THE WORKS
REV. WILLIAM BRIDGE, M.A,
FORMERLY FELLOW OP EMANUEL COLLEGE, CAMBRIDGE, AND PASTOR OF
THE CHURCH OF CHRIST IN GREAT YARMOUTH, NORFOLK.
NOW FIRST COLLECTED.
IN FIVE VOLUMES.
VOL. V.
LONDON :
PRINTED FOR THOMAS TEGG,
73, CHEAPSIDE.
1845.
CT1
CONTENTS OF VOL. V.
THE SINFULNESS OF SIN AND THE FULNESS OF CHRIST
IN TWO SERMONS.
Sermon 1. Rom. viiii. 13. .. .. .. .. 3
Sermon 2. Isa. ix. 1, 2 20
REMAINS : EIGHT SERMONS.
Sermon 1. Man s Blessedness. Psalm iv. 6... .. 45
Sermon 2. Affections Rightly Placed. Col. iii. 3. . . 60
Sermon 3. How to Walk with God in our Callings. 1 Cor.
viii. 20 v ..74
Sermon 4. Of Good and Bad Company. Ps. cxix. 63. 90
Sermon 5. The Carnality of Professors. 1 Cor. iii. 3. 117
Sermon 6. What our Work is, and how to be Done. Eccles.
ix. 10 ..133
Sermon 7. Soul-Resignation into the Hands of God. Luke
xxiii. 46. 150
Sermon 8. The Dignity and Duty of God s Called Ones.
1 Thess. ii. 12 165
A WORD TO THE AGED.
Chapter 1. The Old Man s Weakness 181
Chapter 2. The Old Man s Staff. 183
Chapters. The Old Man s Guide 187
Chapter 4. The Old Man s Will and Legacies. . . 191
THE WOUNDED CONSCIENCE CURED, THE WEAK
STRENGTHENED, AND THE DOUBTING SATISFIED.
Introduction.
Section 1.
Section 2.
Section 3.
Section 4.
Section 5.
Section 6.
Section 7.
THE TRUTH OF THE TIMES VINDICATED.
Epistle Dedicatory
Introduction.
Chapter 1.
201
206
212
223
228
235
245
249
257
261
262
ONE
IV CONTENTS OF VOL. V.
Chapter 2. 277
Chapters. 281
Chapter 4. .. 293
Chapters. 304
Chapter 6. 309
THE LOYAL CONVERT, ACCORDING TO THE OXFORD COPY.
WITH SHORT ANNOTATIONS THEREON.
To the Honest- Hearted Reader 321
The Loyal Convert 323
THE DOCTRINE OF JUSTIFICATION BY FAITH OPENED AND
APPLIED FROM ROM. III. 24, 25.
To the Christian Reader. . . 364
On Justification 365
General Index. . 403
THE
SINFULNESS OF SIN
AND THE
FULNESS OF CHRIST.
IN TWO SERMONS,
PREACHED A.D. 1667.
VOL. V,
TO THE READER.
CHRISTIAN READER, Thou art desired to take notice that these two Ser
mons are not exposed to public view by the Author s own hand, but were taken
as they fell from his lips in his ordinary preaching : nevertheless the style, me
thod, spirituality, conciseness and depth of them, give in ample testimony to all
that have acquaintance with him that they are his genuine offspring ; and being
suitable and useful to all persons, in all conditions, thou mayest, through the
blessing of God, reap much advantage by them.
THE
JINFULNESS OF SIN AND THE FULNESS
OF CHRIST.
SERMON I.
THE SINFULNESS OF SIN.
" But sin. that it might appear sin, working death in me by that
which is good; that sin by the commandment might become exceeding
sinful." ROM. vii. 13.
MY purpose is now to speak something concerning the evil
and sinfulness of sin, and therefore have made choice of these
words. In this chapter the apostle Paul doth give us some
account of the way and manner of his conversion. Before I
was converted, says he, ef I was alive without the law/ verse
9 ; but " when the commandment came, sin revived, and I
died ;" for without the law, sin was dead, and " I was alive
without the law once." I thought myself a jolly man, I was
very brisk and jolly, had good thoughts of my condition : " I
was alive without the law once, but when the commandment
came ;" when the word of the Lord came in power unto my
soul for I had the law and the commandment always with
me, " concerning the law I was blameless," Phil. iii. 6 ; the
letter of the law was not absent from me but when it pleased
God to set on the word of the Lord in power upon my soul,
then, whereas I was alive before, now sin revived ; sin that
lay dead before, and was hid, now revived, and did appear to
be sin ; for that in the 9th verse, and this in verse 13, are the
same : verse 9, 4C Sin revived, and I died " " But sin, that it
might appear sin, working death in me;" in this 13th verse.
But how did sin revive and appear ? By the coming of the
law, by the coming of the commandment, thereby it broke
out the more, and so was discovered ; as by the coming and
shining of the sunbeams upon the dunghill, the filth stinks
the more, not that the sunbeams are the cause, but the occa-
B 2
4 S1NFULNESS OF SIN. [SfiR. 1.
sion thereof. And sin revived by the coming of the com
mandment, and appeared to be sin, appeared more to me in
its own shape, and struck me dead with the apparition there
of; whereas before, sin was dead and I alive, now sin alive
and 1 dead.
From whence then I take up this observation :
That there is a great deal of evil and sinfulness in sin which
doth not appear to a man until he doth convert and turn unto
God. Look when a man doth convert and turn unto God,
then sin appears to be sin indeed, and not before.
For the clearing and prosecution whereof I shall labour to
shew,
First, That there is a great deal of evil and sinfulness in sin.
Secondly, That this evil and sinfulness of sin doth not ap
pear to a man until conversion work pass upon his soul.
Thirdly, Look when a man doth convert and turn to the
Lord in truth, then sin appears in the sinfulness thereof unto
him.
There is a great deal of evil and sinfulness in sin.
To make it out in the general, and then more particularly:
In the general. This may appear by the names of sin, for
sin hath taken up all the names of evil, of all evils. The
Scripture doth not nickname sin ; and yet what evil is there
incident unto man, but sin is invested with the name thereof
in Scripture ?
Is it an evil thing for a man to be unclean and filthy ?
