
to make it fruitful as well as the rain. So ordinances work oftsn not so
* Qu. ' lioped' ?— Ed.

Chap. II.] in the heart and life. 301

much by violent but still impressions, as they alter the habit of the mind,
as a diet drink doth that of the body, and work not as vomits, purges, or
such like violent physic. For impressions that are violent have their
violence from the stirring of self in men's hearts (which is an impetuous
principle when once raised), and not from grace.

CHAPTER 11.

That our worthy and suitable Uvinrf under the ordinances of the gospel hrimfs
a blessing, hut the contrary a curse on our souls. — The danger of those who,
living under the preaching of the word of God, indulge their lusts, or are
unfruitful.

The last and main observation is this, that our worthy or unworthy
living under the outwaixi ordinances of the gospel, and those dews that
accompany them, especially the word of God, is of infinite moment and
consequence for blessing, or a curse unto men's souls ; and therefore men
should be wary how they deal with them.

I take in both sorts of means: 1. The rain; 2. The labour of the
husbandman ; and add especially the word, for he speaks there especially
of the doctrine of salvation. There are those that look for rain immediately
and alone from heaven, but they shall never have the benefit of it, if they
neglect or despise the means that are needful to make the ground fertile.
Paul plants, ApoUos waters, God gives the increase, but by their watering
and planting ; and therefore they ai-e said to be co-workers with God,
1 Cor. iii. 9.

To make the main observation good, I shall go over the instances of all
outward ordinances of the gospel, and shew the danger of neglect in making
due improvement of any of them.

1. In the beginning of the gospel and the first dawning of it, when the
kingdom of heaven was but at hand, John Baptist came preaching and
baptizing. ' The law and the prophets were until John, but now the gospel
is preached,' says Christ, Luke xvi. 16, and one seal thereof, and but one,
viz., baptism, was administered together with it. Now see and consider
what a more severe warning John gives thereupon, both to the receivers or
the rejecters of it. Now ' bring forth,' says he, ' fruits worthy of repent-
ance.' Now nothing will do but fruits worthy, that is, suitable, answerable
to the profession of repentance, which by so powerful a means and ordi-
nance God called for and required. By fruits worthy is meant, that they
should behave themselves like to true penitents (as, Luke xii. 36, the
phrase is), like unto men that wait. The words here in the text, ' fruits
meet,' help to expound it. Fruits meet are such that are proportioned to
the cost ; as when he elsewhere says. Walk worthy of the gospel, because
now God will not bear so long as formerly, for ' now the axe is laid to the
root.' If before, when you sinned against the dispensation of the law and
the institutions of it, God punished with temporal punishments, and did
only lop oft' the branches, and did not smite the root, the spirit, but the
outward man was then perhaps smitten, and it may be it was long first too ;
yet now the axe is laid to the root, that is (as I take it), to men's souls ;
for he compares the persons of men to trees, and the soul is the fountain
of life, as the root is to the body of the tree. In the old law men were
cursed in the field, and in the bushel ; but now they are cursed in the

802 OF GOSPEL HOLINESS [BoOK IV-

cburcli, at a sacrament or sermon. And he says 7}ow, to shew that God
will not stay long with the most of men, ere he strike their souls with
hardness and impenitency. Every word is in the present, the axe is laid,
not shall be ; every blow, inward check, and motion tends to ruin, if there
be not fruitfulness. The unfruitful tree is cut down, is cast into the fire,
as elsewhere it is said, ' He that beHeves not is damned already,' John
iii. 18. God takes less time to despatch men's souls, makes quick work
with them, and either hardens or softens them. These threatenings (I take
it) are not spoken of Jei'usalem's destruction, and rooting up the nation ;
that was forty years after ; but this here is threatened more speedily to
the persons he speaks to. ' Every tree in particular shall be cut down,
and cast into the fire, even to hell.' All this John says of his baptism, and
the doctrine that accompanied it, to forewarn them that if they took that
engagement upon them, they should consider what they did. But then the
Pharisees thought with themselves, if your baptism be such an edge-tool to
cut to the roots, we will not meddle with it, and so avoid the curse you
threaten. Hear what he says of them, and let all learn to fear and tremble ;
Christ says of the Pharisees, Luke vii. 30, that ' they rejected the counsel
of God against themselves, being not baptized of John.' This baptism,
thus requiring and obliging unto true repentance and regeneration those
that received it, was called ' the counsel of God,' because it was that which
by God's counsel or institution was appointed for their salvation. But
seeing that in the end and intent of it as appointed by God, it required
repentance and fruits worthy of amendment of life, they chose to reject it,
they slighted or rejected it, it was against themselves they did this, and to
their own ruin ; and so their rejecting of it God took more heinously at
their hands than others' unfruitfulness and impenitence that received it.

2. Of Christ's ministry, that followed upon John's, Luke iii. 16, 17, it
is said, ' He shall baptize you with the Holy Ghost, and with fire : whose
fan is in his hand, and he will throughly purge his floor, and will gather
the wheat into his garner,' &c. That fanning there is in this life, for it is
of the corn whilst in the floor (if you mark it), afore it be laid up in the
garner, heaven ; and by it is meant the speedy discovery and separation
that Christ makes by his Spirit of the spirits of men by spiritual judg-
ments for neglecting "the means, and thereby severing temporary believers
from true, leading them forth with the workers of iniquity. Others take
this fanning for that discovery which shall be made at the day of judgment;
but to me it seems clear to be in this life, whilst the corn is in the floor,
as the several degrees of this comparison do shew. The first whereof is
the bringing in the corn into the visible church or outward profession,
which in the analogy of this comparison is as the harvest. Answerable is
that speech of Christ, 'The harvest is great' — that is, many are to be
brought in — ' but the labourers are few.' ' The regions,' saith he, ' are
white to the harvest :' this was spoken when men yet stood as corn in the
field, not reaped, but ripe for it ; and the harvest was the bringing them
in. The next to this is that fanning here spoken of, and the thrashing and
fanning in the floor are the means used after they are come in. Then the
third and last thing is the laying them up safe in heaven till the latter day,
which is called ' gathering them into his garner.' Now, this fanning or
severing here in the floor is more expressly intended of temporaries than
of men loose or worldly ; for it is the chaff whom the fan is said to deal
withal, not the tares. And the harvest to which the preaching the word
is compared, calls men out from the world ; but this fanning is of the

Chap. II.] in the heart and life. 303

chaff brought in by the harvest, and it is severing it from the corn. So
then Christ prepares in this life for the day of judgment, severs, discovers
men here ; and he does it by the fan in his hand, the Spirit accompanying
his outward administrations, I shall close this of Christ's ministry •with
that dreadful prophecy of Malachi, prophesying of the ministry of John
Baptist that foreran, and also of Christ that followed. How terribly doth
he speak of both as of a day of judgment ! * Who may abide the day of
his coming ? and who shall stand when he appearcth ? for he is like a
refiner's fire, and the fuller's soap,' Mai. iii. 2. And in verse 5 saith he,
* I will be a swift witness against the sorcerers, and against the adulterers,
and against the false swearers.' And chap. iv. 1 he says, ' Behold, the
day cometh that shall burn as an oven ; and all the proud, yea, and all
that do wickedly shall be stubble.' This bright and hot season of the
gospel ministry and ordinances concluded the rejecters under a state of
hardness and condemnation more than ages before had done.

3. As to hearing the word preached by ministers to the end of the
world, Christ in many parables gave great warnings concerning it, but
more eminently in Luke viii. 18, ' Take heed therefore how ye hear, for
whosoever hath, to him shall be given ; and whosoever hath not, from
him shall be taken, even that which he seemeth to have.' Compare this
with Mark iv, 24, ' Take heed what you hear, with what measure you
mete it shall be measured to you, and unto you that hear shall more be
given.' He had shewed in the foregoing parable (as here in the text) the
state of the stony and thorny-ground hearers and professors, and his con-
clusion or inference from thence is. Therefore take heed how and what you
hear. I may add, from the drift and connection, take heed what kind of
hearers you be.

(1.) What kind, for of four sorts but one is good; and therefore be
solicitous that you have good and honest hearts, such as the fourth ground
had.

(2.) Take heed what you hear, Mark iv. 24 ; that is, take heed to give
answerable attendance to the weight of the matter, according as it falls out
to be delivered, for these are the ' great things of the law.' And he adds
a reason, ' with what measure,' &c. God deals in a proportion ; look what
from a sermon one gets and brings again with him to the next, that will
cause an increase by the next, else there is danger of a decrease.

(3.) Take heed Iww ye year ; and Christ's reason in Luke is, ' To him
that hath' (that is, useth that which he hath received by hearing well),
' to him shall be given.' For so Matthew, speaking of the talents, war-
rants us to interpret it : ' Whosoever hath not, from him shall be taken
away what he hath,' Mat, xxv. 28, 29. He that used not his talents is
said not to have it, which is thereupon given to others, even what thou
shouldst have had, but through careless neglect hast missed it.

Unto this so grave and solemn a caveat of our Lord and Saviour, add
the consideration of these dreadful properties and efficacies and operations
of the word set before us by the apostle, on purpose to make us know and
understand of what moment and consequence it is unto us, how we shall
have to do therewith; Heb. iv. 12, ' For the word of God is quick and
powerful, sharper than any two-edged sword, piercing even to the dividing
asunder of soul and spirit, and of the joints and marrow, and is a dis-
coverer of the thoughts and intents of the heart.' In the 2d and 3d
chapters and beginning of this, he had given abundant warning to take
heed of neglecting the word that was preached to them, and to enforce it

804 OF GOSPEL HOLINESS [BoOK IV.

in this verse, bids them consider what a word they had to do withal ; it is a
living word, it is a quick word, and an eternal word. And therefore, as
the apostle says, chap. x. 31, ' It is a fearful thing to fall into the hands of
the living God ; ' so say I of the living word, it revived the sense of sin ;
when the light of it came into Paul's conscience, ' then I died,' says he,
Rom. vii. As some metals will not melt till some other metal be put to
them, so nor will sins melt or dissolve into the conscience till the word
comes as fire and mingles with them ; and when God sets it on work again,
then it runs through the soul like hail shot, or like quicksilver.

It is a living word also in this respect, that it is eternal. You may
think it vanisheth with our breath, but it lives for ever, and your thoughts
will have to do with it for ever : 1 Peter i. 23, ' The word of God abides
for ever.' And if you ask what word it is, even that, says Peter, which
we preach to you. What if the word is conveyed and set on in that ordi-
nance of preaching, if it is written in the heart, it goes to heaven with
you ; if it is neglected, yet the Holy Ghost will bring it to your remem-
brance, and so it will abide and go to hell with you. You shall repeat
sermons enough there, and the sermons will be the doctrine, and all your
sins will serve for matter of uses of terror and dread for ever; Isa. Iv.,
' His word shall not return empty or in vain,'

2. The apostle adds in Heb. iv., that the word is mighty in operation;
as in its own nature it is all life and spirit, so it is in operation. It will
exquisitely torture, and become an executioner of men in hell: 'it divides,'
says he, ' between the marrow and the bones,' which expresseth the most
exquisite pains. God's wrath and his word do torment men for ever in
hell : 2 Cor. x. 6, ' It hath in a readiness to avenge all disobedience, when
your obedience is fulfilled.' He compares it there to an armoury of wea-
pons and instruments of death of all sorts, that are made ready (as the
Psalmist speaks) and laid up to be brought forth. And the apostle there
suggests to men's consideration what mighty eftects it will at last have in
avenging all disobedience, by what in the mean time it hath in converting
and bringing the godly into obedience, and in subduing their lusts. ' It is
mighty, ' says he there, ' in casting down strongholds, and high towering
imaginations.' Have you seen hurricane winds or earthquakes as they are
in some parts of the world, that overthrow towers to the very foundations,
tear up hills by the roots and throw them into the sea, toss up ships riding
at anchor like tennis balls, and hurl them upon the dry land ? Or have
you considered the power of lightning, when it breaks the bottles that hold
it, or thunder when it roars in the midst of heaven, blasting every green
thing where it lights, and withering them to a deaduess in an instant,
shivering the mightiest trees to splinters, dishevelling and tearing ofl' the
bark, drinking up the vital sap ? Such and so great (though not so visible
to the outward view or present sense) is the power of the word. ' The
voice of the crier cries, 'All flesh is grass,' and instantly 'the Spirit of the
Lord blows upon it,' withers all the glory of the world to a believing soul,
and ' every valley is filled, every mountain is brought low.' It tears men's
hearts rooted in evil (as low as the centre of them) from their dearest
lusts ; it makes their consciences to boil as a pot, and the waves thereof to
roar, and then with one word stills them, and calms the winds and the
waves, and they obey it, and the heart is pacified. As an hammer it
breaks the rocks, and as fire it melts the elements with fervent heat, melts
and dissolves the most rocky, stony, and stubborn heart to water, and
works it to such a softness as fits it to take any impression. Now the

Chap. II.] in the heart and life. 305

apostlo from hence argues (as you see) the operations upon the godly in this
world, in their conversions, to bring them to obedience ; and the same word
will be as mighty to revenge when your obedience is fullilled, the word hath
had its full work upon all the saints ; until then, these energies of it upon
the hearts of wicked men are suspended ; but then it will work as powerfully
another way, yea, more powerfully, in avenging, because it will take hold
of the whole that is in them, which is nothing but matter for it to work
upon ; and it will work at once, whereas on the godly it works gently and
but by degrees. Look, as strong physic, if it works not to purging out
humours, works out to death and tortures, so in the godly, their lusts are
purged by the word here, but in the souls of others it works pain and
anguish. ' He shall slay the wicked by the breath of his mouth.' This
sword which comes out of Christ's mouth (Rev., chap. i. and chap, xix.)
will cut (Acts vii. 54) to the heart, and divide between the marrow and
bones, and will be directed by his skill that gave it, and that knows
how to torture exquisitely by it, and who knows what parts are most
sensible, and who will apply it to them. Both the word of God and the
wrath of God are compared to fire : Jer. v. 14, * I will make the words of
thy mouth as fire, and this people as stubble, and they shall devour them.'
Fire came out of the witnesses' mouths. Rev. xi. 5, the word spoken by
them, which kindles the fire of hell in men's souls, and devours the adver-
saries ; and therefore take heed how ye hear. If you were to take some
desperate remedy that hath a danger in it, ends or mends (as quicksilver
in some cases), how wary would you be to take it right! Such is this
word, and every portion of it; therefore take heed how ye hear. Meu
feel not this now, nor do they imagine what a design God hath upon men
in this disposition of hearing and preaching. He prepares and lays a
train for the other world ; yea, and this instrumentahty serves to all his
designs upon the ungodly that obey not his word.

1. It prepares for the great assize at the last day, by sending out hue
and cry after wicked men, whose damnation pronounced slumbers not nor
lingers, 2 Peter ii. 3. It also makes inquisition for blood, adultery, and
all other sins, finds them out, and in God's name arrests the offender :
these things hast thou done, and thinkest thou to escape ? It is a swift
witness against the adulterer and forswearer, Mai. iii., because when they
go to commit these sins, it comes in and says, ' Thou shalt not commit
adultery,' &c. Also, it serves to bind men over to hell even whilst in this
life. As the truth of the gospel makes the believers free indeed, as Christ
says, John viii. 32, so it claps irons upon others, and binds them over to
the great assize. It is as the coroner's inquest that prepares the indict-
ment for that day ; as the devils are reserved in chains (as Jude speaks),
so wicked men by the cords of this word ; for whose sins we bind (if they
repent not) they are bound in heaven. The word makes men's mittimuses
for hell, that prison Peter speaks of, and wicked men resent this suffi-
ciently, which causeth their opposition against it. It is to them the
savour of death unto death, which sti'ikes them dead even here, as many
poisonous vapours in caves and caverns use to do.

2. At the latter day the word will do its office yet farther.

(1.) Then the word will be the discoverer of all sins known and un-
known. It searcheth the heart and reins, Heb. iv. It penetrates the
thoughts and intents of the heart ; and as a searching drug gathers all the
humours into the stomach, so will this word gather the sad remembrance
of all sins into the conscience; or as angels will gather together men's per-

VOL. VII. u

306 OF GOSPEL HOLINESS [EoOK IV.

sons, so will the word gather thy sins from all the four comers of the
world, in what place soever committed.

(2.) It will be men's judge: John xii. 48, 'He that rejecteth me, and
receiveth not my words, the word that I have spoken, the same shall judge
him at the last day.' As if Christ had said, I shall not need to judge, my
word will do it.

CHAPTER III.

The danger of those uho, leing partakers of the sacrament of the Lord's
supper, do by ungodly or unfruitful lives act contrary to the institution and
design of that ordinance.

Moreover, brethren, I uould not that you should be ignorant, how that our
fathers were under the cloud, and all passed through the sea ; and were all
baptized unto Moses in the cloitd and in the sea; and did all eat the same
spiritual meat ; and did all drink the same sjnritual drink (for they drank of
that spiritual Rock that followed them ; and that Rock was Christ): but with
many of them God ivas not well pleased ; for they were overthrown in the
wilderness. Koiv these things were our eocamples, to the intent ice should
not lust after evil things, as they also lusted. Neither be ye idolaters, as
were some of them; as it is written. The people sat doun to eat and drink,
and rose vp to play. Neither let us commit fornication, as some of them,
committed, and fell in one day three and twenty thousand. Neither let us
tempt Christ, as some of them also tempted, and ivere destroyed of serpiejits.
Neither murmur ye, as some of them also murmured, and ivere destroyed of
the destroyer. Now all these things happened unto them for ensamples: and
they were tcrittenfor our admonition, upon whom the ends of the world are
come. Wherefore let him that thinketh he standeth take heed lest he fall. —
1 Cor. X. 1-12.

The proper scope of this scripture is to set forth the high provocation
and extremity of danger for men to live in their lusts, while they profess
and partake of those two great ordinances, baptism and the Lord's supper.
The coherence and can-ying on of his discourse was this : In the 6th and
8th chapters, he had setly by many arguments dehorted them, both from
coi^poral and spiritual fornication ; the spiritual was the eating in the idol's
temple. Then, making a digi-ession in the 7th chapter, to decide cases
about marriage (which was appointed as the remedy against fornication),
in the 9th chapter he also closeth with a vehement exhortation unto the
subduing and keeping under of every lust ; ver. 25-27, ' Every man that
striveth for the masteiy is temperate in all things. Now they do it to
obtain a corruptible crown, but we an incorruptible. I therefore so run,
not as uncertainly ; so fight I, not as one that beateth the air: but I keep
under my body, and bring it into subjection ; lest that by any means, when
I have preached to others, I myself should be a castaway.' And this is
(as you read) of necessity unto the partaking of salvation. Now then, to
enforce both those particular exhortations against those two sins, as also
this general exhortation occasioned thereby unto an universal strictness
and watchfulness, he lays before them (and insists upon it) the gi-eat and
solemn obligation which their profession of having been baptized, and their
usual partaking and communication of the body and blood of Christ, did
put upon them ; yea, and he prosecutes this up and down, and leaves it
not till unto the end of the 11th chapter. And he enforceth the obligation

Chap. III.] in the heart and life. 807

which lies upon us Christians from tho evident example of the Israelitish
church in tho wilderness. And hero I observe how throughout tho epistles
of Paul, Jude, and Peter, the state of that church, when in the wilderness,
is more eminently set out, as the most lively shadow and typo of the con-
dition and state of the people of God under the gospel, because the whole
time of our lives after conversion is a passage from out of the state of
nature to tho heavenly Canaan. Now these Israelites enjoyed for sub-
stance the like ordinances unto those two of ours, baptism and the Lord's
supper, and yet indulged their lusts, yea, those very lusts from which he
had in those fore-mentioned chapters so earnestly dehorted these Corin-
thians, namely, idolatry, ver. 7, fornication, ver. 8, remonstrating how God
had in wrath, upon that veiy consideration of their living under such ordi-
nances, broken forth upon them, had overthrown and destroyed them, and
that therefore, under the gospel, the neglecters and profaners of these
gospel ordinances must proportionably expect a sorer and severer punish-
ment, by how much our ordinances exceed theirs in glory, evidence, and
spiritualness. This scripture therefore is punctual to this argument in hand,
and is indeed here handled tanqnain in prcrprid sede, as all other truths of
concernment for the most part are in some one designed scripture or other.

I shall draw forth all the several particulars therein, unto these five ranks
or heads.

1. That the Jewish church in the wilderness did enjoy, for the pith and
kernel of them (although the fleshly rind or shell was thicker and more gross,
and of a larger bigness than ours), the same ordinances of baptism and the
Lord's supper as we do now under the gospel ; for he terms them twice the
same in substance : ver. 3, ' They all did eat of the same spiritual meat,
and did all drink the same spiritual drink,' ver. 4. This sameness of them
was then represented in a near outward likeness and distinct resemblance,
even of the very two parts of our Lord's supper, as well as in a resemblance
of that of baptism. Our Lord's supper hath two parts, or rather a distinct
reiterated representation of Christ, in his body as food, in his blood as drink,
1 Cor. xi. 24, 25. So, in like manner, he finds out both these as distinct
in their dispensations then ; for the manna, the type of Christ's body, who
is the man from heaven, was their food, and their drink was the water out
of the rock, the type of that water and blood which came forth of Christ's
side, as John for the history of it avers with a great solemn note of observ-
aucy in his gospel, and interprets it for the mystery of it in his Epistle.
And you may observe again here, how that to the end he might thus more
evidently hold forth this sameness, and the parallel of their sacraments to
ours, he omitteth the mention of circumcision and the passover (which yet
were the standing ordinances of that church, both in the wilderness and
afterwards), because these, though the preceding types of our sacraments,
yet in respect of an outward likeness were more dark and cloudy. And he
chooseth rather those which were but occasionally and extraordinary, and
only in the wilderness. For as I said afore, that the estate of that church,
whilst in the wilderness, was the liveliest and most momentary* type of the
gospel times, so also those sacraments extraordinarily and peculiarly to
them administered, were types of these of ours. They came near the life,
both in the distinction of the parts of them, and outward resemblances to
every common eye and first view. The sprinkling or mizzling of the rain in
the cloud, and going through the water of the Red Sea, was even to the
vulgar view a visible baptizing. It had the resemblance and appearance
* That is, ' momentous.' — Ed.

308 OF GOSPEL HOLINESS [BoOK IV.

which circumcision had not, unless to a more spiritual artist's eye, that
could discern the proportions of the one and other. And again, their
eating manna as bread from heaven, and their drinking of that rock, doth
bear and carry more of likeness Jo our bread broken, and cup we drink of,
in the outward appearance thereof. And it is an argument of no small
weight against the papist, both for the number of sacraments, that there are
but two (because the Jews had but of these two sorts answering to our two,
but all, whether ordinary or extraordinary, are reduced unto two), as also for
the cup or communication of this spiritual drink as well to all the people of
God, without confining it to the priests or Levites, as of the bread, for so
in their dispensation of it it was typified. ' They did all eat the same
spiritual meat, and they did all drink the same spiritual drink, even as
well as all were baptized,' &c., which ingenious Estius seems to acknow-
ledge to be the mind of that ensuing passage, 1 Cor. xii. 13, ' By one Spirit
we are all baptized into one body, and have been all made to drink into one
spirit.' It alludes, says he, to the cup in the sacrament.

2. The apostle sets before these Corinthians, how greatly God was dis-
pleased with these Israelites that lived and continued in those sins, aggravated
and made far more sinful by the participation of such ordinances : ver. 5,
' With many of them God was not well pleased.' He says indeed no more,
but thereby means to express the highest displeasure ; as in like phrase he
speaks of apostates from God and Christ : Heb. x, 38, 39, * If any man
withdraw, my soul shall have no pleasure in him.' But is that all ? No ;
but of all other men in the world, God's wrath and fury doth smoke against
such a man, Deut. xxix., as of all men an apostate is most hated by him.
And as the reason of this so sore a displeasure, he insinuates withal that
one speech, that that manna and rock, &c., were Christ : ver. 4, ' That Kock
was Christ ;' that is, it signified, represented, and exhibited our Christ to
them, and it is therefore called a spiritual rock. As our sacraments are
not Christ bodily or personally, but spiritually, that is, mysteriously in
signification and representation to our faith, as was also the brazen serpent.
Jesus in the heavens, and that hung on the cross, is Christ personally;
the church, his body, of which he is the head, 1 Cor. 12, is Christ mysti-
cally ; the sacraments are Christ mysteriously or spiritually, so as in them we
see and behold Christ really and spiritually, partake of him, and have to do
with him as if we were present with him : Gal. iii. 1, ' Before whose eyes
Jesus Christ hath been evidently set forth crucified among you ;' that is, as
really as if he had been crucified among them, as he was once at Jerusalem.
One would wonder that so plain and express a saying, ' That Rock was
Christ,' should not have decided Christ's meaning in that like speech of his
touching the same thing, ' This is my body, this is my blood,' both being
spoken in the same sense, and no other. Now that rock was Christ signi-
ficatively and mysteriously, and the papists themselves dare not say the
rock was the flesh and blood of Christ transubstantiated. Hence then it
was that the Israelites in all their sinnings offered an open affront and con-
tempt to that Christ, whom sacramentally they did eat and drink every day,
and discerned not the Lord's body in it ; and therefore, ver. 9, they are
said to have tempted Christ, so as hereby it came to pass their sins were
not barely transgressions of the law which was given them, but they were
aggravated by this, that they therein undervalued that Christ, who was held
forth to them, though but in those shadows.

3. He sets before them the severity of the punishments that befell them,
which he alleged as tokens how highly God was displeased with them. For

Chap. III.] in the heart and life. 809

in those days God shewed and manifested the proportions or degrees of his
wrath upon men's sinning, by the visible and extraordinary punishments he
executed. His expressions of those punishments arc, ' they fell,' ver. 8,
' they were overthrown,' ver. 5 ; both do import violent deaths, as of
twenty-three thousand in one day. They died not as other men, but were
taken away in heaps by the immediate hand of God. Then again it is said,
' For murmuring they were destroyed of the destroyer,' ver. 10. Now
Heb. xi. 28 compared with this tells us that the destroyers were some of the
angels (whether good or bad I dispute not) who killed the Egyptians out-
right at the passover ; you find it also Exod. xii. 23 ; and thus in like manner
is this to be understood.

4. He plainly applies and bringeth all this home to the Corinthians, as
living under the same and more spiritual sacraments that represented Christ.

(1.) That he applies all this to them his preface imports : ver. 1, * More-
over, brethren, I would not have you ignorant, how that all our fathers
were baptized,' &c. ; that is, moreover, or over and above other considera-
tions afore delivered to move you to strictness, I would have you lay to
heart deeply the examples of God's former deaUngs with others, yea, of
those that were therein your fathers, and you their children, in whose sins
therefore if you tread, you, as their children, shall be sure to reap from
God punishments answerable ; as the threatening in the second command-
ment given about oi'dinances runs, ' I will visit the sins of the fathers on
their children.' And then in prosecution of this he further urgeth, that
they and these Israelites had the same, the very same, ordinances for sub-
stance which he inculcates twice, ver. 3, 4. And indeed the whole dis-
course is bottomed upon that supposition, and had otherwise not been to
the purpose, his scope being that they therefore must expect the same or
sorer punishments, committing the same sins, aggravated by this, that they
lived under the same ordinances. But yet, moreover, he brings all home
to them : ver. 6, ' Now these things were our examples,' or types of us, ' to
the intent we should not lust after evil things.' This nail driven thus home
fastens all upon them. These things zaXna, were ruro/ niJ^m, types [of usj.

[1.] Prophetical, for types have the nature of prophecies to be fulfilled
(as Adam was a type of Christ, Rom. v. 14), and so did foretell, that under
the gospel many professing strictness of religion and conversion, which was
as a coming out of Egypt, and boasting in their privileges in these ordinances,
should fall into the like sin, and so incur like punishments. To which
sense that first part of verse 11 strongly leans : ' All these happened unto
them for examples ; ' that is, God brought them upon them as types to us,
he aiming therein at what should be again acted over, and more fully,
under gospel times afterwards to come.

[2.] They were types monitory, that is, for admonition or warning, which
the apostle expressly urgeth on that other part of verse 11, * And they were
written for our admonition,' as buoys or sea-marks to warn us that we dash
not upon the same rock, Christ, manifested to us under like and far more
glorious ordinances.

5. He insinuates that God will be far more severe towards them that live
under gospel ordinances.

(1.) Those, he says, were but types, which word is twice used ; that is,
all these things that befell them were rudiores imagines perfectionis, such as
a draught with a coal is to a picture embellished and drawn to the life, wc iv
TXjTtw, as Ai-istotle's phi-ase is.

(2.) These their sacraments he speaks of, though for substance the same

310 OF GOSPEL HOLINESS [BoOK IV.

with ours, yet for their manner of administration were enclosed about with
an husk or rind of a fleshly dispensation, which made them but shadows of
ours in comparison. They drank of the rock which was Christ, but their
beasts drank of the same, and so it served to another purpose besides that
of representing Christ. Their baptism was cloudy, it was in a cloud ; and
instead of its being said to be into Christ (as the gospel runs, Rom. vi. 3),
the apostle says, they were baptized visibly but into Moses, ver. 1, and so
into Christ but as at a second remote hand, typified forth by that Moses.
In like manner their passover prima intentione, and nextly and imme-
diately, signified to them their deliverance out of Egypt ; but that being
the type of our conversion from Satan to God, spiritual deliverance came
therefore to be thus signified thereby at second hand, secundd intentione,
and remotely (though yet mainly and in its primary intention designed), but
yet that out of Egypt was the next and immediate deliverance signified.
Now as their ordinances, as enclosed in this rind, were more outward and
fleshly than ours, which have that rind now shaled off", and Christ is thereby
immediately and only held forth, so,

(3.) The punishments for neglects or profane sinnings under them were
but outward and temporary, as by bodily death, &c., which is but the
breaking the shell, the outward man ; but our gospel ordinances being more
spiritual, have answerably punishments that are so. As God blesseth in
spiritual things now, so he curseth in spirituals also, and they are the curse
in solido. ' Of how much sorer punishment shall he be thought worthy*
(says the apostle, Heb. x. 29), that profanes Christ as revealed in the gospel ?
For example, were they ' stung with serpents, ver. 9, and ' destroyed of the
destroyer,' ver. 10, by a bodily death inflicted? We under the gospel that
live in such sins are given up to Satan, 1 Cor. v., either by terrors to drive
the elect to Christ, or by seduction and a cui'se to drive reprobates to hell,
as the devil entered into Judas whilst he received the sop. I cannot say he
received the Lord's supper, but the passover he did, and Christ sealed up
his rejection at that ordinance.

(4.) The apostle having spread these things before them, his conclusive
inference is, ' Let him that thinketh he standeth, take heed lest he fall.'
Men use in their thoughts and speeches to boast themselves of their enjoy-
ment of such privileges as these, and do bolster themselves up in them ;
but know that they will not guard you from the curse, nor privilege you at
all in that respect. Yea, let every such man know that this sacramental
holy ground is the most slippery ground that men can stand on, as ice is ;
and therefore if he falls, he falls most dangerously, he falls upon the rock
Christ, and ' he that falls on this stone shall be broken,' Lukexx. 18. And
also together therewith all the sermons he hath heard, and sacraments he
hath received, fall upon him. ' The fall of that house was great' (says
Christ also, Mat. vii. 27), therefore * let him that thinketh he standeth, take
heed lest he fall,' that is, fall under the participation of such ordinances.
And this coherence of these words with the former discourse is manifest,
and the proper drift of them. Nay, and the apostle judgeth not this one
caution enough, but seconds it with another : ver. 15, ' I speak to wise
men,' that is, men that know how to apply all this, and how fully it suits
your case and condition ; and (Sxi'Tren, see to it, consider or take heed unto
what I say. Neither hath he done with this exhortation, but heaps on
another : ' The cup we bless is the communion of the blood of Christ ; the
bread we break is the communion of the body of Christ. And ye cannot
drink the cup of the Lord, and the cup of devils : and ye cannot be par-

Chap. IV.] in tue heabt and lifk. 811

takers of the Lord's table, and the table of devils,' vers. 19, 20 ; which
speech or reasoning, I know, , is more particularly intended against that
idolatrous practice of sitting in the idols' temple (which he had discoursed
against, chap, viii., and which was one particular sin he gave instance for
in the Israelites, ver. 7, for which God had punished them), yet for the
ground and extent of it, it doth by way of application come home against
fornication, or indulgence to any other lusts, feeding on the objects of them
as aniinic pabulum, and worshipping them as God, and sacrificing the
dearest of our intentions to them. These are idolatry, says the apostle, as
some copies have it : Col. iii. 5, ' Mortify therefore your members which
are upon the earth: fornication, uncleanness, inordinate affection, evil con-
cupiscence, and covetousness, these are idolatry.' A man hath therein
fellowship with devils, for they are the devil's dainties. They that feed
on these husks eat of the table of devils, have fellowship with devils, whose
works these are, 1 John iii, ' I would not,' says Paul, ' you should have
fellowship with devils ; ' it is an utter inconsistency, and will overthrow your
profession and religion, and eat it out. ' Ye cannot drink the cup of the
Lord and the cup of devils.' Well, the apostle prosecutes it yet further,
for his close is, ver. 22, ' Do we provoke the Lord to jealousy ? are we
stronger than he ? ' ' Jealousy is the rage of a man,' says Solomon, Prov.
vi. 84. And it is the height of anger and displeasure in God, and if any-
thing put him into it, it will be to find thee, that professest to lie in his
bed of love, in his bosom — such is the Lord's supper — then going from it
to lie in bed with the devil, engendering lust, malice, and mischief. If the
veil could be taken away, men would see that whilst their souls brood upon
their lusts, they are entwined close and coupling with serpents, yea, with
devils. ' Do you provoke the Lord to jealousy ? ' You may observe that
God doth only (at least above all other) profess himself a jealous God,
when he gave forth the second command, that is, the ordinances of his
vrorship forbidding the contrary. Now the Lord's supper being the top
ordinance of the second commandment under the gospel, to profane it by
nourishing lusts, provoketh God to the greatest jealousy, and sets God at
defiance ; and therefore those words are added, ' Are you stronger than
he ? ' that is, can you encounter him ? which you must make account to
do if you go thus on.

CHAPTEE IV.

Moreover, brethren, I would not that ye should he ignorant, how that all our
fathers ivere under the cloud, and all passed through the sea, do. — 1 Cob.
'X. 1-13.

Concerning the danger of unworthy receiving the Lord's supper, either
in being unfruitful, or Uving in lusts under the participation of it, I shall
add some considerations that both aggravate the sinfulness hereof, and so
heighten the danger of it ; both which will appear if we consider the nature
and intent of this ordinance in the institution thereof, either on God's part,
or what is to be done by us on ours.

1st, On God's part, it is to represent and exhibit the whole of Christ as cru-
cified for us, in the most direct, immediate, adequate, and expressive manner.

2dly, On our parts it is publicly to solemnise and shew forth his death,
and erect a fresh memorial of it, with profession of our interest in his
person, his death, and all the benefits thereof. Now, to sin against so
great obligations arising from both, how much must it aggravate our sin 1

312 OF GOSPEL HOLINESS [BoOK IV.

1. On God's part, in the institution of it, it represents these things to us.

(1.) It represents Christ in the most immediate and expressive manner,
which will appear if we compare it with the other ordinance of the word
read or preached. In the word read or heard, we have directly and first
to do but with some truth, and so with Christ considered but either as the
author and deliverer of that truth, or at most but as that particular truth
concerneth him and treats of him, or of some particular benefit of his, or
some excellency of his, or some action of his for us. And these are
singled out to be treated on by piece-meal, unto which our thoughts are
required immediately to be intent, according as the matter thereof is ; yea,
further, often some point of duty on our part ; yea, some discovery of some
sin by the law, and our sinfulness, with the threatening annexed thereto,
are treated of. All which are remote from Christ, and but as a school-
master to drive us, and that too upon second thoughts, rising up unto him
and his person ; even as the sick thinks of the physician upon a second
thought, after the sad apprehension, and a long and deep consideration of
his own malady. But in this ordinance of the Lord's supper we have to
do with Christ himself, his person, &c. We are put upon him, let into
him immediately and directly, and are to converse with him, as a spouse
with her husband, in the nearest intimacies. He is the image in that
glass, and not a glimmering collateral beam of him only which casteth a
shine ; but the sun of righteousness itself is the direct and adequate sub-
ject of that representation, and our eyes are called to view him with open
face. The word preached is termed the word of Christ, Col. iii. and else-
where, but it is nowhere termed Christ ; no, nor is prayer or any other
ordinance so named, but the rock was Christ, the bread is Christ, of which
he says, ' This is my body,' and of the wine, ' This is my blood ;' yea, and
it is Christ entire, whole Christ. We have to deal with the whole of his
person, the whole of his death, the whole of his benefits, promises ; yea,
all that was purchased or procured by him. Yea, and we have to deal
with all this in the most expressive, real manner; it is whole Christ
represented as to the eye ; whereas a sermon, if it did represent whole
Christ, yet it would be but to the ear ; and you know things by the ear
strike more dully and slowly, but by sight more really, and make a lasting
impression : ' Mine eye affects my heart,' as the psalmist speaks.

(2.) It represents Christ also as crucified, which is the top and eminent
subject of the gospel, 1 Cor. ii. 2 ; we see Christ glorious, and sitting at
God's right hand in heaven, and yet we see him too as one dying and
crucified. Yea, and it is that Christ who is now in glory who is repre-
sented as crucified. It is his death that is shewn forth herein, 1 Cor. xi. ;
his body broken and his blood shed. Whilst one eye of faith is called to
look up to his person as now in heaven glorious, and ' we see Jesus
crowned with glory,' &c., Heb. ii. (which is necessary, for where else can
the soul find his person as existing, and so make an address unto heaven,
but where he now is alive in heaven ?), with another eye we look back
upon him as formerly hanging on a tree, bearing our sins in his body,
bearing, and representing, and undertaking for our persons. Now, what a
sight is this ! and what a strong mixture of afiections must needs accom-
pany a sight so strange !

Now, to raise up your thoughts a little, let me speak unto you in that
language wherein Christ spake to the people concerning their going forth
in troops to see John the Baptist as a sight of novelty. Mat. xi. 7, 9,
thereby at once to reprove their common slight esteem of him, as also to

CUAP. lY.] IN THE HEART AND LIFE. 313

raise them up to a true value of him. When you come to a sacrament,
consider, ' What do you go forth to see ?' a thing of small value, a trifle,
a reed shaken with the wind ? or that which is of some more moment, as
you would go to see an ambassador or gaudy courtier making his entrance
in state and splendid apparel'? No, says Christ; I tell you, you saw a
prophet ; yea, more than a prophet. But this here is a sight of more
than all prophets, than that of all angels and saints (which we shall have
of them as assembled together at the latter day), if we could suppose it
without them ; yea, than of the glory of millions of worlds, if that could
be represented in the twinkling of an eye.

Let me say further, men use to flock to other sights, either that are
real, as to an ordinary execution, or some rare invention of men's art, or
else that are in show, as the acting over of some story that hath some
deep plot in it, or of some noble and heroic person ; the sum and height
whereof comes to this, that such an one passeth through the lowest debase-
ment, leaving* it and despising it with an unheard-of greatness of mind,
to the end to save his country, and to rescue his contracted spouse, fallen
into the utmost gulfs of dangers and miseries, and then' after that him-
self riseth up to that glory which as a king or lord was his inheritance
originally ; and then to the participation thereof he pulls up his spouse,
and crowns her with glory and honour in the sight of all the world. How
are men's fancies tickled and filled with the bare show, outward and empty
appearance of such a story acted to the life ! How long do they stick
therein ! How are their thoughts and discourses taken up therewith a
long while after ! Yea, and this where all that is presented concerning
such a person doth nothing concern themselves. The person had no
relation, by race or country, or any way, to them ; yea, it is but a very
fiction. But here behold the greatest act or thing that ever the great God
did, or means to do for ever, set forth but once in this world, actually
performed in a few hours' space, containing in it the deepest mystery,
plot, and contrivement that ever lay in the breast of God, or that his
wisdom can bring forth, and in which all his other counsels are bottomed
and centred ; wherein also you have represented the King of kings, the
Lord of glory coming disguised in the likeness of sinful flesh from heaven
to redeem his church, his spouse, from sin, death, hell, and wrath, hang-
ing on a tree, sustaining her person, bearing her crimes and miseries, and
for her sake encountering with and conquering thereby all his and her
enemies, and triumphing over and making an open show of devils led
captive, because they were her enemies and great seducers ; and then
flinging ofl' that form of frail flesh, and in an instant appearing in the form
of God, sitting down at the right hand of the Majesty on high, in so great
a glory, as only the only begotten Son of God and Lord of glory was
capable to be arrayed withal, at the sight of which, and his first taking
that place in heaven, all the angels of God fall down and worship him. Is
there any such sight elsewhere to be seen on earth ? Yea, doth heaven
itself aflord such another, unless it be of him ? And is this a bare sight,
an outward show, made to strike thy fancy ? Yea, is it not over and
above of the greatest concernment to thee ? This person who fills this
scene, and whose story it is, is of the nearest relation unto thee that ever
any was, thy Saviour, head, and husband. Yea, and these actings of his
that are therein presented, are of the highest moment to thee. Is not thine
eternal redemption, the cancelling the fatal sentence of thy condemnation,
* Qu. 'braving'? — Ed.

314 OF GOSPEL HOLINESS [BoOK IV.

the taking away thy sins by his bearing of them, acted over before thee in
thine own view ? Tua res a<jitiir. Thou committest new sins every day,
and still seest anew how the book is crossed by the lines of his blood drawn
over them ; but these cross lines are like to those which are drawn with
the juice of onions or lemons, not appearing until they are brought to this
light of the word, and then upon this occasion they rise up either more
dimly or more conspicuously unto faith's view. Either these things are
true, and true of thy soul, or thou art undone, thou art lost for ever, for
thou hast an heart like to Gallio, Acts xviii. 17, and regardest none of
these things, and wilt not go over the threshold to see a thousand of such
sights.

But take a farther prospect, and consider, Is all this, in the intendment
and institution of it, a mere presentation to the fancy and memory, as
those of other stories are ? No ; they are real, and the most real unto
faith, as much as any sight thou seest of a thing when it is first done.
The Holy Ghost is the presenter of this scene, and to a believing soul
makes substantial and subsisting demonstrations of all these, and a thousand
move concerning him ; for * faith is the subsistence of things not seen,'
Heb. xi. 1. See how the apostle speaks : Gal. iii. 1, * Before whose eyes
Christ hath been evidently set forth crucified among you,' as if yoxx had
indeed stood and seen it. There is such an emphasis in those words,
' crucified among you,' that some have interpreted this scripture to mean
their crucifying Christ by their apostasy, answerably to what he says Heb.
vi. 5. But it is spoken of the reality of the representation which the Holy
Ghost makes. And Christ tells us as much concerning this ordinance of
the Lord's supper : John vi. 55, ' My flesh is meat indeed, and my blood
is drink indeed.' It is not fancy only, as when a man dreams he eats ;
but if ever thou hast found a reahty, a solidity, a subsistence in any meat
thou hast ever eaten and digested, there is (according to Christ's institu-
tion) a greater reality unto faith in this sacrament. The apostle also calls
faith ' a discerning the Lord's body,' 1 Cor. xi. 29.

Tell me then now, canst thou come to, and daily live under such a sight
as this (which was on purpose appointed by God to renew the impression
often, and to draw all men's hearts unto him, John xii. 32, and chap,
iii. 14, 15, compared), and then go away and sin, and live in thy lusts ?
Or if thou dost, is it not an infinite aggravation of thy sins, if they be
willingly indulged unto, and can the danger be other than answerably great ?
I shall but urge upon you that which Paul doth. Gal. iii. 1 : ' Who hath
bewitched you, that ye should not obey tlie truth, before whose eyes Christ
hath been evidently set forth crucified among you ?' He aggravates all
by this, that it was a representation (or lively picturing, as the word
signifies) of Christ, and him as crucified ; and that so to the life, as it
ought to afl'ect them. Yea, the thing in the nature of it was such and so
great, as should have made an impression never to be impaired. Paul
stands wondering and aghast at it, looking on them as men that had not
their common senses : ' Who hath bewitched you'?' says he ; your stupidity
must be from the super-addition of some evil spirit more than ordinary.
Suppose thou hadst been an ocular witness and spectator of Christ's being
crucified at Jerusalem, as Mary and John were, and thou hadst withal
then known what had been the intent and purpose of God and Christ in
his being crucified ; yea, and thou hast believed it had been to take away
thy sins and to save thy soul, or it could never be saved ; and thou hadst
known all this, and meditated so on it upon the place all the while it was

Chap. IV.] in the heart and life. 815

a-doing, ami liadst seen the nails knocked in, and tboughtest withal, Such
a sin which I have so often committed, is the hammer that reiterates these
strokes till they are driven unto the head ; and suppose Christ had said
unto thee then, — as he did to his mother, ' Woman, behold thy son,' —
Sinner, behold thy Saviour : all this is for thy sake and sins ; I hang here
bearing thy person, and thy body of sin is with mine nailed to the cross,
and is crucifying together with it. Couldst thou have gone away from this
sight, and sinned again as formerly ? Yea, would not this sight have so
stuck with thee, as whenever thou wert about to sin, the thought and im-
pression of it would still have risen up, and quelled it more than all the
prohibitions and the threatenings of the law ? Let me now make an home
push upon thee. Hast thou been at a sacrament ? and hadst thou true and
real faith? That faith did or would have set thee down by the cross, as Mary
was ; and thou mightest stand by and behold all, and not only go over it
in a way of fancy as over any other story, but in a way of subsistence of
things not seen, as well past as present or to come. Conclude therefore
(as Paul doth, Gal. iii. 1) that it is some extraordinary spirit of wickedness
and fascination, which hurries thee to go afterwards and sin again.

2. Let us consider the sacrament of the Lord's supper, as on our part
celebrated. It is a public shewing forth by us his death, one to another,
that partake in it ; and it is doing it before all others, ' in remembrance of
him,' with profession that we hope and believe we are the persons for
whom he hath done all this. This you have, 1 Cor. xi. 24-20, ' And when
he had given thanks, he brake it, and said. Take, eat ; this is my body,
which is broken for you : this do in remembrance of me. After the same
manner also he took the cup, when he had supped, saying. This cup is the
new testament in my blood : this do ye, as often as you drink it, in remem-
brance of me. For as often as ye eat of this bread, and drink this cup,
ye do shew the Lord's death till he come.' We do therefore avowedly give
ourselves up to him, as his professed followers and disciples ; ' who thus
judge, that if one died for all, then were all dead ; and that he died for all,
that they who live, should not henceforth live unto themselves, but unto
him who died for them and rose again.' This is the nature of your act in
it. His giving himself to death was his own act, but this is yours, viz., to
celebrate and perpetuate the memorial of it. Compare this a little with
the passover instituted upon their coming forth out of Egypt : Exod. xiii. 8,
' Thou shalt shew thy son in that day, saying, This is done because of that
which the Lord did to me when I came forth out of Egypt' (commemorating
all the deliverance), ' and it shall be a sign upon thine hand, and a memorial
before thine eyes, that the law of God may be in thy mouth,' &c. And
when a Jew had taken a passover, and understood this to be the intent of
it, and then looked but upon his ten commandments (the preface whereto
is this, ' I am the Lord that brought thee out of Egypt,' and so in the
force thereof sets on every command, both against sin and for duty),
what a renewal of solemn obligation did that ordinance of the passover,
the seal and memorial hereof, rise unto ! Now then, a Christian who
joins in celebrating the Lord's supper (and therein, in a clearer manner
than the passover, shews forth the Lord's death), cannot but discern that
the action and intent of it speaks, that this is done because of that which
the Lord did to Christ for me ; and this is a sign and a memorial I am to
carry with me ever in my eye, that the love of God may be in my heart,
and held forth in my life in suitable obedience. This is, and ought to be,
the preface writ over every duty, or prohibition of every sin ; and thy con-

316 OF GOSPEL HOLINESS [BoOK IV.

science necessarily dictates to tliee, I must carry the memorial of this in
my hand, lest I put forth that to wickedness which I stretch forth to lay
hold on that sacramental Christ. This is to be continually in mine eyes
as a remembrancer, that look as if a dead father, who at his death had
given such and such instructions and commands to his son, should often
appear to him, or appoint a glass in which, when he looked, he presently
would appear to him therein, on purpose to mind him of his commands,
and oblige him to them ; this is the natui-e of that ordinance concerning
Christ to me. What says Christ ? John xv. 14, ' If you be my friends,
keep my commandments' ; and it is edged with this, ' No man hath greater
love than this, to lay down his life for his friends.' Oh how would we carry
in our eye the apparitions Christ makes and gives at a sacrament, or offers
to give unto us if we brought faith ! And if we are about to sin, the
thoughts of Christ crucified, as renewed at such a sacrament, do or should
come in and haunt us. And if we should notwithstanding indulge sin, and
not divert from it, how do we aggravate thereby our sins against him, and
provoke and tempt him ! For if Christ cruciled thus so oft appears and
stands in oar way, and yet we go on to sin, it is worse than what the dumb
ass did at the apparition of an angel, and as bad as Balaam's course was,
who was reproved. This we are too apt to do, and therefore he bids us to
renew often this remembrance of him : * As oft as ye do this,' 1 Cor. xi. 27.
As the apparitions made to the patriarchs, all the ordinances of the Old
Testament, and the obligations of them, are nothing unto this in comparison,
by reason of the knowledge we have of Christ that accompanies this sacra-
ment. And yet you read how heinously God took the sinuings of Solomon,
* that had appeared to him twice,' 1 Kings xi. 9. And what sad punish-
ment for transgressings after ordinances or obligations for temporal mercies
held forth thereby, did the Israelites incur ! But now all the wondrous
works and deliverances out of Egypt are but trifles unto this our salvation
by Christ, commemorated in this sacrament.

2. Add to this, that on our parts we take an oath of fidelity to Jesus
Christ in the most solemn manner, and we do it upon these considerations
and obligations specified. You know the name of sacrament was given to
this ordinance by the ancients upon this account ; and (as I think) there
is some aspect from Scripture that looks that way ; for Paul having dis-
coursed of baptism, and the import of it as an obligation to holiness and
obedience, Kom. vi. 3-13, he then subjoins thereto as the consequent
thereof, how every such Christian had, as a soldier and servant, yielded up
himself and his weapons or arms (so he calls his members, ver. 13), as
weapons of righteousness unto God and Christ as his captain. You know
what was the law of a soldier, 2 Tim. ii. 4 ; he gave himself up, and that
by oath, to please him that had chosen him to be a soldier. You know
the severity and danger of martial law in the case of running away or
stepping aside. Now at every sacrament thou art drawn into an oath to
Christ, thou avouchest him to be thy Saviour, as they, Deut. xxvi. 17, 18,
are said to do at the offering the first-fruits : ' Thou hast avouched the
Lord this day to be thy God, and to walk in his ways, and to keep his
statutes, and his commandments, and his judgments, and to hearken unto
his voice : and the Lord hath avouched thee this day to be his peculiar
people, as he hath promised thee, and that thou shouldest keep all his
commandments.' Thou forswearest all thy sins, and you know the danger
of perjury, especially when it is the breach of such an oath, so oft renewed,
and upon so solemn occasions.

Chap. IV.] in the heart and life. 317

3. I shall now spread the danger before you, as the apostle hath set it
forth, 1 Cor. xi. By going on in thy lusts thou becomest ' guilty of tho
boily and blood of Christ,' 1 Cor. xi. 27 ; that is, thou dost in effect do
that which tho Jews did in crucifying him ; and how heavy a sin that was
to that nation, the curse ever since shews. What an heavy imprecation
was that ! ' His blood be upon us and our children.' The blood of any
man is valuable, the blood of a saint is much more precious to God, Ps.
cxvi. ; but the blood of Christ, by which God redeemed us all as with a
sufficient price, is much more precious. Now to have the guilt of this lie
on thee. Oh think what it is ! By this thou becomest guilty of his blood,
both by evacuating the shedding of it (as Paul says, ' then Christ died in
vain'), and also by fostering that which was the cause of his crucifying,
viz., thy sins, whereby thou makest thyself an abetter of that barbarous
murder ; also by profaning that blood in undervaluing it, by preferring
thy lust before it thou ' puttest Christ again to open shame,' Heb. vi. 6,
X. 29 ; for as by thy joining in the sacrament thou didst undertake pubHcly
to shew forth his death as undergone for thee and thy sins, so by
scandalous sins thou dost as publicly contradict thine own act, and shamest
him by doing the contrary unto what that death was intended for by him,
and unto what thy celebration of the ordinance tended on thy part ; thou
defilest not only the temple of God on earth, the church of Christ, and
body of saints (and such an offender will God destroy, 1 Cor. iii. 17), but
thou disgracest the person of Christ, in whom the fulness of the Godhead
dwells bodily, and who is the tabernacle of God in heaven, Heb. ix. 11.
This is the height of popish blasphemy, Eev. xiii. 6. The blood of the
sacrifices under the old law, which were in their signification an holy thincf,
were made by men's sinnings that offered them but as the cutting oft" a
dog's neck, and so but as dogs' blood (as Isaiah says). But now in the
New Testament the blood which thou dishonourest is Christ's blood,
that hath been sacrificed first for thee, and by living in thy lusts thou dost
shew that thou accountest it but as dogs' blood. Thou art guilty of that
blood also, by making that ordinance (appointed to so high ends) to repre-
sent a mere nullity, and of none effect. For in the like case says Paul,
1 Cor. xi. 20, this is not to eat the Lord's supper ; and ver. 27, it is
termed but eating of bread, not the body of Christ, for it is but bare common
bread to such an one ; even as he accounted that body and blood but as a
common thing, in still preferring his lusts thereto.

Yea, such a man ' eats and drinks damnation to himself,' ver. 28 of that
chapter. Temporal judgments are often inflicted on the godly, and on the
wicked eternal. ' I will curse your blessings,' says God in the prophet ;
and it is a certain truth that what is intended as the greatest blessing, if
abused, is turned into the greatest curse. And to have the fulness of the
blessing of the gospel, which Christ by being made a curse purchased,
turned into a curse, how great a curse must that be ! Thou eatest and
drinkest poison if thou comest in thy sins, or if thy participation of the
ordinance doth thee no good against thy sins ; and so thou art guilty of
thine own death and soul's blood also, as well as of Christ's death. It
will rot thy soul, as the water the woman drank did her. Num. v. 27, 28.
So shall thy soul be cursed if thou returnest not. And whereas thou pro-
fessest to come to remember Christ, and his death and suffering, God is
provoked thereby to remember all thy sins : Hosea viii. 13, 'At their
sacrifices now will he remember their iniquity.'

318 OF GOSPEL HOLINESS [BoOK IV.

CHAPTER V.

The danger of those icho being in church fellowship and communion, yet their
lives are inconsistent with such a relation.

The fourth ordinance of the gospel is the public censures of the church,
consisting of admonition, rebuke, and excommunication. There is a great
danger of a man living in lusts, having put himself under the capacity of
these ; for God is engaged the sooner to bring thy sins to light, 1 Tim. v.
19, 20, He had given directions to Timothy to deal impartially in church-
censures, ver. 19, 20, and not to be rash in laying on of hands ; and then
he concludes of both, ver. 24, 25, ' Some men's sins are open aforehand to
judgment :' aforehand, going before to judgment ; and some men's sins
follow after, namely, ilg x^isiv, unto judgment : ver 25, ' Those that are
otherwise cannot be hid.' As I take it, it is spoken not of the day of
judgment, but of that judgment that is made at receiving in an elder, or a
member, which was anciently done by laying on of hands. Whoso sins,
though they have escaped the cognizance of the church, yet because they
have adventured to take upon iheva so great and sacred an office, they
cannot be long hid, if they repent not and forsake them. In like manner,
men living under the peril of the censure of the church (which he had
spoken of, ver. 19, 20), if they will venture to go on to sin, and think still
to escape the knowledge of man, yet because they live and have put them-
selves under so great an ordinance, as is the judgment of the church (which
he there also speaks of), and fear not that God by his providential discovery
may bring them under it, therefore, if their sins be not such as go before
to judgment, for a long time through God's patience, yet God will in his
providence order it so that their sins shall follow after, dc zpIciv, unto judg-
ment. And so the meaning is, that if men have lived long in a sin, and
have escaped the publishing of it to a church which doth profess the
exercise of exact discipline, and is accordingly heedful of miscarriages as it
ought to be, God engageth himself (if the person repent not) the sooner
to give him up to such sins as shall follow after to judgment, so as their
iniquity, by reason of this dispensation, will find them out and cannot be
hid. And upon the equity of that other coherence, namely, the respect to
ordination and admission, this rule will in a proportion hold of this censure
also. Now how dangerous a thing it is to be given up to the censure of
the church, the apostle tells us, when he calls it a delivering up unto Satan,
1 Cor. V. Now if any will say. We will avoid this danger, and keep our-
selves out from such a bond, let them consider what follows : 1 Cor. v.,
* Those without God judgeth,' and will do it sufficiently. I take it those
words do insinuate a great privilege that those within a church, who live in
a subjection to a judgment, if they sin, have in comparison of those that
live without, be they heathen or Christian professors. For if they be
•within, God forbears to judge them personally, till that means of the church
hath been used, which, if neglected, he then falls on both, 1 Cor. xi. A
man is under a protection (as it were), and God takes not the matter into
his court, because it is under trial in another, which is a means to reclaim
him ; but those that live without are immediately exposed to God's judging
them, who will deal with them accordingly more severely : ' As whore-
mongers and adulterers God will judge,' Heb. xiii., &c. ; so that if 'any
man will stay out to avoid being judged, he falls under a more severe court.

Take the last ordinance of a church, viz., church contribution and col-

ClIAP. VI.] IN THE HEART AND LIFE. 310

lection for the saints, it being not a m-il matter (as f^iving alms is) but an
ordinance religious. It is a ministration, Xsirv^yia, 2 Cor. ix. 13, and it is
reckoned up with prayers, and preaching, and breaking bread, Acts ii. 42,
for so I understand that word, which is translated fellowship, and is carried
in the translation as if it were the fellowship of the apostles that were there
intended. But it is xoivc>jvia, communication, namely, of goods, more large!}'
mentioned in the verse after ; and also in Heb. xiii. IG, ' Be not forgetful
ihrroitag xctl xoivojviag, of doing good, and communicating.' It is the very
same word, as also in Rom. xv. 26, where it is translated, contribution to
the saints.

1. I say, it being thus a spiritual ordinance and sacrifice, as all church-
oflerings are (as Heb. xiii. 6, it follows, ' for with such sacrifices God is
well pleased'), therefore, if men deal unworthily herein, they are in danger
of having a greater curse hereby, perhaps not upon their estates, but in
their spirits. If you will take an estimate how heinously God takes dealing
falsely in this, because it is a matter of worship, you may see it in that
first example of a judgment in those primitive times executed on Ananias
and Sapphira ; and thereby, as yon may see how heinously God takes it,
so also why it was so, not that they were bound to have given all their
whole estates — ver. 4, ' Whilst it remained, was it not thine own ? and
after it was sold, was it not in thine own power ? ' — but they having dedi-
cated the whole in an open appearance to God, to withhold part was a
lying, not to man, but to God. It was not in a matter merely human,
between man and man, as the promise that makes a debt is, or as a bar-
gain between man and man, but the Holy Ghost (ver. 3) was the person
with whom in that work they dealt, and with whom in all works of that
nature we also deal now. And though God inflicts not such extraordinary
punishments now upon men's bodies, yet you may from thence gather how
much he is displeased at the like as a sin, and in what danger men's spirits
are, in such cases, of a spiritual judgment and curse, which is more usual
under the gospel, and which accordingly men shall find at the latter day.
Mat. X. 15, he threatens those who should contemn the gospel, not with a
temporal judgment, but (as if forbearing such under this dispensation) he
threatens them with a greater and worse. Sodom and Gomorrah (says he)
were punished with visible judgments, though extraordinary : ' But it shall
be more tolerable for Sodom and Gomorrah, than for these in the day of
judgment.' Till when he may defer it. When therefore thou drawest near
to God in this lowest duty of worship, yet because it is an ofiering to God,
Mat. V. 23, * ere thou bring thy gift to the altar, reconcile thyself to thy
brother;' and by like reason, if thou be guilty of, or livest, in any sin,
reconcile thyself to God, otherwise even this act of worship will provoke
him the more.

CHAPTER VI.

Two cases concerning a rejener ate man's sinning against knowledge. — The first
case resolved, how far such an one is capable of sinning against knowledge ;
and what is the difference between his sinning against knowledge, and an
unregenerate man's sinning against it.

That a regenerate man may sin against knowledge, we will take the
instance of Solomon only to prove it, who sinned against his knowledge,
yea, and that the experimental, clear, and tasting knowledge of God and his

320 OF GOSPEL HOLINESS [BoOK IV.

vravs, yet remained godly. That he sinned very far against knowledge, see
1 kings xi. 4, 7-9, where we read that his wives turned his heart away
after other gods ; that is, so far as to build high places for all his wives,
ver. 7, 8, and this for them to sacrifice and to burn incense on to their
several gods, ver. 10. And this sin of his is brought in by way of aggra-
vation, that God had given him a special commandment against this sin,
and so he had had a special light against it ; yea (ver. 10), it is added, he
(therein) ' turned his heart away from God, who had appeared to him twice ; '
that is, after he had strong revelations, and impressions, and appearances
of the true God upon his heart, after he had known him, not only with a
common knowledge of education, as others do, nor by faith only, as all
believers do, but had superadded to it an especial appearing and drawing
ni^h of God to him, with a great acceptation of his person and prayers,
manifested by God to him, and this twice. Thus he sinned every way
against an expressive, clear, experimental knowledge, the best and purest
of knowledge he could have, unless he had been took up to heaven (as Paul
was), and yet he says, Eccles. ii. 3, 9, that his ' wisdom remained with him,'
namely, his grace and knowledge, for he speaks not of his gifts of wisdom
(since that they should remain was no wonder, such common gifts remaining
in the wickedest of men), but of that wisdom which in his Proverbs he so
commends ; yea, and he says, that ' he acquainted his heart with wisdom,'
ver. 3, though ' it took hold of folly, ' that is, closed with sin ; and there-
fore, in the opposition, by wisdom he means true grace, so that he sinned
against knowledge, and yet still remained a godly man. Yea, and again,
when for this the prophet had appointed Jeroboam, as from God, to be
king over the ten tribes, when Solomon heard this, 1 Kings xi. 4, it is said,
that ' therefore Solomon sought to kill him,' which was as du'ectly against
God's will revealed by a prophet as was that of Saul, when for the same
cause he sought to kill David, because he was assigned his heir and successor
in his kingdom. But God had established his sure mercies with David
and Solomon his child, and not with Saul ; and therefore God pardoned
Solomon, and turned him fully again unto himself, as his book of Ecclesi-
astes shews, whenas he rejected Saul. Having given you this resolution
of the question in the general from this one instance, I shall endeavour
more particularly to explain the truth by answers to several questions.

The questions may be made concerning either some particular acts of sins
committed, or concerning a regenerate man's whole course, as either of them
do relate unto sinnings against knowledge.

Quest. 1. If the question be concerning particular acts of sin, we grant,
Assert. 1. That a godly man may, against actual light and knowledge,
commit particular acts of sin, and omit the performance of some acts of
duties. Thus David had some light against the numbering of the people
when he did it, for Joab reasoned the matter with him, and reproved him
for it, 2 Sam. xxiv. 2, 3 ; and in the 4th verse, all his captains shewed
their dislike (namely, of his pride in it), yet still he persisted and would
have it done. But yet this was not such a strong smiting light as that
which came upon him after he had done it; then it did strike upon his con-
science, ver. 10, and although he saw it to be a sin afore, yet he saw it
not in that manner ; for it is said, that then his heart smote him, which
shews that before it had not thus smote him ; he knew it before, but minded
it not much, was not attentively apprehensive or struck with the sense of
it ; but now his heart smites him, and he cries out, ' I have sinned greatly,'
and so recalled the doing of it.

Chap. VI.] in tue heart and life. 'S'll

Quest. 2. But then the question will be, May he not sin, when he hath
a strong pulse of conscience against a sin, a smiting light, as I may so
term it ?

Assert. 2. Yes, he may sin against a strong pulse of conscience. Holy
Peter, without question, had a strong light to the contrary, when he denied
his Master ; and for the clearing of this, know that a regenerate man's
conscience being sanctified but in part, there is much light in it that is not
sanctifying light, all his knowledge about sin and grace is not the light of
life ; so as he hath a remainder of mere natural light of conscience in him,
as well as a regenerate part of conscience ; and hence it may fall out, that
natural conscience in him may stir strongly, and beat much against a sin
in a natural way, but upon such motives and considerations as are common
to him with carnal men ; when yet true light is not so fully stirred up
against it, it being at the good pleasure of the Holy Ghost to work in us how
and as he will ; it is a new and peculiar work of the will and Spirit to do
that, viz., to stir the regenerate part. David had a strong working and
bustling of natural conscience in him, when he lay roaring under ter-
rors of conscience, Ps. xxxii., yet still it prevailed not with him to confess
his sin : the natural light of conscience was then stirring in him, when
yet the regenerate part of conscience was not ; for if that had wrought
thus strongly, as the other did, it would have made him kindly to have
confessed and mourned for his sin, as it did when he confessed his sin to
Nathan. By the like reason, before a godly man commits a sin, natural
conscience may have a strong work, when yet true light against the sin
hath not. There may be thunderings and lightnings in his conscience,
which God's sanctifying Spirit is not so much in, and so he may sin
against much blusterings of that common light, when yet true light, which
should cause him to hate it, and strengthen him against it, is calm and
down ; for the light of natural conscience is as the light of straw or sedge,
it makes a flame of a great blaze, and so glareth much in men's eyes,
terrifies much but heats not ; whereas true light, when it is kindled, is the
light of solid fire, wherein there is less flame and flashing, but more heat
and eflicacy upon the heart to restrain it from sin. No question but the
apostle Peter's conscience strongly wrought in him, his heart throbbed
within him, when yet it prevailed not to keep him ; but one look of Christ
conveyed the Spirit to him, and so stirred up sanctified light, and broke
his heart presently. So when Nathan came to David to reprove him for
his murder, though his conscience had strongly wrought afore, as appears
by the 32d Psalm (which is thought to be made upon that occasion), yet
the Spirit of grace came not on him to stir up sanctified acknowledgment,
till Nathan came to him ; and then how easily did he confess it at the first !
* I have sinned,' said he.

Quest. 3. But you will further say unto me. May not a regenerate man
sin against a strong, smiting, and checking direction of sanctifying light,
and of the Spirit of God moving to the contrary, and striving with him, by
motives suitable to the regenerate part ?

Assert. 3. I answer. Yes ; why else doth the apostle say, Eph. iv. 30,
' Grieve not the Spirit, whereby ye are sealed ' ? Now then a sin is pro-
perly against the Spirit, when against that which is his proper work, which
is to excite to good, to restrain from evil ; and then we grieve him when
we sin against such a working of his, as wherein, like a father, and as a
friend, he gives counsel and direction to the contrary. We grieve him in
going against such works of his, wherein he shews himself a father to us.

322 OF GOSPEL HOLINESS [BoOK IV.

When wicked men sin against the common workings of the Spirit, they
indeed vex him and provoke him ; but when a godly man sins against those
peculiar stirrings of his as a Spirit of grace, then it is that properly they
are said to grieve him ; and yet herein they may go so far, even his own
people, that they are said to rebel and vex his Holy Spirit : Isa. Ixiii. 10,
he speaks it of his own people. Now rebellion is a sin against knowledge
and light, and such light wherein as a friend he sweetly admonished them,
for the punishment is, he turned their enemy, and fought against them, in
rebuking them in wrath.

But yet these things are to be considered in this case.

1. That then the Spirit doth not put forth an overcoming light in such
cases ; for though in all such acts, whereon the salvation of his people
depends, as their conversion at first, and his not suffering them to depart
from him, therein the Holy Ghost works overcomingly and effectually in all
that shall be saved ; yet he works not so in giving light or strength in
every act of resisting sin, or in persuading to duty ; therein the Spirit doth
not always put in strength enough into our light, to prevail against the
temptation, but only to bear a strong testimony against it, to the end that
our weakness might so much the more appear. For as the Holy Ghost
doth not sanctify you as perfectly at first, as he could do if he pleased, but
in part only ; so neither doth he persuade us effectually in every act or
motion of grace, as he did not Hezekiah, but left him to himself, that he
might see what was in his heart. The Holy Ghost, even when he stirreth
up the light of the regenerate part, yet often doth it not so effectually as
to prevail ; he doth sometimes suadere, but not j)ersuadere, often movere, but
not permovere ; as he stirs not up all his wrath against us, so often not all
his grace in us, and then we fall. In Gen. vi. 3, there is a striving of the
Spirit mentioned, which man's corruption overcomes : the Holy Ghost,
being a free agent, putteth not always that full weight into the scale that
might weigh down the other, though it moves [it much ; but. Gen. ix. 27,
there is a persuading Japheth mentioned, wherein he puts such weight into
his light as it prevails with a man, whereby the Lord makes a motive,
an apprehension to prevail upon the mind, as he made the counsel of
Hushai to prevail against the counsel of Ahithophel, 2 Sam. xvii., and so
preserved him.

2. The second thing to be considered is, that when a regenerate man
sins against such motions of the Spirit, and of true light stirred and acted,
that always then he is in a passion, some strong lust and motion of sin,
and law of the members, is risen suddenly up in arms in him. And though
he may sin deliberately, when passion is not so much up, or when his
Spirit is bound and becalmed (as I shall shew afterwards), yet if such
powerful light be stirring in him, if right motions and gales of the Spirit be
breathing on him, it must be a strong tide of passion then that carries him
against it, which yet it may : as Asa, a holy man, after a good sermon of
the prophet's (wherein it is probable that the Spirit breathed), wherein the
prophet had reproved him for his sin, was in such a rage with it, his pas-
sion and choler being provoked by that reproof, that he cast the prophet in
prison ; and the reason is, because a strong lust or passion doth break the
intention of judgment, and weakens it, and so diverts it to consider in a
more intimate manner the pleasure of sin, which his mind hath a present
impression of, rather than to attend to the counsel of the Spirit. So anima
dispersa Jit minor, the strength of the soul is dispersed and weakened, and
so soon overcome, as vapours ascending in sleep, bind up the use of reason

Chap. VI. J in the heart and life. 323

and senses, and then fancy prevails. In like manner, a strong lust and
motion of sin lays judgment asleep, that it is not fitly itself, but hath an
interrupted, broken working and operation. And again, a strong lust doth
alter a man's judgment, as a fever doth a man's tongue. The things he
knows hurtful are relished as best, whereas good and wholesome food he
hath no pleasure in ; and therefore, though the physician be by, and
adviseth to the contrary, yet often he will have what is hurtful ; for quails
itnitsqulsque est, tails el Jin Is vldetur. We judge of things as they suit with
our desires ; therefore, when a strong desire is up, judgment is perverted
against itself ; and therefore, when passion is up, though there may be
light enough to discover the evil and the sin to us, yet not enough to dispel
the mist and clear up the mind, and so a man errs and is misled.

3. Yet, thirdly, this is to be added in such a case, that though the passion
carries it, yet that light is not in vain, but hath an answerable eflect upon
the heart in working an inward resistance there ; and though it hath not
its perfect work, yet a proportionable effect, so far as it stirs it works ; so
much stirring of light, so much reluctancy in the committing of it ; for
though that regenerate light prevails not to hinder the outward act of sins,
yet it breaks the force of the blow and strength of the lusts within, it
causeth a contrary lusting and reluctancy in the whole man against it, even
in the act, and so hath a proportionable and good effect. Bo that though
passion carries it, yet but by a few voices and with much ado, it finds a
strong party of grace in every faculty against it, in the understanding dis-
allowing it, in will hating it, in the affections lusting against it ; a strong
impression over the whole man, a strong stream running another way ; so
as he cannot do that evil in that full manner that others do, so as that light
in the working of it avails so far, that he may still be able to say, It is
not I that hath done it ; so as thereby the Holy Ghost doth manifest the
goodness of the heart, even in the midst of infirmity, that by their sense
of that inward combat, and of a seed of God that cannot sin, the saints
have as much comfort often, as discouragement in the fall.

Quest. 4. But you may further inquire. May not a regenerate man sin
against light when he is out of passion, and so sin deliberately against
light ?

Assert. 4. I answer. Yes ; David did so in the matter of Uriah, wherein
he went soberly on ; and though it be true he was in a great strait, being
afraid of shame and scandal, which he thereby sought to hide, yet that
passion had time enough to cool. It was not properly a passion, which is
a subitaneous flushing, — indeed, that of his adultery was from such a flush
of passion, — but this of Uriah's murder was a more continued distemper,
sedately stirred, and retained and considered of. And so Isa. Ivii. 17, one
that is the child of God, is said, after God had smitten him for his covet-
ousness, to go on frowardly in the way of his heart, and therefore without
passion.

1. But then, when a godly man thus sins, it is when he hath been
already disadvantaged and brought low, and into captivity by some former
passion, which also was David's case. This more settled distemper began
at his adultery, which was but a passion ; but yet that having interrupted
his communion with God, and his soul being thereby spoiled and left empty
of spiritual comfort, God's Spirit was already grieved and withdrawn from
him, and he left naked ; and the regenerate part was knocked down with
so horrible a sin, and lay under hatches manacled, and was through the
deceitfulness and guilt of that sin exceedingly ' hardened from God's fear,'

824 OF GOSPEL HOLINESS [BoOK IV.

as a godly man may be, Isa. Ixiii. 17. And he being thus already weak-
ened, no wonder though he be quietly carried on to further wickedness ;
and though a sudden passion is not, nor was not much up, yet the spiritual
part being so much down, and corruption fleshed, and he put into so great
Btraits, no wonder if he was bold to proceed to further abominations. A
wise man being made suddenly drunk may be transported to do strange
acts in that drunken mode, yet but whilst that drunkenness lasts ; when it
is over, and he comes to himself, he wonders at himself. But suppose,
further, that though the drunkennsss be over, yet it may leave him so
inflamed as to cast him into a more violent lasting distemper of a fever,
which doth more continually distemper his brain. This was David's case
indeed ; the passion that cast him into this fit was over, but it left him in
an universal distemper ; it had weakened grace, inflamed all corrupt lusts
and humours in him, and now his spirit was fit for any abomination which
he should by any strong temptation be put upon.

2. Or else, though a man is not fallen into any gross act of sinning, yet
by long insensible neglects he may be brought into some consumption of
grace, having neglected to stir and to keep up spiritual apprehension, so
as his light is as a candle burning blue, or in the socket, and he sleeps
(which was the case of the five wise virgins), insomuch as though a man
hath many glimmerings and actual apprehensions come into his mind (and
so his sins are against knowledge), yet they are not quick, fresh, and
vigorous, but wan and stale. I say, when by reason of this spiritual
aflections are brought very low and weak, starved, as it were, in regard of
any communion with God, heavy and dull in regard of any endeavours
after it ; in this case also, no wonder if men deliberately steal out for com-
fort elsewhere. And some have understood this to be the case of the
prodigal, as being meant not of one anew converted out of a profane
course, but of the returning of one who hath been converted already, but
whose affections, through fellowship with the pleasures of sin, have been
estranged from God ; and thus, he being starved in regard of comfort from
God, deliberately joins himself to another for husks.

Quest. 5. Now if, in the last place, the question be concerning a regene-
rate man's course, whether, in regard of his whole course, he may be said
to live and practise according to his knowledge ?

Assert. 5. The answer is, that not only no unregenerate man lives
according to his knowledge, but that no regenerate man neither doth live
fully and exactly answerably thereunto, nor doth he, nor can he, fill up the
measure of it with practice answerable in his whole course.

Which proposition I yet limit and explain by these four cautions :

1. That indeed it is true that he lives not (take his whole course) in any
one track of sinning, or way of wickedness against his knowledge. * There
is no way of wickedness in me,' says David ; it must be understood, none
that he knew of; for he speaks it after he had now come from an exact
and dihgent search made into himself and ways. 'Search me. Lord,' says
he, for he himself had searched himself and found none; which search
must needs be by bringing his course of life and ways and his light
tof^ether ; but yet it is as true, that through his whole course and the track
of his life, he doth continually fall short of what he knows in all his
actions.

2. But then, when we say he falls short of, and lives not according to
his knowledge, the meaning is, he falls short of doing the things he knows
in that full latitude, whereto he sees the commandment, which is holy and

Chap. VI.] in the heart and life. 325

spiritual, extends ; for by knowledge in the assertion must bo understood
not only the knowledge whereby a man doth know, but the things them-
selves which are known, in the extent of their being known ; and so it is
used in ordinary phrase of speech, for fides est vel qud creditur, vel quos
creditur, it being taken both for the faith whereby we believe, or for the
things we do believe. So is knowledge taken also ; and as the things be-
lieved are called faith, so we sometimes express the objects known, calling
them knowledge. Now, if by living according to his knowledge be meant
that he lives exactly according to all the latitude of what he knows con-
cerning the commandments, and the utmost strictness revealed to him,
■which, as David says, so far as he saw into them, are exceeding broad, and
broader than his life could extend to, so no godly man doth live according
to his knowledge ; he knows more for the object of his knowledge than he
can reach in practice. Thus Paul, Kom. vii., comparing his heart and life
with the law, saw a further spiritualness in the law than he could answer
in his heart and life. And so Phil. iii. 12-14, ' I reach,' says he, ' to the
things that are before, not as ifil had already attained it;' he speaks it of
a Christian course, he had light which discovered still a further horizon of
godUness, mightily beyond and distant from that to which at present he
had arrived, a vaster latitude before him than he was able to stretch unto,
a higher pitch than he was able to reach unto ; as a child may have know-
ledge to discern what a fair copy that is which is set before him, and be
able to read it and like it, when yet he wants skill to write after it. A
man knows he should love God with all his soul, and all his heart ; that
he should pray constantly, fervently, without distraction ; but how do
we fall short of all this ! But if living according to his knowledge be
understood of the knowledge itself by which he knows them, that axiom of
divines will here take place : That so much as a man knows he practiseth ;
and ' he that says he knows God, and keepeth not his commandments, is
a liar,' says John, 1 John ii. 4.

3. But then this must be understood of true, real, practical knowledge :

* the light of life,' as Christ calls it ; such knowledge as the apostle calls

* knowing as we ought to know ; ' for otherwise, we have much more light
about the ways of grace and holiness than is sanctifying in us. Much of
that light of conscience which is in a regenerate man's mind, remains in a
great measure unsanctified, seeing conscience is but in part purified, as I
said before, and then a regenerate man hath often a large addition of gifts
of knowledge for the good of others, more than would otherwise serve his
own particular only, as stewards have more money than for themselves ;
and therefore, if we take measure of all such knowledge as is in him of
gifts and conscience, it must needs be too big and too wide for his practice.

4. And then, if practice be confined and meant of the outward perform-
ance only, then, so Rom. vii. 18, Paul himself says, he was not able to
perform all he knew ; but if by practice be meant a continual serving of the
law in the mind, more or less, as true knowledge is active in him, as he
there speaks in the 25th verse, which in the same chapter is expressed by
doing, and is so esteemed in God's account, so it is always true, that so
much true knowledge as is stirring in the heart, so much practice is found
throughout his whole course ; and though he knows more than he is able
outwardly to perform, yet the best of his will is to do as much as he knows,
verses 18, 19, and his will therein is as large as his knowledge,^ and both
to keep the law exactly only. As his knowledge is intensive imperfect,
though extensive and objectively much larger, as extending itself to all the

326 OF GOSPEL HOLINESS [BoOK IV.

commandments of God, and the utmost strictness of them, so also his
will, though it be intensively imperfect, and weak, or not able to bring all
he knows into performance, yet it is extensively as large as what he knows,
aiming and stirring after the highest perfection. So that look how far his
knowledge reacheth, so far doth his will also, which is the principle of
action ; and therefore his practice may be said to be likewise as large as
both, though all imperfect.

And now we have explained how far a regenerate man may sin against
knowledge, and fall short of it in his course ; it will be needful to add some
difierences to all this, between his sinning thus against knowledge, and an
unregenerate man's, lest wicked men be hereby encouraged, or godly men
themselves made presumptuous. And herein my meaning is, not to handle
all these difierences which may be given in their sinning, but only their
diflerent carriage towards their knowledge ; and these differences we will
severally fit to the main of the foregoing assertions.

And, first, we will begin to difierence this which we brought in last, con-
cerning falling short of his knowledge in his course, which though it be
common to regenerate and unregenerate men, yet with these difierences :

1. That though a regenerate man fall short of his knowledge in his whole
course, yet he preserves and fosters all his knowledge still in the utmost
extent of it, and keeps up his assent to all that strictness he knows, and
which he hath been convinced of, and labours also to wind his heart up to
it ; and this still he endeavours to do. As he goes on to know more, he
preserves the same opinions of the strictness of God's ways, and studies to
confirm himself in the truth of them, and lets not his hght to settle, keeps
it as his standard, which he measures his heart and actions by. But now
an unregenerate man, when he sees his heart and life cannot agree with
strictness, he labours to cut the standard, and makes it even with his
bushel, to bring his opinion to his own heart and ways ; and what is more
than he is able to do, or means to do, he reckons it too much preciseness.
The former instance of a regenerate man you may see in Paul ; and what
he says of himself is true of all regenerate men in their measure, as it was
true of him in his measure ; only his measure was larger : in which respect
indeed he puts a wide difierence between a lower sort of Christians and
himself in that same place. ' I see the mark,' says he, ' and what is before
me.' Now (says he), ' I look not to what is behind, but endeavour to
reach to what I want,' Philip, iii. 13. ' I do stretch to the utmost ;' and,
verse 14, ' press to the mark.' He sets up to himself the highest pitch of
strictness (he knows to be so) as his mark, and that he alters not ; he
moves not that to himself, but moves himself to it. ' And as many as are
perfect,' says he, ' are thus minded ;' that is, whose hearts are perfect with
God. Now because it would be said. But some do not think God's ways so
strict as you, have not so large apprehensions as you have of them, and
are not so strict as you, — It may be so (says Paul), but yet two things
he says :

(1.) That God will by degrees reveal it to them who are spiritual, in
time, as fully as to me.

(2.) And he exhorts that nevertheless whereto we have attained, let
us all walk ; that is, so much knowledge more or less that thou art con-
vinced of, proportion thy endeavour unto, and not thy knowledge to thy
endeavour.

(3.) And he insinuates as much as if he had said. Whereas I may seem
too strict for some of vou, and to have attained to more than vou, therein

CUAP. VI.] IN THE HEART AND LIFE. 327

follow me, says he, think not to have me come back to you, but come up
to me ; whereas an unregenerate man now will persuade one, that is more
strict than himself, to come to his pace, or else he hates him.

2. Though a godly man falls short in many particular acts of what he
knows, and so can't make his hfe and his knowledge adequate and even,
yet take his whole course, he brings his heart to subject itself to all he
knows, makes it answerable and conformable to every particular thing
known, and hath a care to do so and keep it so from day to day, but
especially at such times when ho more solemnly reneweth his covenant
with God, and sets himself to make his heart perfect with God ; which
perfection Hes in this, in a willing subjection to all he knows. This you
may see to be the fruit and efiect of David's knowledge ; Ps. cxix. 104,
David says there, he had ' gotten much understanding ;' by the word he
knew more sins than others, had a larger insight into duties commanded
than others had ; and as he says in another place, ' Thy commandments
are exceeding broad.' Now what was the fruit and effect of this knowledge
in his heart ? He says, * Therefore do I hate every false way.' You may
observe, that as his knowledge was such a knowledge as wrought hatred to
the sins he Ivnew ; so he had compared particularly his heart with his
knowledge, and surveyed the one and the other, and remarked all the
particular sins he knew, and of them all he says in particular, * I hate
every one.' He goes over to particulars, makes his heart and bis know-
ledge even, and brings it to a hatred of every false way, which he knew to
be such ; and so for duties he doth the like, verse 106. He brings his
heart in subjection to every duty he knew ; and though he had fallen often,
yet he takes and renews often an oath of allegiance of his heart, to submit
to every one : ' I have sworn,' says he, ' that I will keep thy commandments
diligently ;' he will not suffer his heart to stand out as a rebel against any ;
but, as the apostle says, 2 Cor. x. 5, * he brings every thought into obedi-
ence to the knowledge of Christ,' and so makes his knowledge and his
heart, in the subjection of it to every command, to be even of adequate
extent. So that, suppose in a godly man that some duty and his heart
have been strangers for some while, yet he brings them together again,
renews his acquaintance, makes them friends ever and anon ; and when
they are brought together, though he hath omitted a duty, and hath been
a stranger to it, yet after a little conference with his heart and it, they are
as good friends as ever, he finds his heart is in it again. So, on the con-
trary, if he hath admitted any familiarity with any sin, yet he makes his
heart and every sin to break friendship, and so makes his heart and his
knowledge adequate ; so as he can look about them, run over all, and go
through every particle of his knowledge, and can truly say there is no sin
I know to be such but I hate it, and can part with it, no duty but I have
a heart willing to submit to it, and is agreeable to it. And this making
the heart perfect is that which should be done from day to day, when a
man prays and renews his covenant with God ; so David did when he came
to pray, Ps. Ixvi. 18. He made a separation between his heart and every
sin he knew such, and especially when he came to the altar with his offer-
ing, as you to the sacrament ; so as ever and anon he doth, as at his first
conversion (every new act of renewing the covenant between-- a new con-
version), go over ail particular sins, which either he hath lately been tempted
unto or may be, and breaks his heart off from them ; and so he views all
duties either he is called to, or may be called to, and brings his heart into
*Qu. 'being'?— Ed.

328 OF GOSPEL HOLINESS [BoOK IV.

obedience to them, so as he hath a care to make all adequate, and to walk
SO to subscribe to all often, as I may so speak, though he hath failed in
that full actual conformity required at all times and upon all occasions.
But there is no wicked man in the world that keeps his heart thus, and
makes it thus correspondent to his knowledge, but either he neglects to do
it, or if he goes about it, he cannot get it to part with every sin, nor to
submit to every duty ; it stands out, and will not take the oath of allegiance
to ever3'thing, at least doth not this ordinarily in his course.

3. In regard of particular acts of sinning, though a godly man may
commit a sin against a smiting strong light in passion (as in the former
assertions was discovered), yet these difierences may be assigned :

(1.) There is much in his whole heart that takes part with his light and
backs it, and speaks on its side ; and though his conscience threateneth,
terrifies, reproves, and checks, yet still there is something in his heart is
glad of all this, and rejoiceth in it. So says the apostle, Rom. vii. 22,
that he delighted in the law, and the light of it, and this as it wars and
fights against his lusts ; for there is a regenerate part suitable to that light,
and is glad of all the buffets and blows that conscience gives the heart for
the sin, for the light that is in him fights and speaks of his side ; but con-
science, knowledge, and light in a wicked man hath nothing to back it and
uphold it : Rom. i. 28, he 'likes not to retain the knowledge of God.'
Indeed, to know the truth and view it, and the beauty and harmony that is
in it, may be exceeding pleasant to him, John v. 35, but when this truth,
being once received, begins to be busy with him, and to intermeddle in
every action, as such light will, and to tell his heart this pleasure of sin
ought not to be enjoyed, and this duty ought to be done, and so applies
itself and sticks in to guide him in every particular action, this repx'oving
light he likes not, and so desires not to retain it, nor to carry it along with
him wherever he goes ; though he was delighted with the bare shining of
the truth, yet the reproving of the truth in his heart he likes not. But a
godly man haviug a heart suitable to his light, delights in all the checkings
and reproofs of it, as speaking on its side, and against his enemies. Here
now a wicked man, who in a particular act dares not commit the act itself
against light, yet his heart is against the light itself. As Balaam, ' If thou
wouldst give me this house full of gold, I would speak no other than God
speaks ;' yet his whole heart was against this light, would have given
another message, and would have reversed his blessing, and went with such
a hope and full desire, so as his whole heart was against the light and truth
though he obeyed it. But now, on the contrary, a godly man, though he
may commit the sin which is against his light, and the truth of the law in
his conscience, yet still his heart is for the light, and says, ' the law is holy
and good,' Rom. vii. 14 ; and this not with an assent which he cannot but
choose to afiord it, but so as he is glad there is such a law, though it con-
demns him and sin. Any truth of Christ that is revealed to him, which
crosseth his aims never so much, he doth not only assent that it is true and
good, but is glad it is a truth, and says it is best it should be so, and so
takes part with it.

(2.) Hence ariseth a second difierence between the carriage of a godly
man's heart towards his light, and a wicked man's, viz., that a godly man's
heart is active in using the light he hath against his sin, and in provoking
and stirring up his heart to duty ; but a wicked man, though he may be
active in getting light, yet is passive rather in the use of it in his heart
against sin or to duty. It is common, indeed, to both to have light come

CUAP. VI. J IN THE HEAKT AND LIFE. 329

in against a sin, both before and after, yet so as a wicked man's heart is but
rather a patient in regard of it ; but a godly man's heart is an agent that
endeavours to bring it in, and to use it against his sin. This you shall
find John iii. 19, where Christ distinguisheth a wicked and a good heart by
this, by coming to the light. A wicked man comes not to the light, but
the light to him. Christ puts the ditierence not in not having or having
light, but in their coming or not coming to it, which notes out that wicked
men's light comes in upon them, the other call it in, and come to it, and
gladly bring their hearts, lives, and estates to it. For instance, before a
wicked man commits a sin, whilst he is addressing himself to it, light of
conscience may break in upon him, it being appointed as a controller and
a watch over him and his ways, and not suffer him to sin securely and
untaken notice of. But now a godly man, when he is tempted to sin, he
himself stirs up that light which is in him to withstand it. When he hears
the thief knock, he lights his candle presently, gathers his thoughts together,
musters up such considerations as he can think of as weapons to resist it
with, considers what motives, what arguments are against it, calls up such a
place of Scripture as had lain sleeping in him, remembers such a piece of
a sermon in such a corner of his heart laid up against this time ; and armed
with this light, all he could muster up on the sudden, he encounters his
enemy. So Joseph did : ' How shall I do this, and sin against God ?' He
considered what God was, and what sin was, to keep him from it ; whenas
a wicked man, on the contrary, when he would enjoy his sin, he useth his
light to find out shifts rather than arguments against it ; he would shut the
windows, but that there are some crannies at which light will come in, and
find him out, even as Elias found out Ahab : * Hast thou found me, 0 my
enemy ?' Such he judgeth his light, he would imprison the light that is
come in, that it might not interrupt him ; and so when he had sinned,
though light be brought in as a witness, and terrifies and checks, and whilst
it follows him, he judgeth himself, confesseth it to God ; yet otherwise he
would be content to pass it over, nor would set his thoughts to consider
what he had done, to the end to humble himself, but that such thoughts
are set upon him as they were upon Cain and Judas, when he repented
himself, and upon Darius when his thoughts troubled him ; but he would
not go about to trouble his thoughts about sin, but that sin troubles his
thoughts, being set on by the spirit of bondage. But now when a godly
man hath sinned, he stays not till his thoughts be troubled about it, but he
sets his mind awake to consider his sin ; he stays not till a writ be served
upon him, but sues out for one, useth his light to examine it, searcheth
into every corner and circumstance of it, sits as a judge on himself, judgeth
himself lest he be judged, calls in his conscience as a witness, and so goes
and humbles himself kindly and willingly before his Father ; so they,
Lamen. iii. 40, stir up themselves to set their light a-work, ' Come let us
search and try our ways, and turn to the Lord.' They stir up the light
in them, light the candle, and go down into every corner, as David did ;
' Lord,' says he, * I have searched.' He used all knowledge he had m it,
and when he had done, he sets the windows and doors open, desires God to
bring in light and search also.

(3.) The third difference is, that though a godly man may commit an act
of sin against knowledge, and on the contrary a wicked man through know-
ledge and conscience abstain from sinning, yet in a godly man knowledge
will overcome, and be too strong and powerful for his sinning, and not let
him depart from God ; but in the other, in the end his sin will be too head-

330 OF GOSPEL HOLINESS [BoOK IV.

strong and oveq^owertul for his knowledge, so as to make him to depart
from God, and to go on in sin. So, 2 Peter ii. 20, those who through
knowledge had escaped the defilements of the world, were again overcome.
Whereas, Rom. vi. 14, sin hath not dominion over a regenerate man who is
under grace. Which places expound each other ; for to be overcome is to
yield a man's self a servant again to sin, Rom. vi. 16, so as to be pleased
and rest in that condition, and so to go on in it. But a slave's spirit never
returns upon the child of God, but the knowledge of his former condition
rescues him again, and will not suffer indentures to be drawn between them
and him, to become a constant servant to it.

Now the reason of this difference is, because knowledge in an unregenerate
man hath the whole frame of the heart, and all the strength of the will and
affections, armed against it, so as it governs but as a tj'rant, by threats,
&c. But grace and sanctifying knowledge hath a great interest and party
in the will and affections for to back it, so as it fights not alone ; but there
is a whole man to fight with it, if it be but mustered up by knowledge.
And now therefore, though knowledge in the one, ruling only as a tyrant,
may for a time overcome a whole country and keep them under, and so
conscience in a v/icked man rules the whole man, and restrains it from sin
for a time, yet this cannot hold long, for the power of every king lies in
the love, hearts, and agreement of his subjects, and willing obedience to his
laws. Now therefore, knowledge and conscience in an unregenerate man,
having none other than a tyrannical power, therefore, as all tyrants are, it
is hated of all the whole, whilst it doth rule and curb unruly lusts, and in
the end they rise up and overcome it, and depose it and imprison it (so
Rom. i. 17), as Herod did John, though he feared him. And in the end
they begin to slight his threats, and so overcome knowledge, going on in
obeying the lusts of their hearts, let conscience say what it will ; and by
how much the more they were overawed with it, so much the more they
slight it now. But knowledge in a regenerate man hath an interest in the
whole heart, even as its natural prince ; it hath the hearts of the chiefest
and the strength of the subjects, namely, of the will and affections ; and
therefore, though it may be foiled in a particular combat, lose a field or two,
the man carried captive, yet knowledge in him musters up its forces again,
having such a natural interest in the house, as it rescues the heart again ;
and therefore, though he be overcome in an act of sinning, yet he pitcheth
another battle, challengeth it into the field again at new weapons, prayer
and confession, and never rests till it hath overcome sin again, so as what
it loseth at one time it recovers at another. If sin overcome one way, grace
will overcome another, yea, and still wins ground, so as the believer never
continues to go on in a sin, or is overcome of it.

3. Whereas it was said in the former assertion, that a godly man might
deliberately and presumptuously sin, when he is out of passion, there are
these two diflerences between his sinning and that of a man unregenerate.

(1.) Although a godly man may break a particular commandment again
and again against knowledge, yet his knowledge never suffers him to go on
so far as to venture knowingly to break the covenant of grace with God,
and to depart from him ; when he hath gone on so far in a sin as he comes
to apprehend he must break with God, and lose him if he goes on any
further, this apprehension stays him, stops and brings him back again; he
may presiimptuously venture (though seldom ; and always to his cost) to
commit an act of sin against knowledge, because he may withal think, that
by one act the covenant is not broken, nor all friendship and love hazarded

Chap. VI.] in the heart and life. 331

between God and him, nor his interest in the state of grace, nor God, quite
lost by it, though he may well think he would be displeased with him ; but
if he should begin to allow himself in it, and to continue to go on again
and again in it, then he knows the covenant would be broken, it cannot
stand with grace ; and when this appi-ehension comes, and comes in strongly,
he cannot sin against it, for this were to cast away the Lord, and to depart
wickedly from him, now so he doth not. So David, though he sinned
highly and presumptuously, yet says he, Ps. xviii. 21, ' I have not departed
wickedly from my God ; ' that is, I have not so far departed from him as
though I apprehended I should utterly lose my interest in him, yet I would
go on. No; for he is my^God, there lies the consideration that kept him
from departing from him : so Ps. xliv. 17, ' We have not dealt falsely in
thy covenant,' says the church there. Many acts of displeasing him may
pass and be ventured, but if the holy soul thinks that the covenant lay at
stake, that God and he must utterly part and break off, thus far he will
never go. And hence it comes to pass that a Christian finds it often harder
to deny himself in small matters than in the great trials and turnings of his
life ; for usually in great trials a man looks upon them as passages appointed
of God on purpose to try him ; and if he should fail him then, he thinks
he should lose him quite, never look him in the face more, nor be owned by
him ; and in these cases, and when such apprehensions are set on, the
heart sticks close to God, and returns from sinning, for God hath put his
fear in their hearts that they should not depart from him, Jer. xsxii. 40.
But now a wicked man Mng in a course of sinning, and being in the pur-
suit of his sin, although he apprehends he loseth God thereby by going so
far and longer in it, and breaks quite with him, yet he will venture to go on
still, as those that defer their repentance do, and such others ; as Esau
when he sold his birthright, wherein he is made a type of such. So also
Saul did ; he knew God would cast him off if he destroyed not the Amalek-
ites, yet for fear of the people he ventured to spare the best of them,
1 Sam. XV., and rejected the word of the Lord, and cast God away by that
act. And so many, when they have gone so far in an estate of sinning,
that they apprehend and are convinced that they are in a damnable con-
dition, yet venture still as securely to go on as ever ; these sin against the
very covenant and the terms of it, break the veiy fundamental condition of
it ; but this no godly man, apprehending or knowing it, can do, nor be false
in the fundamental parts of the covenant, for such a violation of it would shut
men out of the state of grace, for it is not compatible to it. As God keeps
the believer from doing so, so his knowledge and fear doth, as Jeremiah
says, Jer. xxxii. 40. A wife that is loving may venture sometimes to do
many things she knows displeasing to her husband, but if she should
apprehend he would certainly divorce her and cast her off, she would not
venture on them, she would not lose her husband. Now to continue in any
sin a godly man knows would break the covenant, and cause an utter
divorce, this the fear of God in his heart, and the knowledge of the good-
ness of God, and of his interest in him, as the church reasoneth, Hosea ii. 7,
will not suffer him to do. So also for the performance of a duty, though
a godly man may neglect to perform it, and that long against his con-
science (though it is dangerous so to do), j-et herein he acts as a man that
hath a bond in a friend's hand, and may neglect such a day of payment,
because he may hope to excuse it and humble himself ; but in the end,
when he shall come to apprehend, that if he takes not some order about it
his bond will be sued, all his estate of grace mortgaged, an execution come

332 OF GOSPEL HOLINESS [BoOK IV.

out, \vhen this is served upon his conscience, this rouseth a godly man,
when an unregenerate man will go on for all this, as deferrers of repent-
ance do,

(2.) Though a godly man may deliberately commit a particular sin
against his knowledge, and therein despise the commandment of God, that
is, make bold with it for that act (as David did, which is most fearful),
2 Sam. xii. 9, yet he doth not reject or cast away the commandment which
he thus knows, so as to forsake or renounce obedience to it as to a com-
mandment, which he cannot nor will bring his heart to be subject unto, as
a wicked man in some one commandment or other usually doth. So Saul
is said to do : 1 Sam. xv. 23, * Thou hast rejected the word of the Lord,
and therefore God hath rejected thee from being king ; ' because he cast off
the government of the commandment, and would no longer be subject to God,
therefore God took away his government over others. He stood out as an
outlaw and a rebel in that act, and so the word intimates in that same verse,
for his act is called ' rebellion and stubbornness.' Now though David made
bold with the commandment, and did so much despise it, yet he stood not
out as an outlaw, as one that would not come in to obey it, or that rejected
it. A subject may presume in a particular act to transgress a law, and so
David did, but yet intends not to shake off the yoke of obedience in any-
thing to his prince, becomes not a rebel, an outlaw to any command-
ment, as every wicked man doth in regard of some command or other.
Though wicked men know that the Sabbath ought to be kept strictly, they
will not only in particulars make bold with it (which is a high kind of
sinning), but their hearts cannot be subject to it, yea, will not, and so stand
as outlaws ; they say in their hearts, ' This man shall not reign over us ; '
such a commandment they will not be subject unto, and so go on from day
to day, not despising it only, but rejecting it, asjthe Jews did Christ for
being king. So also did they, Luke vii. 30, who are said to reject the
counsel of God within themselves ; they knew they ought to subject them-
selves to John's doctrine and be baptized, but they scorned to seem to
follow a poor man. And so in the 50th Psalm, the hypocrite is said there,
though he knows God's will (for he takes it into his mouth), yet to ' cast
the law behind his back.' Now when a thing is cast behind a man's back,
he hath no more an eje to it, but leaves it behind him ; but a godly man,
though in a particular act he passeth by the law, yet he sets it before him,
looks to it as a mariner to the loadstone to sail by it, he turns not his back
on it, but (as Paul did, Philip, iii. 14) he sets this mark before him, and
aims at it in a course of constant obedience ; whereas those did the con-
trary of whom the prophet speaks, Jer. v. 5 : these (saith he) ' have broke
the bands and the yoke.' Every commandment which a man knows
becomes a bond to tie him to God, and as a yoke to keep him in his
compass and rank, and bring him into subjection. Now a wicked man
breaks the bonds and yoke in pieces, will not be subject to some command-
ment or other ; but a godly man, though he may go astray against his
knowledge, and run away, yet still he hath the yoke about his neck, he hath
a resolution and heart still to be subject, and doth not break the bond in
pieces, and give himself a liberty and allowance to be free from any
commandment, though sometimes he makes escapes ; as an apprentice,
though he breaks the conditions, yet tears not the indentures, as a wicked
man doth.

Use 1. The first use is raised from the differences between a godly man's
and an unregenerate man's sinning against knowledge ; which is to exhort

Chap. VI.] in the heart and life, 333

you to examine yourselves by them, my brethren. All hero Lave some
knowledge, all know some sins and some duties. Go and examine how
thy heart carries thyself to thy knowledge ; it is a short way to convince
men by, used by the apostle in Rom. i. ; for though the Gentiles had lived
according to knowledge, it would not have saved them, yet it might nega-
tively demonstrate their estate naught. Dost thou not desire to grow in
knowledge, to the end thou mayest know how to glorify God more ? And
as thou dost grow, dost thou not still desire to bring thy practice answer-
able to it, and to run the faster, the further off thy practice is from what
thou knowest thou shouldst do ? It is well with thee. But dost thou rest
in a pitch and course of duties and say. This is enough to save me, and
•what needs more ? Thy estate is naught then. Hast thou not a care to
keep thy heart even with thy knowledge, to make it perfect, when thou
prayest and receivest the sacraments ? Hidest thou not thine eyes from
any command, as it is said they in the prophet did from the Sabbath ?
And when thou knowest it, dost thou not rest till thy heart be loosened
from thy sin, and made subject to all duty, to pray, read the word, and
sanctify Sabbaths, and, to examine thy heart, to confer holily, &c.? Thy
heart is naught if thou dost not and wilt not be found perfect before God.
Art thou afraid of any truth, and sorry that it is a truth when thou knowest
it, because it crosseth thy lust ? Art not glad of that busy light that is
in thee ? but dost thou wish thyself rid of it ? Art thou overcome of
any sin, and though thou knowest it to be a sin, yet in the end goest
on and allowest thyself in it, let conscience say what it will ? Hast thou a
heart can defer repentance when thou art persuaded thy estate is naught,
and go on in sinning when thou seest thou must lose God if thou dost ?
Thy heart is naught then. Dost thou reject any commandment and daily
walk, as if there were no such thing to be minded by thee, as if it were
Dot to be put into thy memorandum to have a care of? Dost thou pass
Sabbaths thus, and praying-times over thus ? Thy heart is false with God
then. My brethren, believe it, at the latter day the first course God will
take in his order of convincing and condemning men, will be to reckon and
account what knowledge they had, and so then to examine how they walked
accordingly: Rom. ii., ' Those without the law shall be judged without it;'
for it will afford matter of conviction sufficient to take what sins they knew to
be sins, and yet sinned in them. And therefore in the first chapter of the
Epistle to the Romans, the apostle goes no further, but instanceth in such
sins as natural light taught them. Do thou so of what thou knowest, and
see how thou answerest that knowledge.

And as for you that are pi'ofessors, and know more, I here charge you,
either leave professing to know God, leave noting sermons, and repeating
them, or else make your hearts perfect and your lives answerable. For
St John says plainly, ' He that says he knows God, and keeps not his
commandments, is a liar,' 1 John ii. 4, an hypocrite. Wherein lies the
power of religion, but in ruling and moulding the heart to what you know ?

Use 2. Though a regenerate man may sin so far against knowledge, yet
this is not to encourage any to go so far, and presume they may still be in
the state of grace. No ; but as the apostle says, ' These things we write
to you, that you sin not.' Nor do I speak these things so to you that you
may be discouraged, presently to think all is naught, and to call all into
question. I would have such as would presume on what hath been said,
not to make so bad a use of so true a doctrine, but consider the heinous-
ness of sinning against knowledge, and withal the fearful consequences of

334 OF GOSPEL HOLINESS [BoOK IV.

making bold witli the commandments of God. A sin of knowledge will
stop thy mouth both to God and man. When thou goest to pray to God,
it will clap a lock upon thy heart and Hps ; so it did on David's, as
appears from Psalm li., where after that great sin he prays to God to open
his lips, for that they had been sealed up ; besides, it will cause God to
give thee up to terrors, to lose the comfort of all thy grace. And as thou
sinnest against knowledge, so knowledge and the guilt of thy sin shall fight
against thee : and though he will not give thee up to thy lusts as he gave
up these Gentiles, and to a reprobate mind, for thou art his child, yet he
will give thee up to a terrified mind ; and as seven devils enter into one
that falls after knowledge, that belongs not to God, so in thy proportion
shall seven devils be let loose to terrify thee ; and_ as their latter end is
worse than the beginning, so shall a worse humiliation cease on thee than
at thy first conversion. If thou wilt go to the utmost of what is com-
patible with the state of grace in sinning, God will answerably bring thee
to the utmost border of hell, as far as thou canst go and not go in, to the
depth of that despair which may stand with faith. This often he doth ;
yea, happily he will shorten thy life, cut thee oif before thy time ; for he
that sins presumptuously. Num. xv. 30, 31, should be cut ofi'. And the
laws of men not now taking notice of thee, God will cut thee oS, at least
in thy apprehension, from the number of his people ; thy own thoughts
and speeches shall excommunicate thee, thou shalt lie roaring and cry out,
thou art none of his. Therefore take heed of doing anything presump-
tuously by what hath been said, but make this use of it, that if in time
past thou hast thus sinned, and art therefore now in the dungeon, and so
thinkest because thou didst sin so grievously against knowledge, that there-
fore thou wert never truly regenerate, to comfort thee, consider what hath
been said.

Use 3. Is it so heinous to sin against knowledge ? This should teach
us to be vahant for the truth, if evil times come. Those truths which you
are now assured of, flinch not from them ; remember what St Paul says to
Timothy : 1 Tim. vi. 12, 13, ' Fight the good fight of faith, that thou hast
professed before many witnesses. And I give you charge in the sight of
God, who is able to quicken you,' if you die for it, ' and of Jesus Christ,
who himself witnessed a good confession before Pilate,' and denied not
what he knew was truth, that you do so too, though others will say with
Pilate, What is truth ? and make a jest of it ; but never deny it. Be ye
cast in prison, the truth will make you free, John viii. 32, and pay all thy
charges ; and therefore do not thou imprison it as the Gentiles, for the
children of God can do nothing against the truth, not heartily ; they can-
not deny it, and stand out denying it, as the martyrs could not, it will
break prison doors ; for when they had subscribed, they could not be quiet
till they had torn out their names again. We can do nothing against it,
but for "it all we can, 2 Cor. xiii. 8.

CHAPTER VII.

The other case resolved, wherein the sin against the Hohj Ghost differs from
other sins against knowledge.

There is yet another case or question to be answered concerning sinning
against knowledge, and that is, what diflference may be between any other

Chap. VII.] in the heart and life. 335

sin against knowledge, and that great sin of all other only unpardonable,
which is in an especial manner called a sin ' after receiving the truth,' and
' after enlightening,' Heb. chapters vi. and x. And this is necessary to
speak a little of, for it is homogeneal to this head, it being an essential
ingredient into that sin, and a necessary circumstance of it, that it is against
the greatest light ; and so the apostle in both places expresseth it, as also
because many poor souls that sin after enlighteniugs, or have fiiUen off
from the practice of what they have professed, think therefore they have
sinned that sin, because against so much clear and tasting knowledge : and
indeed there is no man almost, that hath been enlightened, but those places
have had a blow at him, or may come to have. Now, therefore, as I have
given you differences between a regenerate man's sinning against know-
ledge, and an unregenerate man's, so I will also between ordinary
unregenerate men's sinning against knowledge, and this, there being a
peculiarity in it ; for it is not simply sinning against and after tasting
knowledge, for then the saints should sin it — Solomon and David had
done it ; nor the resisting of the Spirit in the motions of it ; for then
they, Isa. Ixiii. 10, who were God's people, should be guilty of it : nor is
it simply hating the light as contrary to our own lusts, for then every one
that doth evil should be guilty of it, as John iii. 18, 19, not hating God
as he is considered a judge, commanding such strict laws, for so the Gen-
tiles should have sinned it, who never knew the gospel, Rom. i. 30, and
then every unregenerate man, whose mind is enmity to God and his law,
Eom. viii. 17, should be guilty of it. No ; nor is it speaking evil of, or
injuring those we know to be saints, for then Manasses should have sinned
it, who slew the prophets, and filled Jerusalem with blood, who yet was
brought up well ; for Hezekiah being a godly man, surely had him instructed,
and he was twelve years old ere he died ; and at 2 Chron. xxxiii. 10, it is
said, the Lord spake to him, so as he had notice of all. And also Herod
had sinned it, who put John to death, whom he reverenced and knew to be
a holy man ; but yet he did not sin the sin against the Holy Ghost, for he
was sorrowful. Therefore to clear this to you :

First, It is not sinning against any kind of knowledge of things in the
word that makes this sin, for it is not sinning against the knowledge of the
law, to commit adultery, or blaspheme God against knowledge, which is
this sin ; for, Heb. x. 28, the apostle makes it a further kind of sinning
than despising any part of the law ; yet to despise the law was to sin pre-
sumptuously, and to reproach the Lord therein. Num. xv. 30, 31, and is
opposed to sinning ignorantly : and Christ says, every blasphemy shall be
forgiven but this. But it is a sinning against the light of things revealed
in the gospel, the light of the offer of grace, of the Spirit accompanying that
light, with tasting of the goodness of that offer : so Heb. vi., Heb. x. 29, and
against the work of the Spirit in themselves and others ; and it is not yvuioig
only, but i'^rr/vucig, a conviction and evidence wrought of the truth and
goodness of them.

Secondly, It is not every kind of despising the truths of the gospel, but
such as is accompanied with a despiteful causeless contempt of them, and
indignation against them. It is not the undervaluing of the offer of grace
to the pleasures of sin : so the young man did, who yet was sorrowful. So
many do who defer their repentance, prefer their lusts to Christ and mercy,
who yet are converted after ; for this contempt is but because they cannot
enjoy Christ and their lusts : if they could have him with their lusts they
would. It is but comparatively they thus contemn it, joined with some

336 OF GOSPEL HOLINESS IN THE HEART AND LIFE. [BoOK IV'

esteem of it, and desire after it. But this sin includes in it a simple con-
tempt ; therefore the Holy Ghost expresseth it, by trampling under foot
Christ's blood, and esteeming it as a common thing. If they had a cup
full of his blood, they would pour it on the ground, not only preferring
other things before it, but trampling it as mire and dirt, as the Jews did
Christ, saying that he was a devil, yet knowing him to be the Messiah (as
appears, Mark iii. 28, Christ speaking of that sin), debasing it in their
esteem, and so also doing despite or contumely, as the word signifies, to
the Spirit of grace ; contemning, not resisting only, his work in them-
selves or others ; not opposing the saints only, but having no reverence
of them.

Thirdly, Their hatred to God and Christ, and the light and work of the
Spirit, and his saints, is a revengeful hatred, therefore called a crucifying
of Christ again, and doing despite to the Spirit ; for you must know there
may be a twofold hatred of God and Christ, and the saints : one primary,
direct, and hating them as such ; another secondary, occasioned and
stirred up, because they are crossed by these and vexed by them ; as
Ahab hated Micaiah, not as a prophet, but because he said contrary to
what he would have had him ; and so Herod against John Baptist, because
he preached against his lust, it was not as he was a holy man, not sub
eo nomine.

Now all unregenerate men may come thus to hate God secondarily and
indirectly, because they look on him as a judge, and to hate the saints
because their light reproves them and vexeth their consciences, and they
cannot be quiet for them ; for it is in hatred as in love. And ^ as a
wicked man may love a godly man, yet not as godly, but for some amiable-
ness and profitableness by his godliness to him, as Darius loved Daniel,
Pharaoh loved Joseph, and Achish loved David, for the usefulness and
benefit they had by their grace ; so wicked men hate grace also, and they
generally do it as being contrary to their lusts, and therefore speak evil of
the saints. But now this revengeful hatred which is bounded primarily
against the person of God and Christ, this causeless hatred (as Christ
expresseth this sin, John xv. 24, 25), seeing and hating causelessly all the
saints he knows such, in relation to the covenant of grace estabhshed with
them, because they are saints and God's children, this may seem to be the
form of this sin ; therefore they are said to crucify again to themselves the
Lord Christ ; for were it in their power they would do it ; and that which
is the devil's master-lust is theirs also : John viii. 44, ' His lusts ye will
do,' says Christ, speaking of the Pharisees who desired to kill him out of
a revengeful disposition, and so they sinned this sin. It was a revengeful
hatred set them a- work, and thus they also are guilty of this great sin against
the Holy Ghost, who do despite to the Spirit of grace, Helj. x. 28, and so
against all saints as saints : for seeing they cannot be revenged on God,
they persecute them ; and so these love sin, not only secondarily for the
pleasures that come in with it, but as sin, because it provokes God,
because they know it will anger him ; which revenge is made their bosom-
lust, and all resolved into it, and is stirred up in them, by reason they appre-
hend God to have cast them ofi"; therefore they are said to have Hhoyjiv
xpiaiug, to receive judgment, Heb. x. 27, whereas others standing in terms
of treaty for grace with God, have not this revengeful disposition stirred up
in them, but those other mahcious sinners are desperate.

OF THE BLESSED STATE OF GLORY WHICH THE
SAINTS POSSESS AFTER DEATH.

A DISCOURSE OF THE BLESSED STATE OF GLORY
WHICH THE SAINTS POSSESS AFTER DEATH.

CHAPTER I.

Of the blessedness of a dying believer.

And I heard a voice from heaven saying, Write, Blessed are the dead it'hich
die in the Lord from henceforth: Yea, saith the Spirit, that they may rest
from their labours; and their works do follow them. — Eev. XIV. 13.

My design is to discourse from this text concerning de'atli, which is the
shooting the gulf into the separate state of souls.

1. It is apparent from the words immediately pteceding, that the season,
and so the occasion of these, was an imminent danger of saints suffering
unto death, and all other persecutions accompanying the 'keeping the
commandments of God, and the faith of Jesus.' This is pointed at as
with the finger, and that twice in that 12th verse. ' Here,' says he, * are
they that keep the commandments of God, and the faith of Jesus.' That
particle here, in historical narration, is set to note out the time when some
observable thing fell out, as well as it doth a place, wherein Piscator
glosseth upon that word thus, In hac parte jyrojyhetia;, for an historical pro-
phecy began anew at the 12th chapter, which from thence goeth over all
times, viz., from the primitive till the day of judgment. And this particle
here accordingly points at some special succession and occurrent that falls
out in a particular time, as a time wherein there would be extraordinary
trials of the patience of saints to the utmost ; the word patience, by a
metonymy, signifying the- objects or matters of the exercise of patience;
the particle here likewise points at such sad occurrences to fall out at that
time as would try every vein of their hearts who kept the commands of
God, and also denotes that God would then vouchsafe such measures of
patience to his people as should be signally eminent and singular, and
deserving this remark, ' Here is the patience.'

If you be desirous to know the time wherein these things are to fall out,
look back to and compare herewith another passage in the 13th chapter
foregoing, wherein you have at once an entire scheme or representation of
the rise, power, and cruelty of Christian Rome, when turned antichristian,
and of her followers and adherents. And there you find a note of animad-

340 OF THE BLESSED STATE [ChAP. I.

version inserted : ver. 10, ' He that leadeth into captivity, shall go into
captivity : he that Idlleth -with the sword, must be killed with the sword.
Here is the patiejice and faith of the saints.' And suitably to this, next
ensuing 14th chapter, there is given another like entire map and represen-
tation of an opposite company, that followed the Lamb, ill a succession all
along contemporary with the time^ of that beast's reign, 'and of his
associates. And you find in the middle part of that story there the same
reflections for substance that are here given, and there first uttered ; and
here in the appointed time marked out, when death and all cruelties were
to be executed on these saints. It is again repeated here in verse 12 of
this chapter, as that which occasioned these words of my text in verse 13,
where you find death and dying also spoken of, answerably to their being
killed in that passage of the former chapter. So then we know where we
are, and the persons whom the words concern ; and withal a punctual
designation of the time, all which the 7th to 11th verses do instruct us
in, teaching us to reckon from the beginning of the breaking forth of the
light of the everlasting gospel in the height of antichristiTin darkness that
went afore, preached by three angels, each after another, age after age,
and more clearly the latter than the foregoing, discovering Rome to be
Babylon, and ordained to ruin ; and crying louder and louder against their
idolatries, and calling upon meji to worship God alone ; and also detecting
their unwritten traditions, which they had mingled with the gospel. All
which you may observe to be apparently reflected upon in those verses
6-11, 'And I saw another angel fly in the midst of heaven, having the
everlasting gospel to preach to them that dwell on the earth, and to every
nation, and kindred, and tongue, and people, saying with a loud voice,
Fear God, and give glory to him ; for the hour of his judgment is come :
and worship him that made heaven, and earth, and sea, and the fountains
of waters. And there followed another angel, saying, Babylon is fallen, is
fallen, that great city, because she made all nations di'ink of the wrath of
her fornications. And the third angel followed them, saying with a loud
•^oice, If any man worship the beast and his image, and receive his mark
in his forehead, or in his hand, the same shall drink of the wine of the
wrath of God, which is poured out without mixture into the cup of his
indignation ; and he shall be tormented with fire and brimstone in the
presence of the holy angels, and in the presence of the (Lamb : and the
smoke of their torment ascendeth up for ever and ever : and they have no
rest day nor night, wto worship the beast and his image, and whosoever
receiveth the mark of hi^ name.' And the notice of this, as the special
season, will conduce towards the understanding some things of mbment in
the text, as you will more clearly discern when I come to open that word
henceforth in the text. This for the season and occasion.

2. The scope and ultimate design of the words was to comfort, hearten,
and strengthen those saints in their suffering death, when any of them should
be called thereunto for Christ. And as to comfort, so withal to direct and
excite them, that in their dying for the Lord and his cause, they should
especially look to this, to * die in the Lord.' And that also all other saints,
who were expectants of death every moment; should live as dying men, and.
put and keep their spirits into ,a posture of dying daily, as those that might
be hurried to death they know not how soon, and therefore ought to be
daily in the continual exercis.e of faith in the Lord Jesus Christ. And
though it might be their lot to die in their beds -a natural death, yet they
should see to it that they, exert and, put forth all sorts of dying graces.

Chap. I.] of the saints in glory. 841

whereby to glorify Christ their Lord and God in their hearts in their
dying, to the utmost they were able ; as much as possible, as if they were
dying at a stake for Christ.

3. The substance of the matter itself spoken, sufficiently sheweth this to
be the scope of the words : ' Blessed are the dead,' says he, ' that die in
the Lord,' &c. Which matter is summarily resolved into these three
things :

(1.) That there is a state of full and perfect blessedness to be entered
into, and possessed by the souls of saints, as soon as they are dead ; which
is the mind of that first saying, ' Blessed are the dead.' Which blessed-
ness is further amplified in the latter clause, because they then shall rest
from their labours, and their works follow them. Unto which the voice
from heaven super-adds a pronouncing them blessed that die in the Lord ;
that is, that die in a lively faith, and stedfast hope in the Lord.

(2.) That this might be efl'ected in the hearts and spirits of dying
believers ; and thereby that full blessedness, promised in the first saying,
attained, and believers' hearts established in it, the Holy ^Spirit hath
passed a promise of his own, to make it good in those suftering times ; and
from thenceforth to bless multitudes of his dying saints so to die in faith,
and hope, and the exercise of other dying graces. * Yea, saith the Spirit ; '
which I take to be an engagement and further promise of the Comforter
himself, undertaking more than ordinarily to accomplish in believers'
hearts what the voice had spoken, testifying to the truth of it, and engaging
his word to see it performed.

(3.) With all these, take in the importance of that small word, ' from
henceforth,' as denoting a special privilege of suffering saints, in those
persecuting, bloody times ; and so running along thorough the succeeding
gospel times downwards.

AH these things mixed together with, and digested by faith, having been
spoken, and thus spoken — 1, by an immediate voice from heaven ; 2, com-
manded to be registered into the sacred canon ; and, 3, attested over and
besides by a personal warrant of the Holy Ghost, — may perhaps be esteemed
as one of the strongest and most spiritful cordials that ever was com-
pounded for men that are a-dying, or that live in a continual expectation
of death, they know not how soon. And perhaps it may come to be so
valued by those, if not in this, yet in following generations, whom the
efficacy of this following word, \fwm henceforth,'' takes hold of, it reaching
and extending to the end of the world, and for ever, for our comfort, if we
would apprehend i^ ; but for certain unto theirs upon whom the latter ends
of the world are a-coming, in which the light of the everlasting gospel will
grow. So as what the apostle says upon his own having discoursed of the
resurrection and glory that follows thereupon, — in 1 Thess. iv. 18, ' Com-
fort one another with these words,' — the same you may write upon this
alabaster box of cordial, the outscription on it. Comfort for dijing saints. And
the precious ingredients within do speak it. It is no wonder, then, that
this voice from heaven should so solemnly command the recording of this
saying : ' The voice said unto me. Write ;' which puts a singular remark
of honour upon it, in that this single passage should have so particular a
command concerning it, to write it. Whereas in chap. i. 11, at the entrance
of this whole revelation,*there had been a general command, ' Write,' once
for all. And by virtue of that command it was, he still did write what he
saw or heard revealed to him ; unless once when he was forbidden to write,
chap. X. 4 ; but this, and none but two more other, have such an indigi-

342 OF THE BLESSED STATE [ChAP. I.

tated redoubled command for them. And the one of them is the invitation
of the Lamb's bride to her marriage with Christ : Rev. xix. 9, ' And he
saith unto me, White, Blessed are they which are called unto the mamage-
supper of the Lamb. And he saith unto me, These are the, true sayings of
God.' And the other is, when the marriage is consummated. Rev. xxi. 5.
And read with them the verses afore and after, forjhey contain the saj ings
he was to write: ver. 3, 4, ' And I heard a great voice out of heaven, say-
ing. Behold the tabernacle of God is with men, and he will dwell with
them : and they shall be his people, and God himself shall be with them,
and be their God. And God shall wipe away all tears from their eyes ; and
there shall be no more death, neither sorrow, nor crying, neither shall
there be anymore pain: for the former things are passed away.' Then
ver, 6, 7, ' And he said unto me. It is done. I am Alpha and Omega : the
beginning and the end : I will give unto him that is athirst of the fountain
of the water of life fi-eely. He that overcpmeth shall inherit all things ;
and I will be his God, and he shall be my son.' This is the blessedness
of the new Jerusalem, which John saw come down fi-om heaven, ver. 2,
' And I John saw the holy city, the new Jerusalem, coming down from God
out of heaven, prepared as a bride adorned for her husband.' And this, in
my text, is the blessedness of souls separate, who, in the mean while, go
to heaven. Both are proclaimed by a voice from heaven ; and I believe it
is the voice of God himself, that sits upon the throne, that uttereth both.
And if of the whole scripture it be said, that ' whatever was written, was
written that we, through the scriptures, might have hope,' as Rom. xv. 4,
then surely this single piec6, the words of my text (which is commanded
to be wa-itten), above many other scriptures; for over and besides its
coming from heaven immediately, it hath also the broad seal of the grand
witness on earth, the Spirit, 1 John v., set to it; after it is written and
spoken, * Yea, saith the Spirit,' &c. And it so directly and solemnly
speaking to the point of blessedness in heaven, to be presently enjoyed by
dying souls, must needs be intended to give us hope, the hope of all
hopes : ' That blessed hope,' Tit. ii, 13.

Obs. That for dying saints to have their souls enabled to exercise faith
and hope on the Lord Christ in the hour of death, is a singular and super-
added blessing, over and above that of being blessed in heaven.

' Blessed are the dead,' that is the common inheritance of the saints in
light ; but ' Blessed are those that die in the Lord ' is an additional privi-
lege. Even as to believe is a gift common to all saints, but ' to you,'
says the apostle to the Philippians, Philip, i. 29, ' is given not only to
believe, but to sufier ; ' and yet to believe is far the greater gift of the two,
for in that is our salvation, and it is absolutely necessary thereunto ; but
so is not suffering, for a saint may be saved without it, though not without
believing. Yet in that manner, and upon the same account that the apostle
magnifies suffering when added to believing, and that it is a farther special
privilege over and above believing, so it is here in this case of the blessed-
ness of a believer who dieth in the Lord. I do not say that to die in the
Lord is in itself a greater blessing than the glory that follows in heaven,
or that no saint comes to enjoy the blessedness of heaven unless he dies in
the full exercise of faith. There are many cases fall out to the contrary,
and it may in that respect serve as a relief, that the blessedness of heaven
is spoken of as distinct from this of dying in the Lord. But yet still it is
a blessing in itself alone considered, to whomever it is vouchsafed, and it is
a blessing over and besides that of heaven. And we may comfort such a

Chap. I.] of tue saints in glory. 843

saint so dj'ing with this thought, that God hath given not only to enter into
heaven when he dies, but hath blessed him in his dying with a lively faith,
and stedfast hope in the Lord Jesus.

1. It is a great blessing, comparatively to the case of many other saints in
dying, whose happy lot it is not to have such vigorous actings of faith and
hope at that hour. And therefore such dying in the Lord is pronounced as
a blessedness iu the second place, after the declared blessedness of all
believers who die in a state of salvation, and as additional to it.

2. It is a martyrs' blessing, who are the eldest sons of blessedness among
all the sons of adoption, and unto them it is generally vouchsafed. The
design of this voice from heaven. Rev. xiv. 13, is to speak unto martyrs,
and to comfort, encourage, and direct them in their dying, and to make a
promise to them of their being extraordinarily blessed in the most violent
and torturing death. And to bring a Christian's heart (especially in time
of youthful or manly years) to be cheerfully willing to die in the ordinary
way, there is need of great supplies of the Spirit ; and the apostle had
great expectation of them, whether he lived or died, Philip, i. 19, 20. And
therefore to be in any measure assisted at such a moment is a special and
singular blessing to a man. But to have faith overcoming unbelief, and
triumphant in the victory, and to have the whole soul filled with joy
unspeakable and full of glory, not only to hold his trust and confidence in
Christ to the end, Heb. iii. 14, so as to die quietly and composedly, having
his heart stayed on the Lord Jesus, as knowing on whom he hath believed,
but to be ' filled with all joy and peace in believing,' and to ' abound in
hope,' Rom. xv. 13, this is a martyr's privilege and portion. And now
then, for any Christian to have a martyr's confidence and joys, without a
martyr's sufferings, how inestimable a blessing must this be !

3. The soul is blessed who dies in the Lord, because in that very hour
Christ admits him into the actual possession of the eternal inheritance which
he had purchased. It was this reception which Stephen prayed for : Acts
vii. 59, * Lord Jesus, receive my Spirit.' And he not only receives it into
his own bosom, but he brings it to God, and presents it to him with a
joy infinitely more abounding than can be in us. So that then it is that
Christ is glorified and rejoiceth in us, and so we may be said rather to die
to the Lord and his interest than to ourselves. And therefore,

4. The believer is blessed who dies in the Lord; that is, who dies in the
lively exercise of faith and hope, because Christ is infinitely more glorified
upon us by such our dying than ever he was in our whole lives. We do
not only then take up from him a new estate, and are removed into it, and
as truly admitted by him as our gracious Lord unto that eternal house
above, not made with hands, as ever any tenant is admitted by the lord
of the manor ; but he then makes us completely qualified for our new
glorious habitation. He consumes all our lusts, and makes our spirits
perfect, and perfectly meet for the eternal inheritance, 2 Cor. v. 1-5.

5. The believer is blessed who dies in the Lord, because he hath the
Spirit to support him in that hour, which would otherwise be dark and
gloomy. Tlae Spirit was given us for ' that hour,' as a friend is said to be
' born for adversity,' Prov. xvii. 17. And certainly he who was given for
a comfort to thee all thy life long, and hath delivered thee out of all thy
distresses and fears, will certainly carry thee through this; and though thy
heart should for a while fail thee together with thy flesh, yet God and his
Spirit will not fail thee, Ps. Ixxiii. 26. And truly the interest of the
Spirit's own glory (besides that he is that good Spirit to do good to us),

344 OF THE BLESSED STATE [ChAP. II.

his interest, I say, moved him. No merchant more rejoiced to bring his
adventure home into the haven, after he had carried the same safe through
so many storms, than the Spirit doth rejoice to bring a soul he hath
wrought upon, and who was committed to his trust, safe to heaven. If a
Christian be but ' reproached for the name of Christ, happy are you ; for
the Spirit of glory and of God resteth upon you,' 1 Pet. iv. 14 ; that is,
the Spirit of God becomes a Spirit of glory upon them, and in them, viz.,
as he enables them to bear it with a glorious joy, surpassing what the
greatness and heroicness of a natural spirit would do ; yea, exceeding that
extraordinary assistance the same Spirit gives upon other occasions to the
same persons. And thus the Spirit of glory rests upon the soul of a dying
believer, and this is made good in many believers with joy at their death ;
and yet it is more ordinarily seen in supporting at the least the spirits of
all, and in giving supplies of the Spirit to the most, as the apostle's word
is, Philip, i. 19. And he speaks it in relation to death as well as life, as
will appear by comparing vers. 20, 21.

Use 1. Let us look to it, that we die so as to be blessed, that we die in
the Lord. To die is a business no man doth but once, and is a business
of the greatest moment of any we ever performed ; and therefore, to be
directed and assisted in it, is answerably a great blessedness. If we mis-
carry, and fail much in some acts that are of great consequence in our lives
(as who hath not done ?), yet we relieve ourselves with this thought, that we
hope to be more assisted, and to do better at other times in our following
course. And oftentimes errors in our lives are sanctified by the Spirit to
be a good warning, and provocative to do better afterward. But if we
miscarry in dying, we shall never have an opportunity to amend the fault.
If we were indeed to revive, and die a second time, the error might be
rectified and repaired ; but, alas ! it is appointed for all men but once to
die ; and therefore to transact that well, must needs be a blessing indeed.

Use 2. Let us regard it as the end, and the last act which will finish the
whole. Let us regard it as the conclusion, that shuts up the story of our
days past, and through which we enter upon eternity. Let us regard it as
the centre of all the promises that are made to us for this life, in dis-
tinction from the life to come. Let us look on it as the point, whereon we
stand, between the life we have passed, and that other we are entering
into. It is the end that crowns all, which is foregone in doing well ; yea,
dying in the Lord is the crown of perseverance. That and conversion are
the two greatest blessings ; and as the one is the Alpha, so the other is
the Omega. Conversion puts us into Christ ; but death, and holding our
confidence to the end, possesseth us of Christ : Heb. iii. 14, ' For we are
made partakers of Christ, if we hold the beginning of our confidence sted-
fast unto the end.'

CHAPTER IL

TJiat the soul of a believer doth not sleep, or is not in a state of inactivity, till
the resurrection.

Jesus said unto her, I am the resurrection, and the life: he that helieveth in
me, though he were dead, yet shall he live : and ivhosoever liveth, and
helieveth in me, shall never die. Believest thou this ? — John XI. 25, 26.

There is no truth but hath in this age, amongst us, been either contro-
verted, contradicted, or questioned ; and among others, that great funda-

Chap. II.] of the saints in glory. 345

mental one, concerning the active life, and glorified state of a believing
soul after death : some saying, it perisheth until the resurrection ; others,
that it liveth not a life worthy of the name of a Hfe, nor of so much activity
as it hath now by faith, but tanium non, or in effect in a state akin to
death ; it slcepeth all the time, until the day of the resui-rection, when it is
awakened with the body. And this they argue upon occasion of those
speeches in Scripture, of the saints' sleeping. Now our Lord and Saviour
hath, upon occasion of Lazarus his death, and his then present state after
death, and also in relation to his resurrection, which Christ meant to
effect afore their eyes, uttered something home unto this point.

First, Christ himself had termed his death a sleep, verse 11, for verse 13
it is interpreted by John to be spoken of his death. Now, then, in Christ's
sense, to sleep and to die is manifestly all one : the one being a meta-
phorical or similitudinary expression ; the other a literal, plain, real
expression, of one and the same thing, which is manifestly what is said, .
verse 14, ' Jesus said plainly to them, Lazarus is dead ;' insomuch as
death is, in plain terms, the same that sleeping was in the metaphor, which
he was occasioned thus plainly to express, because they, his disciples,
dreamed of no other sleeping as meant by our Lord, than of one who is
still alive, and takes bodily rest ; as appears by verses 12, 13, ' Then said
his disciples. Lord, if he sleep, he shall do well. Howbeit Jesus spake of
his death : but they thought that he had spoken of taking rest in sleep.'
Hence in Christ's intention, that part of Lazarus only, that is, his body,
which plainly died, that only is said metaphorically to sleep. And so
Lazarus is said to sleep, as in respect thereof only ; so as those that will
affirm the souls of just men to sleep, must affirm that, in plain terms, their
souls do also die. For Christ (who began that expression, which the
apostles after him used) intended both to be one and the same, and so
Lazarus his sleep to be really a death ; and therefore both the one and
the other were intended but of and in respect of the body, unless they
will affirm that souls do die.

Now our Saviour Christ further, to vindicate his meaning for such a
sense as I have assigned, doth at the 25th verse affirm two things of him-
self, and correspondently two things of us behevers, by virtue of our union
with him, that are members of him. 1. Says he, ' I am the resurrection ;'
and, 2, ' the hfe;' both which he speaks of what he will be effectively
to us ; as elsewhere, John xiv. 19, he speaks, ' Because I live, ye shall
live also.' And from these two, Christ draws two distinct assertions con-
cerning us :

1. The first concerning the resurrection. ' He that believeth in me,
though he were dead, yet shall he live.' So as if you should suppose both
body and soul dead, yet I must not lose them, says Christ, but raise them
up ; and so whatever of them any may suppose to die, as the body doth,
I will be sure to raise it up, for I am the resurrection.

2. But then, secondly, Christ assures you, and delivers it for a certain
truth, that the noble, chief part of every believer, and which is indeed him-
self, doth never die, after his believing. So it follows, ' And whosoever
liveth, and believeth on me, shall never die.' That life which he had by
believing, which is his proper life, he shall never lose ; nor shall that life
ever cease, or sleep. Even as Chiist's own life doth not, nor shall not ; for
' I am the life' (says he), a continual principle and fountain of life ; that
never ceaseth communicating Hfe unto those that are mine. I am the life,
as to mine own soul, so to his ; and therefore there is that in him shall

346 OF THE BLESSED STATE [ChAP. III.

never die, and therefore not sleep (for in Christ's sense sleeping is one
and the same with death) ; and that is his soul. And again, at the latter
day, it is not his soul that is raised up, as it was not his soul that slept, or
died, but his body only, or the man in respect of the body. And further,
it is said of Christ, that he now lives a more glorious life then when on
earth (as in Rom. vi. 10, it is said of Christ's life, after his death, ' In that
he lives, he lives unto God') ; and that likewise we are to ' reckon our-
selves alive unto God, through Christ our Lord f that is, to be for ever
alive unto God as he was ; for he is the life, and the pattern of the life ;
and so there shall be no cessation of it, as there was not in his soul, in
or upon his death.

And this, says Christ, as it is a certain truth in itself, so likewise so
necessary a truth for you that are believers, that I would have you put it
into your creed : ' Believest thou this ?' says he to Mary ; and accordingly
it was put into the creed of all believers by the primitive saints. The
resurrection of the body they limited only to the body ; and so death and
sleeping to the body only ; but as to express the state of the soul, they
added ' life everlasting : amen.'

So then, this is the result : that a believer, in respect of his soul, doth
continue to live, after death, a life of activity and blessedness, and never
dies nor sleeps. Christ pronounced it in Lazarus his case, whilst as yet
dead, as a distinct thing from his resurrection ; and speaks so not in
respect of any new life at the resurrection. And indeed seeing that by
death faith is done away, 1 Cor. xiii., that which is perfect comes in the
room of it ; and then for certain the soul is not in a worse case, enjoys not
a lower life, to be sure, after death, but is made perfect with that which
is the perfection of faith, and therefore with a life that is far more perfect
than that of faith ; for the spirits of just men are then made perfect ; and
this life of faith is styled but imperfect, and therefore done away.

CHAPTER IIL

That the souls of believers, immediately after their separation from the body,
live an happy life in the enjoyment of God, proved from the account which
we have of the state of dying saints both in the Old and New Testament.

Of the glory of the body after the resurrection, I have discoursed largely
in another treatise.* The design of my present discourse is to prove that
the souls of dying saints do live a life of perfect holiness and blessedness
in the enjoyment of God and Christ in the heavens, until the resurrection.

1. It is a life.

2. It is a life of perfect holiness.

3. It is a life of blessedness in the enjoyment of God.

4. It is a life of the saints living in a company together.

5. As for the place, it is in the heavens.

No one proof will comprehend all and each ; but one will arise out of
one proof, another out of another. Neither will I range the proofs to the
method of these particulars as heads, but rather go over the Scriptures
from first to last; which opened, you will sometimes see one of these par-

* ' Discourse of tlie Creatures, and the Condition of their State by Creation,'
Book 11. Chap. xi. in Vol. II. of his works. [See this volume, supra. — Ed.]

Chap. Ill,] of the saints in glory. 847

ticulars arise, sometimes another, and out of the whole each and all of
these.

1. I shall, concerning this estate, produce proofs out of the Old Testa-
ment.

2. Out of the New.

In the Old Testament I shall instance only in Abraham, because it will
carry the condition of all other believers of the Old Testament with it ; he
being the * father,' and so the pattern, ' of all the faithful.'

I observe, that Christ and the apostles affected (if I may so speak) to
use the instance of him to prove the greatest foundations of religion.
Christ used it to prove the resurrection and the soul's immortality against
the Sadducees, who denied both : Mat. xxii, 32, ' Have you not read that
which was spoken by God to you, I am the God of Abraham, and the God
of Isaac, and the God of Jacob ? God is not the God of the dead, but of
the living.' And the instance of Abraham is also alleged by Paul in the
point of justification, by James for sanctification. In like manner our
divines have had their first recourse to Abraham's case, to prove this state
of blessedness to the souls of men that die in the faith, immediately after
their death. It is evident that God preached to him the foundations of
the gospel in plain and real tei-ms ; and so it falls out, that in one and the
same chapter (namely. Gen. xv.) God delivers to him,

1. The great and fundamental point of justification by faith, and that
by imputation, than which the gospel knows no higher. So ver. 6, * And
he believed in the Lord, and it was counted or imputed to him for right-
eousness ;' which Paul invincibly urgeth in two epistles.

2. And, secondly, what heaven is, and wherein man's happiness con-
sists. He declares it plainly. Gen. xv. 1, 'I myself am thy shield,' that
is, in this life, ' and thy exceeding great reward,' after this life ended. For
reward is after the finishing of work ; and therefore, having said before,
' Walk before me, and be upright,' what is this reward but the blessedness
of heaven without types or metaphors, nakedh^, and in the substance and
quintessence of it expressed ? Christ himself (of whom, and for whom the
16th Psalm was professedly penned) says no other, nor no more of it :
Ps. xvi. 5, 6, ' The Lord is the portion of mine inheritance,' &c. For the
joy of which was set afore him it was that he laid down his life, endured
his cross, and his ' heart was glad, and his flesh did rest in hope,' as in
the psalm it suitably follows : ver. 9, ' For in thy presence is fulness of
joy ; at thy right hand there are pleasures for evermore,' ver. 11, all in
God alone.

3. Thirdly, God takes in the same chapter a fit occasion to acquaint
him for his comfort what the condition of his soul should be : ' Thou shalt
go to thy fathers in peace, thou shalt be buried in a good old age.'

Now the making forth of the happy state of his soul after death (then
to have God his exceeding great reward), as also of the rest of the souls of
just men, in the whole Old Testament, is absolved in these four particulars :

1. By a more narrow consideration of the coherence of these words, as
here they stand circumstantiated with those observations, which the New
Testament makes upon these words afore and after. The promise to
Abraham was made in a vision given him, and is circumstantiated afore
and after with the promises of Canaan to his seed after the fourth genera-
tion. ' And also that nation, whom they shall serve, will I judge ; and
afterwards they shall come out with great substance. And thou shalt go
to thy fathers in peace ; thou shalt be buried in a good old age. But in

348 OF THE BLESSED STATE [ChAP. III.

the fourth generation they shall come hither again, for the iniquity of the
Amorites is not yet full.' And Stephen plainly commenting on these very
words, Acts vii. 5-7, takes notice, that as for Abraham himself, ' God gave
him none inheritance in it, no, not to set his foot on ;' yet he promised that
he would give it to him for a possession, and to his seed after him, when
as yet he had no child. ' And God spake on this wise, That his seed
should sojourn in a strange land ; and that they should bring them into
bondage, and entreat them evil four hundred years,' verses 5, 6. Which
is the sum of these very verses in Genesis. And Paul, afterwards further
opening the mystery of this, shews, that God would thereby signify, that
he meant and intended him, and those succeeding patriarchs Isaac and
Jacob, a far better state and condition, expressed by country or city filled
with inhabitants, which in the mean time was to be enjoyed by them,
seeing that they to whom the promises were first made did not yet possess
Canaan, but their seed. So Heb. xi. 9, 10, ' By faith Abraham sojourned
in the land of promise, as in a strange countiy,' — observe that, — ' dwelling
in tabernacles with Isaac and Jacob, the heirs with him of the same pro-
mise : for he looked for a city which hath foundations, whose builder and
maker is God.' And verse 13, ' These all died in faith, not having received
the promises, and confessed that they were strangers and pilgrims on the
earth. For they which say such things declare plainly' — observe that — ' that
they seek a country.' It is evidenced by this, that they to whom the
promise of Canaan was first made foil short thereof, verse 16. But now,
that is, upon this declaration of God's that they should not possess Canaan,
it was that they desire a better country, that is, an heavenly. The meaning
is, it was shewed hereby, that their expectations were diverted and pitched
by God on a state of blessedness in heaven in the enjoyment of God. For
it follows, ' God is not ashamed to be called their God,' according to that
elsewhere, 'I am the God of Abraham,' &c. And here it is said, * I am
thy exceeding great reward ;' which speeches of God were greater words
than the promise of Canaan, and God should have been ashamed to have
spoken these things, if he should have disappointed them of the promise of
Canaan, and given that to their seed after them, and if he had not reserved
some greater and more excellent thing in the mean time to be possessed by
them, which was worthy of that title, ' I am the God of Abraham,' &c.
Yea, their seed should have been in a far better condition than they, if
they must have stayed for that heavenly country till the general resurrec-
tion ; for then these to whom the promises were first and chiefly given,
would have had far the worst of it in comparison of their seed. For their
seed should have possessed the land, and yet have as soon been possessed
of the glory of the resurrection as Abraham and Isaac were. Then observe,
how in the entrance to this paragraph, Heb. xi. verse 13, there is this
clause, ' These all died in faith.' Why is that so specially put in ?
For it had been said, that whilst they lived, they had professed that they
sought another country, and desired an heavenly, verses 14, 16. But over
and above, jou see, it is added, they died in the faith ; because, upon their
deaths it was, that God promised their entrance into that heavenly country,
and they accordingly in dying believed to enjoy it, which they had here
seen afar otf, but by faith, and pursued after but by desires.

Now to return again to Gen. xv. 15. After God had declared himself
his exceeding reward, and declared him justified from all sins, and gave
forth, that not he but his seed should possess Canaan, then to quiet him,
he declares what should be his state after death, that so he might die in

CUAP. III.] OF THE SAINTS IN GLORY. 849

the fiiith thereof. For thy bodily estate thou shalt live long, and to a good
age, and be buried : this was an outward blessing. 2. Thou shalt go to thy
fathers in peace, or as some read it ' into peace :' this for thy soul. And,
3, thou shalt pass into a country and city already better inhabited ; namely,
with all thy godly forefathers. And this God mentions, first, because the
height of his comfort and expectation lay in that. And this, says God,
shall be thy condition in the mean time, whilst thy seed are possessing the
carthl}' Canaan, instead of thine own personal possessing of it.

This, by comparing all these things together, serves to illustrate in the
general the scope of these words, and this assertion out of it. More par-
ticularly, there are two phrases to be attended to : 1. ' Thou shalt go to
thy Fathers ;' 2, ' in peace,' or, as some read it, * into peace.' And both
these phrases were first used of Abraham about his dying, by way of pro-
mise ; they are the first in all the book of God.

So then the second thing for the making forth of this will be the open-
ing this phrase, * Thou shalt go to thy fathers.' By which some would
have no more meant than this, thou shalt die ; so Vatablus and others.
And it is certain death is always thereby meant ; and whenever it is said,
they ' slept with their fathers ' (which is up and down in the books of Kings
and Chronicles), it certainly doth signify death only; the sleep, namely, of
their bodies in the common receptacle of the earth. But when it is said,
' they go to their fathers,' or ' are gathered to their fathers,' the just query
•will be, whether further what concerns the soul and the state thereof is not
thereby principally intended ? Now, so it falls out, that when Abraham's
dying itself cometh to be recorded, this here promised, of being gathered
to his fathers, is distinctly and apart, and over and above his dying, men-
tioned, as importing some further thing after death, and that besides his
burial also. And this being the promise beforehand, must be supposed to
intend one of the greatest comforts God could give him against his dying,
and his not possessing personally that land ; and so it is to be interpret-ol
by what we find in the records of his death. Now, chap. xxv. 8, it is thus
said, ' Then Abraham gave up the ghost,' as of Christ it is said, ' and died,
and was gathered to his people,' which inteprets this here of going to his
fathers, ' and his sons buried him.' Here are enumerated (as I take it)
all that concerns death distinctly or apart : 1, a giving up the soul into
the hands of God ; 2, the death of the man, or dissolution of the personal
union between soul and body, namely, that he died and ceased to be a man
as before ; 3, * and was gathered to his people,' and this is a thing dis-
tinct from death, for he mentioned that before, and it follows after his dying,
and is distinct from his burial also, for that follows after this r ver. 9, ' His
sons buried him.' So then that gathering to his people, which is distinct
from giving up the ghost, from death and burial, imports something besides
all those other.

Again, as this was then first promised and spoken of Abraham's death,
so we find all these four things in the same words and in the same order,
even the very same said of Isaac : Gen xxxv. 29, * And Isaac gave up the
ghost, and died, and was gathered unto his people, being old and full of
days : and his sons Esau and Jacob buried him.' The like is said of
Moses and Aaron in Deut. xxxii. 50, ' Die and be gathered unto thy people;
even as thy brother Aaron died, and was gathered to his people.' So that
to be gathered to his people in Abraham and the rest of these holy ones,
was a distinct thing from death, and the consequent of it.

If next the inquiry be what more especially this means,* to go to his

350 OP THE BLESSED STATE [ChAP. III.

fathers, and to be gathered to his people, taken thus, distinct from dying,
burial, &c., the account lies fair that it respected the soul and the state
thereof after his death. For to be gathered to his fathers and people,
imports a company of people not only extant, but selected and gathered
together already, to whom he goes and is gathered. Our Saviour Christ,
speaking of this- our Abraham and all the godly departed, says, that ' now
they live unto God,' Luke xx. 28, whenas to the world's eye they are not.
There is then a people, a company of souls that live unto God, whom when
an holy man gives up the ghost his soul is gathered unto, whilst the body
lies buried in the grave.

1. Gathering imports a careful sorting or collection of things that were
confusedly dispersed, as Isa. ivii. 8 ; * and so that, though all sorts are in
this world mingled, both good and bad together, as tares and the wheat,
yet now the good are gathered, sorted, and reserved, and kept safe together.
The same phrase is indeed used in common of bad as well as good, as of
Ishmael in the very same chapter the phrase is used as weU as of Abraham
(of which Ishmael, where you will rank him I will not dispute, you know he
persecuted Isaac, and is made a type of the covenant of works, if supposed
wicked). In the same Gen. xxv. 17 it is said, • And he gave up the ghost,
and died, and was gathered to his people.' But though the phrase is in
common use of good and bad,f both having immortal souls to be gathered,
yet each is to be understood in their respective sense. The one went to
his people, the other to theirs, according as their condition was when they
died.

2. More especially the souls of God's saints may well be said to be
gathered to their people and their fathers when they die, because they go
to that peculiar place where all their godly countrymen and ancestors are.
Nor doth it hinder to be understood of Abraham, albeit the most of his
cOuntrym.en and many of his fathers might be idolaters, seeing many of
both ranks were pious, and went to God when they died, and might be
styled his people, though little of kin to him, that were the people of that
God whom he served. Yea, as well might all the faithful that were before
him be termed his fathers, whether carnally he were descended of them or
no, as all the faithful that came after him be termed his sons.|

And indeed, if there were such a gathering of souls into a company in
the other world, that they all went to one and the same place, and to one
and the same company, this would destroy what is here first spoken of
Abraham as a promise and a blessing, as also of the rest, Isaac and Jacob,
Moses and Aaron. It had been a loss and a disadvantage to have gone
into the popish limhm, which differs little from hell with them for place ;
it having also the punishment of loss accompanying it, which is the worst
part of hell's punishments.

Abraham had a great company of holy and godly fathers, Adam, Enoch,
Noah, &c., forerunners in hohness (which are termed our fathers), Abel
and of the seed of Seth, which had been gathered afore him in the other
world, whom God promiseth him here, that when he died he should go unto.

* Probably Isa. Iviii. 8, where the marginal reading is, ' The glory of the Lord
shall gather them up.' — Ed.

t Gataker's Sermon on that text, Gen. xv. 15.

X Smith on the Creed, p. COO, on this text: ' It could not be meant of the bodies
of his fathers, for they were buried in another country ; nor of their souls, for they
were idolaters ; but it was meant of the fathers of his faith, to such as he was, holy
and good men. For such as a man is, and converses with in life, he shall be
gathered to.'

CUAP. III."I OF THE SMNTS IN GLORY. 351

And the consideration of its opposite may greatly conduce to confirm and
illustrate this diflerent respective gathering of souls to their several com-
panies, as intended in that phrase, though common to both, Judges ii. 10.
For this serves that notion of Mr Mede,- that in the Old Testament, the
first and most ancient phrase to express going to hell was to go to the
company of the giants ; so he renders it of many places of the Proverbs :
Prov. ix. 18, ' He that goes into the strange woman knows not (or considers
not) that the giants are there ; and that her guests are in the depths of
hell;' and Prov. xxi. 16, 'The man that wandereth out of his way shall
remain in the congregation of the dead.' The original is rephaim, of the
giants. This Alapide and others have taken notice of also. The giants
were those men eminently wicked, that lived afore the flood, upon whom
the flood came and swept them to hell ; for by reason of them ' the iniquity
of the earth was great,' Gen. vi; And because hell had a flush of them,
and was replenished at once with such a numerous addition, hence from
their company it bore the name of the place of the giants. Yea, and they
were those of whom Peter instanceth in, when he speaks of ' the spirits in
prison,' or in hell, to whom in the ministry of Noah Christ preached, 1 Pet.
iii. 20. So then, for wicked men to be gathered to their fathers (namely,
in wickedness), was all one as to go to the giants; that is, eminently wicked,
who were men of renown for wickedness.

Now then, if wicked men are gathered to the congregation and company
of wicked men as severed from the godly ; then answerably, when Abraham
and Isaac, and Jacob died, and are said to be gathered to their fathers, it
is meant of their predecessors in holiness. And that it is said of Abraham
first, was because he was the father of all the faithful to come, and because
by this time heaven had a considerable company of the spirits of just men
made perfect, from Abel's time, even the godly out of many generations.
And truly if we consider the importance of that, which in the first intro-
duction unto this discourse was asserted, that Abraham and these fathers
whilst they lived are said to have sought and desired a better country and
city made by God, it comes all to one, for that was to go to a city and
country plentifully inhabited and replenished with those of their own kind,
tribe, and afiinity. This a country or city speaketh and supposeth, and so
difi"ers not from going to his fathers, or being gathered to his people, that
is, to his countrymen and kindred.

And which yet more adds to the confirmation of this, our Saviour, when
he would express the Gentiles being gathered and going to heaven, he
doth it thus : Mat. viii. 11, ' They shall sit down with Abraham, Isaac,
and Jacob in the kingdom of heaven.' Their going to heaven is set out
by their going to these renowned fathers, to their company, to their place
and enjoyments, to whom the promises of heaven more eminently were
made, and therefore it is in effect to say that they should go to their
fathers, even as wicked men do to theirs.

3. It was promised to Abraham that he should ' go to his fathers in
peace,' or ' into peace,' Gen. xv. 15. By peace you know the Jews
expressed the whole of blessedness, the affluence of all happiness. Answer-
ably in the New Testament peace is wished as the effect, and the total effect
of grace, or the utmost that grace in the heart of God hath designed to us.
The Jewish ordinary wish at parting was, ' Go in peace,' which is all one
with that usual phrase, ' I wish you all happiness.' When therefore God
promiseth this to Abraham at his death, look as God's well-wishes and
* Diatribe, Part I. on Prov. xxi. 16.

852 OF THE BLESSED STATE [CuAP. III.

promises must bo supposed of greater good things than man can wish or
give, so far doth this promise made by God exceed all that man can be
supposed to desire of happiness unto another his friend, as Abraham was
to God. And so this phrase also intends a future happiness after death
unto his soul, when his body should be laid in the ground, as the next
words shew.

I know the phrase of dying in peace is sometimes used in Scripture to
express such a death or departure hence, as in a man, the great desires of
a man's heart are accomplished, so as there is nothing left to detain him.
As when Jacob saw Joseph, ' Now let me die,' says he, Gen. xlvi. 30 ; and
as, Luke ii. 26, 29, in the case of Simeon, ' It was revealed unto him by
the Holy Ghost, that he should not see death before he had seen the Lord's
Christ : ' ver. 29, says he, ' Lord-, now lettest thou thy servant depart in
peace, according to thy word ; ' whose speech may yet be well supposed
to have this meaning. Now let me depart hence into that peace in heaven,
which thou hast provided for those that wait upon thee, from which I have
hitherto been detained to see this sight of my Saviour, and according to
thy word. For else his soul may well be thought to have desired still to
live and to see his works, and hear his gracious words, which ' kings and
prophets,' Christ said, ' did desire to hear and see ;' whereas he now leaves
him in his swaddling clothes to go into this peace we speak of, on which
his hopes were fixed.

But that which more confirms the assertion, that this great and first pro-
mise to Abraham (besides what hath been said, that it was made to his
Boul, distinct from that made to his body), was intended not of an outward,
quiet death only, but of going to rest and happiness, is the correspondency
which this holds with that promise, which, in analogy to this made to
Abraham, we find made to every believer, that walks in his uprightness, as
Abraham did. Gen. xvii. 1. The state of all after death, who walk in such
uprightness, we have expressed, Isa. Ivii. 1, 2,,' The righteous perisheth, and
no man layeth it to heart : and merciful men are taken away, none con-
sidering that the righteous is taken away from the evil to come.' Their
state after death follows : ' He shall enter into peace, they shall rest in their
beds. Whoever he be that walketh in his uprightness :' or each one walk-
ing, or that walketh, &c. ; which words are evidently spoken of the happi-
ness of souls after death, and so do fitly interpret this promise he made to
Abraham in the like case. It is their state after death is spoken of, for
their death is spoken of, ver. 1, in their perishing (as to this world) and
being taken away : and as the comfort and consequent thereof, it is said,
' He shall enter into peace.' He, to be sure, shall be blessed. The prophet
Isaiah speaks of it as of a new state or condition succeeding the former, for
it is entering into it ; and it holds correspondency with that of Christ,
* Enter into thy Master's joy,' Mat. xxv. 23 ; and it agrees also with another
phrase of ' entering into life,' Mat. xviii. 8. And the words of Jsaiah are
exactly parallel to that which was said of Abraham, and in the same order.
1. He shall enter into peace and blessedness, as to the soul. 2. They
shall rest in their beds, that is, their graves ; death being the sleep of the
body, as often it is expressed in the New Testament, unto which the words
of the prophet answer in another place : Isa. xxvi. 19, ' Thy dead men shall
live, together with nay dead body shall they arise. Awake and sing, ye
that dwell in- dust : for thy dew is as the dew of herbs, and the earth shall
cast out the dead,' And this entrance into peace is therefore meant of the
Boul's entering into joy and peace, during that time that the body rests in

Chap. III.] of the saints in glory. 853

its bed, namely, the grave. Nor is it spoken of martyrs only, that die
in evil times by persecution, but, on the contrary, of those that die afore
such times approach ; yea, and universally, of every one that walks
uprightly.

4. Now, fourthly, for a confirmation of all this, Christ in the New Tes-
tament hath termed (whilst yet the state and language of the Old Testament
was in force) that state of bhss which souls then departing had, * Abraham's
bosom,' Luke xvi. 22. And their being gathered thither, as expressed in
the Old, is styled by Christ, a being ' carried by angels thereunto.' And
indeed Abraham having been set up as the father of all the faithful, as their
state on earth is named a life of faith common to him and them, so the
estate of their souls also in glory, until the resurrection, is expressed by
the state of his soul as the chief guest, in whose bosom they all are to lie,
or sit down as guests with him at the same feast.

Now though that story of Lazarus and the rich man be but a parable,
yet, as every parable, so that must have a principal and substantial scope,
and main drift it centres in, and from that drift we may as safely argue as
from any other scripture. Now it hath no scope but what is utterly insig-
nificant, if this be not the scope of it ; namely, to shew the different state
of godly men and wicked men after this life. It signifies nothing, if not
this ; and if so, again it is as evident, that that state of the soul afore the
resurrection is there intended. For the time of the opposite rich man's
torment was whilst his body lay buried, and the time of Lazarus's happy
state immediately followed on his death. So ver. 22 : ' And it came to
pass, that the beggar died, and was carried by the angels into Abraham's
bosom : the rich man also died, and was buried.' It was also, when Dives
had brethren on earth, capable of being warned to avoid coming into that
place. See verses 27, 28 : ' Then he said, I pray thee therefore, father,
that thou wouldest send him to my father's house : for I have five brethren ;
that he may testify unto them, lest they also come into this place of tor-
ments.' It was also afore the general resurrection ; for, ver. 30, he pleads,
that ' if one went from the dead, they would repent.' Lastly, it was whilst
they had Moses and the prophets to attend unto, as the means of salvation,
to whom Abraham refers them : ver. 31, ' And he said unto him. If they
hear not Moses and the prophets, neither will they be persuaded though
one rose from the dead.' And therefore also was it a state of souls, as
supposed under the Old Testament, when Moses and the prophets were
the chief means of salvation, and no scripture else extant. And that
Lazarus his lying in Abraham's bosom was heaven, and an heavenly con-
dition, may be confirmed by these two things :

1. That he was carried into it by angels. Now their only walk is
between heaven and earth, ? ascending and descending upon Christ,' John
i. 51. They go not to hell. It is also the place which the angels belong
unto, for themselves are the inhabitants of heaven.

2. But secondly, and more expressly, the saints of the Old and New
Testament are said * to sit down with Abraham in the kingdom of heaven,'
Mat. viii. 11, which is not the state of the gospel, for Abraham lived not
in those times, but a state of glory. For oppositely it is said, ver. 12,
that ' the children of the kingdom shall be cast into utter darkness.' So
then, put altogether, Abraham's soul upon his death, went to his godly
fathers, into peace ; Adam, Enoch, Noah, and the rest of the saints in the
Old Testament after him, are said to enter into peace, each of them after
the example of Abraham, Isa. Ivii. ; yea, in the New Testament, to be car-

VOL. VII. z

354 OF THE BLESSED STATE [ChAP. III.

ried where Abraham is, to be laid into Abraham's bosom, as the common
receptacle of souls ' gathered to their fathers,' says the Old Testament, and
carried to their fathers, says the New. And this place is the kingdom of
heaven, as Mat. viii. 11. Hence, then, the argument riseth strong, that
all the godly of the New* Testament, from the first to last, from Abel to
Lazarus, were upon their deaths carried to heaven. And further, that they
were all found there that were dead, when Christ hung on the cross, appears
by Col. i. 20 : ' And, having made peace through tne blood of his cross, by
him to reconcile all things unto himself; by him, I say, whether they be
things in earth, or things in heaven.' In which speech it is certain, that
those of mankind in heaven are meant, however the angels may come in ;
for men are properly the subjects of reconciliation (the angels but analogi-
cally) ; for they are men, and not the angels, who sing, 'jThou hast redeemed
us by thy blood,' Kev. v. 9. Compare the angels' song with this, ver. 12.
And indeed, though the patriarchs were all in heaven already, yet Christ
paid for their atonement, * for he died for the redemption of sins, that
were under the Old Testament,' Heb. ix. 15. And I will say, that they
must all have come down from heaven again, if his sacrifice for their
redemption had not been offered up.

Now that which in the Old Testament was Abraham's bosom, and sitting
down with Abraham, that in the New is called being with Christ, and para-
dise, and the kingdom of heaven. The style, indeed, is altered. * The
God of Abraham,' said the Old Testament. ' The God and Father of our
Lord Jesus Christ,' says the New, Eph. i. 3. So ' to be gathered to their
fathers,' * to be with Abraham,' was the old description of heaven ; ' to be
with Christ,' which is best of all, is the character of it in the New. * This
day shalt thou be with me in paradise,' says Christ to the dying thief.

The Scriptures of the New Testament speak more punctually and abun-
dantly this point, ' Christ having brought life and immortality' (and all the
gradual advances of it) ' to hght.'

1. There are some w^hich are so plain that I shall not insist on them,
viz., the example of the converted thief, to whom Christ said, ' This day
shalt thou be with me.' And the instance of Stephen seeing, when he was
to die, the heavens opened, and therein the glory of God, and saying,
' Lord, into thy hands I commit my spirit,' Acts vii.

2. Another set of instances is in Luke xvi. 9, ' And I say unto you, make
to yourselves friends of the mammon of unrighteousness, that when ye fail
they may receive you into everlasting habitations ; ' and in 2 Cor. v. from
the 1st to the 11th.

I shall explain that instance which we have in Luke xvi. 9. Those
everlasting habitations there mentioned manifestly are in heaven, where are
many mansions, and the words are the moral part of the parable of the
steward. That look as that steward, when he saw he must quit his office
of stewardship, and be put out, considered with himself, ' What shall I do ?'
ver. 3, and resolved to make friends of his master's debtors, ver, 5, that
when he was put out of his stewardship they might receive him into their
houses, ver. 4 ; and this was wisely done, says Christ, ver. 8. And do you
imitate this wisdom of his, though not the wickedness of it ; as if Christ
had said, ' In this world ye are but for a time, the places and stations,
riches, power, &c., you must give over, and what will ye do then for the next
world?'

1. Christ expresseth death, and the soul's going out of this world, by our
* Qu. ' Old' ?— Ed.

Chap. iTI.] op the saints in oloet. 855

* failing;' that is, cither as of a steward turned out of house and means, or
as a merchant that breaks, that hath a statute of bankrupt sued forth against
him. Such a statute is death, statutum est omnibus semel nwrl. When
spirits fail, friends on earth fail, riches fail, and cannot deliver ; when a
man's soul goes naked out of this world into another, even as he came naked
into it, then the rich, the great, the most potent and honourable, are bank-
rupts. And this time, ' when you fail,' is not the day of the resurrection,
for then we are set up again and restored. The body is sown in weakness
at death there, and then is the failing, but it riseth in power.

2, Christ shews that at that time the soul is put to it what it shall do,
and whither it shall go? ver. 3 ; ' The steward said within himself. What
shall I do ?' The soul hath reason (and Christ adviseth it) to consider
what it should do next upon its failing ; for the soul is immortal, and must
go somewhither. Animula varjida qucc ahibis in loca, said the Emperor
Adrian* when dying.

3. He compares the state of the other world in heaven to a city or
country, where are many inhabitants gathered, already replenishing of it,
and accordingly many houses built, and all accommodations. Abraham
and the other patriarchs are said in the Old Testament to be gathered to
their fathers. It comes all to one with what is said in the New; Heb. si.
10, * For he looked for a city which hath foundations, whose builder and
maker is God.' And ver. 14 it is said that ' they sought a country,' that
is, an heavenly. As every city supposeth inhabitants there dwelling, and
therein houses, &c. and suitable accommodations for inhabitants, so Christ
in analogy expresseth it here, that when we fail, and are to be gathered to
our fathers gone before us, ' they may receive us into everlasting habita-
tions ;' that we having done good to them, or those of their kind and
country, now gone to heaven, they may receive us, and welcome us into
house and home. He expresseth it after the manner of men : when one
comes to a strange country, what is more desirable than that a man should
have friends there, that should, as it were, welcome a naked newcomer.
What kind hospitality is it in God, that he should receive a man into his
house and home for the good which he did here ! And this habitation is
no other than in heaven, for it is called an eternal, real habitation, first, for
the soul without the body, then for soul and body too, 2 Cor. v. ; for where
the souls and persons of just men live for ever, there to be sure is heaven.
Now, that after the day of judgment they shall live in heaven, none ever
denied ; and if, when they die and fail, they are received into the same,
then they are at that present admitted into heaven, and heavenly habita-
tions, as well as afterwards. If the souls of just men were admitted into
any other than what is heaven afore, into heaven only after their bodies
were united, then the place which first received them could not be called
eternal habitations.

Use. Do good, then, especially unto the elect and household of faith :
do good to these above other, for thou wilt be gathered to them, and they
■will acknowledge it, or God at least on their behalf; and it will be a joy to
thee then, and may be a comfort to thee now, to think that there are those
in heaven to whom, or to their children or relations for their sakes, thou
hast done good.

* Spartianus in ejus vita.

356 OF THE BLESSED STATE [CnAP. IV.

CHAPTER IV.

That the souls of believers do, immediately after the death of the body, pass
into a state of glory, demonstrated from the design of the Aj^ostle Paul in
2 Cor. iv. 17, 18. — To encourage the saiyits to endure all ajfflictions and
calamities of this life; and from his design in 2 Cor. v. 1—4, to comfort
them against all apprehensions of death.

For our light affliction, which is but for a moment, xvorheth for us afar mor$
exceeding and eternal weight of glory ; uhilst ue look not at the things
which are seen, but at the things which are not seen : for the things which
ai-e seen are tempor-al ; but the things tchich are not seen are eternal. 'For
we know, that, if our earthly house of this tabernacle were dissolved, we
have a building of God, an house not made with hands, eternal in the
heavens. For in this ive groan, earnestly desiring to be clothed upon with
our house which is from heaven: if so be that being clothed, ue shall not
be found naked. For we that are in this tabernacle do groan, being bur-
dened: not for that we would be unclothed, but clothed iqoon, that mortality
might be sivallowed up of life. — 2 Cor. IV. 17-V. 4.

One eminent part of the good news of the gospel is the blessed estate of
souls instantly upon the dissolution of their bodies ; and this, in the name
of all the primitive Christians, doth the apostle here utter as their faith :
' We know,' &c. So, then, we have it not as Paul's doctrine alone, but as
the common faith of Christians. And that,

In these two points :

I. That our bodies shall be raised at the last day. And,

II. That in the mean time our souls shall live.

In these two did Christ instruct Mary in the 11th chapter of John. The
first is in ver. 25, ' He that believeth on me, though he were dead, yet
shall he live : ' there is the resurrection of the body ; the second is in ver.
26, ' And whosoever liveth and believeth in me shall never die. Believest
thou this ? ' In answer to the resurrection of the body Christ had prefaced,
ver. 25, ' I am the resurrection ; ' in answer to the living of the soul he
says, * I am the life.' ' Believest thou this ? ' says he. Put this into thy
creed, as the primitive believers did into theirs.

In correspondency to both these two so positive assertions of Christ, I
observe our apostle's preface in the foregoing chapter, ver. 13, * We believe,
and therefore speak ; ' and what are those points we believe, and therefore
utter with confidence ? 1 . The resurrection of the body, with the glory
that follows thereupon. The ultimate object of our faith, ver. 14, ' Know-
ing that he which raised up the Lord Jesus shall raise up us also by Jesus,
and shall present us with you.' 2. The glory of the soul in the mean time
presently after dissolution ; this is in verse 1 of this chapter, * For we
know that if our earthly house of this tabernacle were dissolved, we have
a building of God, an house not made with hands, eternal in the heavens.'

This is certain, that the Holy Ghost hath penned in the latter part of
the foregoing chapter, and in these words, more lines about the state of
glory than in any one scripture again together in the whole book of God.

And the controversy is, what state of glory it is that in these words is
meant.

I shall fix the state of this controversy by these few premises :

Chap. IV.] of the saints in glory. 357

1. That the apostle's punctual and proper scope is to comfort himself
and all believers against death ; for ho puts the case in such terms : ' K
this body be dissolved ;' he speaks but generally afore, &c., in chapter iv.,
but he in the fifth chapter particulariseth the case of death ; and again he
otters this comfort in the name of all Christians in the world : * We know,
if our earthly house of this tabernacle were dissolved,' &c. And it is
intended to shew what comfort and cordials believers have against fainting
at the thoughts of death, for this verse, by this word for, &c., carries us
up to, the 16th verse as a reason why * we faint not, always being delivered
to death,' &c.

2.^ The question then next is, what it is should be that proper, special
matter of comfort against death in this 5th chapter, ver. 1, &c. And here-
upon comes the difference of the opinions to be stated.

1. Whether only that, if their earthly bodies be now dissolved, their souls
should have instead thereof other manner of bodies, as compared to ' another
house ' for their souls to dwell in, namely, those bodies which shall be made
glorious at the resurrection ?

Or, 2, it may be queried, whether the whole glory of the soul, either
whilst without the body till the resurrection, or with the body after the
resurrection, is meant? Yet'so asthat, however, immediately upon disso-
lution the soul should have a glory which is ready prepared for it, which
the apostle calls here ' our house ; ' and which after dissolution it presently
should enter into, and is entertained in, and takes as it were possession
first of, until both body and soul shall be joined again together, to a more
full and complete possession of the same glory for ever.

So as the difference in general between these two opinions is, that the
one confines the whole only to the glory the soul shall have in the body ;
the other opinion of ours enlargeth itself to the glory of all states from the
instant^of death, and so through all eternity, and afiirmeth that according
to the intent of this scripture this glory commenceth or beginneth from the
time of dissolution ; so as their opinion excludeth or cutteth off" all that
part of the glory of men's souls out of the body, and not to be meant in
this place ; but ours takes in all, only it doth particularly contend for this,
that the glory of the soul out of the body being that which is next, and of
general concernment to the saints till the resurrection, and that being a
space for so long a time to come, even almost two thousand years from
the time of the apostle's writing, this meaning should therefore be intended
by him.

But yet more particularly, to the end that the state of this difference of
opinion may be understood, and thereby also what the conduct or steerage
of our ensuing discourse is to be, it must be further related concerning that
opinion of those that makes the glory of the body the subject of the apostle's
discourse.

1. How that some of them seem to interpret the whole of the paragraph,
from verse 1 to verse 10, of the glory of soul and body only when joined
together. Yet it may be withal observed of those interpreters, that when
they come to give the meaning of the 6th, 7th, 8th, and Qth verses, they
there fall flat ; or as treading upon ice do slide them over, not openly
affirming of either which is meant ; when yet they had openly interpreted
the four first verses of the glory of the body when joined to the soul only.
For indeed the words in those 6th, 7th, and 8th verses are so clear for the
soul's glory apart, without the body, and for its presence with the Lord
■when separate, that they could not oppose that meaning. Only I find

358 OF THE BLESSED STATE [ChAP. IV.

Grotius' so daring as to interpret those words, ' present with the Lord,
ver. 8, to be meant of the state after the resurrection, when yet the words
speak of that presence whieh falls out when we are * absent from the body'
in the very words afore.

2. Estius therefore, an ingenious papist, halves the matter, and takes
part with this first opinion for the body's glory,* so far as the^^five first
verses go ; but then when he comes to the 6th verse he falls in with the other
opinion, and says, that all the next words from thence are meant of the
state of the soul after the resurrection, and accordingly he begins his com-
ment upon the words of that Gth verse thus : ' That because some might
say (upon this discourse of the apostle hitherto in the first five verses held),
that this glory of the body (which you comfort us withal) is not presently
attained after death, but perhaps is a long while yet to be expected, that
therefore now, in the Gth verse, the apostle subjoins and falls upon the
glory of the soul separate.' And from thenceforward Estius is as fully
ours (as to this point) as could have been desired. He might have been
60 sooner, even from the very first verse ; there was reason enough for it.

3. Calvin, upon the first five verses being to interpret what was meant by

* our house in and from heaven,' plainly says, it is uncertain whether it
signifies a state of blessed immortahty which befiills (immediately) after
death, or whether the body made glorious, such as it shall be after the
resurrection. There is no inconvenience in either sense, says he ; but in
the end^he closeth with this sense, that the blessed state of the soul after
death (so then he prefers that of the glory of the soul when separate to be
meant) should be the beginning of this building, but the consummation
should be the glory of the last resurrection. And this exposition, says he,
the whole context doth best make good. So that he also carries it to both
states. This is his judgment of the first five verses. But then for the
6th, 7th, 8th, and 9th verses he is fully in it, that the state of the soul
after death is only meant. Thus, both in his comment on that place,
ver. 8, as also in his set treatise de Yv/o^javovyja against the soul's sleeping,
he argues it from the whole of this our apostle's discourse here, as a most
plain and cogent scripture, which to resist (he says) were to resist the Spirit
of God in it.

I profess to be of holy and most judicious Calvin's mind in this his sense
of this scripture, and shall endeavour to make forth that the whole of this
so large a discourse is meant of the state and glory of the soul after death,
not excluding, but taking in that also after the resurrection, which that one
word, if no more, doth invincibly argue and take in, when he terms it

* eternal in the heavens.' And therefore the whole from first to last, even
to eternity, must be intended. Only I shall in this discourse of mine plead
alone for the separate soul's glory, leaving the state after the resurrection
to those that will read their comments, or any other that will contend
for it.

4. It is meet also to take notice of what is the proper state of the
question between us and other interpreters, whilst we shall be upon the
first verse, distinct from what will be the state of the question, when we
come to the 2d, 3d, 4th verses. In the first verse, they of that first
opinion well near universally say, the apostle, for the comfort of all saints
against death, delivers this doctrine, of their having one day spiritual,
renewed, glorious bodies, instead of these earthly ; jei so as withal they
acknowledge his scope in that versa to be, that it is God's more general

* Estius in locum.

Chap. IV.] of the saints in glory. 859

appointment for all saints first to die, and to bo dissolved, and then by a
resurrection of their bodies, to have new bodies restored at and by the
resui-rection. Thus they interpret the matter of this first verse, 'We
know,' &c.

But then, as for the 2d, 3d, and 4th verses, they affirm his scope to
be, that the saints, knowing that by the ordinary dispensation they cannot
have such bodies glorious, unless first they die, yet this dying being
abhorrent to nature, the apostle expresses thereupon the saints' desire,
rather to be clothed upon with glory whilst they continue in their bodies
alive, and so to bo immediately changed without dissolution, but yet with
this correction or supposition, that they be found of the number (if it
should fall out to be God's good pleasure) of those saints that are alive,
and clothed with bodies at the resurrection, and not dead or naked, as the
generality of the saints will, at the approach of that day, be found to be.
Thus they interpret the 3d verse. So then with them the doctrine of the first
verse is, that we shall have glorified bodies by a resurrection after dissolution
first, and that as the general case of believers ; but that, notwithstanding,
the object of the saints' desires expressed in the 2d, 3d, and 4th is, to
have the privilege to escape that dissolution, and have a glory put upon
their bodies without it, as an exception to that general rule ; and to have
that change, which indeed is spoken of to be at the resurrection, of them
that shall be then alive, at the same time that those that are dead do rise.

Now, 5thly, the state of the question which I propose to the proof is,
whether the apostle's scope be not to comfort these Corinthians, and the
generality of the saints, with this, that when their bodies are dissolved,
they shall have a glory in the mean time until the resurrection ; and further,
my undertaking is, that he carries this great truth (as his scope) uniformly
on throughout all the following verses to verse 10.

Ere I do begin with the first verse, it will be very conducible to consult
whether this had not been his scope likewise, in the last verses of the
former chapter, immediately preceding this first verse, which I the rather
choose, because, in doing so, I shall by degrees make approaches (beginning
thus further ofi"), which I hope will in the end surround and carry this
difficult stronghold of Scripture, which hath been so often taken and won
by parties of different persuasions, as each have imagined to themselves.
The connection between those latter verses of the former chapter and this
first verse, is so innate and congenial, as we should lose some of our strength
in this argument, if we did not take along with us what they aforehand have
spoken.

The words of the latter verses of the former chapter are these, 2 Cor.
iv. 16-18, ' For which cause we faint not ; but though our outward man
perish, yet the inward man is renewed day by day. For our light affliction,
which is but for a moment, worketh for us a far more exceeding and eternal
weight of glory ; while we look not at the things which are seen, but at the
things which are not seen : for the things which are seen are temporal ; but
the things which are not seen are eternal.'

Which words, suppose they were considered absolutely, and singly, and
as cut off" from their correspondency with this 5th chapter, do yet contain
strong evictions, that not only the glory of the body at the resurrection, but
the whole of the glory both of the soul separate afore as well as after, is
aimed at in them.

1. In that whilst we live and continue here in this world, our inner man
is said to be renewed daily, that is, grows young within us, whilst our

360 OF THE BLESSED STATE [ChAP. IV.

outward man, that is, our body and outward condition of estate, name,
and whatever else thereto belonging, perisheth. So as though we lose
every day on that hand, yet this inward man every day grows up stronger
and more vig^ous. And what is or can be intended hereby, other than
to make way and lay a foundation for this truth (as by an evident token),
that between that utter perishing of the body by death, that will in the end
befall us, and that restauration of it by the resurrection (spoken of, verse
16), this inner man is oi'dained to live in the mean time without that body
or outward man, and therefore is growing up of itself alone unto a maturity,
as that which is intended to live another day, as we say, when severed and
apart ? To evidence which, you see (says he) how unto sense the body
goes down, and the soul thrives (as the 3d Epistle of John 2d verse hath it),
as being that whose estate God hath a care of ; it being to live with himself
during that inteystitium or meantime, even as the chicken grows in the shell
unto a maturity, and then breaks it, and flies away into another and better
estate, which is the prophet's comparison, Ps. xc. 10. And can you think
that this inner man, thus nourished to a virility by God, shall be turned
into a languid condition when severed ? or have a dead sleep or palsy
take it, and so chill until the resurrection ? No ; it is in a tendency to
perfection, as Heb. xii. shews.

2. Consider in the words how, during this life (wherein the outward
man is a-perishing), that glory to come is all the while a-working for this
inward man ; and this inward man also is all that while a-being wrought
upon, and making ready for that glory, and both fall out together, but
during the space only of this life. The one you have in the 17th verse
of the 4th chapter, and the other at the 5th verse of the 5th chapter. It
is said, that God himself works us, ' for the self-same thing.' And God's
renewing our inward man in the 4th chapter, is the same thing with God's
working us, chapter v., and working us for that self-same glory spoken of in
chap. iv. 17, which is wrought for us by afflictions ; yea, and (which is God's
artifice in it) the self- same afilictions which work that so exceeding weight
of glory, are used by God to work our inward man for that glory. And
(which is most observable to our purpose) both these workings, the one of
glory without us, the other of renewings of grace within us, are but in the
space and during the time of this life, and both continue all the while and
cease together. The afilictions work best in that moment, and our souls
they are also wrought upon but during that moment, and the determining
of both ends with our lives. For as it is but the afilictions of this moment
that work the glory, so it is the dispensation of God in this life only that
renews the soul, and but whilst in the outward man ; and at death, and
with death, all such workings of either are at an end. And what doth this
mean and argue, but that the working of both ending in that one period,
that therefore these two, the inward man and glor}', that had gone as
together, though divided, should at and upon death (the common period
to both) meet, and be joined or married together, the inward man being
made ready for that glory as fully as ever it shall be, and that glory made
ready for it ? What then shall let, or who shall forbid, that these two
should not be joined together ? Surely this is the time, the full time for
this soul's enjoyment, and first entrance into that glory it was wrought for.

3. Add to this account of the apostle, the series, order, and succession
of time he sets for these things. The time allotted for these workings, he
says, is but for a moment, and that moment is but the term of each of our
personal lives ; so expressly, Rom. viii. 18, they are called the sufi"ering3

Chap. IV.] of the saints in glory. 3GI

of this present time. And the next stage he sets is an eternal hfe and
glory, without any mention of any other space coming hetween. He men-
tions these two, and but these two, and these two immediately succeeding
each the other ; and comforts us, not only that our afflictions are but for
this moment, but withal chiefly to note the shortness of the time, unto
the beginning or entrance into eternal life and glory, which is ready wrought
for the soul, and the soul for it, during that moment. And that the ending
of that moment is the beginning of that eternity, and that that ceasing, and
afflictions therewith, eternal glory succeeds, so that these two divide time
betwixt them. But if there had been so long a space as two thousand
years afore that beginning of this eternity to come, between this moment
and the resurrection, he either would have excepted it, or not have put
this moment and eternity so together. It is the account of times which he
here maketh. And believers that groan as they count and reckon the
greatness of the glory, as Eev. viii. 18, so in these groaning they do reckon
or account the time,'till their freedom and enlargement ; and the thought
of the shortness thereof doth comfort them, as well as the greatness of the
glory expected. No apprentice or servant counteth his time more till he
is free, and shall set up for himself, than a believer doth, and than the
apostle doth for them, both in this place and that other in Rom. viii. And
to be sure, that term of two thousand years, if these souls had been to
stay for this glory so long (which the Holy Ghost, who wrote this, fore-knew,
and we have the prospect and experience of sixteen hundred years being
now past), is not to be reckoned as a moment. Therefore the apostle
would not have reckoned this moment and eternity in so successive an
order, and have left out the account of thousands that were to come between
them, when he intended thus to comfort them, even to a moment's time,
when the very thought of two thousand years' stay would have been a long
time indeed unto such eager and groaning souls, as ver. 2-4 of this chap. v.
they are set forth to be, unless the apostle had some way satisfied them
about the interim, as appeareth by the cry of ' How long !' of those separate
souls. Rev. vi. Nay, if these souls here wrote to (supposing them to exist
and to be after death) should have had an intermission of enjoyment of
God for two thousand years to come, this time of so long interval, that
would have proved to be unto such souls, who had been inured unto com-
munion with God already during this moment of afflictions, and sometimes
had enjoyed the earnests of heaven (as in the 5th verse of this oth chapter
you have inserted as an argument for separate souls' enjoyment), a far
greater weight of affliction than what the afflictions of this present time
amount unto, which is but for a moment ; and the apostle might rather
have indicated and termed them the afflictions of that interval to come,
than those of this present time, as in Rom. viii. he speaks.

4. The like division of things, connoting the same succession of time,
in the 18th .verse (which is the last of this chapter) seconds and confirms
this : ' While we look not at the things which are seen, but at the things
which are not seen. For the things which are seen are temporal, but the
things which are not seen are eternal.'' In this division of things he sums
up the whole of what we are to run through, or which can be supposed we
should run through in and under all times for ever, or that shall befall us
from that instant wherein any saint at present is, for they are all either
temporal or eternal. Thej temporal he also calls things which are seen,
visible here in this world by our worldly eyes or natural eyes ; the eternal,
which are not seen, that is, not otherwise than by faith, which is ' the

362 OF THE BLES3ED STATE [ChAP. IV.

evidence of things not seen, and substance of things hoped for," Heb. xi. 1.
By temporal, then, he means the good or evil things enjoyed or suflfered in
this life or world ; and by eternal, all and the whole that are to come, as the
reward of what was done in this life, in the other world to come, which are
things as yet unseen otherwise than by faith and hope, and therefore the
things that are wholly to come are unseen, according to that Rom. viii. 24,
' Hope that is seen is not hope.' And further, by distinguishing or oppos-
ing these two, temporal and eternal, he withal connotates and divides the
whole length of time we are to run through, even as he had afore more
plainly done by his ' moment ' and ' eternity ' in the words of the 17th verse.
Now I would ask unto which of these two doth the state of the soul (of an
holy soul) till the resurrection belong ? It is certain not to temporal,
though it should be cut off' from the account of that time, which follows
after the resurrection. It might indeed be said, temporal as in respect to
the time, namely, of its duration, merely for the term of its widowhood
from the body, which ends with the resurrection ; yet to be sure, it is none
of those temporal things which the apostle here terms temporal, for they
are such things only as are for the term of this life, and so styled because
they last but for this time, in distinction from those other to come. And
besides this state of the soul, after this temporal ended, Js unseen in this
life by us otherwise than by faith, as well as what shall be after the resur-
rection. So then, that state of the soul after death must be cast, as that
which belongs unto eternal ; and both that and all after makes up together
but one entire eternal, whether of that state of the soul separate, or that of
it after the resurrection. For so, and not otherwise, is the distinction or
opposition unto the temporal enjoyments of this hfe made up full, and
exact, and complete, whereas if this state of the separate soul were not
included and comprehended under that of eternal, this division were utterly
imperfect, unless any one will say that there are two temporal states of the
soul afore the general resurrection, and that from that time only eternal
things do commence and begin, which no man will dare to affirm. So
then, as eternal doth begin, as we say, a new account, so the state of the
Boul separate and that of the resurrection are made up, as to that one new
era or account, and are summed up into one total of eternity. And we in
common speech use tojsay, that when a man dies he enters into his eternity,
because it is the beginning of a man's reward, whether of punishment or of
glory, whether whilst his soul remains severed, or is joined again to the
body. Now if this separate state must be put unto that part of the account
of what is eternal, then you must necessarily take in glory too ; for so in the
17th verse he had said, ' an eternal weight of glory ;' and again, chap. v. 1,
' an house eternal in the heavens.' So then we must not exclude this
separate state from glory ; for after temporal is ended, it is an eternal which
succeeds, and that eternal, saith the apostle, is glory ; and an eternal house
also stands ready to receive the soul, which is all one with glory. And
although the state of it out of the body be temporal in this sense, that is
but for a time ; yet this separate state being a part, yea, the beginning of
the possession of that glory which shall never end, but be more perfectly
and fully consummated when the soul and body are reunited, therefore
the glory in both states is termed eternal, because from the time of the first
possession of it that glory is continued to all eternity, and is the same
glory for kind, though not for degrees.

So, then, the argument riseth strong from all these things. As we use
to argue against purgatory, that there being but two ways mentioned in

Chap. IV.] of the saints in glort. 303

Scripture, the broad and the narrow, and but two bounds and cndiri;,'.s of
those ways, eternal life or eternal death, there are but two sorts of passen-
gers, righteous and unrighteous, which the Scriptures speak of, and thcreioro
no third or intermediate condition between ; so I argue (out of our apostle)
there being but these two stages and measures of time, temporal of this
life, eternal in the other mentioned by him ; and when and where the one
ends, the other must be reckoned to begin, there being no state or space
between, and also this eternal state being so expressly termed glory, eternal
glory ; and the inward man or soul itself being eternal, and to exist when
the body, the outward, perisheth, and this soul being wrought for that self-
same thing, shall not such a soul invincibly conclude, when it comes to
die, My )iow, my present moment, and all temporal things, are ended with
me '? Welcome eternity, and the possession of things not hitherto seen,
but hoped for, which the apostle tells me is no other than * an eternal
weight in glory,' which now begins, the other being ended.

A second head of arguments may be taken from the special connection I
and coherence which the words of the text, 2 Cor. v. 1, hold with these /
foregoing words in chapter the 4th, which the particle for doth carry us
back again unto : ' For we know that if,' &c. It is an account, says Mus-
culus, given, why that we Christians look so intently upon things eternal,
and on that same eternal weight of glory ; for we full well know, that if
this earthly house were dissolved, we shall enter upon them. The things
that are temporal cease, and our eternity then begins. "We come then pre-
sently to be partakers of that eternal weight of glory ; or, which is all one,
of that eternal house in heaven. And therefore we have good reason to
look upon, and intently to mind, those things eternal, so as to overlook the
other. For there is but this little, so little a while, between us and our
enjoyment of them, even but till our dissolution. This faith brings eternal
things to us, and not to look at them as things afar off. And it is the
nearness of things, and not the greatness only, if apprehended far distant,
that doth affect men. Faith is a telescope, an optic glass (to which the
allusion may seem to refer) that brings them near to us, as glasses use to
represent things otherwise greatly remote ; and because they are so near as
our death is, therefore we are affected with them.

These words, ' For we know,' &c., carry us also to the 16th verse, and
so bring in a new reason, why ' we faint not ' at the thoughts of dying :
ver. 10, ' Therefore we faint not,' no, not at death. ' For we know,' &c.
It is a continuation of reasons thereof. Now observe the parallel between
his comforts, or reasonings to comfort Christians, both there and here.

1. There, against the miseries of life, this is made a reason, why we
faint not ; inasmuch as our outward man only doth perish, but then the
inward man is renewed. But then, further, to shew God's uninterrupted
care towards us in this life, in this renewal of the inward man, he further ,
adds, ' renewed every day.' ^ (J

2. Answerably here (ver. 1), and in as congruous an harmony, comes in
this cordial against death : that even when this outward man is dissolved,
our inward man shall, from that instant of time, without interruption or
discountenance,* have entrance into glory. As there was not a day passed
over their heads in this life, in which their inward man was not more or
less renewed, so when dissolved, or upon death, in hke manner they shall
not stay a day, not from being renewed only, but from being ' swallowed
up of life ' (as our Lord Christ says to the thief on the cross : Luke xxiii.

* Qu. ' discontinuance ' ? — Ed.

3G4 OF THE BLESSED STATE [ChAP. IV.

43, ' To-day shalt thou be with me in paradise') ; and to insinuate this,
the apostle adds these words ' eternal in the heavens,' in an opposite
parallel unto that other expression, ' day by day.' Eternity is a continu-
ation of time for ever, without succession of day by day, as the schoolmen
have observed. Eternity is spoken of here to shew, that as upon dissolu-
tion there is a beginning of it to the inward man, so there is a continu-
ation without intermission, in like manner as there had been in this life a
continued renewing of them day by day. And it is therefore that he heartens
us not to faint any more at death than at afflictions, because God is
proportionably as much careful over us in one state as in the other. That
as he did not renew us for one day only, and then suspend his work for a
year, or many years, and then visited us again, but every day renewed us
in this life, so likewise, when this outward man comes to be dissolved, this
inward man hath an eternal house. For God stays not forbearing to glorify
us for many thousand years, or until the resurrection. ' The days of
darkness are many ' (as Solomon says of lying in the grave) until then ;
but here is an eternal follows upon dissolution, a beginning of a continued
jEvum, when time shall be no more, as to this glorified soul.

Now, then, to bring it home to the point in hand ; were there not an
entering into glory for that inner man, as instantly to succeed dissolving,
without suspense, as the renewal of that inward man is that accompanies
afilictions, and which was continued without interruption, the souls of
believers would not have had so full consolation,; against fainting at the
thoughts of death and at its approach, as it had against those other miseries
of Hfe. But if we take the apostle's words in the sense which hath been
given, there is full and abundant consolation against all fear of death. For
the believer may say, it matters not how soon I die, since whenever I die
I enter presently into glory, and therefore I will not faint at death. I need
not care when, or how, I lay down my life, seeing there is a present pro-
vision made. This one thought renders the consolation home and complete
every way ; whereas that other opinion, that he should post us off to the
resurrection, reacheth not toUhis, for ' hope so long deferred would make
the heart faint and sick ;' whereas here the nearness of it, and the great-
ness of that gloiy, both of them coming upon a man's soul both at once, do
swallow up ail thoughts of trouble or discomfort any way. And this reason
did in part cause Musculus to incline to our opinion, as it hath been stated.

And now, ere we go on, let us take a pause and consider a little, that
after the apostle had forelaid all the things — 1, of an inner man (in dis-
tinction from the body), which sure God had such a care of to preserve,
&c. ; and, 2, that these afflictions (which are but the perishings, the
moulderings of the outward man) work an eternal glor}% and for whom but
for this inner man on purpose renewed to enjoy it ? 3, that these afflic-
tions are for the moment of this life, namely, whilst this inward man
dwells in this outward man, which is going to destruction ; and then,
4, that this eternal succeeds, when this temporal life ends ; unto'which
eternal he calls all their intentions to be fixed upon it ; — I say, when he
had thus forelaid these things, and brought down the series of his discourse
thus far, he then immediately, upon all this, brings in the supposition and
mention of death in this first verse : "What (says he) if not only our ' out-
ward man perish,' but be utterly ' dissolved,' the whole house ' pulled
down.' "\Miat then ? Call but in a jury of all men, and of all saints, and
what would their expectations be upon ? Certainly upon this. What should,
upon that dissolution, become of that inner man he talked of, when left a

Chap. IV.] of the saints in glory. 805

widow and alone, and separate from the body ? If a sage heathen, as Plato,
or Socrates, had been discoursing so sadly of the immortality of the soul,
how it grows wiser as the body grows older, and then had fallen into the
supposition of the dying of the body, and had but said, if this body be
dissolved, — surely all his auditors would expect and desire instantly to
hear something of what should be the state of that soul he had predicated
to be immortal, which, when this body is dissolved, shall still subsist. But
our apostle had much more engaged himself from the materials of his former
discourse to answer our expectations in this, for he had not only instructed
them with the knowledge of an immortal soul, but how that soul was pre-
paring to be furnished, fraught and fitted with graces every day, and how
an eternal weight of glory was working for it. And he had called ofl" their
eyes from all things in this world, and fixed them on these eternal ; and
then after all comes in with the case and supposition of death. He doth
certainly, therefore, in his following answer, speak home and close to that
which should be the common expectation of all men in such a case. As it
is the voice of all men in general, ' Who will shew us any good ?' Ps. iv.,
so more especially, when we come to die, what will then next befall us,
and come unto us ? This the parable of the steward shews us : I must
(says he) be turned out of house and home ; ' what shall I do ?' Luke ivi.
3, 4 ; that is, what shall I do next, Animula vagida qmt ahihis in loca ? But
above all men, this would be the special expectation of saints. The apostle
Paul therefore, being to give an answer in this case himself, having started
the question, he, for the comfort of all saints, may well be thought to
frame his answer unto what is the more general care, the pressing and next
thought or solicitude of all saints.

But then add to this the periphrasis, or circumstance of speech, by
which the apostle chose to express the supposition of death, and it will still
induce us to think that the answer or resolution he gives should be to this
very point, namely, the state of the soul when separate. To this end,
observe how he expresseth dying. He saith not in plain and shoxi; words,
* if we die,' which is the usual way of speech, but frames it thus, ' if our
earthly house of this tabernable were dissolved ;' which circumlocution of
speech I look upon as the sluice between the apostle's former discourse
(chap, iv.) and what he here discourseth (chap. v. ver. 1 to ver. 10) con-
cerning what is to follow with respect to the state of the soul after death.
As death itself is the passage between both worlds, so he lets in and applies
all he had spoken but indefinitely of eternity and glory (in the latter part
of chapter iv.), and brings it all down definitely ad articulum mortis, as we
say, to the point and supposition of dying, as the time designed by God to
be the epocha from whence all those glories fore-mentioned in that fourth
chapter are to commence, and begin, and take place in that same ' inner
man ;' and so the stream onward unto the 10th verse carries on a more
particular discourse concerning the state of this inner man after separation
from the body.

It is, I say, most remarkable that by this circumlocution, ' if our earthly
house,' &c., he doth most lively represent death to be such a separation of
this inward man from the outward, the body, as that this inner man doth
survive and still exist as it did afore ; and to that end look as in the former —
Jinxit duos homines, saith Gualter — he represented the condition of the
soul in the body by two men, an inward and an outward, on purpose to set
forth how, whilst the outward perished, there was still an inward man was
still renewed during this life, so in hke manner, now that death comes to

3GG OF THE BLESSED STATE [ChAP. IV.

be expressed, /!»5rti duo domicilia, he sets up the comparison of two houses,
■which this inner man removes from, and unto, thereby manifestly declar-
ing that it subsisted still, yea, and but shifted its dwelling-house at death ;
which could be to no other end done than still to make way to shew what
would become of this inner man after this separation. Now to this end he
termeth this outward man an house, as unto which the soul is the inmate.
And who knows not that the indweller doth, and can live and survive with-
out his house ? Neither his life nor livelihood depends upon it, nor none
of his inward worth or wealth which he personally carries about him ; it is
but his removing out of it. And that word, * our earthly house,' plainly
intimates that this inner man, the indweller, bears away the name of the
person, assumes the title of lord and owner, and so carries it away alone
from the body, as the lord of a manor-house doth from his house ; as if
the soul should say. My house is dissolved, but I myself am still safe, and
as I was ; I myself am not dissolved, it is but my house. Yea, which more
fully demonstrates this, he termeth it a * tabernacle,' when it is elsewhere
termed an house, yet but of ' clay,' dissoluble, and whose ' foundation is in
the dust,' soon thrown down, as the house built on the sand. But lest that
should signify too much dependency of this inmate upon it, that by tender-
ness and obnoxiousness to cold and weather, when exposed, it might die
(as shell-fishes and snails, when their shell is crushed, and they are separated
from it, die), he therefore adds, it is a tabernacle. Now a tabernacle is a
covering that hath not so much as a foundation which houses have, but it
is merely a covering, and is set up but as for present conveniency for a
shelter ; and he that dwells in it is himself so little dependent on it, that he
can take it and carry it on his back, and pitch it when and where he
pleaseth : and it is used by pilgrims, and wanderers, and soldiers, as you
know, that least of all depend upon these tents. Heb. xi. 9, it is said of
Abraham that ' by faith he sojourned in the land of promise, dwelling in
tabernacles with Isaac and Jacob ; for he looked for a city which hath
foundations,' &c. They were sojourners that dwelt in tabernacles, and
tabernacles had not foundations. And this was a type and a shadow to
them, and to us in them, that both they then, and we now (that is, our
souls), do dwell in bodies, that are but tabernacles; for the apostle tells
us, ver. 13, that by this, and other their speeches, ' they confessed they
were strangers and pilgrims upon earth, declaring plainly,' namely, by
these as types and sayings of theirs, ' that they sought a country,' ver. 14.
Doth not this parallel further argue the apostle's intent to be to speak to
that point. What should become of this inner man, now it comes to subsist
alone ? Certainly he doth not ablegate us to the resurrection, when it
shall have its body again, but means to shew what God will do with it in
the mean time, in this interim of subsistence by itself out of the body.

Another head of arguments is drawn from the terms in which he forms
and shapes his resolution unto this supposition of death ; or, ' If we die.'

1. ' We have,' &c. As this inner man is the person, and bears the title
of it, so when by death it is turned out of house and home, we can com-
fortably say, 'i-^oij.iv, ' we have,' that is, instantly, presently, an house pre-
pared, ready. It is not hahehimus, ' we shall have ; namely, at the resur-
rection. Look as the next thought of every man, good and bad, upon the
supposition of death, ' If we die,' is, what is next ? so as readily, as roundly
the apostle answers to it, and says, * We have,' &c. And truly what
needed more words to persuade any that this was his meaning ? If he
should say ' We have,' and yet intend hahehimus, ' We shall have,' which

Chap. IV.] op the saints in glory. 3G7

is the sense that other interpreters would put upon it, he had, when so f^reat
an expectation had been raised of what should be next and immediately,
greatly disappointed us. Yea, and though you suppose that sometimes in
the phrase of the New Testament the present tense is put to express the
future, yet in this case the apostle would not have made use of such a
criticism. Sure, if ever ho would speak plainly, and in the most direct
sense, then surely now. As Christ, in the case of comforting his disciples
with the promise of heaven, says, ' If it had not been so, I would have
told you,' John xiv. 2, so here the apostle would not have held them under-
hand with an expression of * we have,' when yet he meant no more than
' we shall have,' retaining them under hopes of a reversion ; for distance
of time is a great matter in the case. Now he intends their comfort here,
as in 2 Cor. v., even as Christ did there, in John xiv. And he intended
the utmost of their comfort ; and so surely speaks as plainly as to the point
of time, according to the tenor of his expression, as Christ did as to the
reality of the thing itself. So then Estius is very dilute in his interpreta-
tion, when he says that the apostle, by the words ' we have,' only means
* we shall have.' For it is certain that now we have the first fruits and
beginnings of eternal life, and ' he that believes shall never die,' John xi.

2. Put the particle if, and the words ive have, together, and consult the
analogy of speech in all languages.

(1.) Such a posture and form of speech ordinarily importeth when; and
so to say, ' if it be dissolved,' is all one as to say, ' when it is dissolved.'
And this speech here, and that of our Saviour, Luke xvi. 9, insisted on, is
parallel as to the phrase, as well as in the subject matter (now Christ's
words are, ' When ye fail,';they may receive you into everlasting habitations') ;
only this here of the two is more significant and punctual. That if it so
fall out (fall it out when it will), we have a present provision. And it is
as if a man should say, I have at present a mean cottage, a country house
I dwell in ; but if changes come by fire or tempest, wars or plunderings,
that this be ruined, I have another dwelling, a city house (to which
heaven's glory is compared, Heb. xi. 10), ready built and furnished to
remove unto. Insomuch, that it is the same as if, in like speech, the
apostle had said, We shall never want an house ; but if we be driven hence,
we have another. But if his meaning were, that for that other house we
must wait the resurrection, we should in the mean time have been left at
a loss in our thoughts for an house.

(2.) The hke frame of speech to this, ' If this were dissolved, we have,'
&c., we ordinarily use, when we look at the present condition as an hin-
drance to what, if that were removed, we should presently enjoy as more
happy and more desirable. So that it is as if he had said (pursuing his
begun discourse, and the eager intention and working of his mind, and its
fixing on this eternal state, of which in the last verse afore). We should
have possession of this glory presently, instantly, were it not for this same
body that stands in our way, and keeps us from it. If it were but dissolved
once, we have a glory ready. The apostle hereby expresseth how a
Christian looks at this body, as at present, as an impediment, as that which
lets (as the apostle speaks in another case) us in our way ; and till it be
taken out of the way we are detained. Thus we speak of one that bath a
great estate in land, which is out in a lease to another, or of a widow's
estate in a copy ; if that lease were out, and expired, or that widow dead,
I have instantly the possession of a great estate to fall to me ; I have it, it
is mine akeady ; there is nothing but a little time, or such an one's life

3G8 OF THE BLESSED STATE [ChAP. IV.

between me and it; if they were but dead once, I have it. The like you
say of an heir under age ; and so here, if this earthly house were dissolved,
and the lease of this life but expired, I have another to enter into.

Now that which strengthens this to have been his scope in this form of
speech are two things.

1. That he maketh the demonstrative effect of this to be a groaning:
ver. 2, ' For in this we groan, earnestly desiring,' &c. Now, groans are
expressions of earnest desires, that are obstructed, hindered, and oppressed,
and kept from their attainment. Groans superadd that unto desires simply
considered; and that phrase, Iv roiiTM, ^ in this we groan,' either refers to
earthly house, that is, whilst we are in this tabernacle ; or it serves to
express time, h rox/rw yjovoo, interea temporis, ' in the mean time we
groan.'* And both these come to all one, to shew the ground of groan-
ing, namely, because either during the time of our being in the house, till
the time of that lease is out, time hinders us, or that whilst this body lasts
and remains undissolved we cannot arrive to that other bouse, but we are
kept from it, and hindered ; or else h rovruj is/or this, or upon this account,
we groan, namely, because we are detained from the enjoyment of our desires.
These interpretations fall all in to our purpose.

2. In the 6th and 8th verses he expressly makes a being at home in the
body an absence from the Lord and a man's own people ; and he makes
these to be the two peregrinations, such as whilst the one lasteth the other
is not attainable, nor doth or can begin ; so as in plain and express words,
he teacheth them to look at our being in the body as an hindrance and a
let to the enjoyment of the Lord. And therefore we desire rather to be
absent from the body ; and we groan, saith the 2d verse, in this body as
that which hinders us and keeps us from our other house : ' For if this were
dissolved, we have,' &c. Now, if either of these two senses given of this
form of speech hit the apostle's intention, as both lie fair, either that if
(as noting time) it were dissolved, we have, &c. ; or that further, our being
in the body is an impediment to the other ; if eitber of these (as it is
hard if one or both do not), it carries the point in hand.

3. Let us consider those two metaphors — of an house, ver. 1, and of a
garment, ver. 2, 3 — under the notion of which he shapes the substance of
his answer, and by which the Holy Ghost chose to signify the condition
we are to have if dissolved : * We have,' saith he, ' a building of God, an
house not made with hands, eternal in the heavens.' ' And we groan to
be clothed upon,' ver. 2, 3. And we shall find by the coherence of this
place and other scriptures, that they fully fall in with and serve our asser-
tion, namely, they serve to express the glory itself which we are to have
in the heavens, as well of the soul whilst separate from the body as when
again joined to the body.

Now, those that would exclude the glory of the soul whilst separate as
having been in this place intended, they withal do narrow these metaphors
to the body itself, when it shall be made glorious. And one great argu-
ment of theirs is taken from the opposition used here, that if by our earthly
bouse of this tabernacle be meant our bodies, then by our house made
without hands in the heavens must be intended also our bodies, as they
shall be made heavenly at the resurrection, 1 Cor. xv. ; even as there
earthly man and heavenly man are set in opposition. And in this lies a
great part of their strength ; but now I turn it otherwise, not only by way
of answer, but by way of argument to the contrary : that if by the meta-
• Beza in locum in Acts siv. 16.

Chap. IV.] of the saints in glory. 3G9

phors of house, and rjarmcnt, or clothinfj, the glory of heaven itself, whether
of soul separate, or of soul and body, be meant in Scripture, and not neces-
sarily the body alone as an house made glorious with and for the soul to
dwell in, then there is an open way, and the plea lies fair for the separate
soul's claim to this house and clothing upon in the mean time. But that
under these metaphors the glory of heaven itself, abstractly considered, is
meant, is evident,

1. From the context ; for what is this ' eternal in the heavens' here, but
that which, but two verses afore it, he had styled * an eternal weight of
glory'?

2. It is evident from other scriptures.

An house : Luke xvi., ' Receive you into heavenly habitations,' ver. 9 ;
and John xiv. 2, ' In my Father's house are many mansions.' And the
glory itself is compared to an house, because a man enters into it, and
dwells in it : ' Enter into thy Master's joy,' for it is too great to enter into
the Master himself. It is called too ' a building of God, not made with
hands.' The same is spoken of the glory itself, of heaven, and not of the
body. It is 'a city which hath foundations, whose maker and builder is
God,' Heb. xi. 10. A city is an aggregation of houses and buildings ; of
houses that are not tabernacles, but are fixed, and have foundations for
perpetuity, which in the text is ' eternal in the heavens,' in opppsition
unto this tabernacle house ; and is the opposition made there also, ver. 9,
' dwelling in tabernacles.'