Sin is called filthiness : " I will wash you from all your filthi-
ness," Ezek. xxxvi. 25.
Is it an evil thing for a man to be naked ? Sin is called
nakedness : " That your nakedness may not appear," Rev.
iii. 18.
Is it an evil thing for a man to be blind ? Sin is called
blindness : " The blind shall lead the blind," Matt. xv. 14.
Is it an evil thing for a man to be foolish ? Sin is called
folly : " That you may no more return unto folly," Psalm
Ixxxv. 8.
Is it an evil thing for a man to be mad ? The prodigal
returned unto himself, Luke xv. 17 ; and, "I was mad," says
Paul, Acts xxvi. 1 1.
Is it an evil thing for a man to be dead ? Sin is called
death : " Dead in trespasses and sins," Eph. ii. 1.
SER. 1.] SINPULNESS OF SIN. 5
It is called an abomination, Prov. viii. 7 5 ar d because
there is no word that can express the evil and sinfulness of
sin, the apostle in this place says, " That sin might become
exceeding sinful." Why ? Because there is no word of evil
that can reach the evil of sin. Now look what that is that
doth engross and take up all the names of all evils, that must
needs be exceeding evil; so it is with sin.
Look what that is that doth separate betwixt us and God,
who is the chiefest and universal good, that must needs be
the greatest evil. Now says the prophet, " Your iniquities
have separated between you and your God/ 5 Isa. lix. 2.
Look what that is that doth unite us to Satan, and make
us the children of the devil, that must needs be very evil.
Says our Saviour, " You are of your father the devil :"
why ? " for his works you do" John viii. 44. Sin makes us
the children of the devil.
Look what that is that did put Christ to death, that was
the cause of his death, that must needs be exceeding evil.
So sin did : " He was made sin for us," 2 Cor. v. 21. " He
bare our sins upon the cross," 1 Pet. ii. 24. " And the Lord
made the iniquity of us all to meet on him," Isa. liii. 6.
Look what that is that doth bring a general curse upon the
whole creation, that must needs be evil. So sin hath done :
" Cursed be the ground and the earth for thy sake," Gen,
iii. I?.
Look what that is that doth soil and stain all our glory,
and the image of God in us, that must needs be great evil.
Sin hath stained the beauty of the image of God that was
stamped upon us, and by sin, saith the apostle, Rom. iii. 23,
we come short of the glory of God, " For all have sinned,
and come short of the glory of God."
Look what that is that doth bring such horror of con
science, that a soul is not able to bear, and cannot be allayed
but by the blood of Jesus, that must needs be a very great
evil : sin, and the eating of the forbidden fruit, hath bred
this worm that never dies.
Look what that evil is that is the fuel of hell, that feeds
hell-fire to all eternity ; that must needs be great evil : take
sin away, and hell-fire dies ; sin is that brimstone that hell-
fire feeds upon to all eternity.
Look what that evil is that is worse than the worst of
6 SINFULNESS OF SIN. [SfiR. 1.
afflictions, that must needs be very evil : the least sin is
worse than the greatest affliction. For,
Take an affliction, and though it be never so great, it doth
not defile the man ; " for that which is from without doth not
defile the man, but that which is from within," Mark vii. 15.
Sin is from within. Affliction is not from within, but from
without; but sin is from within. Therefore if I give a re
proachful word to another, it more defiles me than a hundred
reproachful words from another, because my word comes
from within me, his words from without me. Now affliction
is from without, and doth not defile ; but sin is from within,
and doth defile. Therefore the least sin is worse than the
greatest affliction.
Take an affliction, and though it be never so great, yet
notwithstanding, God is the author of it. et Is there evil in
the city, and the Lord hath not done it ? " Amos iii. 6. God
bade Shimei curse David : "Let him alone, God hath bidden
him," 2 Sam. xvi. 11. I send famine, and I send pestilence,
and I send mildew, says God. God is the author of afflic
tion, but God is not the author of any sin. Indeed it is
said God hardened the heart of Pharaoh, and others, but
that is, non infundendo maliciam sed subtrahendo gratiam :
not by infusing malice into their hearts, but by withdrawing
his grace. God is not the author of sin, but God is the
author of all affliction.
Take an affliction, and though it be never so great, yet it
is not contrary to God ; but sin, though never so small, is
contrary to God.
Take an affliction, and though it be never so great, yet
notwithstanding it is but the fruit and the claws of sin.
What are the claws to the lion ? If the lion be dead, the
claws can do us no hurt, but if the lion be alive, his life puts
strength into his claws. Afflictions are but the claws of sin,
" The sting of death is sin," 1 Cor. xv. 56, and the sting
of affliction is sin ; but as for afflictions, they are but the
bare claws, and it is sin that puts life and strength into these
claws.
Take an affliction, and though it be never so great, yet God
doth not hate affliction, neither doth affliction make a man
hate God ; but God hates sin, and sin makes a man hate
God.
. 1.] SINFULNESS OF SIN. 7
Take an affliction, and though it be never so great, a man
may be a blessed man in the worst affliction. " Blessed is
the man whose transgression is forgiven, and whose sin is
covered/ 5 Ps. xxxii. 1 ; but he cannot be a blessed man that
lies in sin. " Cursed is every man that continueth not in all
things written in the law to do them/ 5 Gal. iii. 10. Thus
you see the least sin is worse than the greatest affliction ;
therefore certainly the evil of sin is very great.
Look what thai evil is that God doth punish with the
greatest severity, both in his own and others, though it be
but small in our eyes, that must needs be exceeding evil.
Now he doth severely punish that which we look upon as a
small sin, both in his own and others. In his own : you
think it was no great matter for Adam to eat the forbidden
fruit ; you think Moses was but a little in passion with the
children of Israel, for which he was kept out of Canaan ; and
you think it was no great matter for Uzzah to stay the ark
when it was falling ; yet God punished these small sins, small
in our eyes, he punished them severely in his own people.
And, as for others : because there is an infinite evil in sin,
and God doth justly punish, he punisheth them to all eternity
for the least sin ; for amongst men, it is just to punish until
a man repenteth, but in hell men never repent, therefore God
punisheth them to all eternity. So that God doth punish
sin with the greatest severity, both in his own and others ;
therefore surely it is very evil.