3. That other phrase, of a garment, you have, Rev. vi. 11, used to ex-
press the glory of the saints in that other world. Yea, those that are for
that other sense, and interpret this house from heaven to be our bodies,
are yet forced, or at least must acknowledge that phrase twice used, ver. 2
and 4, being clothed upon, to be meant of glory, for it cannot be meant that
we remaining in these bodies should yet be over and above clothed upon
with other bodies over them. It were absurd to say, he should mean a
putting new bodies for substance over these we have already ; as Mus-
culus hath observed. So as even according to their 5 interpretation which
they would put upon it, glory abstractly considered must be intended as
that wherewith we are clothed upon ; and if under that phrase, clothed
upon, glory abstractly considered is intended by their sense, then under
the word house also the same must be intended. For the apostle joineth
both as one : ver. 2, ' To be clothed upon with our house that is from
heaven.' And again, in ver. 4, it is life that is said to swallow up the
mortality ; and therefore glory simply considered is the thing the apostle
intended in his discourse. And if so, this of an house, &c., are apphcable
as well to the soul, to be clothed upon therewith, without the body, as when
it is in the body ; for that the soul separate is capable of glory, none can
deny.

In the fourth place, to come yet nearer and more home to the point in
hand, the glory of the soul when separate from the body is in the Scrip-
tures (yea, it falls out in those very scriptures fore-mentioned) plainly and
directly intended under these two metaphors, thereby expressing that state
of glory men's souls have when apart from their bodies.

1. That the soul when separate from the body hath an house of glory,
or a glorious condition compared to an house, provided for it. This is
clear by that of Luke xvi., * That when ye fail, they may receive you into
everlasting habitations,' which must be our house in heaven ; for it is that

370 OF THE BLESSED STATE [ChAP. IV.

house in which everlastingly the soul dwells Loth out of the body first and
with the body for ever.

2. The other, of being clothed upon, we have Eev. vi. 9, 11, * And when
he had opened the fifth seal, I saw under the altar the souls of them that
were slain for the word of God, and for the testimony which they held.
And white robes were given unto every one of them.' You see they
are the souls of them that were slain, and that whilst going naked out of
their bodies, that have robes given to cover and array them as a reward —
as the word giren imports : ' The gift of God is eternal life,' Rom. vi. —
white robes, ensigns of glory and blessedness. When they come to heaven
they are anew installed, both kings and priests (as this book hath it), and
accordingly clothed with new robes.

1. As kings: so David, 1 Chron. xv. 27; Joseph as governor, Gen.
xli. 42; Mordecai, Esther vi. 11.

2. As priests, who, when first brought into the inner court of the temple,
had their vestments put on, so these souls, when first entered into the holy
of holies, that is, heaven (as the Epistle to the Hebrews speaks), are clothed
in their robes. This is more plain, chap. vii. 13-15, ' 'These have washed
their robes, and made them white in the blood of the Lamb. Therefore
are they before the throne of God, and sei-ve him day and night in his
temple : and he that sitteth on the throne shall dwell among them.' It is
an allusion to the custom of the priests when anew admitted into the
temple.

' 3. And thirdly, "White robes are an ensign of glory. The angels of
glory, when they appear, they do appear clothed in long white garments,
Mark xvi. 5 ; John xx. 12. The same is said of these souls, because now

J made like the angels.

4. For souls separate to be thus ' clothed upon,' agrees with the phrase
' naked,' used in the text, as alluding unto the state of the soul new com-
ing out from being clothed with a badge, and so having robes put over it.
And this more properly than it could be spoken of souls continuing in their
bodies without dissolution, of which more anon.

In the last place, It may be observed, that he speaks of this house and
glory as now ready and built, standing empty as it were, and waiting for
its inhabitants. It is 'a building of God, not made with hands.' And
that you may see, I do not observe this without gi-ound ; compare with
it that parallel of Heb. xi. 10 : ' Abraham looked for a city, whose maker
and builder is God' ; and ver. IG, ' W^herefore God was not ashamed to be
called their God : for he hath prepared for them a city,' and had done
so when he first called himself his and their God. And Christ in like
manner says : ' I go to prepare a place for you ; in my Father's house are
many mansions.' Now of the body, that spiritual body to come, it could
not be thus said, that it were built and prepared already. For it is as yet
to be raised up, and it lies in the grave until that day, as Peter speaks of
David, Acts ii. And again, when is this declared concerning Abraham and
those patriarchs ? The words are spoken of what was provided and pre-
pared for their souls against their death ; as that which comforted them
against their not possessing Canaan, but dwelling in tabernacles, and so
also against that their deaths, as I shewed, and as the matter indeed evi-
denceth of itself.

And the parallel and correspondency of that place, concerning those
saints of the Old Testament, and of this my text concerning the hopes of
the saints of the New, is very great and strong. In the verse afore, ver. 9,

ClIAP. v.] OF THE SAINTS IX GLORY. 871

it is said, ' Abraham sojoarncd as in a strango land, dwelling in tabernacles
with Isaac and Jacob ' — types both of their own, and of our dwelling in
the term of this life, in these earthly houses and tabernacles. For when
the Jews, his seed, were possessed of this land, and dwelt in houses of
stone, yet they were to keep a feast in tabernacles once a year, to shew
they dwelt but as in tabernacles at the best, shortly to be pulled down.
And yet, ' looking ' all that while * for a city, whose maker and builder is
God ' ; when their tabernacle condition should be ended. And God, to com-
fort these patriarchs against this their tabernacle life at present, and their
dying without the possession of Canaan, tells them he had already pre-
pared a city (which is an aggi'egation of houses) for them. And in the
styling himself their God and their great reward, as to Abraham he doth,
he thereby sheweth at once, both that their souls should still live (for as
Christ says, ' God is the God of the hving'), and also that he had took
care of them, made provision for them, and would not for the least space
of time leave them destitute, but had prepared another country and houses
to entertain them in. Wherefore saith the text twice, ' God is not
ashamed to be called their God ' ; even because he had made such abund-
ant provision for them, like to the great God indeed. If but a man should
have a friend that were turned out of house and home, and should not
have an house to entertain him instantly upon it, he would be ashamed.
And so would God, says he, if he had not prepared a city for them.
Abraham is called the friend of God, even as God styles himself his God.
And Abraham therefore shall not want (no, not for a moment) entertain-
ment when his tabernacle condition ceaseth. Nay, God hath prepared
another aforehand on purpose for him.

CHAPTER V.

A state of glory for believers upon their dissolution, demonstrated from tliose
vehement and earnest desires vjhich God hath implanted in them after such
a state.

For in this we groan, earnestly desiring to be clothed upon with our home
which is from, heaven : if so be that being clothed, ice shall not be found
naked.— '2, Cor. V. 2, 3.

The sense of the first verse being thus fixed to specify the glory of the
soul upon the body's dissolution, our next work is to examine whether the
following words do give up themselves thereto, yea or no. For if they
should be found averse to, and not correspondent herewith, or favour an-
other sense in the second verse, we profess we must relinquish it in the
first verse also, although we may safely and assuredly take the sense of
the first verse as the cynosura or polestar, to steer us in the ensuing inter-
pretation of the rest. This first verse, as it leads on the rest, so it holds
the balance, which is evident by this, that he there utters what is the faith
of a Christian concerning the glory to come, when he is dissolved. And
in ver. 2, &c., he proceeds to shew the efi'ects or workings of the heart and
affections towards this glory, as flowing from this faith. True saving faith
or knowledge always works upon the affections suitably to the object be-
lieved or known : ' For we know,' &c., says the first verse, — there is the
act of faith ; ' For we groan, earnestly desiring,' vers. 2, 4, — ^there are the

372 OF THE BLESSED STATE [OhAP, V.

affections flowing from this faith, and flowing from it as the effect from the
cause. Hence then it will evidently follow, that look what glory it is
that, in the first verse, he hath proposed as the object of our faith, the very
same we aforehand conclude to be the object of our desires and groanings,
vers. 2-4, which is evident again by ver. 5 : ' Now he that wrought us for
the self-same thing is God,' &c. This is the conclusion of his discourse
from ver. 1, as from thence he draws a thread through the whole afore,
and ties a knot of it at ver. 5, by telling us that the self-same glory which
he had spoken of (ver. 1) as the object of faith, and as the object of our
desires (vers. 2, 4), was the end aimed at in working all these, and what-
ever else effects of grace in us. I say, then (in the apostle's own phrase),
it is one and the self-same thing of glory which still he professeth to carry
through all these verses, from the first to the last. Let this be our rule
then, and let us keep to the same, the exposition of all that follows.

But although (as I said) we might safely conclude and take for granted,
that this is the sense of these second and third verses, the same which is
of the first, yet we will still put the issue upon a particular examination
of each word in the second and third verses. I shall go from word to
word, and see how all will comply with this interpretation, that the glory
of the soul, after death, is first in order here intended.

' For we groan.' He had said afore, * We know, if this tabernacle be
dissolved, we have,' &c. This particle for leads on a demonstration from
the effect. It is a demonstration or evidence.

\ 1. That there is such a glory for the soul. For God's Spirit would not
otherwise have stirred up such groaning desires (which is Aquinas his note
upon the place, and it is a good one), for if there be no regular desire in
nature, says he, but that by God's ordination there is an object existent
for it, then surely not in grace ; and therefore it must be so here, that if
the Spirit of God doth work such vehement desires after such a glory, that
then there is such a glory extant or ordained to be. * Blessed are those
that thirst, for they shall be satisfied,' Mat. v. 6.

2. It is an evidence that our faith is real faith, and that we Christians
do truly know, and really believe so much. Why ? For we constantly
groan after this thing^we thus know, desires following upon knowledge.

3. This particle for, with what follows, comes in as an undoubted sign
and evidence who they are that are the persons here that shall be par-
takers of this glory : they are such as, upon the faith and knowledge they
have of this glory, do groan earnestly after it day and night, and thereby
do particularly come to know, and are personally assured thereof, because
they find their desires constantly maintained in them after it ; and so the
words run as to this sense. We know, and we know it by this, for we groan
after it. ^For such continual groans are the infallible effect of true and
sanctifying faith, and so tokens and evidences to the persons in whom they
are, that this glory is ordained for them ; yea, and as the apostle says,
Rom. viii. 23, They are ' the first-fruits of the Spirit,' and so the very
beginning and earnest of that glory, as the 5th verse also speaks.

This may serve for the opening of the connection ; now for the point
itself afore us, I argue for it out of what hath been said. This second
verse being thus intended as a demonstration that there is a blessedness
estated upon holy souls upon dissolution (which hath been proved to be
the full scope of the first verse), and that demonstration being founded on
this, that if God hath wrought groaning desires after an object, he hath
also designed that object to be existent, wherewith to satisfy those desires ;

Chap. V.] of the saints in glory. 873

and if so, then certainly this blessedness of souls we speak of must bo tho
very thing groaned after and desired in this second verse. For it is made
the object of our faith, ver. 1, whereas if wo take the interpretation others
give of this second verso, tho demonstration would then lie cross to itself,
viz., that upon dissolution there is such a glory ordained the soul, because
God daily stirs up desires in Christians after a glory, to bo put upon their
bodies without dissolution at all. Now this were most incongruous and
utterly improper, for not only tho one followed not from the other, but tho
latter doth run upon a contrary supposition to that other, and therefore can
never be made a demonstration of the former. I would exemplify the
absurdity of this by a like instance. Suppose a woman hath an husband
condemned to die ; would this be taken as a legal evidence, that the prince
had estated on her a dowry or widow's estate if her husband die ; because,
forsooth, it can bo proved ho set her on work to petition and desire of him
that her husband might not die, but have an estate settled on him and on
her, both living still together ; certainly she could make no claim at all of
an estate or widow's dowry after her husband's death thereby. For tho
latter runs upon a supposition of what is clean contrary to the former. It
might indeed be morally argued that the prince did bear a good will
and respect to the woman, to take care of her if her husband were dead,
but legally she could not plead that such a jointure or dowry were his
declared intendment ; and the like invalidity of evidence would be found
here.

But if we understand it, that this groaning is a demonstrative of tho
truth and reality of that faith which a Christian is said to have (ver. 1)
concerning that glory, and of his propriety in it upon this ground ; because
these groanings are wrought by God in his heart, as the sure and proper
effects of such a faith, which carrieth his soul out in desires after that glory
he believes ; this doth absolutely and necessarily require that that very
same glory which is the object of this faith for- knowledge, should also be
the object of those his desires ; for knowledge worketh upon the desire in
the virtue of the object known, or at least it must be granted to work it
towards the object known. But now in this case to say we know, and
know by faith, there is a glory for our souls when our bodies aro_ dissolved
(as intended in the first verse) ; because wo are carried out to desire a glory
of our bodies and souls, without any dissolution of our bodies (as intended
in the second verse). Here is no consequence at all between these two as
cause and effect, for they have several objects ; it must therefore neces-
sarily remain that it is one and the same individual sort of glory is believed
and also groaned for, insomuch as if the glory of the soul upon dissolution
of the body be in the first verse intended, as that which is believed, it must
be the same and no other that is groaned for, ver. 2. And indeed the
object of both is therefore specified and set out under one and the same
expression in both verses, namely, ' our house.' Thus much may suffice
for what this demonstrative particle /or doth afford.

2. The next words are, ' In this,' h rourw, ' we groan.'

There are three interpretations put upon this phrase, and each and all
of them will comport and fall in with my argument in hand.

1. 'Ev ro-jrw, ' In this,' is put (says Bezaf) for interea temporis, h ro-jrut

Xeovw, ' in the mean time,' he referring us to Acts xxiv. 16 for the like

usage of the phrase. And so taken, the words of both verses will look at

one°another thus : ' Wo know, if our earthly house bo dissolved, we have a

*■ Qu. ' or' ?— Ed. t See Beza on this place and on Acts xxiv. 16.

374 OF THE BLESSED STATE [CuAP. V.

glory then at that time to be given us : for in the mean time, namely, until
that our dissolution, we groan for it.' This interpretation so connected
evidently points out the time of dissolution to be the last period of that
groaning, and the beginning of the enjoyment of that glory. There is only
an interim, or space of time till then.

A second sense given is, that the phrase * in this' si.gnifies, ' in this
tabernacle,' as ver. 4 seems to explain it. But yet even then, if unto this
you join but that clause, ' if this tabernacle were dissolved' (which will still
be sure to follow us, and enter its claim to be taken in as the terminus and
occasion of our groaning), then certainly it falls most naturally to this sense,
that in this tabernable we groan for that glory, which when it is dissolved,
we shall have in a condition that is out of it ; and that whilst we are in
this earthly tabernacle, we therefore groan until it be dissolved, upon the
assured knowledge that if once it were dissolved, we have a glory in heaven
ready to be given to us.

The third sense given is, ' unto this we groan,' or ' for this.' Thus the
oriental versions, the Syriac and Arabic, render it. A Lapide, out of the
first of them, gives this sense in those plain words, that we groan for this,
that our mortal house were dissolved ; and so the sense runs clear, that
seeing we know, we cannot, in the ordinary course set by God, ver. 1,
attain this glory unless dissolved ; we groan out of an eagerness of desire,
even for that dissolution itself, in order, and in a tendency thereunto ; even
as Paul says, Philip, i. 23, ' I desire to depart' (as our translators have
rendered it), namely, in order ' to be with Christ.' And truly although
dissolution is not in direct words made the object of our groaning here,
yet take the whole contexture, and it is tacitly, and perhaps necessarily,
supposed and? implied in this place. And to that end it was the apostle
made that correction and limitation of his meaning : ver. 4, ' We groan,
being burthened : not that we would be unclothed ;' that is, whereas I had
said, even we groan for this alteration, being burthened, yet not simply, or
for its own sake, or the natural consequent thereof, ease from burdens, or
the like, but to the end to obtain that glory which cannot be had without
a dissolution.

3. The next words are, * we groan.' The apostle having pitched the
date of our expectations to be dissolution, there appears therein a special
reason why we should be said to groan (that is his first word) as well as to
desire (which he adds), which how it makes for our sense I shewed upon
ver. 1. The effect of which lies in this, that because this earthly vile body
stands in the way between us and the immediate enjoyment of this glory,
this therefore gives us just occasion of groaning in this tabernacle. Groans,
we know, are properly desires obstructed and hindered ; and we in this
tabernacle (till it be dissolved), looking upon ourselves as hindered and
detained all that time from that desired glory, hence we groan. And
further perhaps it is said, that we groan in this tabernacle, or, in the
mean time of this life, for this dissolution, as in a distinction from'the
desires which separate souls in glory have for that greater fulness of glory
to come at the day of judgment ; which are desires in them indeed, but
not groans ; they being satisfied and quieted in the mean season with a
glory suitable to that condition of separate souls, they being made spirits
perfect, as perfect as the spirits of men separate from their bodies can be.
' A white robe being given every one of them,' Eev. vi. 11, they are bidden
therewith to rest. But in saints on earth there is a groaning until their
change from this burdensome life shall come, and their pilgrimage and

Chap. V.j of tue saints in glory. ST'j

apprenticeship be out. '.We that are' (that is, existent) ' in this tabernacle,'
we do groan, and wo only, vcr. 4.

And hence a new argument maybe added, strengthening and confirming
what hath been urged, that if the souls of saints departed had not such
robes, that is, a glory instantly given them when out of this tabernacle,
truly it would occasion, after their departure hence, new groanings, or the
same to be still continued ; and then the apostle would not have termi-
nated our groaning only unto our being in this tabernacle, or in this mean-
time, nor would he have confined it only to this life. But if ' we groan
here, being burthencd' (as verse 4 hath it), we should have had occasion to I
have groaned a second time in the other world also, if gloiy had been sus-
pended, and we had still been delayed, especially withal considering that (
eagerness of desire which the apostle there expresseth to be in us, after a
being clothed upon. But, says our apostle, * in this we groan,' and in
this only. And, therefore, there is a blessedness in the other world, that i
waits for our souls against our coming thither, which is bestowed presently /
upon the soul, which satisfies it, and prevents all groanings for ever, after ;
dissolution.

Obj. Unto all this, it is objected by those of the other opinion, that
in Rom. viii. the object of the groaning of the saints is expressly said to
be that state of glory that follows upon the resurrection, and therefore that
also is here intended. The words there are, * Even we ourselves groan
within ourselves, waiting for the adoption, the redemption of our body,'
ver. 23.

Alls. For answer, 1. Neither we nor they can deny, but that both that
fulness of glory at the resurrection, as also this entrance into and beginning
of glory, which the spirits of just men made perfect do in the mean time
enjoy, are, and ought to be the objects of Christians groaning for here in
this life ; and if both are, and ought to be, then look, as some scriptures
mention the one more eminently as the object of our desires, so some other
scriptures must also be supposed to do the other ; and so that hinders not
at all, that this should be the meaning of the apostle here, yea, it would
rather seem, that as that of the Romans speaks of our groaning for the
redemption of the body, so it leaves room for this here to speak more emi-
nently of that, which is for the soul's glory in that meantime, until that of
the body be added.

Ans. 2. Secondly, I answer. There is a different ground or occasion men-
tioned for that groaning there and for this here ; which distinct characters
are engraven upon each to mark out the one for that one sense, the other for
this other. The occasion of their groaning, Rom. viii., is the doctrine of
the ' restitution of all things,' the ' revelation and glorious liberty of the
sons of God,' ver. 19, 21, to be manifested to all the world, and to be
accompanied with the freeing the whole creation from that ' vanity' and
' bondage' they are now in, and for them to have a participation of some
privilege in a suitable proportion. And so that groaning, which the saints
have thereupon, is after that which is common with the whole creation, in
the universal perfection of it, and of us saints, as the object of it there ;
but this can no way be drawn as a necessary instance, that should give a
law to the same intendment of this groaning here, where the occasion is
upon another thing, which in the mean time falls out, ' What if our earthly
house be dissolved,' which falls out to some Christians or other every
day. But what then ? Why then, ' we have an house,' &c., a glory in the
heavens ready for us ; and this groaning here coming in upon the mention

376 OF THE BLESSED STATE [ChAP, V.

of glory in the interim, ver. 1, hence it hath for its object the state that is
next, even of the soul upon its dissolution. So as the ground of this
groaning is a particular case, and upon an occasion different from that other
in Rom. viii.

Ans. 3. Again, 3, if they urge that place as parallel to this, because of
the word groaning, we must take liberty to urge another parallel place,
because of the word 'desiring,' which is in order of the next word in this
verse to be taken notice of. We groan earnestly, desiring. Now, else-
where, the object of our desires in this kind is made that glory the soul
hath upon dissolution : Philip, i. 23, ' Having a desire' to depart, and to be
with Christ, which is far better ;' yea, and to depart first, as it is in order
to our being with Christ ; that is the object of his desh-es there. So then
set one against the other.

4. The next word is, desiring. The doubling of these two shew the
instant eagerness of desire ; as in Gen. xxxi. 30, ' Longing, thou longedst,'
or, ' desiring, thou desiredst.' Thus also, in Luke xxii. 15, ' With desire
have I desired ;' as a woman longing, or groaning in travail to be delivered,
and desiring to bring forth a child. Now such vehement longings and
double desires are usually, if not always, pitched upon what is to be had
presently, and not long delayed. When we see not much time in view
betwixt, then it falls out that desires are quickened, and doubled, and
sharpened, even by what is near, and very near. Now the glory at the
resurrection, although greater in itself, yet is and was to them afar off, and
so yet to us. ' But if we were once but dissolved, we should have an
house.' This ' salvation is near' (as the prophet speaks), there are but a
few moments between, but a few inches. It is this proximity, or near-
ness, that moves and stirs up a desiring. ' We desire,' &c.

But fm-ther, consider it is with groaning we desire. There is some
emphasis, both put together, to our purpose. Groaning respects the pre-
sent condition of misery and frailty : ver. 4, ' we gi'oan, being burthened ;'
and desiring respects the glory that is to follow dissolution. Take a
woman in travail, groaning under pains, and withal suppose her being told,
and assured, or to know assuredly, that when she is delivered she shall
have a son, a man-child, which man-child shall, thirty or forty years after,
become a great emperor over many dominions ; but for the present, upon
her delivery, he shall be born a king, and made happy and glorious : cer-
tainly, her groaning desires in this case would be pitched upon this that
is next, and more immediately, to follow upon her delivery. Her very
pains, and present throes and groanings, would rather so direct and guide
her thoughts and desires, rather than to cheer herself merely with what
should be many years after. For, alas ! she is in present pain, and in that
case to think of a present deliverance, and thereupon withal of a present
greatness and glory, though less, would move her much more in groaning
to desire.

That which is desired is, ' to be clothed upon with our house, which is
from heaven,' as it follows in the next words. That by ' our house from
heaven,' which is also here compared unto a ' clothing,' that under the
notion of both these metaphors and simiHtudes, the glory of the souls
departed afore the resurrection was clearly expressed in the Scriptures,
I shewed in opening the first verse. Therefore, I shall not at all insist on
those words any more, but my business now is to be taken up about this
expression, ' clothed upon ;' and so I shall shew why the glory of the soul,
even afore the resurrection, should be termed ' a clothing upon,' implying

CliAP. V.j OF THE SAINTS IN GLORY, 377

an upper garment unto the soul when separate from the body. And here-
upon begins a second controversy, from what hitherto hath been pro-
secuted, upon ver. 1 — this word ' clothed upon' being used twice by tho
apostle here, and those other words that follow as an explication of it,
clothed and naked, putting us upon a new disquisition. Those that under-
stand the first verse to speak (under tho metaphor of an house, &c.) of our
glorious bodies to be given us at the resurrection, do similarly, or in a cor-
respondent like manner, interpret these words, clothing and nakedness,
ver. 3, to refer unto our bodies. The soul of a saint dead, and separate
from his body, is said (say they) to be naked. But we that stand for that
other interpretation given of verse 1 , that the glory of the soul presently
upon dissolution is intended, do in a suitableness to that opinion say, that
these metaphors of clothed and naked are used in reference unto the
clothing by grace, holiness, or the righteousness of Christ. And so our
being clothed upon with glory doth respect a putting of glory over that soul
that is first found clothed with these here in this life.

And accordingly, either as the soul at dissolution wants or is devoid of
these, it is said to be naked ; as having put on these, it is said of it that it
is clothed, and so in a prepared disposition unto glory ; and answerably
it is either left for ever utterly naked and exposed to God's wrath, or it is
clothed upon with that glory in heaven provided for all such who are
clothed with Christ's righteousness. Whereas the other interpretation
says, the glory of heaven and immortality put upon both soul and body is
the clothing upon that is here intended, our bodies, say they, being the
natural clothing to the soul.

As to their opinion, they, to carry it on throughout, are constrained to
make some variation in the sense of the 1st, 2d, 3d, and 4th verses, as I
observed at my entrance into the 1st verse. For they say, that in that first
verse the apostle intends to utter the general faith of all Christians to be
this, that if they die, and their bodies be dissolved, yet, however, they are
sure to have their bodies restored with glory by the general resurrection ;
but then, as for the 2d, 3d, 4th verses, they say his scope should be, that
in consideration they must thus fii'st die, and have their bodies dissolved,
and their souls and bodies first to part (which is so abhorrent a thing to
nature), therefore Christians do generally groan rather to have their souls
continue still clothed in the body, and so without dying, both of them
together to be clothed upon with the glory from heaven, which one day
our bodies shall have ; and this they make the meaning of the 2d verse :
* For in this we groan, earnestly desiring to be clothed upon with our
house, which is from heaven.' And yet, because such desires are not
regular, nor such as they ought to be, if carried out to things impossible,
or which God never willeth, therefore the apostle adds a correction to
these desires, as grounded upon a supposition of what is God's ordination
towards some saints : ver. 3, ' If so be that being clothed, we shall not be
found naked ; ' namely, that seeing it will be the lot of some saints to be
found ahve at the day of judgment, who shall not die, but have their bodies
on the sudden changed and clothed upon with glory (as you have it in
1 Cor. XV. 51, 52, and 1 Thcs. iv. 15, 17); and this being then a known
and common notion possessing the hearts of all believers in those primitive
times, accordingly these interpreters do suppose that Paul here utters his
own, and directs all their desires generally to groan after this privilege,
that they might not die, but that, without being dissolved, their bodies
might be changed into glorious bodies without any more ado. And unto

378 OF TUE BLESSED STATE [CnAP. V.

this sense they interpret* the 3d verse, ' If so be that being clothed, we
shall not be found naked;' that is, say they, our desire or groaning is
limited to this supposition ; or with this correction, saith Piscator, * If so
be' it prove to be our lot to live to that day, and so being then still
clothed with our bodies, or alive, • we be not found naked' ; that is, in the
number of those saints that are dead ; so that being clothed, they interpret,
found clothed with their bodies; and nakedness they oppositely interpret
to be death, and to be found naked, to be of the number of the generality
of the saints who will be dead, and their souls separate and nakedfrom
their bodies just at the resurrection. And then the words of the 4th verse
do (as they suppose) with full stream fall into their channel : ver. 4, ' For
we that are in this tabernacle do groan, being burdened' with daily
miseries and infirmities : 'not for that we would be unclothed;' that is,
we would not die, nature causeth us to abhor that, but we would be
clothed upon alive ; that is, living in our bodies until that day. We would
rather have our bodies (which are but as a garment to the soul) clothed
upon with that glorious state, that so 'mortality,' which is now the condi-
tion of our bodies, might be consummately, and once for ever, * swallowed
up of life,' as at that day it will be to those that so remain, yea, unto all
else that then shall rise, as in 1 Cor. xv. you have it. This is the brief
sum of their opinion.

In which interpretation of theirs there is this apparent variation (I
might say deviation, for such it will be found anon) between what they
deliver to be the sense of the first verse, and of the other that follow, that
the apostle should intend in the first verse the resurrection'itself of glorious
bodies after dissolution, and death first supposed ; but in the following
verses, they divert to another supposition, namely, unto a glory of our
bodies without dissolution or a resurrection, and under that consideration
make it the object of all Christians' groans and desires.

But we on the other hand frame our interpretation uniformly, as to one
and the same thing being the object both of our faith and groans, thus,

1. That the saints know by faith, that if once these earthly tabernacles
were dissolved, they have, instantly upon that dissolution, an house and
clothing of glory prepared and ready built to entertain them, both then,
and so for ever, whether in the body or out of the body, afore or at the
resurrection ; and they knowing this assuredly by faith, do therefore,

2. Groan for the time of their dissolution, as the next and first stage of
that glory; as Job did. Job. xiv. 14, 'AH the days of my appointed time
will I wait, till my change come.' They groan out of eagerness of desiring
the possession of that glory which is thus to begin when this miserable life
is ended, and then a life will begin which sliall never have an end.

3. Those who thus groan and expect are yet withal admonished to be
careful, and earnestly solicitous to put on more and more the inner man,
to be clothed with grace, and to be found having the righteousness of
Christ, and to keep their garments close about them to the last, lest they
be found naked, which is the case and condition of multitudes of professors
when God takes away their souls ; and unto that end it is that the apostle
inserts this by way of caution or warning : ' If so be that being clothed,
we be not found naked,' ver. 3. And to put them in continual mind of

* Hammond, Vorstius, Piscator. Est igitur qusedam correctio, quasi dicat, non
tamen affirmo fore ut superinduamiir, sed turn deraum superinduemur si reperiemur
[sc. in adventu Domini] induti scilicet corporibiis, id cbt vivi;, non autem exuti, j. e.,
mortni, Calv. in verba.

Chap. YI.] of the saimts in glory. 879

this, and to make way for this caution, as expressed under these metaphors,
it was that he on purpose chose that other metaphor of being (whereby to
express the possession of heavenly glory) clothed upon, as that which sup-
poseth a being found under-clothed with grace and holiness, the necessity
of which clothing by grace he illustrateth by the contrary condition of
these men's souls that depart this life devoid of this clothing. How
inconceivably miserable must they be that are ' found naked,' not of their
bodies only," but of all spiritual clothing, and thereby lie exposed to the
wrath of God, driven out of all shelter, house, and home, and covered with
nothing but confusion of face !

CHAPTER VI.

That the clothing mentioned in the text, 2 Cor. v. 3, doth import the spiritual
clothing of the soul in this lij'e as a yrcparalioa unto (jlory.

The difference of interpretation being thus stated, there are two things
to be treated of in the 2d and 3d verses.

1. That clothing, and answerably nakedness here, are similitudes that
do refer unto spiritual clothing of the soul while in this life, as it is a
preparation unto glory, or to a being clothed upon.

2. I shall shew the incongruities that accompany that other interpreta-
tion, which asserts that clothing and nakedness should relate simply to our
mortal bodies.

1. The account and demonstration of the first will be despatched by these
ensuing conclusions or considerations.

(1.) No man can deny but that the ordinary and frequent use of these
two phrases in these scriptures (when they are used as metaphors, and
applied to the soul, both which is the case here, whatever sense be taken)
is intended of spiritual clothing or nakedness, especially when thus con-
joined, and set as in opposition together, clothed and not naked, as here,
which doubling of it must have a special emphasis in it, and that as to our
sense, and against theirs, of which more in the sequel. ' I counsel thee,'
Bays Christ, Kev. iii. 18, ' to buy of me white raiment, that thou mayest
be clothed, and that the shame of thy nakedness do not appear ; ' and in
Rev. xvi. 15, ' Blessed is he that keeps his garments, lest he walk naked,
and they see his shame.' He turns it both ways (as it is here), clothed
and not naked. This last place I cite, because in many copies and schohas-*
upon this 3d verse of my text, it is found in the margin thereof, and thereby
we are referred unto it as a comment upon the words.

(2.) If the next inquiry be, what more particularly the Scripture holds
forth, to be our spiritual clothing, to be obtained first in this life, m order
to that order, it is to be considered, that the scripture last cited men-
tioned garments in the plural, as indeed in use amongst men the ordinary
apparel of every man consists of more garments than one, and that in
distinction from his uppermost garment he is clothed upon withal. So
that the clothing of the soul in this life, though consisting of two garments,
is reckoned but as one clothing, in distinction from that glory we are clothed
upon withal in the other world. Now, this clothing in this hfe are (as
Calvin observes upon this place) two : 1. Christ's righteousness. 2. Sancti-
fication of the Spirit.

* iEstius.

380 OF THE BLESSED STATE [ChAP. VI.

[l.j Christ and liis righteousness put on by faith : Gal. iii. 26, 27, * For
ye are all the children of God by faith in Jesus Christ. For as many of
you as have been baptized into Christ have put on Christ ; ' which is fitly
termed a clothing, for a clothing serves for a covering of nakedness and
deformities, and sometimes sores and defilements. And our justification by
Christ's righteousness is in that respect styled a covering to us, as well as
an adorning of us, and making us righteous in the sight of God. Therefore
in one and the same place righteousness is said to be imputed, and thereby
sins to be covered, as the apostle clearly argues it, Rom. iv. G, 7. By his
comparing the words used of David's justification, Ps. xxxii., expressed by
covering sin, and of Abraham's justification, which was an ' imputation
of righteousness without works' of our own, it is apparent that this righteous-
ness with which we are clothed must be another's, for also it is said to be
imputed to us. And whose but Christ's obedience, Rom. v. 19, is said to
make us righteous, whose name is ' Jehovah our righteousness,' as the
prophet hath it ? This his righteousness also is that fine linen, clean and
white, given the church against her marriage : Rev. xix. 7, ' The marriage
of the lamb is come, and his wife hath made herself ready ; ' and ver. 8,
' To her was granted that she should be arrayed in fine linen, clean and
white: for the clean linen is the righteousness of saints.' This is Christ's,
and not our own righteousness. For, 1, it is given her over and above
her being made ready, under which is meant that readiness or her pre-
paredness of sanctification for glory (as after will appear) to shew that it was
her own ; for it is said she herself made herself ready by the help of grace.
]5ut of this other righteousness it is said, that it is ' granted unto her' as a
further gift and donary of her husband. The spouse, the woman, useth to
send fine linen against marriage to the husband of her making ; but here
the husband sends the wife a clothing of his own making. Yea, and it is
not only said that fine linen was given her, but that it was granted she
should be clothed with it, importing a righteousness merely put over her,
and so put on by faith, and not wrought by herself. And besides all this,
what I assert is evident from another reason. Our righteousness is not
fine, and clean, and white, but as menstruous rags, intermingled with
defilements ; but this righteousness imputed, and with which we are clothed,
is both clean, without impurity, and white, as estating unto glory. Unto
all this may be added, that he, in Rev. xix. 8, by way of eminency points
at it, for he says, that this is ' the righteousness of the saints.' In the
Greek it is, ' this fine linen are the righteousness[csJ of the saints ;' which
Brightman with vehemency urgeth against the popish justiciaries, and
layeth it at their dooi-. He asserts not (says he) the righteousness of the
saints is this fine linen, but this fine linen, thus granted her to be clothed
withal, is that which is the righteousness of the saints, that only righteous-
ness which they stand righteous before God withal ; even they that are
most holy need to be clothed with it to come to the presence and enjoyment
of their husband, and to be clothed with it over and besides their own
righteousness. And what I have asserted is also evident from this, that
every saint in particular is justified by this righteousness, hath a share in
it, yea, hath the whole of it for his justification, therefore it is termed
6/xa/w/iara, in the plural. So then Christ and his righteousness is a cloth-
ing put upon the sonl in this life, in order to that other life.

[2.] The second thing is our own inward holiness, and our walking
holily. You find both in Eph. iv. 22-24, ' That ye put off concerning the
former conversation the old man, which is corrupt according to the deceitful

CUAP. VI.j OF THE SAINTS IN GLORY. 881

lusts ; and be renewed in the spirit of your mind ; and that ye put on that
new man, which after God is created in righteousness and true holiness.'
And to the same eflfect the apostle speaks, Col. iii. 0, 10, ' Lie not one to
another, seeing that ye have put ofl" the old man with his deeds ; and have
put on the new man, which is renewed in knowledge after the image of him
that created him.' And further, both places affirm, the image of holiness
in man was at his first creation to have been a clothing to his soul, so as
it might have been said of him then, He was clothed, and not naked ;
which accordingly appears also by this, that when by sin he had lost
that image, he fled even from God, as naked in soul as well as in body,
Gen. iii.

But let us in the mean time observe not a little of resemblance or parallel
between these two places now cited, and this of our apostle that is afore
us, which is something to the further carrying on the proof what should be
the apostle's scope here. You may remember, we observed (as in order
to our opening the first verse of this fifth chapter) how the apostle, by way
of introduction, thereto had spoken of our souls, considered as distinct from
the outward man of our bodies, as an inward man, which was renewed from
day to day (so ver. 16 of chap, iv.), and then we made some parallel between
these words, and some particulars in this first verse. Now observe how
further this is carried on in these scriptures now cited under the metaphor
of being clothed. For he useth the very same language. An inner man
there is made the subject of this clothing ; also that inner man there, by
being clothed, is still said to be further renewed. The words are express :
' Put on the new man, which is renewed in the spirit of j'our minds.' And
that is the most inward part of our souls, in distinction from our outward
man. Now then let us first take and put these things mentioned in this place
in like manner together. 1. An 'inward man renewed,' whilst the ' out-
ward perisheth ; ' and 2, when this outward man is dissolved, we, that is,
our souls, be ' clothed, and not found naked.' And then let us bring these
two alleged parallel places unto these, and they will readily inform us, that
the soul clothed with the image of God, and found such at the dissolution
of the outward man, is all one with that inward man, which in our lifetime
was daily renewed, whilst the outward man did moulder and perish ; which
as you know is the plain sense that hitherto hath been driven at; so as he
useth but a new metaphor in this second verse, chap, iv., of clothing, to
express what he had afore spoken of this renewing.

2. The second consideration is, that this other phrase of being clothed
upon with glory is fitly and congruously spoken in relation to this of our
souls being first clothed with Christ's righteousness, and with holiness in
this life, as in order to our being clothed upon with glory in that other,
which will appear from those reasons.

(1.) Take the thing itself; it is evident that grace and Christ's righteous-
ness are in this life in order unto, and a necessary preparation unto glory,
as an under-clothing, fitted and suited to an upper clothing-upon. That
look as if you will lay varnish, you must first lay some colour capable of
it, or it loseth its gloss and verdure ; so it is here.

[1.] Our being clothed with Christ and his righteousness is a necessary
pre-requisite to glory, because it gives the right to it as to an inheritance :
so in that place, cited for that purpose. Gal. iii. 27, 29, ' those that have
put on Christ are heirs ;' and so in many places more.

[2.] HoHness in heart and life, that other part of our clothing in this
life, which is next us, is everywhere termed a preparation to this glory,

382 OF THE BLESSED STATE [ChAP. VI.

' without wliicli no man shall see God,' Heb. xii. 14 ; yea, without which
' no man can see God,' John iii. 3. The church, therefore, by her decking
herself with holiness, is said to make herself ready for the meeting of her
husband, in that fore-cited Rev. xix. 7, which in Rom. is. 23 is termed ' a
preparation to gloiy.' And thus likewise in Eph. v. 2G, 27, Christ ' sanc-
tifieth and cleanseth his church, that he might present it to himself a
glorious church.' And it is not to be passed over, that what is in 2 Cor.
V. 2, 3, spoken in a way of metaphor, of being clothed, in order to clothing
upon, our apostle, in the fifth verse of the same chapter, as to the reality
of the thing, utters thus: ' He that hath wrought us for the self-same thing
is God ;' that is, he that by working grace and holiness in us hath fitted
us for this glory, which in the phrase of this third verse is expressed,
hath clothed us to be clothed upon ; or, if you will have it in the language
of the psalmist, Ps. xlv. 13, ' The king's daughter is all glorious within.
Her clothing is of wrought gold; she shall be brought unto the king,' and
his palace, ver. 15, ' in raiment of needle-work;' which how that answers
to this, ' He that hath wrought us for the self-same thing is God,' I leave
to any man to judge. The context, then, confirms the reality of this
metaphor.

[3.] The metaphor itself tells us that glory is a clothing upon, as a gar-
ment put over these garments first had in this life ; that is, it is an upper
garment, which among all nations hath been made use oi pro veste liono-
raria, as a sign of difference of persons of honour from others. Every man
hath his ordinary clothes, but men of honour and rank have, besides, upper
garments, to shew their dignity, superiority, &c. Kings and nobles have
their ordinary wearing apparel for every day, but when they go to be
crowned, or to be invested kings or nobles, or go to parliament, they have
robes or mantles, upper garments proper to their greatness. Thus Joseph,
when advanced second in the kingdom, was arrayed in vestments of fine
linen. Gen. xli. 42, Pharaoh commanding them to bow before him. Thus
Daniel was arrayed by Belshazzar, Dan. v. 29 ; and thus also was Mor-
decai clothed, Esther viii. 15, 'He went out of the presence of the king in
royal apparel,' as his upper garment, * being in a garment of fine linen and
purple,' as his ordinary garment besides. And to this day the kings of
these Eastern nations do put, as a sign of honour, an upper garment on
those they favour. The Great Turk lets no ambassador with his followers
come afore him, but he gives them upper vestments out of his own ward-
robe, and lets them wear their own ordinary apparel besides. Thus the
saints, when they are first actually installed kings in heaven, have Christ's
righteousness, and their own holiness, which they had obtained and worn
in this life. But these are but as their common apparel, worn every day,
that is, both in this life and the life to come ; and as ordinary apparel,
though consisting of two garments, is yet reckoned but as one sort of
apparel, taken in distinction from those upper, so both Christ's righteous-
ness and our holiness are in that respect reckoned but as a clothing, be-
cause it is that in this life we are clothed withal ; and this robe of glory
also, unto which sanctification prepared, and Christ's righteousness gave
riffht, is an upper garment, ' a clothing upon ;' though indeed Christ is our
clothinff in both. Christ in glorification is as an upper garment, but in
justification he is an under garment, because in this life ; but yet still
• Christ is all in all' in both.

And this notion, that glory is as an upper garment, that place seems to
favour: Rev. vi. 11, 'White robes were given unto every one of them'

Chap. VII.] of tiik saints in glory. 383

(speaking of souls in glory), given them now when new come to heaven (as
the context shews), and yet they did come clothed to heaven, with ' gar-
ments dipped in the blood of the lamb,' which they had in this life. Rev. vii.
14, yet now anew are robes given them : glory must therefore be said to
be a clothing upon. And truly let it be considered by critics if croXai,
robes, especially white robes, doth not sometimes, in the use of the word,
properly and peculiarly import upper garments of honour and dignity which
great persons are clothed upon withal. And if at any time the word is
strictly used to express such, I would then say that it means so here ; for
he speaks of robes of glory, and those granted anew. Sure I am that <yro'?.»i
is so used rest rid im, sometimes as the word robe amongst us is used both
pro veste scnatoria, the upper robes that senators wear (and so among the
Greeks), and also }yro veste sacerdotali, for priests' upper gaiTnents ; in both
which respects the Pharisees aflfected to wear such garments, Luke xx. 4G,
Mat. xxiii. 5. Which places we translate, ' They desire to walk in long
robes ' (it is the same word), the ensigns, forsooth, of their dignity, rule,
and greatness.

CHAPTER VII.
What is meant by the phrase, 2 Cor. v. 3, of being 'found naked.''

The third consideration is about the import of this addition, ' and not
found naked.' It must have an emphasis in it ; for he contents not him-
self to say, ' if being clothed,' but he illustrates it also by its opposite, ' and
not be found, naked.' One reason was, to knock off the hands of many
carnal and temporary professors of Christianity found in all ages, who pre-
tend to this hope of being clothed upon with this glory when they die, as
well as sincere professors, for whose sakes he reasonably puts, ' us, if we
be not found naked.' This is spoken in relation unto persons, and it is
but a partial reason ; but chiefly it is added to express the perfect contrary
condition of such as are not clothed ; namely, to connotate the woful and
miserable condition of such. It notes out not only a bare vacuity of that
clothing, though that fundamentally, but further the damage, the detriment,
and misery that is the consequent thereof; namely, that they shall not
only for ever be deprived of that glory others are clothed upon withal, but
as naked souls be opposed to wrath, and have no fence or shelter from it.
And this carries it far beyond what that other sense of theirs talks of.
Now, to strengthen this sense of nakedness spiritual, there are three or
four things help forward the arguing of it.

1. It is argued from the further analogy of the stoiy of Adam. As to
understand that phrase of being clothed, we had recourse to the image of
God in Adam at his first creation, so now, suitably to find out what it is
to be found naked, we must have recom-se to him in his fallen state. Thus
Beza, though to another purpose, sends us thither, and says there is here
an allusion to that nakedness of his ; and so he illustrates how the body at
the resurrection is naked, if found without glory. But I shall have recourse
to it, and to the identity of it, as shewing the condition of the soul's misery
in appearing before God destitute of righteousness, in relation unto which
appearing the word ' found ' is here added.

We read. Gen. iii. 7, 8, 10, 11, that ' their eyes were opened, and they saw
(or) knew they were naked, and were afraid, and hid themselves from the pre-

384 OF THE BLESSED STATE [ChAP. VII.

sence of the Lord because they were naked ; as really, so also in their own sense.
They were bodily naked afore ; yet now, and not till now, they discern this
nakedness spiritual, and are sensible, not of that want of bodily clothing,
they needed not have fled from God's presence for that : ' Who will harm
you, if you do that which is good ?' To be sure, God will not. But they
found they had now lost the image of God. But that was not all, for that
loss simply alone considered, corrupt man layeth not to heart, but the
consequent misery ensuing hereupon was that which amazeth them. Their
consciences found themselves now laid open to confusion and shame afore
God's presence, and exposed unto his wrath, his image being gone. And
therefore they out of horror hid themselves from God, being afraid, as the
text there hath it.

2. A second evidence of this is, that in other scriptures wherein cautions
about spiritual clothing are given, as also here, there the like caveat of
taking heed of being found naked is in like manner given ; even as here,
' If being clothed, we be not found naked.' And, to my knowledge, to no
sense else are the words thus turned both ways. I shall mention the
places : Rev. iii. 17, ' Thou knowest not that thou art wretched, and miser-
able, and blind, and naked : I counsel thee to buy of me white raiment,
that the shame of thy nakedness do not appear ;' namely, when thou
comest thyself to appear afore God. So then it is not the want of that
clothing simply, but the consequent of it, the shame of that nakedness, for
which that nakedness is mentioned. And who upon considering this will
not be ready to say that this to be sure is spoken in allusion to our first
parents' spiritual condition, reproaching those to have been more wretched
than their first parents. For in Genesis it is said that * their eyes were
opened, and they knew they were naked ;' but ' thou knowest not,' says
Christ here, ' that thou art naked,' yea, and blind too, in that thou art not
sensible of thy nakedness, as they were. To the same effect, Rev. xvi. 15,
he presents to them the misery and the woeful consequence of not keeping
their garments, ' lest he walk naked, and they see his shame ;' the like is
in Ezek. xvi. 4, 5, 7. Their spiritual nakedness is set forth by their being
* cast out to the loathing of their persons in the day that they were born.'

3. And indeed otherwise the addition, ' clothed and not naked,' had been
superfluous. For if it were intended as in our ordinary way of speech it
is, not to be clothed, and to be naked, and so e contra, are all one and
the same. So he had spoken in this phrase, but the same thing which in
that other of ' being clothed ' he had done. But thus taken it puts a further
and higher matter upon it, namely, that look as those who are clothed in
that manner that hath been spoken shall be clothed upon with glory, so
they that are found naked are exposed unto shame, and cast into utter
darkness. It imports an opposite state of misery unto that glory which
the true saints are clothed upon withal.

4. But that which, when added to these, chiefly argue the word naked
to be taken in this spiritual sense, is the word 'found,' which the apostle
would needs also put in, and not simply say, and ' not be naked,' but ' be
not found naked.' Found ! I would ask, of whom ? Of God ? Yes,
Burely. * We have a building of God,' so ver. 1, for to be clothed upon
withal by God, according as we are found of him, ' if we be not found
naked,' says the text, namely, by God ; which the apostle Peter thus
expresseth, 2 Peter iii. 14, ' That ye may be found of him (God) in peace.'
It is a judicial finding of God, as a judge now coming to dispose of us to
life or death, according as he shall find us naked or clothed ; and it is put

Chap. VII.] of the s.mnts in glory. 385

to the worser part if found naked. It is a judicial word to this day, you
say the jury ' found ' it so or so, upon trial, namely. So the phrase is in
the Scripture too : ' found a liar,' Prov. xxx. 6 ; ' found guilty,' ver. 10. So
when God punisheth, he is said to ' find out iniquity,' Gen. xliv. 16 ; as
also in relation thereto he is said to ' make inquiry or search for blood,'
Ps. ix. 12. And truly as the instance of Adam hath helped us to under-
stand what to be clothed and to be naked is, so also it will help to find out
what it is to be ' found naked.' God stayed a while, but in the cool of the
evening he came, and came to make inquisition in what state Adam was.
' Adam, where art thou ?' Gen. iii. 9. Adam had lost God's image, and
naked God found him, and cast him out of paradise. The phrase is yet
more express, when Christ cometh to judge of men's conditions, in order
either to life or death ; this is that very thing which (as in ter minis it is
held forth) God makes the subject of his grand inquest, ' clothed or naked.'
Mat. xxii. 11, 12, ' When the king came in to see the guests, he saw there
a man which had not on a wedding garment.' If you will have it in the
words of the text, he was found naked. * Friend,' says he, as to Judas,
* how comest thou hither, not having a wedding garment ?' And you know
what follows : ' Cast him where weeping and waihng is.' Christ hath a
time when he purposely visits : ' When the king came in,' says ver. 11.
And it is a day wherein he adjudgeth to hell, ver. 13, And his eyes search
narrowly, and pry into every one's condition. He spies out a man which
had not on a wedding garment; not one escapes him. And so, on the con-
trary, one that hath put on Christ, and is clothed with his righteousness,
and with holiness of heart and life, which is the clothing we speak of, he
is said to be found in Christ. Which was Paul's aim against that time :
Phil. iii. 9, * That I may be found in him, not having mine own righteous-
ness, but that which is through the faith of Christ.' Against that wedding
feast, it is granted the believer to be arrayed with this robe, as you heard
out of Rev. xix. 8. And now all these things, how far do they shut off that
other interpretation ?

4. The fourth consideration shall be about the time of God's finding
men, and making inquisition, whether clothed or naked, in order to glory
or shame. Now if the time of our dissolution be a time in which this
solemn inquisition is made, and at which every soul is found and viewed,
whether clothed or naked, in order unto shame or glory, then this interpre-
tation still lies faii-er ; for it is the point in hand. Let us consider : 1, As
to the thing itself, whether this be not a time of such a judicature ?
2, Whether any hints make for it in the text ?

(1.) As to the thing itself, the time after death is the first most solemn
time, wherein God makes this inquisition. Yov, first, then it is that God
takes solemn cognizance of souls, and their spiritual condition ; when he
calls for them, and they appear solemnly afore him. This the instance of
Adam is a precedent to us of. It was a private day of judgment, as this
also is. God stayed a while, and was patient, but when he called Adam
personally unto him, and he appeared afore him, Adam was found naked ;
and God passed a trial and a sentence upon him. Why now at death it is
that God * takes away men's souls,' Job xxvii. 8. It is God that doth it,
whether it be he sends for it by a good angel, as he did to Lazarus, or by
a bad one : Luke xii. 20, God said, ' This night they shall require, or call
for thy soul back again ; ' for, alas, it was but lent. You see there it is
God gives the particular commission, and sends for the soul to himself:
' God said,' &c. His children he sends for home (as the phrase, ver. 8 of

VOL. VII. B b

386 OF THE BLESSED STATE [ChAP. YII.

this' 2 Cor. V. imports), as men for their xhildren at the university, or in
traveh And wicked men he sends for, as a justice doth to apprehend a
felon, to clap him up in prison against the assizes. So says Mercer on
that word in Job, * He shall take away his soul ;' that is, hale, and pull it
out of its own dwelling, unto prison and judgment. So it is that it is said
of all men, ' The soul returns to God that gave it,' and lent it, Eccles. xii. 7.
It returns to God, then, or at that time when the body goes to the earth.
I find in that great assembly, that glorious presence, Heb. [xii. 23, where
' angels and spirits of just men are made perfect ; ' that is, souls are
swallowed up into life ; that in the next words there is this description of
God, even as he sits amongst these, ' and to God the judge of all.' For
even now, afore the great day of judgment, and whilst men's souls are in
a separate estate, he sits, as a judge of all, both good and bad, amongst
those glorious spirits ; which is seen in this, that the spirits of just men are
taken up by a judgment passed on them, ere they sit down there. And in
like manner he is a judge of others also (for of all it is he is said to be the
judge), and so by the like judgment the souls of wicked men are cast into
prison ; as it is expressly said of the souls of the old world, after God
had taken them away by death, 1 Peter iii. 19. Now it is a certain rule,
God never judgeth or casts into prison until he hath passed a trial upon those
he so commits, and hath found them so or so. You find it in the case of
Sodom. But especially, he casts no soul into prison until he hath found
him naked. This the parable shews ; when the guests appeared afore him,
he then saw a man without a wedding garment. He then took cognizance
of it and him. And further, he examines him, and convinceth him he
wanted it; and then, and not till then, cries, ' Cast him into utter darkness,
where weeping and wailing is.' So then, if upon dissolution men's souls
are cast by him into utter darkness and prison, it is, and must be, because
they are then and at that time found naked, and judged so by him. And
though there is a public judgment at the great day to manifest, justify, and
publish this afore all the world, yet at death there is a more private and
personal judgment, and a finding of souls, whether clothed or naked, and
a disposing of them accordingly, either to a being clothed upon with robes
of glory, if found clothed with grace (as the souls of martyrs, Rev. vi.), or
cast into hell, as the rich man's soul was, Luke xvi. The one is as the
assizes, the former as the private cognizance and commitment of the Justice
of Peace, perhaps long afore the assizes.

(2.) If now, surrounded with this light, we will but with an impartial
eye look round about the words here, and the context, we may easily dis-
cern, that they are most naturally accommodate to express the state of souls
after their dissolution. Certainly, if they suit or fit any time or season
that can be supposed, they are eminently applicable unto this, and there-
fore so intended, as may appear by some characters in the text.

[1.] To begin with what was last spoken of; there are two judgments,
one at death, the other at that great day. Why may it not then be
rationally conceived, that after his discourse of this separate state of the
soul ended, verse 9, he therefore pui-posely brought in the mention of that
public judgment : verse 10, ' For we must all appear before the judgment-
seat of Christ, that every one may receive the things done in his body,
according to that he hath done, whether it be good or bad ;' having in
the beginning of that his discourse, verse 3, spoken of this other, that is
more private and personal, at dissolution ; and so of both judgments, this
as precedaneous unto the soul's glory whilst separate, that latter as fore-

Chap. VII.] of the saints in glory. 387

going that ensuing glory of body and soul conjoined. Surely, the sotting
the one thus with the other hath a great comeliness in it, and makes an
harmony in this structure of his discourse.

[2. J But, 2dly, the apostle himself had set for us, and pointed us unto
the time of dissolution, as the time when our hopes are, that if our bodies
were dissolved, we have a glory to be clothed upon withal. And in these
words he puts in a necessary caution, ' if so be, we be found' preparatively
' clothed, and not naked ;' which no man can deny, but that as to tho
thing itself complies fully with that time. It hath therefore been a wonder
to me, that any should pass all this off to another time, and say, that of
this time this is not to be meant at all. Truly, I will take the apostle's time
afore any other, when all things thus correspond and agree with it. Nay,
if he had not set it, I should have been induced to have applied it to that time.
If j'-ou had any prophecy, and saw all things punctually to agree, and to
centre in such a point of time, would you not say, This surely is the time,
and these the fulfilling of it ?

[3. J But, 3dly, the very metaphor used by the apostle, and chose out
here as ex proposito to express himself by, viz., 'not to be found naked,'
doth secretly and yet most elegantly connotate, together with and over
and above all that else hath been spoken of the import of it, the very
separate state of an ungodly soul, now come out of the body, to be the very
subject he is a-speaking of. Such a soul at death goes naked forth of the
body, for which I do not urge that we go naked out of the world in Job's
sense, for that is meant of the body as well as the soul ; for he had said
afore, ' Naked I came into the world ;' and that, to be sure, is meant of body
and soul conjoined, yet so as of the two, in worldly respect, the wicked
man comes less naked into the world than he goes out of it ; for at coming
in, many children come clothed with right to inheritances in this world,
and there is a great difference of persons in that respect ; so as by virtue
of their birth, they have all good things in a readiness for them richly to
enjoy. Besides that the soul is then clothed with a body, which makes it
capable of the enjoyment of all things in this world, therefore the apostle,
comparing both conditions together, 1 Tim. vi. 7, says of the latter only,
as more undoubted and apparent, that it is certain ' we carry nothing out
of this world ;' for the soul then is stripped of the body also, and no such
respects attend it into the other world. Nor will I urge, that death is as a
birth, namely, into that other world ; and so the soul itself now goes naked,
as soul and body once did into this, stripped of all. I will not follow the
allusion, that the sorrows or pangs of death are usually termed birth-throes,
ubtvai, nor how that angels (good or bad) attend the dehvery, as midwives,
to catch the poor naked soul, and carry it to ' the Father of spirits,' as God
is called, Heb. xii., who, if it be a true son, owns it, blesseth it, covers it
with glory ; but if it be a bastard, rejects it. But I go upon that better
warrant, that the apostle hath here a glance at the state of souls stripped
of their bodies, inasmuch as at the 4th verse he expressly termeth death
a being unclothed, as in relation to the body, which none can deny. But
yet still (observe it), when he speaks of godly men (as there), he terms it
but a ' being unclothed,' that is, a mere want of the body, for he is still
clothed with grace. But speaking of wicked men's state when dead, he
terms it ' nakedness,' not only or barely in respect of their bodies, but
chiefly in respect of a nakedness every way, that doth accompany their
souls, in regard of the want of grace, and of Christ's righteousness, and
in regard also of shame, wrath, and everything else, that nakedness in

388 OF THE BLESSED STATE [ChAP. VII.

Scripture can and doth spiritually import. Now the taldnfr of unclothed,
verse 4, to be all one with naked, verse 3, is one cause of the mistake in
our intei-preters ; whereas the being naked is spoken by way of ignominy,
as hath been said, and so shews how from that time such a soul is exposed
to shame and misery, yea, and thereby actually enters into that misery,
and that because it is now separated from the body. And that is the
genuine notion I insist on, for explication of which, though indeed it is
true that the soul was really naked when in the body (as Moses seeing
God, that is invisible, did view the people of Israel naked, Exod. xxxii.),
yet the miseries of its nakedness do not break in upon it until now, when
it is despoiled of its body ; nor doth this appear till then. For confirmation
of which consider.

First, That by God's own ordination the time of this life, and of the
soul's being in the body, is ordained as a screen betwixt God and men's
souls. The body is as a midst-thing between him and the soul. And so
it becomes through God's ordination a time of .'patience, long-sufi'ering, as
to those in Noah's time it is said to be ; and yet when they were dead, their
spirits were cast in prison. And answerably, men's souls, whilst in their
bodies, are said to be ' preparing for wrath,' Kom. ix., with much long-
suffering on God's part, Rom. ix. 22. There is a sluice betwixt God's
■wrath and them ; but in the other world, when out of the body, the naked
soul and God himself do meet. The soul then, and not till then, returns
to God immediately, though in this life, the apostle tells us, he is not far
off from any of us, Acts xvii. Now the soul lies naked to all God's wrath,
the cataracts of heaven are set open, and it hath no shelter, for the sluice
of God's patience is with the dissolution of the body pulled up. And this
following upon death, the apostle did most elegantly so express it, as con-
notating at once all these things.

Secondly, As there is this truce betwixt God and men's souls in the
reality of the thing, so at the dissolution of the body, and not till then, it
is that men find themselves naked. When is it that ' the hope of the
hypocrite' is said to ' perish,' but when * God takes away his soul.' To
the very last moment, he in the parable was ignorant of this, and therefore
upon the challenge, that he wanted a wedding garment, it is said, * He was
speechless.' Till then, many men * know not they are naked,' Rev. iii. 17.
And therefore in respect of their eyes being then, and not till then, opened
to discern it, they may be said to be found naked, as in the text.

6. The fifth and last consideration concerns the manner of these words
coming in here, verse 3, ' If so be that being clothed,' &c. "Er/s, some
express it by way of limitation, that is, of restraint unto the truly godly and
believers, to shew this privilege of being clothed upon with glory to be
proper and confined to them alone, with difterence from all others, that are
found wicked and ungodly. I would rather call it, an wholesome and
necessary both condition and caution, given by the way to the saints them-
selves, together with relation specially had unto carnal and presumptuous
professors, who pretend assurance, and profess to know and groan for death,
with the same expectations as the apostle brings in the saints.

(1.) It is by way of a necessary condition ; Col. i. 22, 23, ' Christ will
present you holy, and unblameable in his sight,' hys, * if so be, ye continue
grounded in the faith,' &c.

(2.) It is by way of a necessary caution unto saints, to keep and hold
fast their garments ; in which manner that useful parenthesis comes in :
Rev. xvi. 15, * Blessed is he that watcheth and keepeth his garments, lest

Chap. VII.] op the saints in glory. 389

he walk naked, and they see his shame.' It is usual to insert such admo-
nitions : so in this very 2 Cor. v. 9, ' Wherefore we labour, that, whether
present or absent, we may he accepted of him.'

(3.) It is by way of holding forth to all, the truth and genuineness of
Christian profession in their expectation of glory : ' If so be that being
clothed,' &c. ; even as Eph. iv. 21, the same words is used: ' Ye have
not so learned Christ, if so be that ye have been taught by him as the
truth is in Jesus.'

(4.) It is spoken with special respect unto presumptuous professors,
that there being a faith and hope in them concerning these things that is
not genuine but counterfeit, they might be put in mind to search into them-
selves, whether they had this wedding garment, yea or no. There were
wise virgins that had oil in their vessels, and foolish which had not, and
so were shut out ; so here is the same case. Thus, Rev. iii. 17, 18, that
admonition comes in, ' Thou sayest, I am rich, and increased with goods,
and have need of nothing ; and knowest not that thou art wretched, and
miserable, and poor, and bUnd, and naked : I counsel thee to buy of me
gold tried in the lire, that thou mayest be rich ; and white raiment, tha
thou mayest be clothed, and that the shame of thy nakedness do not appear
and anoint thine eyes with eye-salve, that thou mayest see.'

And truly this in the close, for the confirmation of that interpretation we
have given of clothed, &c., as that which respecteth grace, as a prerequisite
to glory, or being clothed upon. I may add some remarks on those words,
' If so be also that being clothed.' It is not 'iiyi barely (as in the places
cited), but xa! also is added unto clothed. It is Calvin's* observation (and
for aught I have elsewhere found), his alone. ' This sense,' says he,

* namely, of being clothed with grace and Christ's righteousness, is fetched
out of the particle etiam, or also (as it ought to be translated), which, for
amplification's sake, was without doubt inserted; as if Paul had said, There
is and shall be a new garment upon death ready for believers, if so be in this
life also they have been clothed.' And I must confess, the emphatical-
ness that this etiam, or also, puts upon this being clothed, did as much
serve to put my mind off from all those other interpretations as any passage
else whatsoever in the words. And when I went to set down in my mind
their senses of being clothed with a body, and then put but these words,

* if so be also,' in therewith, they seemed all dilute unto me, and there
appeared not anything that should deserve such a notoriety, such an exag-
geration or amplification. But if we interpret it of grace and Christ's
righteousness, they are so rich, so noble a clothing, as are worthy of such
a mark of notoriety expressed by the word also, and being pointed at
thereby, as prerequisite to glory. And in the like way of exaggeration, or
eminency, doth this word xa/, or also, come in : ver. 5, ' Who hath also
given us his Holy Spirit.'

Obj. There are two objections, I find, made against these words being
made a condition or caution given to saints.

Obj. 1. That, in the foregoing sentence, there being no promise made,
nor no positive declaration of anything as requisite to be done, or to be in
us, but only the common desire of all saints expressed, viz., to be clothed
upon, unto which, as so expressed, a condition or caution to be added seema
not proper.

* Atque liic sensus elicitur ex particula etiam, quae amplificandi causa baud dubi^
inserta est. Ac si dixisset Paulus novam vestem fidelibus a morte paratara fore, si
quidem in bac etiam vita vestiti fuerint. — Calvinut in verba.

390 OF THE BLESSED STATE [ChAP. VII.

Ans. 1. It is true, it is not a condition of the desire or act of groaning
itself, as it comes from them, but of the object or thing itself desired ;
namely, being clothed upon, which shall be (says he) if we be also clothed.

Avs. 2. Whereas there may prove an overweening and mistake in some
that pretend to desire or groan after this, or a negligence in the best, to
take heed to be fitly qualified'; such a caution is in that case seasonable
to be made to them, though it be not properly a condition of the desire
itself.

Ans. 3. And 3dly, We may carry up the reference of these words also
higher, even to relate to ver. 1, as thus, ' We have an house in heaven,
if this were dissolved: if so be. that being clothed with grace,' &c. And
so it serves as a condition thereof.

Obj. 2. The second objection is this, that he speaking these things of
the most eminent of saints, as himself and other the ministers of the gospel
(chap, iv.), and so of all saints, whereof many were assured of their pre-
sent condition in grace, and so of salvation — ' We know,' &c. — or at least
of such persons as he takes for granted are holy, in this case to add, if
so be ye have grace, and be not found naked, was for him to detract from
what he had supposed already of those he spake of.

Ans. I answer. It is to shew the necessary connection that is betwixt
glory and having grace, and continuance therein to the end. Although the
persons be such as have the things that accompany salvation, yet Paul of
himself says, ' Lest, when I have preached to others, I myself be a cast-
away,' 1 Cor. ix. 27. And to the sincerest Colossians reconciled by the
blood of Christ, Col. i. 21, he yet puts in this caution or condition (ver.
22) unto their being presented at the latter day by Christ, ' If ye continue
in the faith,' &c. And thus too in Rom. viii., ' There is no condemnation
to them that are in Christ.' So he begins, and in the end of the chapter,
says he, ' Xone shall separate us from the love of God ;' and yet (ver.
13) he gives this caution unto such : * If ye hve after the flesh ye shall
die : but if ye through the Spirit mortify the deeds of the flesh, ye shall
live.' Other answers might be framed out of what hath been spoken afore.

Xor doth this interpretation, that it should be meant of the time of
death, exclude the glory at the resurrection, as if being clothed with grace,
and not found naked, were only a necessary condition at a man's death,
but would stand a saint in no stead at the resurrection (which might be
made another objection). No. But all this is true, fii'st of the soul at
death, and then at the resurrection ; again, also, for as then there will be
a new and open judgment afore all the world, so a new inquiry, by ripping
up our hearts and lives to be,* whether we had been clothed or naked in
this life before and at our deaths. And grace, and Christ's righteousness
that we had here in this life, will then stand us in as much stead as they
did at death.

* Qu. ' see'?— Ed.

Chap. VIII.l ok the saints in glory. 391

CHAPTER VIII.

The words of the text explained, and their coherence with the first and second
verses.

For we that are in this tabernacle do groan, heinrj burdened: not for that we
would be unclothed, but clothed upon, that mortality might be swallowed up
of life.— 2 Cor. V. 4.

The first verse expresseth the common faith of the primitive Christians
in this great point, that, when their bodies should be dissolved, they ex-
pected a glory for their souls afore the resurrection.

The second verse expresseth the lively and vehement working of their
aflfections, in groaning desires thereupon, by and through dissolution to
arrive at that glory ; which groans are the immediate effect of that faith.

The third verse is a caution intermingled by the apostle, as by the way,
unto all that professed this expectation, to be sure to get and keep their
garments, lest they be found naked at their dissolution, and so frustrated
of that glory, and exposed unto shame and wrath. Rev. xvi.

In this fourth verse he returns afresh to sigh forth the groaning desires
of himself and other saints after the same glory, with a greater vehemency
and enlargement of afiection than was afore expressed. That he assumed
the uttering the former desires expressed in verse 2 is evident in the very
reading of the words, and confirmed by this parallel between them.

1. He had said, ver. 1, 'If this earthly house of this tabernacle,' &c.,
here in ver. 4 he says, * We that are in this tabernacle,' &c.

2. He had said, ver. 2, ' We in this do groan to be clothed upon with
our house,' he speaks the same in ver. 4 ; so that he brings down, we see,
the first and second verses into this fourth verse ; and therefore the sub-
stance, spirit, and scope of both verses is by infusion soaked into and con-
tained in this fourth verse, and is further impregnated and heightened.

If the question be, what in this repetition of his is added to what had
been expressed afore in verse the second ?

The answer is, that in this fourth verse he farther gives the true and
genuine account upon which a sincere believer is moved thus to groan,
with a most accurate distinction from what are the false grounds where-
upon all other sorts of men are moved to wish or groan for death, as
Christians used to do. And so the thing which is new in this fourth verse
is both the manner of these desires, together with the explicit ground
thereof, neither of which had been so nakedly and distinctly expressed in
that former 2d verse.

The scope which by many interpreters is put upon the words is, that
many Christians knowing and believing that, in that ordinary way and
course which is set and appointed by God, we are to wait until the resur-
rection for the accomplishment and perfection of our glory ; and also,
that in the mean time our bodies must first be dissolved ere we can come
to or arrive at that consummated glory of soul and body together ; and that
nature in us shrinking at this dying (all men naturally abhorring death),
that therefore it should be here intended that the saints do groan as being
burdened with the very thoughts of dying, and therefore do secretly desire
not to die at all ; which (say they) is expressed in those words, * not to be
unclothed,' that is, not of their bodies at all. But instead thereof their

392 OF THE BLESSED STATE [ChAP. YIII.

desires do vehemently soar to this, that they might, both bodies and souls
(whilst they remain yet unparted), be glorified together without any more
ado ; and that thus at one leap they might, without taking the degree of
death, be clothed upon with their house from heaven, in full consummated
glory the first instant, whilst yet they were clothed with their bodies ; and
this they would have etTected and by virtue of such a change as is men-
tioned in 1 Cor. xv., ' We shall not all die, but we shall be changed, in a
moment, in the twinkling of an eye.' And this change, which is answer-
able to the resurrection of others from the dead, will swallow up all mor-
tality of the body so as we shall be at once completely swallowed up of
life. This interpretation they give under the countenance of the foresaid
change, which will yet be but the lot of some saints, and indeed of those
only who shall be found alive at the instant of the resurrection, which
privilege yet these would have to be the desires of all the saints here, as
that which they would rather wish ! As also because of that seeming
parallel between those two following words of the apostle here, 1 Cor. xv.
53, 54, ' For this corruptible must put on incorruption, and this mortal
must put on immortality. And then shall be brought to pass the saying,
Death is swallowed up in victory ;' which words they judge exactly parallel
with these words here, ' clothed upon, that mortality might be swallowed up
of life.'

But the scope and sense which I contend for runs upon a clear contrary
supposition (which supposition the apostle did begin his discourse with,
ver. 1), founded on those words, ' if our bodies be dissolved,' &c., wherein
he doth not only tacitly imply that the ordinary course set by God for the
saints' arrival at glory is the dissolution of their bodies, and that the saints
generally know and make account of this, but he further makes the sup-
position of this as de facto in the event, that when that this shall once be
done and come to pass, that our bodies be dissolved, and then ' we have
an house,' &c. And this he lays as the foundation whereunto he suits the
rest of his building, in this following discourse, to their relief against the
time of this their dissolution, and the groanings and desires after .the glory
which shall follow that dissolution. And as in the second verse he had
begun to express their general desires after it, so here in this fourth verse
he persisteth with a reiterated vehemency to set out their groanings con-
tinued still upon the same supposition, that if their bodies be dissolved
once, they know they have an house to be clothed upon with ; they look-
ing upon dissolution only as the common gate and passage appointed by
God, whereby their souls, in their several ages and generations, shall first
and soonest come to that blessed attainment which is their first entertain-
ment in heaven.

Now, that the words of this fourth verse will comply with and give them-
selves up to this sense and interpretation, and fully suit with it, will appear
when I come to open every particular in the words. In the mean while we
may aforehand take up a new general reason for the confirming this our
grand assertion, that the glory of the soul separate upon dissolution is in
this fourth verse continued by the apostle to be set out as the object of a
believer's groanings, as well as it had been in the second verse. And the
reason hereof is drawn from the series and straight current that runs through
all in a succession from the first verse, with the other verses down to this
fourth verse, and likewise which this fourth verse retains with the former,
and then descendeth down to the fifth verse also ; which reason you may
frame in this mould. That look what glory it is, and what subject in man

ClIAP. VIII.] OF THE SAINTS IN GU>RY. 303

it is, that is tho object of a Christian's faith in the first verse, and of a
Christian's groaninf^s in the second verse, the very same glory, and tho
same thing in us, is that which the apostle intends as the object of a
Christian's desires and groanings hero in this fourth verse. _ But the glory
of tho soul separate upon dissolution is that glory which is held forth in
verse the first and second, &c. Therefore the same is intended in this
fourth verse also. That the glory of the soul separate, &c., is the house
intended, ver. 1, I have before largely, and I hope invincibly, proved. And
that the same glory in verse 1 is intended also in verse 2 as that which
* we groan for, desiring to be clothed upon with our house which is from
heaven,' is evident also. For as in the first verse he declares what their
faith was — ' We know that if this be dissolved, we have,' &c., — so in the
second he shews what their affections were pitched upon, this their groan-
ing being the eflect of that faith. And indeed it is impossible in this con-
dition but that the glory which by faith they expected, ver. 1, it should be
the very same they groan for, ver. 2 ; for afl'ections follow knowledge home
to the door of that object which knowledge apprehending doth propose unto
us. And the other main proposition, viz., that the glory we are said to
groan after, ver. 2, is the very same with the object of our groaning here,
ver. 4, is evident.

1. Because this fourth verse is a reassuming, for the substance, of what
was said in the second verse, and also in the first verse, as uttering the
same groaning desires, though with a fi-esh renewed vehemency. But yet
it is a groaning after one and the same glory, which glory is therefore in
the fourth verse continued to be expressed under the same metaphor he had
used afore, ver. 2, namely, to be clothed upon ; even as ver. 2, ' Desiring
to be clothed upon with our house, which is from heaven ; ' of which house
also he had first spoken in ver, 1, 'We have an house in the heavens ;'
although herewith he over and above adds a further and more plain
explanation what that house and glory we are clothed upon with is, even a
' swallowing up this mortahty of life.'

2. Again, secondly, he utters the present condition of the saints till
dissolution under one and the same metaphor which he had used in ver. 1
and ver. 2. In ver. 1, he speaks of 'our earthly house of this tabernacle ;'
in ver. 2, he says, 'in this,' (namely, this tabernacle) 'we groan;' and then
he useth the same word again here in ver. 4 more indigitately, ' We that
are in this tabernacle,' still to refer us to the first verses, as speaking to
the same thing which this fourth verse speaketh to. For otherwise he
might have simply said, ' We that are in the body ; ' but by repeating this
metaphor of tabernacle, he again would mind us of the short continuance
of the soul's abode therein, and also of that existence the soul, the
indweller, is to have when that tabernacle shall be dissolved.

8. And thereby, thirdly, he shews he would have us carry down those
words in ver. 1, 'We knowing, that, if our earthly house of this tabernacle
were dissolved,' &c., as in common to be repeated and supplied in the
fourth verse. And then the connection will thus run current through all
the four verses : ' We who are in this tabernacle, knowing that, if this
earthly tabernacle were dissolved, we have a house in the heavens to be
clothed upon withal, do therefore groan to be clothed upon therewith, and
therefore do also groan for dissolution in order thereunto ; for we know
that if this tabernacle were but once dissolved, we have another house
ready,' &c. Thus those words in ver. 1, 'if this earthly tabernacle were
dissolved,' will still follow us down hither into this fourth verse, and will

394 OF THE BLESSED STATE [ChAP, VIII.

cliallenge that it should be admitted and taken into the interpretation
thereof; and thereupon this will inevitably follow, that the glory of the soul
upon dissolution is that which is the object of this groaning in this fourth
verse.

4. Lastly, That one and the same glory is steadily and homogeneally
thus carried along through the 1st, 2d, 4th verses, the very first words of
the 5th verse do conclusively shew : ' He that hath wrought us for the self-
same thing is God.' What is this but that one and the self-same glory
before spoken and treated of, whether under the metaphor of an heavenly
house, and being clothed upon therewith, or more plainly expressed as a
life that swallows up mortality ? This glory is one and the self-same thing
that he had been speaking of in the fourth verse, and in all the rest of the
former verses. The apostle's whole discourse is a woof of thread, and one
and the same runs through all ; and the want of attendance unto this strict
uniform connection of the matter of these verses one with the other hath
been the cause of those mistakes in those fore-specified interpretations,
wherein some expositors have taken liberty to interpret these verses of
several sorts, or subjects rather, of glory, as of the soul separate in one,
and in another verse of the glory that shall accrue upon the resurrection
of the body, and of that glory only ; and then in another verse they inter-
pi'et it of a third way of coming to glory, viz., that change of body and soul
without either dying or rising again ; whereas the apostle's discourse doth
speak of one and the self-same thing, as in ver. 5 he on purpose and
professedly speaketh. And so the whole discourse is spun of an even thread,
and it is apparent that he speaks of the glory of a separate soul all along.

Only I shall premonish the reader in this place once for all, that this plea
of mine put in of the glory of the soul separate, as now it hath been stated,
is far from excluding that consummated glor}' at the resurrection to be also
intended. For a believer may have in the first place, as next in prospect,
the glory of his soul when separated, in his eye and desires, and yet withal
he may have ultimately in view that further glory of the resurrection to
come after, as that which he expects and longs for also, but yet each in
their due order. These two, both the things themselves and our desires
after them, may and do well successively both stand together, and there-
fore I oppose that opinion of the glory at the resurrection no further than
as any would have that resurrection glory solely to be meant, and would
exclude altogether the apostle's intendment of the separate soul's glory in
the mean time. But as for the other sense of a believer's having desires
not to die at all, but to be changed, if this sense I have now given be the
genuine purport of the words, it will indeed (I confess) perfectly overthrow
and exclude that other interpretation of a desire of non-dissolution; for
that is contradictory to this of mine, and indeed unto the apostle's suppo-
sition at first, 'if our earthly house be dissolved,' that leads on to all that
follows, as hath been observed.

I shall now give a general division of the words of this fourth verse.
The groanings of a Christian after dissolution being the common scope and
subject of this verse, the rest thereof, as belonging to and setting forth
those groanings, may be divided into general parts, whereof some will admit
of lesser divisions after.

1. The persons that groan are set out with their present condition, 'We
that are in this tabernacle.'

2. The occasion of their groanings, and the cause why they groan, is
expressed to be their ' being burdened.'

Chap. VIII.] of the saints in glory. 395

3. There is a vindication of Christians in their groanings after dissolu-
tion wiih difference from all other men, in these words, ' Not for that we
would be unclothed.'

4. There is the true account itself why they groan : 'Being burdened,
not that they would be unclothed, but clothed upon with their house in
heaven.'

5. That glorv- is signified by that metaphor more plainly expressed :
' that mortality might be swallowed up of Life.'

1. I shall first consider the persons and their present condition, as
represented in those words of this fourth verse, 'We that are in this
tabernacle.' Some restrain the word ue unto the apostle himself, and his
brethren the apostles, and those eminent fellow- labourers with him in the
ministry, because of these he had spoken in the persons iff, and its, and
our all along in the fourth chapter, in his setting out their sufierings,
labours, and persecutions; and this, with some diflerence (as to the fre-
quency and hazard of them) from other ordinary saints (as appears in
verses 12, 14, 15), and so proposing themselves in all their sufferings, and
in this their confidence of glory, as examples unto the vulgar ordinary Chris-
tians. And truly if we should measure this by the ordinary temper of
Christians in our times, we would be induced to think that what the
apostle speaks of groanings and desires after dissolution, and the glory
that follows, should have been intended only of some of those eminent
saints then, who had received 'the first fruits of the Spirit,' Rom. viii.,
beyond what in comparison other saints have received. And indeed, how
remote are saints now-a-days from those desires to be dissolved, but on the
contrary are fearful of dying. But yet, considering that the apostle speaks
of and sets out those persons or subjects who were intended by the general
character common to all saints in the next words, ' we that are in this
tiibernacle ;' and also holds forth that assurance of salvation, and a joyful
waiting for that day ; and also considering that an establishment, and
anointing, a sealing, and the earnest of the Spirit, were privileges common
to those Corinthian Christians, and other primitive Christians, together
with the apostles (as he expressly says, chap. i. 21, 22 of this Epistle) ; this
warranteth us to judge that this word ue was intended of the body of saints
in those days ; and if there be any (as in our days there be many) that do
not thus desire and groan, it is yet their duty in this their condition, as
well as it was the duty of the apostles. We, for imto the saints he had
both intended it and appropriated it all along, appears from these words,
' ]Ve know ire have an house,' expressing the common faith of believers ;
and in verse the 2d he says, ' We groan after our house ;' and he terms it
' oar house,' as being the proper demesnes of them as saints, their freehold
and distinct property, and accordingly he annexeth their present condition
in common as was said, ' we in this tabernacle.' The truth is, the popish
commentators would fain carry it unto apostles and eminent Christians
alone, who they say went immediately to heaven. And they assign a
middle place, purgatory, for the vulffiis sanctorian, for the common vulgar
saints ; whereas if the Scripture should be intended generally of them, and
of their being taken up into glory at dissolution, that middle state would
utterly fall to the ground.

' We that are in this tabernacle ;' that is, that have our present existence
or being in the body, which is our present tabernacle, we that lead as yet
a tabernacle life. He says not merely we groan in this tabernacle, but
' we that are in this tabernacle do groan ;' putting a further and more

306 OF THE BLESSED STATE [CuAP. VIII.

especial emphasis upon it. And thereby he doth not only tacitly insi-
nuate,

(1.) The soul to be the person that indwells in that tabernacle our
bodies at the present for a while ; but,

(2.) He intimates withal that there is another state, existence, and con-
dition of other saints, namely, of souls out of this tabernacle upon dissolu-
tion, whose condition these tabernacle saints had in their eye, whilst they
utter their desires after such a state, as far more desirable, and which
they are aspiring unto, and thereby they are provoked the more to groan
after the same ; and indeed our attendancy to this very discrimination of
one sort, we in this tabernacle, and of another sort implied, expressed by
the word ive in the word they, who are out of it, may have a great influence
into this our interpretation, and add a mighty confirmation to it.

And to this purpose it is to be noticed that, as by that fore -mentioned
character of the ground and manner of their groanings, he intended to
distinguish saints from other men, as has been said, and will be demon-
strated, so by this periphrasis, ' we that are in this tabernacle,' he
intendeth to ditierence the state of saints on earth from their brethren and
fellow-citizens in heaven, so styled Philip, iii. 20, Rev. vi. 10. It is as if
he had said, Some of us are already housed in heaven, in our standing
house there (as ver. 1 and ver. 4 he calls it), whilst others of us dwell yet
in tabernacles to be dissolved. God's family is said to consist of some on
earth and some in heaven, Eph. iii. 15. The words there, 'of whom'
(namely, Christ) ' the whole family in heaven and earth are named,' speak
of two parts of the same family, whereof some are in their country-house,
some in the city-house. Thus in like manner here, he by way of discrimi-
nation setting out that one part or company of them abiding on earth,
' we that are in this present tabernacle,' he thereby insinuates another part
or company that are in heaven, both making up the whole society aud
fraternity of saints belonging to God. And there is a further difi'erencing
character, and note of this distinction, which follows and confirms this,
viz., that we only in this tabernacle are those that groan, whereas the
other have their desires satisfied in a great measure, Kev. vi., and do not
groan, not being burdened as we on earth are.

And this ditierence of state between the saints on earth and those in
heaven, other scriptures do in phrases similar to this in like manner
insinuate. Thus in this very chapter, ver. 10, he says, ' Every man shall
receive' (at the day of judgment, namely) ' the things done in this body.'
That clause of limitation imports, as another state to be of their souls out
of their bodies till that day of judgment, so that they shall be responsible
and answer only for the things done whilst in their bodies, and not for
what they shall do when out of them in that separate state. Between
men's deaths and that judgment day there doth intervene a long space of
time, as for instance take Cain's soul, it hath been perhaps five thousand
years out of his body in hell, and during all that time both his or others'
souls so existing separate out of their bodies have not ceased to act some
-way or other ; but yet (says the apostle) he or they shall answer only for
what was done in their bodies, in distinction from what they do in the
separate state of their souls ; and thus the distinction of ' we in this taber-
nacle' is in a like analogy to be understood.

And now if in this place, ere we go further, we shall look round about
us and set all things together, but so far as hitherto we have gone, unto
what other intent or purpose more imaginably congruous, and more arti-

Chap. VIII.] of the saints in glory. 897

ficially fitting one thing to the other in this his discourse, should the apostle
insert, yea, reiterate and inculcate this clause, ' we that are in this taber-
nacle,' than that which we have been proving. For having begun his
discourse in ver. 1, ' We know, if this tabernacle were dissolved, we have
an house or glorv ready for us,' he (in this verse 4) doth again once more
remind them of their souls being the inmates, and that their bodies were
but temporary tabernacles, shortly to be taken down and dissolved, and
that then their souls are to exist out of them. And he also makes this
superadded insinuation, that other of their brethren who have been dissolved
have taken possession of those eternal habitations, whilst themselves remain
still in this tabernacle life burdened and groaning ; and why should they
be brought in hereupon (in ver. 2 and in this ver. 4) again groaning, and
groaning again, but because they have in their eyes and hearts, whilst they
thus groan, that other state of glory which those blessed souls, that are
out of those tabernacles, are in actual enjoyment of? And if they sigh and
groan because themselves are burdened, they put forth another in the con-
sideration thereof. And besides, what glory is this they groan for, but
that which at the first was begun to be set afore them as a mark of their
high calling ? ' "We know, that if our earthly tabernacle be dissolved, we
have an house in heaven.' And what other house is it they groan to be
clothed with (as it there follows), but that same very house which upon
dissolution their other brethren that are out of this tabernacle have already
taken possession of afore them ; and with the thoughts of which house
ready for them, they in the first verse had comforted themselves, that if
this (their) tabernacle were (in like manner) dissolved, we have, &c. For
it stands prepared for us, were we but once dissolved and absent from the
body, as in Rom. viii. we find it more plainly spoken. And the considera-
tion of those things do whet our desires, and make them more eager to be
at home (as the 8th verse expresseth the state of glory of the soul separate),
' at home,' that is, in our aforesaid houses of glory, and in our own country,
as that word importeth. How congruous and concinnate are all those
passages round about us, fi-om first to last, in such their mutual reflections
one upon another, and connections one with another, as to this sense we
contend for.

We do groan earnestly, as ver. 2 it is translated. And have we not
reason, think you, when not only by sense we feel such heavy loads as we
that are in this tabernacle do hourly sustain and suffer ; and whilst with?-l
by faith we know what blessedness there is ready for us in the other world,
and which we know our elder brethren are admitted into, and do now
enjoy (they having got the start of us by their being dismissed and got out
of this tabernacle afore us), and have their mortality swallowed up of life,
whilst we (poor souls) are the oppressed ones of the earth, under all sorts
of miseries, and do carry about with us a body of death, and are restrained
the while from that other enjoyment only by our existence in this taber-
nacle ; and nothing else lets or is between us and so great an happiness,
which is our inheritance ?

The fresh and renewed thoughts of these things set together, as by the
apostle they arc on purpose penned, how mightily, may we well think,
would they move the heart of Christians, that are assured of their salva-
tion ! No w^onder if he says at once, ' We groan, desiring,' ver. 2, and
then says it twice in this 4th verse again. Even as on the contraiy he
doubles it, ' Rejoice ; and again I say, rejoice ;' as with a joy of all the most
intense and vehement. Oh, thinks such a soul, if I were but dissolved

898 OF THE BLESSED STATE [CuAP. YIII.

once, it would not barely quit me of these burdens ; but it would instantly
put me into that possession my fellow-brethren are already in. And what
is dissolution ? it is but the shooting the bridge, the gulf between the
one state of a dying life here, and that other of glory, when the mortality
of this dying life shall be swallowed up of that which is life in the fulness
of it. And thus, upon those terms, as it is thus stated and apprehended,
the saints being surrounded with those thoughts, a dissolution becometh
the joyful object of their groanings, as it is of the apostle's desires, Philip, i. ;
and though dissolution be not explicitly, said, yet it is virtually and impli-
citly in the scope, or in the strength of all manifestly intended, and desired
as a means to that further end, ' We that are in this tabernacle,' and the
rest that follow, from the making a not-dying at all, or an absolute non-
dissolution to be the object of their desires in this place, which the other
interpretations would put both upon it and us. Thus much for the descrip-
tion of the persons that groan, &c., and what may be argued therefrom.
I shall now consider the occasion of their groaning.

2. ' Groan, being burdened ;' that is the second head, and is brought in
here as the approximate occasion of their groanings, but chiefly as con-
ducing to his illustrating that ditierence (which follows) between the sainls
and others in their groanings after dissolution. The words, ' being bur-
dened,' come in between these two speeches: 1, after the words, 'we
that groan ;' and, 2, before those latter words, ' not for that we would be
unclothed ;' and so pays contribution to both, and hath its aspect to and
influence upon both. That is, first, it hath a respect unto their gi'oaning
as some occasion of it, though a less principal one ; for then, having done
that service, it serves another, viz., that from thence the apostle should
take rise to explain how and why it is, and how and why not, that we
Christians do groan for dissolution, with difibrence from other men.

Two things are herein to be attended.

(1.) A tacit concession or grant, that indeed a Christian is a burdened
creature ; and comparatively to other men, the most burdened of any
other, which in the foregoing chapter he had related of himself and others
his brethren.

(2.) That they are sensible enough of those burdens, and are unto their
own sense and feeling thus burdened. For hereupon they groan, which
must be out of a sense thereof.

[1.] There is this concession or gi'ant, that indeed of all other sorts of
men a Christian is the most burdened, in respect of the multitude, variety,
and greatness of his grievances : we having not only all the miseries that
are trihuta vivendi, the common and ordinary taxes and tributes of life in
this world, that come upon usiin common with others, as sickness, loss of
friends, and the like ; but further, we have all sorts of persecutions, that
are trihuta Christi, the double, yea centuple imposts for our religion. As
to our names, ' all men speak evil of us,' and we are as ' the oflscouriug of
the world' to this day. And then, in real damages, in estates, &c., we are
by reason of persecution ' without a certain abiding place, we sufi'er hunger,
nakedness, imprisonments, banishments, deaths' (all which he recites in
chap, iv.) ; and all which he sums up into that total, in 1 Cor. xv. 15, 19,
' In this life we are of all men most miserable,' not to mention the burden
they cany about with them in their own souls, from sins, which other men
make the greatest comfort and happiness of their lives, and therefore are
said to live in them, but which make us to cry out, ' Oh, miserable men
that we are,' &c.

Chap. IX.J of the saints in glory. 399

[2.] Ho would have all men know that they are as sensible of those bur-
dens, as any other men are or can be supposed to be : and that the rea-
son why they do bear them so patiently and silently as they do (only with
groanings and sighings), is not from a sturdy stoical principle, as if they
professed a want of sense and aftbction, which was the counterfeit and pal-
liated profession of their wisest philosophers, who would be esteemed emi-
nent and singular for wisdom and virtue amongst men. No (says he) ; in
opposition hereunto, we acknowledge that we are burdened, and are sen-
sible to the quick ; and groan after death, yet not like unto other men, but
have another kind of rehcf which supports us.

CHAPTER IX.

The true and eminent grounds of a Christimis groanings after dissolution,
severed from the false grounds of other men. — That a Christian doth not
desire death mereJg on this alone account, that it will give him ease in free-
ing him from all the miseries and sorrows of this present life.

3. Of all other sorts of men that were, or had been ever heard of in the
world, the Christians in those primitive times were observed to be the
greatest undervaluers of life, and ambitious aspirers after death and disso-
lution. It is made the common character of them: Rev. xii. 11, ' They
loved not their lives to death ;' and it was our great apostle's public profes-
sion of, and concerning himself: ' I count not my life dear to me, so that
I might finish my course with joy, and the ministry which I have received
of the Lord Jesus, to testify the gospel of the gi'ace of Grod,' Acts xx. 24. It
was observed that those first Christians came to martyrdom as young men
and maidens use to do to their weddings ; yea, as to their own marriages.
They cheerfully, being called thereto, exposed themselves to death, v As we
are always delivered to death, says the apostle, 2 Cor. iv. 11, so we are
willing, says he, 2 Cor. iv. 8. And those heathens that were observators
of this, being strangers to the principles of Christianity, not knowing the
grounds and motives which inspired their souls hereunto, imputed these
high most raised actions and aspirements unto false principles, or such
causes as they found in themselves, and that might any way be supposed
to be in the hearts of men.* And as in judging of a Christian's ways and
general course of hfe, they attributed the singularity thereof unto pride,
hypocrisy, afiectation, so in like manner in this point, of not loving their
lives, they ascribed this eagerness after dissolution partly to stoicism and
insensibility, which some of their own philosophers professed (of which sect
you read, Acts xvii.), or to a wearisomeness of life, because they were so
persecuted and spoken against, or (as the apostle hath spoken of their con-
dition) because they were in this life of all men the most miserable. And
so they were looked upon in that respect as men that wished for death and
could not find it. And this (besides what might therein concern the spirits
of Christians themselves) gave a just occasion to the apostle to lay down
here that account of the principles Christians go upon in this particular,
with difference from what are or were found in others, who at any time
wish and gi'oan for death. But although the apostle also acknowledgeth
that these burdens have some influence (as there is all reason they should)

* For these things I refer you to heathen writers of the primitive times, as also
the apologies made for Christians.

400 OF THE BLESSED STATE [ChAP. IX.

into their desire after dissolution, yet then take the case as it is truly stated
in our hearts, and all these burdens arise not so high, or prevail not so
far upon us, as to cause us to desire death simply (as the heathens or others
use to do) for an avoidance of present miseries ; but know (says he) that
our rehgion, and that alone, presents us with, and holds up to our faith,
and assures us of a glorious crown and estate of life, when this mortal is
ended, whereby mortality shall be swallowed up of life, whereof we have
the earnest, ver. 5 ; and this is it that raiseth and ennobles our spirits to
this height of confident willingness to die, as in the following verse Gth he
expresseth.

He presenteth such a principle, ver. 4, in the name of Christians, as
never was found in any carnal heart, nor is, nor can be understood by them.
He presenteth this principle in these words, ' not for that we would be
unclothed, but clothed upon.'

These words shew why and why not, how and how not, a Christian
groans after dissolution, and so do of themselves fall into two parts.

(1.) Negative, or a removal of what might be supposed the ground : ' not
for that we would be unclothed,' or not that that alone would ever cause
Buch a desire in us.

(2.) Positive, or the true prevailing utmost ground why and from which
it proceedeth: ' but for that we would be clothed upon.' And this centres
in the highest thing that the object of their aims could centre in: 'that
mortality might be swallowed up of life.'

It is of moment to know the meaning of the phrase 'for that,' since it is
the hinge upon which both the negative and positive do turn ; concerning
which observe two things.

1. That in the Greek sip u),for that, is so placed as it indiflferently per-
tains to either of these ; for the tenor or station of the words in the Greek
run thus : ' For that, not we would be unclothed, but to be clothed upon.'
And thus read, it, having first served the negative (which is the first part),
it stands as fairly ready, and was in its posture reserved to be carried to,
and joined also with, the afiirmative or positive part, and is so to be joined
therewith thus : ' But for that we would be clothed upon.'

2. The true import of the phrase is known to be to render the reason or the
because why an act or action is said to be done or not done. It imports
the ou y^apiv, or the ou hv/.a, \for the sake of uhicli,' or the respect ^ipon
uhich, or the end or aim for nhich , anything is done.'* And so here it serves
to set forth the genuine aim or meaning of the spirit of a Christian, and
the true reason or inducement whereby he is prevailed upon as to the point of
desires of his dissolution. "We ordinarily use the like way of speech.
Suppose a brother or some other near relation, presenting a suit against a
murderer of his friend or relation, should by way of account or vindication
of his act, and his sincere aims therein, utter himself to this purpose : I
prosecute this suit, being thus nearly related and concerned in the person,
not for that I seek the death of this man simply as a man, nor for that I have
been injured by him, that so I might be revenged, but that public justice
might be done, and that both divine and human law, that he that sheds
man's blood, by man shall his blood be shed, may have its due course and
be satisfied; in this speech this particle /or that, though it be placed in
the forefront, viz., the negative part of his speech, yet is what in common

* See Stephani Thesaurus upon the preposit. £T/ cum dat. (as here), put for ea lege,
ea conditione ; OiTid i'TTi for propter. See also Franc ims Vtfferius in prepositione i'uri. Also
Glossius, Philologia, lib. 3. tract. 6.

CUAP. IX. J OF THE SAINTS IN GLORY. 401

is carried to the other, ' but for that I would justice should bo done,' «&;c.
The parallel between that and this in the text is easily discerned.

1. Now then, I shall first consider the negative: ' Not that we would be
unclothed.' These words are a professed renuntiation of such lower ends
and motives from having the sway in a Christian's desires of dissolution, by
which other men are induced thereunto, and which yet they, finding no other
in themselves, were and are apt to impute unto Christians. The motives
negative herein are two.

(1.) In these words, ' not to be unclothed,' being taken singly and alone,
that is, we Christians do not groan to die merely to be unclothed or rid of
our bodies, which was one of the noblest and highest grounds the wiser and
great spirits among the heathens did pretend unto and gloried in, as that
which made them willing to die. They had such valuation for that diviner
part, their souls, and thought so contemptuously of the worst part, their
bodies, that they looked on death as a freedom from the cumber of them.
And thus under the metaphor of being clothed, the apostle hits and meets
with that principle, which the sagest of them cheerfully embraced death
upon, which was to put off the body, as a man would do a heavy garment,
that clogs and hinders him, to the end to be more agile, nimble, lightsome,
and active, as they thought their souls would be, when they had their
viiltimiis from their bodies.

They taught the immortality of the soul as well as we Christians,
and also the free acting of the soul without the body; but withal they
taught their disciples to contemn the body, and complained of the con-
junction or immersion of our souls with it and into it, as if the gi-eat God
had done it wrong, to put so divine and vigorous a spirit into so dark
and damp a dungeon or prison (that was their ordinary word, cZ/^a quasi
cTi'Ma, so Plato*), and in the Book of Wisdom you may see how the effects
of this principle had tainted the Jews themselves, for Solomon is brought
in there saying, Was a soul put into a defiled body ? They thought the
soul's high-born aspirements, and soarings, to be captived, depressed,
obstructed, and kept down (as a soaring bird kept in a cage), and its active-
ness to be confined and interrupted by the soul's conjunction with the
body. Like as a man in prison sees but out of a loop-hole or through a
grate, so (thought they) the captived soul takes in things by outward
senses, and therefore they look upon being unclothed and out of it, and
look consequently upon death as a gaol delivery, or as the letting a bird
fly loose in the open air, the native element for it. The apostle contradicts
this principle, and insinuates that we Christians have learned otherwise,
that the conjunction of the body and soul was a happy match, when God
first made it, and made man ' a living soul,' Gen. ii. ; that is, a soul ordained
to live in a natural body. This was that which originally from the first
and for ever the soul was ordained for, although we do find that by being
fallen into sin it is not only ' appointed for all men once to die,' and were
it not for our hope that is renewed in the soul, and for the glory which
upon separation from the body it shall be therefore clothed upon, the soul
of itself subsisting alone would be a most lame, weak, and imperfect, and
inactive creature. And further, that the body is thus a clog to the soul,
is but accidental through man's own default; and hence we Christians dare
not simply wish for a freedom from our bodies, or groan for death. There-
fore we dare not in our desires wish for death, and so contradict and
blaspheme God's ordination, as their best philosophers have done; but we
* ffw/xa, i. e., corpus quasi ff^/xa, i. $., sepulchrum.

VOL. YII. C C

402 OF THE BLESSED STATE [ChAP. IX.

wait God's pleasure, to whom we live, and to whom we die. That the
apostle in this passage should have some glance and eye upon those prin-
ciples of the heathen, we perceive by the honourable eloffium he presently
gives of the soul's dwelling in theJ;body, whiles he terms it a being ' at home
in the body ; ' for so indeed it is in the ordination of God, and its natural
institution and make ; and therefore to be rid of it, and simply to be
unclothed, is not that for which we desire to die. This is the first motive
disclaimed in this negative.

But it will be replied, that the burdens that you otherwise bear in the
body (which you confess) do yet raise up these eager desires in you. For
answer to this there is,

(2.) A second negative wherein this other low and under motive more
common to man, and which was more ordinarily imputed to Christians, is
disclaimed, and that is, not for that we are burdened ; that is, our being
burdened is not the reason whereupon alone we would be unclothed,
which word had immediately preceded ; and now put that into the balance
with the former, yet both that and the former weigh not unto such a
prevalency as would alone excite and draw forth those vehement desires
in us.

This word burdened is placed (as you may well observe) purposely
between these two, ' we that are in this tabernacle,' the words before it,
and those that follow, * not that we would be unclothed.' It is placed so
on purpose (I say), that it might illustrate the more, and render the
genuine desires and aims of a Christian herein the more illustrious. It first,
referring unto our being in this tabernacle, declares, that whilst we are in
it, we are and shall be burdened. But then again, its reference unto these
words, ' not that we would be unclothed,' serves to this sense, that although
we be thus burthened, it is not upon the load hereof, that the saints do
deteiminately desire to be unclothed, no ; if that were all, this alone would
not be prevalent with us. And so it is as if he had said. We groan being
burdened : not that we would be unclothed simply for ease from them, not
upon that consideration alone or chiefly. Thus Beza renders the coherence :
Kon tadet nos vitcB ipsius, not that we are weary of life, viz., by reason of
our burdens, sed futures desiderio ardemus, but we are inflamed with desires
after that other life to come. So as thongh it be said, we groan being
burdened, as we have reason, and that may also be taken in to help forward
such our desires, even as lesser aims, that alone would not be eflectual to
move unto such or such a thing, do yet contribute together with a greater one.
So here, our burdens are but the less principal ; they are not that which alone
or chiefly do sway, they are far from making up the full motive, why we
should desire to die. They indeed may and ought to be considered, and
it was fit the apostle should make mention of them, for the reasons before
specified, when we opened the import of what was in that word ; yea, they
are some kind of ingredient motives thereunto, especially when we have so
great a glory, as the certain consequence of death, in our view ; but yet
otherwise these hold no balance. And you may observe how these words,
' not for that we would be unclothed,' come instantly in as treading upon
the heels of the before-mentioned, 'being burthened,' as a correction and
allay, as if he had spoken too much in saying, ' we groan being burthened.'
And this would seem as if he were there upon the point of calling in again
that word, at least, that though he let it stand, being (as we say) out, yet
that he might not be misunderstood in it, as if that did cast the balance,
he corrects the sense of it. No, says he ; we would not be unclothed for

CUAP. IX.] OF TUE SAINTS IN GLORY. 403

that, we are burdened, since that bears no weight comparatively in the
scale. But more generous and glorious aims in the positive part weigh
most, viz., that mortality should bo swallowed up of life. As if he had
said, That of our burdens is not worthy of consideration in comparison of
the other ; they are but the smaller dust of the balance, too light to cast
the scale ; but it is that eternal weight of glory, which being dissolved we
shall be assuredly possessed of, and which we have in our hearts and eyes,
that mainly turns the balance ; whereas other men, especially the heathens
in those times, if they were in a distress, and burdened, there was no other
ho with them, but presently to die, so to avoid and escape out of their
burdens, and so in a pet they were wont to die. This was ordinary amongst
the gi'eat spirits among them.

But the Christians, who are more noble, have not so learned Christ, who
himself gave us an example in this particular, who though a man of sorrows
more than all other men, yet waited until he had finished the work his
Father had given him to do, and until his time was come, yea, and also
prayed not that we should be taken out of this world, namely, until the
time appointed by the Father. Therefore, we that are in this tabernacle
by God's appointment, set and placed there, as sentinels or perdues in
war, are patiently to endure those burdens, as chastisements for our sins,
which God brings upon us, or which by sinning we have brought upon our-
selves. We are to endure them also to honour the profession of our
religion, and with submission to the will of God to wait his time of deliver-
ance, which we ought not to anticipate ; we ought to attend the time which
he hath fore-appointed, being well assured that of all things outward (which
God hath taken upon him to determine in this world), the time of saints
their being in the body is the most wisely set and fixed of all others. For
if of men in general it be said, Job. vii. 1, ' Is there not an appointed time
to man upon earth ?' then especially of holy men, that are so dear to God,
whose death is said therefore to be precious to him, and therefore the time
of their lives must needs be so too ; for in relation to their lives, their death
is said to be precious, when and how he will appoint it. ' My times are
in thine hand,' says Davidj; ' Our breath and all our ways,' says Daniel.
Thus of all mankind the saints, ' whether they live, or whether they die,
ai-e the Lord's,' Rom. xiv. 8 ; the Lord's in a special manner, and by a
special property, and interest in them. He is a sovereign Lord both of
time and of them, as he that is the grand master, and lord, and disposer of
life, who * hath the keys of death,' and to whom ' belong the issues of
death,' and therefore the saints are quietly to ' wait all the days of their
appointed time ;' and for this cause they do not, nor dare not, out of a
weariness, or burden of life, desire to be unclothed ; though when death
shall come, and God's will therein be manifested, they then will and do
relieve themselves with the thought of being eased from those burdens,
which are therefore in this argument here mentioned. And this, as it is
the true posture of a truly instructed Christian, especially when assured of
God in Christ, so it is the meaning and drift of the apostle in this place.

It is to this purpose observable, how to the end to shew that those per-
secutions and burdens are not the predominant incentives, or fomenters of
such vehement desires of death, he in the 6th and 8th verses doth in his
own name, and in the name and behalf of true Christians, in the conclusion
utter their spirits thus : ' Therefore we are always confident,' or ' daring,'
as the word imports. Then he says it a second time, verse 8 ; that is, our
spirits do indeed rise up the more, and are steeled against all encounters,

404 OF THE BLESSED STATE [ChAP. X.

come what will come through the will of God upon us. Indeed, we have
a boldness in all, because if the worst come that can come, we know the
certain issue. So far then are true Christians from pusillanimity, or
shrinking of their spirits into that hole of death, as an evasion from their
incumbent burdens, that there is a boldness and erection, or insurgency of
spirit raised up against all these, as more than conquerors in them, and all
by reason that we know (as he had said, verse 1), ' If our earthly taber-
nacle be dissolved,' we are secured and insured, ' we have an house in
heaven.' And this speech in verse 6 and verse 8 doth come in as an in-
ference from this doctrine, taught from the first verse downwards.

We being then set in this world by God, to live to him and unto his
glory, and to abide his time and will for so doing, as Christ did ; nay,
we being set in the midst of sufferings, ought to eye him, his will, his glory,
and to have our desires so poised by our judgments, that though our desires
run out in groanings to be swallowed up of life for our own happiness, yet
our wills, as they are thus poised by our judgments, will return this modest
answer which immediately follows in verse 8, ' We are willing rather to be
absent from the body,' though as it follows there, it is ' to be present with
the Lord.' Unto this last issue and determinate upshot doth all come, to
be ' willing rather.' Indeed, the afiectionate part in their groans is vehement
and ardent, but the determining and resolving part in their wills is moderate,
and is uttered but by a rather, a little more than indifierence. And therefore,
as if he had uttered too much confidence in the other word, ' we are always
confident,' he corrects it by a softer expression, ' we are willing rather ;'
for this consideration, after mentioned by their wills, deliberately rises in
the greatest vehemency by the breakings in of glory upon them, as being
men in a strait between two, like as a needle equally distant between two
load-stones. As the apostle speaks of his own desires, Philip, i., there is
such a mixture of considerations meet in it, as though they have great
affections rise up one way, yet they are checked again with the thoughts of
God's will, that they should do him service by their lives, which make them
but ' willing rather.'

And the opening of this negative part of the apostle's vindication and
renuntiation of these lower ends, argues a more noble, elevate, and gene-
rous temper and frame of spirit. And we gave* a character of a true
Christian, worthy of the profession of our Christianity, whereof all other
professions do fall short ; and answerably this interpretation, that I have
driven in this 4th verse, speaks of far greater spiritualness, suited to a
gospel spirit by far, than that they should be supposed to desire a change
without dying at all, such a desire having a foundation only in that loathness
to die, which is so natural to us.

CHAPTER X.

The imsitive ground or reason uhy a Christian desires dissolution is, that the
ueak and sinfxd life uhich he now lives may he swalloued up of an heaveidy
and eternal life.

That which is next to be considered is, the positive account of what is the
predominant reason and respect upon which we Christians groan for dis-
solution. ' But for' — this we have in these words, — ' that we would be clothed
* Qu. 'liave'?— Ed.

Chap. X.] of the saints in glory. 405

upon, that mortality might be swallowed up of life ;' in which are two things
to be attended.

1. His expressing of that glorv upon dissolution under the same metaphor
he had before taken up in ver. 2, and in the same sense and extent he had
there used it in. It is as if the apostle had said, The aim of us Christians
is not simply to die, and be unclothed, but that our souls be clothed upon
with that glory which, upon our unclothing, is prepared for us ; he intend-
ing * clothing upon ' in the same and no other sense in this verse than he
had used it in the second verse, this verse being a repetition of the sub-
stance of that. How being * clothed upon ' in that second verse respects
the glory of the soul at dissolution, and is thus termed a clothing upon, in
respect unto the soul's first having been clothed with holiness in the time
of this life, as the preparation to it, I have before largely explained and
proved in the opening of that verse second, to which I refer the reader.

2. The second thing to be considered is, what is the issue or consequence,
and likewise what is the aim, of being thus clothed upon? It is to have
the mortality in which we live swallowed up of life ; which doth more really
explain what is the substance of the soul's aims in its groaning, than what
[is] described under the dark metaphor of being * clothed upon.' Herein
he speaks plainly, and not in parables or metaphors, and interprets what
he means by clothing upon. For indeed this latter clause, * mortahty being
swallowed up of life,' doth swallow up into itself all that had been said of
glory in the foimer words ; for, 1, it oppositely answers unto the words,
* we groan being burdened.' In the substance thereof is this word mor-
tality, which is the opposite to this of life, and it includes and takes up into
itself all those burdens the soul had, under that word burdened, com-
plained of, as the subject-matter it groans to have swallowed up and abo-
lished. 2. These words, ' swallowed up of life,' speak the whole spirit and
quintessence of that glory which that other metaphor, of being clothed upon,
can be supposed to intend. It is life, says the apostle, pure life ; a life so
rich, so overflowingly abundant, as by the overcoming vehemency thereof
it doth in an instant consume all that is evil or mortal in the soul, and all
misery and imperfection appertaining to that condition which it had whilst
in the body.

There are two principles in a holy soul fore-mentioned which do carry
it forth unto these aspirements.

1. The grace and holiness it is clothed withal, ver. 2, 3, which, being
but an imperfect preparation to glory, maketh it restless to be clothed upon
fully with that which is its sole perfection, even as naturally as matter
prepared and disposed useth to long after that form which it is prepared
unto. And this is more plainly insinuated in the next verse: ver. 5, ' Now
he that hath wrought us for the self-same thing is God, who also hath given
unto us the earnest of the Spirit.' It is what hath been wrought in us. by
God, that puts us upon this desire of being clothed upon.

2. The second principle upon which a Christian desires dissolution is,
the taste which a soul hath already had of an heavenly life here, which the
words groaning and desiring do import, that taste being the drawer forth of
those desires after a more full and perfect enjoyment of that life in God.
Thus speaks the psalmist, * if so be you have tasted how good the Lord is ;'
and to the same purpose he says in another place, ' Thy loving-kindness is
better than life.' These sweet sippings the soul hath had : a little further
lift, says one, would have lift my soul to heaven. They do enthirst the
soul unsatisfiedly to desire to drink down the whole of that sweetness and

406 OP THE BLESSED STATE [ChAP. X.

blessedness that is in God, or rather (as the word here in the Greek sig-
nifies) to be drunk up of that life itself, as a drop is by the ocean.

Thus 3'ou have seen the inwards of a Christian, the secretest workings
of his heart and aflections in his desires of death cut up before you, as by
a two-edged sword, that divides bet^Veen the negative, what not, and the
afHrmative, which declares ivhnt are a Christian's principal motives herein.
This gives demonstration of the nobleness of a Christian spirit ; and the
apostle turns this flaming sword both ways. And indeed then a matter
comes to be fully cleared, when that which is spurious, false, and counter-
feit, and yet hath an appearance of truth, is separated from what is true
and genuine ; which our apostle hath here performed, even as in other
aflections (to discover the spiritualness of them) it is his wont to do. Thus
in point of godly sorrow and mourning for sin (which is a most spiritual
disposition, when rightly stated, as it flows in a Christian's heart), in this
very Epistle, he thus speaks, chap. vii. 9, 10, ' I rejoice not that ye were
made sorry, but that ye were made sorry to repentance, for ye were made
sorry after a godly manner.' It is turned both ways, you see (even as
here), negatively and affirmatively, so to express with all clearness the
genuine spiritual temper of that grace, with difference from all other sorrow,
though for sin. And both alike are distinguished ; this here, and that of
godly sorrow there. ' I rejoice,' says he, not simply ' that ye were made
sorry,' although it were for sin ; and in like manner says he here, ' not for
that we would be unclothed,' as simply so considered, or merely to be eased
of our burden ; so the negative in both are parallel. And then there giving
the true and proper positive ground of that sorrow, he says that he rejoiced
that they ' sorrowed after a godly manner.' And here in this text he
ansvv-erably gives the positive ground of a Christian's groaning, viz., to be
' clothed upon, and swallowed up of life.' And thus the positive principle
in both are parallel also. And so that text of 2 Cor. vii. 9, 10 most aptly
serves to illustrate this text of 2 Cor. v. 4.

The interpretation of these words, ' that mortality might be swallowed
up of life,' will best be managed by way of assoiling or answer to one of the
greatest difficulties or objections that doth or may occur against this inter-
pretation of mine, which I have again and again given — an objection which
hath even almost universally induced interpreters to another exposition.

The first difficulty or objection lies thus, that this phrase is used of the
resurrection of the iDody : 1 Cor. xv. 54, ' When this mortal shall have put
on immortality, then shall be brought to pass the saying that is written,
Death shall be swallowed up in victory.' And therefore, say they, this
verse must be intended of the change of the body at the resurrection (for
that is the argument the apostle treats of in that chapter, and thereunto is
this speech of swallowing up applied) ; even then when there will be the
last and total change and consummation of all mortality whatsoever. And
the word ' swallowing up ' imports with it also both a sudden and a complete
change, a totality, a consummation, which is not made of all mortality until
the resurrection. And I confess that ^stius his so pungent urging the
parallel of the phrases there and here, that the phrase there carrying it to
the general resurrection, therefore it should be so here, did the most stick
with me of all objections else to move me to think that the glory of the
resurrection should only be intended in this place also. It is also to be
considered that it is the body which is in common acceptation the sole sub-
ject of mortality, as here the word is translated ; as also that until that
day there is not a final swallowing up of mortality.

Chap. X.] of the saints in glory. 407

But on the other hand I found that there is at death a * mortal,' rh ^rizhv,
and that which truly and in a most just sense is to be termed a death, which
at dissolution is done away ; yea, and a far greater death than what is
removed at the resurrection of our dead bodies. And this death is then
swallowed up with as much suddenness, and with as great a vehemency of
power, as shall in the resurrection be put forth upon our bodies. And this
death is then swallowed up by a life which is trauscendently such, and only
deserves, in some respects, the name of life ; and into which now at disso-
lution the soul is taken up, and swallowed up withal. These considerations
made me still adhere to this my interpretation. It may be farther added,
that this phrase ' swallowed up,' &c., here, is at least as apphcable unto
the change made upon the soul at death, as it is unto the change made
upon our bodies at the resurrection ; and, indeed, is to be applied and
intended of both. For if Calvin says it is uncertain of the two which was
meant (although he professeth to incline unto our interpretation) thi'ough-
out the whole of the apostle's discourse, then I dare be bold to say, if
both may be meant, then both should be. It is and hath been a certain
rule with me, that when a scripture doth equally, or some way alike, per-
pend or incline towards two acceptations of the words, and so may take in
two senses that are not repugnant, that then it is to be in a latitude taken
in both.

I shall therefore demonstrate that at dissolution there is a mortality
swallowed up of life ; and so the words are applicable as well unto the con-
dition of the soul then, as at the resurrection they are applicable to the
condition of the body.

1. In these words, ' this mortal,' we have the thing said to be * swallowed
up.' And by reason of this word, those who are for the other interpreta-
tion think they have an advantage for them, because the soul is immortal,
and so it cannot be said of it that ' mortality is swallowed up of life.' But
most properly of the body at the resurrection, that phrase or words may be
used.

But although the soul in the substance of it be immortal, yet take the
condition of life which it now leads whilst in this tabernacle, and it may be
most truly said it hath a mortality adhering to it, yea, inhering in it as the
adjunct of it. There is a mortal state the person is in ; there is an animal
life, as one calls it ; there is a dying life, a hfe of death, in which as to_ a
great part the soul now hves. And it is the present state, or this dying Hfe
of the soul, which he here speaks of. For,

1. He speaks of that which we have in this tabernacle — * We that are
in this tabernacle ' — and so whilst we are in this tabernacle, we have a
mortal body which we carry about with us, which shall be swallowed up.
It is the present mortal body afore dissolution, as much as that future
mortality after in the grave, he first points us unto.

2. What he had in the foregoing sentence expressed by burdens that
accompanied this life, the same he intends and comprehends under the
notion and name of mortal. And it is as if he had said. It is this mortal
life that so burdens us. What is implied in both these expressions is
that one and the same thing, though under two several words, which we
groan at, longing to exchange them for the abundancy of that other life.
And thus all the frailties and miseries that are now the adjuncts or tributes
of this life, come into the total of this mortal life. For,

8. It is termed so, as it is set in opposition unto that other life (of which
it is swallowed up), that which is hfe only, and only deserves the name of

408 OF THE BLESSED STATE [ChAP. X.

life, the true and eternal life, life indeed. And as all those happinetsses
and blessednesses, that are the concomitants of that state, are termed ' life,'
so all the contrary miseries of this present sorry life we lead in the flesh,
are .comparatively termed 'a mortal life,' or a dying condition. And
you may observe how in that 1 Cor. xv. mortal there is set in opposition
unto immortality, because the subject there that is said to be mortal are
the dead bodies of saints, which are by the resurrection made immortal.
But here it is opposed unto life in the quintessence of what is life. It is
opposed to pure life, to the substance of eternal life, whereof the soul, we
all know, is the immediate and most proper subject. And therefore
oppositely this mortal or miserable life, which the soul leads in this body
whilst we are in this tabernacle, is that which is stated ' the mortal ' here ;
insomuch as though the soul itself is an immortal spirit, yet the life it leads
and lives in this body is (set those small twinklings of the life of grace aside)
but a mortal, frail, dying life, that deserves the name of death rather than
of life, which a gracious soul, being sensible of, therefore desires, and
groans after this next change. In our ordinary language we use to say of
dying, that it is the change of a mortal life for an immortal life.

Other proofs out of other scriptures for the analogy of this phrase are
many. Consult that first fatal sentence against us. Gen. ii. 17, ' That day
thou eatest, thou shalt surely die.' Did not Adam live after his eating the
forbidden fruit nine hundred and thirty years ? how is he then said to have
died that veiy day ? The meaning is, that from that day he entered into
a state of a mortal life, insomuch as his whole life was but a lingering
death, in regard of the frailties, miseries, and sorrows of it. It is the
language also up and down in this very epistle. Eveiy danger a man is
exposed unto is termed a death. In the very chapter afore my text, ' We
that live are alwaj's delivered to death,' chap. iv. 11 ; ' in deaths oft,' chap,
xi. 23. The like we have 1 Cor. ix. 10.* Every sickness is a little death,
for it tends to death ; so every cross. All worldly sorrow of heart is a
mortal thing, and so expressed, 2 Cor. vii. 10, ' Worldly sorrow causeth
death' ; and sometimes it presently kills, as Nabal's heart died within
him, 1 Sam. xxv. 37. Every worldly, carnal sigh and sorrow is a step
towards death. Every infirmity hath a mortality in it, and gives a stroke
at life ; for it is not the last blow fells the tree, but each, yea, every small
one that takes away the least chip. Solomon hereupon plainly terms this
present life ' a sick life ;' yea, Eccles. iv. 2, he terms it a life worse than
death : ' Wherefore,' says he, ' I praised the dead, which are already dead,
more than the living, which are yet alive ;' that is, I commended and valued
the condition of a man that is outright dead, and put out of his pain, rather
than of men living, but as between death and life, all whose motions are
but throes to death, as those of a fish out of the water, its element. Now,
forasmuch as he prefers death, his meaning evidently is that theii" life, in
respect of the miseries that accompany it, hath in a true estimate more of
what may be justly termed death than the mortal state of their tabernacle.
So then, to be sure, there is 'mortal' enough in both these respects,
which is fit matter to be swallowed up of life, and this at a godly man's
dissolution.

I shall next consider the other phrase, * swallowed up,' which also is as

fitly applicable to this change at death, whether we consider the suddenness

of it, or the perfection of the attainments of the soul thereupon ; both which

this word imports as fully as it can be supposed to import them both at

* Qu. 'XV. 31'?— Ed.

Chap. X.] of the saints in glory. 409

the resurrection in 1 Cor. xiii. 10, ' "When that which is perfect is come, then
that which is in part shall be done away.' The word -/.araiyrtdietrai is else-
where translated ' destroyed,' ' abolished.' Thus in Rom. vi. 6, the apostle
speaking there of the body of death which was crucified with Christ, says
it is to • be destroyed,' which is at once suddenly, totally, perfectly done at
death. And in the 8th verse of this 1 Cor. xiii. it is rendered ' vanished.'
As the shadows do when tlie light comes in upon them, they disappear
suddenly, in a moment, and perfectly. Thus that phrase there, ' done
away,' and 'swallowed up' here, are in eflect all one; only there it is
applied unto a doing away of what is imperfect, by a full perfection coming
in upon it ; even as the imperfect light of the very first dawn (if the sun
were supposed to rise the next moment after that dawn) would be done
away and swallowed up into perfect light in an instant. But this swallowing
up here is applied also unto miseries, and frailties, and corruptions ; but
the thing or matter itself comes all to one. For if there come in upon us
such a perfection as doth away in an instant all imperfections of gifts and
graces, and renders them perfect (whereof that speech, 1 Cor. xiii., is
intended), then, to be sure, corruptions are done away together therewith,
or else their graces would not be made perfect, as at death they are said to
be by this life succeeding.

If the question be, Whether what is spoken in 1 Cor. xiii. be intended
of the time of dissolution ?

The answer is fair on our side. For he speaks of that time when faith
ceaseth and is turned into sight : ver. 12, ' Now we see through a glass
darkly ' (namely, by faith) ; * but then face to face : now I know but in part ;
but then shall \ know, even also as I am known. And now abideth faith.'
But then faith, and the knowledge by faith, are done away, ver. 8. Now
bring these words to the words of the apostle, in what follows my text.
2 Cor. V. 7, ' Whilst we are at home in the body, we are absent from the
Lord : for we walk by faith, and not by sight ; ' and so are absent, not
seeing, as we are seen, face to face. But when we are ' absent from the
body, and present with the Lord,' as ver. 8, then, as those that are pre-
sent, we see face to face. So then, both places do speak of dying, and of
the change that is made then : in the one, imperfections are said to be done
away by what is perfect, and accordingly their souls are termed, ' spirits
made perfect,' Heb. xii. 23 ; in this other, all miseries and burdens of a
mortal life and condition are swallowed up. Thus then the phrase is
matched, and that by the like (and indeed for substance the same) ; and
that too in respect of the time of dissolution.

What is it that this mortal is swallowed up of ? It is swallowed up of
' life.' And upon a strict and narrow view and consideration, it will appear
that it is more proper to apply this to the change of the soul at dissolution,
than to that of the body at the resurrection. For what life is it ? rjj; (^^r,;,
that life, the text calls it, that which only is true life : ' This is eternal life,
to know thee the only true God, and him whom thou hast sent,' John xvii.
And 1 John v. 20, ' This is the true God, eternal Ufe.' God and Christ is
this life, who is the fountain of life : and • your life is hid with Christ in
God,' Col. iii. 3. And of this life it is that the soul, the immortal spirit in
man, is the immediate and proper subject, and capable thereof. The body
hath but an overflow of it, viz., the shine of that brightness of glory which
is in the soul, as the lantern shines with the light that is put into it ;
within the body is but a glory suitable to its capacity, as it is a body ; but
it is ' our hearts shall live for ever,' as Christ promiseth as the effect of

410 OF THE BLESSED STATE [ChAP. X.

his death, Ps. xxii. 26. Now if it he such a pure life that is here said to
swallow up this mortal (in the sense it hath been interpreted in), then that
change which is made upon the single soul itself at death, when the soul
alone exists, lies more fair to be intended. For this expression of life
nakedly and barely speaks the very spirit and quintessence of that happi-
ness which it then singly enjoys. It is a pure life of living in God, as
knowing him, and seeing him face to face. You may observe in that 1 Cor.
XV., when the change of the body is insisted on (whether the change of
them that are alive, or of them that are dead, raised by a resurrection out
of the grave), that there he expresseth that change of the body by an adjunct
that is proper to the body : ' This mortal,' says he, ' shall put on immor-
tality ; this corruptible, incorruption ; ' which are the opposite attributes of
the old and new bodies : mortal and corruptible of the old, and immortality
and incorruption of the new. But here he instead thereof says, life, that
life (as hath been said) which is the proper happiness of the soul. Vor-
stius,* who is of the other opinion, and would draw this verse and all the
rest unto the change of the body, because of this word mortal, seems yet
aware of this, and therefore takes on him to correct the apostle in his
speech or saying, being ' swallowed up of life.' It should be rather (says
he) svvallowed up of immortality, because that word would carry it to the
change of the body. But, by his leave, the apostle, as on purpose, changeth
the word in this Second Epistle, from what he had used in his First Epistle,
and says, swallowed up of life; and life imports the substance, the essence
of life, but immortality a continuance of that life. The one is the subject,
the other the adjunct, and therefore these are mentioned as distinct,
2 Tim. i. 10.

And it doth indeed most elegantly and lively set out this great change of
the soul's life made at death, that whereas, whilst it was in this taber-
nacle, it lived a sick, dying, mortal life ; for it is then taken up into the
great element and fountain, both of souls and of life, to live in God, who is
the Father of spirits and great element of souls, from whom they came and
unto whom they return (as sparks do to their native element of fire) ; and
who is the fountain of life (as the psalmist calls him), yea, life itself. So as
by their being taken up unto him, they are of him, and by him, and into
him swallowed up, even as darkness is swallowed up of hght ; and indeed
' in him is light, and no darkness at all,' no death, no frailty, no sin. And
therefore no sooner is a poor soul coming forth of the body, having yet had
in itself (to that very instant) a body of death cleaving to it (like one of
the palsy, half of him is dead, yea, quite dead), but this abundancy of life
that is in God instantly shales off, works out all that filth, frailty, misery,
and purifies and makes the soul white and perfect, and renders it to be all
life, and joys, and activity in God, and it doth this in an instant; even as, on
the contrary, men's natural spirits are licked up by a blast of lightning, or as
if you should see a lump of metal, full of dross cleaving to it, cast into an
hot furnace (made so vehemently hot as those are when bells are cast), you
would see that fire in an instant purge away and consume all that dross,
swallow it up, and assimilate the metal into itself, that the metal itself
would appear all of it as fire itself. My brethren, this life of ordinances,
and that communion we have with God therein, is but a dull furnace, our
lusts melt slowly ; yea, it is long ere we can get our hearts to melt in
sorrow for them ; but this furnace of God's immediate presence, arrived
unto at death, is a quick and fiery forge : melts, dissolves, separates the
* Vorstius in locum.

CUAP. XI.] OF THE SAINTS IN GLORY. 411

soul from all its dross, imporfoction, corruption, and quits it of all in an
instant ; and further, makos as great a chango in it as if you should seo
a diamond taken out (if you could suppose the sun had that virtue) of
mud, and from a sink, and made to shine a glorious star in heaven ; to
express all which the apostle most happily chose out this word, * swallowed
up of hfe.'

I shall conclude, that if we will rightly and truly judge in this matter
between these two, 1 Cor. xv. and this of 2 Cor. v., we must be sure
to take and put these two together, both 'mortal' and ' swallowed up,'
&c. And if wo compare that mortal that is swallowed up at death, with
that mortal that is swallowed up at the resurrection, we shall find that at
death there is a greater mortal (observe how I pitch on that) that is as a
sacrifice to be swallowed up then, than there is by the resurrection. For
here is a ' body of sin and death' swallowed up, besides all the casualties,
calamities, miseries, obnoxiousnesses to sorrows, which, as so many mortal
wounds that fester, will make an end of and swallow up this poor life in
the end. But at the resurrection all the mortal that is swallowed up, is
but the body taken out of its dust. There is no other mortal but this to be
done away then ; for all these other mortals were taken away afore, at and
upon the soul's departure from the body ; and there is no other mortality
then remaining to be swallowed up but this of the body only. I confess,
indeed, that in this respect, that change at the resurrection will excel, inas-
much as it is the last act, and the consummation of all ; and that then both
soul and body will have a greater access and state of life and glory than
the soul whilst separate had ; yet still there will not be so great a swallow-
ing up of so great mortality as there is at death, nor will it fitly be said
that the life of the soul (that had a perfection of grace and glory afore the
resurrection) is then swallowed up of life in so high comparison unto what
it had afore ; but with respect of sinful corruption and mortality abolished,
and so of spiritual life induced into the soul, there is at death that difier-
ence as will justly .bear the style of a being swallowed up of life. And it is
as sudden a change, and by as strong and vehement a power wrought in us,
as at the resurrection.

CHAPTER XL

That as the soul is the immediate subject of grace, tvhich is a preparation to
glory, and capable of it, so the soul is instantly, after its departure out of
the body, received into that state of glory.

Now he that hath wrought us for the self -same thing is God, who also hath
given unto us the earnest of his Spirit. — 2 CoR. V. 5.

There is no point of more moment to all, nor of greater comfort to saints,
than what shall become of their souls when they die. It is our next stage,
and things that are next use more to atfect us. And, besides, it is the
beginning, and a taking possession of our eternity.

That these words should aim at this ' self-same thing,' cannot be dis-
cerned without consulting the foregoing part of the apostle's discourse ;
and yet I cannot be large in bringing down the coherence, having pitched
upon what this fifth verse contributes unto this argument, which alone will
require more than this time allotted, having also very largely gone through

41^ OF THE BLESSED STATE [ChAP. XI.

the exposition of the foregoing verses elsewhere, and I now go but on where
I left last. But yet to make way for the understanding the scope of my
text, take the coherence in brief thus :
» ^ In the 16th verse of the foregoing chapter (where the well-head of his
{ discourse is to be found) he shews the extraordinary care God hath of ' our
■ inward man,' to ' renew it day b}' day ;' where inward man is strictly the
soul with its graces, set in opposition unto our outward man, the body with
its appurtenances, which he saith daily perisheth ; that is, is in a moulder-
ing and decaying condition.

In the first verse of this fifth chapter he meets with this supposition,

but what if this outward man, or ' earthly tabernacle,' be wholly dissolved

and pulled down, what then shall become of this inner man ? And he

resolves it thus, that ' if it be dissolved, we have an house, a building of

G-od, in the heavens.' And what is the we but this inner man he had

spoken of, renewed souls, which dwell now in the body as in a tabernacle,

/ as the inmates that can subsist without it ? And it is as if he had said,

[ If this inward man be destituted of one house, we have another. God,

that in this life was so careful over this inner man, to renew it every day,

hath made another more ample provision against this gi'eat change. It is

^ but its removing from one house to a better, which God hath built. As

• yourselves (to speak in your own language) if wars should beset you, and

your country-house were plundered and pulled down, you would comfort

yourselves with this, I have yet a city-house to retire unto.

Neither is the terming the glory of heaven, and that as it is bestowed
upon a separate soul, an house, alien from the Scripture phrase, Luke
xvi, 9, ' That when you fail, they may receive you into everlasting habita-
tions.' Death is a failing (it is your city phrase also, when a man proves
bankrupt). A statute of bankrupt comes forth then upon your old house
— statutum est omnibus semel mori — and upon all you have ; and then it is
that there is a ' receiving ' or entertaining that otherwise desolate soul ' into
everlasting habitations,' that is, into 'an house eternal in the heavens,' as
the text.

Nor yet is the phrase of terming heaven a city house remote neither ;
for, Heb. xi., ver. 13, Abraham and the patriarchs 'died in faith' (mark
that). In faith or expectation of what ? He had told us, ver. 10, 'he
looked for a city, whose builder and maker is God.' What is a city but
an aggregation and heap of houses and inhabitants ? Multitudes had died
afore Abraham, and gone to heaven, from Adam, Abel, Seth, downwards ;
and God promised him peace at his death, and a being gathered to those
fathers. Gen. xv. 15. There was then a city built, and already replenished
with inhabitants ; and, amongst others, an house provided for him, that is,
his soul, built of God, and ready furnished against this removal.

In the second verse he utters the working of the aftections of Christians
towards their being clothed upon with this house ; and so in order to this
enjoyment of it, their desiring even to be dissolved, which Paul also utters
of himself, Philip, i. Now if the first verse speaks of the glory of a
separate soul when he calls it an house, this second verse must intend the
same.

In the third verse he gives an wholesale caution by the way, and withal
insinuates why he used the word ' clothed upon ' in the foregoing verse,
thus speaking of the glory of such a separate soul, even because it is
absolutely necessary that all our souls be ' found clothed ' first, and
'renewed' with grace and holiness, and not be 'found naked' at our

Chap. XI.] of the saints in glory. 413

deaths ; that is, not devoid of grace, and so exposed to shame and wrath,
as Rev. xvi. 15.

Tlic fourth verse gives a genuine and sincere account why a Christian
doth thus groan, and that after dissolution itself, in order to this glory,
which he sets out with an accurate distinction of their desires of dissolu-
tion in difference from like desires in all other men. First, nerialivelij, not
for that being burdened we desire to bo unclothed or dissolved, that is,
simply for ease of those burdens ; nor out of a despising of our bodies we I
now wear, as their heathen wise men and philosophers did, and others do.
No. But, secondly, posiiirch/, for this, as the top-ground of that desire,
that ' we would be clothed upon with that house' (spoken of verse 1, and
that still taken in the sense spoken of in the 2d verse), to the end that
this mortal, animal life which the soul (though immortal in itself) now
leads in the body, full of sins, clogged with a body of death and miseries
(each of which hath a death in it), and so it lives but a dying life ; that
this life may be exchanged, yea, swallowed up, by that which is life indeed,
the only true life, the knowing God as we are known, and enjoying him ;
all which, as to our souls, is truly performed at our dissolution, although
the final swallowing up the mortality of our bodies also doth yet remain to
be accomplished ; which will be done at the latter day, at that change both
of body and soul, though in respect of the body it will be completed as
then more fully.

The current of the four former verses running thus steadily along in this
channel, the stream in this verse continues still the same.

There is one word in this verse — ilg aurb touto, ' for the self-same thing'
God hath wrought us — which serves as a clue of thread drawn through the
windings of the former verses, to shew us that one and the same individual
glory hath been carried on all along, and still is in this verse also. So then
we see where we are.

What this self-same thing should be, ask the first verse, and it will tell
you ; it is that house eternal in the heavens, a building of God, prepared
by him against the time that this earthly house is dissolved. Ask the
second verse ; it is the same house we groan to be clothed upon with, when
the other is pulled down. Ask the fourth verse ; and more plainly, it is
that life which succeeds this mortal life the soul now lives in this body,
and swallows up all the infirmities thereof. And then here it follows,
' Even for this self-same thing,' &c. So then, if the glory of the separate
soul be the subject of any of these verses, then of all, and so of this verse
also.

And to be sure it cannot be that extraordinaiy way of entrance into
glory by such a sudden change, both of soul and body into glory at once,
without dissolution, should be the self-same thing here aimed at. For it
was not the lot of any of those primitive Christians, of whom the Holy
Ghost here speaks this, ' he hath wrought us for this thing,' that they should
be in that manner changed, and so enter into glory ; but the contrary.
For they all, and all saints since for these sixteen hundred years, have put
off" their tabernacle by death, as Peter did, and speaks of himself, 2 Pet.
i. 14, and therefore the Scripture, or Holy Ghost, foreseeing, as the phrase
is, Gal. iii. 8, this change would be their fate, would not have uttered
this of them, ' God bath wrought us for this,' whom he knew God had not
designed thereunto.

Neither is it that those groaning desires spoken of in the foregoing
verses, 2-4, is ' that self-same thing' here (as some would), for indeed,

414 OF THE BLESSED STATE [ChAP. XI.

as Musculus well, if the apostle had said, ' He that hath wrought this
thing in us,' &c., that expression might have carried it to such a sense;
but he saith, ' He that wrought us for the self-same thing ;' and so it is
not that desire of gloiy in us is spoken of, but us, ourselves, and souls as
wrought for that glory.

If it be asked. What is the special proper scope of these words, as touch-
ing this gloiy of the soul ? the answer in general is to give the rational
part of this point, or demonstrative reasons to evidence to believers, that
indeed God hath thus ordained and prepared such a glory afore the resur-
rection. And it is as if the apostle had said, Look into your own souls,
and consider God's dealings with you hitherto, viz. :

1. The operation of his hands. For what other is the meaning or mys-
tery (says he) of all, that God is daily so at work with you in this life ?
What else is the end of all the working of grace in you, and of God that is
the worker ? This is his very design : ' he that hath wrought us' (that is,
our souls) ' for this very thing is God.'

Besides the evidence the work gives, there is also, over and above, ' the
earnest of the Spirit' given to your souls, now whilst in your bodies, in
joy, full of glories of the same kind (as earnests are) of what fulness of
glory they are both capable of then, and shall be filled with, when severed
from your bodies : ' who hath also given us the earnest of the Spirit.'

We preachers have it in use, as to allege proofs of Scripture for the points
or subjects we handle, so to give reasons or demonstrations of them. And
so doth our apostle here of this great point he had been treating of. And
such reasons or demonstrations run often upon hai-mony and congruity of
one divine thing or truth kissing another ; also upon becomingnesses or
meetnesses, that is, what it becometh the gi'eat God to do. For instance,
in giving an account why God, in ' bringing many sons to glory,' did
choose to efi'ect it by Christ's death, rather than any other way,' ' It
became him,' says he, Heb. ii. 10, ' for whom are all things, and by whom
are all things,' &c. And so in the point of resurrection, 1 Cor. xv. 21,
' Since by man came death, by man came also the resurrection of the dead ;'
that is, it was congruous, hai-monious, it should thus be ; the one answer-
ing con-espondently to the other. The like congruity will be found couched
here, in God's bringing souls to glory afore that resurrection.

Xow there are two sorts of harmonious reasons couched in the forepart
of these words, ' He that wrought us for this is God.'

1. That it is finis operis et operantis, the end of the work itself upon us,
and of God as an efficient working for an end. God hath wrought on us
for this very thing.

2. It is opus digmim Deo authore, a work as he is the great God, and as
a thing worthy and becoming of God as the author of it. He that hath
wrought us for this thing is God.

There is a third point to be superadded, and that is, it is the interest of
all three persons : which, how clearly evidenced out of the text, will appear
when I have despatched these former doctrines.

Obs. That it is a strong argument that God hath provided a glory for sepa-
rate souls hereafter, that he hath wrought us, and wrought on us a work
of grace in this life.

Ere the reason of this will appear, I must first open three things natural
to the words ; which will serve as materials out of which to make forth
that argument.

1. That the thing here said to be wrought is grace or hoHness, which is

Chap. XI.] of the saints in glory. 415

a preparation i:nto glory. (1.) Grace is the work: and so, Phil, i. G,
termed, ' the good work.' A frame of spirit, ' created to good works :'
Eph. ii. 10, ' We are his workmanship, created unto good works." The
text here says, ' who hath wrought us.' There similarly, ' We are his
workmanship.' And (2.) secondly. This work is a preparation to glory:
for, for one thing to be first wrought in order to another, is a preparation
thereunto. Now, saith the text, ' he hath wrought us for this thing ;' and
Rom. ix. 23, it is in tcnninis, ' the vessels of mercy, which he had afore
prepared to glory ;' which was by working holiness : for it follows, ver. 24,
' even us whom he had called.' Likewise, Col. i. 12, ' who hath made us
meet to be partakers of the inheritance of the saints in light.' Meet, by
making us saints. So then, ' had prepared,' ' hath made meet,' is all one
with who ' hath wrought us for this thing.'

2. What is the principal subject wrought upon, or prepared and made
meet for glory ? It is certainly the soul, in analogy to the phrase here.
We use to say (when we speak of our conversion), since my soul was
wrought on. And though the body is said to be sanctified, 1 Thes. v. 23,
yet the immediate subject is the soul ; and that primitively, originally : the
body by derivation fi-om the soul. And hence it is the soul (when a man
dies) carries with it all the grace by inherency : ' All flesh is grass, which
withers ;' that is, the body with all the appurtenances, saith Peter, 1 Epist.
i. 24. But you, having ' purified your souls,' being 'born again of incor-
ruptible seed' (our bodies are made of corruptible seed, which is the oppo-
sition there), ' by the word of God, which lives and abides for ever : And
this is the word' he says he means) ' which by the gospel is preached'
every day * unto you,' ver. 25, and by preaching is engrafted in your
souls, ' purifying your souls,' ver. 22. In no other subject doth that word,
as preached, for ever abide. For the body rots, and in the grave hath not
an inherent, but a relative holiness (such as the episcopal brethren would
have to be in churches consecrated by them), because once it was * the
temple of the Holy Ghost,' who dwells in us.'

And that it is the soul the apostle hath here in his eye, in this discourse of
his in my text, as that which he intends the subject here wrought upon,
appears, if we consult the well-Jiead of his discourse about the soul, which is
the 16th verse of the 4th chapter. • Our inward man,' says he, ' is renewed,'
&c. (there is your wrought upon here), ' whilst the outward' (the body) ' perish-
eth.' Which soul, in being called ' the inward man,' connotates at once both
grace and the soul conjunct together, and distinct from the body, as well
as from sin and corruption. Elsewhere it is declared the subject first and
originally wrought on: Eph. iv. 23, 'Be renewed in the spirit of your
minds.' Look round about the text, and what is the us wrought on ?
Plainly this inward man, by the coherence afore and after. Ask verse 1,
' If our earthly tabernacle,' that is, our bodies,' ' be dissolved, we have,'
&c., that is, this inner man, our souls, have ; for the body is supposed dis-
solved. So likewise, verse 4, ' we in this tabernacle,' that is, our souls
in these bodies. More expressly after, verse 8, our very souls, not only
whilst in our bodies, but when separate from our bodies, have the we
given them ; ' We are willing to be absent from the body, and present with
the Lord.' The we present with the Lord, and absent from the body, is,
nor can be, no other than a separate soul in its estate of widowhood. And
so here, verse 5, hath wrought us : the soul bears the person, carries away
the grace with it.

3. Add to this the time here specified in the text in which we are

416 OF THE BLESSED STATE [ChAP. XI.

•wrought upon ; it is but this life, and during the term thereof. ' Hath
wrought us,' says the apostle; not in the future, ' who shall work us' for
it ;* that hath tcrouyht, referring to the work of conversion at the first :
' Who hath made us meet to be partakers,' &c.. Col. i. 12 ; and who doth
continue still to work us, the preterperfect being often put by the apostle
for the present, God ' renewing the inner man day by day,' chap. iv. 16.
so working upon it, in order to this self- same thing continually. Unto
which words there, these here have an evident aspect, yet so as that time
of working is but during this life ; for it is whilst the outward man is
mouldering, and that by afflictions, which during this moment work an
eternal,weight of glory, ver. 17. And that is expressly said to be but this
present time, Rom. viii. So then there is no parabit in that other world ;
but, as Solomon says of man, there is no work after this life, Eccles. ix. 10;
no remembrance, says David, Ps. vi. 5 ; namely, which hath any influence
into a man's eternity ; so there is no working upon us in order thereunto
after death ; God hath done his do, hath icrour/ht, and man hath finished
his course ; as Paul of himself, and in this chapter of my text, ver. 10,
' Every man receiveth the things done in his body, be they good or evil.'
Those things that are done in this body only; therefore only what in this
life he hath wrought. And for this he hath wrought us, says the text.

These things premised, I come to the argument to be raised out of them,
to prove the point in hand.

1. That because gi-ace or holiness are immediately wrought in the soul,
therefore, when the body dies, the soul shall be taken up into life. That
this is a meet and congruous ordination of God, the Scriptnre itself owns,
and seems so to pitch the reason of it in Piom. viii. 10, 11 : ' And if Christ
be in you, the body is dead because of sin ; but the Spirit is life because
of righteousness. But if the Spirit of him that raised up Jesus from the
dead dwell in you, he that raised up Christ from the dead shall also quicken
your mortal bodies by his Spirit that dwelleth in you.' He gives an account
of what is to become hereafter both of the bodies and souls of them in
whom Christ is. (1.) For the body that is condemned to die, 'the body
is dead because of sin.' By body, I understand the same which he in the
11th verse terms the mortal body to be raised up, which, says he, is dead,
that is, appointed to die, as one sentenced to death you term a dead man.
And this ' because of sin.' It was meet that that first threatening of dying
should have some efiect to evidence the truth of God therein. Only God
is favourable in his ordination in this, that he arresteth but the body, the
less principal debtor. But that (to be sure) shall pay for it: 'It is
appointed to all men once to die,' even for men that are in Christ, as this
place of the Ptomans hath it. Then (2.) follows, what remains, the soul of
such an one when the body dies. ' But,' says he (speaking by way of
exception, and contrary fate too), 'the Spirit is life, because of righteous-
ness.' The Spirit is the soul in contradistinction to the body. This, when
the body dies, is life; he says not livim/ only, or immortal, but is swallowed
up into life. And why ? ' Because of righteousness,' which is Christ's
image; and so preserves, and by God's ordination, upon dying, elevates the
soul, which is the immediate and original subject of it, which is the point
in hand. For this thing it is God hath wrought it. But then, because
the query would be, Shall this body for ever remain dead because of (this
first) sin, and bear this punishment for ever ? No. Therefore (3.) he
* Observa quud non in future dicit, ^jarahit nos. Non demum paraliiur ; ubi jam
induendum est, &c. — Muse, in locum.

Chap. XI. J of the saints in glory." 417

adds, ' Ho that raised up Christ from the dead shall also quicken your
mortal bodies.' So at last, and then bringing both body and soul together
unto complete glory.

And the congruity of reason that is for this appointment is observable,
something like to that 1 Cor. xv., 'As by man came death, so by man
came also the resurrection from the dead,' For that sin that condemned us
to this death we had from the first Adam by bodily generation, as the channel
or means of conveying it, who was (as Heb. xii.) ' Father of our flesh.'

The arrest therefore goes forth against the body which we had from that
Adam, because of that sin, conveyed by means of our bodies; for though I
must not say the body defiles the soul, or of itself is the immediate subject
of sin, yet the original means or channel through which it comes down
and is derived unto us, is the generation of our bodies. The body, there-
fore, congruously pays for this, and the death thereof is a means to
let sin out of the world, as the propagating it was a means to .bring
sin in ; but an holy soul or spirit, which is the ofi'spring of God, having
now true holiness and righteousness from the second Adam communicated
to it and abiding in it, and being not only the immediate subject thereof,
but further, the first and original subject from and by which it is derived
unto the body ; the womb, into which that immortal seed was first cast,
and in which the inward man is formed, and in respect of a constant abid-
ing in which it is that seed is termed incorruptible. Hence, therefore,
says God of this soul, ' It is life.' It shall live when this body dies. There
is nothing of Christ's image but is ordained to abide for ever. * Charity
never fails,' 1 Cor. xiii. 8 ; his ' righteousness endures for ever,' 2 Cor.
ix. 9 ; and therefore is ordained to conserve and elevate unto life the
subject it is in, and that is the soul. This, as a foundation of the sub-
stantial parts of this first reason, out of this one scripture, thus directly
and explicitly holding this forth.

I come, 2, to the argumentation itself, which ariseth out of these
things laid together. (1.) That the soul is the immediate subject of grace.
(2.) The first and primitive susceptive thereof. (3.) And itself is alone
and immediately capable of glory, which grace is a preparation to. And
(4.) that God, afore our deaths, hath wrought all of grace he intends to
work in preparation to glory. Out of all these a strong argument doth
arise, that such a soul upon death shall be admitted unto glory, and not be
put to stay till the time of the resurrection, when both soul and body shall
be joined again together. And that this holdeth a just and meet con-
veniency upon each, or at least all these grounds when put together,

(1.) Consider the soul as the immediate subject of this working and
preparation for glory. Hence, therefore, this will at least arise, that the
inherency or abiding of this grace wrought in this soul depends not upon
its conjunction with the body, but so as it remains as an everlasting and
perpetual conserver of that grace stamped on it; yea, and carries it all with
itself, as a rich treasure innate unto wherever it goes, when separate from
the body. I say, it either hath in it, or appertaining unto it, all that hath
been wrought for it, either in it or by it. Rev. xiv. 13, ' Blessed are the
dead which die in the Lord : and their works do follow them.' They go
to heaven with them, and after them. And in what subject else is it that
the seed of God remains incorruptible, 1 Peter i. 23, or the word of God
abides for ever? ver. 25. Or how else comes that saying to be performed,
1 John ii. 17, ' He that doth the will of God endures for ever ' ? Having
therefore all these riches by it, and as complete (as here it shall be), meet

VOL. VII. D d

418 OF THE BLESSED STATE [ChaP. XI.

it is it should partake the benefit thereof, and live upon them, now it is
single and alone, and in its widow's condition. And it is an opportune
season, that by a glory given it for that holiness, this should appear, that
it was the soul which was the sole intrinsic and immediate receptive of all
this holiness. This the first. Add also,

(2.) Its being the first and primitive subject of holiness, from which it is
derivatively in the body. Meet it was this soul should not be deferred till
the appurtenance of it be united to it, but be sei-ved first, and admitted
into that glory ordained ; and by having itself first possession given of that
inheritance, the body might in its season be admitted derivatively thereinto
from it, after that renewed union with it by the resurrection.* Reason
good, that look as in priority gi-ace, the preparation unto glory, was
■wTOUght, so in that order of priority gloiy itself should be communi-
cated. And therefore seeing its fate is to abide awhile alone, therefore
first to enjoy and drink both the juice and the fruit of that vine it is the
root of.

And (3.) it being in itself, when separate, as immediately capable of
this glory, as when it shall be again united to the body ; for what is the
essential of glory, the substance of that life that swallows up all, but (as
we said on ver. 4) God's immediate presence, and our knowing him face to
face as we are known ? Kow of this the apostle doth in the 6th, 7th, and
8th verses expressly inform us, that the separate soul is not only capable
thereof, but that it then begins to enjoy it : ' Therefore,' says he, ' we are
always confident, knowing that whilst we are in the body, we are absent
from the Lord (for we walk by faith, not by sight) : we are confident, I
say, and willing rather to be absent from the body, and to be present with
the Lord ;' where to be ' present with the Lord,' and to ' live by sight,'
is expressly made the privilege of a soul absent from the body, which can
mean no other state than that of the soul between the death of the body
and the resurrection. For whilst it is present in the body afore death, it
is absent from the Lord ; and when it shall be present with the Lord, after
the resurrection, it shall not then be any more absent from the body. This
conjunction therefore of absent from the body and present with the Lord,
falls out in no state else, but only in that interim or space of time between.
And let us withal view this place in the light (by bringing the one to the
other) which that passage, 1 Cor. xiii. 12, doth cast upon it : ' For now
we see through a glass, darkly ; but then face to face : now I know in part ;
but then shall I know even as also I am known.' To ' see as in a glass,
darkly' there, is to ' walk by faith' here : but to ' see face to face,' and to
' know God as we are known' (so there) is all one ; and to attain to sight,
and to be in Christ's presence (here). And to be sure the body is in no
estate whatever capable of knowing God as we are known of him ; none
durst ever aflirm that. For besides that the spiritual knowledge of God is
proper to an intellectual nature ; further, so to know God as God knows
us, and so to be elevated to the similitude of God's understanding, is not
communicable to the body. We may as well dare to afiirm God himself
to be a body, as that our bodies are capable of ever being raised up thus
to know God. Hence therefore, whether the soul be out of the body, as
after death, or so in the body as it shall be after the resurrection, yet still
it is the soul that is immediately alone capable of that sight and knowledge

• Quin mag^s conveniens videtur ut animje in qiiibiis perprius fuit culpa et meri-
tum, prius etiam puniantur vel prsemientur. — Aquinas cont. Gent. lib. 4. cap. 81.
sect. 3.

Chap. XI.] of the saints in glory. 419

of Goil. And therefore seeing it depends not on the hody, it is as well
capahlo of it afore the resurrection without the body, as after the resurrec-
tion in the bodj\

Only this must be added, that whilst indeed the soul is * at homo in this
body' (this earthly tabernacle), it is not capable of this sight of the glory
of God, that is, so as to continue in the body and enjoy it, for it would
crack this earthen vessel ; as 1 Cor. xv. 50, ' Flesh and blood cannot
inherit the kingdom of God.' And although Paul, as a standcr by, was an
overhearer and an eye-witness (by way of revelation and vision) of what
the spirits of just men in glory do enjoy, 2 Cor. xii. ; even as on the con-
trary the angels are often standers-by on earth, and overseers of us what
is therein done (as the phrase is, Zech. iii. 7) ; yet he was not estated into
it, or admitted a possessor thereof himself, no more than angels into an
earthly estate, and therefore could not say whether the revelation vouch-
safed him might not be in the body as well as out of it ; whereas God had
otherwise long since peremptorily determined that question, that no man
could see God and live, that is, at once continue in this body and see him
face to face. And Paul here in my text also determines it, that ' whilst
we are at home in the body,' as now, ' we are absent from the Lord ;'
they are two incompatible estates ; but still when that which thus lets
(this body) is taken out of the way, the soul itself is sufficiently capable, as
truly as ever it shall be.

(■i.) But if this argument from these be yet judged not home enough, but
short ; then let us in the fourth place add what force the third premise will
give to it concerning the time of God's working on its, to drive all closer
home, namely, that God hath wrought upon the soul in this life all that
he ever means to work by way of preparation for glory. ' For this thing
God hath wrought us,' which though it might, with the enlargements and
sub-arguments that now shall follow, be made an argument alone, yet I
choose to cast it into this total to make the whole the more strong.

Therefore (4.) gather up the demonstrations thus ; if the soul be the
immediate and first subject of grace, which is a preparation to glory, and
capable of this glory when out of the body ; and God the great agent or
worker hath wrought all that ever he means to work in it this way, by way
of preparation to glory ; then, as Peter said in the case of admitting the
Gentiles to baptism. Acts x. 47, ' What should hinder' that these souls
should not be glorified instantly when out of their bodies ? If indeed, as the
papists, and corrupted Jews, and heathens have feigned, there were any
work to be after wrought, a purgatory or the like, then a demurrer or caveat
might be yet put in to suspend this their admission into glory ; but the
contrary being the truth, then, &c. Now the strength of the argument from
this latter, superadded to the rest, stands upon two strong grounds.

First, If we consider what is common to God in this with all other but
ordinary wise eflicients or workers, that are intent upon their ends, which
must be given to him, the only wise all-powerful God (who is here said, as
an eflicient, to work us for this end). "When any ordinary efficient hath
brought his work to a period, and done as much to such or such an end as
he means to do, he delays not to accomplish his end and bring it to execu-
tion, unless some overpowering impediment do lie in his way to it. If
you have bestowed long and great cost upon any of your children, to fit
and prepare them for any employment, the university suppose, or other
calling, do you then let these your children lie truants, idle and asleep at
home, and not put them forth to that which you at first designed that their

420 OF THE BLESSED STATE [ChAP. XI.

education unto ? Will you suffer them (in this case) to lose their time ;
do you know how to do good to your children ? And doth not God ?
We see God doth thus in nature. We say when the matter is as fully
prepared as ever it shall be, that the form enters without delay ; now grace
is expressly termed a preparation to glory. Also God doth observe this
in working of grace itself, when the soul is as fully humbled and emptied,
and thereby prepared for the Lord by John Baptist's ministry, as he means
to prepare it, the work of justifying faith presently follows. In all his
dispensations of judgments or mercies he observes the same. When men's
sins are at full (as of the Amorites), he stays not a moment to execute
judgment ; so in answering the faith of his people waiting on him for
mercies. And thus it is for glory, ' I have glorified thee on earth ' (the
only place and condition of our glorifying God), ' I have finished the work
thou gavest me to do ; and now ' (what now, and presently now remained
there, follows) * glorify me,' &c. Thus spake Christ our pattern.

Secondly, There is this further falls out in this case and condition of
such a soul, as doth indeed call for this out of a kind of necessity, and not
of congi-uity only. For whereas by God's ordination there are two ways
of communion with him, and but two, unto all eternity : either that of
faith, which we have at present ; and of sight, which is for hereafter ; into
these two the apostle resolves all God's dispensations to us ; ver. 7 of this
chapter, ' We walk by faith' (namely, in this life), ' not by sight.' And
again, 1 Cor. xiii. 12, * JS^ow we see in a glass, then face to face.' These
two, noxc and then, do di^^de the dispensations for eternity of time to come.
The like in Peter, 1 Epistle i. 8, * In whom, though now you see him not'
(as you one day shall), ' yet believing.' If therefore, when the soul goes
put of the body, that way of communion with God by faith utterly ceaseth,
1 Cor. xiii. 8, the door and passage will be quite shut up ; God having
fulfilled all 'the work of faith' (' the work of God,' John vi. 28) 'with
power,' 2 Thes. i. 11, that ever he intendeth ; then surely sight must
succeed acccording to God's ordination, or otherwise this would inevitably
follow, that the soul would be for that interim, until the resurrection, cut
off from all communion with God whatever, having yet all its acquired
holiness of sanctification abiding in it, and righteousness accompanying of
it all that while. Look therefore as a child hath two, and but two, ways of
living, and when the one ceaseth the other succeeds, or death would
follow — in the womb it lives by nourishment from the navel, without so
much as breathing at the mouth ; but it no sooner comes into the world
but that former means is cut off, and it liveth by breath, and taking in
nourishment by the mouth, or it must instantly die — so stands the case
with the soul here between faith and sight ; so that we must either affirm,
that the soul dies to all spiritual actings and communion with God until
the resurrection, which those scriptures so much do contradict : ' He that
believeth hath eternal life,' &c., and ' shall never' (no, not for a moment)
' die,' John viii. 51, chap. xi. 26 ; and in those promises it is not simply
a sluggish immortality, but to live, and act, and enjoy God (which is our
life) must needs be meant. Or we must on the other side affirm, that the
life of faith ceasing, and God yet having that way wrought all that ever he
intendeth, that then sight of God face to face must come in its place ;
which indeed the apostle in that 1 Cor. xiii. affirms in saying, ver. 10,
' When that which is perfect is come, then that which is but in part is
done away.' There is not an utter ceasing of the imperfect, and then an
interval or long space of time to come between ; and then that which is

CUAP. XI.] OP THE SAINTS IN GLORY. 421

perfect is to come ; but the imperfect is done away by the very coming of
that which is thus perfect. And in the 12th verse ho explains himself,
that the imperfect is this our ' seeing noiv in a glass darkly,' that is, by
faith ; and that perfect to be that ' seeing God face to face,' as that which
presently entertains us in that other world. Nay, the apostle admits not
so much as a moment of cessation, but says, that ' the imperfect is done
away,' ver. 10, and ' vanisheth,' as ver. 8, by the coming in of the perfect
upon it; and so the imperfect, namely, faith, is 'swallowed up' of the
perfect, namely, sight. Now if we thus grant (as we must) this separate
soul to have this sight, or nothing now left it to enjoy God any way by,
then it is no other than glory it is admitted unto ; for the sight of God
face to face, and to know as we are known, is the very essence of glory, as
it differs from faith. Neither indeed is that ultimate enjoyment or happi-
ness in God, which souls shall have after the resurrection, any other (in
name or thing) than the sight of God, as it is thus distinguished from
faith, and therefore the soul is now admitted to the same enjoyment it
shall be then for kind, although it shall be then raised and intended unto
far higher degrees of perfection.

And for a conclusion, that which follows in that place lately cited out of
1 Peter i. 9, ' Receiving the end of your faith, the salvation of your souls,'
may as fitly serve for the confirmation of all these latter foregoing notions
as to any other sense interpreters have affixed.

I am aware how these words, ' Receiving the end of your faith, the
salvation of your souls,' are interpreted of that 'joy unspeakable and full
of glory,' which the verse afore had spoken of : 'In whom, though now ye
see him not, yet believing, ye rejoice with joy unspeakable and full of
glory ; ' so as in those joys vouchsafed the saints are said to receive the
salvation of their souls, as being the earnest of it in the same kind, and so
a part of the reward of faith received in hand (as we say), and vouchsafed
over and above the ordinary way of living by faith. This interpretation I
no way gainsay, nor will go about to exclude ; for I know it doth consist
with that other I am about to give, and is subordinate to it ; but if this
sense should obtain that it were directly alone intended, yet by consequence,
and at the rebound, it doth strongly argue the point in hand. For if whilst
faith continues God is pleased to vouchsafe such joys, much more when
faith ceaseth he will vouchsafe a fuller enjoyment ; for why else are these
present joys termed salvation ? That is, in a sort, part of the taking
possession of salvation aforehand, and that is distinct from the right to
salvation, which faith in ordinary gives without such joys at all times to all
believers ; they have the name given them as being an earnest of the same
kind, of that greater sum. And again, why are these present joys termed
the salvation of their souls? But because they are intended by God, being
also now wrought immediately in the soul, without the body's influence, to
be an earnest that it is their souls when without their bodies shall have
that fuller possession given them, and so this earnest assigneth this pay-
ment to be made to this legatee, the soul, specified as the first receiver of
it. [2.] Every payment having a day or set time appointed for it, which
the earnest obligeth the trustee unto, as well as to make payment itself,
and useth to be at the end of the performance on his part to whom the
contract is made, this therefore is as elegantly designed to be ' the end of
their faith ;' there is the day of payment. And [3.] it would be hard to
think that God should give forth joys whilst faith continues, and then for
so long a time as till the resurrection withdraw all communication of

422 OF THE BLESSED STATE [ChAP. XI.

himself, l:oth of fiiith, and joy tlirongh sight also. Surely they are not
left worse than in this life they were.

I also know the soul, being the eminent part of man, is often in Scripture,
by a S} necdoche, put for the whole person. And I must not deny but that
ultimately it is intended here, it extending itself to the whole of salvation
first and last after faith ended ; which sense, on the other hand, many
interpreters are tor.

I only contend for this, that the salvation of the soul is intended also of
that salvation which falls out in the midst between these joys (the earnest)
in this life, and that ultimate salvation at the resurrection, that is the
salvation of the soul whilst separate, as being the next. It hath a weight
in it that salvation and damnation should so often be said to be of the soul
by Christ himself, as Mat, xvi. 2G, ' What shall it profit a man to gain the
whole world' (and so provide for his body), ' and lose his own soul ?' and
again, in speaking of the soul, as considered apart from the body. Mat.
X. 28, ' Fear not them that are able to kill but the body, and are not able
to kill the soul.' But that which is more conjunct to my purpose, it is
observable that this our apostle Peter should choose to use in this Epistle,
more than any other apostle, this phrase of sovl in relation to salvation,
either as being the eminent subject, and sometimes as the single subject
both of grace and salvation ; so in this chapter, ' You have purified your
souls,' &c., as the immediate susceptive of the 'incorruptible seed' (as was
observed). Then again, in chap. ii. 11, 'Abstain from fleshly lusts, which
war against the soul ;' and ver. 25, ' Ye are returned to the bishop' of your
souls;' which he speaks as being the eminent part, and (upon separation
from the body) the special charge he hath pastoral care of. And more
directly to our purpose, chap. iv. ver. 19, he exhorts them when they come
to die, ' to commit their souls to God,' as then being to be separate from
their bodies. Now it were hard to think that this salvation to come should
bear the title and name of the ' salvation of the soul ' in this and other
scriptures, Heb. x. 39, James v. 20 ; and that yet when this soul shall in
the other world come to subsist for a long time single and alone, and then
be properly and without figure a mere soul, without a body, a lonesome
soul ; that during that state it should not be the subject of this salvation,
and so intended here, when more properly and literally, if ever, it is the
salvation of the soul. And it would be yet more strange that the phrase,
* salvation of the soul,' should be wholly restrained unto that estate of the
soul when remitted to the body at resurrection, and only unto that. And
that word the soul should serve only synecdochically as a part put to signify
the whole man, as then it is to be raised up ; but especially it were
strangest of all, if it should be confined and limited in this place of Peter,
wherein this salvation of the soul is set forth for the comfort of such as
were to lay down their tabernacles of their bodies for Christ (as this Peter
speaks of himself in the next Epistle) and whose faith was then to cease
with their lives, M'hose expectations therefore he would in this case certainly
pitch upon that salvation of the soul next, which is this of the soul separate.
To confirm all which,

That which further invited me to this place was this phrase, * the end
of your faith,' especially upon this consideration, that he speaks it unto
■• such Christians who in these times were (as he foretells, chap. iv. ver. 16)
shortly to be martyred, and at present were sorely tried (ver. 7 of this
chapter) ; and in the last verse of the fourth he thereupon instructeth and
exhorteth them to ' commit their souls ' (when they die) ' to be kept by

Chap. XI. "] of the saints in glory. 423

God.' And so, understood in a proper and literal sense, this ' salvation of
their souls ' is in all respects termed ' the end of their faith.'

First, In that it is the next and immediate event that faith ends and
determines in, as death is said to bo the end of life ; so noting forth that
when faith ends, this salvation of the soul begins and succeeds it. The
end of a thing signifies the immediate event, issue, period thereof; as of
wicked men it is said, ' whose end is destruction,' Phil. iii. 19 ; and Hob.
X. 39, apostasy and unbelief are said to be a ' drawing back unto perdition ;'
and, on the contrar}^ there faith is termed a ' believing to the salvation of
the soul ;' and both note out the final event and consequent of each, and
salvation of the soul to be the end of faith, when men continue, and go on
to believe, until their foith arrive at and attaineth this salvation of the soul.
To this sense also, Rom. vi. 22, ' you have your fruit in holiness, and the
end everlasting life.' And the apostle Peter, having in the foregoing verses
celebrated the fruits and workings of their faith in this life, as in supporting
them gloriously under the sorest trials, ver. 7, and then sometimes filling
their hearts with 'joy unspeakable and glorious,' ver. 8, he here at last
concludeth with ' what will be the end ' or issue of it in that other Ufe,
when faith itself shall cease, and what it is that then they shall receive,
' receiving,' after all this, ' the end of your faith, the salvation of your souls,'
Kofii^C/Msvoi, in the present, by a frequent and usual enallage of time, being
put for the future ; for ye shall receive (or being about to receive), to shew
the certainty of it ; that when faith shall end, you may be sure on't, even
of that salvation (that ' great salvation ' so spoken of by the prophets, ver.
10) of your souls, which as it hath no end to be put unto it, as faith hath,
so no interruption or space of time to come between, during which your
souls should not be actually saved ; a salvation of your souls singly, whilst
through death they shall so exist, as well as of the same souls primarily,
and more eminently, when both soul and body shall be reunited.

Secondly, ' The end of your faith,' that is, of your aims and expectations
in your faith ; the end importing the aim or expectation, which is also a
proper and literal sense of that word. And upon this account also the
salvation of the soul, when they should die, that being the very next thing
their eyes must needs be vipon, is therefore here intended.

And, thirdly, ' the end of your faith ;' that is, as being that for which
the gi-eat God' (who 'keeps us by his power through faith unto salvation,'
ver. 5) hath wrought this faith in you. Accordingly, we find it termed
« the work of faith,' 1 Thes. i. 3, which when God hath fully wrought, and
brought to that degree he aimed at in this life, or, to use the apostle's own
expression of it, 2 Thes. i. 11, when God hath ' fulfilled the work of faith
with power,' he then crowneth it with this salvation of the soul without
end. As James speaks of patience, when it hath had 'its perfect work,'
chap. i. 4, compared with ver. 12 ; and so speaks my text, ' for this self-
same thing he hath wrought us.' And therefore when this faith shall cease,
which he wrought for this, he will attain his end without delay ; and you,
says he, shall attain your end also. And faith thus ceasing, if this salva-
tion of the soul did not succenturiate * and recruit it anew, the end of this
faith were wholly and altogether present destructive loss unto the soul in
its well-being until the resurrection.

Fourthly, The end signifies the perfection and consummation of anything,
as Christ is said to be ' the end of the law,' Rom. x. 4 ; and so the mean-
ing is, that your faith, which is but an imperfect knowing God, shall then,
* To ' succenturiate' is to fill up the centuries or companies of an army. — Ed.

424 OF THE BLESSED STATE [ChAP. XI.

%Yhen it ceasetli, be swallowed up of sight (which is all one with that sal-
vation here) tanqnam perfectihile, a perfection, as that which is imperfect
is said to be by that which is perfect, 1 Cor. xiii. 10. Thus much for the
literal and proper import of the word eiid.

Now, then, if we take the word end in its proper meaning, and the word
sold likewise in its native proper meaning also, which sense in reason
should be first served (when the scope will bear it), then it makes for that
purpose more fitly which we have had in hand.

That nothing may be wanting in this last place cited to make up all the
particulars in the foregoing sections insisted on, so it is that the apostle
Peter doth further plainly insinuate that this salvation here consisteth in
the sight and vision of Christ (which was one particular afore mentioned),
accompanied with joy unspeakable and glorious. The coherence, if ob-
served, makes this forth clearly ; for whereas in the verse immediately fore-
going he had commended their present state of faith by this, ' Whom now,
though ye see not, yet believing, rejoice with joy unspeakable and glorious,'
that ' )ioiv you see not' (in this life) is set in opposition, and carries a pro-
mise with it of a time to come wherein they should see, even as Christ said
to his disciples, John xiii. 33 and 36 compared, ' Whither I go, I vow say
to you ye cannot come, but thou shalt follow me afterwards.' So here
' 710W believing (which is the principle at the present which you live upon)
' you see him not,' but when the end of your faith shall come you shall
then see him ; and in this it is consisteth the ' salvation of your souls.' So
that still it carries on what I have afore spoken unto, that when faith
ceaseth, sight cometh, yea, perfects and swallows it up, as was said even
now out of 1 Cor. xiii.

And let me add this, that the apostle on purpose doth bring in the men-
tion of this supereminent fruit of faith, even now when we see not, that
' believing, ye yet rejoice with joy unspeakable and glorious ;' on pui-pose,
I say, to make way for the raising up their thoughts and apprehensions
how infinitely transcending that salvation oi their souls must be, when faith
ending, they attain to sight, to see him face to face whom their souls have
loved. It is implicitly as if he had said unto them. Oh think with your-
selves what joy, what glory that must needs be, which exceedeth and sur-
passeth this that now accompanies your faith, in an answerable proportion,
as much as sight of Christ's presence, and face to face, must be supposed
to excel the knowledge of him by faith, w'hich sees him but as absent,
darkly !

And further, give me leave to improve this notion ; you may take this
assured evidence, that your souls shall then see and enjoy God when your
faith shall cease, which will be [when once your souls shall come to be
separate from your bodies by death, in that even now in this life it is your
souls and spirits that are the immediate receptives or partakers and subjects
of such glorious joys.

The soul enjoys them, though in the body yet, without the help or con-
currence of the body, or the phantasms of it. Yea, such raptures do ' pass
understanding,' that is, the common way of understanding, which, by the
use and help of the body, or images in the fancy, the mind exerciseth in
other things, and which do concur with the understanding ordinarily in
faith. But this joy falls into and is illapsed within the soul itself imme-
diately ; yea, the weakness of your bodies and bodily spirits will not per-
mit you to have so much of this joy as otherwise the soul is now capable
of by faith. And therefore by this experimental taste aforehand in your

Chap. XII.] of the saints in glory. 425

own souls, you may bo ascertained that your souls, when separate from
your bodies by deatla, as well as when united again unto their bodies, shall
enjoy this great salvation.

And thus much for the first point raised out of the words, which did
undertake an argumentation for a separate soul's glory and happiness.
(1.) From the coudition of the soul, as the immediate subject of grace
wrought in it. (2.) From God's ordination of the work wrought, to raise
the soul up to life, whilst sin should bring dissolution upon the body.
(3.) From the scope of the worker, God himself, who as an efficient, will
accompUsh the end, when his work for that end is finished. And all these
as comprehended in what the very first view and front of the words of my
text hold out, ' God hath wrought us for the self-same thing.'

CHAPTER XII.

The glory unto which the separate soul is received, demonstrated from this
consideration, that God is the efficient of it.

But lo ! a gi-eater matter is here. It is not simply said, ' God hath
wrought us for this ;' but, ' he that hath wrought for this thing is God,'
thereby calling upon us to consider, how great an hand or efficient is here,
even God, who hath discovered in a transcendent manner his glory, in the
ordaining and contriving of this work unto this great end. Take it not,
therefore, as a bare demonstration given from God's working us to this end,
such as is common to other agents (as hath been said) ; but further, a
celebration of the greatness and glory of God, in his having contrived this
with so high an hand, like unto the great God ; and is as if he had said,
There is a design in this worthy of God ; he hath shewn himself in this
to be the great God indeed. ' He that hath wrought us for this is God.'

When God's ordinary works are spoken of, it sufficeth himself to say,
God did thus or this ; but when God's works of wonder, then often you
find such an illustrious note of reflection upon, and pointing at him, to have
done as God. And it is ordinary among men, when you would commend
the known worth of the artist, to say, He that wrought this, is such a man,
so to commend the workmanship.

And thus both when the Holy Ghost speaks of this glory itself (which
is the end for which here), his style is, ' whose builder and maker is God,'
Heb. xi. 10. And in like equipage here of preparation to that end, he
saith, ' He that hath wrought us for this thing is God.' In this very
chapter, 2 Cor. v. (to go no further), when the great work of salvation, in
the whole of it, is spoken of, he prefaceth thus to it, ' All things are of
God, who hath reconciled us to himself,' &c. ; that is, in this transaction he
hath appeared hke that God of whom all things else are, and so more
eminently in this than in all, or at least any other, work. What there is
said of salvation in the whole, is here of that particular salvation of a
separate soul. You have the like emphasis put, Heb. ii. 10, ' of bringing
many sons to glory ;' ' it became him,' says the text. Now put all together,
and the result is —

Obs. That to have provided a glory for separate souls of just men, wrought
upon in this life, is a dispensation becoming the great God ; yea, and that
there is an artifice and contrivement therein worthy of God, and like unto
himself, such as he hath shewed in other his works of wonder.

42t) OF THE BLESSED STATE [ChAP. XII.

There are two branches of this doctrine, which I set otherwise out thus :

1. That it is a thing becoming the great God, thus to deal with such a
separate soul, having been wrought upon,

2. That God hath designed, and brings forth, therein a glorious artifice
and contrivement, such as argueth him a God wise in counsel, and wonder-
ful in working.

1. It becomes God. The account of this becomingness is best made
forth, by comparing and bringing together into an interview, both the in-
ward and outward condition of such a soul, and then the relations which
God bears to it, such as should thereupon move him (through his good
pleasure) thus to deal with it.

You know I at first undertook chiefly reasons of congruity or becoming-
ness, and such always consist of two parts ; and when the one answereth
and suiteth to the other, then the harmony of such a reason is made up.

(1.) Let us therefore consider on the soul's part,

[l.j The species, the kind, and intrinsecal rank of being, which this
creature we call the soul, thus wrought upon, stands in afore God.

[2.] The outward condition or case this soul is left in upon its parting
with the body, unless God take it up into glory.

[1.] For its rank or kind of being, there are two things.

First, This soul was by its first creation a spirit, and that in the sub-
stance or native kind thereof, and in that respect (considered apart from
its union with the body) is in a more special manner allied unto God than
all other creatures (but angels) are. You have the pedigree of man both
in respect of body and soul set out. Acts xvii., the extract of our bodies in
ver. 26, ' He hath made of one blood all nations of men ;' so then on that
side, as we say, in respect of our bodies, there is a consanguinity of all
men, being made of one blood, between one another. But then, in respect
of our souls, ' we are God's ofispring,' ver. 28, and so on that side there
is an alliance (not of consanguinity) unto God, upon the account of having
been created immediately by him, and in the very substance of our souls
made like him, and in his image ; and yet we are not begotten of his essence
or substance, which is only proper to his great Son. And in a correspon-
dency unto this God is styled, Heb. xii. 9, ' the Father of our spirits,' in
distinction from ' the fathers of our flesh,' or bodies (see the words) ; which
alliance or fatherhood, take it as in common with all men's spirits, lieth in
this, that he not only created our souls immediately out of nothing, but in
his own image, as to the substance of them, which image or likeness other
creatures did not bear, which yet were made out of nothing, as the chaos
was ; both which appear by putting two places together : Zech. xii. 1, ' He
frameth their spirits ' (speaking of the souls of men), and that ' altogether,'
saith the psalmist, Ps. xxxiii. 15 (so Ainsworth and others read it) ; that
is, both, each of those spirits, and also wholly and totally every whit of the
substance of them, creatio est i^rotUictio totius eiitis ; for creation difl'ers from
generation in this, that it is a raising up or producing the whole of a being
out of mere nothing, that is to say, altogether; whereas generation pre-
supposeth pre-existent matter, as in the generation of our bodies, which are
not wholly and every whit of God immediately, but the parents afibrd the
stufi", the matter, and the formative virtue besides by which our bodies are
framed. So, then, in respect of our first creation, our souls (apart con-
sidered) are thus allied to God, which our bodies are not, being spirits in
the very being of them, that altogether do owe that their being to him.
But—

CnAP. XII.l OF THE SAINTS IN GLORY. 427

SccnniUii, There is a taint come upon the souls of all men by sin, so as
this alliance is thereby worn out, yea, forfeited, until it be restored. Now,
therefore, these souls (the only subject of our discourse) being such as God
hath 'wrought,' and so arc become 'his workmanship' by a new and far
nobler creation, and thereby created spirit anew, according to what Christ
says, ' that which is born of the Spirit is spirit,' John iii. G. Hereupon
these souls arc spirit upon a double account ; as you say of sugar it is
double-refined, so this is now become a spiritual spirit, or spirit spiritualised
and sublimated ; yea, and thereby the inward sanctuary, the holy of holies,
the seat of God's most spiritual worship, Kom. vii. 22, 25, which the body
is not, but only as it is the outward temple or instrument of this new-made
spirit.

And hereupon that original affinity to God of spirit is not only restored,
but endeared ; for now there is both the stufl', or the groundwork, and the a
the workmanship or embroidery upon it, and both of them the works of
God ; that so look as the gold wrought upon commends the enamel, and
then again the enamel enhanceth the value of the gold, so as both are con-
sidered in the price, so it is here with this soul wrought by God in both
respects.

[2.] Consider we now again the case and outward condition of such a
soul, that of itself would fall out to it upon the dissolution of the body.

First, It fails of all sorts of comforts it had in and by its union with the
body in this world : Luke xvi. 9, ' When you fail,' says Christ, speaking of
death ; it is your city phrase when any of you break, and perhaps are
thereby driven into another kingdom, as the soul now is.

Sccondhj, Then if ever a man's ' flesh and his heart fail,' Psalm
Ixxiii. 26.

Thirdhj, And, which is worse, a man's faith faileth or ceaseth after death, 1
and all his spiritual knowledge as in this life ; it is the express phrase used
1 Cor. xiii., at the 8th verse, and which is prosecuted to the end of that
chapter. And so all that communion it had with God in this life is cut
oti^ It is of all creatures left the most destitute and forlorn, if God pro-
vides not.

And yet, fourthly, it is now upon death (which it never was afore)
immediately brought into the presence of God. Naked soul comes afore
naked God : Eccles. xii. 7, ' Then shall the dust return to the earth as it
was ; and the spirit shall return unto God that gave it.' It is put out of
house and home, and turned upon its Father again. Thus much as to the
soul's condition.

(2.) But, secondly, let us consider what it becomes God on his part to
do. This is a special season for God to shew his love to such a soul, if
ever afore or after ; an opportunity, such as falls not out, neither afore,
whilst it was in the body, nor after, when it is united to the body again
at the resurrection. If ever, therefore, he means to shew a respect unto a
]:oor soul, which is his so near kindred and alliance, it must be done now.
We read in Ps. Ixxiii. 26, ' My flesh and my heart faileth,' as at death to
be sure it doth, ' but God is the strength of my heart,' both in this life and
at death, to support me, ' and my portion for ever,' in the life to come,
without any interruption or vacant space of time, as that ever imports. And
that David spake this with an eye unto the glory to come, when heart and
flesh, and all in this world he "foresaw would fail him, is evident by what
he had immediately meditated in the words afore, ver. 24, ' Thou shalt
me with thy counsel ;' so in this life ; ' and afterwards,' that being

428 OF THE BLESSED STATE [ChAP, XII.

ended, ' shall receive me into glory.' The contemplation whereof makes
him cry out again, ver. 25, ' Whom have I in heaven hut thee?' For
all things else will fail me one day, when my flesh utterly fails me also,
' and there is none upon earth ' (where he had at present many com-
forts and comforters) ' in comparison of thee.' You see God is the portion
of the whole of his time, even ' for ever,' as ver. 26, and his estate in
heaven and earth divide that time and portion between them, and no middle
state between both, but when the one ceaseth the other begins, for between
them two must be the for ever; and when all fail him, which he had on
earth, then God alone becomes his happiness in heaven. But this only in
general shews what God is and will be to a soul in this condition.

But I having undertaken to proceed by way of congruity, I must further
more particularly shew how, in a correspondency to this inward and outward
state of this soul, he shews himself God, and how meet and becoming a
thing it is for God to receive it into glory, upon the consideration of many
relations, which he professedly beareth to such a soul.

1. God is a Spirit, and thereupon, in a special manner (asWisd. xi. 26),
the Lord is ' a lover of souls ' above all his other creation. So it is there,
\ ' Thou art merciful to all because they are thine, 0 Lord, thou lover of
; souls.' ' God is a Spirit.' When therefore this naked and withal subli-
mated spirit (by its being born again by his own Spirit), and so assimilated
to God himself, a pure spark, now freed and severed from its dust and
ashes, flying up (or is carried rather by spirits, the angels, Luke xvi. 22,
out of their like spiritual love to it as a spirit, Heb. i. 14) unto that great
Spirit, that element of spirits, it will surely find union and coalition with
him, and be taken up unto him ; for if, as Christ speaks, John iv. 23,
' God being a Spirit, therefore seeks for such as worship in spirit and truth ;'
that is, he loves, delights in such, as a man doth in a companion or friend
who suits him. And doth God seek for such whilst they are on earth ?
Then, surely, when such spirits shall come to him, and have such a grand
occasion, and (indeed) the first occasion in such an immediate way to appear
before him in such a manner, and upon such a change as this, as they
never did before ; these spirits also having been the seat, the inner temple,
of all this spiritual worship and sanctifying of him in this world ; surely
God, who sought such afore, will now take them into his bosom and glory.

)W"e also read, Isa. Ivii. 15, 16, of the regard he bears to persons of a con-
trite and humble sphit, to revive them, upon this superadded consideration,
that they are souls and spii'it, and so thereby allied to him, the lofty One.
Hear how in this case he utters himself: ' The Spirit would fail afore me,'
says he, ' and the souls which I have made.' He speaks of their very souls
properly and respectively considered, and them it is which he considering,
and it moves him unto pity, for he speaks of that in man, whereof God is,
in a peculiar manner, the maker or creator : ' The spirit which I have
made,' says he ; and it is one of the eminent titles he takes into his coat,
' The framer of the spirit^ of man within him,' Zech. xii. 1, as in many
other places. This is argued also in that he speaketh of that in man, which
is the subject sensible of his immediate wrath : ' I will not contend for
ever ; nor will I be always wroth.' (This I have observed in what is public
of mine.*) Now what moves him to remove his wrath from such an one ?
' The spirit would fail,' says he. Now doth God thus profess to have a
regard to them in this life, and that upon this account, that they are spirits,
lest they should fail or faint '? and shall we not think that when indeed
* Child of Light Walking in Darkness. [Works, Vol. III. of this edition. — Ed.]

Chap. XII. J of thk saints in glory. 429

otherwise tbey do fail (as after death you have heard, even now, Christ
himself expresseth they would), and would, upon all these considerations
before-mentioned, sink into utter desolation, unless they were ' received
into everlasting habitations,' as Christ there also speaks, do we think that
God will not now entertain them ? ' The time is now come, the full time
to have pity on them.'

2. God at this season forgets not, but full well remembers his relation of
being their creator both by the new, and also first creation, the new reviving
and ingratiating the remembrance of the first : * The souls which I have
made,' said he in Isaiah ; but, in our Peter, this is more express, and men-
tioned as that which indeed moves God (and should be accordingly a
support to our faith) to take care of our souls when we come to die, even/
upon this account, that he is ' the faithful creator of them,' 1 Pet. iv. 19 J

' Wherefore, let them that sufier according to the will of God commit the
keeping of their souls to him, in well-doing, as unto a faithful creator.' He
speaks this specially unto such as were continually exposed unto persecu-
tion unto death for Christ in those primitive times ; which therefore ver.
12, he terais the * fiery trial,' and ver. 17, forewarns them of a time of
judgment' which was begun, and going on upon ' the house of God,' such
as they had not yet felt ; who yet, Heb. x. 32-34, had suffered reproach
and spoiling of their goods, as Peter writes to the same Jews ; hereupon
Peter pertinently instructs them to commit the keeping of their souls unto
God ; at death it is that, when men's bodies are destroyed, and so the season
when their souls to be separated therefrom should be committed to God's
care, as our darling-;= (as our translation) or lovely soul, when separate (as
others), as Christ in David speaks, Ps. xxii. ; and Peter had in his eye
Christ's example, and pointed them thereunto, who at his death committed
his separate soul or spirit into the hands of God, Luke xxiii. 46 ; and the
word ' commit ' {'ra^adriso/juai) is one and the same in both these places, only
there is this difference, that whereas Christ says, ' Father, I commit,'
Peter substitutes another title of God's (there being more than one relation
moving God, and strengthening our faith to this), even of ' faithful creator.'
And I understand not the first creation only or chieffy here meant by Peter,
but the second creation chiefly, which brings into repute and acceptation
with God the first again together with its own, and so God is thereupon
engaged to be faithful in his care and provision for such souls, according to
his promises. And faithfulness doth always respect and refer unto pro-
mises. And my reason why thus I understand it, is, because I find God's
faithfulness still annexed unto his calling of us ; that is, converting us, which
is all one with this new creation : * Faithful is he that hath called you ;'
that is, made you new creatures, 1 Cor. i. 9 ; 1 Thes. v. 24 ; and I find
that David also urges it upon God as a motive, as in other psalms, so Ps.
cxxxviii. 8, ' Forsake not the work of thine hands ;' that is, this double
workmanship of thine, of the first, and then superadded unto that of the
second creation, which he urgeth thereby to move him to perfect the work
begun, and to be ' merciful unto him for ever,' in the former part of that
verse.

3, God professeth himself the 'Father of spirits;' which relation,
though it speaks his being the Creator of them at the first, yet hath some-
thing more of bowels in it. It says withal something further, when it falls
out that such spirits as he is a Father unto by the first creation are also
the subjects of his eternal love, by grace and election unto the adoption of

* Psalm xxii. See Ainsw,

430 OF THE BLESSED STATE [ChAP. XII.

children, as Epb. i. 3-5 ; see the words ; which love having accordingly
taken hold of their souls by a work of grace wrought upon them in this life,
thereby owning them as his in this case, that God that is a Father of their
spirits by the law of the first creation, is in a more transcendent manner
become the Father of the same spirits by grace, and the second creation
superadded. Hence it falls out, in a parallel way, that (as was said) such
souls were become spirit upon a double account ; that is, spirits for the
substance of their being, and again spirit by being born again of the Spirit ;
so answerably it is, that God stands in relation unto them as a Father of
their spirits upon the like double respect. And this is equitable upon a
very great account ; for this relation of Father is more eminent to his
grace by election, and then again by the grace of his second creation, than
it could be any way supposed to be by the first creation ; and therefore is
set and pitched in like singularity and eminency upon the same object,
that is, their spirits. And hence it may well, yea, must, be supposed and
acknowledged, that if God did make such a darling of the soul, such an
account of it by creation as to entitle himself so specially the Father
thereof, then certainly this love of grace much more hath in like equipage
taken up the same gracious special relation in its kind, of Father there-
unto. Not only because nature shall never be found to exceed grace in its
favours, but that indeed the motives are far greater, that God should extend
the like and greater privileges, where he meant to love, by election and
choice, than he did where he loved only by a due and meet law of creation.
So that when God shall profess himself a Father to their spirit, speaking to
such as are his elect, he strongly insinuateth thereby that he is by grace like-
wise the Father of their spirits in a peculiar manner. And truly that speech
of our Saviour at his death confirms it : ' Father, into thy hands I commit
my spirit.' It was not barely as a Father of his spirit by creation (as you
ali know), but by everlasting love, and so in that respect also in a peculiar
manner the Father of his spirit ; and therefore as to a Father he commends
his separate spirit unto him. And this he did, although he was to rise again
in less than three whole days' space.

Now we read,^Heb. xii. 9, the apostle, to hold forth this very relation of
God's being a Father of spirits, with this promise thereunto annexed, that
they should live ; which relation of Father, &c., although it be there expli-
citly spoken in respect of their first creation, which is common unto the
saints with others, yet being uttered of and unto men in the state of grace
(as those were supposed whom he there exhorteth, and that to move them
to be subject unto him as such, with promise that they should live), it
evidently respecteth not merely the relation of Father in respect of what
was past, the act of creating tlaem, but it looketh to the future, that they
depended upon him, as children do upon fathers for their future livelihood ;
so these, for to live in him, and with him, as a Father to their spirits by
grace, for I take hold of that word, ' and live.' This life is well inter-
preted by verse 14, ' They shall see God ;' that is, be glorified. And so
I conclude all this, that if he would have them be subject unto God in
holiness, as upon that relation, as unto the Father of spirits, with this
promise, that they should live, then surely one special aim of the promise
is answerable, and hath this bye, that God, as the Father of their spirits,
will therefore take care of their spirits singly, and so when separate, that
they shall live ; and that accordingly he Avill give demonstration of this
special relation borne to their spirits (when the occasion shall be), con-
sidered apart in bestowing this life on them. And truly when is it more

Chap. XII.J of tue saints in glory. 431

proper for hiin to shew himself a Father, than when their souls, after their
subjection to him in holiness here accomplished, and when that as naked
spirits they come to stand in need, and stand afore him in his presence,
being now turned out of house and home, and quite cashiered out of this
world, and come stripped and naked of all but holiness unto their Father
(for it is said, 'They return to God that gave them'), who proves to be
their Father by grace ? And doubt not of it but he will certainly then own
them, and give them a Father's blessing, and not reject them as if they
were but bastards and no children (as that chapter to the Hebrews speaks),
but as spirits, who [are] as sons that have served him, and been subject to
him.

4. Add to this, fourthly, God his being our God, which is more home to
the demonstration of this point than all the former. The text says, ' He
that wrought us for this is God.' I add, he is your God. And this alone,
if we will take the Scripture's verdict, will carry it ; and, lo, as he is styled
' the Father of spirits ' in common, and yet withal a Father of their spirits
out of special love, so in like manner he is styled both ' the God of the
spirits of all flesh,' Num. xvi. 22 (that is, of man. Job xii. 10), thus in
common ; and also to his elect, ' I am your God by grace.' And these
two relations, God and Father, are commensurate, and exactly parallel,
whether they be applied unto all men common, or to the elect in special ;
he is termed 'the God of the spirits,' and likewise 'the Father of the
spirits ' of all men ; so in common answerably he is your God, and your
Father by special grace to his elect, both which in this latter respect you
find yoked hand in hand. Job xx. 17. Look how far he is a God of the
one, so far a Father also extendeth in the other ; and look how far that he
is our God, so far reacheth also that he is our Father. If therefore the
God of our spirits to provide for them, because he is our God, then answerably
the Father of our spirits in the like peculiarness, because our Father. And
so the proof of this fourth particular will add further strength and confir-
mation to that we presented in the former.

Now, that his being oui' God (which is the substance of the covenant of
grace) doth engage him to provide glory for separate souls, that one in-
stance of Abraham (the father of the faithful, and we all his sons personated
in him) is a sufficient evidence. God did profess himself ' the God of
Abraham, Isaac, and Jacob;' and unto Abraham, Gen. xv. 1, personally,
' I am thy abundant reward' (which respected the life to come), and his
friend, 2 Chron. xx. 7.

Now, the Scriptures of the New Testament do improve this relation of
God's unto us unto two inferences drawn from Abraham's instance, whereof
the one is the point afore us.

The first is Christ's inference from thence, that therefore Abraham's soul
lives ; and Abraham, both soul and body, shall rise again : for ' God is not
the God of the dead, but of the living,' Mat. xxii, 32. Thus Christ.

2. Paul's collection from the same promise is, that God had provided in
the mean time for Abraham's soul, afore the resurrection, a city and an
house therein for him. Thus Heb. xi. 16, ' But now they desire a better
country, that is, an heavenly : wherefore God is not ashamed to be called
their God ; for he hath prepared for them a city.' To give light to this :
Paul had represented the story and case of Abraham and the rest of the
patriarchs in the verses afore to have been this, that God had indeed pro-
mised the land of Canaan to him and them, ver. 8, 9, whereupon, ver. 13,
it is said, that ' these all died in faith, not having received the promises,

432 OF THE BLESSED STATE [ChAP. XII.

being strangers in the land ;' yea, not having a foot of land in the land of
promise, as Stephen speaks, Acts vii. 5-7. And also Paul, in the 9th
verse of this Heb. xi. Now, then, when they died, what was it their faith
expected instead thereof? The 10th verse tells us, * He looked for a city,
whose maker and builder is God ;' from which compared observe, that
when he died, his faith is thus pitched to look for this city, instead of that
land of Canaan promised. This was the expectation of their faith on their
part. Well, but how doth it appear Jthat this flowed from God's having
professed himself to be the God of Abraham, &c., his reward, and his
friend ? You have this clear in the 16th verse, where you have the whole
summed up as the conclusion of the story, and as the proof and ground
hereof, ' but now they desire a better country, that is, an heavenly ;' there
is their faith and expectation when they should come to die. Then it
follows, ' Wherefore God is not ashamed to be called their God ; for he
hath prepared for them a city ;' which is spoken in full answer to that
their expectation at their deaths, to shew that God, in professing himself
to be their God, he had thereby engaged himself, according to his own
intent, in that promise, to make this provision for them at their deaths.
The words are express : ' wherefore God is not ashamed.' What should
this mean, in this coherence, but that his declaring himself to be their
God did import and carry this with it, that he had provided this estate for
them at their death, even an heavenly ; and that otherwise (as the apostle
glosseth upon it) he had not come up unto the amplitude of, not filled full
this covenanted engagement and profession of his being their God. Will
you have it in plain English (as we speak) ? If he had not made this provi-
sion for their souls, he would have been ashamed to have been called their
God. Thus deeply doth this oblige him, that he is our God and Father,
which is the point in hand.

And judge of this in the light of all that reason we have hitherto carried
along ; and again, let this inference of the apostle mutually serve to con-
firm us in all that reason. For poor Abraham to be driven out of his own
country by God, who called him to his foot, and said no more, but as a
master to his servant, Take your cloak and follow me (who must presently,
■without more ado, trig and foot it after his master), as Isa. xli. 2, and
then to live a stranger in the land of promise, upon the faith that God
would be his God : which faith in him was also to cease when he came to
die ; if this God in this case should not have taken care to answer his
faith in some greater way, instead of the possession of Canaan, and that
after, upon his being turned out of that country too, which he sojourned in
during this life; if God had not provided another house, or country, or city
for his soul, that was to live, to bring it into, when it should be deprived
of all in this world, the apostle tells us, God (in this case) would have
been ashamed to have been called his God : which now, having provided
so abundantly for him upon dying, there is superabundant cause to say,
God is not ashamed ; for that is a diminutive, implying that he infinitely
exceedeth that their expectation could be supposed to be.

Let us but view the force of this inference of the apostle's (and so of all
the reasonings hitherto read) but according to man, or what is found
amongst men (and God will be sure infinitely to surpass men in his ways
of favour). Take an ordinary friend ; if his friend be turned out of house
and home, plundered, banished, driven out of all, as the steward in that
parable, Luke xvi., was, and comes to his friend at midnight, as in that
other parable, Luke xi. 5, G, will not his friends entertain him into their

Chap. XII.] op the saints in glory. 483

houses, as verso 9 of Luke xv. ; yea, and rise at midniqht to do it, as versos
5, 6 in that parablo of Luke xi. Shall profession of friendship engage
and obhge men to do this, and shall not God's professing himself to be
our God, father, and friend, engage his heart much more ? Nay, will he
not so entertain them, as shall exceed all wonderment ? What need I say
more than this ? ' Wherefoi-e he is not ashamed to be called their God.'
He will therefore give you an entertainment that shall be worthy of his
being your God.

5. The fifth and last consideration is, that these separate souls having
done and finished all their work, that in order to glory God hath appointed
them for ever to do, they now at death appear afore him as a judge and
rewarder. And that is the fifth relation moving God to bestow at this
season such a glory on them. How that then the soul returns to God, you
have heard again and again out of Eccles. xii. 7, and that it is upon the
account of his being the judge thereof at the end of their work in this life.
The Chaldee paraphrase hath long since glossed upon it : It returns to God,
that it may stand in judgment afore him. In this life it came unto God
by faith, as the apostle speaks, ' believing that God is, and that he is a
rewarder of them that diligently seek him,' Heb. xi. 6 ; and now at the
end of its faith it comes unto God for the reward of its faith, as some inter-
pret that 1 Pet. i. 9 (which we so largely have insisted on). This is cer-
tain, that in that promise to Abraham, to be his God, Gen. xv. 1, he
intended and included his being to him an exceeding great reward. And
so we come to connect this fifth head with the foregoing. And, therefore,
if the being his God moved him to prepare that city against his death (as
hath been said), then surely his being his reward doth also then take place.
I shall not omit it, because it falls in the next chapter, Heb. xii. 23, that
in that stupendous assembly of heaven, ' God the judge of all' is mentioned
between ' the church of the first-born which are written in heaven :' this
afore ; and ' the spirits of justified men made perfect :' this after it ; for
there are none of these first-born, or the spirits of just men, do come to sit
down there, but they pass the award of this judge first, for they sit down
by him ; and surely, having done all their work in the time of that day is
allotted to each man to work in, it is a righteous thing with God to give
them a reward in the evening of this day (which is Christ's time set for
rewarding, and it is the twelfth and last hour succeeding the eleventh of
the day,- Mat. xx. 6 and 9 compared), which is when the night of death
comes. Now there is a law given by God, Lev. xix. 13, that the wages to
a man hired should be given him, by him that set him a- work, in his day,
that is, says the Septuagint, the very same day, so as his work, or the
wages of his work, ' abide not with thee all the night until the morning,'
says God, Deut. xxiv. 15. Did God take care for hirelings, when their
work was done, not to stay any space of time, no, not a night ? and doth
he not fulfil this himself unto his sons that serve him ? Surely yes ; he
defers not, nor puts them ofi" to the morning of the resurrection, as the
psalmist elegantly calls it, Ps. xvii. 15. It abides not with him all that
dark and lonesome night, or space after death, in which their bodies rest
in the grave, which is termed ' man's long home,' Eccles. xii. 5 : and,
' The days of darkness are many,' says Solomon. No ; he rewards them
in the evening of the day, besides what he will add to it in the morning.
It is observable that Ptev. vi. 9, 10, concerning the separate souls slain
for Christ, that whilst they cry for justice on their enemies only — ' And
* See Burgensis, Maldonat., &c.
VOL. VII. E e

434 OF THE BLESSED STATE [ChAP. XII.

when he had opened the sixth seal, I saw under the altar the souls of them
that were slain for the word of God, and for the testimony which they held :
and they cried with a loud voice, saying, How long, 0 Lord, holy and
true, dost thou not judge and avenge our blood on them that dwell on the
earth ?' — that they had white robes given them to quiet them in the mean
time : ver. 11, ' And white robes were given unto every one of them ; and
it was said unto them, that they should rest yet for a little season ;' till
they heard that vengeance also was executed on that Roman empire for
their bloodshed. And thus to deal is a righteous thing with God.

Thus you have seen the point confirmed from all sorts of relations that
God bears unto us, by congruous reasons, that so it becometh God, the
great God, to do. * He that hath wrought us for this thing is God.' And
so much for this branch of this second doctrine.

2. The second branch of it is this, that there is a glorious contrivement
and workmanship carried on in this dispensation of his, like unto the great
God indeed. This carries on this point yet higher ; for it is not only an
ordination becoming God (upon the respects mentioned), but there is an
artifice, a workmanship in it, such as he useth to shew in his works of won-
der, even in this, that he should work upon men's souls in this life, and
then bring them into a glory he had in the mean space been a- working also
for those their souls. This is the great God indeed.

When God secretly bestows cost and curiosity in preparing matters for
such or such an end, and then again as hiddenly hath laid out a greater
art, skill, and workmanship upon that end itself; and then hath exactly
suited and matched the one to the other : when all comes to be finished,
and both wrought and brought together, then will an infinite surpassing
glory arise unto God out of all, which deserveth to have this notoriety,
that is here put upon it, ' he that hath wrought this for that is God.' And
lo, this is found here, which is demonstrated, if we view,
(1.) Each of these workmanships singly and apart.
(2.) Jointly, as designed and fitted each to the other.
(1.) Each singly : If there were no such ordination of the one for the
other, yet so considered, they deserve to have each an * He that hath
wrought this is God' to be written under it.

[l.J For his artifice in working us in this life. Learned Cameron- hath
but one note upon this whole fifth chapter, and it falls to be upon this
very word ' who hath wrought,' and it is this : This word (says he), as
used by the Septuagint, signifies rem expolire rudem et ivformem. 6 ds xari^-
yocud/Mivog, to polish a thing that is rude and without fashion ; for which
he gives instance out of Exod. xxxv. 33, in Bezaleel's work (whom, as the
31st, 32d verses speak of him, ' God hath filled with his Spirit in all wis-
dom, in all workmanship, to devise cunning work'). And again, the
same word is used of the temple-work (that other was for Moses's taber-
nacle), 1 Kings vi. 26, by Solomon, which how transcendent a structure it
was, you have all read or heard. An infinitely surpassing art then hath
the Spirit himself (who is the immediate worker in this) shewn in the fram-
ing, and hewing, and curiously carving and engraving those living stones,
that grew up into a ' temple unto God,' 1 Pet. ii. 5 ; especially considering
the utter remoteness, indisposedness, yea, crookedness, and perverseness in
the matter wrought upon (our souls, filled with the contrarj' form and work-
manship of Satan), ' Ye are his workmanship,' says the apostle, Eph.
ii, 10. And truly, if we could enlarge upon all the varieties of dealings
In his Myrotliecium.

Chap. XII.] of tuk saints in gloky, 435

God iisctli to each soul to work it, the several sorts of gracious clispositiona
he impresseth aiul carvcth upon it, the manifold actings of every soul drawn
forth by him, you may take a view of some in the very next chapter to
that of my text, 2 Cor. vi., from the 4th verse : * In much patience, in
afflictions, in necessities, in distresses, in stripes, in imprisonments, in
tumults, in labours, in watchings, in fastings ; by pureness, by knowledge,
by long-sufloring, by kindness, by the Holy Ghost, by love unfeigned, by the
word of truth, by the power of God, by the armour of righteousness on the
right hand and on the left, by honour and dishonour, by evil report and
good report : as deceivers, and yet true ; as unknown, and yet well known ;
as dying, and, behold, we live ; as chastened, and not killed ; as sorrowful,
yet alway rejoicing ; as poor, yet making many rich ; as having nothing,
and yet possessing all things, 0 ye Corinthians, our mouth is open unto
you, our heart is enlarged.' What a glorious embroidery upon the soul of
a poor believer will in all these things appear, when finished ! Ps. xlv.
13, 14 : ' The king's daughter is all glorious within : her clothing is of
wrought gold. She shall be brought unto the king in raiment of needle-
work.'

[2.] For his art and workmanship bestowed in the glory of the soul in
the other world ; if any work (but Christ, God-man) be his master-piece,
it is the framing of that house and building spoken of verse 1 of this chap-
ter. ' We have a building of God, a house not made with hand : and the
11th of the Hebrews, ver. 10, expressly useth two artificial words, nyjiTri;,
the artificer in it, and hr,ij.trj-joyhi, the builder of it, that is, who hath
shewn his art and sldll in building of it. So then in each his w^orkman-
ship appears. I do but add this towards the confirmation of the main
point in hand.

Hath the great God perfected both works upon the soul, as much as he
means to work, in heaven ? also prepared* a building for it ? and will he
then (think we) let both lie empty? Of the one, says Heb. xi. 16, * He
hath prepared for them a city ;' of the soul, in like manner, ' he hath
wrought us for this self-same thing.' Will God (think we) leave this his
house to stand desolate, when he hath been at such cost in both ? Doth
any man or landlord build or repair an house, and then let it lie empty,
when he hath a tenant fit for it? God is said not to be a foolish builder
in respect to perfecting ; and he is much less a careless builder, to neglect
to take his tenants into it, when both are ready and fitted each for other.
This for the first, viz., the consideration of each singly.

(2.) Let us consider them next jointly ; that is, as they are in such a
manner wrought apart, so as to suit and match one the other, when
brought together in that manner, as it must be said of them, ' For this
thing hath God wrought us ;' yea, and therein it is he hath appeared to be
the great God.

For therein, even to wonderment, doth the glory of God in his works
appear, and that he is wise in counsel, and wonderful in working, when he
hath hiddenly contrived one thing for another, whenas each are in them-
selves and apart glorious. It is said by David of himself (and it is true
of all men in their measure), Ps. cxxxix. 15, ' I was made in secret, and
curiously wrought in the lowest parts of the earth ;' that is, in my mother's
womb, as the context shews ; which are termed the lower parts of the
earth, as when Christ is said, Eph. iv., to have ' descended into the lower
parts of the earth ;' that is, to be conceived in the womb of a virgin. When
* Qu. ' to work ? In heaven also prepared' ?— Ed.

436 OF THE BLESSED STATE [ChAP. XII.

a child is born, a lump of flesh animated with a soul comes forth curiously
wrought, &c., but wrought for what? In David's person (in which this
was spoken) it was for a kingdom, the supremest condition of enjoyments
in this world. But in every other man that is born, it is, that he was
curiously wrought, in a fitness and capacity to all things that are in this
world, made and prepared exactly for it, long afore it came into the world ;
you may see it in Adam (our first pattern) more lively. God was busy for
six days in making this world ; the angels all that while stood wondering
with themselves to what end, or for whom all this was prepared, Job
xxxviii. 7. At the end of the sixth day they saw God to set down into the
world this little thing called man, and then they ceased their wonderment;
for they saw all this world (prepared aforehand) set in man's heart, and all
in man curiously wrought and fitted for all things made in this world, richly
to enjoy, as 1 Tim. vi. 17. We may apply that in the text to this ; it
appeared, that he that made man for this self-same thing is God ; both
works of wonder apart, and yet as fitted to each other. All wonderment
exceeding — I might much more enlarge upon the suiting of Christ the head
and husband, and the church his body and wife, wrought and growing up
to him in all ages, both apart secretly and hiddenly prepared, and each so
glorious in themselves, and yet put together. Let us refer our admiration
hereat until the latter day. Just thus it is in fitting the soul for that glory ;
and again, that glory in heaven for that soul : God works the one for the
other apart. The very similitude in the former verses do import so much ;
he styleth glory in heaven being a clothed upon, and holiness here he com-
pares to an under garment, which that of glory is to be put over, or upon.
There was never a curious artist in making garments that ever took mea-
sure of the proportions of an upper and under garment, to fit the one to
the other, as God hath in proportioning his work upon us here, and his
preparation of glory for each of us in the world to come. He hath took
exact measure, and his law is (that designed his own workings on both
hands aforehand), that ' every man shall receive his own reward according
to his own labour,' 1 Cor. iii. 8.