Look what that is that is a worse evil than hell or the
devil, that must needs be a very great and exceeding evil.
Sin is worse than the devil ; for the devil is a creature that
God made, but sin is none of God s creature. And it is
worse than hell ; for hell is of God s making too, but sin is
not. It is worse to be given up to sin than to the devil ; if
a man be given up to the devil, it is that his soul may be
saved ; but if a man be given up to sin, it is that his soul
may be destroyed and not saved. So that sin is worse than
hell or the devil.
Look what that evil is that is a punishment in itself, that
must needs be exceeding evil, Sin in itself is a punishment,
though there were no other punishment to follow. " In
keeping thy commandments there is great reward," Ps. xix.
11. So in breaking God s commandments there is great
SINFULNESS OF SIK. [SfiR. 1.
punishment. Therefore sometimes when God would punish
men for their sins, he punisheth them by giving them up to
great sins : " God gave them up to vile affections, to unclean-
aess/" &c. Rom. i. 26. Now I say, look what that is which is
in itself a punishment, that must needs be exceeding evil : and
thus it is with sin ; this therefore must needs be a very great
evil. Thus in the general, you see, there is a great deal of evil
and sinfulness in sin.
But now, more particularly, I shall shew it you in the sin
of our nature, the sin of our hearts and thoughts, and the sin
of our lives and practices ; especially living under the gospel,
the evil of these sins.
As for the sin of our nature ; the more universal and over
spreading any leprosy or contagion is, the worse and the
greater it is : now the sin of our nature spreads over all our
faculties ; our understanding, reason, will, affections ; it
spreads over all our faculties.
Look what that contagion or leprosy is, that is so great
that nothing will help against it, but the pulling down the
house ; that must needs be very great : truly the sin of our
nature is such, nothing will cure it but the pulling down the
house.
Look what that sin is that is most unwearied, and whereby
a man is unwearied in sin, that must needs be very great.
The sin of our nature is unwearied, as the fountain is un
wearied in sending up water, bubbling up water. A man may
be wearied in drawing up water out of the fountain, and so a
man may be wearied in sinful actions : but sinful nature is
never weary, and that sin that is unwearied is exceeding
great.
Look what that sin is that is the ground of all our relapses
and returns to sin ; that must needs be very great. Now
what is the ground of all our returns to evil, after all our
repentance and reformation, but our nature ? Suppose water
be heated ; after it is warmed and heated, it cools again.
Heat it again, and it cools again ; why ? Because coldness is its
nature. And so what is the reason that men return again and
again to their sin, after all their repentance and reformation,
but the sin of their nature?
Look what that evil is which is the least lamented, and
that whereby our sin is most excused; that is a great and
SER. 1.] SINFULNESS OF SIN. 9
dreadful evil. Now of all sins the sin of our nature is least
lamented, and thereby men s sins are most excused. Bear
with me, it is my nature ; I am passionate, but it is my
nature ; I am froward, but it is my nature ; men excuse
themselves thereby. Now, I say, look what that evil is which
is least lamented, and that whereby our sin is most excused ;
that is a dreadful evil. Thus it is with the sin of our
nature .
Again, But as for the sin of our hearts and thoughts, the
evil thereof:
Look what that sin is that is the most incurable; that
is worst : a secret hidden wound within the body, or a
disease within the body, is the most incurable. Such are the
sins of our hearts and thoughts, secret sins, and so the most
incurable.
Look what that sin is that is a friend, a parent to other
sins ; that must needs be very evil. Now what are the pa
rents of all our sinful actions but sinful thoughts ? What
puts life into evil actions but sinful thoughts ? So with the
godly, and so with the ungodly : with the godly, for saith
Abraham, " I thought the fear of God was not in this place,"
Gen. x. 11. and therefore I said she is my sister; she was
indeed his sister, and he lied not in saying so ; but he dis
sembled, and hid the truth, using an unworthy shift for his
own preservation ; and where began this evil but in a sinful
thought ? ee I thought the fear of God was not in this place."
So with the ungodly, Ps. 1. 21, " Thou thoughtest I was altoge
ther such an one as thyself:" the wicked steal, and commit
adultery, and deceive, and slander others, and how are they
led into all this, but by thoughts ? " Thou thoughtest I was
such an one as thyself:" and you know what the Psalmist
saith, " Cleanse thou me from secret faults, then shall I be
upright, and I shall be innocent from the great transgression,"
Ps. xix. 12, 13. Sins of our hearts and thoughts do prin-
cipiate, and give a being unto sinful actions, and therefore
are very evil.
Thereby also, by the sins of our hearts and thoughts, our
former sin committed, that was dead, is revived again, and
hath a resurrection by our musing on it, contemplating on
it with delight. As the witch at Endor called up Samuel
that was dead, so a delightful thought calls up a sinful ac-
10 SINFULNESS OF SIN. [SER. 1.
tion that was dead before. Thereby our sins that were dead
before are revived, and have a resurrection.
Thereby also a man may possibly sin that sin in effect,
which he never did commit in act, and so the Lord may
punish him for it : as the Lord said to David, because it was
in thine heart to build me an house, I will build thy house :
so says God to a man in a way of punishment, because it
was in thy heart to do this evil, though thou didst it not, I
will punish thee for it. Possibly, I say, by the sin of our
hearts and thoughts, a man may sin that sin in effect, which
he never did commit in act, and that is evil.
Thereby a man may or doth repent of his very repentance :
a man sins and afterwards is sorrowful, and repents thereof,
and then after his repentance he thinks on his sin with de
light ; what is this but to repent of his very repentance ?
As by my repentance I am sorrowful for my sin, so by musing
on my sin with delight, I repent of my repentance. Now
is it not a very great evil for a man to repent of his repen
tance ? Lo, this may a man do, and this men ordinarily do ;
they repent of their repentance by musing on their sin, and
delighting in it in a way of sinful thoughts.
But again, As for the sin of our lives and practice, espe
cially living under the gospel, the evil thereof, that is very
great, for,
Sin under the gospel is sinning against the remedy ; and
of all sins, sinning against the remedy is the greatest ; and
therefore it is worse for a man to commit adultery that is
married, than for an unmarried man to commit fornication ;
for he sins against the remedy. Now the great remedy
against sin is the gospel ; therefore for a man to sin under
the gospel, he sins against the remedy.
The greater obligations a man sinneth against, the worse
and the greater is his sin. By the gospel we are brought
under great obligations, and by our sinning under the gospel,
what do we ? We engage the very mercy of God to become
our adversary: by our sinning under the gospel, we sin
against mercy and grace, and thereby engage the very mercy
of God, our greatest friend, to become our greatest adversary.
Peccatum majus, ubi specialis repugnantia inter peccantem
et peccatum ; the more repugnancy there is betwixt the sin
and the sinner, the greater is the sin 5 and therefore it is
>ER. l.j SINFULNESS OF SIN.
worse for a judge to be unjust, than for another, because
there is a special repugnancy betwixt the sin and the sinner.
Now there is a special repagnancy betwixt the gospel, and a
man that sins under the gospel ; for he professes the con
trary, and therefore sin there is the greater.
Peccatum me/jus, ubi majus nocumentum ; the more hurtful
or mischievous any sin is, the greater is that sin : sinning
under the gospel is very hurtful, to ourselves, and to others.
To ourselves ; as poison taken in sack, or something that is
warm, is the most venomous, so sin under the gospel is the
deadliest poison. Why ? Because it is warmed with gospel
heat ; and it is hurtful to others, because they are hardened ;
for when men sin under the gospel, others are hardened
thereby.
The more able that any sin is to defend itself by knowledge,
shifts and distinctions, the worse and greater it is. Now a
man that lives under the gospel hath knowledge, and by his
knowledge is able to defend his sin by many distinctions ; and
sins bred under the gospel are able to defend themselves by
knowledge fetched from the gospel, therefore the worse.
The more deceitful that any sin is, and the better ends and
pretences it hath, the worse it is, and holds the longer. Now
sins bred under the gospel are most deceitful, and have the
best ends and pretences, and therefore the worse.
The more that a man doth cast contempt upon the great
things of God by his sin, the greater and the worse is his sin.
Sins under the gospel cast contempt upon the great things of
God, the glory of God, the glorious offer of the grace of God.
To sin under the gospel, is to cast contempt upon the glory
of God and the great things of God, and therefore sin there
is the greater.
The more costly and chargeable that any sin is, the greater
and the worse it is. Now a man that sins under the gospel
cannot sin at so cheap a rate as another, though he sins the
very same sin that another commits. Why ? " He that
knows his Master s will and doth it not, shall be beaten with
many stripes," Luke xii. 4J. What an evil and dreadful
thing is it for men to sin under the gospel, says the apostle,
" he shall come in flaming fire, taking vengeance on them
that know not God, and that obey not the gospel/ 5 2 Thess.
i. 8. Flaming fire ; not painted fire, but real fire ; but there
12 SINFULNESS OF SIN. [SER. 1.
may be real fire in a spark, therefore he doth not say real fire
neither, but, " He shall come in flaming fire, taking vengeance
on them that know not God, and that obey not the gospel."
Oh, what an evil and dreadful thing is it for a man to sin liv
ing under the gospel. Now if there be so much evil in the
sins of our lives and practices, living under the gospel ; if
there be so much evil in the sin of our hearts and thoughts ;
if there be so much evil in the sin of our nature ; if sin hath
taken up all the names of all evils ; if sin doth separate be
tween God and us ; if sin doth unite us to Satan, and make
us the children of the devil ; if sin did put Christ to death ;
if sin doth bring a general curse upon the whole creation ; if
sin doth stain all our glory ; if sin doth awaken conscience to
that horror that nothing but the blood of Christ can quiet it;
if sin doth feed the fire of hell ; if the least sin be worse than
the greatest affliction ; if God doth punish the least sin both
in his own and others with the greatest severity ; if sin be
worse than hell or the devil ; and, if sin itself be a punishment,
certainly there is abundance of evil and sinfulness in sin. So
I have done with the first thing, namely, that there is a great
deal of evil and sinfulness in sin.
Secondly, Though there be thus much evil and sinfulness
in sin, this doth not appear to a man until he doth convert
and turn unto God : till then his sin is dead, but then it is
revived ; till then the sinfulness of sin doth not appear, for,
Till then a man is in the dark ; and who can see the great
ness of an evil in the dark ?
Till then, grace, the contrary, is not placed in the soul ; one
contrary doth shew the other : white is best seen by black,
grace is best seen by sin, and sin is best seen by grace : till
then a man hath no grace, no contrary to illustrate it, to make
it appear.
And till then sin is in its own place. Elementum non gra-
vidat suo loco ; water is not heavy in its own place, it is not
heavy in the river; a man may lay at the bottom of the river
with all the water upon his back, and yet not feel the weight
of it, because it is in its place ; but take but a pail-ful of water
out of the river, and you feel the weight of it, because
then it is out of its place. Now till a man convert and turn
unto God, sin is in its own place, and therefore the sinfulness
of it doth not appear.
SER. 1.] SINFULNESS OP SIN. 13
But you will say, How comes this to pass, that sin should
not appear in the sinfulness of it, until a man convert and
turn unto God ?
I answer, Sin is a spiritual thing ; I mean a moral, not a
natural thing : sin is a spiritual thing, and a man that liveth
by sense cannot see what is spiritual.
A man is blind unto what he loves ; till a man convert and
turn unto God, he loves his sin; he loves it above all the
world ; and therefore the evil and sinfulness of sin doth not
yet appear to him.
The rrore blinds a man hath that cover his sin, the less he
sees it, and the less sin appears to be sinful : now before a
man convert and turn unto God, all his duties are but blinds
to cover his sin, all his morality is but a blind, all his natural
uprightness is but a blind : True, says he, I am a sinner ;
but I pray, and perform duty, therefore am not so great a
sinner ; I have such and such moralities, and my heart is as
good as any one s, therefore I am not so great a sinner. What
are all his duties before he convert and turn unto God, but
so many blinds to cover and hide his sin ? No wonder
therefore that sin doth not appear as it is, until a man doth
convert and turn unto God.
The more a man looks upon sin as going into it, the less it
appears to be ; and the more a man looks upon sin as coming
out of it, coming from it, the greater it appears to be ; there is
a going into sin by commission, and there is a coming from it
by repentance. Now when a man is going into his sin, there
he sees profit, pleasure, and his own concernments, and this
makes his sin appear little ; but when he comes out of it,
there he sees sorrow, and repentance, and that makes his
sin appear great.