Now the artifice of God in both these lies in this, that each are hiddenly
contrived apart, and yet so gloriously matched, as wrought one for the
other ; which is an argument as if two artificers, the one in the East Indies,
the other in the West, should the one make the case, the other make the
watch, unknown each to other, and both workmanships of the highest
curiosity in their kind, and when both brought together they exquisitely
fit the one the other.

And what, have I been telling you all this while an artificial pleasant
story ? Doth not this scripture tell the very same ? For a close, do but
now at last take a view and prospect of our apostle's whole discourse, the
round and circle whereof begun at ver. 16 of chap, iv., and endeth with
my text ; and do you not find it speak (to use the text's language) the very
self- same thing?

1. He tells us there of an inward man renewed whilst the outward is
a-perishing, to the end it may live and subsist alone, when the body is
wholly dissolved (there he lays his foundation). And is not this all one
with what the text says ? God works us (these souls) day by day, even as
the child is curiously wrought in the womb, to subsist of itself alone in
this world ; so this inward man in that other.

2. He then immediately subjoins, ver. 17, that all aflSictions (which are
nothing else but the perishings of this outward man), as also all things and

Chap. XII. J of the saints in glory. 437

dispensations else that do befall us, they are secretly at work too all that
■while ; so set to work by God (who works the inner man daily unto such
a measure of grace) and these to work, and by his ordination procure a
proportionable weight, for God works all these things in weight and
measure ; — * our light affliction works for us a far more exceeding and
eternal weight of glory' — as shall in a comely and in the exactest manner
answer and suit that curious workmanship on the inward man ; and it is
observable that the same word for u-orknuj is used in that verse that is used
in my text ; but yet these are but outwardly a-work, as inferior artificers
or instruments. Therefore,

3. He .further declares, ver. 1 of this chapter, that God himself is at
•work about this glory, who as the master-workman that hath the draft and
platform of all afore him, drawn by his own designing, he viewing the
inward work on us, the outward work of means and dispensations, and
knows aforehand what degree of holiness to bring us ultimately unto ; he
according unto these, as patterns, is a-framing a building for us in heaven,
exactly suited to the working of all the other, which building he prepares
and makes ready for this inner man to entertain it when the body is dis-
solved : ' If our earthly house were dissolved, we have a building of God,
an house not made with hands,' of either men or means, or of our own
graces, but of God. But every soul hath a state of glory proportioned to
all these, ready built for it against this time ; even as statues in stone are
framed and carved to be set up in such a curious arch framed for them by
the builder. Now then,

4. Add but the words of my text, which is the close of this his discourse,
and it opens all the scene, ' He that wrought us for the self- same thing is
God.' The apostle's conclusion answers his beginning; he began in chap,
iv. ver. IG, and the circle ends in my text! And this is God, who is wise
in working and wonderful in counsel.

Ohs. 3. That it is the interest and engagement of all three persons to
see to it that a righteous separate soul be brought to glory at dissolution.

And this carries it yet higher, even to the highest, and gives the most
superabundant security and assurance of this thing that can be given, and
superadds above all the former. But you will ask me how I fetch this out
of my text ? Thus,

1. You see here are two persons expressly named, God the Father,
namely, and the Spirit. This is a rule, that where the name God, and
then some other besides of the two persons, Christ or the Spirit, are men-
tioned therewith as distinct, there God is put personally (not essentially
only) to express the Father ; now here the Spirit or Holy Ghost is men-
tioned distinct from God, for it is said that this God ' hath given the
Spirit,' which also Christ so often speaketh of the Father as I need not
insist on it.

2. It is another rule, that in any scripture where two persons are
mentioned as concurring in any thing or matter, there the other third
person also must be understood to have his special share therein also, as
when he wisheth ' grace and peace from God the Father, and from Jesus
Christ ;' it is certain the Holy Ghost is as specially understood, as indeed
we find him in that apostolical blessing as distinctly spoken of as the
Father or Christ. Thus it must be here, Christ must be taken in, who
also in John is so often said to give the Spirit when the Father gives him,
as it is said here he hath ' for this same thing.'

But, 3, you have even Christ also not far off interested in this self-same

438 OF THE BLESSED STATE [ChAP. XII.

thing in the next verse and verse 8 : ' absence from the Lord,' whilst in
the body, ver. 6 ; and ' presence with the Lord,' when separate from the
body, ver, 8. This Lord is Christ; the phrase of the New Testament
concerning Christ runs in this style, to be with Christ, * this day with me,'
to be where I am and see my glory; so Christ. ' To be with Christ,' is
best of all ; and ' we shall be ever with the Lord.' So Paul.

Use 1. Doth God work us for this thing ere he brings us to it ? What
hath God wrought hitherto upon thee or thee in order to this end ? It is
a blunt question, but the text puts it in my mouth, How many souls are
there living in the profession of Christianity that know not what this means,
to have a work wrought on them, anew upon them, over and above what
moral honesty, which was nature's portion, and the common profession of
Christianity adds thereunto by custom and mere education ? An honest
Turk, professing also and observing the principles of his religion, upon the
ground of his education only (and a religion every man must have), will as
soon go to heaven as thou, for all thy religion is founded but upon the like
foundation that his is. I tell thee, that Christian religion is not a thing so
cheap, nor salvation by Christ at so low a rate. Thou must have a work
upon thy soul suited unto all the truths thus professed, in the power and
efficacy of them. They must enter thy soul by a spiritual faith and frame,
and mould it anew to a likeness to them. Carry home therefore the caveat
our apostle hath put in ver. 3, ' If so be that being clothed, we be not found
naked' of grace and holiness wrought, and Christ's righteousness by
spiritual efficacious faith applied (faith in earnest), bowing the soul to be
obedient unto Christ, as heartily and as honestly as it expects salvation by
Christ, as without which thou wilt never be saved. This is our religion ;
and when at death thy soul, thy poor lonesome soul, being stripped of all
things in this world — even the body and all — shall come afore the great God
and Jesus Christ, what will the inquiry be ? as Mat. xxii. 11, ' When the
king came in to see the guests, he saw a man had not the wedding-garment,'
he spied him out ; ' and the man was speecbless,' ver. 12 ; ' Take him and
bind him,' says he, ' and cast him into utter darkness,' ver. 13. The
other that were clothed were admitted unto the marriage ; and as the
psalmist, the words of which are here alluded unto, ' She w'as brought unto
the king' (the very title which in both these places is given to Christ, see
ver. 11) ' in raiment of needle-work,' and this clothing is of God's working,
and so my text falls in with both ; there is no admission unto Christ with-
out it. This is the first use.

Use 2. Hath God begun to work this good work in thee ? He will
perfect it ; whereof the text gives this assurance, that he hath wrought it
for this thing, that is, for this end, and God will not lose his end. Besides
he says he hath given earnest.

Use 3. Thou saint, be content to live ; for whilst thou livest thou art
under God's working in order unto glory. Value life ; it is a season of
being wrought upon ; and to be sure thou shalt live no longer than whilst
God is some way or other a-working this. What an advantage is it that
all thy sins, occasioned by living long, shall surely be forgiven, and nothing
of thy score be uncut off for thee, but all the righteousness that is wrought
upon thee, and wrought by thee, and therefore wrought by thee because
upon thee, — for being wrought upon we work, and all is rather, ' God hath
wrought us,' than that we have wrought — all thy righteousness (I say) shall
remain for ever. All the time thou remainest in this life thy soul is
ripening or maturing for glory.

Chap. XIII.] of the saints in glory. 439

How great a comfort is that ! In explicating the doctrinal part, I gave
instance of a child in the womb curiously wrought all that time in order
to its living and subsisting afterwards in this world, Ps. cxxxix. 15. It is
a dark place the womb which the child is wrought in ; and it lives there
in a stifled condition, it cannot breathe, it takes nourishment but at the
navel (a way invented and prepared of God merely for that season), it lies
boiling, tossing, and tumbling, and sleeping away the most of its time, and
gives now and then a faint stirring to shew it is still alive, and it is a life
scarce worth the name of life ; well, but all this is a-being wrought and
fitted to live another freer and braver life in this world. And this is your
present case : your life is hid, it is to come ; all that you find in this world
is but that God hath wrought you for the self-like thing. And if this
child we spake of should be forced out of the womb afore the due time,
it would have the more imperfect life in this world ; so here, if you could
suppose a saint should die afore the full birth of his soul's being wrought
on. Therefore be content to wait God's leisure until your change shall
come.

Use 4. No matter what befalls thee, so it works towards this end ; let
whatever be, so thou findest God to go on with this design, that he works
upon thy soul ; be it upward, in communion with himself, or downward,
in disowning thyself, thy vileness and corruptions, so it works. Thou hast
afflictions that break thy heart, as reproach broke Christ's heart, says the
psalmist in his name ; no matter, so they work upon thy soul. Know then
that they are set a-work by the hand that sent them, to ' work a far
exceeding weight- of glory' for thee : ' If by any means' (says Paul), no
matter what, so the work go on. A carver comes with his chisels, and
cuts ofi"this piece, and cuts into that part of the stone; no matter, a stately
statue, bearing the image of some person of honour, is to be set up for
perpetuity, and is accordingly a-framing ; so, though God carves his image
out of thy flesh, no matter. Comfort thyself, and think not much at any
condition whilst (as Paul says) it turns to thy salvation. Election sent
thee not into this world to have a great name (perhaps God will load it),
nor to.be rich, or to have power, but to work thee for this self-same thing,
and if thou seest that plough a-going (though it makes deep furrows on thy
back, 3^ea, heart), yet so that this seed be sown therein, rejoice, 'for thou
shalt bring thy sheaves with thee.' For myself, so that I find election
pursuing its design, of making me holy, and blessing me with spiritual
blessings in heavenly places, as Eph. i. 4, 1 care not, I would not care, what
befalls me in this world.

CHAPTER XIII.

Whether the state of (^lory into which separate souls enter after death, and in
ivhich theij live until the resurrection, be not different from that which they
shall possess after that glorious day, and in ivhat the difference consists.

Before I can set forth any positive particulars of their blessedness, I find
it necessary to discuss this question, whether there be not two several
states of glory after this life.

1, Of souls separate, differing from that which is,

2. After the day of judgment.
Towards the resolution of this,

1. I give this explanation, that I intend not this difference simply of

410 OF THE BLESSKD STATE [CuAP. XIII.

degrees of glory, but of something further, although I confess I know not
what term to express it by, as whether I should call them several removes
from glory to glory, or several conditions of glory rather than states.
However, I think there is more than a difierence simply of degrees, for this
reason, because differing degrees of glory, in the several persons that are
glorified, do accompany each of these states (if so I may call them). As
lor example, one degree of glory is given to Paul, another to Apollos, or to
any one is given ordinary, another to more eminent saints. Such degrees
of glory are supposed to accompany them, with a various difference accord-
ing to their works. The souls of men that die in the Lord have in their
separate condition a variety of degrees of glory among them, according
to their works ; for of them it is said, Rev. xiv., that ' their works do
follow them,' which is all one as to say, as of the last reward of judgment it
is said, they have a blessedness proportionable to what that condition will
bear and suit to, or according to their works. For to ' rest from their
labours' is equal and alike to all; but of the positive reward it is said, that
their works follow them (as the measure of God's dispensation), and follow
them to procure an answerable and suitable reward unto that condition
which such souls are then in. This difference therefore of degrees runs
along through all, from first to last, unto eternity ; but difiering conditions,
or difiering states of glory is another thing, and of that is the query to be
understood.

The propositions therefore which I assert are these,

I. That there are several states after the separation of the soul, or after
death, which the souls of saints do run through.

II. That they attain not their fulness of glory, for all sorts of glory, till
after the day of judgment.

It is evident from the instance or example of Christ himself, our pattern
and forerunner in all ; for that rule which Christ utters upon the point of
persecution is general, and will hold true here, that the servant is not
above his master, who purchased all that the servant is to enjoy. Now it
is evident that Christ himself, as to his soul, did not attain a glory during
its separate estate in any proportion like unto that he had when risen again,
nor such as he had after he ascended, and was received up to glory, as
Paul's speech is, 1 Tim. iii. 16. Nay, his soul could not have attained it,
although all that which his soul was to suffer was, as himself said, ' It is
finished' (and unto the consummation of the sufferings of his soul doth that
speech refer); yet his whole person, yea, and his soul, remained still under
a state of humiliation, because his body, and in respect thereof his person,
had not yet satisfied for the utmost farthing, which remained still to be
paid ; and therefore it had been improper for his soul to have entered into
a fulness of glory whilst that part of the man Jesus, viz., his body, the
copartner of that soul, yea, of that person, was under that first curse,
which was, ' To dust thou shalt return.' His soul also was in its widow-
hood or separation, and thereby as yet so far partaker of that first curse,
viz., of being severed from the body, which was a part of the curse, and is
a forlorn estate of itself in respect to the primitive ordination of God at the
first creation of man.

Yea, Christ when ascended had not his full glory, neither hath it until
that great day of the resurrection ; for he is in expectation of his glory
being more completed in the entire conquest of all his enemies, Heb. x. 13.
Likewise till then he wants his body, which is the church, which is his
fulness, Eph. i. 23, and therefore doth come then to be admired in all his

Chap. XIII.] of the saints in glory. 411

saints : 2 Thes. i. 10, ' When he shall come to be glorified in his saints,
and admired in all them that believe.' Only this privilege indeed falls ou
his part, as he is Lord, and the first fruits of all, that as he rose on the
third day, to the end that he might not see corruption, so being ordained
our forerunner, Heb. iv., and to prepare a place for us, he therefore was
first in the mean while to govern the world, and to enter into glory long
afore us, he yet expecting our accomplishment, and we being expectants of
that full glory he in the mean time enjoys. Hence, therefore, it may well
become us, and it may well be entertained by us poor creatures, as to
follow our Lord wherever he goes, so to pass through whatever conditions
he run through ; and that not only whilst our souls are widows to that
other part of manhood, according to nature (and it is becoming that tho
soul without it should not be perfect), but withal, in respect of that — curso
I will not call it now, but — sentence of death pronounced against us all in
Adam, which arrested the soul when it was first separated from the body,
and is continued during its separate condition. The soul, therefore,
cannot be supposed in this estate to have that full enfeofiment unto
glory, whilst the other half of man, and itself too, remains under such a
sentence.

Hence the stream of the New Testament runs and centres in the great
day as carrying away the glory from all afore it ; and also, as being ' that
day' for the misery of the wicked, as if there were none else till then. All
is everywhere almost referred unto that day, both for punishment to the
wicked and reward to the godly. The bad are but as kept in prison,
1 Peter iii. 19, though with some torment, Luke xvi, but the great punish-
ment is to follow after the resurrection and judgment, which is called
therefore ' the resurrection of damnation,' John v. 29. I will name but
one scripture common to both : 2 Thes. i. 7-9, ' And to you who are
troubled rest with us, when the Lord Jesus shall be revealed from heaven
with his mighty angels, in flaming fire, taking vengeance on them that
know not God, and that obey not the gospel of our Lord Jesus Christ: who
shall be punished with everlasting destruction from the presence of the
Lord, and from the glory of his power.' Insomuch as it was the occasion
to the fathers almost generally to speak so low things of this interim con-
dition, and is an occasion unto others either wholly to deny any glory to
souls separate, or greatly to diminish from it with respect to the generality
of the saints departed, as the papists and others do. And it is certain
that the glory of the last day will comparatively rise to be so great, as this
of the soul separate hath no glory in comparison of it. And the principles
of our common Christianity (which are related in Scripture concerning this
point) afford this responsible ground for it, harmonious to reason.

1. For then, and not till then, Christ hath all his saints about him, and
himself (as was said) is complete every way.

2. Then, and not till then, it is that the soul and body are united
together again, for Christ redeemed the body as well as the soul; and if
the fathers were not perfect without us, Heb. xi. 40, then by the same
reason is not the soul perfect without the body. God's charge to Christ
was, as to lose none of his number, so to lose ouosv, nothing of them, and
therefore not only to entertain their souls, but also to raise their bodies.

• John vi. 39, ' And this is the Father's will which hath sent me, that of all
which he hath given me I should lose nothing, but should raise it up again
at the last day.' God hath the soul of Abraham with him, but still he
reckons he hath not Abraham, that is, the whole of him, until the resur-

44:2 OF THE ELES3ED STATE [ChAI'. XIII.

rection ; for from thence Christ argues that Abraham must rise, because
God is called Abraham's God, Mat. xxii. 32.

' 3. At the latter day, and not till then, there comes to be a full assembly
of aU saints : 2 Thes. i. 10, ' When he shall come to be glorified in all
them that believe.' He shall then have all about him, and his body com-
plete; and till then, before that time, it will still be said, as in another
case, there are brethren not yet fulfilled. A general assembly there falls
not out until then ; and if it was reasonable to quiet the separate souls to
stay till the rest of their brethren should be killed, then it is as reasonable
to quiet them to stay out their full glory, till all of the saints (whether to
be killed or not) are fulfilled, or their number accomplished, rrXriBUjgovrai,
that so, as Christ says, ' All may rejoice together,' John iv. 36.

4. There is the solemnity, the pomp of Christ's entrance, when (as the
apostle to the Hebrews, Heb. i. 6, speaks), where God bringeth his first
begotten into the world, attended with all the angels, and appearing in the
utmost glory of his Father, on purpose to be admii'ed in his saints, and by
the glory he bestows upon them. No wonder, then, if the great glory be
reserved to that day, whereas this admission of our souls in the mean time
unto glory is as a secret entrance incorjnito, as we say, which is done every
day, and apart singly.

5. The glory of our souls in the mean while is but an occasional dispen-
sation for a short time, and brought in by death the fruit of sin. They
are in the case of friends, who by some present disaster are put out of
house and home, and come to us unawares and on the sudden. This
condition is occasioned by the curse upon Adam's fall. Thou shalt die.
Souls thereupon returning to God, do recommend themselves into his
hands, as driven out of house and home. He therefore bestows them, as
it were, in the mean while, as well as may be for that condition. He
lodgeth them in beds, Isa. Ivii. 2, conveniently, suitably to that their estate,
but this is but for a shift, and till they shall be better provided for ; but
the glory after the latter day was the great thing designed afore sin or
death fell out, or redemption from sin. That fulness of glory the body
and soul was ordained unto is the centre of all God's decrees concerning
us. It is regmun antemvndanum, and it shall remain for ever without any
accident 'or change to intervene or interupt it. ',We shall be ever with the
Lord,' whereas afore, though our souls were with the Lord, yet so as Christ
and we seem for a season to part, and our souls come down into our bodies,
and rise to meet the Lord (as the same place shews), but this latter dis-
pensation of glory is once for all, and to hold to eternity one and the same
unchangeably, 1 Thes. iv. 16, 17. The dead in Christ shall rise, and
then be caught up to meet the Lord : ' And so we shall be ever with the
Lord.' That is the condition afterwards, which admits not (no, not for
the twinkling of an eye) so much as any looking ofi" from him, much less a
parting for ever. No wonder then, if God hath so reserved the splendour
of glory for that day, and then makes a new state of glory, as if there had
been no gloiy afore.

The third is, 1, to find out what is common to the estate of glory of a
separate soul, [what it] hath in common with the state after the day of
judgment.

2. To find out what is properly belonging to the state of its separation.-

1. That we may find out what is common to both states, it is meet for

us here to know and consider that under the same expressions found in

Scripture common unto both, there is yet intended a vast diflerence and

CriAP. XIII.] OF THE SAINTS IN GLORY. 4 13

disproportion in the glory vouchsafed either to the one or the otlior.
Therefore we must bo aware of such expressions, and not presently think
that the same are used common to both, therefore the same state of glory
is indifiei-ently intended. Two great errors I conceive have been committed
about this matter.

(1.) That the New Testament speaking so high and groat things of the
glory both at and after the day of judgment, the glory of the souls separate
hath been too much eclipsed to some apprehensions, and utterly denied by
others, and but carelessly and negligently spoken of by most, especially the
ancients.

(2.) Others treating of it do hand overhead, and confusedly shuffle
together,* or apply what is said of the one unto the other, in such a mauncr
as if there wei-e not any difference as to the soul's condition in either state,
but only that the body is glorified at last ; whereas certainly, by what the
Scripture speaks, there must be found a vastly differing disproportion
between those two states, and that not alone in respect of the conjunction
of the body to the soul (which alone would not be so much, if the soul's
happiness in itself were not in its proportion therewith also advanced), but
in respect of God's communications of himself to the soul itself, the proper
vessel of glory. I may safely say of this difference what the apostle in
comparing the estate of the law and gospel doth, 2 Cor. iii. 10, ' That which
is made glorious' in this separate estate, ' hath no glory in respect of that
which excelleth' at and after the day of judgment.

Now that which hath occasioned this promiscuous or confused way of
handhng the blessedness of both estates (as in respect to the soul), as if
they were one and the same, hath been this, that the Scriptures utter the
happiness of each estate in many things under one and the same expres-
sions as common to both, and therefore it is inferred from thence that the
thing itself is but one and the same, without any such excessive dispropor-
tion to be found between them, especially seeing that in that state after the
day of judgment there is but only an addition of glory to our bodies then
conjoined, but that of the soul is one and the same in both states. As, for
instance, it is said that the state of separate souls is a being with Christ,
which, as Paul says, is best of all, and what is there said more of that state
after the day of judgment ? The place also wherein the souls are afore the
day of judgment is said to be the heavens, and the same is said of the place
after that day ; and therefore it w^ould seem that there should not be any
such difference between the one and the other. This is a common appre-
hension and inference therefrom. I shall endeavour to contribute some
things in general unto the clearing of these confused entanglements about
this matter, by these three assertions or conclusions.

1. That indeed the same expressions are used of the blessedness of the
soul in both conditions, yet,

2. That these expressions must still be understood with a vast difference
and disproportion. Which,

3. I shall confirm from this, that the very same expressions are used in
Scripture of extraordinary communions with God and Christ in this life,
that are used of the state of souls either separate afore or after the day of
judgment ; between which yet and that in heaven all do acknowledge a vast
difference. And the inference from all will be, that notwithstanding the
same expressions of these two states in glory, yet a great and exceeding
difference may be found between them.

* See M. on Eev. xiv. 13.

444 OF THE BLESSED STATE ChAP. XIII.

1. The same expressions indeed are used of both states.

(1.) Both are called a crown, which is given to that state of souls imme-
diately after death : Rev. ii. 10, ' Fear none of those things which thou
shalt suffer : Behold, the devil shall cast some of you into prison, that ye
may be tried, and ye shall have tribulation ten days : be thou ftiithful unto
death, and I will give thee a crown of life.' And yet a new crown shall be
set upon our heads at the latter day, 2 Tim. iv. 8, 1 Pet. v. 4, 2 Tim. i. 18;
all which places refer to our crowning at the latter day.

(2.) Both states are a being present with Christ. The condition of the
soul, when absent from the bod}^ 2 Cor. v. 8, is said to be present with
the Lord, and to be with Christ, which is best of all. In like manner, of
that state after the day of judgment it is said, ' We shall ever be with the
Lord,' 1 Thes. iv. 17. That expression also in John xvii. is spoken of
both states, ' that they may be with me,' says Christ, ' where I am, that
the}' may behold the glory which thou hast given me.'

(3.) Both are termed the sight of God and Christ. That state after the
latter day is so called: 1 John iii. 2, ' Beloved, now are we the sons of God;
and it doth not yet appear what we shall be : but we know that, when he
shall appear, we shall be like him ; for we shall see him as he is.' When
he shall appear, namely, at the latter day. And he speaks it as if we had
never seen him afore, and as if then only we began to see him, and then
also only began to be like him. And tlaerefore a late writer doth boldly
restrain that sight (1 Cor. xiii. 12, ' For now we see through a glass darkly ;
but then face to face : now I know in part ; but then shall I know even as
also I am known') unto that of the latter day, for this reason, that Paul
there not expressing whether he spake of the resurrection or the state in
the mean time, therefore John here determines it, and confines that also
spoken by Paul unto our seeing him at the latter day.* But it is certain
that our souls shall see him afore, 2 Cor. v. 6, 7. Then it is, when we are
in the body, that we walk by faith, and not by sight ; but when absent from
the body, we are so present with the Lord, as we walk by sight, as the
opposition of sight unto faith there shews.

2. I now come to shew, that though the same expressions are used, yet
■we are to understand the latter state of the soul after the resurrection, as
still exceeding the former, with a vast difierence and disproportion, which
will much reconcile Scripture, and dissolve doubts about this doctrine ; the

^assertion is made out many ways.

/ (1.) All the saints are in the mean while presented as expectants, and so
to have their eyes fixed on the last day, as if they overlooked this middle
state between. And yet this interim of the soul's blessedness is a part of
their eternity, 2 Cor. v. 1, Luke xvi. 9, where in both places that eternal
house, and those eternal habitations, are spoken of the separate soul's con-
dition. Thus in the Old Testament, David's expectation was, Ps. xvii. 15,
• When I awake' (that is, at the resurrection), ' I shall be satisfied with his
image.' And thus Job also speaks. Job. xix. 23-26. And again, in the
New Testament, the character of a believer is, a person waiting for the
coming of the Lord Jesus. Thus the Corinthians are described, 1 Cor.
i. 7. Thus the Thessalonians are deciphered, 1 Thes. i. 10. It was
Christ's coming that their hope fixed and terminated on.

(2.) Yea, the separate souls that are in heaven wait for it. Rev. vi., and
are comforted with this, that they shall stay but till the number of God's
elect is fulfilled. That place also in Job xiv. 14, ' If a man die, shall he
* Thornedyke"s Epil., 3d Cook, page 308.

Chap. XIII.] of the saints in glory. 445

live again ? All the days of my appointed time will I wait till my change
come.' Ainsworthin his book entitled Communion of Sainls, interprets of
the soul's waiting after death, till that great change shall be at the resurrec-
tion ; of which change it is elsewhere said, that ' he shall change our vilo
bodies, like unto his glorious body, Philip, iii. 21, and 1 Cor. xv. 51. It
was that which the eye of Job's soul was then, and should all along the
time of his lying in the grave, be fixed upon.

(3.) Yea, Christ's hope whilst his body lay in the grave (although his soul
•was in paradise), was fixed on the glory after his resurrection : Ps. xvi. 9, 10,

• Therefore my heart is glad, and my glory rejoiceth ; my flesh also shall
rest in hope : for thou wilt not leave my soul in hell ; neither wilt thou
sufier thine Holy One to see corruption.'

(4.) Yea, the whole creation is brought in as waiting together with us :
Rom. viii. 19, 23, ' For the earnest expectation of the creature waiteth for
the manifestation of the sons of God. And not only they, but ourselves
also, which have the first-fruits of the Spirit, even we ourselves groan
within ourselves, waiting for the adoption, to wit, the redemption of our
bodies.' The apostle here holds up that glory which is that day to be
bestowed, as the great glory indeed ; in the fore-view of which it was, that
those primitive saints ' reckoned not the sufierings of this present time
worthy to be compared with the glory then to be revealed,' ver. 18; namely,
at the redemption of our bodies spoken of, verse 23.

(5.) The reward of the saints is so spoken of, as if not any at all were
given until that day ; so 2 Tim. iv. 8, ' Henceforth there is laid up for me
a crown of righteousness, which the Lord, the righteous judge, shall give
me at that day ; and not to me only, but unto all them also that love his
appearing;' which is also called ' Christ his day,' or ' the day of the Lord
Jesus,' 1 Cor. i. 8, chap. v. 5, 2 Cor. i. 14, Philip, i. 6, chap. ii. 16 ;

* the day of redemption,' Eph. iv. 30 ; and xar iB.oy^v, ' that day,' 1 Thes.
V. 4, 2 Thes. i. 10, 2 Tim. i. 12, 18 ; and the day unto which our
reward is referred, as in those places is withal held forth ; and in like
manner Peter also speaks, 1 Epistle i. 4, that their life of hope lies in
expectation of an ' inheritance reserved in heaven for them, ready to be
revealed in the last times.'

(6.) The punishments of wicked men in hell, as well as this glory to be
revealed, are both one and the other alike spoken of as then only, and not
afore to begin. 2 Thes. i. 8-10, * In flaming fire, taking vengeance on
them that know not God, and that obey not the gospel of our Lord Jesus
Christ,' &c. And this is spoken of that time ' when the Lord Jesus shall
be revealed from heaven with his mighty angels, which is at that day.'
And the spirits of wicked men are said to be in prison, 1 Peter iii. 19, and
tormented, Luke xvi. 25, and the soul is said to be killed and cast into
hell after the body is killed, as well as soul and body at the latter day,
Luke xii. 4, 5. That which is inferred from hence at least is, that there
is a super-excelling weight of glory then to be revealed, and communicated,
•which is hid in God till then (as in Col. iii. 3, the apostle speaks), even as
there was a sui-passing glory of things of the gospel, that lay hid in God
during the times of the Old Testament, as Eph. iii. 9, and it may raise up
our hearts unto an infinity of expectation of what this glory will rise up to
in the end, by what we yet hear and read is the glory of souls separate
afore that day. As Job saith of God, ' How little do* we know of him !'
60 as little can we know what he can or will do for his children, and what
entertainments he hath for them in the other worlds, he who hath an in-

\

44G OF THE BLESSED STATE [ChAP. XIII.

comprehensible power to effect, and an eternity of time before him to
perform all in. When we hear of this next state of souls, and the glory-
thereof, we cannot imagine what better thing there is, or can be yet behind
which shall so much exceed ; and yet there is so great an one as this fore-
going comes not into remembrance, as the prophet speaks.

3, The third assertion, which tends to reconcile these two, is, that the
like or some* expressions are used of such special manifestations of God
and Christ to the soul, through faith here on earth, that are used of either
of these states of glory. And therefore look, as a vast diiFerence is found
between such dispensations on earth from those in heaven, so why upon
the premises may not such a disproportion likewise be understood in an
analogy between those two states of glory, under one and the same ex-
pressions ? Especially, if we make up the parallel, that look as there is a
vast difference between those special dispensations on earth, and such
other as are ordinarily vouchsafed to faith whilst we are on earth, so in a
parallel way may in their spheres the like be found between those two
states. Now the instances that prove the same expressions to be used of
God's special manifestations in this life, that are also used of the state of
glory, are many.

(i.) These manifestations are styled the sif/ht of God. Thus Job,
speaking of an extraordinary manifestation of God unto him. Job xlii. 5,
and comparing therewith his experiences in former times, ' I have heard
of thee by thehearing of the ear,' saith he, ' but now mine eye seeth thee.'
Thus in like manner the prophet speaks : Isa. vi. 5, ' Mine eyes have seen
the King, the Lord of hosts,' which Christ interprets of ' seeing his own
glory,' John xii. Now, Job plainly termeth that his own last and present
manifestation vouchsafed him sir/ht, in so vast a way of difference from
all former ways of knowledges of God vouchsafed, or whatever foregone
discoveries had been made unto faith, that he terms those but as an hear-
iucf of the ear, as if it were by another sense, at least a lower sense, but
this latter was by sight. And indeed such revelations, which he thus
terms sight, are of the highest kind of those vouchsafed in this life, having
'joy unspeakable and full of glory' to accompany them ; which we yet find
denied by the apostle Peter to be sight, in comparison of the lowest state
in heaven, 1 Peter i. ver. 8, in those words, ' In whom, though now you
see him not, yet believing, you rejoice with joy unspeakable, and full of
glory.' This therefore of Job's and Peter's was indeed but faith, and not
sif^ht, in comparison to that of the soul's after this life, of which Peter
speaks, verse 9, terming the salvation of their souls the next end and
reward of their faith. Take any Christian that walks by ordinaiy faith
(which is but as walking in the common daylight of the sun, be it over-
cast), and let him be set down with Job's light, and his spirit be raised up
to that presence and revelation that was made of God to Job, and that
soul will instantly say. Now I see God so as I never did afore. And jei his
former faith must be acknowledged a sight of God ; but this latter to differ
as much from the former as a man walking in a clear sunshine day, that
looks full upon the sun itself, doth differ from his walking in the ordinary
daylight in a dark, cloudy day. Thus far doth faith thus elevated differ
and transcend itself at such times, and yet at this its highest elevation it
is still but faith, but yet so far exceeding that ordinary converse with God
by faith, that it is as no sight in comparison thereunto ; for faith at this
its highest elevation is but of ' things not seen,' Heb. xi. Why then may
* Qu. ' same ' ? — Ed.

Chap. XIII.] of tue saints in glohy. 447

it not without offence be said, that vision or sight of God and Christ which
■we shall have at the latter day, shall bo so far raised and elevated above
what our souls enjoyed afore, as it will in comparison be as if we had never
seen them ; and yet both may be justly termed (as thcj^ are) the sight of
God and Christ, utterly differing irom that of faith in this life ; for the
sight is not as in a glass only, as that of faith is said to be, but face to
face, each of them, as the apostle, speaking at once of the sights of both
those states to come in the other world in opposition to that of faith,
expresseth it, 1 Cor. xiii. 12. The sun, if it were further removed up
into the heavens, would seem but as a star ; and therefore some have
fancied each star to be a sun, though at such a distance they seem so
small to us as they do. Or if one looks through an inverted optic glass
to view the sun, yet then it appears but as a star ; but turn the other end,
and it appears the sun indeed. Now, unto the souls separate (though in
heaven) Christ is but as the morning star, Rev. xxii. IG, in comparison of
what at the latter day God and Christ will appear to be. C^

(2.) A second instance, that the same expressions are used of com-
munions with God in this life that are used of those after, is the phrase of
seeimi GotVsface, which all acknowledge the highest expression of that gloiy
in which the utmost of the blessedness in heaven doth consist ; yet even
this is attributed to an high communion with God in this life. Thus it is
said of Jacob, Gen. xxxii. 30, ' And Jacob called the name of the place
Peniel : for,' says he, ' I have seen God face to face.' It was spoken of
an extraordinary drawing near of God to him ; and so Moses also express-
eth himself, Exod. xxxiii. 11, 'And the Lord spake unto Moses face to
face, as a man speaketh unto his friend,' &c. And yet he saw but his back
parts : ver. 23, ' And I will take away mine hand, and thou shalt see my
back parts ; but my face shall not be seen.'

(3.) In this life, under the gospel, we behold * the glory of God in the
face of Jesus Christ,' 2 Cor. iv. 6 ; which yet is made the difference
between what is vouchsafed to us in the state of glory, 1 Cor. xiii. 12, and
what we see in this life ; and yet again the same is used of the kingdom of
Christ, Rev. xxii. B. In like manner in that holy of holies in the heavens,
where Christ now is, and where we shall be with him after the day of judg-
ment, the sight of God is termed a seeing his face and enjoying his presence.
So Christ, Ps. xvi. 11, speaks of it: 'In thy presence is fulness of joy;'
and therefore, Heb. ix. 24, he is said to appear adfacieni Dei, before the
face of God (so Beza renders it), or in the presence of God, as our transla-
tion hath it.

(4.) The phrase of heinrf xcith Gocrand Christ is alike used of strong
communion with God in this life, and also of that happiness in both states
hereafter. David having his heart for some time taken up a- morning with
strong fellowship with God, says of it, Ps. cxxxix. 18, * When I aw^ake, I
am still with thee,' even in this life. And of the soul's state in paradise
the like expression is used ; ' To-day,' says Christ, ' shalt thou be with me
in paradise.' ' To be with Christ,' says the apostle, ' is best of all.' It is
spoken of the state of the soul after dissolution. Then, again, the same
phrase is also used of the state after the day of judgment, 1 Thes. iv. 17, '
' Then we shall be for ever with the Lord.'

(5.) The phrase of dicelUng in God is alike used of all states. In this
life we dwell in God by ordinary communion : 1 John iv. 15, ' Whosoever
shall confess that Jesus is the Son of God, God dwellcth in him, and he in
God' ; and in extraordinary manifestations the soul dwells in God : John

448 OF THE BLESSED STATE [ChAP. XIII.

xiv. 21, 'He that keeps my word, my Father will love him, and I will love
him, and manifest myself unto him.' And, ver. 23, ' We will come to him,
and make our abode with him.' The same expression is used of the states
of souls, 2 Cor. v. 1, 'We have an house of God,' which is interpreted,
Rev. vii. 15, ' that God shall dwell upon ;' so it is in the Greek. Finally,
and above all, after the day of judgment, Christ will then give up his present
kingdom to his Father, and God shall be all in all, 1 Cor. xv., and the king-
dom he shall then give up lies in the dispensation and communication of
himself to the souls now in heaven ; for during the time allotted his king-
dom, he is as much in heaven as in earth. Mat. xxviii. 18. And how much
this communication of God, when he is all in all, will exceed what is the
communication of himself to the blessed saints now, none but God and
Christ himself do or can know.

If further unto these several sorts of dispensations, through pure faith
vouchsafed to Job and others,^ serving to illustrate the like difference in the
other world, we shall also add those visions and revelations made unto
Stephen and Paul, whilst they were in this life, it will much conduce to
enhance the disproportion between two states of glory. For Stephen, to
whom the heavens were opened, saw otherwise than by faith the glory of
God, and Christ standing at his right hand; and;3^et this sight was but
afar off, and but with his bodily e^yes. Now, assuredly, when his soul was
out of that his body, he had a sight of both God's glory and of Christ,
that transcended this, which his soul had, whilst abiding in flesh and
blood, or indeed was capable of; seeing flesh and blood cannot inherit the
kingdom of God in that manner, as when the soul is unclothed thereof.
Some of the fathers, speaking of the receptacles of souls, term them atria
a longe, but as the courts or suburbs of heaven, and as afar off in compa-
rison ; and those separate spirits they style souls sub altare, ' under the
altar,' as signifying, that in that state they do not see, nor can see the
glory of God, and Christ at the right hand, in that manner as after the
end of the world they shall see them ; whereas of that other state their
expressions are, that they shall be super altare, placed above the altar ;
yea, in the holy of holies (say I), and so behold God and Christ in a
nearer manner.

If this comparison made of Stephen's sight, which was above the sight
of faith, and yet below what his soul after enjoyed, be not sufficient to
demonstrate the difierence aforesaid, then let us climb a step higher. Paul
at his conversion had seen Christ appearing in his glory. Acts ix., as
Stephen had done, and yet his soul was preferred to an higher sight, whilst
he was rapt up into the heavens ; and yet during that while also he
remained and continued but an appurtenance of this world, an inmate
belonging thereunto, and was to come down and live here again as formerly ;
and yet this his rapture, and revelations, and visions, did far exceed either
that of his own vouchsafed him at his first conversion, or that of Stephen's ;
so as his face shining with it he was a candidate or rather inceptor of
glory. And yet still we must say that Paul's separate soul, when it was
carried into heaven and made perfect, did and doth to this hour enjoy that
fruition of God and Christ which all his visions amounted not unto. For
why ? He was not then admitted into the state and number of the blessed
ones, but only taken up as a stander-by, that overheard things unspeakable;
and yet this vision infinitely exceeded any revelation of any kind or degree
formerly made to his faith or afterwards.

I conclude then, if God's manifestations in this life admit such variety

Chap. XIV.] of the saints in glory. 449

of ascents as wo sec by all these instances they have done, why may not
God's dispensations yet remaining for us in the other world bo framed
unto so vast a disproportion as I have been arguing for ?

CHAPTER XIV.

A particular enumeration of the tjlories of that state into which the separate
soul enters immediatehj ajter death.

The Revelation being for the most part the representation of a long and j
sad story of martyrdoms and suflerings of the church, ending in a glorious j
kingdom of Christ, God was pleased to intermingle special comforts, suited '
to those suiferings in the mean while, till that kingdom shall appear. The
deaths and martyrdoms of saints are everywhere up and down related in
that book in several ages ; as chap. ii. 3, 10, 13, 19 ; chap. iii. 10 ; chap,
vi. 9-11; chap. xi. 7-10; chap. xii. 11, 13, 17; chap. xiii. 7, 10, 15;
chap. xiv. 12, 13.

2. Our* character of the primitive saints (for all the rest) is in Rev.
xii. 11, ' They loved not their lives unto the death.' I may say, that as
the apostles were ' set forth unto death last,' so these Christians first, not
in time only, but for eminency. Saints have more cause to prize their
lives for the opportunity of serving God in this life than other men ; yet
that part of life they might have lived until natural death, and therein have
done service unto God, they valued not ; those that were young did not
value it, but gave it up.

Now observe we his method of comforts for them, and all the saints
from first to last, and all along.

1. In the very prologue to that body of prophecy that follows (chap.
V. 10), ere any seals were opened, or trumpets blown, the representatives
of the whole church comfort themselves with this, ' we shall reign on
earth.' They looked on this, as that which would be the close and con-
clusion, whatever falls out in the mean time until then. And as answer-
ing thereunto, at the very end and close of all, we find the event to cor-
respond. Rev. XX. 4, 6. Then when all enemies are destroyed, and after
so long a time in suffering run out, this kingdom fore-understood by them
is then given them. But yet still to shew what their souls should have in
the mean time (for it was a long time unto the kingdom, especially to those
first saints well nigh two thousand years), Christ takes special care to
insert in this book, what the state of their souls after death should be till
then; and he doth it setly, and at large, upon two eminent occasions. There
were two eminent times of sufferings, and ranks of sufferers; 1, those
under heathenish Rome, till Christianity overcame the red dragon ; 2, from
antichrist, or Christian Rome, the beast. Now observe,

1. That in the midst of, or rather against, the time of the greatest per-
secutions under heathenish Rome, Christ to comfort them all tells them
what glory he would in the mean time give their souls : Rev. vi. 9-11,
* And when he had opened the fifth seal, I saw under the altar the
souls of them that were slain for the word of God, and for the testimony
which they held: and they cried with a loud voice, saying. How long,
0 Lord, holy and true, dost thou not judge and avenge our blood on them
that dwell on the earth ? And white robes were given unto every one of
* Qu. ' One' '?— Ed.

VOL. VII. F f

450 OF THE BLESSED STATE [ChAP. XIV.

them ; and it was said unto them, that they should rest yet for a Httle season,
until their fellow-servants also and their brethren that should be killed,
as they were, should be fulfilled.' This is spoken but to the first rank of
sufi'erers, the first fruits of sufferers by heathenish Rome, and that now
under the fifth seal, at the last and greatest of their sufferings, in Diocletian's
time. He chose there to insert it, though it was intended for all that
suffered afore also, as those words shew, *0 Lord, how long ? ' They
had brethren, you see, to come ; they had another company that were to
Buffer under another power, antichristian Rome : Rev. xiii. 10, 'He that
leadeth into captivity, shall go into captivity: he that killed with the sword,
must be killed with the sword. Here is the patience and the faith of the
saints.' Lo, God, who speaks once and twice, speaks a second time in
special to those, as he had done to those other, and that upon the occasion
of a most eminent and general suffering by that beast : Rev. xiv. 12, 13,
' Here is the patience of the saints : here are they that keep the command-
ments of God, and the faith of Jesus. And I heard a voice from heaven
saying unto me. Write, Blessed are the dead which die in the Lord from
henceforth : Yea, saith the Spirit, that they may rest from their labours ;
and their works do follow them.'

Wherein, 1, observe the juncture of the time wherein it is spoken ; and
to this purpose take notice, that this 14th chapter describes that company
which Christ had had all along antichrist's reign, ver. 1, 2, &c. (as the
13th chapter had done antichrist's adherents) ; and the 14th chapter
describes also the several progresses of the gospel by three degrees : and
when it came to the third degree, ver. 9, that professors enlightened by the
gospel began boldly and with a loud voice to challenge that beast of Rome
to be the beast or antichrist, and that they would all be damned, ver. 10,
if they entertained not the gospel, which was done by Luther, &c., then arose
the greatest persecution that ever had been afore. The time hereof lasted
long, between Luther's first preaching and the reformation, or quiet harvest
by supreme authority crowned, which follows : ver. 14-16, ' And I looked,
and behold a white cloud, and upon the cloud one sat like unto the Son of
man, having on his head a golden crown, and in his hand a sharp sickle.
And another angel came out of the temple, crying with a loud voice to him
that sat on the cloud. Thrust in thy sickle, and reap : for the time is come
for thee to reap ; for the harvest of the earth is ripe. And he that sat on
the throne thrust in his sickle on the earth, and the earth was reaped.' It
was a great time of sufferings. Thus twice God spake it, and that a part
unto each.

Then, 3, at the 20th chapter he speaks at once to both, when all suffer-
ings were over, and comforts them with the coming in of that kingdom or
new Jerusalem, which they had rejoiced so to think of aforehand at the
first, when it was as then almost two thousand years off.

1. The first sort is those that had been beheaded for the witness of
Jesus and the word of God, those who were the primitive sufferers, witness
that Jesus was their Lord, and King, and Saviour, and that themselves
were Christians ; that was their testimony.

2. Another sort is those which ' had not worshipped the beast, neither
his image, neither had received his mark upon their foreheads, or in their
hands.'

And, 3, the first promise made, chap, v., is prophesied of to be ful-
filled, they lived and reigned with Christ a thousand years, and had the
honour of being priests and kings, which from the first was said of them :

CjIAP. XIV.] OF THE SAINTS IN GLORY. 451

chap. i. ver. G, * And hath made us kings and priests uuto God and his
Father.'

Let me add this ; I take it, the promises unto the overcomers at the
close of every epistle to the seven churches, are for the most part, if not
all of them, made concerning the blessed state of the souls of saints in
heaven, and in Christ's kingdom afore the day of judgment, which I shall
now describe to ^-ou, from particular instances concerning the state of a
believer's soul departed, collected for the most part out of the book of the
Revelation.

Having by these generals made my way, I come to the particulars that
any way concern, or that are ingredient into, the glory of souls separate.

1. When the soul goes forth out of the body at death, the second death
hath no power over it : Rev. ii. 11, 'He that overcometh shall not be hurt
of the second death.' This promise is unto one who hath finished his
course with a victory, which is at death, and so still in the close of all
those epistles it runs, ' to him that overcometh ; ' and in the verse afore,
ver. 10, it is expressly declared, that that overcoming is at death, as having
been a conflict until then : ' Be faithful unto death,' &c. The promise
therefore concerns the soul at, and upon, and so after death ; and hence, to
comfort them at and against that first death, it is said that the second
death shall not hurt them, namely, then. This negative in view may seem
but a small matter to the expectations of believers, but it is a great matter
to us as sinners. For,

(1.) It imports that the devil, that hath the power of death, shall not lay
an hand, or so much as a finger-touch, on them. A believer doth then
after Christ's example commend his soul into the hands of God, and
' God, 'as a faithful creator,' 1 Peter iv. 19, will be sure to keep them from
Satan's clutches. When thy soul goes forth, he shall not hurt nor fright
thee ; for God will give him a charge, as he did to Laban concerning
Jacob. There was a dispute indeed between a good angel and the bad in
Jude, what should be done with Moses's body, but not the least altercating
word passed about his soul ; and God will cut 02" all disputes about thy
soul also, as he did about the soul of Moses. God himself secured that
from all debates of angels, good or bad, about it. Some have understood
those words, Deut. xxxiv. 5 (which according to the Hebrew are read,
' Moses died,' ad os Domini, ' at the mouth of the Lord'), with this para-
phrase (which some of the Jewish writers also did conceive to be the sense),
od osculum. oris Domini, ' at the kiss of the mouth of the Lord.'* Even as
the nearest loving friend (as was the Roman manner) useth to take the last
breath of his dying friend into his body with a kiss, that so did God suck
out Moses's soul into himself.

But believers have a plainer warrant, and clearer word of testimony
(however that paraphrase is elegant), from the apostle, Heb. ii. 14, that \
' Christ through death, having destroyed him that hath the power of death,
that is, the devil, hath (thereby) delivered us from the fear of death' (and
so of the fear of the devil at our death), unto the fear of which all men are
justly subject, not at death only, but ' all their Hfetime.' But believers
have no cause at all of any such fear, for that of our Saviour added may
mightily add to our comfort at that hour : John. v. 24, ' Verily, verily, I
say unto you. He that heareth my word, and believeth on him that sent
me, hath everlasting life, and shall not come into condemnation ; but is

* See Ludovicus Capellus in Epist. Jude 9. Deus ejus an imam quasi exsugendo
eduxit. As A Lapide says upou Deut. xxxiv. 5.

452 OF THE BLESSED STATE [ChAP. XIV.

passed from death unto life.' This is a great privilege for a man apt to
fear that when his soul is forth the devils may appear about him. But
do not fear ; Hands ofi", says Christ. Thou carriest a passport and safe
conduct with thee, signed and sealed ; and if thou need not fear the
second death, thou needest not fear the devil, that hath the power of that
death.

2. Thy soul shall have angels to wait on thee, to take thy soul when it
comes forth, as the midwife doth the child, when it comes forth of the
womb. The angels carried Lazarus's soul into Abraham's bosom, Luke
xvi. 22. The devils take others' souls away. Of apostates while they live,
Christ says, that ' men shall take them,' John xv., as the Pharisees did
Judas, which is an heavy judgment. But at death the devils take their
souls : Luke xii. 20, ' This night they shall require thy soul.' "Who are
those they ? Hell is a prison ; so in Peter, 1 Peter v. Luke xii. 58, ' And
the judge delivers to the officer, and the officer casts in prison.' This
officer is the devil, that hales souls to that prison, and therefore Paul says
of him, that he ' hath the power of death.' Indeed, at the day of judg-
ment the good angels. Mat. xxv., are said to throw both men and devils
to hell, but until then the devils are the chief leaders of wicked men's
souls to hell.

Now that the good angels should do this for us at death, it is for state,
and to grace us, as kings send some great noblemen of their court to
attend those they would honour into their great city, and unto court ; and
it is by this Christ shews his value of us. And as at the latter day, when
the wedding is to be solemnised, he will come himself and fetch us — John
xiv. 3, ' And if I go and prepare a place for you, I will come again, and
receive you unto myself, that where I am there ye may be also,' — so now
at death in the mean while he sends his angels to bring his espoused
unto him.

3. The soul is in heaven instantly. It was three o'clock afternoon
when Christ died, and about after six the day ended ; and the even of the
passover the next day began soon after, as the Jewish scruple shews, about
the thieves hanging on the cross any part of that day to come ; for which
they brake their legs to despatch them afore the evening, which was the
beginning of that next day ; as you read, John xix. 31, 32. And Christ
knowing what would fall, and that they should die afore that evening of
that next day began, spake unto the good thief on this wise : ' This day
thou shalt be with me in paradise ;' that is, afore night comes. Heaven is
ready long since, and reserved for you, 1 Peter i. 4, 5, and thy soul hath
been preparing and making meet for it, and in an instant it is ' swallowed
up of life,' 2 Cor. v. 4. And the angels, like the sunbeams or flames of
fire, are swift of flight, ' flying swiftly,' as the angel Gabriel said to Daniel,
Dan. ix. 21. And hence, as soon as thou beginnest to be ' absent from
the body,' or ceasest to be at home in the body, thou art ' present with
the Lord.' And ' if this body be dissolved,' s^o^ji/, ' we have an house
ready prepared,' for Christ went to prepare it, John xiv. ; and he hath
prepared for every soul his proper apartment. Mat. xx. 23.

4. At thy dying, so far as thou hast been ' rich in faith and good works,'
thy heart will be strengthened, both at death and thy passage to heaven,
'to lay hold upon eternal life,' 1 Tim. vi. 18, 19. And as thou art just
a-comiog thither, and near to set thy first foot on that most holy ground,
thou shalt find a ' rich entrance,' TrXouelug, or an ' abundant large entrance'
into those holy courts. Those ' everlasting doors,' the broad gates of

Chap. XIV. J of the saints ik glory. 453

heaven, will be thrown wide open for thee, for lo, here comes an heir, a rich
heir of life.*

6. Either at the instant of death, or in that passage to heaven, thy soul
shall be fully purified from sin, and made perfectly holy, Heb. x. 23. The
church in heaven is said to consist of angels (whose style is the holy
angels), and of 'the spirits of just men made perfect.' These just men,
whilst men, and their souls abiding in their bodies, were but just imper-
fectly, though just in God's acceptation (as Job, and others we read) ; but
the souls of these men now when separate are made perfect ; that is, in
that sort of righteousness (their sanetification) wherein they were deficient
afore. To the same purpose the apostle speaks : 1 Cor. xiii. 9, 10, ' For
we know in part, and we prophesy in part. But when that which is perfect
is come, then that which is in part shall be done away.' It is to be under-
stood of a comparison between the state of this life, which is the time and
condition wherein we are imperfect, and oppositely to that other state,
when this life is ended. ' Now we know but in part, and prophesy in part.'
And there is the like reason of holiness, we are holy but in part. And
that it is after this life ended that that which is perfect doth begin, is
evident from these words, ' when that which is perfect comes, that which
is imperfect is done away ;' ande contra, when that which is in part is done
away, then that which is perfect comes. Now at and upon death it is
that knowledge and prophesying are done away, and therefore then it is
that perfection begins ; and although that way of knowledge or faith, which
now we have, is done wholly away, yet love (verse 8), and so holiness, fails
not, but is perfected. And the reason for this is, because God then takes
up our souls into * the presence of his glory,' for us to * know him as we
are known,' &c., which though it may admit of degrees, as the comparison
of that after the day of judgment shews, yet it is for the kind of it a being
admitted unto the glory of God, and not to know ' as in a glass,' but ' face
to face.' Now though the knowledge of God, as imperfectly revealed in
the way of faith, may consist with an answerable imperfect holiness (as
here it doth), yet the communication and revelation of the glory of God
itself unto sight, cannot consist with imperfect holiness. For if so, then
it would be with a mixture of sin remaining, which God, who is a consum-
ing fire to all sin, and every degree thereof, will not, and cannot bear, and
the soul itself would have more torment than happiness in such a sight.
Moses could not see God's face and live, but when he was made perfect he
might. David says, ' I wall behold thy face in righteousness,' Ps. xvii. 15,
which otherwise he could not behold. The substance of this reason we find
in Jude 24, ' Now to him that is able to keep you from falling ;' that is,
into any grosser evil (for he speaks that of his keeping us in the midst of
indwelling corruptions in this life) ; ' and to present you faultless before the
presence of his glory with exceeding joy.' This is when this life is ended,
and immediately succeeds the former, for there is no keeping us from fall-
ing in that other world, for the danger of sinning is over. But then we,
being to be admitted to the presence of his glory, must be found faultless,
for that presence of his glory can endure no spot, or imperfection in our
grace, no, not the least. That the souls of saints are ' present with the
Lord,' the apostle often tells us, 2 Cor. v. 8 ; and that we are admitted to
the presence of his glory, that instance of Stephen shews, that Stephen
when dying saw his glory, Acts vii. 55 ; and verse 59, he died crying, ' Lord
Jesus, receive my spirit ;' that is, in respect unto a being received unto
* Habebitis liberum et apertum ingressum. — Gerard in verba.

454 OF THE BLESSED STATE [ChAP. XIV

that presence of bis glory, it was that our dying Stephen, when his soul
was DOW departing, cries, ' Lord Jesus, receive my spirit.' Now unto
what it is that Christ receives our souls that Eom. xv. 7 informs us : * As
Christ,' says he, ' hath received us unto the glory of God.' There indeed
it is spoken of his having received us into the right of that glory in this
life ; but tbia new receiving us at death is, and must therefore be, his
receiving us unto the possession of it, which in this life we have not, and
otherwise there were no new act of receiving, nor addition to the former,
now when we come to die.

If any doubt or scruple ariseth in thee from hence, that thou findest at
present an infinite depth of sin, lusts, and corruptions, and the greater part
of thy heart like that of the earth overflown with that sea ; if thou art
troubled, that thou hast had experience of so slow a procedure, and of so
difficult a winning ground upon them for many years, though thou hast by
faith been continually applying Christ's death to them ; and if hereupon
thou art ready to say. How then shall I hope and believe, that in an instant
all those corruptions will be purged out, and hoUness perfected in me ? for
answer, consider,

1. That in this work thy soul is merely passive, whereas in working out
of corruptions whilst thou Hvest here, God goes the pace of thine own faith
and endeavours, and attempers his work thereto : Rom. viii. 13, 'If you
through the Spirit mortify the deeds of the flesh.' But in this last com-
pleting and filling up of hohness, God doth that alone upon thee, as a
reward of thy former imperfect endeavours, and as a part indeed, or rather
foundation, of glorifying of thee ; and therefore, look as in believing thou art
passive, so in this.

2. It is a new state and condition that thou art at death entering into,
differing from faith. Thy enjoyment of God after death is to be by sight,
and accordingly thy soul must be disposed for it, which it cannot be but by
perfect holiness ; and therefore the like time and pauses to work out corrup-
tion as were during the hfe of faith are not to be expected. God suits the
dispensation answerable unto the state and condition he puts us into.

8. You may help your faith in this, by considering the great change
which at the latter day shall be in a moment wrought upon the bodies of
the saints, by him who ' shall change our vile bodies to be like unto his
glorious bod}', through his power by which he subdueth all things to him-
self.' The bodies of these saints that are then alive shall, ' in the twinkling
of an eye, be changed,' and of mortal be made immortal, and of natural
bodies spiritual, and the bodies of them in the grave, that not stink only,
but are rotted there, and the atoms and dust of many of them scattered
and dispersed, in an instant God will work that great change which the
apostle so much celebrates, 1 Cor. xv. And why shouldst thou not believe
the same for thy soul ? especially seeing thou hast had experience of so
great a change wrought in thee in thy regeneration, from the state and
power of sin that once held thee, which was a far greater change than this,
being but of degrees of holiness ; but that was a change from a total state
of sin, and the power of it, unto holiness, though imperfect.

6. There is a great solemnity used upon the soul's arrival and first com-
ing thither. I shall take my first rise from that 24th of Jude, ' Now unto
him that is able to keep you from falling, and to present you faultless before
the presence of his glory with exceeding joy.' There are two words that
import thus much : 1. A presenting to himself afore the presence of his
glory ; 2. A doing this with exceeding joy or triumph.

Chap. XIV.] of the saints in glory. 455

1, That latter of exceeding joy is a joy on all hands, both on the soul'a
part, which now first enters into joy, and which, to bo sure, hath good
cause to rejoice. The believing soul rejoiced when it saw not Christ, but
only believed on him ; and it rejoiced with a joy unspeakable ; much more
now then when it sees him. There is joy also of the glorified saints, espe-
cially of those that knew thee, and were there afore thee, who are therefore
said to receive us when we die into their eternal habitations, Luke xvi. 9.
It is spoken after the manner of men, as friends use to entertain and wel-
come strangers formerly known to them that come from far, though they
belonging to the same country themselves were in afore them. And if
there be joy in heaven at the conversion of a sinner among the angels, as
Christ says, then there is joy at the new coming of such a soul to heaven,
especially among those angels that bring them thither, and among those
other saints fore-mentioned. But, above all, there is joy in the heart of
God and Christ. For if there be joy in thine own heart, and in the angels
and saints, much more in Christ's heart ; for Christ hath the great purchase
of his blood now come home, and his long expected venture is now arrived
safe, and past all danger. And there is the same joy in the heart of God,
who chose thee, and had set his heart upon thee from everlasting, and thou
comest home to himself, having been sent for by him, when thou hadst been
long absent from him, and wandering in a sinful miserable world. Did the
father of the prodigal rejoice, and make a feast, and justify by this that ' it
was meet he should make merry and be glad, because he that was lost is
found' ? Luke xv. ; then meet it is also in its proportion that there should be
the like joy when a soul that hath been absent from God his Father and his
Father's house, John xiv. 1, 2, so many years, and during all that space in
great danger of having been lost through manifold temptations and hazards,
and which had been all along so miraculously kept, and * preserved in
Christ ' (as is said in the first verse of this our Jude), it is very meet that
when;? he first arrives, and appears in the presence of his Father, there should
likewise be great rejoicing ; and there is great cause for it ; and indeed the
same reason is for this as was for the other. And truly, whosoever will
consider each word used here, as, 1, presented to himself (now so as not
afore), and, 2, but now first made perfectly unblameable and faultless, and
now new come into God's presence as not afore, may easily discern that
such a thing as this (though spoken thus after the use and manner of men)
should be intended in this exceeding joy.

As also it is evident that it is intended of this first appearing of such
separate souls afore the presence of God, which begins after this life ended
upon dissolution. For at the first appearing in any one's presence that
love us among men, there useth such exceeding joy to follow and accom-
pany it. Besides, that this joy refers to their having escaped and passed
through so many rocks and hazards which other souls had shipwrecked
upon, as the whole foi'egone scope of that Epistle had shewn, and thereby
is to be understood in the first place of that first admission into God's pre-
sence, as also that this time is the first when we are made completely fault-
less, a/M'jj/Moi, that devils nor angels cannot find any matter of blame, nor
any such thing, no, not the least.

The first word (that imports solemnity) is, that it is said God presenteth
them unto himself, as Christ elsewhere is said to present us unto God.
The Greek word IsTri/Mi here used signifies both to make and to estabhsh ;
and so understood, it imports God's making or establishing us in perfect
holiness afore his presence. It also signifies to make present, or to set be-

456 OF THE BLESSED STATE [ChAP. XV.

fore one's presence. And farther, if we compare this with other like scrip-
tures, it will prove in sense and scope the same as -rraPi'sTr^/xi ; for we find,
Eph. V. 2G, that word in Hke manner spoken of Christ : ' That he might
present it to himself a glorious church, not having spot or wrinkle, or any
such thing, hut that it should he holy, and without blemish.' And that
faultlessness there is especially spoken of sanctification, as by the verse
afore appears, ' that he might sanctify it,' &c. So, when he presents it
perfectly sanctified to himself, as being her husband, and she his spouse,
he is likewise said to present us to his Father, in whose sight and presence
we are to appear, Col. i. 22, ' To present you holy and unblameable, and
unreproveable in his sight,' &c. In his sight there is meant of the Father,
and the word present in those places is a word of solemnity, used of pre-
senting the male children unto God (and accordingly it is spoken of Christ
when presented in the Temple, Luke ii. 22), or of a spouse unto an hus-
band w^hen first brought into his presence, as of Eve it is said. Gen. ii. 22,
' God brought her to Adam ' as his wife. So, then, God the Father here,
when he hath completely rendered and made us perfectly holy, presents us
to himself as his chosen children, according to Eph. i. 4, 5, ' He hath
chosen us to be holy, and without blame before him in love, and hath pre-
destinated us unto the adoption of children to himself.' And we being now
at death accordingly made perfectly holy, and without blame, he then pre-
sents us to himself (saith Jude here) ; and Jesus Christ, when any soul his
spouse being made without wrinkle, and now cometh first so unto him,
presents it to himself and to his Father as his spouse and his child ; and
he doth this by the same reason as when the Avhole church shall come
together, being become ' without fault, spot, or wrinkle, or any such thing,'
as at the latter day he then will present her to himself, and solemnly to his
Father ; though that is done with infinitely greater solemnity when it is of
the whole church, as the apostle, Eph. v. 27,tells us; but in the mean
time he doth it to eveiy particular soul, at first approach into the presence
of that glory. The same reason in a proportion holds for this latter as well
as the foimer ; so it is confirmed by this, that at the saint's conversion
Christ is said to present us to his Father, to own and take us as first given
to him by Christ ; and he doth this often afterward by intercession.

It was a memorable speech of an holy man, when dying, to this eflfect :
Though I am now, said he, at present filled with the assurance of God the
Father's love, and that he will receive me, yet I should^ dread to appear
afore so gi-eat a glory, were not Christ there in heaven to present me to
him.

CHAPTER XV.

0/ the glories of heaven, and the happiness of glorified saints therein.

For I reckon, that the sufferings of this present time are not northy to he com.:
pared tilth the glory iihich shall be revealed in us. — Rom. VIII. 18.

My design is to raise up your hearts to heaven, and to consider that
great glory which God hath prepared for them that love him, to open and
describe heaven, whereof there are many uses, both to those that are in the
state of nature, and those that are in the state of grace. There is nothing
more powerful to bring men to Christ, nothing more proportionable to a

CUAP. XV.] OF THE SAINTS IN GLORY. 457

principle of self-love ; and there is nothing that is a greater encouragement
to the godly, that they may willingly and with cheerfulness pass through
the afflictions of this life, that they may pass through the evil world with
their hearts raised up to heaven. The apostle, from the 17th verso to the
end of this chapter, sends it in, beating this upon the hearts of God's people
in stealing* their hearts, and raising them up against tribulations ; and
among the rest this is one encouragement, to consider the joy which shall
not only be revealed to us, but in us, which we shall be made partakers of.
The consideration of heaven, which is so Httle thought on by us Christians,
this I would lay open to you. In the excellency of which glory, that we
might more clearly behold it, wc might look upon many things, but I will
only name two.

First, I will consider it comparatively; and this the text leads us unto,
• For I reckon not the suflerings,' &c. Secondhj, Simply as it is in itself.

First of all. To know this great glory, let us compare it with all other
things, with all the goods the creature can afford, with all the things here
below, which our hearts doat so much upon, as pleasures, honours, riches,
beauty, &c. They are not to be compared to it ; it transcends all the glory
of this world, all the good things we are capable of; one leaf of this tree of
life is better than all the fruits that grow in this world, Kev. xxii. Out of
the bowels of this earth are raised gold, silver, pearls, and precious stones,
which serve but for the materials of the walls of this city and for paving the
streets of it ; the most glorious things this world bath, serve only for the
gates of the temple. If the outside be so glorious, consider how glorious
must the inside be, how beautiful must it be within ! No creature this
world hath, is worthy so much as to shadow it ; all the creatures be swal-
lowed up with this glory, even as a drop is swallowed up with the ocean.
Solomon, in all his royalty, the most magnificent, rich, and glorious prince
the world ever had, lived indeed at the best rate; he had the very quintes-
sence of all earthly glory and joys, insomuch that a queen herself was
amazed to see his great glory. Yet let me tell you, this Solomon, which is
now in heaven, ten thousand times exceeds all the gloiy and pomp he had
on earth ; I say, the glory he hath now in heaven excels that glory he had
on earth, being on his throne in all his royalty, even as much as he did
then excel himself above what he was in his mother's womb. We see then
the good things of this life are not worth talking of ; they come far short,
they are ' not worthy to be compared' with the glory of heaven.

In the second place, compare this glory with the afflictions we suffer
here, and it doth, as the apostle saith, weigh them all down, not only the
afflictions which befall one man, but all men. Take all of them, be they
what they will be, and lay them in one balance, and heaven and its glory
in another, and it will weigh them all down, even as a grain of sand will
be weighed down of the whole world. There is no reckoning to be made
of them in respect of heaven, and yet one of these afflictions will eclipse all
the good we enjoy here ; for if we are afflicted, we take no pleasure in all
our worldly contentments. Therefore we see that the afflictions of this
present time are not worthy to be compared to the glory which shall be
revealed in us.

In the third place, to make a further demonstration of this to you, there

is a joy which God's people are capable of in this life, the joy of the Holy

Ghost, which is ' unspeakable and glorious,' one drop of which transcends

infinitely all the joy the creatures can afford us. My brethren, have you

* Qu. ' steeling ' ? — Ed.

458 OF THE BLESSED STATE [ChAP. XV.

ever heard of this joy ? have you over tasted of it ? hath God ever raised
your hearts to see it and his glory ? If you have but tasted, as the apostle
saith, how good the Lord is, you will say with David, Ps. iv. 6, 7, ' Lord,
lift thou up the light of thy countenance upon me. Thou hast put glad-
ness into my heart, more than in the time when corn and wine and oil
increased.' This is the joy which comes fresh from the fountain. If the
devil himself, when he transforms himself into an angel of light, affords
more comfort to the heart of an hypocrite than the world can do, why
then how much more doth the joy of the Holy Ghost, which comes from
the true fountains, if it be shed abroad in your heart ! And hence it was
that the martyrs suffered so willingly, and ran through so many persecu-
tions ; and yet the glory which is in heaven, if it be compared to this,
infinitely transcends it. The joy which shall be revealed swallows up all
these joys which we have here, even as the sea swallows up mole-hills ; it
is nothing in comparison of heaven, it is but as a drop to the ocean ; and
yet one drop of this joy of the Holy Ghost is more excellent than oceans
of worldly comforts. All the joy of this world is but as a drop to the ocean,
nay, the infinite drops will make a sea, yet infinite worlds will not make
heaven ; but indeed infinite drops of this joy will make heaven, because it
is of the same nature. Yet this joy of the Holy Ghost is not comparable
to the joys of heaven. Why ? It is but the earnest of our inheritance :
2 Cor. V. 5, * Now he that hath wrought us for the self-same thing is God,
who hath given unto us the earnest of the Spirit.' God doth fashion and
prepare his people here, by some small revenues of their joys, which shall
come in hereafter ; and all that the Holy Ghost makes us partakers of in
this life is but as a sixpence in respect of the whole payment of glory we
shall have in heaven, Phil. iii. 14. The Scriptures calls it no more but
the sealing of the Holy Ghost, the earnest of our inheritance. Indeed, it
is of the same nature with the great sum of which it is an earnest ; for you
know an earnest differs from a pledge in this, a pledge is of another kind,
but the earnest of the same kind with the payment. And so the joy of
the Holy Ghost is of the same kind with that which is laid up for us, but
it is but an earnest ; and there is a difference in the manner of producing
it. Whatsoever we have here as our earnest is but from the light of faith.
We cannot see Christ from whom we have it, we only believe on him as
he is absent. We never saw him, and yet this works a joy unspeakable
and glorious, 1 Peter i. 8. "V^Tiilst we appi'ehend him by faith, it is but
as absent from him : ' Therefore we are always confident,' 2 Cor. v. 6,
* knowing that, whilst we are at home in the body, we are absent from the
Lord.' And if we have such joy in his absence, and seeing but a small
glimpse or cranny of light coming to us by faith, if this, I say, be so
glorious, what will it then be when we shall see him as he is, in which is
fulness of joy ? By faith we see him, but not all; and this causeth joy
unspeakable and glorious ; what then to see him in perfection, and have
his presence in the fulness of it, whose presence in the least degree of it
goeth far beyond all the sight of him we have in the highest degree of
faith, yea, in all the degrees of faith ! And yet the least degree of faith
excels all the joy the world can give ; and therefore do but think with
yourselves what heaven is.

Compare it with those joys and that glory the saints that are now in
heaven enjoy, which infinitely transcends both the good things of this
world and the joy of the Holy Ghost ; and yet there is a glory to be
revealed after the day of judgment that will transcend the present joy of

ClIAr. XV.] OF THE SAINTS IN GLORY. 459

the glorified saints. The least drop of joy hero that comes from the Holy
Ghost trauscends the joy of the world ; the joy the saints in heaven now
have as much transcends the joy of the Holy Ghost as it doth that of the
world ; yet after the day of judgment there is a fuller treasure of joy to
be broken up ; and therefore let this raise up your hearts to conceive of
the exceeding weight of glory laid up for the elect, the saints who are now
in heaven at the well-head of comforts, who bathe themselves in these
rivers of pleasures they have, and are capable of more joy than we can
conceive of. One saint in heaven hath more glory and joy in his heart
than all the joy that is on earth, and yet at the latter day, their glory will
as far transcend that they have now, even us it doth ours upon earth. I
may say of their condition as the apostle doth, Heb. xi. 40, ' God having
provided some better things for us, that they without us should jnot be
made perfect.' While the saints are without their fellows, they are not
come to the highest degree of perfection : Heb. xii. 23, ' To the general
assembly and church of the first-born, which are written in heaven, and to
God the judge of all, and to the spirits of just men made perfect.' There
is a perfection to be given them (which they yet have not) when all their
fellow-saints, all their fellow-brethren, when the whole number of the
faithful are together; then shall a new treasure be broken up, 2 Thes, i. 10,
' who shall come ' (saith the text, speaking of Christ) ' to be glorified in
his saints, and to be admired by all those that believe.' "We do usually
admire a thing when our expectation is exceeded ; now the angels and the
souls of the glorified saints in heaven have seen and enjoyed many glorious
things already, and they look for far more glorious things ; but yet Christ
will bring forth a glory at that day beyond their expectations : he will not
only be admired by wicked men, but all that believe shall admire this, he
will then put them to a new amazement. Let now the consideration of
this glory raise up your hearts to seek for it, that so such an unvaluable
and great price may not pass out of your bauds, even the exceeding great
riches of glory laid up for us. Again, stand amazed at the love of God,
that hath prepared such glory for you.

Thus much comparatively ; now, secondly, let us consider this heavenly
glory simply as it [is] in itself ; and because things are best known by their
causes, we will begin with them.

And Jjrst of all, I shall consider the efficient cause of this great glory ;
and that is the great God of heaven and earth, whose greatness and glory
we cannot comprehend, but only by his works. He is the efficient cause
of heaven and all its glory ; he built this great city, and all his works shall
be like himself. If king Aiasuerus make a feast, he will make it like a
king ; much more the King of kings will provide for his servants whom he
feasts. He made a world, and how glorious is it ! but if he make a heaven,
think with yourselves what a heaven it will be. The Scriptures, Heb. xi.,
commend this to us, comparing the 10th and 16th verses together, ' For
he looked,' saith he, 'for a city' (speaking of Abraham) 'which hath
foundations, whose builder and founder is God ; ' and then ver. 16, 'God
is not ashamed to be called their God ; for he hath built for them a city ; '
mark the reason. In the first place, it is said to be a city, whose builder
and founder is God ; God is the artist of it, he shewed his art in it ; in
this building of heaven God shewed himself an artificer ; indeed, God hath
made other great works, as the world, but he hath shewed no art upon this
in comparison of heaven. The heavens which we see are but the feeling*
* Qu. ' ceiling ' ? — Ed,

4G0 OF THE BLESSED STATE [ChAP. XV.

of this heaven which God hath prepared for his saints, and yet they are
very glorious ; but yet he hath bestowed no cost in comparison, he hath
shewed no art on it in respect of heaven ; he hath bestowed all his cost on
this, and in making heaven he shewed himself an artificer. And would
you know the reason of it ? It is because heaven is his standing house.
Kings, you know, use to enrich their standing houses ; they bestow more
cost upon them than others. Now this world, my brethren, is not a house
that hath foundation, but it was builded hj God as a stage upon which,
when men have acted their parts, it is to be thrown down ; it is set up for
a few thousand years, which are nothing to him, and then he means to pull
it down, and he will then burn it; but heaven is God's standing house, his
palace ; and therefore consider what great cost God hath bestowed on it.
Again, it is said to be a city prepared : Mat. xxv. 24, ' Come, ye blessed
of my Father, inherit the kingdom prepared for you from the beginning
of the world.' He speaks as if God had been a gi-eat while in making
heaven (God hath been long in contriving it) ; nay, further, saith Christ,
' I go to prepare a place,' as if it were still in finishing, or as if it were not
yet finished. Not but that all God's works are perfect from the beginning,
but it is spoken after the manner of men, that we might expect great glory,
for which there is such great preparation. And, saith Christ, ' If it were
not so, I would have told you.' Think what you will think of it, and it
will be answerable, God will fulfil it. Heaven is a city prepared. If there
be but preparation for a coronation of an earthly king a month or a quarter
of a year, there are great things expected, and yet more is shewed ; but
now God hath been always in preparing heaven, he hath been making of
it from the beginning of the world. David laid up materials for the temple,
and Solomon builded; so God prepares heaven, and Christ builds it. And
therefore, consider with yourselves, there are^great things to be found;
expect what you can, and it shall be answered. And thus you see God
hath made a heaven with a foundation ; he hath been long in preparing of
it ; he set up the world in six days, but he hath been setting up heaven,
as I may so say, six thousand years ; and therefore let this raise up your
heai'ts to consider what a weight of glory God hath laid up for those that
love him.

Secondly, Consider the meritorious cause of it, which is Christ the Lord
of glory. Christ Jesus himself hath purchased it for us in his blood, he
hath laid the foundation of it, his blood was laid out for it ; he spun this
thread of glory out of his own bowels, and therefore we may well argue the
greatness of this glory, seeing that his blood hath obtained it, Eph. i. 18.
It is there called ' the riches of the glory of his inheritance.' All the inhe-
ritance that Christ hath, he distributes unto the saints. This is said to be
a purchased possession ; why, now my brethren think with yourselves,
what shall be the revenues of glory purchased by his death ? Think what
a large possession the blood of Christ will procure. Consider with your-
selves what this will amount to. And this is heaven, heaven is the
revenues of Christ's blood. Think, I say, what glorious heaven it must
needs be which Christ's blood hath purchased for us. This is that he aimed
at in laying down his life for us ; for justification, adoption, and sanctifica-
tion, are but the way to glorification ; and we are justified, adopted, and
sanctified all to this end, that we might be glorified. Consider, therefore,
what Christ's blood will be worth, what the revenues of it will come to ;
and therefore what hath been said of heaven, let it move you, and work
upon you. If I should single out any man present, any particular man in

Chap. XY.J of the saints in glory. 4G1

this congregation, as our Saviour did the )'oung man in the gospel, and
bid him forsake all, and he shall have treasure in heaven, this would be a
great ofl'er. Now I single out every man here present ; consider with
yourselves, you all stand arrested before God, you deserved to be
accursed, and to be eternally so, yet if you leave all your iniquities, repent
and believe, you shall have glory in heaven. Methinks now you should
lay hold on this offer, and think no strictness too much, so you could get ••
heaven. If you were merchant-like men, you would not let heaven, this
precious heaven, pass you ; you would lay hold on it, and spend all you
had to get it, and to be made partakers of those invaluable treasures.
Do but think with thyself, thou canst not bid enough for it : 1 Cor. ix. 25,
' Strive and run, so run that you may attain ; and every one that striveth
for the mastery is temperate in all things. Now they do it that they may
have a corruptible, but we an incorruptible, crown,' And if men be so
careful here on earth to obtain temporal preferments, much more, then, run
to get that preferment which of all other is the chief, even everlasting hap-
piness in heaven. It is for heaven, an incorruptible crown, for heaven that
transcends all other things ; and think with yourselves how it will trouble
you if you come short of your prize ! What a fearful and sorrowful voice
will it be to you — who can express your anguish ? — when you hear heaven
and your crown is parted from you ! It was a pitiful saying to Nebuchad-
nezzar, ' Thy kingdom is departed from thee ;' much more will it then be
to any of us to hear that we have lost heaven ; how will it astonish thee
to hear Christ say. Heaven and thy crown is departed from thee, thou must
be turned to devils for ever, this will be thy condition to the end ! It is
our duty to speak unto you, we can but exhort you, we can do no more :
Mat. X. 14, ' If they will not retain it,' saith he, ' shake off the dust of
your feet as a testimony against them.' If ye look not to yourselves in
this life, this will be the event of it. Oh, how will it fret you to the heart ;
what unutterable pei-plexities will you be in, when you see others follow
Christ to his glor\-, and you yourselves have that curse denounced against
you, ' Go, you cursed,' &c. Alas, then, it will be too late to get heaven !
Oh what terror and amazement, what bitter anguish, to think heaven
came near unto me ; it was offered me, and yet, because I would not part
with some darhng sin, some beloved corruption, some base lust, I have
lost my interest in it ; I must not partake of those rivers of pleasures in
heaven. This certainly will be the issue, except here, whilst you have
space, you make sure of this crown to yourselves by faith and repentance.
3. I proceed, in the third place, to the exemplaiy cause ; and the great-
ness of this glory appears from this. This exemplary cause is the glory of
Jesus Christ himself. Consider the gi-eat glory of the Lord of glory is the
nearest pattern of it, and therefore in Scripture that glory the saints shall
have in heaven is said to be ' like his ;' we shall be like the Lord of glory.
He is not only made the efficient and meritorious cause, but also the exem-
plary cause of this glory ; and what can be said more than this, we shall be
made like to Christ Jesus, who is the Lord of glory, the eye of all things,
the first-born of every living creature, in whom all excellencies remain, and
all fulness dwells ! Oh, then, what infinite glory to be like what Jesus
Christ now is ! Why, thou shalt be made like to him : John xvii. 24,
' That they may behold my glory which thou hast given me ;' but that is
not all, though this was sufficient to make us happy. A beggar may behold
the glory of a king, and be never the happier for it ; nay, be more sad in
his thoughts, because none of his glory reflects upon himself; but, saith

462 OF THE BLESSED STATE [ChAP. XV.

our Saviour, John xvii. 22, ' The glory which thou gavest me, I have given
them, that they may be one, even as we are one.' We shall wear the
same kind of glory which Christ wears, and he wears all the glory both of
heaven and earth about him at all times ; what kind of glory shall we then
wear ? We shall be made ' like unto his glorious body.' As we were all
horn like Adam, so we shall be rnade like Christ ; for we are said to be
' predestinated, to be made conformable to the image of his Son,' so that as
we were predestinated to be made like him in grace and sufferings here, so
likewise in glory. We ' see here but as in a glass the glory of Christ,' and
yet ' ai'e changed into the same image from glory to glory : 2 Cor. iii. 18,
• But we all with open face beholding as in a glass the glory of the Lord,
are changed into the same image from glory to glory, even as by the Spirit
of the Lord.' If we seeing him here upon earth as an holy and righteous
man, conceive him to have such glory in him, consider, brethren, what
that shall be when we shall see him as he is ; what a comfort will that be,
when we shall see him face to face in heaven, and being made partakers of
his gloi'y, we shall be like him : 1 John iii. 2, ' Behold, now we are the
sons of God ; and it doth not yet appear what we shall be, but we know
that when he shall appear, we shall be hke him.'

|»i-r4. In the fourth place, let us consider both the object and subject of this
glory. And first, the object of this happiness is not any other creatm-e,
but God himself ; no creature in heaven and earth is the matter of our
happiness, but God himself will be made happiness to us ; he will not
only be the efficient cause, but the material cause of our happiness : Gen.
xvii., he sums up all in himself, ' I will,' says be, ' be an all-sufficient God
unto thee." He promises himself, not heaven separated fi'om himself, but
he will give us his own glory ; and he doth not only promise us great and
glorious things to be created by him, but he himself will be our heaven :
Ps. Ixxiii. 25, ' Whom have I in heaven but thee, and there is none that I
desire on earth, besides thee.' Mark the phrase, indeed there are all other
things here on earth which we may stand in need of ; but, saith David,
though I have need of them, yet none of them all I desire besides thee.
God alone made David happy, for indeed God himself makes heaven,
though there were neither saint nor angel ; indeed, they are all there, but
we need nothing but God and Christ to make us happy. It is said of the
glorious city described in the E,evelation, this glorious city which is indeed
the immediate forerunner of heaven : Kev. xxi. 23, ' The city had no need
■ of sun or moon to shine in it, for,' saith he, ' the glory of God did lighten
\ it, and the Lamb is the light thereof.' Why, my brethren, though there
' be many glorious things in heaven, though there be the fruition of the
company of saints and angels, yet that is not it which makes us happy ;
but God is our happiness. Indeed, the glorious societies^of the glorified
bodies of saints is very delectable, and ten thousand times excels all the
delights of creatures here below ; yet, I say, we have no need of them to
make us happy, it is but overplus ; God himself and Christ Jesus make
our heaven and happiness. Think now with yourselves what heaven is.
Are we all able to consider what it is to have God to be our happiness ?
It is impossible for you to conceive it, and for me to express it. I can no
more reveal what God will do to you, than this light can reveal the light
of the sun, which can be known by' no light but its own. In the first place,
God contains all things ; all manner of divine perfections are bound up in
him. The pleasures of this earth are scattered here and there, and there-
fore the soul goes wandering up and down from one creature to another,

Chap. XY.J of the saints in glory. 463

from one flower to another, because some part of his happiness is in one,
some part in another ; but, my brethren, in God we have all happiness
summed up, and wrapped together, all our delights are together in him :
Rev. xxi. 7, * He that overcomes shall inherit all things, and I will be his
God, and he shall be my son.' Consider with yourself that God himself
can but inherit all things, and indeed he is all things ; and if we have
God for our God, we shall inherit all things ; he will be meat and drink,
wife, husband, and whatsoever else unto us, he will be all things to us
himself; and therefore it is said, 1 Cor. xiv. 18, that at the day of
judgment, ' when Christ shall give up the kingdom, then all things shall be
put under him, that God maybe all in all ;' which implies two things : — /

First, That God himself will be our happiness. He will be happiness
enough, for he is all in all.

Secondly, That he will be all unto us in a more transcendent manner
than the glory of the creatures. I may compare these joys of heaven to
those receipts which contain the very spirits of things, the very life and
quintessence of things extracted out, a little quantity whereof, as much as
will lie on a knife's point, is of more virtue and efficacy to work upon a
man's body (because they are the spirits) than a great quantity of all other
drugs ; so now these contentments which God gives are the very spirits of
comforts, which will add more happiness than all the drugs of worldly
pleasures can administer unto us. For all the happiness that could be had
here, nay, further, all the happiness God could create to men as men here
on earth, are but as one drop to the bottomless ocean of God's glory ; and
yet this falls short, this is too scant a comparison ; for I say, infinite
millions of drops will at length make an ocean, but ten thousand millions
of the glories of this world cannot make up one drop of the glory which is
in God. Thus God wdll be all things to us, and all things in a transcendent
manner.

Again, third! ij, God will pour out himself unto us ; he will give us
communication with himself of this his infinite happiness, he will pour out
all his glory unto us ; Eph. iii. 19, ' That ye might be filled with all the
fulness of God,' which will give all comfort ; open thy moulh wide, he is
able to fill it ; for one drop of God will fill thee full ; he will fill thee with
fulness, and fulness of the best kind. Oh, what ineffable comfort will this
be, when the vessels of mercy shall be thrown into this bottomless sea of
glory ! Therefore do but think with yourselves, what a happiness this
will be, when you shall be made partakers of God's glory, of all the
blessedness that is in God ; for although he cannot give us his glory
essentially, yet it shall as truly seem to make us happy as it doth to make
him glorious.

Fourthly, We shall be made one with him ; they are Christ's own words :
John xvii. 21-23, * That they all may be one ; as thou, 0 Father, art in
me, and I in thee, even that they be also one in us : that the world may
believe that thou hast sent me. And the glory that thou gavest me I have
given them ; that they may be one, as we are one : I in them, and thou
in me, that they may be made perfect in one ; and that the world may
know that thou hast sent me, and hast loved them, as thou hast loved me.'
My brethren, what is it that makes God happy, but God himself; and what
is that which makes Christ so happy, but that he is equal with God the
Father ? Now, if God make himself happy, how happy shall we be then
when we communicate with God in this his happiness. To be one with
him, then, must needs make us happy. Indeed, we cannot be one with him

464 OP THE BLESSED STATE [ChAP. XV.

as Christ is, for he is the brightness of his glory, the express image and
character of his person ; he is the natural Son of God, and of the same
nature with God ; but we shall be made one with him so far as the creature
is capable of, and the next union to that which God and Christ have one
with another we shall have. And again, being made one with God, we
shall rejoice in all that God rejoiceth in. That God is so glorious a God,
it shall make thee glorious ; thou shalt have all those joys by revenues out
of what he now lives in heaven, thou shalt rejoice more in God's happiness
than in thine own ; the more happiness riseth to God, the more riseth to
thee ; that which is the matter of God's glory be the matter of ours ; it is
the nature of love, that it rejoiceth in the love of the person beloved :
John xiv., 'You are my friends if you do whatsoever I command you.'
Our Saviour sailh also to his disciples, ' If ye loved me, you would have
rejoiced, because I said I go to the Father.' Now, my brethren, if we
shall rejoice in the same God rejoiceth in, both in that joy which is
intriusecal within him, and in that joy which is extrinsecal, whereby he
delights in all his works and providence ; if both these, I say, shall be in
us, how glorious shall we be! John xv. 11, Christ saith, 'These things
have I spoken unto you, that my joy might remain in you, and that your
joy might be full.' And this is not to be understood of our Saviour's joy,
of the hopes he had of them, but that the joy which is in Christ shall be
in us : that ' my joy,' saith he, ' may be in you.' We shall enter into our
Master's joy. Mat. xxv. 23, 'and rejoice in the hope of the glory of God ;
and not only so, but we joy also in God, through our Lord Jesus Christ,'
Rom. V. 2. We shall not only rejoice in a created glory, which he shall
bestow upon us, but further, you shall rejoice in God's own glory.

Use. Let us therefore take God for our portion, whatsoever else becomes
of us, whatsoever befalls us ; let what will come, what afflictions, what
throbs, what miseries or crosses will come, heaven will make amends for
all ; God will be better to thee than all. Put them all in one balance, and
God with that glory he will bestow on you in another balance, and he will
over-weigh them all, for they are not worthy to be compared to this glory.
This was it that 'made the martyrs run through so many persecutions and
tortures, and that with cheerfulness ; they took God for their portions ; so
they had him, they cared not what became of their bodies. For, saith
Paul, ' we look not to things which are corruptible, but to things which
are eternal.' And because it is probable, yea, and more than probable,
that there are degrees of glory in heaven, that God will reward every one
according to their works, do not only content yourselves to go to heaven,
but endeavour to serve God more, that you may have great glory in heaven ;
be abundant in good works, hoard up good works, according to which
glory shall be weighed to you in heaven. Let not pleasures hinder thee
of the least degree of glory, for to have but one pearl added to thy
crown is more than the whole world. Commit therefore no sin that
might hinder your attaining of glory, for what though God pardon thy sin ?
Yet thou losest glory which thou mightest have gotten whilst thou wast
committing the sin, the least shred of which glory transcends all the glory
of the world.

Now we come to the subject of this glory, the vessel which shall receive
this infinite mass of glory ; and that is the soul, for it is called the salvation
' of our souls;' the soul which will hold so much is the vessels of this
glory, for the body shall be exceeding glorious, yet the soul is the recep-
tacle which must receive this glory ; Rom. ix. 23, ' And that he might make

Chap. XV.] of the saints in glory. 405

known the riches of his gloiy on the vessels of mercy, which he had before
prepared unto glory.' And St Peter calleth Christ the salvation of our
souls : ' the end of your faith, the salvation of your souls.' My brethren,
your soul, howsoever you value it, is capable of more glory than this world
can aflbrd, the pleasures of which will fill your soul no more than one
drop will fill a cistern, or a little shower the place where the ocean stands,
Eccles. iii, 11. Now, it is said that in this life God will put a world into
the heart of man, and yet all that world will not fill it. Why, my brethren,
your souls are narrow in this life in respect of that they shall be hereafter ;
they bold but little in respect of that they shall hold in heaven ; they are
but little bladders which there shall be blown up ; they are but clung
bladders in respect of that they shall be in heaven hereafter, which may
appear in this : Solomon had a very large heart, he had as many notions
in him as the sands of the sea-shore for number, and yet the soul of the
least child in heaven, happily but new come out of its mother's womb,
exceeds all the knowledge which Solomon had on earth. Our souls are
capable of more joys than the senses can give, they are not able to satisfy
it ; it will drink up more gloiy even in one hour than the senses can pro-
vide in many hundred years, it will drink them all up at one draught. My
beloved, your senses cannot let in the King of glory ; such narrow gates
cannot receive such infinite great glory, Ps. xxiv.

In heaven the doors of your hearts shall be opened ; and when those
doors are open, even when the everlasting doors of your hearts are open,
they cannot contain the glory, you must be contained in it ; ' Enter,' saith
Christ, ' into thy Master's joy.' If the joy of the Holy Ghost in this life
pass all understanding and believing, and we rejoice* with joy unspeakable
and full of glory, how much more in the world to come shall our joys pass
all understanding, when we shall have fruition of God's presence, which is
life itself? Your souls have two great gulfs, viz. the understanding and
the will, which must and shall be satisfied.

1. The understanding shall be satisfied. Now, saith Solomon, the eye
of the body is not satisfied with seeing, it can comprise half the world in
it. And if the eye of the body be so hard to be satisfied, much more the
eye of the soul. And yet in heaven this shall be satisfied, this gulf shall
be satisfied: Ps. xvii. 15, *I shall be satisfied, when I awake, with thy j
likeness.' He was to lay his head in the grave for a while, but he should
arise when the heavens shall be no more. As Job said, * I shall see him
again ;' so David, ' I shall awake, and then I shall be satisfied with thy
likeness.' ' Shew us the Father,' saith Philip, John siv. 18, * and it
sufficeth us.' You will say, if you could but see God, it would suffice ;
and indeed you may well say so, for the sight of God will suffice you.
Why, you shall see God, John xvii. 24. For Christ doth desire this
especially, those who are his to make happy, to be with him, to behold his
face : * Father, I will that they also that thou hast given me to be with me \
where I am ; that they may behold my glory, which thou hast given me.' \
So Mat. V. 8, ' Blessed are the pure in heart, for they shall see God,' they ^
shall be able to behold him. If the Queen of Sheba, who had seen so
much glory before, and being a queen had partaken of so much glory in
herself, if she, I say, was so astonished, so amazed, that she had no spirit
in her when she saw Solomon's wisdom, and his magnificcncy in honour
and riches, how much more shall the glory of God ravish us, part of which
we never saw ; no, not the glimpse of it. Oh how wilt thou be amazed
* Qu. ' and believing we rejoice' ? — Ed.

VOL. VII. G "

466 OF THE BLESSED STATE [ChAP. XV.

with joy -wlien thou shalt see his glory, and see him as he is, when we
shall know as we are known, and God knows us as far as can be ! 1 Cor.
xiii. 12, ' For we now see through a glass, darkly ; but then face to face :
now we know but in part ; but then we shall know even as we are known.'
All our sight of him here, it is but as in a glass. Now, what a great differ-
ence it is to look upon a man who is behind us, and to turn our face and
to look truly and stedfastly upon him ! There is infinitely more difference
betwixt that sight we have of God by faith on earth, and that perfect sight
of him, and fruition of his glory, which we shall have in heaven. Why,
the eye of a man's body is but a small thing, and the apple of it much
smaller, and yet by the help of this little sun the body is able to take half
the world into it at once ; how much more shall the eye of our understand-
ing conceive infinite joys (past our apprehension here) when it hath the
light of God's glory shining about it : Ps. xxxvi. 8, 9, ' They shall be
abundantly satisfied with the fulness of thy house ; and thou shalt make
them drink of the rivers of thy pleasures. For with thee is the fountain
of life : in thy light shall we see light.' Whenas the sun of glory comes
to shine about us, we shall even draw God into our souls ; and thus, you
see, the first gulf shall be filled.

2. The second gulf of man's soul is the will. Thou hast a will, and
amongst all the affections of it, love is most comfortable. Now, that shall
be fully satisfied ; we shall be satisfied with God's loving-kindness. Psalm
Ixxiii. For all other affections bring pain with them, but love is always
comfortable: Philip, ii. 1, * If there be any consolation of Christ, if any
comfort of love.' We love things here on earth that cannot love us again,
as money, riches, and the like ; how much more shall we love * itself ?
Indeed, as Solomon saith, the love of friends is very delectable : Prov.
xxvii. 9, ' Ointment and perfume rejoice the heart ; so doth the sweetness
of a man's friend by hearty counsel.' The same testifies David in his
lamentation for Jonathan : 2 Sam. i. 26, ' I am distressed for thee, my
brother Jonathan : very pleasant hast thou been unto me : thy love to me
was wonderful, passing the love of a woman.' But, I say, though the
love of friends be great, Jonathan exceeding lovely, yet they are not so
lovely as God ; for it cannot be affirmed of them that they are love itself,
as God is. Oh, then, how pleasant will it be when this vast affection of
love shall be satisfied ! God will come into us and dwell with us ; and do
but think what a pleasant thing it is to have the great God of heaven and
earth to dwell together with the creature in unity, to have him who is love
itself to dwell in us to all eternity ! It is said, 1 Pet. i. 8, ' Whom having
not seen you love ; in whom, though you see him not, yet believing, you
rejoice with joy unspeakable, and glorious.' If that be a cause to make
you rejoice so unspeakably, how much more joyful will you be when you
enjo}'' his presence, not only to kiss him through the lattice, as here we
do, enjoy only his presence through his ordinances, but to lie in the
bosom of his love, to be enfolded in those everlasting arms of his mercy ;
to be loved of love itself, to be made partaker of all his goodness. And
God's love is free, ho loves us without any cause in ourselves. Why,
then, brethren, consider with yourselves what is the height, depth, breadth,
\ and length of God's love, what it is to be ' filled with all fulness of God,'
J Eph. iii, 8. Oh what a bottomless sea of God's love shall we be flung
into, one drop of which is better than the gold of Ophir, yea, surpasseth
the whole earth !

* Qu. 'love Love'?— E I).

CUAP. XV. J OF TUE SAINTS IN GLOKY. 4G7

In the last place, I will endeavour to ebew the final cause, and demon-
strate the greatness of heaven, by the end why God hath prepared all this
glorj^ and the persons for whom.

1. For whom is it that God hath been from everlasting preparing glory? .
Is it not for his saints ? Is it not for his friend and spouse ? Is it not ^
for Sion ? Hcb. xii. 22-24, ' But you are come into Mount Sion, and into
the city of the living God, the heavenly Jerusalem, and to an innumerable
company of angels, to the general assembly and church of the first-born,
which are written in heaven, and to God the Judge of all, and to the spirits \
of just men made perfect, and to Jesus the mediator of the new covenant,
and to the blood of the sprinkling that speaks better things than that of
Abel.' God hath reserved heaven for us ; heaven is made for the feasting

of his first-born ; he hath in heaven all his children about him ; there
shall be called a general assembly of them, one will not be away. You
know parents bestow the most cost when they have their children all at
once together ; they respect no cost, looking to the joy which is set before
them. They have joy unspeakable in the presece of their children
together, and therefore at times of rejoicing men winl send for their chil-
dren home. Now, my brethren, God will have all hiis children home ; he
will have a general invitation ; the great congregation of the elect shall be
called together. He will have them all at home, and therefore he must
needs make great provision. Consider what he hath vouchsafed to wicked
men, the worst of men, who run away with the blessings of the world,
though they are such as God hath set himself against to hate with an eternal
hatred ! Why, then, think with yourselves what he hath prepared for
those that love him, whom with an everlasting love he hath loved in his
Son, for his Son's sake, which is as great as himself! Certainly to them
he will communicate himself to the uttermost. I say, then, think with
yourselves what God hath prepared for those that love him.

2. Secondhj, Consider the end for which this is, and that is, to manifest
his own glory. He truly hath had a great deal of glory out of this world
already ; for ' the heavens declare the glory of God, and the firmament
sheweth his handy-work.' He hath had a great deal of glory out of this
world by justifying poor sinners, and sanctifying their hearts, and also by
punishments inflicted upon wicked men ; but all this is nothing to that
glory he meaneth to have, not comparable to that he will have in heaven :
2 Thes. i. 10, ' When he shall come to be glorified in his saints, and be \
admired of all them that believe.' We think wonderful things of God, and )
yet all our thoughts shall come far short of the excellency of his coming.
He will come beyond our expectation ; he will come to purpose, to be
admired of all them that believe. The matter of God's glory, the revenues
of it, must come out of you ; the chiefest of his glory, as for the manifesta-
tion of it, must come forth of you ; for he will come to be glorified in his
saints : he will then shew how glorious a God he is by manifestation of
his glory. It must come forth of that, he will come to be glorified in his
saints ; he will then shew how glorious a God he is, by manifesting what
glorious creatures he hath made. It is not a little glory that will content
God ; it is not a little glory that will content a king when he meaneth to
take state, Eom. i. He will glorify himself as God, or else he would never
have begun ; he would never have gone about it unless he meant to do it
to the utmost. And in what doth this his glory consist ? Why, in making
us glorious ; and the manifestation of his glory, as he is God, comes from
us. It is true, indeed, God's essential glory cannot be added unto us, bul

468 OF THE BLESSED STATE [ChAP. XV.

the manifestation of his glory shall arise to us ; we shall have it communi-
catively, as when you see the sun reflect upon the waters : though you
see not the sun itself, yet you see as perfect a manifestation of it as if you
should see the sun itself. So likewise, though you cannot have God's gloi7
essentially, yet you shaU have it perfectly communicated to you, manifested
in you, i Cor. viii. 23 ; and therefore the saints are there called ' the glory
of Christ.' Now think with yourselves, God hath had infinite vast thoughts
of glorifying himself; there hath been a fountain of thoughts in him for
that cause, and that unceasing spring which hath run in God from all eter-
nity must needs make a vast sea ; and who must be the vessels that must
go into this, into whom all this must be emptied ? Are they not those that
love him, those that he hath loved with an everlasting love ? Why, then,
do but think with yourselves how unutterable are the joys we shall have in
heaven.

I would add something more to it, if anything more can be added to it ;
and if I but mention the properties, they will further add to this glory, and
make it abound. I will name no more than those we have already laid
down to our hands; 1 Pet. i. 4, 5, 'Elect to an inheritance incorrupted
and undefiled, and that fadeth not away, revealed in the last times.'

In the fii'st place, it is an inheritance, the deed of which runs for ever to
Christ and his heirs. The subtlest lawyer that is, j'ea, such an one as can
almost find a knot in a bulrush, shall not be able to pick the least hole in
your evidence. It is an inheritance also to which every one of you shall
be heirs, and shall have an everlasting possession in it. It is not in heaven
as it is in this world, where the elder brother is only heir, and goes away
with the inheritance, when many times the younger are beggars ; but in
heaven it is not so, for there we shall be all heirs and co-heirs with Christ.
And the reason of it is, because it is called the inheritance of the saints :
Col. i. 12, ' Giving thanks unto the Father, who hath made us meet to be
partakers of the inheritance of the saints in light.' WTiy, my brethren,
now you know light is such a thing as is common to all, so that if there
were ten thousand times more men in the world than there is, they might
enjoy it ; neither doth any envy at the light another hath. Kow heaven
is an inheritance of the sons in light, which we shall be partakers of, and
therefore there shall be no envying of one another's happiness and light in
glory. You may be all heirs ; yea, you ahall be all heirs ; there are nc
younger brethren. Again, alas! in this life the livings we possess, and the
inheritance of them, passeth from one to another, from the father to the
son ; yea, and further, all the evidence they have will be burned one day ;
they will be made void at the day of judgment. The whole world will be
burned, and what will become of their inheritance ?

2. But now, secondly, this inheritance is eternal, incorruptible : 2 Cor.
^, V. 1, ' For we know, that if this earthly house of our tabernacle be dissolved,
we have a building with God, not made with hands, eternal in the heavens ;'
an inheritance that will be for ever. Why, now think what eternity is, and
think of it again, it will even amaze your thoughts. Length of time is
that which multiplies our joys here upon earth ; for to enjoy a thing many
years is our greatest joy, and if we can so enjoy it, their lies our comfort ;
hence those words of the rich man in the gospel, ' Soul, take thy rest, for
thou hast goods laid up for many years.' What a happiness then is it,
not only to enjoy an inheritance many years, but for ever, to have goods
laid up for ever ! What a mercy is it that they are for ever ! The eter-
uity of them adds to our joys. It was a rejoicing to David that God would

Chap. XV.] of xue saints in glory. 409

give him a kingdom ; but more, that he would prepare a kingdom to bis
liouse a groat while : 2 Sam. vii. 18, 19, ' Then went king David, and sat
before the Lord, and said, Who am I, 0 Lord God ? and what is my
house, that thou hast brought me hitherto ? And was this yet a small
thing in thy sight, 0 Lord God, but thou hast spoken of thy servant's
house for a great while to come.' David took it for a great favour, that
God would bestow a kingdom upon him ; and yet, saith he, * this was but
a small thing in thy sight.' What ! Was it a small thing to give a king-
dom ? No ; but there was another thing more than a kingdom, and that
was, that his posterit}' should sit on the throne for a great while ; this made
the mercy the greater. If heaven's glory should last but for a few days or
years, it were worth more seeking after than all the things of this world.
Now we make a great strife for momentary trifles in this world, but heaven
shall last for ever. It hath an everlasting evidence, it shall never have an
end. The day thereof is for a long day, for it is for eternity, and a day.
Again, David was to die himself, and to leave the glory of his kingdom to
another, yet he took it for a great favour and mercy that it was promised
to his house for a great while ; but now in heaven we shall never die ; we
shall possess our kingdom in our own persons to everlasting : whereas the
pleasures and riches we enjoy here must go to others. The rich man in
the Gospel sings to his soul, ' Soul, thou hast goods in store laid up for
many years ; eat, drink, and take thy rest ;' but mark the answer, ' Thou
fool, this night shall thy glory be taken from thee.' Now in ^heaven it is
far otherwise, we shall never be deprived of our glory ; why, let not the
least thought of jealousy come into our minds. For this place is incor-
ruptible, and not only incorruptible in itself, but also in those that enjoy
it ; we shall be ever with the Lord, we shall be the persons. The kingdoms
of this world were brave places if they might have no end, the kings of
them exceeding happy if they might never die, but live always. But, alas !
though they live like gods, they shall die like men. Now in heaven there
is no such thing, there is no dying, nor talk of dying, but mortality shall
be swallowed up of immortality ; we shall enjoy those inexhaustible rivers
of pleasures to eternity.