Sometimes by the providence of God, sin meets with good
events ; and holiness meets with bad events in the world :
and so the evil arid sinfulness of sin is hidden from men.
The less a man is at the work of private examination, the
less sin appears to be sin, and the less he sees sin as it is :
before a man convert and turn unto God, he is little in the
work of examining his own soul in private : no wonder
therefore sin doth not appear to him to be sinful, because he
is little in the work of private examination. Thus ye see sin
14 SINFULNESS OF SIN. [SfiR. 1.
cloth not appear in the sinfulness of it until a man doth
convert, and turn unto God. That is the second.
Thirdly, Look when a man doth convert and turn unto
the Lord, then sin appears in the sinfulness thereof unto his
soul. For then,
He is weary and heavy-laden under the burden of his sin ;
the more a man is weary and heavy-laden under the burden
of his sin, the more sin appears evil and sinful to him: now
look when a man doth convert and turn unto God, then he
is weary, and heavy-laden under the burden of his sin :
" Come unto me all ye that labour, and are heavy-laden/
Matt. xi. 28.
Then he sees God, and not till then ; the more a man sees
God, the glory of God, the goodness of God, the wisdom of
God, the holiness of God, the sovereignty of God : the more
sin appears in its sinfulness to him : " Woe is me, I am un
done, for I have seen the King, the Lord of Hosts," Is. vi. 5.
And says Job, " I have heard of thee by the hearing of the
ear, but now mine eye seeth thee." What then ? " I abhor
myself, and repent in dust and ashes," Job xlii. 5, 6. Look
when I see God, the glory of God, the goodness of God, the
holiness ot God, the wisdom and the sovereignty of God,
then sin appears in its sinfulness to me.
Then also a man comes to see Christ crucified, and not
till then ; there is nothing can give us such a sight of sin as
Christ crucified : " By the law is the knowledge of sin,"
Rom. iii. 20, but by the sight of Christ crucified, I see the
hatred that God hath against sin ; I do not see by the law
so much the hatred that God hath against sin as in Christ
crucified ; the more I see God s hatred against sin, the more
I see the sinfulness of it. Now look when a man doth con
vert and turn unto God, then he sees Christ crucified.
Look when a man hath gotten the true prospect of hell,
and of the wrath of God, then sin appears sinful to him :
now look when a man convert and turn unto God in truth,
then he sees the wrath of God, and hath the truejprospect of
hell, from which he is delivered.
The more a man is tired out, and wearied with the dogging
and haunting of his sin, that he can rest no where for it, the
more the sinfulness of sin appears to him. Now when a
man doth convert and turn unto God, what says he ? Ah,
SER. 1.] SINFULNESS OF SIN. 15
I am never at rest, I am dogged and haunted, and tired out
continually with my sin; oh, now it appears very sinful
to me.
Look when a man s heart is filled with the love of God,
and possessed with the Holy Ghost, then sin appears to him
to be very sinful ; for what comes the Holy Ghost for ?
"To convince the world of sin/ John xvi. 8. Now look
when a man doth convert and turn to God, then comes this
convincing work of the Holy Ghost ; then his heart is filled
with the love of God, and possessed with the Holy Ghost ;
therefore then sin appears in the sinfulness thereof unto his
soul. And thus I have done with the doctrine, namely, that
there is a great deal of evil and sinfulness in sin, which doth
not appear to a man until he doth convert and turn unto
God.
By way of application.
If there be so much evil and sinfulness in sin ; behold the
power of the grace of God, the grace of God without you,
the grace of God within you. If a spark of fire should be
preserved alive in an ocean of water, you would think it is
some strong hand that did it; if a candle should be kept
light in a great wind and storm ; you will say, it was a strong
hand that kept it light : there is an ocean of sin in our hearts,
and that a little spark, or candle of grace should be pre
served in us, in the midst of this ocean of sin ; oh, the power
of the grace of God.
If this be true, behold the riches and the freeness of the
grace of God, that you should be delivered from all this
evil ; sin sinful, and so sinful, and evil, and you delivered
from all this evil; oh, the riches, and the freeness of the
grace of God.
But if the sinfulness of sin doth not appear until a man
convert and turn unto God. Then,
Here we may see some reason, why some men are not
sensible of their sins though very great, it is because they
are not converted ; the commandment never came, the com
mandment is not yet come : such a poor soul goes on in
his sin, and is not yet convinced of the evil of it, for the
commandment never yet came.
If this be true, what a sad condition are all those in that
not converted and brought home to God ; they are in
are not con
16 SINFULNESS OF SIN. [SfiR. 1.
their sins, and their sin is in them ; "The whole world lies
in wickedness," 1 John v. 19. They lie in their sin, and are
full thereof; they are full of this evil; this evil is full of
evil, and they are full of this evil : they are full of it. For,
They are always filling and never emptying : a vessel that
is always filling, and never emptying, must needs be full.
Thus it is with a man not converted, not turned to God, he
is always filling with sin, and never emptying ; yea, when he
thinks he is emptying, when he thinks he is repenting and
reforming, then he is filling with sin; always filling, and
never emptying, therefore must needs be full.
They are full of it, because they sin beyond their temp
tation : if a beggar begs of me, and I give him more than he
begs for ; if he begs for sixpence, and I give him a shilling,
he will say, I am full, for I give him. more than he begged
for : so when temptation begs, and a man sins beyond his
temptation, what doth this argue but that he is full of sin ?
Thus it is with men unconverted, they sin beyond their
temptation, and what doth this argue, but that they are full
of sin.
And full they are, because they are dropping their sin
wheresoever they go : you will say a beggar is full of vermin,
that drops his vermin wheresoever he goes ; so men, not con
verted, not turned unto God, they are dropping their vermin
wheresoever they go : if they come in good company they
are dropping their vermin there ; if they come in bad com
pany they are dropping their vermin there ; why ? because
they are full of vermin, full of sin.