3. Now we come to the next property. It is * incorruptible and unde-
filed,' 1 Peter i. 4. All the comforts we have in this life are mixed with
sin, yea, with the impotency of sin and misery ; so that one saith well to
this purpose. Though the joys of a king be many and greater than others',
yet they have as many sorrows attending upon them as joys, and if not
crosses, jet sin, the greatest cross of all, if men be sensible of it. But
heaven is undefiled, there is no anguish, no grief, no tears, no sorrows, but
joys to all eternity. There shall be no vexing Canaanites to trouble you,
neither outward nor inward enemies : Isa. xxxv. 10, * And the ransomed
of the Lord shall return and come with songs, and everlasting joy shall be
upon their heads ; they shall obtain joy and gladness, and sorrow and
sighing shall fly away.' Here the [evil] of sin afflicts us, the punishments
due unto the same affright us ; one man is troubled with a lust which he
would fain master, another man cries out with the apostle, ' 0 miserable
man that I am !' &c. Qualms come over many men's hearts for the guilt
of sin, and how many throes have they before they can get sin abandoned !
Another is vexed with some tormenting malady and grievous sickness in
his body ; but in heaven we shall be freed from these sorrows, there shall
be neither soul nor body sick : Isa. xxxiii. 24, ' And they' in heaven ' shall
not say, I am sick : the people that dwell therein shall be forgiven their

470 OF THE BLESSED STATE [ChAP. XV.

iniquity.' There shall bo no thought of the pardon of sin, for the inhabi-
tants that dwell therein shall be forgiven their iniquities ; that is, those
sins which they have committed in this life shall be forgiven there. There
is no thought of sin in heaven, there it shall be everlastingly buried in
oblivion.

Obj. But you will say, This glory may wither and decay ; it may wax old
and decline.

Ans. There is no fading in heaven, 'for with God there is no variable-
ness,' no, not so much ' as a shadow of changing.' The glory of kingdoms
decay daily, and monarchies fall ; as the Roman empire, what a glorious
monarchy was it ! But now it is come almost unto a bare title. But in
heaven there is no decaying, no falling, there is always a full spring-tide
without ebb. The infinite mass of glory which thou shalt receive at the
last day, thou shalt keep for ever. After as many millions of years expired
as there are hairs on thy head, it shall be as bright as it was on the last
day ; and the reason of it is because of God's presence. We shall be
present with him who is the fountain of life, whose streams of glory must
needs issue to eternity ; for ' at his right hand is fulness of joy, and rivers
of pleasure flow from him for evermore.' So long as God fades not, heaven
will never fade. When God himself fades, when that fountain can be dried
up, then those rivers of pleasures shall cease flowing, but that is impossible,
for he is the well of life. What is the reason that precious stones decay
not, but that there is no dross or corruption in them ? As the diamond
being pure in itself fades not away, but always keeps a lustre and splendour
in it, whereas other base stones that have dross in them, soon decay and
moulder away ; in like manner, though this world have dross in it, and by
reason of that perisheth, yet in heaven there is no dross of sin or corrup-
tion, and therefore it cannot fade.

Why now you will say again. Grant all this you have said before, yet I
doubt I may be bereaved of it. It may be taken away from me by violence,
for kingdoms in this life are taken away, and kings are deprived of their
dignities. But there is no fear of this in heaven, it is kept for you sure
enough, no moths of corruption to make you sin, no violence of Satan's
temptations to make you fall. For though the devil and sin crept into
paradise, yet neither of them shall come into heaven : Mat. vi. 20, ' Lay
up treasures for yourselves in heaven, where neither moth nor rust doth
corrupt, nor thieves break in and steal.

But you will say again. If I could once get thither, I had no cause to
fear, I should never fall if I were once in heaven ; but I fear the vileness
of my own heart, I fear I shall be defiled with my corruptions and by
Satan. And as David said, ' I shall one day perish by the hand of Saul,'
I am afraid I may perish hereafter ; though I now be in the state of grace,
I may fall and never come thither.

But look further ; it is said, ' it is reserved for you, who are kept by the
power of God to salvation ;' you are kept for it, Christ hath reserved it for
you, who saith further, ' Of those which thoa hast given me, I have not
lost one.' If all the power of the Creator lie for it, you shall not lose it ;
but it doth, therefore you shall not lose it. And lastly, thou shalt not stay
long for it, thou shalt not be a probationer, but till thy death at the farthest ;
it is laid up ready for thee, a crown of glory waits and stays for thee. But
now all these things are shewed ; this is the misery, that we will not beheve :
' In my Father's house,' saith he, ' there are many mansions ; if it had not
been so, I would have told you.' He will not deceive us ; beheve him on

Chap. XV.] of the saints in glory. 471

his word. Wc use to believe the promise of a man wo judge faithful ; much
more let us credit God, who is truth itself. Therefore, as ever wo would be
partakers of these joys, and have part and portion in these eternal comforts ;
let the belief of them bo stedfast, and though there be many uses to be
made of this, yet this is the chief, that we would believe this truth. In-
deed, you believe ; but I say tinto you, believe, and again believe. Those
that entered not into the promised land, entered not because they did not
behove. This is the cause that men perish, and enter not into God's rest.
I say, therefore, beheve God, seeing he hath fulfilled all his promises, and
hath not failed in one since the beginning. The land of Canaan he gave
according to his promise long before : 1 Kings viii. 23, ' Lord, thou keepest
covenant and mercy with thy servants ; verse 56, ' Blessed be the Lord,
that hath given rest to his people Israel, according to all that he promised
by the hand of his servant Moses.' If he hath promised that ten kings
shall destroy the whore (as indeed he did), she shall be destroyed. He will
not fail in his promise ; he hath spoken, and he will make it good ; he is
abundant in mercy and truth ; yea, he will be better than his word. Let
me speak therefore to you that are yet in the state of nature, M-ho still
delight in your sins ; if you beheved these things, surely you would not doat
on your sins as you do, it would make you utterly abandon them.

And also let me say something to you, whose eyes God hath opened,
who are in the state of grace. Surely, if you laboured more and more to
persuade yourselves of this, you would not be so glued to the world as you
are ; it would make you like men of another world, you would be trans-
formed, and be even as if you were in heaven. Let, then, all your carriage
and manner of conversation be here, as if you were in your inheritance
above ; let all your thoughts be in heaven ; let your hearts take possession
of this incorruptible crown, whilst your bodies are on earth.

THREE SEVERAL AGES OF CHRISTIANS IN
FAITH AND OBEDIENCE

THREE SEVERAL AGES OF CHRISTIANS IN
FAITH AND OBEDIENCE.

I write v)ito you, fathers, hecnuse ye have known him that is from the herjinyiing.
I write unto you, younr/ men, because ye have overcome the ivicked one. I
write unto ynu, little children, because ye have known the Father. I have
written unto you, fathers, because ye have known him that is from the
heyinnimj. I have written unto you, young men, because ye are strong, and
the word of God ahideth in you, and ye have overcome the wicked one. —
1 John IL 13, 14.

CHAPTEE I.

The design of the apostle in the text explained. The characters of the several
ages of Christians are drawn from what is found as an excellency in each of
these ages in mens natural life.

This holy apostle, who had an advantage for holiness in his life above
many of his fellow-apostles, in that he lived the longest of them, and so to
grow up therein ; and in the course of his life had run through all the
several ages or seasons that any Christians do pass through ; and having
had experience in other Christians of what was eminent in and proper unto
each age of men in Christ, writes distinctly unto all sorts accordingly, and
sets down what eminency in things spiritual, and therewithal what duties,
belonged unto these several ages.

These ages in Christ he divides into three, according to what nature
divides them into, though custom of speech speaks four.

1. Fathers in Christ.

2. Men grown up, which is translated ' young men.'

3. Babes, or new converts not yet grown up, but true believers all.
But this must be noticed by the way, for the right apprehension of these

three ranks or classes of Christians (which hath to our English readers
occasioned a confounding of what the apostle intended should be differenced).
The word ' little children,' twice so rendered in verses 13 and 14 by the

47G THREE SEVERAL AGES OF CHRISTIANS [ChAP. I.

translators, seoms as if ' little cliiklrcn' in the 12th versa were the same
with * little children' spoken of in ver. 13, whereas the words Jn the Greek
differ; zixv'ia, little children, in ver. 12, is filioli, or little sons ; but 'Ttaihla,
babes or hifants, in ver. 13, is another word. The first, nxvia, ver. 12, is
the common appellation of saints in this life, involving the whole church,
both fathers, young men, babes and all. Our Lord himself first used that
word little children of and to his apostles, John xv. 33, and chap. xxi. 5,
for they are all sons, as Gal. iii. 2G, and but little children all of them
whilst in this life, in comparison unto what in the other world they shall
be ; unto their elder bi'ethren in heaven • made perfect.' See 1 Cor. xiii.
10, 11 : ' When that which is perfect is come, then that which is in part
shall be done away. When I was a child, I spake as a child, I understood
as a child, I thought as a child ; but when I became a man, I put away
childish things,' &c. But in the 18th verse our apostle John distributeth
those little children that are Christians into three sorts, expressed by three
ages in Christ, and terms the new converted ones infants or babes ; which
are but one rank or sort distinguished from fathers and young men.

So that this first, this title of little children, ver. 12, denotes the whole
church on earth jointly and in common ; the second, in ver. 13, the whole
church distributively cast into three ranges. In that first he mentions a
privilege common to all three, namely, that ' their sins are forgiven them
in the name of Christ ;' as also Eph. iv. 3, this belongs to them all first
and last. Even babes have all their sins forgiven at first, as the Colossians
from their first conversion. Col. iii. As the title sons or children is com-
mon, so is this benefit of forgiveness.

This I pass, and handle not.

The three several ages are my subject.

By which the ages of Christians, according to their years as men, aro
not so strictly and chiefly intended ; for if the discrimination be meant
according to nature, that is, their ages as they are men, then veiy infants,
that are sanctified, should be intended ; but not so, for it is those only that
were capable of understanding this epistle written by John, or else it were
fi-ustrate to have said he wrote unto such babes ; therefore he means not
infants according to the course of natui-e. And besides, it may and doth
fall out that some old men may be ' babes in Christ,' that is, new converts ;
and that Christians long converted, who should (for the time) be, as the
apostle says to the Hebrews, of a full age, yet continue to be babes in
Christ, Heb. v. 12-14, though then they are even old men, as men ; and
if they be in Christ, are to be treated and reverenced by all others as
fathers, 1 Tim. v. 1, 2 ; because old age is ' found in the way of righteous-
ness' in them, as Prov. xvi. 31. But these are not the fathers that are
here meant by John.

So that these sorts of ages are three degrees in Christianity, or in Christ,
sorted by their stature in Christ. There is a ' statm-e in Christ ' spoken
of, Eph. iv. 13, and these three are the degrees unto that stature. And
therefore the apostle is principally to be understood of what several ages
Christians are of as they are grown up into Christ, according as their
measure is of the true saving knowledge in them of Christ ; for according
to that measure we find their ages computed. Thus the Corinthians, whom
the apostle calls babes, and adds, in Christ, 1 Cor. iii. 1, to shew how ho
meant it, namely, as they were in Christ ; for otherwise as men they were
grown up in years, yea, and had been some years converted ; and suitably
as he says these babes in Christ, so you may add the same here to and of

CUAP. I.] IN FAITH AND OBEDIENCE. 47 7

these whom our apostle speaks of, and say, to you fathers in Christ, old
disciples, as in the Acts, of much standing and long experience ; and in
like manner, young men in Christ, and babes in Christ.

My scope in handling these is to shew the peculiar appropriation that
belongs to each age, which hero the apostle schematizeth them in, to the
end that you may have some help to discern what aga you are of in Christ.
Many are to seek as to the knowledge of their age in Christ. My scope is
also 'to direct what each sort should aim at, and apply themselves to seek
for at God's hands ; that they computing the time they reckon upon for
their having been in Christ (though the exact time many know not), yet
by several workings may guess at, and have lived such or so many years
in having had such workings on them, so as for the time they might well
be out of their babeship ; they may see what for the time they ought to
have attained, and seeing themselves to fall short, to humble themselves
accordingly ; perhaps when old in years, yet babes in Christ still. It is a
great part of wisdom to know the times, so in Esther i. 13 ; and Christ
speaks of ' discerning the times ;' but this is more, to know what the
seasons that our particular persons are under, to the end to provoke us
still to forget what is behind, and to seek further.

I come now to open these three characters of the three several ages in
particular.

Towards the understanding the difference of these characters in particular,

First, Some cautions are to be premised, to prevent a misunderstanding
either of the apostle's or my intent.

1. The first and principal one, and which is to be rememberecl and taken
all along, both as a note and guide of interpretation, and finding out the
apostle's scope, and to prevent mistaking in judging ourselves or others, is,
that in designing forth these special characters or notes to these several
ages, his meaning is not as if what is attributed singly were appropriated
to the ages mentioned, in such a manner, as that the same are not at all
to be found in the other two. For instance, it is the character of babes
' to know the father ;' this is not to be understood as if that old Christians
did not also continue to know the Father. The like of that other of middle-
aged Christians, as if they only were ' strong,' and as if they only did
' overcome that wicked one.' No ; for that knowledge of the Father that
is in babes, may be and is continued in them when grown up to be young
men ; and grows up in fathers to a higher degree than in either. And in
like manner spiritual strength to overcome is continued also, yea, and
increased in old Christians. We see that love of the Father, and so the
knowledge of him, is common to Christians of all ages : ver. 15, 'If any
man love the world, the love of the Father is not in him,' that is, he is not
a Christian. Likewise, whereas young men are said to have overcome
Satan, that is, his temptations, noting also how that age is incident to them;
yet babes also have their temptations to sin, and sometimes are enabled to
overcome; they have their deliverances and victories, and babes and suck-
lings have strength to still the enemy and the avenger, Ps. viii., which
Christ applies to the Httle children that cried Hosanna. So as it is not
the meaning that any of these attributes are so peculiar to any of these
sorts, but that there may be found the same in some degree in each other ;
but his design is to set forth what is more singular in every of these ages,
what more eminent.

Again, These three appropriated notes are to be understood with a potius,
with a ' rather ;' as that babes do at that age rather apply themselves to

^78 THREE SEVERAIi AGES OF CHRISTIAKS [ChAP. I.

pursue after, and are fond of the father and his love ; and so of the rest in
theirs.

Again, Nor as if, -uhen they were babes, they had only this gi'ace of
knowing the father, and not of him that was from the beginning. ' New-
born babes,' says Peter, 1 Epist. ii. 1-3, * have tasted that the Lord is
gracious ;' and that Lord there meant is Christ, as it follows : ver. 4, * To
whom coming, as to a living stone, chosen of God, and precious ;' it is
Christ he speaks of.

Moreover, when I say, what is more eminent in any age, I speak it not
comparatively to the other two, as if the other two had less of the love of
the Father, as they grow to be young men or middle-aged Christians, than
when they are babes ; but it is specially in comparison of all other spiritual
excellencies in themselves at that age, that this special character, that is
appropriated thereto, is found eminere, and to abound in the practice of it.
As, for instance, babes (which are the lowest) have their victories as well
as young men, and the knowledge of Christ who was from the beginning,
as fathers are said to have ; yet if you would know what their hearts and
affections are taken up with most, it is the fatherly mercy of God ; to cry
Abba, Father, to him, and to seek of him as such the pardon of their sins ;
and perhaps also, further, to have the apprehension of the love of the
Father, in his love and design in sending his Son to be a propitiation for
sins (which in the fourth chapter is treated of) so that this comparison is
(not more or above the other two, but) in respect of other spiritual work-
ings of heart in themselves, and which is often more stirring than any
other.

Again, The meaning is negatively, that in comparison to those other two,
babes have not yet attained to the excellency of the other two ; that is,
they are not grown up to that strength as to go through those conflicts
and tentations that young men are exercised withal, nor to know Christ in
that manner which fathers have attained unto.

Again, It may also be that not simply what their hearts do most abound
in at that age, more than in any other age ; but what is the top excellency
which at that age they arrive at, in comparison to whatever else is in them ;
and so to the excellency of the thing itself at that age, he aims to set forth.
The thoughts of babes may perhaps be exercised more about humiliation
for sin, or the like ; yet this of knowing the Father is the top excellency of
any other exercise of grace they have in them.

Again, There is to be an allowance given to the liberty which God's free
grace, in his various dealings with his children, is pleased to reserve to
himself, and doth take and will take, according to his good pleasure ; and
his free grace will not be bound to such accessory rules as are not simply
essential to our being Christians, nor of the essence of that Being, in the
state of grace, and concern the betie esse, the well-being of them only ; but
his special grace will break in, where and how it pleaseth him. Some are
begotten strong men in Christ (which is the property of the young men
here), as Paul was from the first. He can ripen his corn soon, for his
gathering them into his floor, as is seen in many converts, who shoot up to
a strange degree and stature of holiness and communion with the Father
and Son, when God means to take them to heaven to himself. Enoch
attained to a higher strain of perfection, in three hundred years, than his
fellow-patriarchs in nine hundred ; it is therefore what, in the ordinary
course of God's dispensation, falls out, plenanque, and for the most part.
And to shew in what seasons saints converted grow up into, there are

Chap. I.] i> faith and ouedience. 475)

several seasons, for buds to shoot forth in one month, then blossoms in
another, &c.

Lastly, These characters, although they belong not simply unto Christians,
according to their ages as men in this world (as was said), but to their
degrees of stature in Christ, yet the characters aro borrowed from, and
assimilated unto what is found as an excellency in each of these ages, in
men's natural life, and not without a great elegancy transferred to the like
falling out, in these ages in Christ.

1. Wisdom and experimental knowledge and remembrance of things long
since past, is that which old men delight in, and is eminent in men wise ;
answering to which is, ' Fathers, you have known him who is from the
beginning.'

2. The glory of young men, and men grown up, is their strength : Prov.
XX. 29, ' The glory of young men is their strength,' wrestlings and victories ;
answerable to which is, ' Young men, you are strong, and have overcome
that wicked one.'

3. Infants, they rejoice in the sight and presence of their fathers and
parents, and in their talking of them ; answerably, • Babes, you have known
the Father.'

A second thing to be premised, is an account touching my method in
handling these characters, because I shall not keep to the order the apostle
hath set them in ; which we see is fathers first, and the condition of young
men or middle-aged Christians in the middle, and babes last ; he proceeding
and keeping to the order of time, and the due honour to be given, as to
fathers first. But my aim in handling them being only to set out the just
diflference of the distinct characters appropriated here to them, especially
between those two, of babes and fathers, whose character in common is to
know and have communion with one of these two persons, but distinguished
by some special acquaintance with the Father the one, or with Christ the
other. Whereas in his mention of the middle-aged, he doth not all speak
of their communion with either of these two persons (though it is to be
supposed such a communion with each is, in the measure of their age in
Christianity, found in them also) ; but their character carries us only to
consider their conflicts with sin and Satan, and their overcomings, to set
them forth by. Hence I judge it meet, as to my now mentioned purpose,
to link the handling the characters of those two, babes and fathers, together,
finding it also to be the fairest and best way to come to discern the differ-
ence between them, in respect to the difi'erence of their communion, whilst
we view and compare them together : the knowledge of, and communion
with, the Father in the one ; and of and with Christ by the other ; and
then after this despatch to treat apart, and singly by itself, that of middle-
aged Christians last, but these other two first.

And, thirdly, because a fellowship and communion with one of these
persons, in a more eminent manner, is the diflerence the apostle intendeth,
when he says, babes know the Father, and fathers Christ, I shall therefore
enlarge my discourse, and take into my method the point of communion
with these"^ persons, not in the latitude thereof, but especially the point of
inequality of communion with these persons (which is apparent from the
instances of these two ages in the text) which Christians may, and do often
meet withal in successive times of their lives (and not only at those two
ages), sometimes to be more with one person, sometimes with the other,
S3 God is pleased to dispense it ; and then, in the end, to give a more
apecial account how, and why, babes know the Father, and fathers Christ.

4 to THKEE SEVERAL AGES OF CHRISTIANS [CeAP. IT.

The whole of what concerns these things, to which I limit 'myself, I shall
proceed to prove, by God's grace, and explain by these*gradual approaches,
fetched from out of the third and fourth verses of chap, i,, compared with
the words of this 10th verse of chap. ii.

CHAPTER II.

Of cominimion ivith the two persons of the Godhead, Father and Son ; and
how a believer, in his several ages, hath suitably communion sometimes more
. with the one, sometimes more with the other.

In successive times of a Christian's course he doth come to have more
eminent communion with one of the persons than with the other, as with
the Father more than with Christ, or with Christ more than the Father, in
vicissitudes. This shall be treated and explained in several gradual pro-
posals, with the reasons and uses thereof.

That which is common to both these ages of Christians is to have known
either, or both of these persons ; and to know is not a literal doctrinal
knowledge only, that floats aloft in the understanding, and rests there, but
which takes and overcomes the heart — Prov. ii. 10, ' When wisdom enters
into thine heart ' — and is that knowledge which the apostle calls ' the
excellency of the knowledge of Christ,' Philip, iii. 10. And in our John
here, chap. iv. 7, 8, it is a knowledge wrought by regeneration and being
born again : ' Every one that loveth is born of God, and knoweth God ; '
and ver. 8, ' He that loveth not, knoweth not God : for God is love ; ' and
chap. iii. 6, ' Whoever sinneth' (whose whole heart is in some sin or other)
' hath not seen him, nor known him.' So as to know either the Father or
the Son, is to have our dearest aflections and desires after, our love to,
delights, and rejoicings drawn forth to them ; to have faith on them, — ' They
that know thy name will trust in thee,' Ps. ix. 10, — to have the multitude of
our thoughts running still upon them : ' How precious are thy thoughts to
me ! ' So David, * I am continually with thee.' Also, it is to have our
wonted special recourse unto that person we know, in all wants and needs :
John iv. 10, ' Jesus answered, and said to her. If thou knewest the gift of
God, and who it is that saith to thee. Give me to drink ; thou wouldest have
asked of him, and he would have given thee living water.' Also, to hold
an intimate converse, communion, familiar fellowship with these persons in
our treatings with them about our salvation, for the obtaining of it, upon
those considerations which are most proper to that person whom we treat
withal about it ; as either according to what his person is, or his special
work and hand in our salvation is ; according to what he hath done for us,
and the relations he bears to us of God as the Father, and Christ as the
mediator for us. Which latter, in the former chapter, the apostle had
expressed in one word, to have * fellowship ;' and that fellowship mutual
between us and them, ' one with another,' ver. 7. For thereby he means
not the communion other saints have one with another, as the fruit of that
fellowship with God ; he is not speaking of that there at all ; but it is
a communion of God with us, and of us with God ; and of Christ with
us, * one with another.' And of that he had spoken immediately before,
ver. 3 and 6.

Obs. The height and prime of Christian religion lies in fellowship and
communion with the persona of God the Father and Christ. This the

Chap. II.] in faith and obedience. 48]

apostle openly professeth to have been the top of his own and his fellow*
apostles' religion ; for in their names he speaks it and commends it to us,
in saying, ' Truly our fellowship is with the Father and the Son.' And
therewith (as their religion) commends it to all Christians to the end of
the world. In that word ^ our fellowship,' he speaks of themselves, the
apostles, who also were those 'u-e who have heard,' &c., ver. 1, 2. And cer-
tainly what was the top of the apostle's religion must be accounted the height
of our Christianity in this life. And therefore the apostle also proposeth it
at the beginning of his epistle as the ultimate scope thereof, and thereby to
draw on all sorts of believers to make it their mark also, and to bring them
to such fellowship as themselves had.

The height of popish religion, and of many others also, is to converse
•with maxims and articles of faith ; and take we the soundest of those
truths they profess, yet their faith of them is but a fellowship as with so
many propositions theological, with a general knowledge of and assent to
them. And this faith they set up instead of faith justifying, which first
draws our souls unto a communion with the person of Christ and to the
Father, and to seek his grace and face through Christ to justify us, as
persons that are in ourselves ungodly. This first brings us into fellowship
with the Father. This faith is the first occasion of, and begins our
acquaintance with either of them. But that other general faith is that
which they ciy up as the catholic faith, as they call it, without drawign
our hearts unto the persons themselves ; and our applying ourselves to both
or either, leaves us without intimate acquaintance with them at all, which
that justifying faith, as we teach it, doth; and it is the nature and property
of it so to do. But to believe on the pope, and on the church, as the judge
and formal ground of ail their faith, which they term believing as the
church believes ; and so they finally issue in fellowship with the pope as
their head. And the utmost end they have of exacting this kind of general
faith is to bring men into, and retain them to hold communion (forsooth)
with their church ; and that is the main they drive at.

And then in their worship also, whom have they communion with but
saints departed ? whom they pray to more than to Christ or the Father ;
and in prayer is exercised our highest communion; and theirs with God and
Christ is conveyed mediately through them. And which falls lower yet,
this communion in this worship is with the images of those saints; and
accordingly they have but a dead, lifeless communion ; for their images are
dead, and their worship of them is like unto them, and at best but the
image of what is true worship and fellowship with the person of the Father
and the Son.

Others, ask them their religion ; they declare it to be a belief of what
the Scriptures say to be true, and to give assent to them (which we do also,
and receive with all acceptation all the sayings and truths delivered in the
word of God), as to believe that there is a God ; that Christ is the Saviour
of the world, and died to save sinners ; and unto which general faith they
add a devotion (which is in all naturally towards a deity) out of which they
worship him; having this good hap, to be cast upon the true God and
Christ as the objects of that devotion. And then they stir up the prin-
ciples of virtue that are in them naturally, edged by gospel motives ol
heaven and hell, which, with the aids of the Spirit assisting these prin-
ciples in the will, is the whole of their religion. But to have persona'
communion with the Father and Christ, and tc keep such ado aboul
getting Christ, and to hold and preserve communion with God the Fathe-'

VOL. VII H h

482 TUREE SEYEEAL AGES OF CHRISTIANS [ChAP. 1L

Hiid Christ, and to make them the great aim and work of faith; this they
think to be at least needless.

But let them and all the world know, that the top and summitj of our
religion is to obtain, and then to retain and hold, fellowship with the person
of God the Father and of Christ; and that hereunto we exercise ourselves
night and day, that though the general faith is our faith also, and that wo
make use of that great principle of faith as the great engine, instrument,
and means whereby to have communion with these persons, and that to
live in a converse with them as persons ; yet our faith rests not, can no
way content itself with the belief of the things, truth or propositions,
though about Christ and God the Father, or the Spirit, that is, those
divine truths or maxims about them. For our communion is not with
propositions, but the persons, and aspires and carries us still to come at
and to the persons. We seek continually to have their love manifested,
their hearts won to us, and behold the glory of God in the face and person
of Christ ; as the apostle speaks, Phil, iii., 'That I may win Christ,' and
have the Father and Christ made ours; they are our rest, the centre of
oar souls. We make use indeed of the faith and belief of the things or
truth aforesaid, to afiect our hearts to the persons the more whom they
are spoken of; as that, ' It is God that justifieth,' * it is Christ that died : '
and therefore ' the love of God constrains us, because we thus judge, that
Christ died for us, who were all (in ourselves) dead,' and condemned to
:leath of soul and body; and this affects us, and draws forth love out of
us, ' to live to him who died for us.' But the objects that ultimately
terminate our faith are the persons of the Father and Christ themselves,
to find and obtain their loves to our souls. They are not the things,
abstracted from communion with their persons, that satisfy us, or which
we live upon. Our faith makes use of them as helpers and inducers, and
the bringers of our souls to them ; and then soul and person plead together,
and we plead and urge those things spoken of them persons in the Scrip-
ture in our treatings with them. But it is their persons, and their hearts
or their desires to be towards us, as the spouse speaks in the Canticles,
that we seek. Also, v^ pray and are conversant in all. ordinances of
public and private worship, serving God night and day ; we seek, we pour
out our souls, we repent, and turn from sin, and set ourselves to all known
duties ; but these are not our rest, no, not in this life. Bat all we do is
in a tendency to arrive at an acceptable access and reception by those
persons, even before we come to heaven, and thereby to keep up com-
munion with them; as holy Jude, ver. 20, 21, ' But je, beloved, building
up yourselves on your most holy faith, praying in the Holy Ghost, keep
yourselves in the love of God, looking for the mercy of our Lord Jesus
Christ unto eternal life.' If God would send angels down to us, or Mary
tlie mother of God to converse withal, whom the papists make their great-
est object of converse, and would not vouchsafe a gracious intercourse with
his person, that would not satisfy our hearts ; yea, if God should take us
up to heaven itself, and there are many glorious things and privileges to
be had there : rest, felicity, joy, the best company of all the angels, and
♦he spirits of men made perfect ; we profess that our souls in the midst of
the enjoyment of all these, if looking about us we should not spy out
Christ and the glory of the Father, we should cry out. Oh, but where is
Christ ? we see not him yet ; we should be at a loss for want of him.
Col. iii. 1, ' Seek those things which are above ; ' and so we profess to do ;
but how ? Because Christ is there, to whom our hearts run : ' Where

2UAP. II. j IN FAITH AND OBEDIENCE. 4b3

Christ,' says he, * sits on the right hand of the Majesty on high.' It is he
draws our hearts upwards to the things above. And if he would continue
(as now to our faith) being ' hid in God,' when we come thither, we should
be damped ; but if * he appear once, who is our life,' our hearts would live,
and we should appear in glory with him. All the things there would not
content our souls were he not there : ' Whom have I in heaven but thee ? '
You know who said it. And not Christ only, but^God also, is the object
of our aspirement : ver. 3, ' Your life is hid with;.Christ in God.' Even
Christ's life is in God, and therefore ours much more; and to them by
faith we go for it, even to their persons continually.

And our apostle John puts the reason for this upon the very same account
that Paul doth there in that third of the Colossians. For having termed
Christ ' the Word of life,' chap. i. 1 (and in verse 2, ' that eternal life which
was manifested, and who was with the Father ;' that is, who himself had
his life in, and personal converse with the Father, during all eternity),
hence, therefore, our eternal life also lies in communion with these persons
of Father and Son : and therefore Christ in his last prayer to his Father,
to move him towards us, proposeth this as the summary end of that errand,
of his being sent by him into this world : John svii. 2, 3, ' As thou hast
given him power over all flesh, that he should give eternal life to as many
as thou hast given him. And this is life eternal, that they might know
thee, the only true God, and Jesus Christ, whom thou hast sent.' And this
life is not enjoyable only in that life to come, but this fellowship is begun
and attained, for so it may be, in this life, and hath a ' fulness of joy,' as
the product of it ; verse 4, ' And these things -write we unto you,' having
of this fellowship, * that your joy may be full.' I say, to be enjoyed in this
life ; for to that end it is, he says, he directeth them to these things which
he wrote, whilst in this life ; even whilst we walk with God here, as ver. 6.
And our apostle expressly says, ' Christ who is our life,' Col. iii. 4. And
these persons are always living, for us by faith to have access unto : Eph.
ii. 18, ' For through, him we both have an access by one Spirit unto the
Father.* And we find them to be alive, and to give forth that life to our
hearts when we come and make our addresses to them ; and it is the converse
with their persons, which puts life into the truths we beHeve, as without
which they would be but dead things to our souls.

Let our opposites content themselves with their general faith for faith,
and despise that faith of application and recumbency, and cry up their
moral virtues, of which they boast that they are the principles and seeds

jgracious actings which are found in any ; and that the whole and main

their salvation in this life, is but the restitution of them by Christ unto
that state of holiness which Adam was created in ; unto which by the
improvement of those virtuous dispositions left in corrupt nature, through
an aid of the Holy Ghost, which is but external to the soul, they hope by
their own endeavours, with imperfect steps, to attain unto. And in their
catechisms, let some of them give this account why they omitted consulto
to have put in the doctrine of the three persons, because forsooth they
wrote a practical catechism ; as if the notion of the three persons in-
fluenceth not at all the practice of a Christian ! No ; that is with them
no part of their active exercise, but a mere contemplative speculation.
Whereas we profess, with the apostle in this epistle, that the knowledge
of and communion with these persons, is both that which is the ultimate
end and tendency of all the other part of our practic religion ; as also
which all along quickens and gives life to our souls, in all that is of practice

484 THREE SEVERAL AGES OF CHRISTIANS [ChAP. II,

whatsoever, and also into all otlier the doctrines that are found in that our
religion. And observe but the scope and procedure of this holy man in
this epistle, whose method in our religion and practice we profess to follow.
Now he proposeth this fellowship as the supreme end of his writing, at the
very beginning ; and therewith propounding the doctrine of the Father and
Son, against all errors then extant, chap, ii., he then exhorts to holiness,
and keeping the commandments, as the means to obtain, and keep our
souls in, this communion. We profess we can no longer enjoy this fellow-
ship with either Father or Son, than that thus we walk ; even as he thus
expressly, chap. i. verse 6, affirmeth, ' If we say that we have fellowship
with him, and walk in darkness, we he, and do not the truth.' And chap,
iii. 3-6, ' Hereby we do know that we know him, if we keep his command-
ments. He that saith, I know him, and keepeth not his commandments,
is a bar, and the truth is not in him. But whoso keepeth his word, in
him verily is the love of God perfected ; hereby we know that we are in
him. He that saith he abideth in him, ought himself also so to walk, even
as he walked.' I need refer to no more passages, for you meet with this
doctrine of his up and down the whole epistle ; and this is the order and
method of the practice which we profess in our rehgion.

I only add, to the end none may be discouraged, that Christians either
enjoy this communion, or have their spirits restlessly carried on to seek it,
and cannot sit down quiet short of it ; and so are of ' that generation that
seek his face,' as Ps. xxiv. 6, which must necessarily proceed from God
the Father's or Christ's having first made himself known to them ; and so
it is affirmed, ' God (first) said, Seek ye my face ; and my heart said, I will
seek thy face,' Ps. xxvii. 8. And the constant seeking of communion with
him is sanctified eff'ectually to cause such souls to keep his commandments,
as well as to rejoice in the sensible enjoyment of that communion.

Ohj. It is a property common to all the saints, to have had from the
first some knowledge of, and to hold and maintain some fellowship, in some
measure and degree, with both these two persons, God the Father, and the
Son. This is in common to all more or less, plainly or obscurely, either
implicitly or explicitly ; therefore John in this epistle is not only peremptory
that those who shall deny the one of them, doth consequently deny the
other, chap. ii. 23, ' Whosoever deuieth the Son, the same hath not the
Father ;' but on the positive too : chap. iv. 15, ' Whosoever shall confess
that Jesus is the Son of God, God dwelleth in him, and he in God.' He
that confesseth, that is, believes on Christ, and receives him as a Saviour,
treateth of his salvation with God in and through him, — according to that
in Rom. x. 9, 10, ' If thou shalt confess with thy mouth the Lord Jesus,
and shalt believe in thine heart that God hath raised him from the dead,
thou shalt be saved. For with the heart man believeth unto righteousness ;
and with the mouth confession is made unto salvation,' — and then it fol-
lows in that of John, that God, that is, ' the Father' (as in the verse
before), ' dwells in him, and he in God;' which dwelling, in John's wonted
phrase, notes such a mutual fellowship, as two that dwell in one and the
Bame house, and under the same roof together, use to have one with the
other ; and therefore, * he that knows the Son, knows also the Father ;'
and vice versa. And truly when these two persons are in the heart, the
Spirit must be also ; read the verse before that last, verse 18, ' Hereby we
know that we dwell in him, and he in us, because he hath given us of his
Spirit.' It is not therefore, nor can it be, that any true Christian should
be utterly a stranger unto either, but if he knows the one, he must know

CuAP. II.] IN FAITH AND OBEDIENCE. 485

the other ; although with Phihp they may not so distinctly reflect npon
that knowledge. God the Father to save through Christ, and Christ to
save as sent by the Father, are those fundamental points of New Testa-
ment faith ; and both comprised by Christ in that summary, the famous
and ordinary sanctuary of behevers : John iii. 16, * For God so loved the
world, that he gave his only begotten Son, that whoso believeth in him
should not perish, but have eternal life :' unto which the 14th verse of our
John the fourth chapter answers ; ' And wo have seen and do testify, that
the Father sent the Son to be the Saviour of the world.' And the mind
of that speech, * Whosoever believeth on him,' in that third chapter, verse
IG, is thus to be understood of Christ as sent and given, out of such a love,
by the Father ; and therefore Christ joins both : John v. 23, 24, '■ He that
honoureth not the Son, honoureth not the Father that sent him. Verily,
verily, I say unto you. He that heareth my word, and believeth on him
that sent me, hath everlasting life, and shall not come into condemnation ;
but is passed from death unto life.' So then both Father and Son are the
objects of our faith, if we be saved ; and therefore some knowledge of
both is requisite in every believer ; as if their faith be chiefly or more
explicitly carried forth to God the Father, yet it is' God the Father in
Christ. ' God was in Christ reconciling the world,' is the substance of the
gospel ministry ; and in Christ comes in, and must come in, as God's instru-
ment, sent to merit our salvation.

The fourth assertion from the words of the text is, that although it is
common to all New Testament Christians to have a true, distinct, saving
knowledge both of the Father and of the Son Christ, in some, measure or
degree, yet that then the knowledge of the one may abound more than of
the other ; but specially that in their growing up into acquaintance and
fellowship with both, it may and doth fall out, that in successive times of
their lives, through God's dispensations therein, they are led into, and have,
and enjoy a more intimate fellowship, free and open-hearted, and enlarged
converse with some one of these three persons more than they find to be
with the other of them ; that is, both on those persons' part whom they
converse with, they find one of them more accessible, more free and open-
hearted towards their souls, more ready to entertain them, and receive
them graciously ; and also on their own part, as they find themselves
more disposed, according to their various ages, to treat with one more than
another.

Now to the end I may explain this point of successive communion with
the several persons thus at times and in this manner indefinitely to be
understood, I shall continue to have recourse for help and light unto the
third and fourth verses of the first chapter, which I have already made so
much use of, and joined with this my text of chap, ii., and shall give those
animadversions upon those words, comparing them together with these
words of my text, as will conduce to this my proposed aim.

1. That it is that fellowship and communion (which I term the after-
fellowship) which Christians hold after conversion, that this interchange-
ableness I intend falls out in, in the course of the whole of their Christianity
till death. I am not inquiring now into what falls out, as to the inequality
of the knowledge of Father or Son at first conversion ; for it is this after-
felloicship the apostle intends, and which he here exhorts those he wrote to,
when he says, ' That you may have fellowship with us, and truly ours is with
the Father and Christ ; ' that is, the same fellowship which himself and his
fellow- apostles, whereof some were yet alive (in whose names, or at least in

486 THREE SEVERAL AGES OF CHPJSTI.UJS [ChAP. II.

his own, he speaks), who had heen long since converted, and had grown
up into a high and steady continued converse and fellowship with both
persons, in which they had lived to that day, and now enjoyed. And that
is the fellowship he invites all unto (as being capable of it), being already
believers, as he supposeth them he wrote to ; and it is such a fellowship
which in process of time would produce in the course of it a * fulness of
joy,' ver. 4, which at first conversion usually falls not out. Lastly, it is
that fellowship which Christians have in their walkings, that is, their course
of Christianity, which he speaks of; for in ver. 7, * If we walk in the light,'
that is, in holiness, &c., ' we have fellowship,' &c., having oppositely refuted
and discovered false professors : ver. 6, ' If we say that we have fellowship
with him, and walk in darkness, we lie, and do not the truth.' The mind
of his invitation therefore is, that all you that have an entrance (which is
Solomon's word in the Proverbs) or a beginning of the knowledge of God
and Christ, set your hearts and endeavours, with your whole might, by and
with holy walking, to grow up into a further and higher fellowship and
acquaintance with these persons, and then your joy will at length be full
when your communion comes to be with both.

:: 2. The second animadversion from these words is, that our apostle John
and the rest of the holy apostles had attained unto a fulness, so far as in
this life men are capable, of this equal or like fellowship with both the
Father and Christ in their daily walkings, and therefore it is attainable at
once in this life by us Christians ; for else he would not have proposed his
and their example to provoke us to communion with both. And when he
speaks of himself and them he speaks indifferently, you see, of his fellow-
ship with both, not mentioning either with any pre-eminence of one above
the other. And his adding, 'that their joy may be full,' confirms it; for
unless it be with both unto a like fulness, it would be but joy in part, not
full joy. We find also the apostle Paul prays for the Thessalonians, for
their communion with both, in 2 Thes. ii., that both Father and Son
might * comfort their hearts : ' ver. 16, 17, ' Now our Lord Jesus Christ
himself, and God, even our Father, which hath loved us, and hath given
us everlasting consolation and good hope through grace, comfort your
hearts,' &c. And to them that are grown up into much holiness in the
diligent and faithful keeping the commandments, Christ promiseth, John
xiv. 23, ' If a man love me, he will keep my words : and my Father will
love him, and will come unto him, and make our abode with him,' Hence
therefore Christians, in their future course of walking, are capable of inti-
mate communion with both (as to the Thessalonians), through the distinct
manifestation of the love of both to their souls, as that in John shews.

3. Yet, thirdly, de facto, or in the event, it so falls out, that in the long
progress of God's more slow and ordinary dealings with Christians by
reason of, and through their J like uneven, unequal, and imperfect walkings
with God, they attain not to a full enjoyment of fellowship with God and
Christ in an eminency, in aconstancy, andat once together; for unless it be
thus with both, their fellowship ariseth not to a full joj' here spoken of,
which ariseth not unless an eminency of fellowship be held with both. But
God with great intermissions vouchsafes it imperfectly ; and what he doth
is by turns and vicissitudes ; sometimes more with one, sometimes with
another. One time Christ doth personally more openly visit the soul with
his presence and love, sometime the Father, and that singly. This seems
plain to me from comparing this text and that other, chap, i., that whereas
in the first chapter he utters this as a general maxim, * These things I

Chap. II.] in faith and obedience. 4b7

write to you,' mcnning all, ' that you may have fellowship with the Father
and Son,' which l.s a general encouragement given unto all Christians, and
belongs to all to entertain it, as that which they were all capable of, and
was their duty to seek ; yet mark it here in this place, coming to the
particular sorts of Christians severally and apart considered, that then he
should in such a severed manner say of babes, * I write to you, for you
have known the Father ; ' and of fathers singly, * I write to you, because
you have known Christ the Son.' This his attributing it specially to
babes to have known the Father, without mentioning their knowing of
Christ, again in a special manner to fathers to know Christ, omitting the
mention of their knowing the Father, argues that in the course and pro-
gress of the communion which Christians ordinarily do enjoy, it proves
usually that babes do specially know the Father, and fathers Christ the
Son ; and that, de facto, it had so fallen out in the apostle's observation
ordinarily. The apostle writes thus out of experience, and upon a survey
of Christians in his days, which were patterns of the like ordinary dispen-
sations in after ages. However, I acknowledge, there might and may be
some special exceptions, and more frequently in such as live not many
years after conversion, and so are ripened thereby for their complete com-
munion with all the three persons in heaven, growing up unto much
holiness in a short space ; as also in such whom God out of his good
pleasure vouchsafes extraordinary dispensations of grace unto, above what
he does to many others.

This assertion thus stated, and for the present indefinitely only proposed,
as to particular times and seasons, without defining that communion with
the Father unto babes, or with Christ to old Christians, or confining the
one and the other to either of these ages, I shall endeavour to prove by
instances.

1. Take a view of God's general economy, or dispensation to his whole
church, comprehensively taken in one prospect and set together, that is, of
his church in the Old and New Testament, from the first to the end of the
world ; and perhaps it may serve aptly to represent unto you some image
or pattern of his dealing with particular souls, the members of that church,
and afibrd some semblance at least of the various manifestations of himself
and his Son unto them. In the Old Testament you know how God mani-
fested himself as the Father, far more abundantly and clearly than he did
Christ his Son ; and their common, frequent converse with him did
accordingly far more exceed that of theirs with the promised Messiah,
whom they yet all looked for to come into the world. Their thoughts,
affections, hearts, prayers, addresses, and recourse, ran out to God under
the title of Father ; yea, and directly, and plainly, and expressly to him
as such by name, and under that notion ran out unto the Father with a
fall and open stream. Moses speaks it of him as a relation that was
commonly known and taken for granted among those in his times : Dent,
xxxii. 6, ' Do you thus requite the Lord ? is he not thy Father, that bought
thee and made thee ? ' thus speaking to the whole people. A Father by a
double title : of creation, ' that made thee ;' of redemption, ' that bought
thee,' which in the type is New Testament language. And they had it by
tradition, for Moses speaks it as generally received. And so it follows,
ver. 7, ' Ask thy father, and he will shew thee ; thy elders, and they will
tell thee ' as much. It was the common profession of that nation : Mai.
ii. 10, ' Have we not all one Father ?' of that whole church, which there-
fore our translators in their margin parallel with that in the New Testa-

488 THREE SEVERAL AGES OF CHRISTIANS [ChaP. II.

ment : Eph. iv., 'One body, one Spirit; one Lord Christ, one God and
Father of all,' &c., ver. 4-6. And upon that account God, as owning it,
urgeth them with it for obedience from them : Mai. i. 6, ' A son honoureth
his father : if I be a Father, where is my fear ? ' And when they or any
of them were in any distress, they used to urge that same upon God for
help : Jer. iii. 4-6, ' Wilt thou not from this time cry unto me. My Father,
thou art the guide of my youth ? Will he reserve anger for ever ? will he
keep it to the end ? Behold, thou hast spoken and done evil things as
thou couldest. The Lord said also unto me in the days of Josiah the king,
Hast thou seen that which backsliding Israel hath done ? She is gone up
upon every high mountain, and under every green tree, and there hath
played the' harlot.' This the wickedest hypocrites had learned ; but the truly
godly, when they began to repent, and turn truly and in reality to God,
their conversion is set out by this, that they avouched him to be their
Father indeed ; and in another manner, renouncing all their sins, and
cleaving to him as a Father ; for in the same chapter, ver. 19, ' But I
said. How shall I put thee among the children, and give thee a pleasant
land, a goodly heritage of the hosts of nations ? And I said. Thou shalt
call me my Father, and shalt not turn away from me.' They cried Abba,
Father, as well as we, and in the same sense that we ; this was the foun-
dation of their turning to him. And again, on God's part, he avowedly
declares that to be the ground and motive in his heart, why he did work
a saving work upon them, even that he was their Father — Jer. xxxi. 9,
' They shall come with weeping, and with supplication will I lead them : I
will cause them to walk by the rivers of water in a straight way, wherein
they shall not stumble ; for I am a Father to Israel, and Ephraim is my
first-born' — who from everlasting had loved them: ver. 3, 'The Lord
hath appeared of old unto me, saying, Yea, I have loved thee with an
everlasting love ; therefore with loving-kindness have I drawn thee ;' and
that, I am sure, is the Father in the New Testament language, Eph. i. 4,
&c. And unto these passages in that chapter of Jeremiah do our trans-
lators refer that promise, 2 Cor. vi. 18, ' And I will be a Father unto you,
and ye shall be my sons and daughters, saith the Lord Almighty ;' the
same person God the Father intended in both, which I observe to prevent
an objection, that God as God is only so called in the Old. ^ And after
conversion, their converse and fellowship with God was maintained, as
with a Father to them, they claiming an interest in him, knowing him to
be such, and pleading it with him : Isa. Ixiii. 16, 17, ' Doubtless thou art
our Father, though Abraham be ignorant of us, and Israel acknowledge us
not : thou, 0 Lord, art our Father, our Kedeemer ; thy name is from
everlasting. 0 Lord, why hast thou made us to err from thy ways, and
hardened our heart from thy fear ? Return for thy servants' sake, the
tribes of thine inheritance.' Their hopes of mercy and forgiveness lay
therein, Ps. ciii. 12, 13. And the mercies of God (which are so specially
attributed to the Father, and he as the Father of them) are more often and
more largely dilated on and set forth unto us in the Old Testament, as the
other attributes of the Godhead are, than in the New. And unto those in
God they mostly had recourse, as exposed to them in the promises and large
declarations thereof to them ; and conversed with God under the apprehen-
sion and faith thereon. It was a current character of an Old Testament
saint, one that ' hoped in his mercy,' ' trusted in his mercy,' and you find
the pleas of it in every eminent prayer almost ; as by Moses, Num. xiv. ;
David in the Psalms, and others of the prophets • read Neh. ix., Ezra ix.,

Chap. II.] in faitu and obedience. 489

Dan. ix. ; also in their thanksgivings wo know the constant song of praise
in the temple was, * For his mercy endures for ever,' &c., and of Isaiah the
prophet, Isa. Ixiv. 1. And in this manner was their communion with God,
distinctly and by name the Father, managed and transacted, and God's
with them. Mercy's gates had all the suitors, the addresses went this way.
All flesh came to him, because there was ' mercy with him, that he might
be feared ;' whereas Christ the Son was rarely in a plain, explicit manner
named, that is, by his name spoken of, and his redemption was involved
most in obscure types, which though they pointed their faith towards him
as to come, yet their fellowship and converses with him were rare, as his
also with men were extraordinary, and vouchsafed but to extraordinary
persons upon extraordinary occasions : as to Abraham, in the case of
Sodom; to Jacob, when Esau came with four hundred men to seek his life;
to Joshua, under the title of captain of the Lord's hosts, to encourage him
to those wars with the Canaanites. Nor did they put up their petitions in
his name unto the Father ; none that I remember of them, unless Daniel
in his ' for the Lord's sake,' chap. ix. ; and David (as some interpret it),
' for thy Word's sake,' 2 Sam. vii. 21. Or unless that in the sacrifices
they ofiered, when they worshipped, which was a converse with Christ at
second hand, and but in outward shadows and figures, as in the Epistle to
the Hebrews, types of Christ's sacrifice, and hiddenly signified thereby,
which the carnal Jew understood not, and but as something understood by
the godly themselves remotely, but not so clear and professed as the Father.

There may perhaps an objection start up in some men's minds, which I
pi'eoccupated even now, by paralleling some of those scriptures alleged at
first in the Old Testament with others out of the New.

Obj. The objection is, that it was the Godhead, or God in the three
persons, was he whom, as so considered, the Old Testament saints had
recourse unto under the relation and title of Father ; but not with the
Father as in the New Testament sense Christ revealed him, the first person
of the Trinity, the Father of Christ, and in him our Father ; and therefore
this instance will not hold, as to the present argument in hand.

And besides what I animadverted to prevent this, I further answer,

Ans. 1. That it is one and the same person bore the relation of Father
in the Old, and whom Christ came more clearly to reveal under the New :
John i. 18, ' No man hath seen God at any time ; the only begotten Son,
which is in the bosom of the Father, he hath declared him.' It is God, as
the Father of Christ the Son, who is especially spoken of there ; and it
was he, one and the same, who bore the title of God and Father under the
Old. There is but one God and Father under both, as Eph. iv., who had
been honoured with that title commonly (and no other person commonly
but he) by the Jews ; unto which Christ gives testimony in saying, John
V. 23, ' That all men should honour the Son, as they had honoured the
Father.' He speaks it to Jews of the Old Testament, who had all along
in an open profession honoured the Father, who was the Father of Christ
as the Son, and had committed all authority to him ; that now under the
New Testament they should honour the Son as professedly and knowingly
as the Jews had done the Father.

Ans. 2. That under the Old he was known as the Father of the Son,
and so as distinct from the Son, as the Father of him. To this assertion
two scriptures, Ps. ii. and Prov. xxx., give witness. Prov. xxx. 4, '"What
is his name, and his Son's name, canst thou tell?' And the same is
evidenced by promise to Solomon, 1 Chron. xsii. 10, which in the type

490 TIIKEE SEVERAL AGES OF CHUISTIANS [ChAP. II.

was God the Father's speech, spoken to his Son, Heb. i. 8 ; and as a
distinct person, as the Father is from the Son, the like to which see in
Ps. ksxix. 26.

2. The other instances of some primitive Christians that, long after the
apostles had diifused the knowledge of Christ upon the world, and it had
taken root, and brought forth fruit over all the world, there yet continued
upon divers Christians of these times, a very dim and obscure knowledge
of Christ, through their being addicted to the Old Testament way ; and
this not only upon the Jews converted to Christianity, which the apostle
Peter insinuates, when writing to his countrymen, Jewish Christians, bis
second epistle, as ho had also done his first, chap. i. 1. And it was in the
latter end of his days too, when the gospel had long been preached by
himself and his fellows, as in the 2d Epistle i. 14, he declares, * Knowing
that shortly I must put off this my tabernacle, even as our Lord Jesus
Christ hath shewed me.' And Christ's words to him were, ' When thou
art old.' He thereupon tells them, ver. 19, that though ' they did well to
take heed unto that word of prophecy,' viz., the Old Testament prophesy-
ing of Christ, unto which they were so addicted, that they would entertain
no more of Christ than they found fore-prophesied concerning Christ therein,
as Paul before Agrippa testified of himself. Acts xxvi. 22, that he ' said
none other things than those which the prophets and Moses did say should
come' ; j-et that that word, Peter tells them, was but ' as a light that
shineth in a dark place, until the day dawn, and the day-star arise in your
hearts ;' and that day-star is Christ, Rev. xxii. 16 ; and the day dawn is
the clear manifestation of the gospel, revealing Christ, as it had been
preached in its full brightness, by himself and other his fellow-apostles.
And the reason of their shortness herein was the want of an inward light
of the Spirit, and manifestation of him that was yet further to arise and
visit their hearts, whereby (as in 2 Cor. iv. 6) ' God, who commanded
light to shine out of darkness, hath shined in the apostles' hearts, to give
the light of the knowledge of the glory of God in the face of Christ ;'
whilst yet the knowledge of God as Father, shining more brightly in that
Old Testament, which they attended more unto, must needs accordingly be
ascendant to them, in comparison of their knowledge of Christ from thence.

Nor did this divine* knowledge of Christ, and an Old Testament spirit,
abide upon these Jewish Christians only, but among many new converted
Gentiles also, which I have formerly shewn from the third chapter to the
Philippians (who were Gentiles converted), where the apostle having made
discoveiy of his own personal exercise of spirit in his daily communion and
fellowship with Christ, from ver. 8 to the 11th, ' Yea doubtless, and I count
all things loss for the excellency of the knowledge of Christ Jesus my Lord :
for whom I have suffered the loss of all things, and do count them but
dung, that I may win Christ, and may be found in him, not having my
own righteousness, which is of the law, but the righteousness which is by
faith of Christ, even the righteousness of God which is by faith : that I
may know him, and the power of his resurrection, and the fellowship of
his sufferings, that I may be conformable to his death ; if by any means I
may attain to the resurrection of the dead.' And how much his soul was
fired therewith, you may read in the verses that follow. But the close
wherewith he shuts up that his discourse may seem strange : ver. 15, ' As
many therefore as are perfect, let us be thus minded : and if in anything
ye be otherwise minded, God shall reveal even this unto you ;' which
* Qu. 'dim"? -Ed.

CnAP. II. J IN FAITH AND OBEDIENCE. 491

manifestly rcfoi'3 unto that whole foregone narrative, how and what his
mind and heart was, and had stood towards Christ and the excellent know-
ledge of him, so as to win Christ and have fellowship with him, even in his
very suilbriugs ; wherein as many as were perfect and complete Christians,
he says, were like minded with him herein, and were addicted and affected
towards this knowledge of Christ and fellowship with him as himself was.
liut there were but few of these (as his complaints and usage of that speech
in other epistles shews) ; and if in anything of what I have now professed,
says he, of the excelling knowledge of Christ, ye be otherwise minded (not
in opinion so much as in the affections and exercise of spirit), otherwise,
as the word in Col. iii. 1 is used, ' addicted,' ' affected,' and ' carried out,'
more towards other things revealed, so as that your minds should at present
bo diverted, the stream running in other channels more, ' God shall reveal
even this to you.' Now I could not, when I considered the coherence of
this text, and that how the occasion of the apostle's writing that epistle
having been that the leaven of the doctrine of the circumcision, and thereby
cleaving to the Mosaical law in force, had been urged by false teachers to
be received by them ; the doctrine of which, though we read not that it
had taken place in their opinions, yet there remained so much of an Old
Testament spirit in them, and so much effect that noise of the circum-
cisionists' doctrine had upon them as to draw their eyes to look more wishtly
upon the Old Testament way in the moral parts of it, as to incline and
dispose their spirits more and more attentively that way. "UTien I con-
, sidered these things, I could not, I say, put any fairer interpretation upon
this passage and that in the following verse, or give any other account
uboat these ' otherwise-minded,' who were true Christians (for that he
plainly supposeth, and distinguisheth them from circumcisionists), but that
an Old Testament spirit did so abide upon them, as they entertained not
nor took in that excellent knowledge of Christ, as it shone in the gospel,
in that eminent manner that the light that had shined about them did
rcjuire ; which though they had received and professed, yet in so remiss a
degree, as caused him thus to speak. Their spirits were addicted unto
the way of the knowledge of God, and the exercise of the fear of God, and
motives to his commandments, which they met with in the Old Testament,
which damped much their practical light towards Christ ; and to live by
the faith of the Son of God, and from being so kindly affected and acted
by the motives of the gospel drawn from Christ.

And the reason was, that although all truth belonging unto the whole of
our common salvation was once for all delivered unto the saints, as Jude,
ver. 3, even the whole body and system of faith by Christ his Son, Heb. i.,
and his apostles, as fully as ever it was to be, yet in respect to the setting
it on, and bringing home that faith unto their hearts (and we may say to
ours of many to this day), in respect to such a ' sealing instruction ' (as
Elihu in Job), and in some with a deeper impression than other some, and
even those points of faith that are of necessity to salvation itself (as the
knowledge of God the Father and of Christ are), God is therein pleased to
go over them in some hearts with a slighter hand, and but as the first
draught of a picture, with dim colours and less bright, and so lets them
abide for a while, though yet he makes a true resemblance, such as that
you may know the person by, whose image it is ; whereas in some other
hearts he goes over the same again and again, and ceaseth not, but works
ti up unto a far greater life and glory. God takes several pauses, so as we
msay ay of these teachings, that he doth it at ' sundiy times ;' even as well

492 THREE SEVERAL AGES OF CHRISTIANS [ChAP. II.

as under the Old it is said he did. And herein God and his Spirit useth a
liberty to whom and when, and knows not a certain method. 1 Cor. xii. 8,
' For to one is given by the Spirit the word of wisdom ; to another the word
of knowledge by the same Spirit.' And hence the apostle speaks of
' supplies of the Spirit,' Phihp. i. 19, vea, of ' perfecting what is lacking in
our faith,' 1 Thes. iii. 10.

2. I shall give the reasons of this disposition.

(1.) These two persons are both in themselves and in their works for us
distinct, and would therefore accordingly be known distinctly of us ; and
to be so fully known as to be honoured by us in the most ample manner in
•which they are in the New Testament revealed to us : John v. 23, ' That
all men should honour the Son, even as they honour the Father ;' from
which place I observe ; — ■

1st. That it is the design of the Father, that both himself and his Son
be honoured by all men, yea, and the Son as the Father ; and this is the
design of his ' sending his Son ' into the world, and of his committing
that ' power of quickening,' ver. 21, and of ' judging men,' ver. 22, unto him.

2dly. I observe that this is yet effected at and by successive times,
which is the point before me. The Father's being honoured by men, he
speaks of in the present time, ' as they honour ;' as at that time wlaen Christ
spake this, the Jews generally did ; but of the Son, as of that which was
yet more and more to be done : * That they should honour the Son, even
as,' &c.

(2.) If they come to be known as fully as they ought to be by us, and as
they are revealed in Scripture to us, there are a great many things con-'
cerning them, and belonging to either of them, to be known by us, which
for us to do fully and distinctly will require successive times and successive
impressions for either, and such as to have our thoughts to dwell upon
them too ; as,

1st. For the Father.

(1.) There is the person of the Father, as the * Father of glory,' Eph. i.,
the fountain of the Deity, the begetter of so great a Son, and fi-om whom
the Holy Ghost proceedeth. This as to his person.

(2.) We ought to know the riches of his mercy, love ; for these are more
properly attributed to the Father, as in the same Eph. i. ; so 2 Cor. xiii. 14,
' The love of God,' the Father, spoken with distinction from Christ and
the Spirit ; and ' Father of mercies,' 2 Cor. i. 3, said of him who is ' the
Father of Christ.'

(3.) We should know the whole of his work and hand in our salvation, as
in choosing us in Christ, Eph. i., sending his Son into the world, which
Christ in John's Gospel so dilates on, and our John in this Epistle, chap,
iv. 8-10, ' He that loveth not, knoweth not God ; for God is love. In
this was manifested the love of God towards us, because that God sent his
only begotten Son into the world, that we might live through him. Herein
is love, not that we loved God, but that he loved us, and sent his Son to
be the propitiation for our sins ;' and all spoken of the Father. And ver.
14, ' We have seen, and do testify, that the Father sent the Son to be the
Saviour of the world.'

(4.) The bestowing on us all spiritual blessings ought to be known by
ns. It was he was the contriver, and is the donor of them all, Eph. i.,
whereof that one of sonship and adoption wherewith we have a right to
glory, our apostle in this epistle also so admires, and sets out with a
'behold,' in chap. iii. 1-3 of this Epistle: 'Behold what manner of love

CUAP. II.j IN FAITH AND OBEDIENCE. 493

the Father has bestowed upon us, that we should be called the sons of
God ! therefore the world knoweth us not, because it knew not him.
Beloved, now are we the sons of God'; and it doth not yet appear what wo
shall be : but we know that when he shall appear, we shall be like him ;
for we shall see him as he is. And every man that hath this hope in him
purifieth himself, even as he is pure.' There are multitudes of other things
more like to these whereby the Father's part is set out, as in 'justifying
us,' Eom. iv., ' drawing us to Christ,' John vi., &c. And to know the
Father in and by all these distinctly, and to have our minds to dwell upon
them, will ask time and multitude of thoughts, both to take them in, and
then to be answerably affected with them : to dwell in God in the intuition
of all these, which is our John's phrase up and down his epistle ; but espe-
cially upon this theme and argument of the Father's love, chap. iv. 16.

2dly. The like may be said of Christ, that we are to know and have
fellowship with him, viewed in the excellency of his person ; to know and
have communion with him in his offices, priest, prophet, king ; also to con-
template what he did for us, in that he took flesh, bore our sins, suffered
reproach, all sorrows, died, bore the curse and wrath of his Father, rose,
ascended into heaven, and there appears for us, and brings us to God ;
intercedes for us continually, pleads the fulness and over- sufficiency of his
righteousness, his ability to save to the utmost ; then his mercy, grace,
likewise in all these, bowels to receive sinners ; his gentleness, meekness,
lowliness of mind to converse with them after they come to him ; his long-
suffering to bear with them that come to him, his faithfulness to stand by
them in all their needs ; his avowed resolvedness not in any wise to cast
them out that come to him, but to raise them up at the last day.

I mention these on the persons' parts, and proceed unto those on our
parts.

2. On our parts, we are in our capacities narrow -mouthed vessels, and
cannot take in all at once all these things of either, which was seen in the
apostles, as Christ tells them : John xvi. 12, ' I have many things yet to
say unto you, but ye cannot hear them now ;' even the knowledge of the
Father, wherein of the two they excelled in ; yet thereof he says, John
xvi. 25, * These things have I spoken to you in proverbs ; the time cometh
when I shall no more speak to you in proverbs, but I shall shew you
plainly of the Father.' In proverbs ; that is, but obscurely. We in this
life are children, 1 Cor. xiii., and our capacity of being taught is but as of
children, * here a line, and there a line,' as the prophet saith ; and we say
of the mind, Intuitio est tantum nnius, as the eye looks wishtly but on one
thing at once ; so our minds. But these things, the mystery of God the
Father and of Christ, are so great as the mind need go over them by parts,
one piece of them to be presented and set on upon our hearts at one time,
other of them at another ; as in your great optic glasses the eye is fain to
go travel over the body of the moon by parts and quarters. This scanti-
ness and clungness, that the intention of our minds is but upon some one
thing at once, we find in our knowing and minding of other divine objects
and duties or exercises. As in humblings for sin, our thoughts are
swallowed up therewith abundantly at some times, and are as it were wholly
in it ; then at another time we are all upon seeking for grace and holiness ;
then at a third season, for faith and assurance, &c. We are as wholly
intent on these by fits, if I may so speak, so as to be less on other duties
and exercises. And so it may and doth fall out in our communion with
the persons, as if we did cease to value the one as well as the other, or so

494 TUEEE SEVERAL AGES OF CHRIS1IAX3 [Cu^VP. II.

as if we were wholly taken off from the other ; but our actual intentions for
that present are lessened through our narrowness, whilst they are intended
and heightened towards the other.

But this deficiency on our parts is not simply to be understood in respect
of that disproportion of our understandings, only considered as naturally,
unto these so transcending divine objects ; but from that dimness of true
spiritual light in us, without which Bupernaturally given, the natural man
understands nothing at all of communion with these persons, nor any other
divine objects. Concerning which dependence upon spiritual light I pro-
pose these few things to clear this point to us.

1. We must know that there is a double sort of knowledge of spiritual
things in the hearts of men. There is, first, a true spiritual understanding
(which is proper to the regenerate), as the apostle, Col. i. 9, by way of dis-
tinction terms it : as likewise, in ver. 6, he calls it a ' knowledge in truth ;'
and either phrase is used with connotating a diflerence from another sort
or kind of knowledge, namely, a literal speculative knowledge of them.
The first spiritual understanding is to be understood, not in respect of the
object only, as because it is of spiritual things ; but further, from the man-
ner of knowledge, to know them spiritually ; and so the apostle accurately
distinguisheth, to shev/ the difference of it from that knowledge of them that
is in natural man, 1 Cor. ii. 14, 15. And in like manner the second,
knowing them in truth ; which is when the mind doth really attinge and
take in spiritual things, as they are in themselves, being represented by
the Holy Ghost to the minds of spiritual men in their real nature and
excellency ; and that is only true knowledge. The same you have in
Eph. iv. 20, 21, to know the truth as it is in Jesus; even, as in Col. i.,
the knowing the grace of God the Father in truth ; both which import a
knowledge that is otherwise, and may justly be termed counterfeit, because
it reacheth not to the reality of the things, but only entertains pictures of
them. And the differing character and truth of this spiritual knowledge is,
that it is operative, and carries on the heart with it unto the things spiritual
it apprehends, and as they are represented and apprehended in their real
Bphitual nature, and as such attracts and draws the heart to them ; which
is by a divine seed of light cast into the heart, that hath a formative virtue
accompanying it, and that forms Christ really in them ; whereas natural
light forms but false conceptions, as they are called ; whereof the wombs
that go with them do always miscarry in the end.

2. The second proposal is, that even in persons truly regenerated, espe-
cially that are knowing, there may be and is much of such literal know-
ledge of things that are spiritual, that yet is not true spiritual knowledge
(in that sense it was explained and stated), but mingled with what is
spiritual. This you may see in the Corinthians, 1 Cor. i., who were
' saints,' ver. 2, and ' sanctified in Christ Jesus ;' of whom he gives this
eulo^ium for their knowledge of spiritual things, in verses 5 and 7 : ' In
every thing ye are enriched by him in all utterance and in all knowledge ;
BO that ye come behind in no gift.' And yet of those persons, of them he
thus sets out for gifts, he gives the true character of saints, ' waiting for
the coming of our Lord Jesus Christ.' And yet of these saints he, in
chap. iii. 1, speaks thus : ' And I, brethren, could not speak unto you as
unto spiritual, but as unto carnal ; even as unto babes in Christ' ; which could
not have been, unless it be allowed that their knowledge in gifts and utter-
ance about spiritual things far exceeded their true spiritual knowledge ; of
which spiritual knowledge he had discoursed in the latter verses of the

Chap. II.] in faitu and obkdience. 495

foregoing chapter, vcr. 14, 15, which I even now cited. And then this
immediately follows, and in respect thereunto he plainly says they were not
spiritual : which if that knowledge ho speaks they had, had heen such in
the total of it, it would have made their hearts answerably spiritual ; which
they were very far from, as if you read ou in that chapter you will easily
acknowledge. And the reason why and how it comes to pass it is so, is
clear ; for as you all acknowledge that in a regenerate man there is in every
faculty a great part that is unrenewed, a mixture of flesh and spirit, so by
consequence it follows that there is such a knowledge of spiritual things as
is common to other professors that yet remain unregenerate. And that
part of understanding in men regenerated but in part, so far as it is unrege-
nerate in them, is yet capable of a knowledge of them by common gifts
spiritual, as well as those that are not truly as yet renewed are. There-
fore the apostle distinguisheth in those believing Corinthians, spiritual gifts,
and saving love and charity, 1 Cor. xii. 13.

It is true that this difference of knowledge being most conspicuous in
what is in the several persons of men regenerate and unregenerate, in that
in the unregenerate there is no true spiritual knowledge at all, no, not in
the lowest degree, but it is but notional and hteral ; whereas in the rege-
nerate there is by regeneration a principle of this real knowledge inlaid ;
and therefore we difference the spiritual estates of the one and the other by
the difference of their knowledge, as well as by other characters : yet there
is a mixture of notional knowledge with spiritual in the same regenerate
person ; which, though it prejudiceth not his being in the estate of grace,
no more than his having sin in him, and darkness in his understanding
doth, yet still that mixture is from a distinction and difference of the know-
ledge itself that is in him. When, therefore, we difference the knowledge
of a man truly regenerate from that which is in a common professor and
temporary believer, our meaning is not as if all and the whole heap and
bulk of knowledge of spiritual things, that is in a regenerate man, were in
the total of it all of it holy and sanctifying, affective and effective, accord-
ing to the full extent of that his knowledge of them ; whereas in the other,
the common professor, it is wholly unsanctified. Nor is it that the height,
breadth, depth of a regenerate man's affection towards those spiritual
things he anyway knows, should be adequately answerable to the dimen-
sions of his knowledge, every way considered : no, but knowledge by gifts
for the good of others and himself, and knowledge of saving grace, are dis-
tinct in such a man regenerated : and both being mixed and put together
in his understanding, doth bear the name of knowledge, or the knowledge
which that one man hath, and is the possessor of; we may as so con-
sidered in the general affirm, that his knowledge compounded of both, doth
far exceed his holy affections, and that his heart is not in a measure sanc-
tified according to the measure of his knowledge. And to that Christian
that discerns by experience the difference of tliese two knowledges in him-
self (which is a great and true sign of grace to discern it), it becomes the
greatest matter of humiliation to find that his knowledge of holy things
objectively, doth exceed the hoHness of his heart affectionately and effectively,
his life falling so short of it : yet still take it with this caution to be added,
that their knowledge objectively considered, doth extend with some degree
of spiritual affection accompanying it even unto all things which they know ;
and which, in respect of the sincerity of their hearts, they have a respect
and affection unto all which they know. But yet this is no more intensive,
than according to that degree of trtie spiritual knowledge, more or less, that

496 THREE SEVERAL AGES OF CHRISTIANS [ChAP. II.

is blended with that notional knowledge ; so as in respect of that addi-
tional of speculative and gilt knowledge, their hearts fall so much short,
and are not adequate unto that knowledge.

If it be replied, But is not all the knowledge a godly man hath, sanctified
to him ?

Ans. Yes ; in that sense that all other things are sanctified to him, to
be some way or other for his spiritual good. But it is not all of it sancti-
fj-ing knowledge, and directly operative ; and yet it hath this more near
and appropriate tendency unto the sanctification of him than other things
have, that it is in his heart as fit combustible matter, as tow and flax that
lie near sparks of fire, ready to be enkindled by that true spiritual know-
ledge that is in him ; and his case is, as if we suppose as if tow and flax
encompass fire in the same hearth, and there wanted but a blowing up the
fire, and it readily inflames the tow presently, and assimilates it into fire ;
and then both work together upon the heart. Yet this falls out but as the
Holy Ghost shall vouchsafe a special assistance, and shut up the spiritual
light and fii-e in a man ; which similitude agrees with the apostle's phrase
in his exhortation to Timothy, ' Stir up the gift that is in thee,' which is
done by the Holy Ghost's assistance. You have commonly heard that word
stir up is in the original, as you do a fire. And the gift that was in him
was that additional knowledge, which is always larger than a man's gra-
cious knowledge, and lies in a great part of it like materials unkindled, yet
laid upon the fire, to the end to be kindled by it ; and so that gift know-
ledge becomes spiritualised and sanctifying knowledge together.

The use I put these premises to, and the corollary I draw from these
two proposals, is to prevent a great objection which might be otherwise
made against what was alleged in the former instances. The objection
may be this, that the doctrine of Christ and his apostles having as fully
discovered Christ as the Father, and the Father as Christ, unto their dis-
ciples in the primitive times, and that they were affected in some degree to
either of the persons according to that doctrine, yet how should it come to
pass that their spirits should be carried forth and addicted to communion
with, and towards one, rather than the other?

The resolve of this appearing difficulty lieth in this, that though their
literal notional gift knowledge, by the doctrine of the one, might be equal
with their knowledge of the other, yet the true spiritual knowledge, which
affects and turns the heart, was unequal ; the Holy Ghost did not blow the
fire to enkindle the one as much as the other. And so they came not to
have that intimate, affecting, operative knowledge towards Christ as to-
wards the Father, and so their hearts were not drawn out to a like com-
munion with both of those persons at once. And then it was they were
otherwise minded as to the knowledge of Christ (as the apostle's phrase is
in that PhiUp. iii.) ; that is, otherwise affected, addicted, &c., as I opened
it; unto which, the third p^joposal being added, will further clear.

3. The third proposal, that indeed the Holy Ghost doth direct, draw
out, and intend more or less that true spiritual knowledge in the actings of
it towards spiritual objects, that yet are of equal weight and moment,
according to his own good pleasure, and therefore an unequal communion
of believers with the Father and Son at one and the same time may and
doth often fall towards them. This is certain, that the degi-ees of our
spiritual communion with either of them depends upon a more large or less
degree of spiritual knowledge, and that as it is at the instant time acted
and drawn forth more or less by the Holy Ghost. And the Holy Ghost

Chap. II. j in faith and obedience. 497

may enlij^bten us with such an affecting and inflaming light, in a more
intense degree to the one, whilst to a lesser degree towards the other. I
added, iclwii. it is acted and drawn forth, &c., and the reason is, that
though every regenerate man hath an inherent principle or habitude of
spiritual knowledge, capable alike of all and each of spiritual objects, yet
that which makes them more or less manifest is a divine light which God
causeth to shine into the heart, and hereby to actuate that principle : ' It
is light,' says the apostle, ' that makes things manifest.' And as the
degree of light about them is, accordingly are our apprehensions of them ;
and according to our apprehensions of them, our hearts and spirits are
affected, our communion with them is higher or less intense. We see in
nature that it is not only the less or greater vigour in the eye, which is the
principle of seeing inherent in us, which causeth the difference in seeing,
but it is the light also shining more or less doth actuate and bring forth
things to a visibility, to a greater or less degree, which, if wanting, the clearest
eye in the world, if in the dark, sees nothing ; or if the proportion of light be
dim and small, it discerns less. Now, the vouchsafing of this spiritual light,
and the degrees of it, doth depend wholly upon God's good pleasure, who
takes a liberty to dispense it as he pleaseth ; and the reason of this is,
because we of ourselves are not sufficient to think one good or holy thought.
And that though we are not totally in habitual darkness, but have a spiritual
principle of seeing spiritually, yet in respect of trae actual sight, and the
degrees of it, in that respect we should be continually but men in the dark.
And therefore in the same place the apostle says, 2 Cor. iii. 5, 'Not that
we are sufficient of ourselves to think anything as of ourselves; but our
sufficiency is of God ; ' we are not to be able to educe one good thought.
And chap. iv. 6, 'For God, who commanded the light to shine out of
darkness, hath shined in our hearts, to give the light of the knowledge of
the glory of God in the face of Jesus Christ.' It is not that God did at
first once shine into our hearts and enlightened us, or that we have an
abiding principle of light in us, but he must give us every moment light to
see withal. And we are no wiser, nor spiritually know any more of things
spiritual, than at the instant he gives it, which is the apostle's phrase to
the Ephesians, ' Christ shall give thee light,' yea, command it, or create it
continually, as he did light out of darkness.

And, which is yet more to this purpose, whereas other light, of the sun,
moon, or any other lightsome body, do alike irradiate all the objects that
are near them in a house or other open place, this of spiritual light from
God doth not equally enlighten all or any spiritual objects, but doth in a
more especial manner irradiate some one particular divine object at once
more than another, which he casteth light upon more than others, and
terminates the eye of the mind thereto ; or, like as a hand that manageth
the light in a dark lantern (and such is his spiritual light shining in our
dark hearts), that he ' opens and shuts,' as the phrase in the Kevelation is,
as he pleaseth. And the Spirit of God, who is given to reveal these deep
things of God, is the freest agent in this, and takes a liberty, ' dividing to
every man as he will,' 1 Cor. xii. 11. Even as in John iii. he is said as
the wind to blow where he listeth, and as to what person he pleaseth, unto
what light or degree thereof he pleaseth ; and hence also comes the un-
equality in the point in hand. These reasons are from what is on our
parts. I return again to such as concern the persons of the Trinity, to be
now added after those that concern us, for I said I should sort and handle
the one and the other intermingledly.

498 THREE SEVEEAL AGES OF CHKISTIANS [ChAP. II.

There are these farther reasons that concern the persons, that move them
to this dispensation of this alternate communion with themselves.

1. They are willing and content to take their turns and vicissitudes of
manifesting themselves, sometimes the one, sometimes the other, in our
narrow hearts, to the end that each of them may have in the issue the
fuller and more distinct manifestation of themselves, they are pleased to
give way one to the other in their communion. From hence it was, as we
said, that the Son suflered himself to be so much and so long concealed
during the time of the Old Testament ; and the Father had the vogue in
the church then. And under the New, although all judgment is originally
the Father's, yet ' hath he committed all judgment to the Son,' and ' judgeth
no man ' but in and by the Son, to the end that all ' might honour the
Son,' &c., John v. 22, 23. We may observe, likewise, the Spirit under
the New ; also the third person conceals himself, insomuch as though it
was he who indited all the epistles of the New, and therein wisheth grace
and peace from God the Father and from Christ, not mentioning himself,
from whom yet grace and peace do proceed equally with the Father and the
Son, and although it is true that both Father, and Son, and the Spirit also,
be in some measure and degree known by every believer, which the words
of baptism shew, ' In the name of the Father, Son, and Spirit,' as having
a joint and equal interest in our salvation, yet are they content that our
intentions of mind and affections should run with a shallower stream at
times towards some one than they do towards another ; although appretia-
tive, or in the esteem of them in their judgments, all Christians value and
honour all three alike, as one God, three persons, blessed for ever. So
that it must not be understood as if I meant that our minds were quite
taken ofi' from the one, whilst they are carried forth to the other, whilst
thus our afl'ections are more intentionally taken up with any one of them.

Yea, these persons are so far from jealousy in this case of one another,
lest one should have more of us than himself, that they do help forward
and advance the glorifying of one the other unto us. Jesus Christ the Son,
when he hath once been thoroughly revealed and made known to any soul
himself, it is he, when once believed on by it, that reveals the Father unto
us: Mat. xi. 27, ' No man knows the Father, but the Son, and he to whom
the Son reveals him.' And, vice versa, when Christ is revealed and made
known to you, and your hearts drawn to him, and your hearts taken up
with the communications of him, you must know it is the Father that
concealedly doth this : John vi. 45, ' It is written in the prophets, and
they shall be all taught of God : every man therefore that hath heard and
learned of the Father, cometh unto me ;' so Gal. i. 15. And then Christ
taketh his turn afresh and anew to reveal the Father : John xvi. 25, ' The
time cometh that I will shew you plainly of the Father.' And the Spirit is
as zealous and forward to glorify both : John xvi. 14, * He (the Spirit)
shall take of mine and glorify me ' (and take of the Father's too, and glorify
him also to your hearts), ' by shewing it to you.' And I say, he glorifies
the Father as well as Christ; for so Christ intends his speech: ver. 15,
* All things that the Father hath are mine : therefore said I that he shall
take of mine, and shall shew it unto you.' Herein they take their turns
also : John xvii. 1, * The hour is come that thou, 0 Father, shouldst glorify
thy Son, that thy Son may glorify thee ; ' in their courses to glorify one
another. And they, having an eternity of time to glorify themselves unto
us in, are not hasty for themselves ; they have time enough afore them
to do it in, and take their seasons. And, however, in heaven they will

CUAP. II.] IN FAITH AND OBEDIENCE, 499

be sure then to manifest themselves to us at once, to the full, and
together.

2, Seeing that by reason of our great sinfulness that remains in us, and
through want of growth to a perfect holiness, we are long a-growing to be
fit, prepared, and disposed to enjoy an emincncy of fellowship with both at
once, and together alike (which is yet attainable), yet till then each person
is pleased to take a singular contentment in such sole, single, private visits
with a soul by turns. And the very privacy, that is done alone, doth afibrd
a special delight to the person ; and the privacy of them, in that they are
single thus alone, doth afford a special delight in the mean time to that
person that communes with us, till we grow up to be meet company for
both. This the whole book of the Canticles shews, wherein Christ hath
those intercourses with his spouse, he and she alone. You may see how
he caresseth her, and talks to her, and she again to him : ' I am my beloved's,
and my beloved is mine,' as ifnone's else; whenas yet she was the Father's
as much as Christ's. But Christ was her husband, and by that relation
having a special and appropriate interest in her, thence a peculiar private
converse with her, came to have an answerable solace in it. The sweetness
of a friend when alone enjoyed, hath some advantages in it in some respects,
which a joint society of others with him, though friends also, hath not ;
as that alone one can be more free and enlarged in expressions of mutual
love one to the other, and more parfcicalarly direct his love to that one
friend alone, and the like. As in the way of our friendship we often do ;
when we would enjoy a special friend indeed, we invite him to supper alone,
to have his company alone. And there is a resemblance of some such
thing, as affected, as it were, by Christ himself, in that overture of Christ's :
Eev. iii. 20, ' If any man hear my voice and open the door, I will come
in to him, and will sup with him, and he with me.' That reduphcation,
' and he shall sup with me,' denotes an aloneness of them two together,
supping hand to hand, as we say. And he names no other but himself, to
come with him in that eminent way that he himself came. It denotes also
that it is mutual, that she entertains him, and he her, and each bring their
cost with them. He sups with her, and she with him. He feeds her with
his fruits and viands, and his love better than wine. Read Cant. v. 1, 'I
am come into my garden, my sister, my spouse : I have gathered my myrrh
with my spice ; I have eaten my honey-comb with my honey ; I have drunk
my wine with my milk : eat, 0 friends ; drink, yea, drink abundantly, 0
beloved.' And she again invites him to eat of hers: Cant. vii. 12, 13,
' Let us get up early to the vineyards ; let us see if the vine flourish,
whether the tender grapes appear, and the pomegranates bud forth : there
will I give thee my loves. The mandrakes give a smell, and at our gates
are all manner of pleasant fruits, new and old, which I have laid up for
thee, 0 my beloved : there will I give thee of my loves.' It is all of it her
speech to him ; and thus this private intercourse of loves, proper to them
two alone, doth, in the interim, serve to please, till the fulness of God the
Father, Son, and Holy Ghost, come together in upon the soul.

3. They are all there in the mean while stayed and contented with private
transactions during our narrowness and non-age ; even this, that when we
have a more eminent communion with any one person, we have a secret
under-communion with the other two, though impUcitly with the other, and
more distinctly with some one. And it is well it is so ; for otherwise we
should be guilty of a forgetting the Holy Ghost in the most, whilst we have
communion with the Father and the Son objectively ; that is, as the per-

BOO THREE SEVERAL AGES OF CHRISTIANS [ChAP. III.

sons whom our souls are taken up with, as the subjects of our converse,
whilst the Holy Spirit is content to be the revealer of both, and to have
the honour of that, as also that he knows he is honoured in their being
honoured by us. And the reason is, because the foundation of our com-
fort in our communion with any one person lies in this, that that person
we have the joyful fellowship with is God; that is, it makes our joy ' a full
joy,' as chap, i., in such a fellowship. That is the spring, the source of
all comfort, that in that person the fulness of the Godhead is, without
which our converse would be empty, and but as with a shadow. Now if
our fellowship with one of the persons be fundamentally with him as he is
God, and all three are but one and. the same God, then in having com-
munion with that one we have it with the rest. The common interests of
the Godhead (which is one and the same in all) is glorified thereby in us, to
us, and by us, and some give that as the full intent of the apostle's speech,
2 Cor. iv. 6, ' We beheld the glory of God in the face or person of Jesus
Christ.' For why ? Because both he is looked upon by us to be God, and
as in whom we apprehend, whilst we exercise our faith, &c., on him, and
that the fulness of the Godhead dwells personally in him, and so we have
communion with him as God, and in beholding him we behold the glory
of God the Father also. Yet because this enjoyment of all three in some
one is but impliedly, therefore hath God ordered a further special distinct
fellowship with each. And hence the love of the Spirit is made mention
of, Rom. XV., as well as of the Father or of Christ. The Spirit is God,
and he that dwells in God dwells in love with any of the persons. And so,
in having communion with the Holy Ghost in his love, or with any other
person in their love, we have communion with God. And therefore in this
case it is not a leaning to one person more than to another ; for they are
all but one God, and each one glorified as one God : ' I and my Father
are one,' says Christ. Likewise in honouring the Son we honour the
Father who hath such a Son ; a wise son is an honour to his parents, as
often in the Proverbs.

CHAPTER III.

The cJiaracter of young men, or middle-afjed Christians in Christ. —
1 John II. 14.

The word here translated * young men,' says Grotius, notes out men
militaris cEtatis, that have attained to the age and fitness of being soldiers,
and in that semblance is here applied unto men in Christ, those that in a
special manner are drawn out into the field against Satan. And this con-
dition being the middle between that of babes, new converts, and that of
old age in Christ, who in nature use to be exempted from war, hence
therefore all that space between old age in Christianity and that of infancy
in Christ is comprehended under the title of young men, who are in a
special manner military men. By this rule the Christian era, or account
of ages in Christ, is measured here ; whereas in nature, according to our
wonted division, we reckon four — babes, young men, middle-aged, and old
men ; whereas here but three, and upon this it is that the greater space of
time is allotted to this of young men. New converts in Christ, though men
grown, are not young men in Christ presently the first hour, and there is

Chap. Ill,] in faith and obedience. 501

a middle age besides to be passed through ere they come to be fathers ; and
thence all that time between those two, of babeship in Christ and old age
in Christ, must be understood and meant by what is translated young men,
comprising and taking also in that which answers to what in nature we call
middle age, even all that time from babeship, till old age in Christianity
comes, as a time of more usual conflict and fighting against lusts (which are
the bloody battles) ; and it ordinarily falls out, God converting men more
generally whilst young in natural years, that that middle age in nature is
coincident with tliis middle age in Christianity.

There are two things to be handled as touching this age.

1. That during that age or space of time Christians are most assaulted
with lusts.

2. "How it is that they are said to have overcome, and that this should
be attributed to them in so special a manner.

For the first.

1. The condition of a Christian is described to be a warfare : ' fighting
against sin,' Heb. xii. 4. Their interest is to fight against sin and the
tentations of it ; and that is the ground of all other quarrels with the world.

2. Satan and his angels are at the head of this battle : ' That wicked
one,' says the text; and Eph. vi. 12, 'We wrestle not against flesh and
blood, but against principalities, against powers, against the rulers of the
darkness of this world, against spiritual wickedness in high places.'

3. There are special seasons for war; so in the world, as Solomon says,
Eccles. iii. 8, a time when kings go forth to battle ; and so in Christianity.

4. The special time of this conflict against fleshly and worldly lusts is
this middle age of Christians in Christ. It is true that old men to the last
become not wholly emeriti, are not ' discharged from this warfare ' (as
Solomon's phrase is of death), for, Eph. iv. 13, the apostle speaks to them
that have fought to the last, ' that after you have done all, you may be
able to stand.' There are therefore assaults upon old Christians to the last
to cast them down ; even those who have yet done all that good Christians
are supposed they ought to have done in the foregone part of their lives ;
yet ' when you have done all,' says the apostle, it is well ye have grace
given ' to stand,' and keep your posts at last. And above all their danger
lies, that the world is apt to ensnai'e them, and therefore the exhortation
here in the 15th verse, 'Love not the world,' &c., is made unto both the
middle-aged men and the fathers, according to their several inclinations.
Piscator hath observed this. But to take heed of errors in faith, and the
way of believing, is incident to babes, and therefore that exhortation,
ver. 18, is more peculiarly made to them, cra/3/a, babes, &c. The Thessa-
lonians were new converts, babes, when he wrote his epistle. And what
was Paul's fear of them at that age, but lest their faith had been assaulted ?
1 Thes. ii. 5, ' For neither at any time used we flattering words, as ye
know, nor a cloak of covetousness ; God is witness.'

5. Yet this middle age is the eminent time of warfare unto Christians
dui-ing that age of their Christianity. Overcoming importeth a fight, a
warfare; and in that overcoming is attributed in a special manner to them,
it argues the assault to be the fiercest then, then to be the heat of the
battle with the adversary.

The reasons of this.

1. They are in a middle condition, between that lower of babes, and
that of old age ; and so they partake in a great proportion of both. The
working of corruptions doth follow men's inclinations in nature ; and mid-

502 THREE SEVERAL AGES OF CHRISTIANS [ChAP. III.

die-aged Christians, in the posture of their natural inclinations, are preci-
pitant* of both ; of lusts of youth, as the apostle calls them, because of
their violence and predominion, which is most in them, that flow from
fancy, heat, vigour of nature ; as mirth, jollity, frolicness of youth, as
you call them. And truly I think Christ had some little reflection upon
such as these, in what he said to Peter : John xxi. 18, ' When thou wert
young, thou gii'dedst thyself, and wentest whither thou wouldest.' Peter had
shewn a forward youthfulness in verse 7, in casting himself into the sea
with his coat girt on ; it was a youthful trick, and what of folly and osten-
tation was in it Christ seems to reprove. Pride of parts also, and of gifts ;
* Let him not be a young novice, lest he be puffed up.' Voluptuousness, in-
continency, intemperance, overmuch delight in vain company, and such lusts
as these, are not yet so abated and cooled in these middle-aged ones, but
that they retain a great incUnation to them. And then they partake of old
men's lusts. Pride and lusts of carnal wisdom, love of the world, and
honour, and riches, are already begun to grow up in them, for they come
to a ripeness of temper ; cares likewise begin to enter, and to come about
a man, and to grow up with the word ; their heads are full of business,
intent upon things earthly. Children grow up, and call for a provision for
them. And thus being in the middle of both, when it falls out as middle
age, as they are Christians, doth contemporise with a middle age in nature,
as often they do ; they are then under their equinoctial, under which cli-
mate men's bodies are incident most unto distemper.

Babes are more obnoxious unto doubts and tentations about their estate
in grace. The sun's rising is accompanied with clouds and mists, which,
as it ariseth higher, are scattered ; and Christians, in their infancy, are by
the mixture of the remains of the spirit of bondage, with some dawnings of
faith, and hopes of God's favour (which they are usually yet fuUyf assured
of), kept more awful of yielding to sin, and indulgence to lusts, which by
John Baptist's work of humiliation had stounded them more than mortified
them ; but the middle age having somewhat outgrown those fears, and
attained more quietness of spirit, as to the hopes of their spiritual estate,
the spirit of bondage being much worn out ; and yet perhaps those are not
grown up to a full and settled assurance neither, so continually actuated in
them, so as to keep lusts down. Their lusts, therefore, are apt to gather
up much of their crumbs again ; and assurance not being full and spiritual
enough yet in them, they walk in a gi'eater exposedness to the rising up of
lusts, and Satan's stin-ing them up in them.

Then, 2, their adversary the devil, he is let loose more by God upon
Christians in that age, as to the point of stirring up lusts, for so still I
state it. In the parable, at the first when he is cast forth of a man, he is
much restrained as to entering into a man again, when he is thrown out
for a while ; and the measures and methods of his assaulting are ordered
and disposed of by God ; his times are in God's hands : ' Satan shall cast
you into prison for ten days.' Now, in the parable. Mat. xii. 43, 'He
walks a while in dry places, seeking rest, and finding none :' being put out
of trade and dealings with that man he is cast forth of, as he had afore ;
not having power over and upon the man, as he had wont, in point of car-
rying him to sin and several lusts. This confinement thus against his will,
notes a restraint of him from God, that in a punishment interdicts him to
places that are dry, and as a wilderness to him ; even as it is thought that
when Satan hath tempted a man to actual murder, or to perpetrate some such
* Qu. ' participant' ?— Ed. t Qu. ' not iully' ? — Ed.

Chap. III.] in faith and obedience. 503

great villany, which cannot be known by man, God often in that case con-
fines that devil that tempted him to the house or place where it was com-
mitted, till by the disturbance he makes (which you call haunting the house),
notice is given to some of mankind, whereby it may be known both that,
and sometimes what the murder was, and where the man murdered was
buried ; that being come to men's cognisance, then let man look to it
to search it out. Then the devil is released; God having made that
promise, that by whom man's blood is shed, by man shall his blood be shed.
So it is here : God for a present punishment to that devil, who had so
long borne rule over a poor sinner, whom he had taken captive at his will,
and been the tempter of to so much evil, throws him out, and banisheth
him ; takes away his power as to the violence of such kind of temptations,
as formerly he had wont to use, namely, unto grosser evils of sinnings ;
puts him out of that employment ; lessens his trade that way with his old
customer, though he may permit him to tempt in another kind, as to
despair or presumption, but not this way ; which is the worst and most
grievous of temptations, when a man is overcome by them.

And it is as to such defilements in point of lusts that Satan is thus
restrained; for the man had refonned greatly upon the casting out of
Satan ; and there is both time and season allowed and allotted by God to
do it in ; for he sweeps the house, throws out the filth and dust, and gar-
nisheth it with the outward paintings of many new virtues and gifts ; in-
somuch as Peter, referring to this, says, 2d Epist. ii. 20, that he is ' clean
escaped the defilements of the world,' or which the world lieth in. And
by the coincidence of the matter in both places, of Chrisfs here, and Peter's
there, it is evident the apostle refers to this parallel of Chrisfs. Compare
but the apostle's words — ver. 21, 22, ' For it had been better for them not
to have known the way of righteousness, than, after they have known it, to
turn from the holy commandment delivered unto them. But it is hap-
pened unto them according to the proverb. The dog is turned to his own
vomit again, and the sow that was washed to her wallowing in the mire' —
with Christ's words in the parable ; ver. 44, 45, ' Then he saith, I will
return unto mine house from whence I came out ; and when he is come, he
findeth it empty, swept, and garnished. Then goeth he, and taketh with
him seven other spirits more wicked than himself, and they enter in and
dwell there : and the last state of that man is worse than the first. Even
so shall it be also unto this wicked generation.' So as they are worldly
and miry lusts he assaulted them with, to turn them from the holy com-
mandment.

And this is for some time also, that the state of this man continues in
this freedom from Satan in these respects ; for when he hath walked his
walk through diy places, vexed and melancholy at his disappointments, he,
after a while, thinks thus with himself, to return to his old exercise and
employment, and 'makes trial (but so at first, ver. 44) ; 'then he saith, I
will return unto my house fi-om whence I came,' &c., and finding a man
yielding, he takes more and worse devils to aid him.

If the objection be, that this instance is of a man that falls away, and so
not applicable to true Christians that hold out,

My answer is,

1. It is true that, in the point of falling away, these two, a true Chris-
tian and this instance, agree not.

2. My assertion stands good in this, that if God restrains Satan from
tempting or prevailing over such temporary professors in grosser evils at

504 THEEE SEVERAL AGES OF CHRISTIANS [ChAP. III.

their first reforming for a time, then lie doth it much more unto true and
real converts of his own.

3. Satan's new invading and returning upon this man who after apos-
tatizeth is not from this, that he knew him to be not a sincere convert,
with difference from one that is sincere. No ; God reveals no such thing
to him. Nor can he discern that soon ; but the one and the other are alike
at first in his eye. And so he returns upon the same opinion and appre-
hensions that are common and alike of either, one as well as the other.
He makes his assault upon the like ground, hoping to prevail upon the one
as well as the other, not knowing which God will preserve and cause in the
end to stand, and which not. And therefore the argument I have used
from that scripture doth hold good, and the case of a sincere convert and
another comes all to one in respect to Satan's renewing his assaults ; for
the reason for his new assaulting the one is the same for the other, and he
is by God alike restrained from the one as he is from the other, and let
loose again by God in a like manner upon either. For otherwise, if God
should therein put and discover a difference, Satan would have knowledge
aforehand who are sincere and who not, if any constant difference were
observed by God in this particular.

And 4. God thus orders it in a tender, gracious dispensation towards
his own, whose condition at first needs this : ' They fall into temptations,
if need be,' 1 Peter i. 6. But truly there is no need of the falling into,
much less prevailing of such temptations at first ; for they would utterly
put them ofl', and split their faith quite. God reserves them till they are
habitually grown stronger in grace, as the text here : ' I write to you,
young men, for ye are strong.' God suffers not his east wind to blow
upon tender plants at their first shooting forth : Isa. xxvii. 8, ' In measure,
when it shooteth forth, thou wilt debate with it: he stayeth his rough wind
in the day of the east wind.' Nor lets he out ' any temptation they are
not able to bear.' This holds in point of sinning as well as in point of
suff"ering ; yea, much more.

5. This dispensation is in conformity unto Christ. When was it that
Christ began to be tempted (and indeed he with all sorts of temptations by
Satan at once), but when he arrived at the years of the middle age of man,
at thirty years ? You read not that during his private life he was tempted
afore (though we cannot affirm that he was altogether free and devoid of
them), but there is an intimation that sometimes afterwards Satan did
return : ' He departed from him,' says the story, 'for a season.'' And to
be sure that all along after his entrance into that public life he was exercised
with continual temptations from Satan and the world, insomuch as himself
notes that time whilst he had walked with his disciples, to have been his
special time of temptation: Luke xxii. 28, ' Ye are they who have continued
with me in my temptations.' And at or about those years of natural age,
unto most converts may the account of their middle age of Christianity
begin.

Thus much for their incidency unto temptation, insinuated in that there
is a conflict, an overcoming, which was the first thing singled out.

But there is a second, and of greater difficulty, and that is. How and in
what respect they are said more eminently to have overcome Satan ? For
are they not in their conflicts apt to be overcome, and to yield to corrupt
affections ? and how far they may be overcome, is not to be determined
by man.

1. This as a difficulty Calvin and others have took notice of. Vicisse

Chap. III. J in faitu and obedience. 505

dicit, qui adhic sunt, in ipso heUandi ; alia conditio in hoc hello, Mars enim
aliis duhius, et evcntus belli anceps : Nos priusqnam conrfrediamur, jam swniis
viitores * quia caput nostrum Christus semel totum mundum vicit. ' Ho
saith these have overcome, who are yet in the very act of warring ; the
case is otherwise in this war, for the battle to other warriors is doubtful,
and the event of the battle uncertain ; whereas we, before we encounter,
are already conquerors, because our head Christ at once hath overcome
the whole world.'

I 2. If Christ maintains a conflict in thy heart against sin, that there is a
seed of God yet abiding in thy heart, that doth never, can never yield to
sin, or an act of sin, although the corrupt law in the members carry them
to the outward act, yet this reluctancy is a keeping the field, a not laying
down the sword ; thus our apostle in his third chapter verse 9, ' Whoso-
ever is born of God doth not commit sin, for his seed remaineth in bun,
and ho cannot sin, because he is born of God.' And Kom. vii. 24, 25,
when you hear that outcry in your hearts, ' 0 miserable man that I am,
who shall deliver me?' As Jehoshaphat cried out, when environed with
chariots, fighting against him : 1 Kings xxii. 32, 33, and 2 Chron. xvii. 31,
* And it came to pass, when the captains of the chariots saw Jehoshaphat,
that they said. It is the king of Israel ; therefore they compassed about
him to fight: but Jehoshaphat cried out, and the Lord helped him ; and
God moved them to depart from him.' So that man there in Rom. vii. 24
cries out, and by faith gives thanks aforehand, in the assurance of the
victory ; ' I thank God, through Jesus Christ our Lord.' When it comes
to be a confidence, God hears our cry ; we then ' have the petitions we ask
of him.' It is our apostle's rule, though the performance be delayed, and
thou mayest still be actually overcome. Here this passage is added, ' The
word of God abideth in you, and ye have overcome the wicked one ;'
whence I gather, that if the word of God (which is that ' seed of God,'
chap. iii. 9, as Peter tells us, 1 Epistle i.) abideth in thee unexcussed, not
shaken out of thy heart, unchoked (as I may difference the case of true
believers from others, the thorny ground, from Christ's word used in the
parable, in saying that in the thorny ones lusts choke the word in their
hearts), but in thee it remains rooted, and as a spring works out the mud
that stopped it, and humbles you, and reduceth you to God again, this is a
victory. Join these two together that are in the text, ' the word of God
abides in you,' and ' you have overcome that wicked one,' to this sense,
that this is an evidence you have overcome, because a seed of God still
abides in your hearts unconquerably, so as the assaults of sin and Satan
have not, cannot totally prevail against you.

3. But you will say. These are but generals, common to' all ages of Chris-
tianity. They all, yea, babes, in these respects may be said to have over-
come, as well as young men.

4. The answer is, that this last mentioned consideration may in a more
special respect be attributed unto middle-aged Christians, rather than babes ;
for by that time this age is come and gone, they must be supposed to have
run through much, and a long space in fighting against sin, and to have
had many bloody noses given and taken in those conflicts ; and yet that
they should be able to say after so many wounds received, I have still the
same spiritual life of Christ abiding in me, I am yet alive, I am still heartened
to fight it out, I will never lay the weapons down, this is an evidence to
them, namely, that after so long a time, the word of God is still abiding

* Gualter ; Uti maluit prseterito, propter certitudinem victorise.

506 THREE SEVERAL AGES OF CHRISTIANS [ChAP. Ill,

in their souls ; ' the root of the matter is in them.' A single evidence it
is that there is that in them that cannot sin, nor close with siu. Conscience
alone will not keep the field so long, nor hold out ; at best it doth clamour
against sin, but will soon be flatted, and the edge of its resistance be taken
off. But this is a constant principle of holiness abiding in them, that
really fights against sin, which can never be stilled nor return thither. And
this is a pawn and pledge of a certain victory in the end ; and a surer
pledge thereof than that which young beginners, who have not run through
so great a time in so sore and so reiterated temptations of all sorts, can
have experience of, such as these middle-aged Christians have ; and there-
fore this honour is rather attributed unto them than unto babes, that
grace is preserved in the midst of violent assaults, tending to extinguish it ;
that a drop of oil should maintain itself above water, or in the end still get
uppermost, notwithstanding all the stormy surges of the sea, when they
rage most to overwhelm it.

5. Take the most of Christians, and their experience will tell you that,
in their conflicts against grosser evils and lusts, they oftener not yield to
the act, than are overcome unto it ; for which I refer you to other writings.