But again, As men not converted, not turned to God are
full of sin, so they are under the power of it. Why, how
doth that appear ? Because their sin commands them off
from their duty. Suppose a company of men sitting at
table at meat together, and another comes into the room,
and says to one of them, Take your cloak and follow me,
and he presently rises from his meat and follows him ; you
will say, Certainly this man is his master, because he arises
from his meat at his command and follows him. So when
sin shall command a man off from his duty, from reading
the word, from private prayer; what doth this argue, but
that he is under the power of sin ? As when a man is
sinning, and grace comes and calls him off from his sin, it
>EB. 1.] SINFULNESS OF SIN.
argues he is under the power of grace 5 so when a man is
at his duty, and his sin comes and calls him off from his
duty, it argues he is under the power of sin ; so it is with
men unconverted, they are under the power of their sin.
As a man unconverted is full of sin, and under the power
of it, so he knows it not ; for sin doth not appear to a
man to be sin until he convert and turn unto God ; it doth
not yet appear, as the apostle says in another case, 1 John
iii. 2, " It doth not yet appear what we shall be, but it shall
appear " so say I in regard of sin, It doth not yet appear,
but it shall appear to a man s self, and others ; before a man
convert and turn to God, it doth not appear ; but to such a
one it shall appear : when a man comes to - die, and all his
hoops be knocked off, then it will appear how full of sin he
is : as a vessel that is full of liquor, and the liquor issue
through the hoops, you see there is liquor in it, but you do
not know how full it is till the hoops are knocked off. But
then you will say, Oh, how full was this vessel. Ah, now
our hoops are on, and it doth not yet appear how full of sin
men are ; only it comes issuing through the hoops, through
their duties, but a day is coming when all our hoops shall be
knocked off, and then it will appear how full of sin men are.
But again, If this be true, that when a man doth convert
and turn unto God, then his sin doth appear in the sinful-
ness thereof unto him ; then why should we not all labour
to get the true sight of sin, to be sensible of sin ? It is the
property of a man converted to be sensible of sin ; ee then sin
revived." As therefore you desire to have upon you the
character of a man converted, labour to be sensible of your
sin, that it may appear in the sinfulness thereof.
It is the mind of God, that all his converted ones should
think much on, and be very sensible of the sins they com
mitted before their conversion. <c Such and such were some
of you, but ye are cleansed, but ye are washed." 1 Cor.vi. 11.
I say it is the mind and will of God, that those that are
converted should be very sensible of their sins which they
committed before conversion. For,
Thereby they pity others that are in their sins.
Thereby they are kept from future sins : what is the reason
that men are not kept from future sins, but because they are
not sensible of their former sins.
VOL. V. C
18 SINFULNESS OF SIN. [SfiR. 1.
Thereby also they are kept in the sense of free grace
towards them, and so they magnify the free grace of God ; I
was a blasphemer, a persecutor ; such and such a one I was ;
but I am washed, but I am cleansed, and through grace
justified ; oh, the freeness of the grace of God. Thus they
magnify free grace. Therefore I say it is the mind of God,
that those that are converted should be still very sensible of
their sins committed before their conversion : and this is a
character of a man converted, sin appears to him to be sinful.
Now therefore as you desire to have the character of a
man converted, labour more and more to see sin in the sin-
fulness of it.
Well, but then the question is, What shall we do, whether
converted or not ; what shall we do, that we may be able to
see sin in the sinfulness thereof?
Be sure of this, that you look much upon Christ crucified.
Christ on the cross is a glass wherein you may see the sinful-
ness of sin. Study Christ crucified much.
Labour more and more to walk in the presence of God,
the shines of God s countenance ; for as when the sun shines
into the room, you see little motes, so when God shines into
your heart, you see little sins : the beams of God s coun
tenance do discover sin in the sinfulness of it ; therefore
labour lo walk more in the presence of God, and in the
shines of his countenance,
Labour more and more to examine your own souls ; be
much in private examination : hardly an ungrowing Christian
that is much in private examination ; hardly a proud man
that is much in private examination. Do you desire to see
sin in the sinfulness of it ? Go alone, call yourself often to
account, be much in private examination.
Take as much pains to keep the sense of sin upon your
heart as ever you did to get it : some take pains to get them
selves into a good frame, but take no pains to keep them
selves in it when they have gotten it. As the apostle speaks,
they view themselves in the glass of royal liberty, and go
away and forget what manner of men they were.
In case you find any particular sin, go round about it ;
consider the circumstances thereof, aggravate it upon your
own soul.
Improve your afflictions this way. God sends afflictions
SER. I.] SINFULNESS OP SIN. 19
sometimes to give you the sight of some sin that lay hid
before ; and sometimes your afflictions have your sin written
on their forehead. Improve then your affliction for the dis
covery of the sinfulness of sin.
Be sure you judge of sin as the scripture judgeth of it, and
not as men judge of it : the Scripture judgeth of sin by the
consequence thereof, as our Saviour Christ says, a I was an
hungred, and ye fed me not ; I was thirsty, and ye gave me
no drink ; naked, and ye clothed me not." How so ? " In
asmuch as ye did it not to one of these, ye did it not to
me" Matt. xxv. 42 45. Christ judgeth of sin by the con
sequence of it ; therefore if you would see sin in the sinful-
ness of it, judge of it as Christ judgeth of it, and as the
Scripture judgeth of it, and not as men judge of it.
If you desire to see sin in its own colours, in the sinful-
ness of it ; then look upon the commandments of God as
great things ; the more the commandment of God is great-
ened to you, the greater will sin be in your eye ; if the
commandment of God be great in your eye, the sin, contrary
to the commandment, will be great in your eye too.
Never think any thing small betwixt God and you ; there
is nothing small betwixt God and us, for God is an infinite
God.
Never look upon sin in the time of temptation ; for then
you are in the dark, and not fit to see the greatness of sin :
labour to know the difference betwixt temptation and cor
ruption, and betwixt the sins of God s people, and others ;
but never look upon sin in the time of temptation, for then
you are in the dark, and cannot see the sinfulness of it.
If you would see sin in the sinfulness of it ; then go unto
God for the coming of the commandment, that God would
set on the commandment upon you, as Paul here ; says he,
" When the commandment came, sin revived, and I died."
Some, it may be here, never yet had the commandment set
on upon their hearts ; Oh then go to God, and pray for the
setting on of the commandment upon you; then shall you see
sin in the sinfulness thereof.
Now let me add two or three cautions to this, and so
conclude.
Take heed that you do not so think on sin as to forget
Christ : if you think on sin without Christ you will despair,
c 2
20 FULNESS OF CHRIST. [SER. 2.
if you think on Christ without sin you will presume ; never
think on sin without Christ : labour to get the sight of your
sin, but never think on sin without Christ ; but look on your
sin in the wounds of Christ, and read your sins written out
in Christ s blood.
Humble yourselves for sin, though it be never so small ;
but do not question your condition for sin though it be never
so great ; I do not speak this to those that are unconverted,
for they have cause to question their condition for every sin,
though never so small ; but being converted and turned unto
God, I say, humble thyself for every sin, though never so
small ; but never question thy condition for any sin, though
never so great.
The more sense you have of sin, and the sinfulness thereof,
the more labour to maintain your assurance of the pardon of
it : and the more assurance you have of the pardon of your
sin, the more labour for a sight and sense of it : let not your
sense of sin quench your joy of pardon ; let not your joy
of pardon hinder your sight of sin : if both these be true
and genuine, the one is an help unto the other.
And, to conclude, the more sense you have of sin, the more
do you come to Christ : for in Scripture you shall find, that
every good work is not for itself, but some good works are
in order to others ; as for example, to instance in the keeping
of the Sabbath, you are to rest on the Sabbath, and it is a
good work, but not for itself, but in order to prayer, hearing,
sanctification, and other duties. So here, sense of sin is a good
work ; but it is not for itself, but in order to going to Christ ;
therefore now go to Christ, and say, Lord, now I see the
sinfulness of sin, let me also see the graciousness of grace,
and the fulness of Christ ; yea, now I do come to thee for
righteousness, because I see my sin is out of measure
sinful.
SERMON II.
THE FULNESS OF CHRIST.
" Nevertheless, the dimness shall not be such as was in her vexa
tion, when at the first he lightly afflicted the land of Zebulun, and
SER. 2.] FULNESS OF CHRIST. 21
the land of Naphtali, and afterward did more grievously afflict her,
by the way of the sea beyond Jordan in Galilee of the nations.
" The people that walked in darkness have seen a great light : they
that dwell in the land of the shadow of death, upon them hath the
light shined," ISAIAH ix. 1, 2.
THESE words do relate to the former chapter, as you may
see by the word, nevertheless ; in the end of the former
chapter the prophet shews, that great trouble and misery
should befal the people of God, " It shall come to pass, that
when they shall be hungry, they shall fret themselves, and
curse their king) and their God, and look upward; (verse 21)
and they shall look unto the earth, and behold trouble and
darkness, dimness of anguish ; and they shall be driven to
darkness : nevertheless the dimness shall not be such as was
in her vexation/ 5 &c.
So that in these words you have a greater affliction men
tioned, and the mitigation of that affliction : the affliction, or
trouble, is more easy, and more heavy ; it hath two parts,
a more easy part, and a more heavy part : " at the first he
lightly afflicted the land of Zebulun, and the land of Naph-
tali, and afterward did more grievously afflict her by the way
of the sea." The story whereof you have in 2 Kings xv. 19,
" Pul, the king of Assyria, came against the land ; and
Manahem gave Pul a thousand talents of silver, that his
hand might be with him to confirm the kingdom in his hand,
and Manahern exacted the money of Israel : so the king of
Assyria turned back, and stayed not there in the land."
There was the more light afflction : but in verse 29, there
you have the more heavy affliction : " In the days of Pekah,
king of Israel, came Tiglath-Pileset, king of Assyria, and
took Ijon, and Abelbeth-Maachah, and Janoah, and Kedesh,
and Hazor, and Gilead, and Galilee, all the land of Naphtali,
and carried them captive to Assyria." Here was the afflic
tion wherewith they were vexed, both more light, and more
heavy.
The mitigation follows at verse 2 : " The people that
walked in darkness have seen a great light, they that dwell in
the land of the shadow of death, upon them hath the light
shined." Here is an alleviation of this affliction by the
promise of Christ, which is interpreted of Christ, in Matt.
iv. 12, " Now when Jesus had heard that John was cast into
22 FULNESS OF CHRIST. [SER. 2
prison, he departed into Galilee, and leaving Nazareth, he
came and dwelt in Capernaum, which is upon the sea coast
in the borders of Zebulun and Naphtali : that it might be
fulfilled which was spoken by Esaias the prophet, saying,
The land of Zebulun, and the land of Naphtali, by the way
of the sea beyond Jordan, Galilee of the Gentiles : the
people which sat in darkness saw great light ; and to them
which sat in the region and shadow of death, light is sprung
up."
So that Christ, and Christ alone is an alleviation to our
greatest afflictions.
And so the doctrine that I shall fall in with at this time
is this :
There is that in Jesus Christ alone, which may and can
and doth afford sufficient comfort and relief in the worst of
times and conditions.
For the opening and prosecution whereof,
First, We will inquire into the truth of it ; that it is so.
Secondly, What that is in Christ, that may, or can suc
cour, comfort and relieve in the worst of times and con
ditions ?
Thirdly, How far this concerns us ?
And so to the application.
First, As to the truth of it; it is said of Christ, "That in
him the fulness of the Godhead dwelleth bodily/ 5 Col. ii. 9,
and there is enough in God to supply all our wants ; as there
is enough in heaven to pay for all at the last ; so there is
enough in God to supply all at the present. He is too
covetous whom the great God of heaven cannot suffice. When
David was in the greatest strait that ever he met with in his
life ; his wives and goods taken and carried away by the
enemy, and his own men and soldiers mutinied, and ready to
stone him; how did he comfort himself but in God ? "Da
vid encouraged himself in the Lord his God," 1 Sam. xxx. 6.
There is enough in God to comfort in all conditions, and
the fulness of the Godhead dwelleth bodily in Christ;
therefore there is that in Christ which may afford sufficient
comfort and relief in the worst of times and conditions.