6. Instead of many other answers, I will add this : that the estimate of
overcoming lies not in accounting how oft thou hast been foiled, rather than
overcome by not yielding ; but in this, that if thou hast had many times in thy
life, yea, and at any time thou canst remember (for such overcomings as
I shall now mention, are more rare and less seldom discerned, than in
reality they fall out and occur) that thou hadst a clear victory, out of pure
motives and considerations, which are proper to true grace ; as which were
drawn from the interest that God and Christ have in thy soul, and thy soul
in them ; as from the grace of God, union with Christ, the power of his
death applied, through faith its having recourse to it, and the power thereof
brought home to thy heart thereupon ; thou that hast overcome, shalt over-
come. There fall out often to God's children many frustrations of tempta-
tions from lusts and Satan's assaults by providential occurrences and
motives, whereby God restrains his own in the nick of opportunity, as he
did David by Abigail, which we are indeed to bless God for, as David there
did, 1 Sam. xxv. 32-34, for they are out of grace and favour towards us,
when not out of pure grace in us. And therefore David blesseth God for
that of his there, and so should we. Yet these are not so evidential to us
of our overcoming, or of victories on our parts ; they are ' ways to escape'
(as 1 Cor. X. 13) rather than victories ; but such as are purely from our
having had recourse to Christ for strength against them ; and then motives
that arise precisely from our converses and communion with God and
Christ, as aforesaid, with strength coming in, with downright blows to dead
them, and not jwr viodmn diverdcuU, by way of diverting the mind ; for so
any other thoughts that get in do ; they may take ofi' and turn aside for the
present the mind from a lust, a fancy, a strong incursion ; but such over-
comings mentioned are signal, in open field, and by force of arms, spiritual
arms, and may be recorded exploits of spiritual chivalry, and among the
famous and wondrous works that God works in us and for us.

f/.se 1. The first use is an admonition to middle-aged Christians. It is
an hour, or rather a long season of temptation ; and no man knows what
trials he may in" temptations to sin run through, nor at what time most; we
are therefore called to stand upon our ' watch ' continually, and to ' be
sober,' as in 1 Pet. v. 8, where at ver. 10, ' But the God of all grace, who
hath called us into his eternal glory by Jesus Christ ; after that ye have

Chap. III.] in faith and obedience. 507

suffered a •while, make you perfect, stablish, strengthen, settle you.' Suf-
fei-iug a while is not only or mainly in a time of persecution for Christ,
whereof he had spoken chap. iv. 17, but from temptations to sins, which
are the greatest sufferings ; and the devil watcheth that he may devour or
drink up a man's soul (as the word is), he swallows down some professors,
as we do a draught ; and so Judas was served by him. He springs a mine,
and suddenly blows them up. Cities besieged stand upon their guard when
an enemy is at the gates, and keep double watch and ward, and especially
in the seasons, as in the nights, when the season is for onsets and assaults,
and countermine their mines. This middle age is the time wherein most
temporaries fall away, as the thorny ground, in whom lusts grew up with
the word, till they had choked the word ; so that there was some long
time of profession passed first. Whereas the stony ground presently gave
out, when the sun of persecution was up, they withdrew in the infancy of
profession, and did not stay till their middle age. These were as rath ripe
fruits, and are nipped with an April frost before summer comes. Those
other, the thorny, abide longer, for their humiliation was deep ; yet not so
deep but that the sense of the bitterness of sin went off' and decreased, and
so they proved unfruitful for some time before they died : they are withered
trees, as Jude compares them ; autumnal fruits, as his expression is. They
fall as leaves in the autumn, in the declension of their years, before the
winter of old age comes, and seldom or never continue till then.

Use 2. Again, you middle-aged Christians, set yourselves to overcome at
that season with all your might ; for as it is the special season of tempta-
tion, so of overcoming. Make it your glory to obtain victory during that
season : ' The glory of young men is their strength,' Prov. xx. 29, which
was seen in the wrestlers and strivings at the Olympian games, where
crowns upon the public charge were given unto the overcomers ; unto
which the apostle alludeth, 2 Tim. ii. 5, * And if a man also strive for
masteries, yet he is not crowned, except he strive lawfully.' And if you
will know what it is to strive lawfully, read 1 Cor. ix. 25, ' And every man
that striveth for the mastery is temperate in all things. Now they do it
to obtain a corruptible crown, but we an incorruptible.' Therefore go on
thus to fight that good fight, that you may lay hold upon eternal life,
1 Tim. vi. 12. And though you be often foiled and put to the worse, yet
rise up, and to it again. And there are two motives : 1, it is a good fight,
wherein you are to overcome, if you continue to fight, and faint not ; 2, lay
hold on eternal life; this is the reward, the bravium of your eye : ' He that
is slow to anger, and ruleth his spirit,' that is, overcomes himself, * is better
than he that takes a city,' Prov. xvi. 32.

Use 3. Reckon with "thyself how many victories thou hast had, how oft
you have overcome, and how often been foiled ; how many set battles
thou hast fought, wherein the archers have shot sorely at thee, but thy
bosv abode in its strength. These do turn greatly to thy glory at last at
the day of judgment, and thy comfort now in this life. The promise that
concludes all the epistles to the churches runs thus, ' To him that over-
cometh.' The Indians in New England, fighting with short hand-clubs,
wherewith they knock down their enemies, look how many men they have
killed in several fights, they set down at the club-ends so many notches,
which they keep and shew for their glory. How often thou hast kept thy-
self from thine iniquity, and how often thou hast been overcome, keep an
account, to the end to humble thyself the more.

I come now to the opening of the first character given to these young or

508 THREE SEVERAL, AGES OF CHRISTIANS [ChAP. III.

middle-aged Christians : ' I write to you young men,' says he, ' because ye
are strong.' There is a double spiritual strength : one that is radical in
the soul itself, consisting in the strength and vigour of habitual graces ;
the other assistant thereto from the Spirit, according as he is pleased to
arm and fill the soul with himself, joining with it by strengthening the graces
in us, which you read of Eph. iii. 10, ' That he would grant you, accord-
ing to the riches of his glory, to be strengthened with might by his Spirit
in the inner man.' And this latter accessory strength is here meant, as
that which is granted by God, as we have need of it, which we have every
moment ; but in special assaults and temptations, so as to overcome, it is
a strength given to help ' in time of need.' There is some likeness in both
these in the strength of the body ; there is an inward and abiding hability
in the limbs and inward parts, a sprightly vigour fit for any action whereto
strength is needful to be put forth, which others that are children or sickly
want ; and this is abiding in them when asleep, as in the body of a lion or
elephant ; in Job xl. 17-19, ' He moveth his tail like a cedar : the sinews
of his stones are wrapped together. His bones are as strong pieces of
brass ; his bones are like bars of iron. He is the chief of the ways of
God : he that made him can make his sword to approach unto him.' And
there is an assistant strength which strong wine or some spiritful cordial
gives over and above the natural. The psalmist's similitude of a giant
implies both : ' like a giant,' who is stronger than other men in his
natural hability, ' refreshed with wine,' which adds thereunto, and makes
him more potent to act. So there is an habitual strength in the inner
man of a Christian, grown up from a child to be a man to a full age,
which here the apostle hath in his eye. That as in nature babes are
weak, children are weak, but middle-aged men are strong in respect of
such an inward abiding strength in them ; and so it is here intended.
And in respect to this habitual strength it is that in other scriptures some
Christians are termed strong, others weak, as in the 14th and 15th
chapters to the Romans, and the prophet Zechariah, xii. 8, of the times
of the New Testament saints : ' In that day shall the Lord defend the
inhabitants of Jerusalem ; and he that is feeble among them at that day
shall be as David ; and the house of David shall be as God, as the angel
of the Lord before them.' The angels they are said to ' excel in strength,'
and so the opposition runs between weak and strong Christians. But then
the assistant strength of the Spirit fiUing that inward man, whereof, Eph.
iv. 18, ' Be not drunk with wine in excess, but be filled with the Spirit ;'
who filling you strengthens, cheers you as wine, and wherein is no excess,
but an access of a mighty power, when he mingles with our spirits, and is
as wine that flushes our natural spirits. And that is the strength that
petition Eph. iii. specially intends ; and the main strength also in respect
of which these middle-aged Christians are said to be strong, and by which
to overcome, for therein it is that indeed our strength now lies.

But although this habitual strength of the inward man may be intended
here by John, yet we must know that the compare of our spiritual strength
with that of the body, instanced in, runs upon unequal feet ; for our
spiritual strength lies principally in the supphes of the Spirit, as Phil. i.
they are styled, and not in our habitual graces ; whereas the chief of bodily
strength lies in the body itself and natural spirits ; and the additional
strengtheners are small comparatively. I would therefore, for illustration's
sake of this great point, fetch my parallel or comparison from such per-
sons, whose bodies, though by natural constitution strong, yet had that

Chap. III.] in faith and obedience. 509

strength intended and elevated by the Spirit's coming upon them, enabling
them to act, and fight, and overcome, which was Samson's case ; and that
indeed will serve to set forth this. Samson had no doubt a natural strength,
far exceeding other men, in himself and in his limbs, such perhaps as
giants, which yet we find not that he was : but then he had superadded to
that the might of the Holy Ghost, falling upon him at times, and upon
occasions ; as when ho pulled down the pillars of that playhouse of the
Philistines, like as it was aforesaid said of him : Judges xv. 14, ' And the
Spirit of the Lord came mightily upon him, and the cords that were upon
his arms became as flax that was burnt with fire, and his bands loosed from
ofl' his hands.' And ver. 15, ' He found a new jawbone of an ass, and
put forth his hand, and took it, and slew a thousand men therewith.'
And chap. xiii. 25, ' And the Spirit of the Lord came upon him at times,'
&c. And this assistance he sometimes had by faith and confidence in
God, that he would vouchsafe; as in the story of that 13th chapter he ven-
tures unarmed, yea, bound, to meet more than a thousand Philistines, that
were resolved to kill him ; and the Spirit came not in him till he was
amongst them : yet he ventured it afore. This was therefore in faith
(whereof the apostle speaks, Heb. xi.) that such an assistance would come
upon him : and so in the other case of the two pillars.

And this extraordinary supply of strength by the Spirit, suits best to set
forth spiritual strength here ; though withal I profess not to compare such
extraordinary exploits and achievements, wherein Samson was made to
excel all other men whatever, and himself at other times, by the Spirit's
coming on him, with those ordinary overcomings here ; as if I intended
that the middle-aged should be acted by such miraculous excesses and
actions, comparatively to other Christians, [by] the Spirit's coming on them.
No ; but I make use of it to this purpose, to illustrate how as Samson's
strength to do what he did lay not in his own inherent strength, but the
Spirit's assisting him with his power, hiddenly joining with his, and ele-
vating of his ; and that therein it was his strength did lie. Thus so here,
in the Spirit's supplies it is that these middle-aged men's strength doth
also lie, or any others' in spiritual actings and overcomings ; and that it wa3
not the habitual strength of their own graces. And the Scriptures are
express in it : 2 Tim. ii. 1, * Thou therefore, my son, be strong in the
grace that is in Christ Jesus.' It were to contradict this passage, and dis-
honourable to Christ our head, to narrow this grace that is in Christ Jesus,
unto that habitual grace inherent in us from Christ, as if that were our
strength. No ; it is that which is in Christ Jesus his person, in his keep-
ing, and his giving forth, as we are to act ; for when he exhorts, ' Be ye
strong,' &c., he speaks it as in order unto doing and acting, and the
increase of strength. And it would soon be ill with us, if we should be
left to that kind of strength alone, to act withal, as Adam was. No ; ours
is in the person of Christ, the power of an endless life residing in him, and
assisting us according to his strength, which by faith going to him for, he
gives forth to us. For as ' he is our life,' Col. iii. 4, so he must be acknow-
ledged our strength ; for what is strength but life in an active vigour ? And
this the apostle tells us, from his own experience, was it that enabled him
to do all things : Philip, iv. 13, ' I can do all things through Christ, who
strengtheneth me.' It was a strength in and for the act, ' that strength-
eneth me ;' and it was in what he was to do, ' I am able to do all things
through Christ that strengtheneth me,' in the doing. Let us walk, there-
fore, in an habitual emptiness of self-confidence, waiting on Christ for

510 THREE SEVERAL AGES OF CHRISTIANS [ChAP. III.

strength, remembering that of the apostle, that ' when I am weak, then I
am strong ;' and be in this sense weak, that the power of Christ may rest
upon j-ou. There was one king, of whom it is said, he was helped till he
was strong. Peter's confidence in the present sense of his own grace,
' Though all men leave thee, I will not,' was the ground of his fall ; he went
out in his own strength : Isa. xlv. 24, 25, ' Surely, shall one say. In the
Lord have I righteousness and strength : even to him shall men come ; and
all that are incensed against him shall be ashamed. In the Lord shall
all the seed of Israel be justified, and shall glory.' We all profess that
righteousness of justification — and that is meant there, as appears by
verse 25, ' In the Lord shall all the seed of Israel be justified' — that is
alone in Christ, ' the Lord our righteousness.' Now the same is said of
strength : our strength lies in him, and as he will give it forth, we have
strength ; and as ha withholds, we are weak. And there is the same rea-
son for this as for that other, in their several proportions, wherein they
may difier ; that in him we should glory, as it follows there : therefore look
out to him for it, as the word is, ver. 22, ' And unto him shall men come.'
Yer. 24, ' Surely, shall one say. In the Lord have I righteousness and
strength : even to him shall men come.' Therefore go to him, come to
him for strength ; he will strengthen you.

But you will say to me. If you interpret this of middle-aged Christians,
* because you are strong,' to intend chiefly the strength of the Spirit of
Chi-ist, in respect of assistance to act ; and not so much that inward
strength, which is ia themselves, wrought by Christ and the Spirit ; how
could he make this to be middle-aged men's eminent property ? for this
strength, though it works in us, yet is extrinsecal to our spirits. And
again, even babes may be influenced as much with such a kind of strength
as middle-aged Christians may be supposed to be ; for it is wholly what is
without themselves, till sent in at the time of acting ; and babes are as
capable and receptive of this kind of strength to overcome temptations
(which is the matter whereto we speak) as the middle-aged, if the Spirit of
the Lord come upon them. And what can the middle promise themselves
more thereof than babes may do ; or the apostle for them, that he should
say comparatively to babes, ' ye are strong' ? Doth not the prophet, speaking
of the Messiah's times, Isa. xxxv. 3, 4, say, ' Strengthen je the weak
hands, and confirm the feeble knees. Say to them that are of a fearful
heart. Be strong, fear not ; he will come and save you' ? And at verse 6,
' Then shall the lame man leap as the hart,' even from the first hour that
the power of Christ and the Spirit comes upon him ; which is spoken not
of the miracles in such men's bodies only, but of spiritual strengthenings
also. For those words in verse 3, ' Strengthen ye the weak hands, and
confirm the feeble knees,' that precede these other, are appplied by the
apostle in the Epistle to the Hebrews unto spiritual feebleness and strength.

It is true that the dispensations of assisting grace in the acting our in-
ward man is depending wholly on God's good pleasure, as Philip, ii. 13,
and he can and does sometimes ' ordain,' that is, vouchsafe, ' strength
unto babes and sucklings,' Ps. viii. ; and they are often carried at first as
with a spring-tide of extraordinaiy assistance, which yet afterwards, when
that land-flood extraordinaiy is run and spent, the stream is contracted to
an usual channel, and falls into and becomes ebb-tides, and greatly decrease,
as in my treatise of Growth in Grace 1 have observed. Yet for answer to
the objection.

Am. 1. That God more ordinarily vouchsafeth adjuvant efficacious grace

Chap. III.] in f^uth and obedience. 511

to overcome temptation, according to the measure of grace habitual or
inherent ; and therefore when men are gi'own up to more radical inward
strength, he gives more effective assisting strength ; he meteth forth temp-
tations to the ability our inward man is furnished withal, as that we are
able to bear them, as, 1 Cor. x., he declares his measure to be. And then
he vouchsafes his actual supply of aiding strength, according to the pro-
portion of that inherent stock of ability he sees in the inward man, which,
if it effectually assist us, will prevail; and then as the conflicts grow
greater, our additional aids are together therewith increased. Now, if it
be thus, then the objection comes to be in a great measure solved ; for the
additional is ordinarily proportioned to the inherent habitual grace, and so
the measure of both comes to one. It falls out in this as it was with
Samson ; the Spirit assisted Samson, when grown up to the full strength of
a man, far more than when he was a child and naturally weaker; although
when of younger years he at times fell on him and by fits, as we heard out of
Judges xiii. 25, yet not to perform such prodigious exploits as after he was
grown elderly. The Spirit observed a decorum of his assistance, propor-
tioned to his years.

The grace of God works freely indeed, and will shew his freedom ; he
obligeth not, nor ties himself absolutely to such rules and measures as
these always, and to all persons ; but at his good pleasure takes liberty to
withhold his supplies from such as have most of this inherent grace we
speak of, to shew the weakness of all our grace as it is in us, without his
further active influencing grace working the will and the deeds, and also
that his grace is tied to none. This we see in David, when he was left to
sin more foully in his middle age than in his first days (as they are called) ;
and so in like manner Hezekiah, both grown up to a middle age in grace.
Yet this assertion of ours concerns only what his more ordinary dispensa-
tions are. And truly of those I may say, that although God's grace is
free, yet it delights to observe set rules in those dispensations, as to give
promise that ' he that bringeth forth much fruit, he will purge to bring
forth more fruit,' John xv. 2. That is one rule with himself likewise, ' He
that is justified, let him be justified still.' Yet more and more. Rev.
xxii. 11, and ' to him that hath, shall be given,' and the like. For therein
his grace is seen to give grace, that he may be moved to give more grace.
And thus it comes to pass that habitual grace being increased by the exer-
cise and using of it itself, where it is once begun by regeneration, that then
the influences of active and overcoming grace from God come to abound
more, as habitual grace through long exercise hath abounded. It is like
God's blessing some men in their outward callings (and it is God that
gives power to get wealth), the promise being, that the diligent hand
makes rich. God giving a man power to be diligent, superadds riches as
cast in, over and beyond that diligence, as the reward of it. This we see
in some merchants, who through diligence having obtained a large stock for
trade, God in his good providence vouchsafeth them special hits (as they
call good haps), singular overplus advantages that fall out in their way;
and thus it is here. And that God increaseth the inward stock of habitual
grace within us by gracious diligence in holy actings, I have long under-
stood to be the mind of that in Rom. vi. 22, ' If ye be servants to God,
you have your fruit unto holiness,' To be the servants of God is to be
holy ; the fruit therefore of serving God is a communication of more holi-
ness. Fruit imports what is of the natural growth of a tree, according to
its kind. If the good tree increaseth in bulky holiness, the fruit thereof

612 THREE SEVERAL AGES OF CHRISTIANS [ChAP. III.

■will be more and larger holiness. And which is strange in nature, the
tree will grow bigger in the body and sap of it by how much it bears more
fruit. The fruit it brings forth in holy actions causeth the stock to grow
more in quantity still greater. The ground I interpret that place thus is,
that in the foregone verse 19 it is said that yielding our members servants
to righteousness unto righteousness, that is, that our active righteousness
in our walkings and obedience, or righteousness acted and exercised, is
* righteousness unto righteousness;' that is, tends to an increase of habi-
tual, intrinsecal righteousness, which is the principle of further acting.

"VNTiereunto I add, that God gives assisting grace in proportion to the
measure of grace acquired and gained. " He crowns his graces in us with
more grace ; ten cities to him that had increased his one talent to ten.
He crowns habitual strength, gotten by exercise of holiness, with more
enlarged strength. And so the apostle might well say of them who
through long exercise of grace had acquired much inward grace, that ' ye
are strong ;' and that in both these senses of a being strong, in comparison
to babes.

Nor doth that objection wholly or universally enervate this assertion,
viz., that he suffers some in their middle age much to decline and fall
away in strength ; for still it often in experience proves to be in the issue,
that they are recovered to their wonted vigour again, and act more strongly
than ever; as Sampson did at last, when his hair was grown again, which
was the signal, and as a sacramental token, of his recovering the Spirit
again, as it had been before the cutting of it. And it may perhaps prove
the truth, that by falls, and great and long languishments, and gradual
decays in actings of grace in some middle-aged Christians, it proves there
is not so much a decay of the stock itself of habitual strength, in the root
and principles of it, but in the exercises of it ; such as we see in strong-
bodied men, that fall into a consumption, or some other infirmity, that
occasions a present languishing, that they become for outward motions as
weak as children, when yet the radical strength of their constitution, and
of that which they w^ere grown up unto, recovers again, as Samson's hair
did, and they die in a far greater spiritual vigour than ever; as Samson at
his death was empowered and clothed with a far more mighty strength by
the Spirit than ever he had in his whole life, after the recovering of his
hair.

Ans. 2. Middle-aged Christians have through long use and experience
learned self-emptiness in their acting holiness more, so as to make them
not to be so confident they can do this or that, in the strength of grace
inherent. And this is a lesson long a-learning, and perhaj^s more hard
to be learned than to go out to Christ for the righteousness of justification.
And it is taught by long experience ; for as experience breeds hope in the
way and course of believing, so experience of having so often been foiled,
through going about to act from the strength of inherent grace in ourselves,
doth at last teach us the most effectually this dependence on Christ.

And truly there are divers things that concur upon and after our first
conversion, that give occasion to us, if not to think it is from the strength
of inherent grace received by regeneration that we do then act, yet so far
at least as to divert our thoughts from so attentive looking out of ourselves
for a further eflicacious assistance from Christ, to work in us both the will
and the deed. As,

1. They find in themselves, as other men, a will, which by God is ap-
pointed to be the free principle of its own motion and of our actings.

Chap. III.] in faith and obedience. 513

Then, 2, upon rcfjcneration we find a new principle of holiness wrought
in us by Christ, which, as another nature, poiseth and inclineth our hearts
unto what is holy ; and residing in our wills, disposeth them in some
measure, though imperfectly, so to act ; there being, by reason thereof, a
natural agreeableness and suitableness between our hearts and such actions
as such, so far as we be regenerated.

3. Christ leaves not this his new creature to itself, but himself with his
Spirit dwelling therein chcrisheth and acteth it, as the mother doth the
child in her womb, and nurscth it as when she hath brought it forth ; yet
this he doth unknown that it is he that doth all. He is a God that hides
himself in these his actings at first, as in other things he useth to do ;
whether the soul puts forth acts of faith and dependency for his special
help in the acting of it, yea or no. Christ bears from the womb as well as
to the hoary age, as the prophet Isaiah, under this similitude, expresseth
it; and it is said of Ephraim, when he was a child, God holding him up
in his arms, taught him to go. In which case, though a child useth his
own strength, else it were not a teaching him to go, yet the weakness of
his limbs is such, as it is the strength of him who holds him up in the
virtue of which he goes ; and yet when it is thus holden up, it takes no
notice of the other's supporting of it, but is ready to ascribe it chiefly to
its own ability, and so to be confident in venturing to go alone, and then
it falls. And yet Christ bears us, and carries the lambs, and those which
are with young, in his arms ; thus assisting, because he would encourage
it in our weakness, and also to make a discovery of the quality and kind
of this new creature acting itself in us.

And, 4, this new creature thus assisted, being a divine nature, and in-
clining us, as a nature useth to do, unto good works, to walk in, although
we cannot but be sensible that the infusion of that new principle itself has
been wholly from the power and efficiency of Christ, and not of ourselves,
the new inward frame of our hearts being in a good degree so contrary to
what was formerly in the unregenerate estate we had lived in ; yet still as
to the actings of that new creature, after it is wrought, we are not presently
made so sensible and aware of that great power that carries it on, and so
not of dependence on Christ without us, as of our Head that influenceth
all those our actings also, but are apt not to look on it further than that it
is, or as if it were, the jwndus and sway of that new creature, which as a
new creature carrieth on our wills and affections, as in a natural way, so
far as we are regenerated ; even as in sinning we had found afore, and do
after, that our corrupt inclinations naturally carried us unto the contrary.
And this new infused nature we look upon working as a contrary nature to
that other of sin, as two contrary streams running cross, as indeed they
are. And having been but newly brought acquainted with Christ, that
acquaintance begins at first chiefly in our seeking out our righteousness of
justification in him, and receiving from him therewith this inherent prin-
ciple of holiness, which is his image ; as both being absolutely necessary
to that season and the condition of a new convert, who having come forth
newly from a state of sinning with full career and consent of will, and
made sensible of sin and damnation, and possessed with fears of hell and
wrath, the grudging fits of which we for a long time are not quite rid of ;
the strength and intention of the mind is swallowed up with these so
necessary things, at that present to be had from Christ, as the sole remedy
to the present case. And then the Spirit secretly supplying us with that
assistance, we by faith should from the first go to him for it, but he hid-

VOL. vii. K k

514 THREE SEVERAL AGES OF CHRISTIANS [ChAP. III.

denly performing that va us and for us, without our minding it or looking
out for it, the Spirit mingleth his power (unperceivably to us) with the
activity of our wills in the new creature. And further, we being as then
fresh-water soldiers, not trained up enough to the observations of the many
ebbings of the stream and the flowings again thereof to be from the Spirit
of Christ, we do not discern his either increasing and raising up the flood,
or his withholding so to do, to be the causes of such a variation in our
actings, according to his good pleasure.

These things considered, it is no wonder if we be more strangers, for a
while at the first, unto this great point in our Christianity (and all of
Christ is not learned at once), of this continual dependence on Christ for
acting, than we were of his power in regenerating us. For at regenera-
tion we were convinced of that total contrary corruption that had invaded,
possessed, and filled our souls, so that we saw no one spiritual good to
have been in us ; but now the activity of our will being thus furnished
anew with that new stock of habitual grace so set up withal, and so
vigorously assisted (though insensibly to us) by the aids of the Spirit, we
are prone to think that we have a spring of good within ourselves, that
bubbles up continually what is good ; and so our thoughts are far removed
from the sense that we are not able to think one good thought within our-
selves, but that all our sufficiency is of God. And although it may be
supposed we might more easily be brought to receive the doctrine of this
our emptiness and insufiiciency to act, yet practically to discern it, so as
to set our spirits a-work upon it, and inure our hearts to the exercise of
it, it is no wonder if (considering what hath been said to be our case) we
be in the course of our spirits apt and inclinable to put much of that
hidden assistance the Spirit supplies us with upon the natural tendency
and activity of the new creature, as a divine nature in us ; ascribing the
power and force of the wind we see not, that carries on and drives the
stream, unto the natural jjondiis and propenseness of the stream itself to
run that way; till we come to have had the experience of such interchanges,
ebbings, and flowings mentioned, and thereby come to see and judge what
little strength we of ourselves have, with all our inherent graces, and when
left never so Httle by the Spirit, and his ceasing to act us, and what difi'er-
ence there is when we are enlarged by Christ and his strength, to run the
ways of his commandments.

But, 5, there is yet a further thing at the bottom of this matter, and is
the ground of our aptness to be misled in this point ; which is, that we are
prone to it by nature, both that corrupt nature by the fall, yea, and pure
nature also, as it was in Adam's first state by creation ; for in that pure
estate he, and we his posterity, if he had stood, had been under the cove-
nant of works, in all its difierences from the tenor of the covenant of grace ;
whereof this was one part, to work and act from what is in ourselves.
And though by conversion we are brought into the covenant of grace, yet
the principles of the covenant of works do mightily abide in us, and the
secret unperceived influences thereof greatly prevail in us, and at least
obstruct us, and keep back our hearts from the clear knowledge, at least
practice and exercise, of gospel principles. Although they be by conviction
entertained by our judgments, yet the principles of the covenant of works
cleave as the skin to our flesh ; for they are the law of nature. This needs
not to be largely insisted on.

It is evident enough that corrupt nature in men unregenerate, but en-
lightened and endowed with excellent spiritual gifts, gratis given them,

Chap. III.] in faith and obedience. 515

together with some supernatural assistances vouchsafed iu, and for the
exercise of them in holy duties, doth convert them all, both gifts and assist-
ance, to its own selfish ends predominantly, and from the strength of such
ends moving and acting them, they perform what they do in holy things.
I need not insist on this neither. But I carry up my demonstration higher,
and deduce it from that of pure nature in Adam afore the fall.

1. Now Adam had first a will, that was to be the free inward mover and
author of its own motion, and of those imperate acts his will should com-
mand to be put forth by him.

2. He had a full and perfect stock of holiness, and of love to God, con-
created with and residing in his will, poising it only unto what was holy.

3. He had a concourse (as they speak) or concurrency (which we better
understand) of an aid and strength from God, giving sufficient power to
will and act what was holy and good ; a posse si vellet, a power if he would
act holily.

And these he had from God, as due by creation, or, which is all one, by
the law of pure nature, which it was meet God should furnish him withal.
If he would create such a creature reasonable, it was meet that then God
should, at and by virtue of his first creating him, furnish him with all
these ; especially giving withal promises of life and threatenings of death
according to his holy actings, or the contrary. And if we suppose him not
sufficiently furnished with all these, his fall or deficiency had not been im-
putable as sin to him.

Now he that hath those two first principles of a will — 1, its being the
mover of itself from within itself; and, 2, a complete holiness swaying
that will only to what is holy ; 3, joined with a power of assistance from
God as shall excite the will, and give his will sufiicient power to act, if he
will, — he may and must be said to act and will fi-om himself when he acts
or wills ; for the will is his own, the holiness he acts from and with is his
own due, and in that respect natural to him by creation-law ; and the con-
current assistance from God, that is, so much and so far as to have power
to act and to will, is no less his creation-due likewise. And God, in vouch-
safing such an assistance requisite to enable him to will, did therein no
more for him in his kind — that is, according to the natural law and due of
a free-will agent, which was to be its own mover from within itself unto the
act — than he did in his concourse with each and every one of his creatures
in their actings in their kind, who keep his ordinances to this day, through
that concourse God gives them. But man, through his free-will, not using
that power, fell by what was purely his own.

But my scope in this recital of theso three principles, which may be
styled Adam's own strength, due to him oy the law of nature, is to shew
that these principles of acting from ourselves, naturally sticking in us, as
xohai moiai, common principles of nature use to do, are so prevalent,
even after we have been entered into the estate of grace, and received the
knowledge of Christ, that we are exceeding apt and obnoxious to those
principles still, and to be misled and misguided by them in the actings of
grace, and to go their way in seeking of salvation : and that, therefore, it
is no wonder if new converts do so, when they find they have a will that
must still be the immediate mover within itself of its own action now when
regenerate ; and that by regeneration they have a new principle also of
holiness, the very same for the bulk and matter of it that Adam was created
in after the image of God, Col. iii. 10, and find that principle to be fitted,
suited, and disposed agreeably to every good and holy work ; and though

516 THBEE SETEEAl, AGES OF CHRISTIANS [ChAP. III.

■when they act, and have efficacious assistance, that works the will and the
deed in them, they have it all from Christ living in them, effectually work-
ing in their hearts, heyond giving them a bare j)osse, power to act holily.
Yet this exceeding greatness of his power they discover not, and therefore,
Eph. i., the apostle prays that the eyes of their minds may be more and
more enlightened, to know the exceeding greatness of his power that works
in them whilst they act holily and spiritually, and yet conveying its in-
fluences so hiddenly, that they are apt to think it the efficacy of a new
nature. For they finding they are, though supernaturally, yet secretly
assisted by the Spirit in holy ways, so as to think and to find that it is as
a nature in them, that they do it naturally with delight, &c., — such is the
suitableness between their hearts and the duties of holiness, when they are
drawn out to them, — I say it is the less wonder that their hearts should
think they act in that manner that Adam did from this strength as if it
were their own (though, indeed, wholly received), and from themselves ;
or that they should attempt to act from those principles within them, and
put so much confidence therein, so as to omit to look out for a continual
renewed assistance from Christ, their new constituted head. We see the
like ensnarement lies in the point of justification. Men find they have
good works, perform holy duties, &c., and the Scriptures term it a righteous-
ness, and the principle of pure nature in Adam having been, that he was
justified by that righteousness of and in himself, how doth this principle,
because it is the law of nature, adhere and'cleave to men's souls, and caused
Paul to be afraid of his own righteousness, lest he should be found in it ;
so that it is a long time that believers stick in those weeds clinging about
them, and obstructing them in their way of believing on Christ's righteous-
ness alone. But so it falls out, that when they have, through long and
often renunciation of their own, and wonted endeared embracements of
Christ's righteousness alone, got free of that entanglement, they yet remain
longer encumbered and obstructed in this other I treat of, of acting in their
own strength. And as in a tree that is to be pulled up by the roots, after
that some greater roots, whereby it was naturally fastened in the earth, are
loosened and cut, yet it will stick still by some other lesser fibres, smaller
strings that have no less holdfast than those other had, even so it is here.
And till all whereby we cleave to old Adam's state be broke, which is long
a-doing by degi-ees, we are not grown up into that completeness in Christ
which we 'ought to have, and which union with Christ afi"ordeth. And
although I dare not say the Holy Ghost may not secretly act them effica-
ciously beyond these principles, whilst they discern it not, and so help them
to overcome ; and that the acts of holiness which the Holy Ghost draws
forth of them, according to these principles, may not be acceptable to God,
being in reality and truth from the image of Christ wrought in them by
Christ ; and Christ efiectually working in them, though they have not the
cognizance of it, nor recourse to him for it, as hath been the case of many
true professors ; yet still there is this wanting to make them strong indeed,
to act steadily and constantly.

And this hath been the case of many true professors at first for some
time, and was of the apostle Peter, till by the woeful experience of so
dreadful a fall he saw his own utter dependency on Christ, as without him
he could do nothing, and therefore was to abide in him ; as Christ in his
last sermons a httle before had instructed him, which he then understood
not. And his sin lay not in this, that he had not a true and real resolution
at that present time never to forsake his master (yea, to me it seems

Chap. III.J in faith and obedience. 517

certain that it was a resolution sprung from out of true grace, and cleaving
to Christ at that time, and drawn forth by the Spirit, and it was not feigned ;
and take that purpose of his abstractedly considered, and it was acceptable
so far) ; but his sin lay : 1. In that he discerned not that it was Christ
and his Spirit who was the author thereof at that present, and was to be
the maintainer of it and finisher of it in him, and ought to have, in the
sense of his own insufficiency, prayed as David for the people : 1 Chron.
xxix. 18, ' Keep, 0 Lord, this purpose in the heart of thy servants.'
2. His sin lay in the confidence he had for the future, or time to come, that
he should ever retain that Spirit, whereas a man is no further holy than at
the instant God makes him so to be. 3. In vain boasting of his present
strength comparatively to all others : ' If all men forsake thee, yet not I ; '
and for this cause Christ let him fall, with this reserve, praying his faith
might not fail, that he might learn, what Paul did in another case, not to
trust in himself, but in Christ to strengthen him. And in like manner thus
it is and hath been with many professors, till in the end, through experience
of their own inability, they come to see and know what it is to have Christ
a supernatural head to them as members, for motion, and a spiritual root
to them as branches ; and thus as branches to bring forth fruit in and by
him, Philip.^i., and^in him all their fruit is to be found, and therefore juice,
and sap, and strength to bring forth, is to be fetched from him. And
that therefore they in spiritual actings are to walk in an habitual self-
emptiness, and a daily renunciation of this active power of their wills, as
strengthened by inherent grace alone, though wrought in them by Christ,
and still to be saying within themselves that which Isaiah prophesied of,
' One shall say, In the Lord have I strength,' Isa. xlv. 24, and sensibly to
acknowledge that that power that is in Christ as their head united to them
must give their effectual casting stroke in holy actings, and carry on the
will to them with power. And this is the strength the apostle Paul,
Philip, iv., and John here speaks of, which Christians, till grown and beaten
out of self-confidence in their wills and inherent grace, do not learn suflS-
ciently, and for want of this they come so much to fall, as Peter did, God
having pronounced that in his own strength no man shall prevail. Now
the experience of the saints' failings, through the want of these things, as
also, on the contrary, the experience positive, that when they are weak in
respect of their own strength, Christ's power doth rest upon them ; these
two experiments, besides other lessons given by Christ in time, cause
middle-aged Christians to live in a greater dependence upon Christ's
strength to be communicated, as without whom they find they can do
nothing, and that all their fruit is found in him. And this, I say, caused
the apostle here in both respects, whether of habitual grace or assisting
efficacious acting grace, to say of them, Ye are strong.

For it is a certain truth, that the more we walk in a constant sense of
oui- own weakness, and dependence and waiting for Christ's strength to be
put forth in us, the more strong we are ; not in ourselves, but as the coneys
are in their rock, as Solomon says. And this justly and deservedly is to
be said in comparison of babes, who, like young boys in fighting with their
fellows, have more eagerness and stomach, but find themselves weak, and
easily overcome; whereas to say in our hearts, as David did against Goliah,
'I come against thee in the name of^ the Lord of hosts,' confirms our
strength.

Ans. 3. God vouchsafes occasional helps and assistances, according as
our temptations do grow and increase, according to the rule of Paul the

518 THKEE SEVERAL AGES OF CHRISTIANS. [ChAP. III.

apostle, that as his distresses abounded, so his consolations abounded also.
And this proves true in temptations to sin, our greatest sulierings, as well
as in any other. Now God having (as the doctrine was) allotted tempta-
tions greater to middle-aged Christians than unto babes, hence he is
graciously pleased in the end and issue to afford strength to overcome ; and
in the view of this the apostle might deservedly say of them rather, ' Ye
are strong.'

MAN'S RESTOEATION BY GRACE.

[ORIGINAL TITLE.

MAN'S
Eestauration by Grace.

A

DISCOURSE

OP

The several parts which the Three Persons of
the Godhead, tear in the accomplishment of
our Salvation.

SHEVt^ING

That they have taken on them several works appropriated to
them therein, and the distribution of our Salvation into three
Parts according to the number of the three Persons, and the
part which each of them have taken therein, viz. The Father
in Election, the Son in Redemption and Justification, the
Holy Ghost in Sanctification and Application.

By TUO. GOODWIN, D. D.

LONDON,

Printed by Thomas Snowden for Thomas Goodwin.
M D C X C II.

MAN'S RESTORATION BY GRACE.

A discourse of the several parts ichicli the three persons of the Godhead hear
in the accomplishment of our salvation, and that they have taken on them
several ivorks appropriate to them therein. — And the distribution of our
salvation into three jyarts, according to the number of the three persons, and
the part uhich each of them have taken therein, viz., the Father in election,
the Son in redemption and justification, the Holy Ghost in sanctification
and application.

CHAPTER I.
The design of the discourse. — The two texts of Scripture explained.

That their hearts might he comforted, being knit together in love, and unto all
riches of the full assurance of understanding, to the acknowledgment of the
mystery of God, and of the Father, and of Christ. — Col. II. 2.

This is he that came by water and blood, even Jesus Christ; not by water only,
but by water and blood: and it is the Spirit that bearethiuitness, because the
Spirit is truth. For there are three that bear record in heaven, the Father,
the Word, and the Holy Ghost : and these three are one. And there are
three that bear witness in earth, the spirit, and the ivater, and the blood, dx.
—1 John V. 6-8.

1. We have heard of the estate of holiness man was created in ; 2. Of
the estate of sin and misery he is fallen into. Now follows,

3. His restoration, or that part of the gospel which contains the doctrine
of our salvation and redemption out of sin and misery, in all the particulars
of it.

And this I shall divide into three parts, according to three distinct works
of the three persons for the accomplishment of it ; which division is natural
and genuine, and suited to the things themselves, according to the division
of these as the causes of them ; for man's salvation being the highest stage
in and on which God shews himself, and all in himself, the three persons
of the Trinity have in their infinite love to mankind discovered themselves,
and appeared therein, not only taking the effecting of it in common among

522 man's restoration by grace. [Chap. I.

tliem (as in all other works they have done), but severally and apart,
undertaking to act distinct parts therein, sharing the works thereof unto
three eminent acts or scenes, by which the whole is fully accomplished and
perfected.

The method therefore which I shall pursue shall answerably be so to
handle the doctrine of our salvation, as withal to glorify these three
glorious persons in their several agencies therein.

The first of these texts, Col. ii. 2, makes God, as the Father, together
with his work, and Christ, as the Son, together with a work of his likewise,
to be both of them the subject of that mystery — the gospel, which in the
first chapter he had been so much extolling ; and as he there attributeth
to the doctrines revealed therein a ' riches of glory,' so the very knowledge
of this mystery in us he in this place dignifies with the same titles, calling
it ' all riches of the full assurance of understanding, to the acknowledgment
of the mystery of God, and of the Father, and of Christ ;' so parting and
dividing the doctrine thereof according as these apart are the eminent sub-
jects unto which all therein may be and are to be reduced.

1. Of God; the gospel being that mystery which displays in man's
salvation all the attributes of the Godhead.

2. And of the Father ; considered as the first person, distinct from the
Son, and also from God, as here taken for the Godhead, as common to
all three persons ; and in saying * the mystery of God and of the Father,'
he means that besides the manifestation of all the divine attributes of the
Godhead, which is one distinct part of the mystery, the Father hath as the
first person apart discovered the glory of his person in a glorious design
and agency, in the work of our salvation proper unto him, which collected
out of the Scriptures and put together, makes up the deepest mystery.

3. And of Christ ; He also, as a distinct person from the Father, hath
both in his person as God-man, and in execution of his Father's design in
his work committed to him, ' all treasures of wisdom and knowledge'
objectively for us to know him by, and siihjectively in himself.

4. The Holy Ghost, the third person, though not mentioned here, yet
elsewhere hath frequently assigned unto him a third work.

It is the work of salvation, as it hath been transacted by the three
persons, is the subject afore me.

I come therefore to that other text of the First Epistle of John, chap. v.
ver. 6-8. There we find all three brought in together as distinct witnesses
unto man's salvation, or as ver. 11, that ' God hath given eternal life unto
us' that are of the sons of men. They are indeed brought in as witnesses
also to another grand matter, which he mentions in the verses afore and
after, viz., that ' Jesus Christ was the Son of God;' but yet withal, the
same verses all along do tell us that the end of that their witness to that
great truth about Christ (as it is revealed to us) was in direct order unto
that other about our salvation in him, and to draw us on to believe it, and
give credit to it ; ' and this is the record, that God hath given to us eternal
life, and this life is in his Son. He that hath the Son hath life, and he
- that hath not the Son hath not life. These things have I written unto you
that believe on the name of the Son of God, that ye may know that ye have
eternal Hfe, and that ye may believe on the name of the Son of God.' So
that in the issue of all, it is our salvation that is made the great business
and matter the three persons do appear as distinct witnesses unto here in
this place.

Now, how do they witness thereto ?

Chap. II,] man's restoration by grace. 523

I answer, Both by their contributing their symbol each of them apart to
the eflc'ctiug it (as will anon appear), and then by bringing it home unto our
faith and assurance, as ver. IB shews.

There are two things which I insist on out of this scripture : —

1. That they are set forth unto beHevcrs by the apostle, as three distinct
persons in the nature of one God.

2. That in the matter of man's salvation they have appeared to be three
persons, in their becoming three distinct witnesses thereunto, and that they
are three distinct witnesses, in being three distinct workers and operators
therein.

CHAPTER 11.

That there are three persons in the Godhead, icho have undertaken distinct
offices in the work of our salvation.

Though I have already* handled this fundamental point, that in the
essence and nature of our one God there are found this plurality of persons,
yet I shall, both for the explication of this text in this Epistle of John, and
for the making my way clearer to the understanding of the reader unto the
second point, which is the main subject afore me, now add what was then
reserved for this place. I then baulked any handling of this scripture,
which, in that article of the Trinity, is made by all divines the emlnentest
and most proper seat for the handling the doctrine of it. But I saw it
would be behoveful, that when this great point of the three works of these
three persons should, in their due place, come to be discoursed of, that
something to prove that there are three such persons in the Godhead should
immediately before precede and revive the doctrine thereof, in order to the
clearer understanding of this about their several works ; and, finding that
this scripture in John gave a foundation for both, I chose to set both
together, so far as this one scripture at once gives a bottom unto both ;
rather than part the one so far from the other, as I ^should have done, if
I had treated of the trinity of persons, as this scripture holds it forth ;
these and this other of their several works out of this same head, in this
place only.

1. Then I shall give the proof of the trinity of persons in the one nature
of God, who have such distinct works in our salvation.

The apostle, to evidence Christ to be the Son of God, and the salvation
of us men in him, produceth two trinities of witnesses.

1. Three on earth, which witness but as things or evidences use to
witness. I say as things use to be evidences ; as a bloody knife, &c., is of
murder, or as effects are of their causes. Thus the blood of Christ is one
of the witnesses on earth, as being sprinkled on the conscience, and pacify-
ing of it, is an evidence that Christ alone is that Messiah and Son of God ;
his blood having such an effect. So water (the second), or sanctification
wrought and inherent in us, witnesseth as an effect useth to do its cause.
And so the seal of the Spirit, which is the third witness on earth, leaving
the impress of itself on the hearts of men on earth, witnesseth as a seal
useth to do ; according to that in Eph. i., ' After ye believed, ye were
sealed with the Holy Spirit of promise.'

2. But then there are three in heaven, and these do witness as persons
* In his discourse Of the Knowledge of God (he Father, &c,, Book i. Vol. ii. of his

Works,— [Vol. IV. of this series.— Ed.]

524 man's restoration by grace. [Chap. II.

use to do, the Father, the Word, the Spirit ; of which three he affirms that
they are one, namely, in nature, and also concurring in testimony ; and
then concludeth concerning this thing, a truth witnessed unto by these
latter three : verse 9, ' If we receive the witness of men' (as when two or
three men come in as witnesses to a thing, it is accounted vahd), ' the
witness of God' (that is, of God one in essence, being these three in persons,
and each of them God, and each [of the] three giving their distinct witness),
this witness 'is greater,' because it transcendently containeth at once all that
may be required in any sufficient testimony, according to the rules whereby
men do estimate the vahdity of a testimony, and it is the testimony of God
himself to boot.

1. Verity and faithfulness is required to a sufficient testimony ; that
the persons witnessing be of credit, and reputation, and Jide digni, worthy
to be beheved ; and this is superabundantly found here, in that it is the
testimony of God ; verse 9, ' This is the witness of God,' says he, and
ver. 10, ' He that believeth not God, hath made God a liar ;' which to do
was to deny the whole of religion. God is of known repute with aU nations,
it being a received maxim, ' God cannot lie,' Titus i. 2.

2. But besides, in this testimony of God there is found a plurality of
witnesses, there being three in that one nature of God ; and a plurality
doth, according to the laws of men, found a validity : ' In the mouth of two
or three witnesses every word is established.' And this validity, as from
a plurality of witnesses, the apostle had in his eye, appears in his using the
plural when he speaks of the ' witnesses of men' in the plural (as will more
fully appear after). No one single testimony of one man, though of never
so good repute, is received. And both these do in the coherence, and the
apostle's knitting things together, seem manifestly to .have been his scope,
if we narrowly do eye and put all together in the foregoing 7th verse with
verse 9 ; for, first, he had numbered and counted them three several wit-
nesses : and yet of those three (though three as witnesses) he says they
are but one ; and that oneness he means is not barely in respect of their
concurring in witnessing one and the same thing ; for he by this doth
distinguish this oneness of theirs from that of the witnesses on earth, that
they indeed ' agree in one,' but of those he further says, that ' they are one.'
Now what one thing is it that they should be said to be, but their being one
God ? For the Father, who is the first of the three, he is acknowledged
by all to be God, and that to be his nature. If therefore the other two and
he are but one, then they are one God in nature with him ; and so it
necessarily follows they are but one God, and yet three distinct witnesses ;
and so it comes to pass there is both the highest verity, God, and a full
plurality of three in God, testifying the same thing, they being one God.
Now, he having premised and forelaid these two assertions thus in the 7th
verse, he then brings down and contracts the strength of both into the 9f.h
verse, thereby to m-ge and exact faith from us, in these words, ' If we
receive the witness of men' (in the plural), the witness of God is greater,'
wherein his scope is to greaten (as the word is) this testimony of the three,
which is it he is now upon. For the clearing of which look what the one
part of the sentence is not explicit in, the other part containeth and sup-
plies (as the use and manner of the Scriptures is, when it sets things out
by oppositions and comparisons made between two things, which is found
in the Proverbs almost every verse), and thus by that rule there are two
arguments to greaten this testimony suggested and involved in these two
sentences : the one from the comparing a testimony of man with this, which is

Chap. II.] man's restoration by grace. 525

God's ; the other, couched in that he says of men, in the plural, in which
his perfect reference and aspect is unto the plurality of those witnesses he
had spoken of and counted three, verse 7 ; and so his drift is to set the
number also of the three witnesses (there spoken of) in opposition to, and
comparison with, a plurality of men that use to come in as witnesses, which
plurality is that which makes their testimony with men to be received, and
so the 7th verse, comes down into this of the 9th, and falls with this in-
finite and irresistible weight upon our faith, that if the witnesses of two
or three men, who are but men, is received, how much more should the
record of three such witnesses in heaven, who are God, be received by
being so much greater, as witnesses that are God are greater than man
or all men ?

It may be objected, that the next words that follow, — ' For this is the
witness of God, which he hath testified of his Son,' — being spoken particu-
larly of the Father (to whom as a Father it only is that Christ bears the
relation of being a Son), that therefore the sense of those foregoing words
in verse 9, ' The witness of God is greater,' is wholly contracted unto the
particular testimony of the Father, and so are understood of the Father's
single testimony, whom all acknowledge to be God ; to which I answer —

1. That this prejudiceth not, but strengtheneth rather this our interpre-
tation of that former passage ; for it was necessary that the Father's
testimony should be in a particular manner on this occasion specified,
because the thing or matter in a special manner testified unto by all was,
that Jesus Christ .was his Son ; and so his relation as a father unto him as
his Son, and his testimony thereby to own him as his Son, as in such a
case it becomes a father to do, was in a singular way requisite to be added
to the other. And thus the witness of the Word and Spirit is still involved
in this of the Father's, in that he, in this his single testimony of his Son,
is brought in but as the fore witness of the other two ; namely, to utter
the matter itself which they all jointly witnessed to, which was that Christ
was his Son ; and so we find at his baptism (unto which this w^hole passage
of our apostle doth point), the voice uttering it was the Father's only, in
saying, ' This is my well beloved Son,' for he only could say it and own
him as his Son ; but the Holy Ghost shewed his consent unto it in
descending as a dove, and the Son of God himself owned it by his receiv-
ing baptism upon it ; and so there was the testimony of more persons
than one, even the whole three, as John here had said afore, that they
were witnesses as well as the Father, ' and that these three are one ; ' and
so still the first passage or sentence in ver. 9, ' if we receive the witness of
men,' of a plurality of men, ' the witness of these three,' who are one God,
' is greater,' holds still good, yea, is confirmed thereby. But, —

2, I answer by calling in the help and light of another scripture, which
evidently speaks to this sense I have given of the words, ver. 9 ; and
the comparing thereof with this hath greatly confirmed me both in this
assertion in hand and in this interpretation given of this place. And it is
a scripture in which Christ himself, in his arguings with the Jews, by way
of conviction who and what manner of person he was, speaketh the same
things that we have heard John doth here ; and both having been recorded
by one and the same pen, namely, of this our apostle, have the more
evidence by comparing one with the other, and becomes more fully expli-
cative one of the other; and what the one is obscure in the other clears.

Now these passages of Christ which I mean to hold this intelligence with
these here, are in the 8th and 10th chapters of the Gospel of John.

526 man's eestoration by grace. [Chap. II.

- In the Sth chapter, verse 17-19, 'It is also written in your law, that the
testimony of two men is true. I am one that bear witness of myself, and
the Father that sent me beareth witness of me. Then said they unto him,
Where is thy Father? Jesus answered, Ye neither know me, nor my
Father : if ye had known me, ye should have known my Father also.'

The parallel between these two scriptures of Christ's and John's Epistle
here runs thus along.

- 1. As in the Epistle of John, &c., the thing witnessed unto us is, that
the person of Christ is the Son of God the Father, so in this of the Gospel
of John, chap. viii. ver. 12, 'I am the light of the world;' 'though I bear
record of myself, yet my record is true ; ' ' I know whence I came, and
whither I go ;' and ver. 19, ' If j'e had known me, ye should have known
my Father also ;' and ver. 24, ' If ye believe not that I am he (the great
He, and only Messiah, Son of God), ' ye shall die in your sins.' They
said. Who art thou ? Jesus saith, ' The same that I said unto you from
the beginning,' even the very Son of God. For that was it he had all
along said, and from the beginning averred in the substance of it ; yea, to
his now* very end also ; and they understood him well enough so to mean,
as appears by their quarrelling with him for it here, and by the question is
asked him at his death by their high priest ; so from the beginning to the
end it was that which he held forth.

- 2. As in the Epistle the apostle puts a weight upon the plurality of these
witnesses for this matter witnessed, so Christ in that part of that gospel,
ver. 14, doth just the same: 'Though I bear record j)f myself, yet my
record is true ; ' ver. 16, ' For I am not alone, but I and the Father that
sent me ; ' and ver. 18, 'I am one that bear witness of myself, and the
Father that sent me beareth witness of me ; ' yea, and expressly in the 5th
chapter, speaking of his Father as a witness, he says, ver. 32, ' There is
another that beareth witness of me ; and I know that the witness which he
witnesseth of me is true.' Now these two, the Father and himself here,
are two of, yea, the very same witnesses mentioned in the Epistle here, the
Father and the Word ; therein then both places they agree.

3. These witnesses do witness as distinct persons in both places, and
therein especially doth one place clear the other, as to this point you see
I drive at. For in this latter (the Gospel) Christ plainly and purposely
pleadeth the validity of this testimony of his Father and himself upon this
very ground (which the Jews would all acknowledge), ' It is written in your
law, that the testimony of two men is true,' ver. 17 ; and then subjoins,
ver. 18, 'I am one that witness of myself, and the Father that sent me
another.' So then these two do witness as persons, and so he expressly
argueth the vahdity of their testimony ; he argues from this that they were
two persons, and that in as great reality and truth as that two men (that
come in for witnesses) are, I say, two persons ; for upon that ground it is
that the testimony of two men isj received as valid. We use to say there
are two persons that witness. Aiid doth not the apostle here in the Epistle
as plainly enforce and intend the very same plea and allegation which
Christ used, when here he says, ' If we receive the witness of men,' ver. 9,
of men in the plural, and that when two men at least come in and affirm
the same thing, we are to receive it as legal and of force ?

So the argument holds strong from the comparing of these two scriptures
together either way : 1. That these being such witnesses as men are in law
cases, that therefore they are distinct persons, and do witness as persons,
* Qu. 'own'?— Eu.

Chap. II.] man's restoration by grace. 527

and not as things use to be evidences of a matter so or so ; and 2. That
the ground why they are (even according to man's own rule and law) to bo
acknowledged authentic witnesses, is because they are two distinct persons,
and as really such, and therefore are to be denominated and called persons,
and esteemed by us as such, as really as two men are ; and thereupon
their witness is admitted. Now when unto these two witnesses, the Father
and the Son, the apostle adds a third, the Spirit, his meaning must be that
he is also a witness of the same rank and sort, and hath the same station
and rank in heaven that the other two have, the same order that they two
were of; and therefore is another distinct third person together with them,
in that he is a witness together with them, and his witness alleged to all
intents and purposes as the same that the others, both Father and Son,
are, so that here is an invincible warrant to style these three in John's
Epistle by the name of three persons, after the sense and usage of man in
speech ; for they could not have been alleged and cited as a plurality of
three legal witnesses else, nor are they witnesses in reality and truth further
than in reality they are persons.

4. We find in another altercation Christ had with the Jews, John x. 30,
him to affirm, ' My Father and I are one.' Those then whom in this 8th
chapter he had declared so manifestly to be two, as witnesses, and so also
persons, the same two in the 10th chapter he as manifestly professeth to
be but one. And doth not the apostle here in the Epistle speak just the
same ? ' There are three witnesses in heaven, and these three are one ; ' only
what is defective in John's speech, Christ's speech supplies, are one. The
apostle had not that word are, though it is necessarily and ordinarily under-
stood. John wrote both these passages, and uniformly pursued the same
drift and intent in either ; and look in what sense or purpose Christ uttered
the one and the other of these two passages, in the same sense the apostle
did also in his Epistle, And what was it the Jews themselves understand
by his saying, ' My Father and I are one,' but that as, ver. 33, he that was
but ' a man, made himself God ' ? And so plain is that in Scripture language
(and not in the reality of the thing itself only), and in terminis you have
one God and three persons, and that in two several scriptures thus at once
compared. Yea, and in this 8th chapter he doth in other large expressions
affirm no less than in that 10th chapter he had done, for, ver. 19, 'If ye
had known me, ye should have known my Father.' Take two men (unto
whom in respect of testimony Christ had compared himself and his Father,
as they are two witnesses and two persons), and they are such two persons
as are not one and the same man, and yet they may and ordinarily do concur
in testifying one and the same thing, and their testimony is received, and
yet he that knows the one doth not necessarily (or perhaps not at all) know
the other, for every man bears the nature of man apart to himself, and
dividedly from the other. But here these, though distinct as persons (as
being distinct witnesses), yet in nature they are altogether one, in that he
that knows the one must necessarily know the other ; and in the Epistle
the apostle shews plainly that they are not one only in respect of agreeing
in one, in witnessing the same thing (as those three on earth are said to
do) ; but as noting a nearer oneness, he speaks thus of these three in heaven,
that ' these three are one, and so are one in nature.

1. The last parallel and conclusion of the whole is, that) both Christ and
John do alike urge and infer and set out the high validity of the testimony
of these heavenly witnesses in both, yea, all respects, as infinitely trans-
cending that of two or three that are but men, when witnesses ; which will

528 man's restoration by grace, [Chap. II.

appear by the comparative of the one with, or rather taken from, the other.
First, Christ urgcth, indeed, the plurahty of his own and his Father's wit-
nesses, but with all the transcendency of them as such. My Father, says
he, you all acknowledge to be God, therefore, if I should allege him only,
it would infinitely excel any plurality even of all men, for ' let God be true,
and all men liars,' and would weigh down the balance in which all men,
put together, are found to be too light. If God were but one person only,
this were superabundant, if he testified it ; but Christ's intent is to urge
his own testimony of himself to be valid as a witness with his Father ; ' I
am one that bear witness of myself, and my Father that sent me.' Now,
in the law, which he had alleged in the verse afore for the value of a tes-
timony, a man's own witness of himself, if he were a mere man, was to be
reckoned as no witness at all, as Christ speaks, John v. 31, and here verse
14 does imply. Yea, it is then rejected with scorn ; and had he been but
a mere man, or so intended it, it must have been esteemed such, and no
other. How came it to pass then, and why, then, doth he urge the law of
two witnesses, when himself was one of them ? Yea, further, had he been
but a mere man, it had been the greatest presumption, yea, impudence,
that ever had been shewn, to have yoked himself thus as a witness with
God himself, and to have offered to have come in and set himself down
with God in this matter. His meaning, therefore, plainly was, and must
be understood to be, that himself was a person as creditable as God him-
self, and that he was God as well as his Father, and not a mere man, and
as such it was he stood forth, yea, stands out with the Father, as equal
with him in witnessing, because in nature equal with him, and as truly God
as he. And he stands upon it, verse 14, and outdares also all such allega-
tions and exceptions against his testimony on his own behalf with these
words, ' Though I bear record of myself,' of myself (which in no case useth
to be admitted), ' yet my record is true, for I know whence I came, and
whither I go.' As if he had said, I myself know what a person I am, and
know my original out of God's essence and bosom, and that I am the Son
of the living God, and so equal with my Father as such, and so my tes-
timony is equal to that of my Father's. And verse 16, * I am not alone,
but I and the Father' (which is as high as Er/o et Bex mens). And
hence it is that Christ argues the transcendent weight of his testimony
joined with his Father's; that here is a plurality, a Uw of persons, that are
both of them God. And now let Christ go on as he doth: verse 17, 'It
is written in the law that the testimony of two men,' though but mere men
(so the opposition runs), ' is true :' his inference insinuated is from this
comparative of that of men, as the lowest, to rise to this as the highest,
' how much more,' or infinitely much more, then, must the testimony of
two such persons as I and my Father, j-ea, of two persons that are God,
one God, be of validity with you. And therefore he boldly further goes on
in verse 18, ' I am one who testify of myself, and the Father that sent me
beareth witness of me ;' and look, as he is God, so also am I myself, and
therefore if you receive, according to your law, the testimony of two men
that are but men (that are or may be liars), how much more of two persons
that are God. Thus Christ argues here in the Gospel. Now go to the
Epistle ; doth not the apostle speak the very same intendment and infer-
ence, and almost the same words ? For having first said, ' There are three
that bear record in heaven, the Father, Word, and Spirit ; and these three
are one,' ver. 7, he closeth upon it, and infers and presseth upon our faith :
ver. 9, ' If we receive the witness of men ' (of two or three men, that are

Chap. III.] man's restoration by grace. 529

but men), ' the witness of God' (viz., in these three several persons, who
are one God, as vcr. 7) ' must be greater.' And is not this ellectually the
same you heard Christ himself even now to say ? And so those two scrip-
tures fall in every way parallel, and give light to each the other, and both
for the confirmation of my first assertion propounded, the trinity of the
persons; than which, thus enforced, there is not found a greater. ,

CHAPTER III.

The common concurrence which the three j^ersons have in other workit hesidea
our salvation ; that, being one in essence, they join in the operation of all
external works.

I come now to shew how these three persons have, for the discovery of
themselves, undertaken several works for the effecting our salvation, which
is the thing inferred out of the text, and may be the subject of the rest
that follows.

For the foundation of it out of this text, I shewed before how man's
salvation was one main thing set out by the apostle in this chapter, as that
unto which these three were witnesses, as well as that Christ was the Son
of God ; and they are termed witnesses to it by a i-eal setting their several
hands unto it ; that is, to the effecting of it. The main object of our faith
(which John here would confirm) lies in this persuasion, that God hath
perfectly prepared, and really and cordially given eternal life to the sons of
men. To verify the infinitely serious and real intent of God therein, he
allegeth these three witnesses, who are not verbal witnesses only, in averring
of it in words to our hearts and in the Scriptui'es, but real witnesses, that
witness by w'hat they have done ; that are and have been at infinite cost
and pains to accomplish it ; and not in common only, but all three singly
and apart : Christ in shedding his blood, the Holy Ghost in applying it,
and working in our heart all that is requisite to estate us in it, and to
assure us of it. And such real testimonies, in working our salvation in us
and for us, are the strongest and weightiest kind of testimony ; Christ says,
John X. 37, ' If ye believe not me, believe the works ; ' and ver. 38, a
testimony by works is the most valid testimony of all other ; and it shews
that God is most full and intense and hearty in it, when we shall hear how
all that is in God, persons as well as attributes, have engaged and set
themselves a- work about it.

My method in handling this great point shall be,

1. To clear the eminently distinct hand each person hath in this sole
work of our salvation, by setting by it, and concurring with it, that common
concurrence, and concealed (as to us) which they have in all other works,
besides in other things.

2. To give proofs to their distinctly eminent hand in this work.
1. For the first I shall speak to two things.

(1.) In general how in all other works, besides this of our salvation,
they have a joint concurrency, yet not any visible appearance in any one ;
not of one person more than another held forth to us, although therein they
have really and invisibly a distinct hand, as in the works of creation and
providence, &c.

(2.) How, besides this distinct co-operation in such works in common
alike to them, that yet in the works of our salvation they have declaredly
some one work attributed to one more than to another, and so have by

VOL VII. L 1

530 man's restoration by grace. [Chap. III.

parts the whole distributively and by parts shared among them ; both which
propositions put together do wonderfully set forth that peculiar glory which
is designedly made to appear in the work of our salvation.

(1.) As for all other works, besides this of our salvation in common to
them, every one hath a joint hand, and yet distinct in each, which that
place confirms : John v., ' My Father works hitherto, and I work,' and
yet concealed as to us.

The explanation of this I despatch briefly in these four assertions.

[1.] As things are in being, so in working ; which axiom holds in God
himself as well as in his creatures. Hence, that as all three persons have
in common but one essence, so one equal hand in works. For all opera-
tions flowing from essence, therefore when the essence is but one, the
operation must needs be one and the same, which here must be under-
stood qxioad substantiam operis, for the substance of the work ; and hence
as their essence is equal, so their concurrence is equal in this respect, even
in the work of redemption, which yet is appropriated in a more especial
manner unto Christ.

[2.j Yet though they be but one essence, yet they are three distinct
subsistencies or personalities, and still that axiomj follows us, that the
operation of each follows the distinction of their existences, and bears the
resemblance of them ; and look what order or distinction they have in sub-
sisting, they have in operation to accompany it ; but the distinction of their
personality (if abstractedly considered from the essence) being but modus
essendi, therefore in like manner the distinction of their operation and
concurrence is but modus operandi, a distinct manner of concurring.

[3.] Hence, look what order and dependence they have and hold in their
subsistency, the same they have and hold in their working. Hence, as the
Father is the fountain of the other two subsistencies, begetting the Son,
and breathing the Holy Spirit, so he is in like manner the fountain of all
action and operation : John v. 19, ' The Son can do nothing of himself,
but what' the Father shews him, and 'he sees the Father do.' The
Father begins, the Son carries on the motion, the Holy Ghost from both
perfects, consummates, and executes the work : 1 Cor. viii. 6, ' The Father,
of whom are all things ;' ' the Son, by whom are all things ;' the Holy
Ghost, ' through whom.' Thus in creation the idtiina manus, the last
hand is attributed to him. By his Spirit he hath garnished the heavens.
Job xxvi. 13; garnishing is the ultimate work, the consummating of all;
and is therefore made his : so the forming the creatures into their perfect
forms out of that rude mass is attributed to the Spirit of God.

But [4. J although there be this order and distinction in their concurrent
operation between themselves, yet in all those ordinary works ad extra,
common to them all, this is not made to appear to us by any discernible
character. Christ says indeed, in John v., * My Father hitherto works'
(speaking of those of creation and providence), but there is nothing in the
works themselves that manifest any appropriation of what the hand of the
one is more peculiarly than of the other. When God goes to make man,
he may say, as he did, ' Let us make man,' which imports an us, a plurality
of persons to have concurred in it, yet the distinction of that us appears
not in any distinct works that went to the perfecting of that workmanship.
The making of the soul is not attributed especially unto one, and of the
body unto another ; no, nor yet in the whole frame of heaven and earth.
In the creation God indeed manifested his attributes, as his eternal power
and Godhead, Rom. i. 20, and yet but in scattered beams, and not all, as

Chap. IV.] man's restoration by grace. 531

you heard, but there are not so much as vestirjia trinifnfh, footsteps of the
Trinity, or of that distinction in the persons shines in them.

And though in Adam some schoolmen have endeavoured to demonstrate
a shadowing forth the Trinity in the faculties of the soul, yet it is at the
best and utmost of it (if so much) but such a shadowing this forth, as
■when we use to fetch similitude from things created, to express things
divine by ; and thus things earthly serve (as Christ says, John iii. 3 and
the 12th verse compared), by way of parable or similitude to shew forth
heavenly, as the first birth shadows forth the new birth, which he had been
discoursing of then, yet they are remote enough from holding forth as
proper effects, or being characteristical demonstrations of them. Thus
when some would argue this same from the distinction of those three
powers of the soul, the understanding, memory, and will, fancying the
memory in man should peculiarly resemble one person, suppose the Holy
Ghost, and the understanding the Son, and" the will the Father ; others,
that in man's soul, the understanding, the will, and the power to act, and
put forth the acts of these, are lively characters of the persons ; but these
all are so obscure and uncertain in their evidence or character of these three
persons and their distinction, as they all vanish as shadows, when wistly*
pried into, and most narrowly searched into when applied.

I dare not be too definitive concerning his works of grace towards the
elect angels, who besides that unto them the three persons may be supposed
to be made known by revelation, yet not in them at or from their creation,
but what may have further been from God's election of them, which is a
super-creation grace, and which was the Father's work on them, even as
the election of us men is the Father's also ; or what from their union with
Christ, as their head, may have had, and doth appear of these persons to
them thereby ; and what other work in them should answer to the Holy
Ghost, and his order, and distinction, is not so fully revealed to us.

This for their conjunct operation in common works, as they may be com-
pared with those of our salvation.

CHAPTER lY.

Of their distinct appearance in the u-ork of mans salvation. — And that tlieir
several works bear the resemblance of tlieir several personalities.

But God resolving to manifest all that was in himself, or he would not
manifest himself at all, for he will be glorified as God to the utmost, these
three glories or persons therefore designed and contrived among themselves
such works as should severally and apart serve to make known that there
were three persons as well as several attributes, that so all of God, and
the whole that is in him, might be manifested to his creature.

And this is disposed of so by them, that their several works bear the
resemblance of their several subsistences, as far as possible this was repre-
sentable unto us, in and by outward works and efi'ects, in that they should
be such as should have the impress or print of the distinction of these
persons, together with the order of their subsisting, in a more conspicuous
way upon them.

And however it is in the works of the creation of the world, and of man,
and of the angels in this respect, yet we may be sure that the clearest com-
* That is ' earnestly.' — Ed.

532 man's restoration by grace. [Chap. IV.

plete revelation and manifestation of these three persons, their distinction,
order of personaUt}', was by God himself reserved until the gospel should
be preached, and that Christ his Son should appear, and be made manifest
to the world, when it was that man's salvation came first upon the stage,
to the end that man's salvation, and the works thereof, might have the
most eminent and peculiar honour of this thing. And this first manifesta-
tion of those persons then, was accompanied with a prodigy of the most
pregnant and high significancy that ever was or could be given. ' The
heavens opened,' which was the gi'eatest visible wonder shewn in the
heavens that had been from the creation ; even as the earth's opening her
womb was the greatest wonder that this terrestrial globe ever did afford ;
and the significancy of it was that the revelation of it was only from heaven,
and that the witnesses then appearing, the Father, Son, and Holy Ghost,
were in heaven; a mysteiy that would never have been understood and
entertained but by such a means. And this manifestation of it did then
refer to our salvation, as well as to testify to Christ's being God's Son ; for
it closeth with this, ' Hear him, as in whom I am well pleased ;' namely,
with you of mankind. Where we have, 1. The names of the three, in their
distinction recorded ; first, the Father, who says, ' This is my Son ;'
secondly, the Son, to whom and upon whom heaven opened, and the
Holy Ghost descended ; thirdly, the Holy Ghost ; their distinct names are
express. 2. Their distinction is manifested by three difl'erent outward
symbols, the Father in a voice, to shew that God is invisible ; the Son
manifested in flesh, praying upon the banks of Jordan; the Holy Ghost
descending on him in the likeness of a dove. Three differing actions of
each : the Father with an open public voice, to the hearsay of all, speaks
and calls from heaven, ' This is my Son ;' the Son, he j^rays (it is here
said) ; the Holy Ghost descends.

And these are the three witnesses in heaven, which the Epistle of John
speaks of as witnesses to this truth, that Christ is the Son of God, so to us
and our salvation, that we are the sons of God ; and as this Osopaviu (as
they call it), or appearance, was made in three outward different symbols at
Christ's baptism, so [in] our baptism is sealed up to us (to be manifested in
us), the three works of Father, Son, and Spirit, namely, of election, redemp-
tion, and the application of both, which is the special work of the Spirit.
And therefore we are baptized in the names of all three, Father, Son and
Holy Ghost, so as although in other works these persons act really as three
distinct persons among themselves, and are known unto themselves to do
so, yet in this great business of our salvation they become three distinct
witnesses or discoverers of themselves unto us ; and whereas afore, and in
other works, their order in working in eveiy work was known but among them-
selves, now in these salvation-works they visibly appear ; and distributively
in several works proper unto each, through the works bearing the proper cha-
racter of their personality, and so evidencing their distinctionand order to us.

Look then, as great persons, when they are witnesses, or would confirm
a matter, have their distinct seals, and their names set to in such a distinct
character as the hand and seal of each may be differenced from the other,
so it is here ; and as men's seals bear their coat of arms engraven on them
often, bearing the memory of some eminent exploit they have done, whereby
their houses and antiquity is known, so it is here ; as there are three
witnesses, or persons witnessing, so three works in our salvation, which
bear the impress, stamp, and similitude of their subsistence apart, and the
order and rank of their distinct subsistings.

Chap. IV.] man's restoration by grace. 533

And though all concur to set on the stamp of each, even of these, yet the
stamp itself impressed in each work, bears the character of one person more
than of another. I shall manifest this in the particular instances of each
of these works.

1. There is eternal election, or setting forth the persons that shall be
saved, and the benefits, &c., which is the entrance, the groundwork, the
foundation (as, 2 Tim. ii. 19, it is called 'the foundation of the Lord').
Hence this is peculiarly attributed to the Father, whose person is the
original, the fountain of the other two, and who is the first both in sub-
sisting and working.

*2. There is redemption, which is the next and second work in this,
which supposcth election, depends on it, and flows from God's decree and
speaking to his Son ; and this is appropriated to the Son, which work bears
the impress and Hkeuess of his subsistence, and the order of it, as also of
his working with the Father; for as his person is from the Father, so this
w^ork committed to him is from that other, the Father's work, and the
Father is said to send him.

3. There is the application of both. And this is ascribed to the Spirit
more eminently; for as his subsistence proceeds from both, so this work
springeth both from election and redemption, and is the last, as his sub-
sistence is. God the Father he sets out the benefits to be bestowed, made
the will what he would have bestowed, and how much, and upon whom ;
God the Son he undertook to be the executor, sees it disposed of; and
God the Holy Ghost he is as the agent or attorney whom both use to
convey all to us. God the Father was as David ; God the Father drew
the platform of the temple, and left the materials; but God the Son, as
Solomon, he builds it, rears it according to the pattern ; and God the Holy
Ghost, he is the overseer of the work, and gives graces and gifts to build
it ; which, when it is built, they dwell in it all of them in glory, when ' God
will be all in all.' As the physician prescribes, the apothecary tempers,
and his servant applies the physic, as a plaster or the like, so God the
Father prescribes all, Christ made a plaster of his blood, and the Spirit
he applies it, and sprinkleth that blood on our consciences. And, 2dly,
for the similitude and allusion I used, of three seals, shewing the distinc-
tion or priority of these persons, the Scripture warrants it.

1. The Father's seal and impress you have: 2 Tim. ii. 19, 'The foun-
dation of the Lord remains sure, having this seal, The Lord knows who
are his' ('whom he foreknew he predestinated,' &c.); and in the seal of
election you may read the similitude of his personality engraven.

2. Jesus Christ in redeeming is said to have his seal also, as in expres-
sions tantamount and equivalent you have, Heb. ix. 15-17, for comparing
the gospel to a covenant, a testament, which is in force upon the death of
the testator, he withal insinuates his blood shed and sprinkled to be his
seal to it, shewing, verses 17, 18, 20, that the Old Testament was con-
firmed by blood. He took the blood and sprinkled both the book and all
the people, saying, ' This is the blood (for the seal) of the new testament
which God hath made with you,' and enjoined unto you ; even as Christ
also said, ' This is the blood of the new testament.' But if you would have
a place which in terminis gives it, look Daniel ix. 24. It is said Messiah
should be cast off ' for the sealing up of iniquity ' (as it is varied in your
margins).

3. The Spirit he hath his seal : Eph. iv. 30, ' Grieve not the Holy Spirit,
by whom you are sealed to the day of redemption.' Sealed in regeneration,

5B4 man's kestokation by grace. [Chap. V.

which conveys the image of God ; sealed again in the work of assurance,
as a comforter, both which make up apphcation.

And as their seals, so their several names and hands are set: Mat.
xxviii. 29, ' Go teach all nations, baptizing them in the name of the
Father, and of the Son, and of the Holy Ghost.'

Baptism, 4,hough it be peculiarly the seal of regeneration, yet withal of
the whole of salvation, and of all that ever God did for us, or will do in
us, from first unto the last: 'There is one faith, one baptism; one hope
of your calling,' Eph. iv. Baptism is adequate to set forth the whole object
of our faith and salvation, and so is the seal of all. And because the whole
of our salvation is transacted as by parts, by the Father, Son, and Holy
Ghost, therefore says Christ of that ordinance, ' Baptize them,' distinctly
and distributively, ' in the name of the Father, Son, and Holy Ghost,' and
not in their name in common only. And the distinctiveness is imported
both in the article put to each, t&u ^ar^oc, of the Father, roD viov, of the
Son, 7-ov ayiou 'Trvsv/xaros, of the Holy Ghost; but in the particle Tcal, as
distinctly put to each: and of the Son, and of the Holy Ghost. And
that this is further the import of baptism, as holding forth the total object
of our faith and salvation in the parts thereof, by enumerating the name
of these three authors thereof, that fore-mentioned Eph. iv. confirms.
There is one Spirit, ver. 4 ; one Lord, ver. 5 ; one Father, ver. 6 ; as one
baptism, ver. 5, that seals up all.

CHAPTER V.

The reasons of the three persons making such a distinct discovert/ of themselves
in this work of our salvation, rather than in any other.

I come now to assign the reasons why the three persons chose this work
of our salvation above all their other works, wherein to make such a dis-
tinct discovery of themselves.

1. Because as the mystery of the Trinity is that great mystery of all
other, ' the mystery of God, and the Father, and of Christ,' Col. ii. 2, the
highest of all things to be known of God, so this of man's salvation was
the chiefest of all his ways and works, and the greatest and utmost stage
to display his glory on.

2. In this channel the love of God did run most strongly, as being that
wherein God would shew his love and grace, which is the intimacy of his
heart most; it is therefore eminently called love to mankind.

3. God's love is herein shewed to his own, and therefore each person was
desirous, yea, zealous, to appear, that the love of each might be discerned
and acknowledged, and that we in a special and peculiar respect might be
obliged unto each person, and bound to praise and glorify them accordingly ;
to honour the Son and the Holy Ghost as well as the Father. In giving
proofs from Scriptures of this partition, I' shall not allege all such as
scatteredly attribute election to the Father, redemption to the Son, sanc-
tification to the Spirit, for such proofs would be inefficacious in this respect,
that we find such works wherein they have a common hand scatteredly
attributed unto each. When we are converted, we are said to ' hear the
voice of the Son of God,' John v. 25, 2G; to be 'begotten of the Father,'
James i. 17; and 'born of the Spirit,' John iii. 6. So creation is
scatteredly attributed to them all, and therefore to allege any one place

CuAp. v.] man's restoration by grace. 535

singly for any such work, should but prove that that person is supposed
to have had an hand therein, such as the rest have ; but if we liud any
scriptures at once and together distinctly mentioning all tliree persons, and
withal mentioning these three works, and then withal attributing one work
to the one, another to another person, in this case we may conclude, that
comparatively among themselves, one work is more eminently and properly
to be ascribed to that person it is given to rather than the other, and that
they have sorted and distributed these three among them. Now for scrip-
tures I shall name but two.

In the lirst chapter to the Ephesians, election is attributed to the
Father of Jesus Christ, who hath chosen us in him before the world was,
ver. 4 ; and who hath set forth all those spiritual blessings we are blessed
withal, ver. 3.

2. In the 7th verse redemption is attributed to Christ as the author
thereof, whereas in election he was made as the subject in whom we were
chosen; but ver. 7, 'In whom we have redemption through his blood,' as
shed by him, and so the principal author and efficient of it. Then the ap-
pHcation and sealing up of all is attributed to the Spirit: ver. 13, 14, ' In
whom, after ye believed, ye were sealed with the Holy Spirit of promise,
who is the earnest of our inheritance,' &c.

The next scripture is 1 Pet. i. ver. 2, ' Elect according to the foreknow-
ledge of God the Father, through sanctification of the Spirit, unto obedience
and sprinkling of the blood of Christ.'

The apostle Peter, to endear the hearts of all saints he wrote to unto
these three persons, singly shuts up their distinct agencies in our great
and common salvation in as few words as possible to utter them in. Sal-
vation was the subject he was to write them about, he in the front placeth
and sets up the coat of arms of these three blessed ones as the joint foun-
ders of our salvation, emblazoning what each did contribute thereunto.

1. Here are the three persons by name mentioned. Father, Spirit,
Christ.

2. Here are three works mentioned, election, sanctification, blood, both
shed and sprinkled.

3. And here is election attributed to the Father, ' elect according to the
foreknowledge of God the Father ;' sanctification to the Spirit, and the
blood said to be of Jesus Christ, which is the foundation of redemption,
which is his work, as you heard, ' Eph. i. 7, ' In whom we have redemp-
tion through his blood,' &c.

I observe that in mentioning election here, he doth not (as elsewhere)
make mention of salvation as the end or designed scope of it, which yet is
usual everywhere else. Salvation, which is the ultimate end or tennums
of all (as verse 9 he terms ' the end of your faith, the salvation of your
souls') is in common the result of the work of all three, and in the verses
following he speaks of it as such again and again, ' begotten to an inhe-
ritance,' ver. 4, ' kept to salvation,' ver. 5, and so ver. 9, 10 ; this is
the end of ends. But he mentions such intermediate works between elec-
tion and salvation as are necessary and preparatory thereunto, as those
which the persons undertook amongst them, as means through which sal-
vation is to be obtained, as, 2 Thess. ii. 13, 14, the words evidently
import, that whereas God's ordination was, that ' without holiness no man
should see God,' Heb. xii., ' and without shedding blood there should be
no remission,' Heb. ix. 22, these persons among them took upon them
those works : the Father he electeth, and electing ordained hohness and

536 man's restoration by grace. [Chap, V

blood as the means through and by which we are to obtain salvation ; ' elect
in or through, or unto sanctification,' &c. The Spirit undertaketh sancti-
fication, called therefore ' sanctification of the Spirit.' You shall sanctify,'
said the Father to the Spirit ; and to the Son concerning his blood. It
shall be your blood that shall redeem them, said the Father, in electing of
us. To clear and open these things a little as they are set down :

1. Election, which is there said to be according to foreknowledge, is not
vocation in time, but that choice made from everlasting, as those two
parallel places shew : ' Whom he foreknew, he predestinated,' Kom. viii. 29,
which is all one as here, he elected according to foreknowledge, and toge-
ther here with that other, 2 Thes. ii. 13, ' He hath chosen you from the
beginning,' that is, from everlasting ; ' according to foreknowledge' is
added, to shew the moving cause of election, to exclude all other accordings
of works, ' not according to works,' as elsewhere, 2 Tim. i. 9, nor of holi-
ness, or faith foreseen ; for he hath chosen us that we might be holy, Eph.
i. 3, 4, not because we were holy ; in holiness, or through holiness, to
obtain salvation, 2 Thes. ii. 13, 14, as a means requisite to it. And so
here it is not according to foreknowledge of our sanctification, but accord-
ing to foreknowledge in and through sanctification, it is then the foreknow-
ledge simply of our persons, abstracted from all condition, joined*with and
importing special love and dearest affection ; for words of knowledge import
and declare afiections in Scripture phrase : ' Depart from me' (says Christ),
' ye workers of iniquity, I know you not ;' that is, I regard you not.
Answerably it is attributed to express God's knowledge of us with special
love and regard : Kom. xi. 2, ' God hath cast away his people whom he
foreknew ;' that is, loved and out of love chose them.

2. For those other that follow, for the order of them as they are here
ranged there is a seeming difficulty. Some understand them as set in
order, as they succeed one another in the execution of the electing
decree, namely, that sanctification, whereby is meant the working all the
principles of habitual grace (which we call regeneration) by the Spirit,
should be the first and immediate medium of election, according to that
order or chain, Eom. viii., ' Whom he predestinated he called,' under which
sanctification is intended as the first and next to predestination :' and so
then, ' unto obedience and sprinkling of Christ's blood' comes in as the
immediate consequents of that sanctification first wrought ; and so sancti-
fication is the first most immediate designed fruit of election, though as a
medium, God hath elected or ordained us unto obedience and sprinkling of
Christ's blood. Now, how obedience should follow upon sanctification
habitual, so as it might be said we are elected through habitual sanctifica-
tion unto obedience, understanding it of obedience in our whole course to
the whole will of God, is easily understood, and granted by all to be the
end of habitual grace, as operations are of their proper habits. But then
how the sprinkling of the blood of Christ should be the consequent of sanc-
tification, so as we should in like manner be said to be elected through
sanctification unto this sprinkling of Christ's blood, this contradicts the
received opinion, i. e., that justification should rather be the viediwn of sanc-
tification, and in order to go afore it. And that by the sprinkling of Christ's
blood here, the application of his blood to us for the forgiveness of sins
should be meant, is evident, for as shedding of his blood was the work of
redemption, as performed by him on the cross, so the sprinkling of his
blood is a work done upon us when we actually come to believe, and is the
actual application of it.

Chap. Y.] man's restoration by grace. 537

Now yet this might stand, if as learned Mr Pemble and others assert,
sanctification doth, in order of nature, precede justification, and which to
me seems not remote from truth, or prejudicial to the grace of justifica-
tion at all, and withal consonant to right reason, for if (as all grant) justifi-
cation be upon an act of faith on Christ for justification, and that not until
then we are justified, as all do and must acknowledge that hold justifica-
tion by faith, according to the Scriptures, and that an act of faith must
proceed from a principle of faith habitually wrought, then necessarily sanc-
tification, taking it for the principles of habitual sanctification, must be in
order of nature afore justification ; for the seed and principle of faith is a
part, and a principal part, of regeneration or sanctification, as taken in that
sense, for the working the principles of all grace, and so is agreeable to
that order and chain, Rom. viii. 29, where ' called' is put before being
'justified,' as predestination is put before being called, understanding call-
iii/f, of the working the principles of regeneration.

But for the agreeing of this dispute as from this place, we may easily
accord it, if (as Parasus) we say that all these three, sanctification, obe-
dience, and sprinkling of Christ's blood, are not mentioned here in any
subordination of the one to the other, as a precedent and medivm there-
unto, but all of them alike directly and equally to relate to election as
the immediate thing designed, and so these two particles ev ay/ac/xw and
£/5 y'r^axoTiv, come both to one, as in Scripture they are used to do, and so
they should be read, as also the vulgar reads them in sanctificaiionem et
ohedientiam , ' elect unto sanctification unto obedience and sprinkling of the
blood of Christ.' Thus much as to the order of the things here men-
tioned, supposing by obedience here to be meant the whole course of a
Christian's life in holiness.

But, secondly ; for the things themselves. I prefer another interpreta-
tion, above all other, which doth give this account of the apostle's scope to
be to enumerate two more eminent effects of election, namely, sanctifica-
tion and justification, whereof the first is attributed more specially to the
Spirit, the other to faith and the blood of Christ ; as, in like manner, Rom.
viii. 29, calling and justification are only enumerated of the benefits in this
life that follow predestination ; * whom he hath predestinated, them he hath
called, them he hath justified.' But then, how should obedience be inter-
preted, so as to appertain unto justification, which if meant of actual hoH-
ness of life, it is opposed rather thereunto, according to the protestants'
doctrine. The papists, that close with this interpretation of justification
to be intended in the yoking obedience and Christ's blood together,
greedily catch hold of it,-:- that therefore our good works and actual obe-
dience is an ingredient matter of our justification, as well as the blood of
Christ. And you all know they make our obedience to halve it and bear a
share of that glory with the blood of Christ, but they fall short of their aim
in it, in this, that according) to their doctrine habitual sanctification is to
come in also as an ingredient with it, as that which helps to constitute us
righteous ; whereas in the apostle's speech, obedience and the sprinkling of
Christ's blood, as they are linked one to another, so they are separated
both from the sanctification of the Spirit.

Others of our protestant divines do therefore refer these things to

justification as the two parts thereof, the imputation of the active and

passive obedience of Christ; and so as that part of justification, 'the

sprinkhng of Christ's blood,' which is the imputation of it to us, is

* See ^stius in locum.

538 man's restoeation by geace. [Chap. Y.

expressly mentioned, so that by obedience should be intended, by an
ellipsis, the imputation of the obedience of Christ, namely, the active
obedience coupled with his blood. This interpretation (as I remember)
Bishop Downam glanceth at in his Treatise of Justification, where I first
met with it ; but I meet with it hinted also in commentators : In obedientiam
Jesu Christi et aspcrsionem sanguinis ejnsdem Jesu, says ^stius,* ' unto the
obedience of Jesus Christ, and sprinkling of the blood of Christ ; ' his
meaning is, that the first branch is to be made out and supplied by the
analogy of the latter, as is often in Scripture, that as therefore it is
expressly srad ' to the sprinkling of the blood of Jesus,' so it should be in
like manner supplied to the imputation or benefit of the obedience of Jesus
Christ imputed. This, if there be not harshness or violence in it, I should
wish might stand, because it helps out the active obedience to be the
matter of our justification. And truly the argument of some against it,
that we are not said to be elected unto Christ's obedience so understood,
but rather by it, or through it, moves me not, because Christ's merits were
not the foundation or motive to election, nor are we anywhere said to be
elected through Christ, or for Christ ; so as notwithstanding that interposed
scruple, this might well stand.

But there is another reason which is more plausible, and which gives as
just an account why obedience is cast into and linked thus with Christ's
blood, as appertaining unto justification, and as requisite to it as Christ's
blood is, and that is that Peter understood obedience of justifying faith as
it embraceth, receives, and submits unto Christ's blood, and the imputation
of it for justification before God; and so this act of faith, as it is abstracted
from sanctification and works, as viewing, and eyeing, and submitting unto
Christ's blood and obedience only for justification, is therefore joined
therewith in the work of justification here intended ; and truly the reasons
on this hand rise up to a great evidence, if not certainty, that Peter should
so mean.

1. For, first, it is not only called 'obedience to the faith,' UIgth, as
Acts vi. 7, in the dative case, as noting out obedience to the doctrine of
faith, but it is expressly termed v-Tray-on 'Trisnug, the obedience of faith, in
the genitive case, as noting out the act of faith, its being termed by way
of emineucy, obedience. So Rom. i. 5. and chap. xvi. 26. Yea, in
chap. X. 10, obedience to the gospel is iuterpretatively and exegetically
made all one as to believe, in these words, ' They have not all obeyed
the gospel,' for Isaiah says, 'Lord, who hath believed our report?' where
he interprets our report to be the gospel, or glad tidings, and believing to
be all one with obedience to it. And indeed, for men to renounce their
own righteousness past, present, and to come, and betake themselves
wholly unto, or (as the apostle's word in the same chapter is) to ' submit
themselves to the righteousness of God,' this is the greatest and highest
obedience, and deserves the name xar' i'z,oyJi'r, and the apostle having
deciphered it forth as so great a submission in the beginning of that
chapter, under those terms, might well call it obedience in the following
part; and he evidently speaks of justifying faith in opposition unto works,
as is evident by the 5th and 6th verses; and so in like manner, when in
chapter i. he calls it obedience, he means that faith by which the just do
live, ver 17, of which he treats in the whole Epistle.

2. That which confirms this interpretation, that by obedience should be

* ^stius was a papist, and intended not our justification by either ; yet if in
this his reading the words he gives us light therein, we may receive it.

CuAP. v.] man's restoration by grace. 539

meant the act of justifying faith, is that in that parallel place, 2 Thes. ii. 13,
we are said to bo elected through sanctilication, or in or unto sauctificatiou,
* and behcf of the truth.' Faith is joined with sanctificatiou there when
election to the vialiuin of salvation is spoken of.

3. And thirdly, as Paul, so Peter himself also in this chapter termeth
faith obedience : ' You have purified your souls by obeying the truth ;|' and
so look as Paul calls it belief of the truth, Peter terms it obeying the truth ;
and as Paul calls it obedience simply, so Peter here also. And that in this
speech, ' Ye have purified your hearts by obeying the truth,' he means
faith, as eyeing justification or Christ's blood in the gospel, for cleansing
and purifying the conscience fi'om the guilt of sin, is evident by Peter's own
speech elsewhere, in that great synod, Acts xv. 9, ' God hath purified their
hearts by faith,' which he by the coherence evidently speaks of, viz.,
justification by faith ; for whether we were justified by faith only, or by
observing the law, was the point in question there, as in like manner in
the Epistle to the Galatians, which also that of Heb. ix. 10, 13, 14, 15, &c.,
coufii-ms.

4. Fourthly, Faith as justifying is eminently called obedience in the
point of justification coupled with Christ's blood here, and the imputation
of it, as the proper object of that act, and the true eff"cct or consequent
of that act, according as you have it. Rum. iii. 25, God hath set forth
Christ as ' a propitiation, through faith in his blood.'

And thus understanding these words, we may by ' sanctification of the
Spirit ' understand, "habitual sanctification in the heart, and take in actual
sanctification in the life as included therein, as it is usually taken, and in
that 2 Thes. ii. 13, forecited, and then faith justifying as the act, under
the name of obedience and Christ's blood as the object thereof, and the
sprinkling or application of it by the Spirit upon that act of obedience.

And thus all three persons come in, in their proper work for us (which
is the thing I aim at) : 1, the Father in election; 2, the Son, as shedding
whose blood it is, * The blood of Jesus Christ,' and that first shed for our
redemption or justification from sin, ' in whom we have redemption through
his blood, the forgiveness of sin,' as Eph. i. 7, and who ' by his own blood
obtained eternal redemption for us,' Heb. ix. 12 ; and although the
sprinkling of this blood to the purifying of our hearts by faith is a work of
the Spirit, as well as sanctification is said to be, and this in Peter's intent-
ment, for, ver. 22, he says, ' having purified your souls to the obedience of
the truth by the Spirit,' yet the first shedding of that blood (which sprink-
ling thereof necessarily supposeth) was by Christ himself; and by his blood,
as shed by him, it is we are justified when it comes to be sprinkled on us
or applied unto us. The etiicacy and the virtue of it, lay in that it was his
blood, and shed by him to that end; therefore, Heb. ix., where this matter
is handled and opened out of the type, having, ver. 24, said he sprinkled
the blood, in the 22d verse he adds, ' Without shedding blood there is no
remission ; ' so as the emphasis here lies in the blood of Christ even as shed,
but now applied and eyed by faith ; and so the proper eminent work of the
second person, the Son, is held forth, as well as of the Spirit, and thus all
here falls in with what you have, 1 Cor. vi. 8, ' But now you are washed,'
which is the general to the two parts of pm-ification that follow, ' But ye
are sanctified, but ye are justified,' where justification follows after sanctifi-
cation here. And here he attributeth these two works unto these two
persons, the Son and the Spirit, 'justified in the name of the Lord Jesus,'
and sanctified by the Spirit our God ; sanctification being by the Spirit,

540 man's restoration by grace. [Chap. VI.

as justification in the name of Jesus Christ; or by the Spirit as the author
of both, but by Christ as the purchaser and meritorious cause of either ;
in the name or virtue of Christ. And of our God comes in as having an
hand in both. And thus much for the confirmation of this great point,
which withal hath took in the opening of this obscure and difficult place.

CHAPTEE VI.

The Uses. — See the rp-eat love of God, that all that is ivithin him, all his attri-
butes, and all his persons, should concern themselves in our salvation. —
Since salvation is so great a work, in ivhich the ivhole Deity is employed, let
i(s not neglect it. — Let us think how welcome these three jyersons^ will make
us at our arrival in heaven.

Use 1. Is it thus that all three persons jointly and severally have their
hands thus in man's salvation, have shared it amongst them into so many
works, and took them on them, as so many offices, and vouchsafed to bear
a title of honour therefrom, as you have heard ? You that love God, see
and acknowledge the infinite overflowing love of God therein ; God hath
loved us (you see) with all that is within him. Content nor satisfied was
he to shew forth all his attributes therein, and those which had not been in
the least discovered in the creation, as grace and mercy, &c., but he would
have the persons also set a-work, and employed therein, and thereby mani-
fested to us. Oh let us love God with all that is within us; ' Bless the
Lord, 0 my soul,' says the Psalmist, ' and all that is within me bless his
holy name,' Ps. ciii. 1. Let all thy faculties come forth, as the stars in
their courses, to celebrate his name. If you pray, pray with the spirit,
pray with understanding also ; if you sing, sing with the spirit, and sing
with the understanding also, as the apostle speaks upon another occasion,
1 Cor. xiv. 15, and let nothing be untuned or unstruck in this concert.
God the Father became our God, and ordained to give himself to us from
everlasting in election, and delighted to choose us, as the phrase is, Deut.
X. 15. He gave his Son, and he gave himself both to us, and for us, and
both gifts are invaluably infinite ; and because he had no more left, he hath
given his Spirit also, as, 2 Cor. v., ye have it ; when man was first made,
then only God said, ' Let us make man ;' this was spoken, say some, with
a farther eye and foresight than to the creation, this counsel expressed
what special care they each should have unto the like piece of workmanship
was then afore them, even unto the gospel state. I will choose him to life,
saith the Father, but he will fall, and so fall short of what my love designed
to him ; but I will redeem him, says the Son, out of that lost estate. But
yet being fallen he will refuse that grace, and the offers of it, and despise
it ; therefore I will sanctify him, said the Holy Ghost, and overcome his
unrighteousness, and cause him to accept it. And having this counsel and
resolution about him, they still said, however, * Let us make him,' and
thereupon fell to making him, and have since done all this for him.

Use 2. Salvation is a great work, and shall we neglect it ? The three
persons have been employed about it, and that from everlasting ; and will
not you work out your own salvation ? It is your own. Do you think to
do that in a trice they have been doing from eternity ? or do you think to
do it when you will ? Salvation is locked up by a door of faith, as it is
called. Acts xiv. 27, and to that door there are these three keys of these

Chap. YI.] man's restoration by grace. 5-11

three persons, and all must, and do concur in it, when it is cfiected. And
thinkest thou to have these States of heaven to come together at thy beck
and at thy call ? Thou mayest sooner think to order the great conjunction
of the stars and planets : Job. xxxviii. 32, ' Canst thou bring forth Mazza-
roth ? knowest thou the ordinances of heaven ? or canst thou set the do-
minion thereof upon the earth?' That is, canst thou order their motion,
so as that their conjunctions or meetings should fall out when thou pleasest ?
which, when they meet, have special influences upon this lower world.
Canst thou set that clock ? And thinkest thou (that canst not move a
man's heart on earth) to call the Trinity together when thou pleasest to
despatch thy business for thee ? Be sure, therefore, that thou take their
time, when thou feelest the Spirit moving thee ; then all those wheels are
a-moving, and then take thy season.

Use 3, Think how welcome we shall be when we come to heaven. It is
said in the parable, that when men fail, there are friends made with un-
righteous Mammon, which will then receive you. But here is a higher
company and fellowship of friends to us. Father, Son, and Holy Ghost, the
three witnesses in heaven that are and have been, as you see, so great
friends to us, and each love us for his work's sake on us, and cost and
labour of love bestowed : artifcx amat opus; so do each of these love their
own work in us. Saith the Father, This is the soul which I chose from
everlasting, and set my heart upon so long ago. Saith Christ, This is that
man that I represented upon the cross, and the welcome day now comes
that I have return of the travail of my soul, the spirit* of my blood. And
I, says the Spirit, have took infinite pains with him to keep him, and to
bring him to this. And thus all rejoice and glory in it.

Use 4. That these three glorious persons thus equally share this work,
of so much glory to God in the highest, amongst them, and one doth not
take upon him all, but each bears his part, that each may be honoured as
the other ; yea, are jealous of the glory of each other herein as much as of
their own. This may teach us, poor narrow creatures, humility and mutual
condescension, that no man should do or have the honour of all the work,
or strive for it. God hath shared his gifts, made diversities of operations,
and worketh as, and in what measure, and by whom, he pleaseth. If there
had been contending amongst these persons who should have the glory of
all, or who should be the first or second, this work had stood still, and man
had not been saved ; but they willingly share it, according to their order
and priority of subsisting, and involve our salvation with their glory.
* Qu. ' fruit' ?— Ed.

ON REPENTANCE.

TWO SEEMONS.

SEEM ON I.

Gather yourselves torjcther, yea, gather together, 0 nation not desired; before
the decree bring forth, before the day pass as the chaff, before the fierce
anger of the Lord come upon you, before the day of the Lord's anger come
upon you. Seek ye the Lord, all the meek of the earth, which have ivrought
his judgment; seek righteousness, seek meekness: it maybe ye shall be hid
in the day of the Lord's anger. — Zeph. II. 1-3.

The first chapter is throughout spent in a most fearfal denunciation and
description of a speedy and universal consumption decreed against the land
of Judah, with the causes of it, -which the prophet yet winds up in the
words I have read unto you, with a gracious exhortation to repentance, to
prevent the execution of that decree.

Wherein consider, first, the persons to whom this exhortation is made.
First of all, he speaks collectively as to the whole nation : ' Gather together,
&c., 0 nation,' calling them to a solemn and public repentance ; whieh,
secondly, is also to be understood as spoken particularly and distributively
to every person in the nation, especially the impenitent : * Search your-
selves, 0 you not to be desired.' If, thirdly, he can prevail with none
of them, he then more especially turns his speech to all the godly in the
land, who had repented already, ' which have wrought his judgments ; '
however, ' seek ye the Lord,' &c.

Secondly, Consider the duties he exhorts them all unto, whereof, though
some are more particularly spoken to the bad, some to the good, yet all
concern all alike, which as they are laid down in the text, express the parts
and ingredients into repentance, and order of them.

1. All collectively are to.gather solemnly together; and, 2, being gathered,
to search (for so as here anon the word is also to be understood) into the
sins of the nation ; so also collectively taken, which bring the judgment
threatened.

And 2. Every particular person is particularly exhorted : 1, to search
himself : ' Search yourselves into your own sins and estate before God ; '
2, to judge of yourselves as men not to be desired, that is, out of the favour
of God, and to whom his wrath was due, for so God judged of you, 0
nation not to be desired, and he speaks it to that end that they might
judge so of themselves ; 3, out of the sense of this to seek the Lord, to

544 ON BEPENTANCE. [^ERM. I.

seek his favour, and to pacify his wrath ; and, 4, that they might be sure
to find him, to ' seek righteousness ' also, grace as well as mercy, else they
seek him in hypocrisy ; and, 5, more especially, to seek him in humility
and meekness of spirit, seek meekness above all graces else ; and, G, do all
this speedily, * before the decree come forth.'

And in the third and last place, to stu- up all to this, both good and bad,
he adds motives.

First, Such as might quicken the bad : as, 1, God's patience was big
with a decree, and that decree of wrath ; 2, a set day was appointed for
the birth, when it would bring forth ; 3, the child would prove ' the fierce
auger of the Lord;' which, 4, would ' consume them as chaff,' and they
not able to resist it.

Secondly, He adds a particular motive to the godly, that in case the day
of the Lord's anger come upon the impenitent, yet if they would seek God
now they should be hid in it.

In handling of which particulars I have rather chosen to give you the
juice and strength of them as strained and concocted into application, and
an use of exhortation, as here the prophet doth, than to spend this precious
time afforded us in doctrinal discourses.

In which, if I shall be coarse and plain, and not prophesy smooth things
to you, consider sackcloth becomes this day, as to pray in, so to prophesy
in, as the two witnesses are said to do. Rev. xi. 3.

Speak first, you see here, the prophet doth of, and to the whole nation
in the general ; and so I have more especial commission to do this day,
wherein every particular congregation assembled is to represent and per-
sonate the whole, and take upon them the sins of the whole nation, to
confess them as their own, as the saints of old, Ezra and Daniel, did in all
their fasts. But more especially we, who are a nation of ourselves {(jens
tor/ataj, and as a colony select and culled out of all the corners of it ; and
so our sins are as the index of all the sins of the nation, and not only so,
but as the original fountain of all the distempers through the whole.

The fii-st thing he exhorts this nation to, is to ' gather together ; ' that
is (as I have it expounded, Joel ii. 15, 16), ' Sanctify a fast, call a solemn
assembly, gather the people,' &c. God will have pubhc penance ere he
grants out a general pardon. And gathered together we are this day to
this very purpose, so as that exhortation would be out of date, only let us
bless the zeal and wisdom of authority, that hath thus gathered us together
before the decree bring forth ; for that is the right season of this great
ordinance. Preventing physic is best, and so this is here prescribed, and
so hath been taken by the saints of old. In the 9th of Ezra, when the
people had married the daughters of the nations, and the princes had been
chief in this trespass, as soon as Ezra did but hear of this sin he rent his
garment, sat down astonied, and fasted and prayed, as foreseeing a storm
when such gross vapours ascended : ' For though yet,' says he, * we
remain escaped, yet wouldst thou not be angi-y till thou hadst consumed
us?' &c. ver. 14, 15.

But to gather together, and to call a general congregation, that is not
all the prophet exhorts here the nation unto ; he calls them to a scrutiny
also : ' Search yourselves.' The original word, say all interpreters, signifies
searchiin^ as well as gatheriwj ; and, say some, these two being conjugate
duties, the Holy Ghost therefore concludes both in a word indiflerently
signifying both ; so as the word being twice repeated, they translate the
first gather, the second search. Searching, which is the beginning of wisdom

SeRM. I.] ON REI'ENTANCE. 515

and repentance, being the end of fasting. And besides, that the plain and
proper signification of the word bears both, so by way of metaphor it bears
both also ; for repentance, whereof searching ourselves is the beginning, is
in Scripture phrase expressed by gathering a man's mind or wits together
(that all our life perhaps before have been gadding a preferment-gathering,
learning-gathering, credit-gathering, and the like things without us), but
then to recollect and call in our thoughts, to ' come to ourselves,' as the
prodigal's repentance is expressed, Luke xv. 17. ' To bethink ourselves,'
or * bring back to our hearts,' as the margin varies it in 1 Kings viii. 47,
speaking there, as here, of true repentance. So as you see every way
they agree both re et nomine.

And besides, the motive the prophet useth before and after, makes for
this interpretation, which is the only motive I will use to quicken you to
this duty at this time, ver. 12 of this former, the first chapter, ' I will
search Jerusalem with candles ; ' and how is that ? I will punish, &c. ; for
judgments are God's bloodhounds, which in the end find sin and sinners
out; as in Ps. ex. 15, 'Break thou the arm of the wicked : seek for his
iniquity till thou find none ; ' that is, till there be none of sins left
unpunished; and therefore, says the prophet, to prevent God's search,
* Search yourselves ; ' as 'judge yourselves,' &c.

First, Into national sins ; for he speaks to them as a nation : ' 0
nation not to^be desired;' let us search, I say, for if we leave any of
Rachel's idols hid in the straw, any of Achan's garments in the stufi", which
we would conceal, God will come and search with candles but he will find
them out. David inquired of God what national sin brought the famine,
and it was found Saul's oppressing the Gibeonites, 2 Sam. xxi. 1 ; and
desperate must the condition of that nation and people be, which, though
they themselves ' declare their sins as Sodom,' and their plague- sores run
and fester and stink in the nostrils of God and good men, yet, as those
that have the plague, they cannot endure a scourge, no, not to have them
touched with the tenderest and discreetest hand. And he that would make
too diligent an inquisition may fear to be brought into one himself, much
more must that nation be near destruction and drawing home when the
fatal and deadly sins of it are skinned and healed slightly, as by the flatter-
ing prophets of old, till there be no healing, as the Spirit elsewhere speaks.

For this of ours, to search into whose sores and confess them it is that
we are gathered together this day ; though it be true of us as well in regard
of sins as punishments, what Isaiah spake of his in the days of Hezekiah,
' From the sole of the foot to the crown of the head, it is full of wounds
and bruises, and putrefying sores ; the whole head is sick, and the heart is
faint.'

Yet search I intend not into the distempers of the head and nerves, of
the rulers and magistrates that give motion to the whole body ; it is not
for this assembly.

And, secondly, indeed search I need not into the outward sores of
grosser sins which break out in the body of the people ; they are all visible
enough to every man's view and conscience.

But the inward corruptions of the blood and spirits ; that is, of religion
and worship of God, which is the cause of all those other distempers ;
these I rather desire you to make inquiry of.

First, Because it more properly belongs to this auditory to search into it,
who are as the liver and heart, the fountain and cistern of both (for ' the
priest's lips are to preserve knowledge, and the people to take the law at

VOL. VTI. M m

546 ON REPENTANCE. [SeRM. I.

their mouths, Mai. ii. 7) ; and from us especially have all those veins and
arteries their original, which carry and disperse all the corrupt blood and
spirits through the whole body of the nation.

And secondly, also because it is the corruption therein which our prophet
doth first and principally and in a manner point out in this chapter the
first, from the 4th verse to the 7th, and so warrants me to apply what is
found like to it to this nation as the object of their search, as the cause
why God did not desire them, and the cause of ruin threatened.

For indeed, thirdly, nothing makes Christ to loathe a church that once
received pure religion and undefiled from him (as Jesus speaks) as pure
blood and spirits, than corruption herein, as you may see by those seven
epistles of his writ since he Avent to heaven, Eev. 2d and 3d chapters,
for this is the corruption of the vitals ; for the life lies in the blood, and if
it be restored and then kept pure, outward blains will soon shale off.

Let us then view the state of religion and God's worship which this our
prophet found in Judah, and take we this discovery or direction for us to
search ours.

First, Flat and plain idolaters, ex j^rofesso, we find unpurged out of that
state ; for which God will ' stretch his hand at the inhabitants, to cut off
them who before were not cut short,' ver. 4.

Which idolatry is laid open in three things.

First, In having relics of Baal, idolatrous images, altars and rites for his
worship.

Secondly, In having priests also the instruments of it, both cliewarim. (so
called from their heat, as kaviar signifies), their zeal to seduce others, and
their activeness to propagate idolatry, as expositors note. And, 2, priests,
that is, ordinary chaplains in their houses.

Thirdly, Their idolatry practised in worshipping the host of heaven, and
in the night, and so in secret (for the time of it) though on tops of houses.

I shall not need bid 3'ou go search for these corruptions ; your consciences,
I dare say, have had an eye upon popish altars, crucifixes, indulgences (called
by some, as here, relics too, but of Baal) ; upon the Jesuits also more hot
than ere the chemaruns ; not seducers only, but incendiaries of the state,
such spirits as inflame and make everywhere the blood so hot, as they cast
nations into burning fevers, civil dissensions, and the secular priests with
them ; for the purging of both which, our state wisely hath prescribed
bleeding. And their worshipping the host of heaven, the army of glorious
martyrs, and saints, and angels, and a breaden host also, no man can be
ignorant of; for it is practised not as in the night, as with them, but as in
the day.

The second sort he instanceth in are not idolaters ex professo, but they
pretended the same 'reformed religion,' established, they swore, by God;
that is, worshipped him (for so you all know swearing by God is put to
signify), and yet swore by Malchan also, retaining correspondency with
both, and happily endeavouring to reconcile both. Search if you find not
those that do so with us, that would jumble light and darkness, by little
and little bring in a twilight in opinions first, which the midnight will
certainly follow ; who to that end revive things left out by our reformers as
superstitious, and which ushered in popery at first, and who do it perhaps
to symbolise and comply with popery, to make the transmutation the more
easy.

The third sort are those that were turned back from the Lord, apostates
either in opinion or practice, or truth professed once and acknowledged,

SeRM. I.] ON KEPKNTANCE. C47

and if in opinion, then in practice; for no man is better than his jndf^'ment,
many are worse ; and opinions that overthrow the practice of religion are
worse than the grossest actual sins, by how much an act of treason is less
than a law permitting it, or an opinion that it might be lawful. And when
men are reduced to prove the first principles laid by glorious martyrs and
apostles, it is a sign of great, and high, and irrecoverable fall in some, Heb.
vi. 1, 2, ver. 4 compared.

However, if we retain the opinions, yet for the practice of godliness, and
as to the approbation of it, ' Evil men wax worse and worse.' Compare
but these times with the infant times of our first Reformation ; Queen
Mary's fires did heat England, and the examples of the blessed men then
sealing the truth with their bloods, left behind it a general approbation of
their ways, and those duties of godliness which they did profess and
practise. Spiritual preaching was then prized ; men might go far to hear
sermons, and repeat them to their families and be reverenced. Men might
have professed the fear of God in the utmost strictness of it, and have
made conscience of their ways and not have been nicknamed ; might have
pleaded for the Sabbath, and sanctified it in the utmost strictness, spent it
wholly in heavenly exercises (as our homilies' words are), and not have
been accused of Judaism. But the memory of those godly men and their
ways is now worn out, and a generation is come on that know not those
Josephs ; and now their brethren that worship God after the same way that
they did are cried down.

If gross sins be to be spoken against, and sinners punished, men indeed
seem to strike, but it is but with a dull and a faint blow with the back of
the sword ; but if but a hair be to be pared oif a godly man's hand, men
turn the edge and strike with all their might.

And whereas drunkenness and profaneness, contempt of God and good-
ness, may pass and travel through the world, having neither passport of
law or conscience to secure or countenance it, godliness, under the sus-
picion of being a factious spy, is everywhere stopped, examined (though it
have a passport of conformity to shew for itself), yea, and is sometimes
whipped out of town for a renegade. '

Nay, is it not, like Samson, brought up upon stages, which are often
the devil's pulpits, though under another visor, to make the Philistines
sport ; yea, set up as a mark to be shot at out of God's place, the pulpit,
and Puritanism set up as the stalking-horse to stand behind, while they
shoot through the loins of it ?

Men are not only ' turned from the Lord' (as in the prophet here), but
turned against him.

The fourth and last sort that Zephaniah speaks of are those who were
never of any religion, that have not sought God, nor inquired for him, but
live in this world without God, as atheists and ignorant persons, that have
no Imowledge, nor inquire they after any ; and civil persons, that neglect
calling upon God, and regard not the holy duties wherein he is to be
sought ; Gallios that ' care for none of these things ;' and to search for
such in the kingdom were to search out trees in the wood. The whole
world is full of them. Nay, rather go and ' run through the streets,' as
God bade Jeremiah, Jer. v. 1, 2, and see if you can ' find a man that seeks
after God,' in comparison of multitudes do not, or a man who is inquisitive
after him in his ordinances, as the church was in the Canticles, chap. v.
ver. 6. Nay, run through the corners of the kingdom, you may see thou-
sands of villages where people ' sit still in darkness and the shadow of

548 ON REPENTAXCE. [SeEM. I.

death,' and if, happilv, they should seek after God, it must be by ' groping,'
as Paul says of the heathen, Acts xvii. 27 ; and indeed how should they !
for, as Paul says, Rom. x, 14, ' How shall they call on him of whom they
have not believed or known ? And how should they know and believe in
him unless they have heard ? And how shall they hear without a preacher?
But have they not all heard ? Yes, the sound,' as the apostle says. But
to ask one question more, * How should they preach unless they be sent ?'
I mean to their livings, and reside upon them over the souls of men, in
which not men, but God, hath made them overseers. No wonder if Israel
be said to be without God, if without ' a teaching priest,' 2 Chron. xv. 2, 3 ;
not a readimj priest only, but a teachinri, who may explain the word of life;
as a schoolmaster doth not teach a scholar that only reads his lesson to
him, but that also opens it. "VMiy, then, is there a want of such ministers
to instruct the people ? Is it that Christ, who, ' when he ascended, gave
gifts unto men, for the work of the ministry,' and not only to convert, and
to set in at fii-st, but to build up his saints, Eph. iv. 8-12, hath yet been
strait-handed towards this church of ours in dealing out gifts to'men, or
not to men enough, as labourers to be thrust forth into his vineyard ? Or
is it that the chiefest fruit of Christ's ascension and main legacies left be-
hind him was bare reading ? None of these things can be affirmed without
undervaluing both his goodness and the power and efficacy of his ascension.
VMiy, then, it hes on us, that the lights God hath set up, and are full of
fuel, oil, and lightsome matter, as learning, gifts, &c., remain cfFca lumina,
or not dispersed, as your lights in your streets are in a dark night fixed in
their proper candlesticks. It was one of the first works good Jehoshaphat
did, 2 Chron. xvii., first, as to plant forces in all the cities of Judah, and
set garrisons in the land of Judah and Ephraim, which Asa his father had
taken, ver. 2. So also in the third year he sent both ' Levites and princes
to teach through all the cities, and they went about throughout all the cities
of Judah, and taught the people,' ver. 9. Well, and what was the issue
of this ? ' Fear fell upon all the kingdoms about, and they made no war,'
ver. 10. His garrisons of priests teaching, and princes backing it with
authority, were a greater strength and fence to his kingdom than all his
subjects ; and they will keep a kingdom secure from invasion, for they are
the * chariots and horsemen of Israel,' which in those days were the chief
munition, as horsemen and guns are now.

And had we had that care to have fortified every village (in this plenty
of able men) which our forefathers took, and wean* from popery, the souls
of millions had not been left exposed to the devouring lion the devil, and
the Jesuits, who are his jani sane s, as they have been ; nor should we have
needed to fear invasions as now we do, but should have been a terror to all
round about us, as they are now to us : and had there not been auxiliary
and subsidiary preachers, who have borne the heat of the day, being gra-
ciously admitted by authority, who had been swallowed ere now, and yet
inquire if some have not cried them down, as they use to do mercenary
soldiers, as dangerous unto the church, and that will prove fatal unto the
inhabitants.

Neither is this all the cause of our-'people's not seeking God ; but if men
preach, yet winnow their sermons, and see how much chaff you shall find
among a few corns (it is Jeremiah's compaiison, Jer. xxiii. 28). And when
men sow chaff, what seed can be expfecled ? or what blessing by dew from

* Qu. 'won'?— Ed.

SeRM. I, J ON REPENTANCE. 549

heaven to come upon it ? Or if men preach more solidly, yet still passing
by the great things of the gospel, the way and signs of faith towards Christ,
and repentance towards God, which yet the great doctor of the Gentiles,
Paul, makes the sum of all his sermons expressly. Acts xx. 21 ; and the
reason is, because often indeed in these things (even such as was Nicode-
mus, who was a teacher in Israel) are yet as Wind hearers as they were.
'Who so blind as my messenger?' says God by Isaiah, whose name is yet
a seer, chap. xlii. ver. 19 ; so blind, as they judge not of colours; Color om-
nibus loni.'i, as he said, in the dark. And, say they, * all the people are
holy,' Num. xvi. 2, which sends men quick and alive in their own conceits
to hell, and with the flattery of universal grace betrays them hoodwinked
to destruction ; whereas that prophet, that is, ' God's mouth,' is to ' sepa-
rate between the precious and the vile,' as God spake to Jeremiah, chap.
XV. ver. 19 ; which opinion, where engendered, must needs make men
regardless of seeking God, seeing they are told they are good Christians
already.

Or, lastly, if they do preach those things, yet not living answerably ;
' My covenant,' says God, Mai. ii. 6, ' was with Levi whilst both the law
of truth was in his mouth, and he walked with me in equity,' and he then
' turned many to righteousness ;' but they being ' departed out of the way,
and causing many to stumble,' by ill and slanderous lives, ' therefore I have
made you contemptible and base before all the people.' The clergy of
England complain much of contempt. See here the cause of it, and all the
riches and honour you can clothe and load yourselves with cannot vindicate
men from it; but that which makes our steps beautiful and persons honour-
able, is to preach the gospel, and to live accordingly.

And now, my brethren, to conclude this search, if the blood and spirits
in which lies the life of this kingdom shall be found, upon search, thus
corrupted and weak, and not having their due motion throughout the
whole, we may either give it for dead, or at least fear that the death and
destruction (which you see in the like case throughout the chapter he so
peremptorily threatens, ver. 7, cutting oflf all disputes to the contrary,
Hold thy peace, &c., says he, against Judah, though as then ' all his meek
ones he had in the earth,' as the text shews, were found therein) is not
far off our nation. For besides his general rule given, Jer. v. 9, ' Shall
not my soul be avenged on such a nation?' God hath, and can have when
he will, a people that shall bring forth more fruit than we have done ;
who are also, at the best, but ' branches of the wild olive grafted in,' Kom.
xi. 17, in the stead of this nation, the example of which I lay afore you,
who were the natural ; * and if God spared not the natural branches, take
heed lest he spare not thee,' ver. 20. But yet God's 'judgments are un-
searchable, and his ways past finding out,' ver. 33, past tracing; for he
keeps not always in regard of time and manner the same track of punish-
ment, to shew the depth of his wisdom, as he there speaks.

I have done with the nation, collectively taken.

Let me now tui'n my speech to every particular person that hears me
this day, in the fear of a decreed destruction, as it follows in the seventh
verse of the first chapter of our prophet Zephaniah : God having in all
likelihood bidden his guests (as he there speaks), who are making them-
selves ready, and in hopes have devoured us already. Let us, I say, in
the fear of this, every particular man come home to himself : ' Search your-
selves, 0 nation ;' that is, every man apart.

For indeed this duty of searching is the foundation and corner-stone of

''550 ON REPENTANCE. [SkRM. I.

true repentance. Thus Lam. iii. 40, ' Let us search and try our \says, and
turn unto the Lord.' He that is in the wrong way turns never out of it
till by inquiry he finds he is in the wrong, and therefore travellers inquire
often of the way, and so should we.

Only then, in the second place, it is and must be a searching of ourselves
the prophet calls you to, not to search into the common faults of kingdoms
and of the state, to the end to complain of them as many do, and overlook
their own. Xo ; it is the prophet's complaint, Jer. viii. 6, ' Xo man repented,
saying. What have I done ? ' but the prodigal, when he repented, ' came
home to himself.'

Yea, thirdly, and this is most seasonable and requisite in time of common
danger, and when public fastings are enjoined, and when men are called
thus to gather together, then to search ; therefore both are joined here and
in 1 Kings viii. 38, ' If a famine be in the land, or enemy besiegeth, what
prayer shall be made by any man' (that is, by any man singly and apart,
for you are to pray privately as well as publicly on such an occasion),
'which shall know every man the plague of his own heart' (mark it):
' Then, Lord, hear, 0 God, and forgive, and do,' &c.

For, first, God hears not the prayers made till then, for the priest prayed
and offered sacrifice for his own sins as for the people, Heb. v. 3.

Secondly, God forgives not till then, for God in pardoning he must have
the glory of his justice which hath been provoked, and the expense of the
riches of his mercy that he lays out in pardoning known and acknowledged
sins. He must have a particular reckoning with every man, first, that they
may know what their debt is, and what is forgiven ; that although God
lose the debt, he may not lose his kindness in forgiving it.

Thirdly, Because (as there) God ' gives and doth to every man according
to his ways, whose heart he knows ;' that is, God, he searcheth j'our
hearts, and accordingly deals with particular men in time of common judg-
ments according to their particular ways ; for judgments which you call
common yet light upon particular persons. And as in common for national
sins, so on this and that particular person according to his particular ways ;
for a ' consumption decreed overflows with righteousness,' Lsa. x. 22 ; and
therefore as, to remove it in common, national sins are to be searched into,
so because it lights with righteousness on particulars, every man is to search
his own personal sins, and by sweeping every man his own door the street
is cleansed, and so the judgment removed. The Ninevites (of whom Christ
f^ays they repented at the preaching of Jonah), upon occasion of that pubHc
fast proclaimed by their prince, did not only keep a general fast and cried
mightily unto God, but that edict it is specially urged, ' Yea, let them
turn every one from his evil way,' Jonah iii. 8 ; and the event was, ' God
saw that they turned from their evil way, and God repented of the evil,'
ver. 10.

If now you ask what you are to search in yourselves, I answer, into
your sins and estates before God ; ' Search, 0 nation not to be desired.'
Now it is sin alone that takes God's heart ofl" from us, and that causeth
him to have no pleasure in us.

Let every man therefore go home and commune with his own heart,
unlock it, and search into all the written evidences and records of his own
conscience, which happily have not been looked into since the first writing
of them ; and to help you to order those confused reckonings, give out to
every particular commandment its several bills.

Thou that hast been a swearer, think what a fearful bill the third com-

SeBJI. I.] ON BEPENTAiNOE. 551

mandmont will bring in against thoe, of wliom God hath said that ho will
not hold guiltless for taking his name in vain.

Thou that hast been a Sabbath-breaker, think what a reckoning tho
fourth will bring in, concerning which God hath given thee a particular
mcmoito, ' llemember thou keep holy the Sabbath day,' in thoughts, words,
actions, wliich it may be thy conscience puts thee in remembrance also of,
and yet thou * shuttest thine eyes,' as they are said to do, ' from tho
Sabbath,' Ezek. xxii. 2G, Take heed lest God swear against thee, ' thou
shalt never enter into his rest,' Heb. iv. 3, which, Heb. iv. 9, is called
* the sabbath of the people of God,' oaZZariaiMov.

Think what innumerable sins of others, pupils or people entrusted to
thee, souls murdered by thy ill example or negligence to instruct them, the
sixth commandment will bring in with this foot of the account : ' Their
blood' (their souls' blood) ' will I require at thy hands,' Ezek. iii. 18-20.

Think how many stand on the file of the seventh, how many millions of
thoughts sacrificed to speculative adultery, if not the fact itself, or man's
sin committed, which latter the apostle Paul calls, Eom, i. 24, ' defiling
their bodies,' h kauroT;, ' in or by themselves ;' and Oh think how often
with this sentence at the end : * The Lord knows how to reserve the unjust
to the day of judgment to be punished, especially them that walk after the
lust of uncleanness,' 2 Peter ii. 10.

Turn over the vast heap of thy actions, sift them, see how few faithful
prayers thou canst find amongst them, how few gracious speeches among
as many sins as sands.

Yea, unravel all thy life and untwist each action, and see how many sins
in regard of many aggravations are woven but in one.

Go down into the treasury of thy thoughts (as the Scripture calls them,
Matt. xii. 35, for the abundance of them and worth in them) ; think with
thyself if they should be melted and tried, as one day God will do every
work by fire, 1 Cor. iii. 13 ; that when all the dross of covetous, proud,
adulterous, envious, blasphemous, foolish, thoughts, as Christ musters them
and calls them, Mark vii. 21, are abstracted and taken out, how little gold
there remains or thoughts of any worth ; so Solomon says, ' a fool's heart
is little worth,' Prov. x. 20. So feel the pulse of thy desires and aftections,
of all thy desires, joys, &c,, see how quickly and strongly it beats to what
is evil, how dully, faintly, yea, not at all to what is good.

Bolt and sift out the meaning and end in every affection, thought, and
action, and see how self-love, pleasure, credit, ease, is the Jinis architec-
tonicus that sets all a-work, takes all, and pays all.

Observe what the motives and bribes to gratify self within thee are,
which thy heart takes ere it stirs to anything is good.

Trace and scent out all the windings, shifts, and turnings of thy thoughts
and inward discoursing to colour over evil.

Lastly, Cast up what thy receipts have been, what wit, learning, good
example of other men, light of conscience, motions of the Spirit, tastings
of the heavenly gifts, blessed ordinances and opportunities thou hast been
made partaker of; and reckon thy expenses for God, and thy trading by
these, and what thou gainedst for him by them.

And after you have done this, let the next inquiry be, in what estate you
are before God ? whether in an estate of favour, which is the thing the
prophet puts to their consideration, and search whether to be desired or
no ; that is, in such an estate wherein God's desire or acceptance is towards
thee, and so he^speaks of the impenitent in the nation as opposed to the

552 ON REPENTANCE. [SeEM. I.

meek, in three verses, ■who are in estate of desire and gracious acceptance
■with God : Cant. vii. 10, * I am my beloved's and he is mine, and his
desire is towards me ;' and Eph. i. 6, ' He hath made us graciously
accepted ;' so as though they have sins that make them in themselves not
to be desired, yet God's desire is to them ; no-w that of all other is great
controversy, ■n-hich yet is to ',be feared, ■whether thou art in this state of
favour ■with God ; few scholars beat their heads about fearing to live in
that estate they are afraid to die in.

Now for the decision of the controversy, rest not only in searching the
church book, and there finding you are baptized ; in Mark xvi. 16, ' He
that believes and is baptized,' says Christ, ' he shall be saved ; but he that
believes not shall be damned.' Suppose he be baptized, whether think you
will Christ's words prove true or no ? As in Simon Magus they did, God
putting no more difference between a Turk and unregenerate man, though
baptized, than of old he did between a Jew and a heathen, Jer. ix. 26 ; the
one is uncircumcised in the flesh, the other, the Jew, in the heart ; for as
not circumcision, so nor by the same reason baptism, doth avail aught,
' but a new creature in Christ,' Gal. vi. 15.

But search you this sacred register of heaven, which is the great inquest
of life and death, where all the evidences and indictments to acquit the
godly, or condemn the wicked, lie.

And there you shall find that he that hath sufiered in the flesh hath
ceased from sin, 1 Pet. iv. 1 ; therefore he that lies in any known sin can-
not be saved.

There you shall find if you make credit, or preferment, or anything but
God's gloiy, your end, you cannot believe : John v. 44, ' How can you be-
lieve whilst you seek honour one of another, and not the glory which comes
of God only '?'

There you shall find that flatterers and time-servers are not the servants
of Christ : Gal. i. 10, ' If I yet pleased men, I should not be the servan
of Christ.'

There you shall find that he who loves not the Lord Jesus, ' he is
accursed,' 1 Cor. xvi. 22. And, ' Peter, lovest thou me ? Feed my sheep ;'
you know who said so, he that must judge you also.

There you shall find that he that hates his brother, especially when he
makes conscience of sin and duty, that he hates God whom he hath not
seen, who gave that law he makes conscience of, 1 John iv. 20.

There you shall find that he that slights and despiseth any of God's
commandments and ways appointed him to walk, shall die, Prov. xix. 16,

That he who neglects calling upon God, is a worker of iniquity, Ps.
liii. 4, for sinning will either make him leave praying, or praying leave
sinning.

Yea, and to make conscience of this not publicly only, but privately, for
when a spirit of supplication is poured out, it makes men and women pray
apart, as Zech. xii. from 10th verse to end compared.

Yea, and if men continue not to do so constantly, and delight not in
God, they are no better than hypocrites, Job xxvii. 8, with 10th verse com-
pared. If a man should take the keys of your heart, and ransack your
cupboards, and see what sweet bits you delight in, he should find them full
of uncleanness, ease, pleasures, &c., rather than God, and communion with
him in his ordinances.

And if upon this search thy estate be found by thee to be unsound in-
deed, and not to be desired or rested in, be not shy or afraid to judge so of

SeRM. I.] ON REPENTANCE. 553

it, and to pass sentence upon thyself accordingly. For he tells them, God
who is greater than your hearts doth so judge of them ; that is, think of
yourselves as God doth, tune your judgments to his. Which is so far from
putting you ofl" from God, as it is a necessary preparation to coming into
favour with him ; for as he that is a fool must think himself one ere he
can be wise, 1 Cor. iii. 18, so he that will be justified must first apprehend
himself condemned : Kom. iv. 5, ' He that believes in him that justifies the
ungodly, his faith is imputed to him for righteousness.' A man in law can-
not have a sentence of pardon until he be first judged, and cast, and sen-
tence passed upon him as guilty.

Aud therefore it is the greatest kindness can be done you by others, and
the greatest wrong you can do yourselves, for others to tell you your
estate is good and blessed when it is not, or you not to be apprehensive of
the truth herein. For, Ps. vii. 11, it is said, ' God is angry with the wicked
every day ; if we turn not, [hej hath prepared his instruments of death.'

The next thing in the text is, to ' seek the Lord,' for there is no continu-
ing in that estate thou yet standest in. And thou hast no way to escape
but by seeking of him and turning to him.

As that wise king in the parable, Luke xiv. 32, when by consultation he
had found that^the king coming against him would be too strong, he sends out
an embassage and desires conditions of peace ; and so must thou from God.
Send up prayers day and night as messengers for peace to the court of
heaven, and to obtain of Christ, that those great preparations made against
thee be stopped ; and know that God will be sought too of all those shall
have peace at his hands, for he doth not cast pardons away, which cost
him the blood of his Son to purchase them, he will have them prized to the
utmost. Now that we esteem little worth which is not worth the seeking
for, when it is to be had for seeking.

Yea, and so unalterably God stands upon it and looks for this, as that
though he hath engaged himself by never so faithful a promise to shew
mercy unto his church, yet as Ezek. xxxvi. 36, 87, he says, ' I will ; never-
theless, I will be inquired for by the house of Israel for this,' &c.

And he looks not for this only from us, when yet his word is first passed
to do it, but he looks for it from his Son Christ on our behalf, to be sought
by him, who according to his Godhead is equal to his Father ; yea, and of
him, who for the performance of those things also purchased all God
means to do for us ; yet he must ask, yea, in the 17th of John he asks
for his own glory he had before the world was. In Ps. ii. 8, ' Ask of me
the heathen,' &c., which yet were his own by purchase. Much more there-
fore he requires this of one that is at that distance from him, who is to
him but as the chafi", and wax before the fire, and dust of the balance ; as
we are creatures, and who besides are enemies to him, until he be recon-
ciled to us, and we to him.

Yea, and he resolves to be sought in earnest unto, not with a faint and
a lazy seeking. Luke xiii. 24, ' Strive to enter in, for many shall seek and
not be able.' If you get peace of him, you must wrestle for it ; ^nnTv, to
seel-, is too low an expression ; wrestle as Jacob did all night, and with all
your might too, put to all your strength, yea, use violence, Mat. xi. 12,
besiege heaven with volleys of prayers and tears. Jer, xxix. 13, * They
shall seek and find me, when they seek with all their hearts.'

And faith on his graciousness and readiness to pardon, as a foundation
of the seeking of him, is absolutely necessary ; and such a God thou, upon
such seeking of him, shalt find him to be. Do not, therefore, now conceive

554 ON KEPENTANCE. [SeRM. I.

him to be of so harsli and furious a disposition, as that there is no dealing
with him, no coming near him ; for though he be thus great a God, yet he
professeth, Isa. xxvii. 5, ' Fury is not in me' towards one who desires to
be at ' peace with me.' And though he be thus strong, yet ' take hold of
his strength,' as there, by faith ; and then out of faith pray to him, by
prayer seek to him and wrestle with him, and thou shalt have power over
him, as Jacob had. ' Then he is gracious ; and he shall pray to him, and
God will be favourable, and he shall see his face with joy,' Job xxxiii. 24, 20.

If you ask, What disposition of heart, together with believing, will con-
duce most to overcome him ? I answer, in the third place, ' Seek to him
in meekness,' that is, lowliness and submission. As, first, acknowledging
thy deservedness to be destroyed, as they, Ezek. xxxvi. 31, and thy con-
tentedness to be so, if it may more glorify him, which. Lev. xxvi. 41, is
called ' accepting' of a man's due punishment, putting a man's self into his
hands, and referring himself to him : as David, 2 Sam. xv. 26, ' If he says
of me,' says he, ' I have no delight in thee : behold, here am I ; let him
do with me as seemeth good to him.' And to be content to wait and attend
patiently, ' if at any time,' as saith the apostle, ' God will be gracious to
thee ;' and put thy mouth in the dust. And thus God will be sought to
humbly, and as a traitor guilty afore God, and obnoxious to him, Rom.
iii. 19, that so his absolute free grace may appear and be acknowledged.
Ezek. xxxvi. 31, they ' loathe themselves,' or as others read it, 'judge them-
selves worthy to be destroj^ed.' And why ? For ' be it known to you,
that not for your sakes I do this,' that is, to pardon you ; ' but for his
name's sake,' as ver. 22 of the same chapter.

And this is the greatest violence you can use ; it is a laying hold of his
strength. Indeed, it overcomes an ingenuous man ; much more God, the
' God of all grace ' and mercy. It overcame David, and it was Shimei's
policy, as the only way to deal with him, 2 Sam. xis. 20, who, when he saw
David would be too hard for him, he cunningly comes and puts himself into
his hand. And so Benhadad's servants, knowing ' the kings of Israel to
be merciful kings,' advised him their master, when they saw he and they
must fall into his hand, to go with ropes about their necks, testifying
thereby their acknowledgment that if he would hang them up he might,
1 Kings XX. 31 ; and they came by his chariot side beseeching, and observ-
ing his words that fell from him, and waited diligently to see if he would
incline to mercy ; and this overcame hard-hearted Ahab.

And thus now go thou to God. Fall down upon thy knees afore him,
and with a heart broken to water, acknowledge, as Shimei, thy treason and
rebellions against him who never did thee hurt ; and acknowledge, with a
rope ready fitted to thy neck by thy own hands, as they Benhadad's ser-
vants wore ; that is, confessing that if he will hang thee up, he may. He
shall need no other judge to condemn thee than thyself, no other indictment
but thine own confession ; and to shew that he needed not to send for
thee and hale thee to execution, thou presentest thyself to him. Tell him
that he may shew his justice on thee, if he will ; and present thy naked
breast, thy hateful soul, as a butt and mark for him, if he please, to shoot
his arrows into, and sheathe his sword in. Only desire him to remember
that he sheathed his sword first in the bowels of his Son, Zech. xiii. 7, when
he made his soul an offering for sin.

Take words unto thyself, as Hosea bids, chap. xiv. 2 (he loves to be
entreated). That if his end be, that his justice should be satisfied on thee,
say, that his Son hath done it, and that more fully than thou ever shalt, i£

SeRM. I.] ON RKPENTANCE. 555

thou go presently to hell. ITo iHcay cast thee into prison ; but say, thou
art not able ever to pay the debt : so as he may, if he please, lose nothing
by thee if he saves thee. Nay, he shall advance the glory _^ of his grace in
one that will be ever thankful, and is already sorry for offending him.

Plead for thyself, it is for thy life, that what shall ho do in damning of
thee, but break a leaf that is broken already, as Job pleads : Job xiii. 25,
'Pursue dry stubble,' as there; 'chaff,' as here in the text. Say, thou
art not a lit match for him to shew his power in.

Urge him, that there are few in the world that do seek him, and if he
turn away those that do, he shall have fewer. Who would fear him, if
there were not mercy with him. ' Soft words pacify wrath,' Prov. xv. 1, ' and
soft tongues break the bones ;' and so a meekened spirit, a heart of rocks ;
much more his who hath bowels of compassion in him.

Oh, for God to hear a poor broken soul thus truly bemoaning itself, how
doth it stir him, make his bowels work within him ! See what himself
says : Jer. xxxi. 18-20, ' When I heard Ephraim bemoaning himself, I
remember him still, my bowels are troubled for him.' Every groan went
to the heart of him ; if he should have damned him, it would have troubled
him all his days.

But withal, you must be sure (which is the fourth) to seek righteous-
ness : both of justification, ' God's righteousness,' as David often calls it ;
Christ's righteousness, ' the Lord our righteousness,' as the prophet. A
righteousness out of thyself, and laid hold upon by faith, as Kom. 3d,
4th, and 5th chapters, you have urged as being witnessed unto both by the
law and the prophets. And truly, that is ' God's strength,' whereby his
heart is strengthened to forgive and receive sinners. So in Isa. liii. 1,
' To whom is the arm of the Lord revealed ?' that is, Christ, of whom he
speaks throughout that chapter. This righteousness, when revealed by an
interpreter, Job xxxiii. 23, to a poor soul, and sought by him, and pleaded
by him, then God is gracious to him, and says, ' Deliver him, for I have
found a ransom,' which this soul seeks me in ; for he will ' render unto
man his righteousness' which belongs to him, and was wrought for him to
justify him.

Secondly, Of sanctification : For, I say, * the work of righteousness is
peace.' For, so long as thy sins remain, how can there be peace ? And
Isa. Iv. 6, ' Seek ye the Lord,' &c., but let the wicked man ' forsake his
way' ; that is, change his outward converse and course ; ' and the unrighteous
man forsake his thoughts,' that is, get his heart changed also to have new
desires, purposes, ends, and affections, and ' he will have mercy upon him.'
And get a righteousness contrary unto thy former ways and thoughts ;
which if you ask, what that true righteousness is ? I answer, 1, that true
and new righteousness in thy heart thou must seek, is a new bent, bias, and
temper of heart, rightly disposing, swaying all the faculties and powers of
it, to hate whatsoever is known or suspected to be a sin ; and, on the con-
trary, inclining them to love and delight in those contrary ways of holiness
and righteousness God hath chalked out in his word, and all this for God's
cause ; hating the sin, because he hates it ; loving the righteousness,
because he loves it. This is that which in your hearts is required ; and
therefore to seek it. Secondly, in life, is to endeavour to the utmost of a
man's strength to yield a constant obedience to all God's commands, and
avoid the contrary. To seek after and delight in nothing more than when
thou canst avoid sin, and do what is acceptable and pleasing in God's
sight ; and to approve thy heart to him, and grieving for nothing more

5o(i ON REPENTANCE. 1 SeRM. I.

than failing and falling short in what thou aimest at, and purposest, still
having it in thy eye, resting in no pitch or measure of obedience.

And without this, with what face canst thou seek pardon at his hand ?
For what honesty or equity is there that thou shouldst seek the pardon
of thy sin, and yet live in it, or not part with it in thy full resolutions ?
And then how canst thou open thy mouth to ask at God's hands ; or, how
to desire the benefit of that all-sufficient righteousness of Jesus Christ to
cover thee, and not conform to thy utmost endeavour to be ' righteous, as
he is righteous,' as John speaks, 1 John iii. 7, * purging th^'self, as he is
pure,' ver. 7, that is, with all thy might and endeavours after it. In Luke
viii. 15, the good ground is said to have and to bring forth fruit out of
' an honest heart ;' and so must thou have.

Or, secondly, if thoii hadst the face to seek him, neglecting this, dost
think that God would ever pardon thee ? Would a king pardon a traitor,
though he sued never so humbly, if he saw he would be a traitor still ?
Thou wouldst not pardon no man in like case thyself.

If you plead, God hath more mercy in him than is in a man, for ' his
thoughts are not our thoughts,' &c., Isa. Iv. 8. I answer. Yet still where
he expresseth himself most merciful, as in Exod. xxxiv. 6, 7, he adds at
last, ' yet by no means clearing a guilty' -hearted person, that hath a false
and disloyal heart towards him, and will not be subject to him in all things,
and be content to have every thought brought to obedience.

And the reason is, because, first, ' there is mercy only with him that he
may be feared,' Ps. cxxx. 4. Now if he should sufier pardon to go out of
his hand, and no change in men's hearts to fear and obey him, there were
mercy with him to be contemned.

And, secondly, you must know that God's mercy is joined with wisdom
also ; for one attribute destroys not another ; but to pity a rogue that con-
tinues so, it is foolish pity. God forbids it in us, and therefore will not
practise it himself.

Now, till thou turnest from sin, and choosest the things that please him,
he will not delight in thee : Isa. Ivi. 5, ' For thus saith the Lord unto the
eunuchs that keep my sabbath, and choose the things that please me, and
take hold of my covenant : even unto them will I give in mine house and
■within my walls a place and a name better than of sons and daughters,'
&c. He instanceth in Sabbath, because that day, if sanctified as it ought,
in thought, speeches, and actions, is the darling and delight of the Lord,
Isa. Iviii. 14. Now if thou makest it thy darling day too, and such a day
as this of fasting and prayer, or of those ordinances which in his word he
manifests his heart is for, if thine be for them also, prayer, holy con-
ference, &c., then he comes to delight in thee, as there, and otherwise not ;
for ' can two walk together as friends (says the prophet), and not agree ?'
hating what he discovers he hates, &c.

Therefore, resolve either to leave every known sin, and submit to every
known duty ; or else never look to find favour and mercy from God.

Now the last clause and condition the prophet puts in, is to do ' before
the decree come forth.' There is a space, as Solomon observes, Eccles.
viii. 11, between sentence or decree, and the execution of it; and that
time is space to repent: Rev, ii. 21, ' I gave her space to repent.' Now
what and when God will decree against thee, and serve an- execution upon
thee, thou knowest not ; and thou dost not know what decree is bringing
forth, as they know not what is in the womb till it be born : Prov. xxvii. 1,
' Thou knowest not what a day may bring forth,' so as thou neither know-

SkRM. I.j ON HEPENTANCE. OO?

est what nor when an execution may bo served upon thee ; he may serve
anexecutionof death ere to-morrow ; as upon him, ' thou fool, this night;'
death's Serjeants may arrest thee, and bring thee before ,the judge ; and
therefore take our Saviour's counsel, given in the like case : Mat. v. 25,
* Agree with thine adversary whilst thou are in the way, lest at any time
he deliver thee to the judge, and the judge to the officer, and he cast
thee into prison.' And how near this serjeant from God is thou knowest
not. James tells thee, James v. 9, ' Behold the judge is at the door,' and
then his officer death is not far off.

But if God should spare thee yet, and let thee live, yet in the mean time
an execution of hardness of heart and blindness of mind may be served
on thee, as on the Pharisees : John xii. 40, ' He hath blinded their eyes,
and hardened their heart, that they should not see with their eyes, nor
understand with their heart, and be converted.' If not so, yet, which is
all one, a decree [may] pass against thee, that thou shalt never have a
pardon granted, though thou shouldst sue for it ; as against Esau, who,
Heb. xii., ' neglecting his birthright,' though he sought to revoke it * with
tears,' he could not ; and against the Israelites in the wilderness, against
whom * God swore they should never enter into his rest,' though they Uved
many years after.

But the most fearful execution of all the rest, which all these tend to, is
yet behind'; you have it in the text, * the anger and wrath of the almighty
God ;' that is, the child which in his decree is conceiving, and is already
quickened. Ps. vii. 11, ' God is angry with the wicked every day.' This
child strives in his heart every moment, so as he is ready every day to fall
in travail, only because this child must have a time fully to be come to its
growth, therefore he forbears ; yet so as in the mean while he is ' a-pre-
paring his instruments of death ' (as there) for the execution of his anger,
when his anger shall be brought forth.

And to that end there is a day appointed, ' the day of the Lord's anger,'
in the text, which though thou knowest not, yet Ps. xxxvii. 13, God ' sees
this day a-coming.' A birth when God's decrees bring forth anger, and thy
' sin brings forth death,' James i. 15, and that then when thou least
dreamest of it, ' For when they shall say. Peace and safety, then sudden
destruction cometh upon them, as travail upon a woman w^th child, and
they shall not escape,' 1 Thes. v. 3. Yea, and it shall be the ' fierce anger
of the Lord' also, the longer the child goes in the w'omb, the bigger.
Fierce, because * without mercy,' James ii. ] 3. ' Judgment without mercy,'
called also ' pure wrath ' without mixture, because not a drop of mercy to
moderate the fierceness of it.

And what art thou this fierce wrath shall cease on ? Thou art but * chaff,'
Nahum i. 3. His anger is a whirlwind ; a small ordinary blast scatters
chaff away, much more a whirlwind. There is no resistance, and if thou
couldst resist the w^hirlwind, yet there it is said to be ' poured out as fire,'
which therefore must needs consume thee ; and if it rend the rocks, melt
the hills, burn the earth, ver. 5, 6, how much more chafi"? 'Who can
can stand before his indignation, who can abide the fierceness of his wrath?'

I should now, in the last place, speak to those that are already truly
turned to God, ' the meek of the earth.' And herein the prophet seems to
act as one out of hope to prevail with the impenitent ; yet seek you, says he,
as when that great sin was committed, Ezra ix., though others were regard-
less of the danger would follow, yet every one that feared the Lord assembled
to him, to pray and seek God, ver. 4.

558 ON REPENTANCE. [SeRM. I.

Thus here doth the prophet speak to the godly amongst them, ' seek
you;' as if he had said, Though others do (according to their kind) go on
in hardness of heart, to treasure up wrath against the day of wrath (for-
merly spoken of hy him), yet you, who are, and profess yourselves, * the
meek of the earth' (which is the general title given the saints in the Old
Testament style, and imports all the whole of religion), upon whose hearts
the word useth to take impression, do you according to your kind, take
and receive this word of exhortation with meekness. Which is,

First, To seek your God, for so in dangerous times he expects you should,
and wonders if you do not; so Isa. lix. 10, he 'wondered there was no
intercessoi'' (it was in evil times, as appears by the former verses). God
wonders not that wicked men should be so bad, but that his people should
be so negligent. "What ! (says he) have I no children on the earth, that
upon such occasions, and such threatenings, use to intercede with me for
the nation they live in ! Where are my Noahs and Daniels ? We wonder
at things their not doing according to their kind, as when we see the sun
stand still, or fire not to burn, &c.

And, secondly, you are to seek righteousness and meeknessj as thereby to
condemn and be witnesses against the wicked for God, when judgments
come and condemn the rest (as Noah did by fearing God aforehand, Heb.
xi. 7), as also to save your own souls ; for as nothing but an ark saved
Noah, so nothing but righteousness can save you, Ezek. xiv. 14; if Noah,
&c., be saved, it is by their own righteousness.

If you say you have done it already, that answer will not be taken, for
God, though he acknowledgeth they had wrought his judgment, yet exhorts
them the more unto it against such a time as this, when to be saved when
the judgment should come would be so great a mercy, to have their lives
for a prey in such dear years of life ; though God forgat not what they had
done, 'ye that have,' &c., says he, forget what was past, and seek after
righteousness afresh, as if you had never yet sought any.

And to quicken them to it, he tells them, ' ye shall be filled,'* that is,
when God comes to burn up the chaff; yet then he will save his wheat, for
he will preserve seed-corn to sow the world withal after harvest.

And if it should be asked how it is possible that they should be hid
whilst the judgment is in general, consider he hath many chambers of his
providence, as Isa. xxvi. 20, ' Come, my people, enter into thy chambers,
and hide yourselves till my wrath overflows the earth ;' then, when others
shall have nowhere to hide their heads, but shall wish the rocks to cover
them, ye shall be hid.

Yea, but you will say, this is but half a promise here, and * it may be.'
But now, I had rather have God's it may he, than that aud it shall he, from
all the kings of the earth. God loves to speak with the least, and do with
the most, to be better than his word, who is abundant in kindness and
truth. Now it is not put to shew any uncertainty (see Junius on this
place), it is put in a case of a certain promise, and yet withal to shew some
difficulty in the performance of it, as when Peter says, ' the righteous shall
scarcely be saved.'

And last of all, lest any of his saints should through discouragement or
otherwise be slack, as either to think that for their weakness their prayers
would do no good, nor prevail with God to remember them in the evil day,
or that many particular persons should deem that there are enough besides

* Qu. 'hid'?— Ed.

SkRM, II. j ON EEPENTANCE. 059

them to seek God, and they need do the less, he therefore bids them all:
' Seek the Lord all ye meek.'

And God hath chambers enough to hide you all in, and it must be your
own righteousness must prevail for you, Ezra xiv. 14; and besides, he hath
need of all your voices ; as in elections or great canvasses a voice casts a
matter this way or that, so in the great business of the church ; thercfcn-o,
Isa. xxxvii,, when ' the children are come to the birth, and there was no
strength to bring forth,' Hczckiah goes a visiting for another voice, scuds
to Isaiah the prophet, as to a man-midwife, to come and help. But you
will say he was a prophet, a great saint ; know that God often stands u])ou
a number, ten in Sodom, reckoning and counting small and great. The
number would have cast it, if of persons righteous. How many ten thousand
in England by proportion to this number for Sodom are there wc know
not ; now Europe is a-bringing forth, and so the parliament, and yet they
have no strength, therefore come all to help; it was never known that Avhen
all the lower house on earth did all petition to God, but they prevailed.
* If two agree on earth,' says Christ, then much more when all. I will
conclude all with that in the 3d chapter of this prophecy, ver. 9. God
being determined to pour his anger on all the earth, as now it'may be he
hath begun to do, yet he meaning to spare his own in those general cala-
mities, he says, that he * will turn to them in peace, and they shall all call
on him and serve him with one shoulder ; ' so say I, lift up prayers with
pure hands and lips, and do it all of you, and all with one consent, and
God will visit you in mercies when lie is in the way of his judgments.
And so let us do again this day.

SERMON IL

Gather yourselves together, ijea, gather together, 0 nation not desired; before
the decree bring forth, before the day pass as the chaff, before the fierce
anger of the Lord come %q)on you, before the day of the Lord's anger covie
vpo7i you. Seek ye the Lord, all the meek of the earth, ichich have uronght
his judgment ; seek righteousness, seek meekness: it may be ye shall be hid in
the day of the Lord's anger. — Zeph. II. 1-3.

The doctrine is, that in times when public and common calamities are
threatened and feared, God's people should then especially practise these
duties mentioned here: ' Seek the Lord,' &c.

This I will demonstrate, first, in the general, by Scripture and reason ;
then, secondly, enforce the particular duties, upon particular grounds also.

First, In the general, they are before public judgments to practise holy
duties. Because the promise of hiding being made only to the practice of
them, as here, and a godly man being only a wise man, for the fear of the
Lord being the beginning of wisdom, and the knowledge of the holy under-
standing, Prov. ix, 10, this is one main privilege and benefit which he
doth and may get by this his wisdom, to ' foi-esee the evil, and to hide
himself:' Prov. xxii. 3, 'The wise man foresees the evil, and hides him-
self; whenas the simple,' that is, unregenerate person, 'passeth on, and
is punished.' For indeed wherein doth wisdom excel folly, and what pri-
vilege hath it above it ? But in forecasting things to come, by insight
into their causes, and so accordingly using means to prevent them if evil,

560 ON REPENTANCE. [SeRM. II.

to attain to them if good. Eccles. viii. 5, ' Whoso keepeth the command-
ment shall feel no evil.' And why? For a wise man's heart discerneth
• time and judgment,' the hints, nicks, and opportunities, the want of
■which is the great misery of all other men, ver. 6. This want of wisdom
in others God complains of, Jer. viii. 0, that they are as a horse that goes
on fearing no colours as foreseeing no danger, and so ' rasheth,' as it is
said there, ' into the battle ;' whereas the stork, and crane, and swallow
have an instinct of wisdom to know the times of their removing before
■winter and cold weather, take their times to build their habitations ; but,
says God, you ' know not the judgments of the Lord,' that is, foresee not
judgments in the causes in like manner to hide yourselves.

Answerably in the 25th of Matthew, at the beginning, though they slept
and were secure in the time when the bridegroom was far off, yet when the
cry and noise came that he was come, they trimmed their lamps that were
•wise virgins, and began to set tire to them again. In the 26th Isaiah,
verse 9, ' When thy judgments are in the earth, the inhabitants of the
world will learn righteousness.' Kow, who are the inhabitants of the
world but the meek here in the text? for, Mat. v., they are the meek to
whom the promise of inhabiting the earth is made (for wicked men their
own place is hell, Acts i. 25) ; and if any learn righteousness it is they, and
if at any time then especially when judgments are abroad in the earth. But
to name no more places, to enforce this by reason.

First, Consider the chief end which God hath in threatening and send-
ing pubhc calamities on the world is to purify and make his own better
and fitter for heaven, to put them upon seeking him and seeking righteous-
ness. As the winter and cold winds are sent for the good of the corn and
herbs as w'ell as the sunshine days in summer and spring, so the winters
of calamity which the world hath successively after days of peace and
prosperity, are for the bettering of his own people ; for ' the world is
theirs, things present and to come,' 1 Cor. iii. 22. Winter chokes the
weeds, mellows the heart of the earth, and so furthers the rooting and
growth of the corn. The winds purify and fan the air, and cause the
flowers to cast forth a pleasing smell. So in measure doth God deal with
his, Isa. xxvii. 8, when first the seed begins to bud forth; and though he
stays the roughness of the winds and storms that might blast, and kill,
and destroy grace in them, in the same verse, yet debate with them he
doth in measure. And his end is to purify them: 'By this shall the
iniquity of Jacob be purged;' yen, and this is all his end, this is all the
fruit, to take away the sin. And so in Dan. xi. 35 those heavy storms
which there befalls the world are but to purify and make white the wise :
God's laundresses, to wash away their filth, and whiten them as men hung
out and wetted to be whited by it. And as he sends not the rain of bis
word in vain, Isa. Iv., it returns not empty, but accomphsheth the ends
for which he sent it, so nor shall these storms, but he will have his end
in this blessed effect of learning his people righteousness ere he hath
done ; they bring forth the quiet fruit of righteousness in the end in and
to them that are exercised thereby, Heb. xii. 11. Now, if this then be
God's end, which he will bring about ere he hath done, our duty is to
prevent him in it, and take out this lesson, and then therefore especially
to seek him and his righteousness, and make it our especial aim and busi-
ness. For otherwise we despise God in his judgments threatened, because
they lead to this end, and are appointed to it; even as they do that despise
his mercy, Bom. ii. 4, ' which leads to repentance.' And so instead of

Serm. II.J on repentance. 5G1

treasuring up mercy against that evil day, whereby we might be spared, we
shall treasure up wratli.

Secondly, Besides that it is God's direct end and most principal, when
he brings them thus, to learn them righteousness. So to avenge their
quarrel as well as his own, and the wicked's misusing of them, yea, and
for their sakes he forbears a long while, and puts up many wrongs wherein
he could have righted himself immediately. And this must needs be a
further engagement to his own to learn and seek more righteousness in
and against such times : ' Destroy it not for their sakes,' Isa. Ixv. B. lie
forbears the principal long for them, loseth much glory he might presently
recover, therefore they had need pay use in the mean time to keep off the
suit; to bring in the more righteousness daily, and then seek and gather
up more to pay him when the bond is like to be presently sued ; a decree
coming out with an execution. And as that he thus forbears is an engage-
ment, so that his coming to judge at such a time is to avenge their cause,
is much more. Now, that he doth so is evident, Deut. xxxii. 35, 36,
compared, where to be revenged on his enemies is to judge his people,
which as in the next words is interpreted is to judge for them, and for
their sakes ; ' he shall repent for his servants ;' and so it is called also
pleading their cause, and taking vengeance for them, Jer. li. 36. Have
they not reason then to take part with him, when he comes purposely to
take part with them ; to walk in righteousness more especially then with
him, when he comes to judge with righteousness for them; to fight his
battles when he fights theirs; to remember him in their ways, when he
cometh to make inquisition for their blood and wrongs, remembering them ?
Ps. ix. 12.

Thirdly, If it were God's end only to avenge his own cause, yet then they
are to be called forth as his witnesses, and so to join with him in condemn-
ing the world in time of public visitations ; therefore, Rev. xi. 1, 2, they
are called witnesses that, ver. 6, do join with God in smiting the earth with
plagues ; and as at the latter day, the day of the great visitation, they by
their works are to glorify God, and witness that the wicked's condemnation
is just, 1 Peter ii. 12, and so judge the world, so in days of lesser and more
particular visitations also. And so Noah, by fearing and believing God,
and preparing an ark beforehand, condemned the world, Heb. xi. 7. God
must have some to justify his proceedings ; now, he hath none but you :
Isa. xliii. 12, 'Ye are my witnesses ; ' now, if ye should be as unjust and
unrighteous as they, as guilty, and negligent, and secure as they, and had
as httle sought God as they, and his righteousness, ye were disabled to be
witnesses then. With what face could you do it ? They might except
against you justly. And how could God take your testimony if so obnoxious
as they? Testimonium qui dat, habeal, says the law.

Nay, fourthly, he must otherwise be forced to cut you ofi" else with the
wicked, for he cannot spare you of all others, you having known his name,
Amos iii. 2 ; for he, though a Father, yet judgeth ' without respect of
persons,' 1 Peter i. 17 ; and if there were not a great, broad, and evident
difierence between you and others, he would seem to be a partial and
indulgent Father, which he forbidding and punishing in others, as old Eli,
will not be guilty of himself ; yea, and therefore judgment takes hold on
his own house, nay, it begins there ; therefore he is fain to teach his own
by chastising them beforehand, Ps. xciv. 12-14, that when he comes as the
judge of all the world to execute vengeance (ver. 1, 2 of that psalm), he
may then spare his own, and they rest in the day of trouble, ver. 13 ;

VOL. VII. N n

662 ON BEPENTANCE. [SeRM. IE.

that, as the words are, ' God may give him rest in the day of trouble : '
that is, with justice and equity may do it. And the reason given in the
14th verse is, because God hath a mind to spare them and not cast them
off, therefore in wisdom and mercy he corrects them and teacheth them out
of the law, until the pit be digged for the wicked ; as also 1 Cor. xi. 32,
therefore ' we are chastised, that we should not be condemned with the
world,' but hid and preserved when others are destroyed.

Fifthly, If he should spare you ; yet otherwise, you should not be fit
men to intercede for them, which yet is your duty and honour, for you
are his remembrancers and watchmen, Isa. Ixii. 6, intercessors, Isa.
lix. 16, such as God seeks out and would fain find ere he destroys, Ezek.
xxii. 30. Now it is righteousness extraordinarily sought that only can
ingratiate you so far with him as to give you the lives of others, as he did
theirs to Paul who were in the ship with him ; not ordinary courtiers, but
especial favourites they must be who prevail so far, men greatly beloved,
as Daniel was ; if you deliver the island, it must be by the pureness of
your hands. Job xxii. 30.

First, To seek the Lord ; and seeking having reference and relation to
finding, Isa. Iv. 6, thereby must be understood the practice of such acts of
the soul as whereby God's favour is won and obtained against the evil day,
and because that it is made a distinct thing from seeking righteousness, &c.,
whereby also God's favour is to be obtained ; therefore seeking the Lord
I interpret to be meant those inward immediate acts and dispositions which
are more immediately terminated upon him, and whereby we do ingratiate
ourselves with him ; and then to seek righteousness is to practise the duties
of repentance and new obedience, whereof meekness is a particular branch,
more especially needful to times of judgment.

Now those acts of the mind which have God for their immediate object
requisite at such times, are.

First, To take him for your portion and refuge ; and so all saints have
done upon such occasions in a more especial manner ; so did David still
when he was in any distress.

And so the church, when under the greatest pressures that ever; in the
third of Lamentations, from the beginning to ver. 17, ' Yet still the Lord
is my portion, saith my soul ; therefore I will hope in him. The Lord is
good to them that wait for him, to the soul that seeks him,' ver, 24, 25.

And so the church, when she was beset about with briers, and every man
was as ' a thorn in her side,' Micah vii. 4, therefore, ver. 7, she resolves,
' I will look to the Lord ; ' seeing I can have comfort in none of my friends,
I will look to him.

And so Jonah in the whale's belly, when the weeds were wrapped about
his head, and the waters came about him, so that he thought he should
have died no other death : 'When my soul fainted within me,' Jonah ii. 7,
' then I remembered the Lord ; ' and * they that observe lying vanities,'
ver. 8, and seek to other shifts, at such times they ' forsake their own
mercy ; ' they leave, as those with Paul would have done, the ship in a
storm, and commit themselves to a cock-boat, that every wave overturns.

God is worth something at such a time as this ; for be thou in what place
thou wilt, or in what distress soever, he is a very present help in trouble :
Ps. xlvi. 1, and ' if I be in the ends of the earth, I will cry to thee when
my heart is overwhelmed,' Ps. Ixi. 1. And though 'my heart hath often
failed me,' says David, yet ' God never failed me,' Ps. Ixxiii. 26, nor never
will. And ' he is a Eock that is higher than I,' says Ps. Ixi. 1 ; and if I

SeRM. II.] ON REPENTANCE. 563

could bnt get up on him, though tho waters would soon drown mo that am
but weak and low, I am soon overborne, or at least soon overwhelmed ;
yet ho is a Rock, and an high Rock ; so high as that when tho overflowing
flood and waves of great waters come, ' they shall not come nigh thee,'
Ps. xxxii. 0; when mountains and great men of the earth are covered with
waves, carried into the sea, covered and overborne, Ps. xlvi. 2, ' thou shalt
be safe.'

On the contrary, if thou beest in a parched land, where no water is, as
David elsewhere speaks, Ps. Ixiii. 1, yet there, ' he that trusts in God, and
whose hope is in the Lord,' as Jer. xvii. 7, * he shall be as a tree planted
by water, and spreads out her roots by a river, and shall not see when heat
comes ; but its leaf shall be green, it shall not be careful in tho year of
drought, nor cease to bring forth fruit.' All other trees, whose roots are
shot into dry earth only, they must have rain from without to keep them
green, else in a year of drought they wither and die ; and so that man that
makes flesh or a creature his arm, ver. 5, whose souls and the afi'ections of
them are shot only into riches and honours, &c., as the soil they live in,
if there be a drought without, a want of earthly comforts, they are like
the heath in the wilderness, ver. 6, for they want moisture ; and so all the
joy and frolicness, which is their leaves and fruits, withers and dies, and
falls off". But now a tree that is rooted by a river that never dries up, and
thence the root secretly doth draw sap and juice, regards not drought above
ground. So now a godly man, whose soul and all the faculties of it are
shot and rooted in Christ, the spring of all comforts, and God of all con-
solations, sees not or feels not when heat cometh, viz., persecution from
without, that dries up all others' moisture. Such soul is not careful in
years of drought, though there be a decay of outward comforts ; for there
is a secret river runs by its root continually, * a river which makes glad the
city of God,' Ps. xlvi. 4 ; and though Euphrates may be dried up, as it
was when Babylon was taken, Jer. li. 36, yet this river can never, because
it springs up to eternal life, and no enemy can ever sever these streams
from that spring ; yea, and though the hogs of the earth may root up other
trees, the Spaniards may root you out of your pleasures and riches and
houses, yet what God hath planted in his Son shall never be rooted up, as
the opposition shews, Mat. xv. 13. ,* But my vineyard and the trees therein,
I the Lord do keep it ; I will water it every moment, lest any hurt it, I
will keep it day and night,' Isa. xxvii. 3.

Therefore choose God, and take him for thy portion aforehand, for when
the evil day comes else, thou wilt be sent to the things you delighted in,
as they : Jer. ii. 28, ver. 27, ' In time of their trouble they will come to
me,' says God, ' but where are the gods that thou hast made thee ? let
them arise, if they can save thee in the time of thy trouble,' ver. 28.
♦ Wherefore plead you with me ? whom you have transgressed against all
your days,' ver. 29.

Secondly, Trust perfectly in him ; that you shall find in all the places
quoted the consequent of making him their portion. Wait for mercy from
him, cast thyself on him for relief; live by faith, trust perfectly on the
promises made, and the experiments of his former dealings with his people
at such times as these ; it is the only way to quiet your minds. See the
counsel given the church, and what the church did in such times as these :
Isaiah xxvi. 4, ' Trust in the Lord for ever, for in the Lord Jehovah is
everlasting strength ;' not strength only for the present, but which never
decays. Other things may strengthen the heart a while, but he for ever.

564 ON REPENTANCE. [SeRM. II.

He is a rock, and a rock of ages ; and, ver. 5, this motive is added, ' Thou
wilt keep in perfect peace the mind stayed on thee :' so as a soul that rests
itself in Jehovah, and hath cast anchor there, shall he at peace, and at
perfect peace, when all the world is at war about thy ears. ' According to
thy faith be it to thee.' If thou wouldst have perfect peace, then trust
perfectly, as Peter says ; for if thou beest strongly settled upon him as thy
basis, they must shake him ere they can shake thee. Ill tidings, that make
the hearts of hypocrites appalled, as Isaiah xxxiii. 14, yet shall never move
him ; ' he shall not be afraid of evil tidings,' Ps. cxii. 7 ; for why, ' his
heart is fixed ' (it is pitched upon all good it looks for ; hath got a stand-
ing), * trusting in the Lord.'

Now, in the same 26th of Isaiah, at the 8th verse, what doth the church
answer to this ? Why, ' In the way of thy judgments have we waited for
thee.' Though God be never so angry, and come out as a judge, yet one
that tiTists in God dares stand in the way of judgments, looks for mercy
from him then. In Isaiah Ixiv. 1, when God did terrible things, ver. 3,
and was wroth, ver. 5, yet then he that rejoiceth in him, and works
righteousness, meets him, and remembers him, and so trusts in him in his
ways ; for ' all his ways are mercy to them that keep his covenant,' Ps.
ixv. 10. He is never out of the road of mercy unto them. So as the
church says, Isaiah viii. 17, I say, and his disciples, ver. 16, say, ' I will
wait upon the Lord, that hides his face from the house of Jacob, and I will
look for him ;' that is, when he looks in wrath upon all else, yet then I
will look he should be merciful unto me, as he promiseth, ver. 14, that he
would be a sanctuary to them, when a snare to all else.

Therefore trust him, and trust him perfectly. Go, study all the promises,
this in the text among the rest ; distil the juice and comfort of them all,
drink them down. AU that ever he promised to his people, or hath done
for them, were written for our comfort. There is not a promise but it is a
tried truth ; and still in all ages, upon all occasions, God's people have
found the faithfulness, and purity, and soundness of them, that there is no
flaw or dross in them ; which is David's meaning, when he says as often
in the Psalms, ' The words of the Lord are pure,' and ' tried ;' still he
speaks so of the promises of deliverance from danger ; as in Ps. xii. 6,
which was penned in shewing the oppression of godly men in Saul's time,
who persecuted the godly, killed the priests, and exalted the vilest men :
ver. 8, ' Now I will arise, says the Lord, I will set him in safety,' ver. 5 ;
and what is David's gloss on this promise ? Ver. 6, you may trust him, says
he, for ' the words of the Lord are pure words, as silver tried in a furnace
of earth purified seven times ;' that is, still in all straits and diificulties,
even in the fire, God hath made good his word.

They have been tried again and again. Abraham tried them ; * in the
mount the Lord will be seen.' Jacob, he tried them, when he was in a
strait. Gen. xxxii. 9, and he found them true. So David fell often, seven
times ; yea, seventy times seven times. There are so many jnohatum ests
to them, that thou mayest build upon every one of them,

♦ A friend,' says Solomon, * loves at all times,' Prov. xvii. 17, ' and a
brother is born for adversity.' Now God hath been a friend to thee from
everlasting, and all those scecida have not worn it out ; and is nearer than
a brother, as tender as a mother, Isaiah ilix. 15, and thou ' art graven on
the palms of his hands, and thy welfare is continually before him,' ver. 16,
and ' remembered with everlasting kindness,' Isaiah liv. 8. He never had
his mind off thee, and dost thou think he will forget thee for a little adver-

SeRM. n.] ON REPENTANCE. 5G5

sity ? No ; ho should not be a friend then. Now is all tho trial of him ;
ho will not fail thee in thy greatest need. Therefore, says David, * Trust
him at all times,' Ps. Ixii. 8, for ' God is a refuge,' and that especially in
the evil day : Jer. xvi. 19, ' 0 Lord, my strength, &c., and my refuge in
the evil day.' The chiefest use of him lies then, and if it were not for
that, we were in worse case than others, for all our hopes are in him, as
Jer. xvii. 17, 'Bo not a terror to me,' says Jeremiah to God, ' for thou art
my hope in the evil day ;' all the hope he had. He were undone if he
should find him look aloof off from him then. No ; then is the blessedness
of a godly man seen : Ps. ii., ' If he be angry, then blessed is ho that
trusts in him ;' then especially.

And if he seem never so angry, yet trust him, for he means thee no hurt:
Jer. xxix. 11, when they were carried into captivity, they thought he meant
to destroy them ; nay, says God, be not jealous of me, * 1 know the
thoughts that I think towards you ; thoughts of peace, and not of evil, to
give you an expected end ;' as good an end as you can look for, if you but
let him alone, and do his do.

And this is the strongest motive to move him to be merciful to thee, for
thereby thou becomest his guardian,* his pupil, and he is engaged to take
the tuition of thee. It is against the law of nations to betray those that
fly for succour to us. In the captivity of Babylon, says God to Ebed-
melech, Jer. xxxix. 18, ' I will surely deliver thee, and thy life shall be
given thee for a prey ; because thou hast put thy trust in me, saith the
Lord.' That is all the reason ; and so Isaiah xxvi. 3, ' Because he trusts
in thee.'

Only, in the third place, carry thyself fearful of offending him ; which ia
another way to win his favour, as indeed the best of you have cause to do :
in time of judgments. Rev. sv. 4, ' who shall not fear thee ?' For he is a
Father, who without respect of persons judgeth every man ' according to
his works,' 1 Pet. i. 17 ; therefore fear.

When Uzzah was stricken for that small and but rash act, as the Holy
Ghost himself acknowledgeth it, 2 Sam. vi. 7, it is said of David, that he
was afraid of the Lord that day, and thought with himself, how shall the
ark of the Lord come to me, that am as sinful as Uzzah, and committed
many a worse error, not rashly, but presumptuously. So when thou shalt
see God come out of his place with fury, to punish the inhabitants of the
earth, because there is wrath ; as they say to Job, ' Beware lest he take
thee away with his stroke,' Job xxxvi. 18 ; that is, whilst thou lookest at
thyself and thy obnoxiousness. It is good to fear ; it is a sign of stub-
bornness if thou dost not. If children see their father beat but the servants,
if they fear not, it is a sign they are stubborn children.

And to fear is a means to prevent thy being stricken in thy particular.
If shaking the rod works awfulness, God loves not to strike ; and therefore
in Hab. iii. IG, when he saw pestilence and sword a-coming as God's har-
bingers; says he, ' I trembled, that I might rest in the day of trouble.'

Only this, * Fear not their fear,' as God says, Isa. viii. 11, that is, not
punishment only, but fear to offend, fear sin. ' Sanctify God in your
hearts, and let him be your dread ; fear him in all your ways.' To fear
punishment only is not to sanctify him. My brethren, take heed of walk-
ing rashly now in these times, that is, hand over head, as not caring what
you do, as Levit. xxvi. 40, which is translated ' walking contrary,' and is
read by others, * walking rashly,' not much minding what he doth. It be-
* Qu. ' ward' ?— Ed.

566 ON EEPENTANCE. ["SeRM. II.

hoves you to look about you, always walking circumspectly, lest for want
of taking heed you grievously offend God ere you are aware ; take heed,
for God will walk rashly to such, strike a rash stroke as it were, and cut
off even one otherwise dear to him, as it were unawares ; because there is
■wrath, take heed lest he take thee away by his stroke.

Fourthly, Make him now the end of all thy actions, more than ever:
Rev. XV. 4, ' Who will not glorify thee' when thy judgments are made
manifest, ' for thou only art holy ;' and this holiness of his God manifests
in his judgments, as much as in any other works ; and his end when he
comes, is to glorify himself of those that would not do it aforehand, to
recover his glory of men that regarded it not. Ezek. xxviii. 22, ' Behold,
I am against thee, and I will be glorified in the midst of thee : when I shall
have executed judgments.' And therefore you had as good give glory to
him beforehand, as Jeremiah says, chap. xiii. 16, ' before he cause dark-
ness ;' for God will be glorified either on you or by you, for he made all
things for himself. All things are by him, therefore for him ; and if there-
fore he get nothing by you, nor you pay your rent, look to be turned out.
Are you such vines that bring forth fruit to itself, as Hosea x. 1, so as God
gets nothing done for him, eats not of the tree he planted, he stubs it up,
why cumbers it the ground ? Especially look to yourselves when God's
axe is lifted up and laid to the root of the tree ; now down with all unpro-
fitable ones, not only those that do not bring forth fruit, but that do not
bring forth fruit to God, Rom. vii. 4, that bring not forth fruit ' meet for
him that dresseth them, and rains on them ;' as Heb. vi. 7, he that doth
not is ' nigh to cursing,' and so to burning.

But now, a soul that is a fruitful soul, and desires in all things to glorify
him, and to bring forth much fruit, and that to him, it were not for his
profit to do it ; nay, God should be a loser if he should cut him off, as
Deut. XX. 19. What, cut down a tree that is full of fruit, and that not ripe
yet ? No, he will not. God will not ' sell his people for nought, and not
increase his wealth by their price,' as they plead, Ps. xliv. 12. He may
get more by them, and let them stand. Nay, see what God says, Ps. xci.,
when 'thousands fall besides thee,' &c., why, says God, ver. 14, 'because
he hath set his love upon me, therefore will I deliver him.'

Yet, fifthly, pray to him, and call upon him, and keep communion with
him, which indeed is more especially and particularly put for to * seek him;'
and is the next condition required in that Ps. xci. 15, ' He shall call upon
me, and I will answer him,' which hath three parts, first, ' I will be with
him in trouble,' secondly, 'deliver,' and thirdly, ' honour him.' He will
answer thee, first, by being with thee in thy trouble, manifesting his pre-
sence ; and what if thou beest in the fiery furnace with the three children,
if God and Christ walk with thee. Now thou hast his promise as well as
they, I will be with thee in the fire, Isa. xliii. 2, and ia waters ; be with
thee as a friend, bemoaning thee, and bearing the burthen with thee, which
is a great ease to a man. Isa. Ixiii. 9, be with thee, and tender thee, and
visit thee, if sick, or in prison, &c., to bring thee cordials and refreshments,
as Ps. xli. 3, to ' make thy bed in thy sickness, and strengthen thee when
languishing.'

And as he will be with thee, so he will plot to deliver thee, and not rest
till he hath done it ; and not only so, but bring thee out, as Joseph, out of
prison into gi-eater honour, or as Daniel, out of the lions' den.

And this he would do, if men would seek him, and preserve communion,
and be much with him, as the church did, Isa. xxvi. 8, 9, * in the night

SerM. II.] ON REPENTAJ^CE. 567

sought him, and sought him early, when his judgments are in the earth.'
' When I awake,' says David, ' I am still with thee,' Ps. cxxxix. 18, yea,
and all the day long he kept communion with him : Ps. Ixxiii. 23, ' I am
continually with thee,' and do walk as in thy presence, and dare not suffer
my heart to go far from thee ; for I am not able to subsist unless thou
boldest me by thy right hand, especially not then when waves of trouble
come ; then, unless he hold thee, how wilt thou do ? as Peter, if Christ
had not put forth his hand. Therefore keep nigh him, still have him by tho
hand; for the Lord says, verse 27, 'Those that are far from thee shall
perish,' else, when troulDles come, I am in a miserable case. Ps. xxii. 11,
' Oh be not far from me, for trouble is near,' for there is none to help, none
else ; and therefore if thou wouldst not have him far off thee, then walk
not aloof of him now. Oh, ' it is good,' says David, verse 28 of the same
73d Psalm, ' to draw nigh to God,' that is my best and only way for safety,
and therefore seek him and follow him hard, as David: Ps. Ixiii. 8, 'My
eoul folio we th hard after thee,' as one not willing to lose sight of him ;
follow him up and down, give him no rest night nor day. It is not enough
to trust him and fear him, but pour out your hearts before him, Ps. Ixii. 8,
' for he is a refuge for us.' And to strengthen their faith and quicken
their prayers, I have heard it spoken again and again, that power belongs
to him, and mercy belongs to him ; that he is able, and merciful, and there-
fore willing to do abundantly above all we can ask or think ; and therefore
it is not in vain to seek him, and to trust him.

And this God expects ere he delivers you. In Jer. xxix., he had pro-
mised to keep them safe in the captivity, yet he bids them pray to the
Lord for it, verse 7, and that after seventy years he would return them,
verse 10 ; yet says he, * You shall go and call upon me, and pray to me,
and I will hearken : yea, ye shall seek me, and find me, when ye shall
seek for me with all your heart,' verses 12, 13.

And so much for seeking the Lord.

The second general head commended to the godly, is, ' seeking righteous-
ness,' which is meant of righteousness of justification, which is called ' the
righteousness of God,' that is, of Christ. It is most necessary to get assu-
rance of that, and to get your conscience sprinkled with his blood, as the
doors of the people of Israel were with the blood of the Lamb, and so God
passed them by when he destroyed others ; for that pacifies the wrath of
God only. Isa. xxxii. 1, ' Behold, a king shall reign in righteousness, &c.
And a man,' namely, Jesus Christ, ' shall be as an hiding-place from the
wind, a covert from the tempest ; as rivers of waters in a dry place ; as the
shadow of a great rock in a weary land,' to shelter thee, and cool thee, and
cover thee from God's wTath, when he rains down snares. * Kiss the Son,'
as well as the i'ather, ' lest ye perish,' Ps. ii.

Or, secondly, if meant of the righteousness of sanctification, it is also
needful to practise the duties of repentance and new obedience more than
ever ; for ' overflowing, it shall overflow with righteousness,' as he said,
Isa. X. 22, Ezek. xiv. 14.

As, first, to turn from sin, put a stop to that, for this is that which makes
God angry, Isa. xlii. 25. Why is Jacob given up to spoil, and God's fury
burn as fire ? Is it not because they have sinned ? Sin is the fuel of this
fire, and makes a man tinder to a judgment, that the least spark take
presently.

And, secondly, the end why God afflicts us is, to take away the sm. Isa,
xxvii. 7-9, ' By this it shall be purged ; ' therefore, make use of lesser

568 ON REPENTANCE. [SeRM. II.

afflictions aforehand, as purges to work it out, that God may not be pro-
voked to give a stronger, both to take away the humours and purge also.
You see that is all his end to take away sin ; this is all the fruit. Do it
aforehand, and you prevent him.

And if you will not take your sins away, know God will take you away,
for cleanse a land at one time or other he will, Ezek. xxiii. 48. At the
47th verse, they should be stoned, &c., and ' thus will I cause lewdness to
cease out of the land.' If you will not cause it to cease by severing it and
your persons, God will take the persons themselves away, so to purge the
sin away. And so, Isa. xiv. 23, if they would not sweep their hearts them-
selves, but let heaps of filthy thoughts, speeches, desires lie, I will come
with my besom, and cleanse all for you ; but it shall be ' the besom of
destruction.'

Let every man, therefore, put a stop to sin ; as they reasoned, 2 Chron.
xxviii. 13, have we not sin enough already ? Especially preserve thyself from
the sin thou art most addicted to, whether by custom or inclination, be it a
disposition of pride, worldly lusts, uncleanness, idleness. As David in the
18th Psalm, which he makes in the day that he was delivered from all his
enemies, as appears by the title ; and vers. 17, 19, ' He delivered me from
my strong enemy,' &c. ; and why ? because he kept close to God, did not
wickedly depart from him ; if he did, it was weakness rather than wicked-
ness ; ver. 21, I have put away none of his statutes, and ' I have kept
myself from my iniquity.'

And so the king of Nineveh, Jonah iii. 8, bade the people turn every one
from his evil way ; and because oppression was the chiefest sin, he men-
tions that : violence in their land. And God delivered them you know.

Worldliness and unjust dealing, and seeking riches, and honours, and
great things, is, of all other, the most vain at such times as these ; whenas
thou knowest not how soon it may be all one with the buyer and the seller,
as Isa. xxiv. 2, that is, both have a like bargain, for the enemy comes and
takes away both. And 'dost thou seek great things for thyself?' says
Jeremiah to Baruch, Jer. xlv. 5, projecting great matters, when I am
a-rooting up all things in the land. ' Is this a time,' as he said to Gehazi,
2 Kings V, 26, ' to receive vineyards ?' &c.

Take heed, also, of being drowned in sensual lusts and pleasures, sur-
feiting and drunkenness, Luke xxi. 34, Mat. xxiv. 38 : ' They ate and they
drank, and the flood swept them away ;' for they make a man secure, pre-
sumptuous, more unfit and unwieldy to suffer.

Keep yourselves also free from the sins of the times ; if you mean to be
free then, • partake not of their sins, lest of their plagues.' This was the
lesson that God taught Isaiah : chap. viii. 11, ' God instructed me that I
should not walk in the way of this people.' It was when God threatened
the Assyrian to come in' ; and having care of his people, he bids them seal
that, ver. 16, among them, not to be carried with the stream of times, and
then ' I will be a sanctuary' unto them.

What corrupt practices in state, what corrupt opinions do men raise up,
free yourselves of them. If they say a confederacy > an unlawful league or
peace, say not thou so ; but go to God, and there give your voice at least
against it. Indeed, in an evil time a prudent man is fain to be silent, as
Amos V. 8, to man namely ; but go to God, and complain to God, and
mourn for them, and so thou shalt wash thy hands of them, 2 Cor. vii. 11.

How did Lot wash his hands of the sins of Sodom ? He was vexed at
them, 2 Pet. ii. 7, and God delivered him. How did the people of Israel

SeRM. II.] ON REPENTANCE. 5G9

clear the land of murder, ■when it was not known who did it ? Deut. xxi.
G, 7. The priests should slay a heifer, and wash their hands of it : Wo
have not shed this blood, &c., and so put it away.

Not only mourn for, but intend your zeal against, the sins of the times
and places you live in, so far as your callings do extend. For because that
Jeremiah (and his remnant) was a man of contention against the sins of
those times, &c., they 'cursed him,' Jer. xv. 10 ; therefore the Lord said,
ver. 11, * Verily it shall be well with thy remnant ; and I will cause the
enemy to entreat thee well in the time of evil and affliction.' Even so it
seemeth just and good to our good and wise God, that when he recom-
penseth ' tribulation to them that trouble you,' then to give ' rest to you
that are troubled,' 2 Thes. i. 6, 7, as the apostle there speaks in another
case ; and because we contend for God with the enemies of his glory, there-
fore the enemies of our peace shall deal well with us.

And indeed, if ever godly men's zeal and valour for the truth was to be
quickened and stirred up, it is most at such times as these. For now, God
himself begins to be zealous, and his displeasure against sin to wax hot.
In Isa. lix. 13-15, when God saw nothing but * oppression and departing
from God,' and 'judgment turned 'backward,' that 'truth was fallen in the
streets,' and that ' equity could not enter,' ' the Lord saw it, and it displeased
him,' vers. 15 and 17 ; he ' clad himself with zeal as with a cloak,' coming
forth to repay them according to their deeds, ver. 18. When, therefore,
we see like times, and that God begins to take up his cloak, to come abroad
into the world amongst us in fury and displeasure, we should sympathise
with him, and be affected as he is, as courtiers are with their kings.

So Moses, Num. xi. 1, 10, when the people murmured, and it displeased
God, ver. 1, and his anger was kindled greatly, the text adds, ' and Moses
also was displeased.' For this is a general rule given, 1 John iv. 17, that
as God is in this world, so should we be, to behave ourselves in the exer-
cise of the same moral virtues that he doth exercise, as to shew forth kind-
ness and longsuffering to the persons of the evil and unthankful, as he doth,
so to be zealous against their sins, according to our calling, as he shews
himself to be ; and then most especially when he clothes himself with it.

See what God says of Phinehas, Num. xxv. 11, because he was ' zealous
with my jealousy ; ' so out of the original interpreters read it, though we
translate it, ' for my sake,' that is, he was affected as God was at the
unclean act ; yea, and this is the speediest way to abate his zeal. When
he shall see us take his part here below, and begin to be hot and valiant
for his truth, he thinks then that he may be quiet, and so his wrath slacks,
as it did there. Though men grow the more furious in such a case, when
they see others back them and second them, yet God doth not. And if we
in our places, and our rulers in theirs, would strike through the loins of
sinners : we with reproofs nailing their souls to hell, and they with the
execution of laws ; and do it with God's zeal, as Phinehas did, that is, with
grief and indignation that God is so dishonoured, for of those two affections
is zeal a compound, Mark iii. 5, as appears by Christ there. God, he
should not need to be furious. ' Phinehas,' saith he, ' hath turned away
my wrath, whilst he was zealous with my zeal amongst them,' Num. xxv.
11. However, if you be so, yet with you God will make a covenant, as
with Phinehas there, that he and his posterity should continue, as they did
in all the evils and troubles that befell the nation of the Jews till Christ's
time, and rubbed through the Babylonish captivity and all. Ezra was of
his race, Ezra vii. 1, 5, and fared and scaped as well then as any other.

570 ON REPENTANCE. [SeRM. II.

And though we have not such public callings and spirits as he then, yet so
far as our commission reacheth, let us exercise and shew the like to the
full : thrust javelins through men's hearts by reproofs, reform our families,
and those we have authority over, and contend with all the world by keep-
ing the law, as Solomon speaks, Prov. xxviii. 4 ; putting iniquity far from
our tabernacle, as they exhort. Job xxii. 23, with this promise, ver. 29,
' When others are cast down, thou shalt say there is lifting up.' God will
remember thee, as good Nehemiah prays in his last chapter, for thy zeal
for God.

But above all, my brethren, be now ' zealous of good works,' as the
apostle speaks, Titus ii. 14. Greedy devourers of all the duties of new
obedience, abounding more in all the fruits and works of righteousness,
you that have ' wrought his judgments,' says the prophet here, ' seek
righteousness ;' that is, still and more than ever. Whatever part of right-
eousness you before were conscionable in, set upon it afresh, as if you had
done nothing yet. Mend your pace, they are not hours to stand still in.
After John in the Revelation had declared what terrible things were to
come on the world, the use he makes in the conclusion is, that the ' right-
eous be more righteous.'

To instance in some particulars, still enforcing them upon the same
ground.

You that have searched your hearts heretofore, search and search again ;
it is the exhortation in the text, enforced with this motive, ver. 12 of the
first chapter ; for God comes to ' search Jerusalem with candles, when he
comes to punish.' Prevent God's searching. If a man can dress and
search a wound himself, it is less pain to him than to have the gentlest
chirurgeon.

You that have watched over your corrupt hearts and dispositions afore,
do it now more than ever. It is Christ's motive against such times as
these : Luke xxi. 34, 36, * Take heed lest your hearts be overcharged' and
overrun with any sorts of lusts ; but * watch therefore and pray always,
that you may be accounted worthy to escape all those things that shall
come to pass,' ver. 36. In Rev. xvi., when the sixth vial is poured out,
and that great and last battle is fought wherein antichrist is to be destroyed,
before that great overthrow under the seventh, there is a caveat given which
personally may and doth, for aught I know, concern men living in this age
(and it is put in by way of parenthesis) : ' Blessed is he that watcheth,
and keeps his garments,' that watcheth over corruptions, suffers not them,
as the tares, to grow whilst he sleeps ; that watcheth and suffers not graces
and the flame of them to die, as the virgins did whilst they slept.

You that have been fruitful in good speeches and heavenly thoughts, out
of the abundance of which the mouth speaks, be more fruitful, Mai. iii.
16-18 verses, and beginning of the 4th chapter compared. Who were they
that were spared in the day when the wrath of God ' burnt as an oven,'
others as stubble, as in the beginning of the 4th chapter, but they that
epake of it one to another in evil times before, and that ' thought upon his
name' ? ver. 16. ' Then,' &c. You may see what times they were in the
verses before : ' Them' (says God) ' I will spare, as a man spares his son.'
You that have thought much of him before, he will then think of you, and
then you shall ' discern between the righteous and the wicked ;' a great
and a broad difference God will then put.

You that have sanctified the Sabbath strictly, and sought God upon your
fast-days diligently, and made conscience of humbling yourselves thoroughly,

SeRM. II.] ON REPENTANCE. 571

do 80 still ; for see what comfortable promises you lay up for yourselves
and your posterity against the evil day, Isa. Iviii., where he exhorts to a
thorough observation of both : at ver. 11, * God shall guide thee continually,'
and in evil times a man had need of God's guidance, to lead and dispose
of him into ways and places, and conditions of safety and deliverance, which
all the wit of the world cannot do ; and ' he shall satisfy thy soul in
drought,' when all comforts without fiiil, as you know not how soon they
will ; ' and thou shalt be like a watered garden, and a spring of water whoso
waters fail not.' And at ver. 12, ' Thy posterity shall build the old waste
places,' that is, the desolations of the church ; which suppose it be not
done in thy days, yet thy children happily shall be great master builders of
it for time to come, and thy prayers put up at such times shall lay a founda-
tion for a settled condition of the church for many generations, as our
martyrs did of ours by their prayers and sutferings.

And all this promise is made to strict sanctifying of fasts and of the
Sabbath day, which are called Sabbaths, because to be kept holy as Sab-
baths are ; so in the verses before and after, ver. 13. And if fasts are to
be kept so strictly, then Sabbath as strictly, for that is the regula and
primum in isto yenere, as appears by the fourth commandment, * Keep
holy the seventh day,' that is, primum, and therefore rerjula reliquorum,
and so is to be kept as strictly as fasts are. Though indeed thanksgiving
is more to abound in the one, humiliation in the other, yet not to speak
our own words, or take our own pleasure, &c., in both. For equal it was,
that if they kept not the Sabbath, the land should not keep her inhabitants.
Lev. xxvi. 34, 35, and they instead of resting should then find trouble ;
whereas, Jer. xvii. 24, 25, if they would not profane it, God says, the
* city should stand for ever.'

Be exceeding conversant with the word of God, in reading, meditating,
and applying it to your hearts ; get as much of the engi-afted word into
your hearts, turned and digested into pure grace and strength, and likeness
thereunto ; pray it as much into your hearts aforehand as ever you can,
there may come a dear year of it all the world over, you know not how
soon ; therefore as the angel said to Elijah, Eat again and again, for you
may have a long while for to go in the strength of what you get now before-
hand. ' Let the word dwell richly in you,' as Col. iii. 16 ; furnish your-
selves with as much of that precious treasure as you can, for a little money
will not carry you through a long journey, but will soon be spent. Only
trust it not in the purses of your memories or brains, but lay it up in
your hearts, and believe it, brethren, you cannot be robbed of it.

Acquaint yourselves much with it, and be familiarly conversant in it
now, as God commands in Deut. vi. 7, ' And thou shalt teach them dili-
gently unto thy brethren, and shalt talk of them when thou sittest in thine
house,' &c. ; and answerably it will be a constant and familiar companion
with thee, and be familiar to thee in all the evils that thou shalt meet
withal. Prov. vi. 22, * When thou goest it shall lead thee,' and guide thee
into the ways of peace and safety; ' when thou sleepest,' and art in any
danger, ' it shall keep ' and preserve thee ; and * when thou awakest, it shall
talk with thee, be familiar to thee, yea, and in all distresses comfort thee.
Ps. cxix. 92, David vows he had perished long ere this, if God's law had
not been his delight. And all outward evils will but make it the sweeter :
1 Thes. i. 6, ' They received the word in much affliction, with joy of the
of the Holy Ghost.'

Yea, and this will be an argument and motive to God to spare thee,

572 ON REPENTANCE. [SeRM. II.

when he cuts off others'; and so Jeremiah useth it, chap. xv. verses 15, 16,
among other motives why God should not take him away, but remember
him, ver. 15, as in the 11th verse hepromiseth to do : ' Thy words,' saith
he, ' M'ere found, and I did eat them, and thy word was unto me the joy
andrejoicingof my heart.' And so in Job xxii.22and29 compared, 'Receive,
I pray thee, the law from his mouth, and lay up his words in thine heart ; '
and among other promises in the 25th verse, &c., this is one at the 29th,
' When men are cast down thou shalt say, There is lifting up,' namely, for
thee. Because Josiah had a melting heart at the reading the law, therefore
God brought it not in his days, 2 Kings xxii. 11, 19.

Do as much as thou canst to others, and use all the abilities and oppor-
tunities God hath put into thy hand to the utmost advantage to do good to
men's souls. Heb. x. 25, ' Exhorting one another, and so much the more
as you see the day approaching.' Those especially that are near to thee,
by getting them into Christ before the evil day comes and cuts them off in
their sins, warning them to ' save themselves from this froward generation,'
in Acts ii., that is the common destruction and general desolation that will
befall this generation if we turn not ; especially your children, kindred,
friends : Gen. xix. 12, 14, when Sodom was to be destroyed, said the
angel to Lot, ' Hast thou here any besides, sons-in-law, &c. ? And Lot
went up and spake to his sons in law,' &c., but he seemed as if he had
mocked ; though it took no effect, yet therein he discharged his duty.

If thou canst but get thy friends or any of thy children into Christ, then
thou needst be no more solicitous for them, for God is bound to take care
for them, and will do^; come what times will come, they are well enough
then.

Do good also with thy estate, to the bodies of men, especially the saints,
and for the propagation of the gospel and good of the church. It is a thing
I find enforced by Solomon upon this very ground also : Eccles. xi. 1, 2,
' Cast thy bread upon the waters, give a portion to seven and also to eight,
for thou knowest not what evil shall be upon the earth ; ' he exhorts to
this, you see, in evil times, and the motive is rational and strong, if we
take in that also in the former verse, that in ' many days he shall find it ; '
and that he that doth good with his substance ' lends to the Lord,' Pro v.
xix. 17.

For, first, then he disposeth it himself, whereas otherwise the enemy
that comes and takes all away may be his executor, for aught he knows.

Secondly, He gives it to the Lord, that gave him it at first, and he had
better, and shall have more comfort that he hath his goods than they.

But, thirdly, he doth not give it or cast it away, as yet in the first
words Solomon speaks to shew what freeness should be in the donor, but
he lends it to the Lord, who after many days will return it again ; and
that when evil times come, when thou shalt have most need of it, and thou
hast not men's bonds for it, but God's also, who is their surety.

To conclude, therefore, this part of the exhortation, to abound in all
these and the like practices^'of righteousness of what kind soever. With
these general considerations to quicken you thereto, —

Work as hard as you can whilst you may. For,

First, Believe it, there is nothing here in this world desirable but to have
ability, opportunity, and a heart to do God service. Eccles. iii. 12, ' There
is no good in them,' speaking of all things here below, ' but for a man to
rejoice and to do good in his life.'

Secondly, Consider that every one of you have some work to do. You

Serm. II.J on kepentance. 573

are some way to be profitable to God and men, in the duties of your call-
ing and talents committed to you, and duties of religion ; and all this
work is to be done whilst it is day : John ix. 4, 'I must work the work
God sent me to do whilst it is day.' God appointed his own Son work,
and this made him abundant in it, because he could work only whilst it
was day. God had bespoke a gi-eat deal of work, and but a Httle time
allotted for it ; therefore our Saviour hastened the more to get it done
before candle-light ; he that made the first day, and was Lord of time, must
yet take this opportunity. Now there was an ' hour of darkness a-coming,
as he tells the Pharisees, Luke xxii. 53, when they attacked him first ;
' this is your hour and the power of darkness,' when they were to do their
works ; and so Christ must cease to do his. Now that which was Christ's
case is ours also ; ' for when the night comes,' says he in the next words,
' no man can work :' as Ps. civ. 23, ' Man goeth forth unto his work, and
to his labour, until the evening ;' for then the beasts go forth to raven, as
there.

Now, thirdly, besides that, death seizeth upon all. Years of darkness,
' and those many,' as Solomon says, Eccles. xi. 8 ; there are hours of
darkness to the church of God, when the enemies thereof, as the Pharisees
of old, have the power in their hands ; so as then no man can work, or if
he doth but a little, as in the days of popery, when no man might buy or
sell that would not receive the mark of the beast, Piev. xiii. 17 ; and it is
to be feared, that there is yet an hour of temptation, and the power of
darkness a-coming over the world, as some interpret that place, Rev. iii. 10,
when the witnesses shall be slain, Ptev. xi. Popery may have a reviving,
as heathenism had after Constantino's reformation, in Julian's time, sixty
years after, and then it will prove a time of suffering rather than doing ;
your shop-windows will then be shut, the night may come when none can
work, or if they do, do only work within doors ; for your hearts may pray,
let the enemies do what they will or can. Therefore let us now bestir our-
selves, and do good whilst we have time (as the apostle's exhortation is.
Gal. vi. 10), and indeed opportunity. The devil, the shorter time he thinks
he hath, indeed rageth the more, Rev. xii. 12. Fas est et ab hoste doceri,
learn this of your enemy : 1 Cor. vii. 29, speaking of times of persecution,
as appears by the 26th verse, ' Brethren,' says he, ' the time is short,
therefore use the world as if you used it not,' for you know not how long
time you have to enjoy it. Like travellers, if they fear night draws on,
they put spurs to their horse and ride away the faster, so do you.

But, fourthly, consider that you may be cut off among others ; the best
may. Now ' in the grave there is no work,' says Solomon, Eccles. ix. 10,
and therefore do what thou dost with all thy might ; and as speedily rid
as much work as thou canst. It will grieve you to die and to have brought
no more glory to God, to have sowed no more seed to the Spirit, which
you may reap in heaven ; to be hewn down with so many leaves and little
fruit, and that not ripe, many buds of good purposes of being more zealous
scarce brought into act.

Therefore fall to work and bestir yourselves ; if you die, how can you die
better than so doing ? * Blessed is he whom his Master finds so doing.'
This will make you ripe and loaden with ears against the sickle comes ;
and when you have done your work, you may say with Paul, ' I have
finished my course ;' no matter if you be cut off, you then will glorify God
in your deaths, and be vessels prepared for glory, as saints are, Rom.
ix. 23. As, therefore, good housewives scour and make bright their ves-

574 ON REPENTANCE. [SeRM. IE.

sels against some great day, so do you against the day of the Lord. That
you may be * meet,' as the phrase is. Col. i, 12, ' to partake of the inheri-
tance of the saints in light,' as therefore Peter exhorts, 2 Pet. i. from 5 to
12th, add grace to grace, and abound too, * so shall you make your elec-
tion sure ;' and when you come to die, ' abundant entrance will be made
into'the kingdom of Jesus Christ;' you shall not scarcely be saved, creep
through a narrow hole, have much ado, but a large way, an abundant
entrance, shall be opened unto you.

The last thing is to seek meekness, which is a contentedness to be dis-
posed of by God, either in doing or suffering his will, without murmuring
or repining ; such as was seen in old Eli, in 1 Sam. iii. 18, and in the
church when under the greatest and sorest pressures. Lament, iii. 26-31,
and expressed there by quiet waiting, bearing the yoke, sitting alone ; a
meek person is silent, hath his mouth stopped, nothing to complain of,
because ' he hath laid it' (as others read it) ' upon him ;' going alone to
meditate of and mourn for his sins, put his mouth in the dust, and gives his
cheek to him that reproacheth him, takes it patiently, and as it is Levit.
xxvi. 41, * accept his punishment,' which is also joined with a constant
cleaving to God, notwithstanding all he has laid on him, as the church :
Ps. xliv. 17 to the 20th, ' All this is come upon us ; yet have we not for-
gotten thee, neither have we dealt falsely in thy covenant. Our heart is
not turned back, neither have our steps declined from thy way ; though
thou hast sore broken us in the place of dragons, and covered us with the
shadow of death. If we have forgotten the name of our God, or stretched
out our hands to a strange God.' They forsook him not, nor did deal
falsely in his covenant, ' though thou hast sore broken us,* &c.

And this disposition ariseth out of two things.

First, A thorough conviction of a man's sins, and the offence to God in
them, and obnoxiousness and deservedness to be destroyed for them. So
the church, Micah vii. 9, * I will bear the indignation of the Lord, because
I have sinned against him ; ' and the church in Lam. iii. 39, * Wherefore,'
gays she, * should a man complain or murmur for the punishment of his
sins ? ' as being a most absurd and uncomely thing, that a man that is so
obnoxious should think much to be corrected ; as if a thief that deserved
hanging should complain of being burned in the hand. Especially when
one considers, as Ezra ix. 13, that ' God punisheth less than a man deserves.'

Secondly, So far as this is joined also with hope of mercy, for otherwise
a man's soul flies in God's face, as did Cain, and thinks out of self-love
(if not subdued by the love of God in the heart) the punishment too great,
and more than he can bear; therefore in the fore-named places, Lam.
iii. 26, hope is still joined with quiet waiting ; yea, and in the 29th, made
a condition pre-requisite, he ' puts his mouth in the dust, if so be there
may be hope,' otherwise not. This makes him quiet, and for a while
content, that (as it is ver. 31) ' God will not cast off for ever ; but though
he cause grief, yet he will have mercy according to the multitude of them.'

And this disposition of contentedness to suffer thus arising, is it which
God requires especially of all graces to abound in us at times of judgment;
and therefore, speaking to his people here, his compellation is, ' Ye meek
of the earth,' and his exhortation, * Seek meekness,' this appellation,
guiting so well with the matter he had in hand, threatening a day of anger.
As therefore, when we speak to God, we usually call upon him as the God
of that grace we sue for. If we ask wisdom of him, we look and call upon
him by the name of ' Father of lights ; ' if consolation, * the God of all

Seem. II. ] on bkpentance. 575

comfort.' So when God speaks to us, he gives us that especial appella-
tion, and denominates us by that grace (as here of meek ones) which best
becomes us in receiving the message he is delivering.

And when God speaks of a ' day of anger,' and of his ' fierce anger '
a-coming, it becomes us, who are obnoxious as well as others, to be meek,
and silent, and still. Then, * seek meekness ; ' not to entertain a murmur-
ing thought to the contrary ; for it is the most absurd and unseemly thing
to see one that deserves to be in hell, and have the lowest place there, to
complain of lesser punishments ; and therefore. Lam. iii. 39, Jeremiah
brings it in as a most unreasonable thing to be wondered at, ' Why doth
an evil man complain, a man for the punishment of his sins?' He
■wonders that a man obnoxious to God in so great a guilt ; what ! that he
should complain of punishment, of punishment of his sins ? betwixt which
there is no proportion. A rogue that deserves hanging, drawing, and
quartering, complain if he be sentenced but to whipping or burning in the
hand ! Down on thy knees, wretch, and thank the Judge for his mercy
that thou art 'not consumed' (as they, ver. 22 of the same chapter), as
infinite mercy by which thou escapest. Be content to welcome that
punishment which is less than thou hast deserved. If any had cause to
complain, Christ had, who was innocent; and innocency makes men speak
when guilt would stop their mouths ; but ' as a lamb led to the slaughter,
he opened not his mouth ; ' prayed indeed the cup might pass, but yet ' if
possible,' else not ; ' Not my will, Father, but thine ; ' and ' he was heard
in what he feared.' So do thou. The promise of hiding is made to it ;
if there be any hiding-place to be found on earth, a meek man may chal-
lenge it : Ps. xxxvii. 8, * The meek shall inherit the earth ; ' and therefore
they are here called the ' meek of the earth, and the ' inhabitants of the
earth,' Isa. xxvi. 9.

And the reason why God so especially regards this disposition, and
makes a promise against ill times to it, and spares them, is,

First, Because God desires but to overcome when he comes to judge,
Rom. iii. 4 ; to have the victory over men. Now, a spirit that confessing
it hath sinned willingly submits to and accepts its punishment : over that
spirit God is acknowledged a victor already. And it is not a fit match for
him to shew^his power on ; but a Pharaoh that will not stoop, he will shew
his power on him to choose and break him in pieces. You whip your chil-
dren but till they kiss the rod, and then you fling it away.

Secondly, A meek soul will still be thankful to him, and give him all the
glory, let him deal with it how he will, and he doth desire no more, appre-
hending itself worthy to be destroyed. It magnifies the least mercies in
the midst of judgments, and still thinks judgments small, confessing God
just and merciful in them, if ii;s being be but preserved : ' It is of thy
mercy we are not consumed,' Lam. iii. 22; and ' Great is thy faithfulness.'
So Ezra ix. 13, he there aggravates his sin: 'All this is come upon us for
our great trespass;' but extenuates and thinks nothing of the punishment:
•Thou hast punished us less than our iniquities;' but he magnifies the
least mercy : ' hast given us such a deliverance as this,' sets an emphasis
on that.

Thirdly, A meek soul will not forsake God, but serve and obey him still,
let God do what he will with it: Ps. xliv. 17, 18, 'All this is come upon
us ; yet we have not forgotten thee, neither have we dealt falsely in thy
covenant. Our heart is not turned back, neither have our steps dechned
from thy way; though thou hast sore broken us.' For a meek heart still

576 ON REPENTANCE. [SeRM. II.

knows that obedience is due, that imprisonment satisfies not for the debt.
Now, such a soul therefore God cannot find in his heart long to punish,
and therefore the promise is made to them.

Now, to exhort to this, consider but this one motive, that besides that a
man is obnoxious, God also hath an unlimited prerogative to bring on thee
what he will. And if he will bring a judgment oa thee, all the world can-
not hinder it nor take it off. So as there is no dealing with him, but sub-
mitting; for he keeps prosperity and adversity under lock and key, and
shuts and none can open ; men must lie close prisoners till he will let
them out, Job xii. 14. It is Job's expression in this very case: 'Behold,
he breaketh down, and none can build up ; he shuts up a man, and there
can be no opening,' and so on to the end of that chapter. And upon this
ground see what counsel Elihu gives. Job xxxiv. 29-31, he having the
prerogative to ' give quietness,' so as then 'none can give trouble;' and
when he 'hides his face, who can behold him?' whether it be done
against a man; and not only so, but a whole nation. They cannot all
keep an afiiiction ofi", nor all the world cannot hurt them, if he will give
quietness. If he will set an hypocrite over them to ensnare them, they
cannot all get him down till he will, ver. 30. And what then ? ' Surely
it is meet to be said, I have borne chastisement, and I will not ofi'end any
more.' No way but to kiss the rod and say, ' I will do so no more.' And
if a man sees not cause why God should thus chastise him, and so be apt
to repine, yet let him think there is a cause ; therefore in verse 32, ' That
which I see not, teach thou me ; if I have done iniquit}', I will do so no
more.'

And to say as Jeremiah upon the like occasion, or the church in his
person, Jer. x. 22-24, when there was the noise of the bruit of an inva-
sion from the north, to make the cities desolate, what say they? Ver. 23,
' 0 Lord, I know that the way of man is not in himself: it is not in man
that walketh to dh-ect his steps,' whether he shall have fair way or foul to
walk ; neither do I know whither to run for safety ; my life and all is in
thy hands; therefore '0 Lord, conrect me, but with judgment.' The
church is willing in such a case to be whipped, only desia-es God to deal
gently with her; and so must we.

end of vol. vn.

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