If you look into Scripture you shall find, that the pro
mises and prophecies of Christ are calculated and given out
for the worst of times. It was usual with the prophets to
SER. 2.] FULNESS OP CHRIST. 23
prophesy of Christ ; but mark how their prophecies were
calculated for the worst of times : in Jer. xxiii. 6, you have
a prophecy of Christ, " In his days, Judah shall be saved,
and Israel shall dwell safely, and this is his name whereby
he shall be called, the Lord our righteousness." Well, what
time doth this prophecy relate to ? A very evil time : " Woe
be unto the pastors that destroy and scatter the sheep of my
pasture," ver. 1. "Therefore thus saith the Lord God of
Israel," ver. 2, " Against the pastors that feed my people,
ye have scattered my flock, and driven them away, and have
not visited them :" and then comes in the prophecy of
Christ. So in Isaiah xxviii. 16, you have a great prophecy
of Christ: "Behold I lay in Zion for a foundation, a tried
stone, a precious corner-stone, a sure foundation :" a plain
prophecy of Christ. Well, but how comes this in ? Why
it was calculated for an evil time ; verse 14, " Hear the word
of the Lord ye scornful men that rule this people which is in
Jerusalem ; because ye have said, We have made a covenant
with death, and with hell are we at agreement, when the
overflowing scourge shall pass through : therefore thus saith
the Lord God, Behold I lay in Zion for a foundation, a stone,
a tried stone, a precious corner-stone ; judgment also will I
lay to the line, and righteousness to the plummet, and the
hail shall sweep away the refuge of lies, and the waters shall
overflow the hiding place, and your covenant with death shall
be disannulled, and your agreement with hell shall not
stand :" a prophecy concerning Christ calculated for the
worst of times. So in Ezek. xxxiv. 23, you have another
prophecy of Christ, " And I will set up one shepherd over
them, and he shall feed them, even my servant David, he
shall feed them, and he shall be their shepherd ;" plainly
speaking of Christ. Well, but when doth he speak this
prophecy of Christ ? Look into the beginning of the chap
ter, verse 2, " Son of man, prophesy against the shepherds
of Israel; prophesy, and say unto them, Thus saith the Lord
God unto the shepherds : Woe be to the shepherds of Israel
at do feed themselves, should not the shepherds feed the
flocks ? ye eat the fat, and ye clothe ye with the wool, ye kill
them that are fed, but ye feed not the flock." Now in this
time comes out the prophecy of Christ; you make mention
of aquavitte at other times, but when there is special mention
?
24 FULNESS OF CHRIST. [S ER. 2,
tnade of aquavita, and the aquavitce bottle in a fainting and
dying time ; what doth this argue but there is a cordiality in
it ? The first time that ever Christ was prophesied of, what
time was it ? Adam fell, and all the children of men were
in a most sad condition, what cordial was then brought forth
but this ? " The seed of the woman shall break the serpent s
head/ Gen. iii. 15, and this is ordinary ; the promises and
prophecies of Christ are calculated for the worst of times :
why ? but to teach us, that there is enough in Christ to com
fort, succour, and relieve in the worst of times.
If there was enough in the types of Christ to comfort and
relieve the saints and people of God under the Old Testa
ment in the worst of their times ; then there must needs be
enough in Christ himself to relieve and comfort the saints,
and people of God now in New Testament times, in the
worst of our times. Now so it was, in the times of the Old
Testament, in case they had sinned, what relief had they ?
A sacrifice to make an atonement, Lev. iv. 20, and so a type
of Christ the great Sacrifice, Heb. ix. 26. In case they were
in the wilderness and wanted bread, what relief had they ?
They had there, manna, a type of Christ, " The true bread
that came down from heaven," John vi. 50, 51. In case
they wanted water, what relief had they ? The rock opened,
and " that rock was Christ," 1 Cor. x. 4. "The rock fol
lowed them, and the rock was Christ." In case they were
stung with the fiery serpents, what relief had they ? They
had the brazen serpent, and that was a type of Christ, John
iii. 15. Now, I say, if the people of God in Old Testament
times had relief in the types of Christ, surely there is relief
enough for us now, in New Testament times, in Christ him
self.
If all the promises of good things made to us were origi
nated in Christ, and if all the promises that were made unto
Christ of good things to come, do descend and run down upon
us, more or less, then surely there is enough in Christ to re-
heve and succour in the worst of times. For what are the
promises but divine conveyances ? Now all the promises of
good things that are made to us, they flow from Christ, " for
all the promises are yea and amen in Christ," 2 Cor. i. 20.
ea, that is affirmed; amen, that is confirmed: all the pro-
:s made to us are affirmed and confirmed by Christ. And
SER. 2.] FULNESS OP CHRIST. 25
on the other side, all the promises that are made to Christ do
descend upon us. Look into Psalm ii., there is a great pro
mise made to Christ at verse 8 : ee Ask of me, and I shall
give thee the heathen for thine inheritance, and the uttermost
parts of the earth for thy possession : thou shalt break them
with a rod of iron, thou shalt dash them in pieces like a pot
ter s vessel." A promise plainly given to Christ, and see how
it descends and falls upon us. Rev. ii. 26, " He that over-
cometh and keepeth my works unto the end, to him will I
give power over the nations, and he shall rule them with a
rod of iron, as the vessels of a potter shall they be broken to
shivers, even as I received of my Father." Even as I received
of my Father; look what promise I have received of my Fa
ther, the same doth descend and fall down upon you. Now,
then, if all the promises of good things made to us were .ori
ginated in Christ, and if all the promises that are made unto
Christ of good things to come do descend and run down upon
us, surely there is enough in Christ to succour and relieve in
the worst of times.
One thing more. If that all our want of comfort and sa
tisfaction doth arise from the want of a sight of Christ s
fulness and excellency, and all our satisfaction and comfort
doth arise from the sight of Christ s fulness and excellency,
then this doctrine must needs be true. Now look into Rev.
v., and see how John weeps, and upon what account : ee I saw
(says John) in the right hand of him that sat on the throne,
a book written within, and on the back side sealed with seven
seals." Arid at verse 2, " I saw a strong angel proclaiming
with a loud voice, Who is worthy to open the book and to
loose the seals thereof ? and no man in heaven, nor in earth,
neither under the earth was able to open the book." Then
at verse 4, says he, " I wept much, because no man was found
worthy to open and to read the book, neither to look there
on." What stilled him ; what quieted him ? The sight of
Christ, at verse 5 : (e And one of the elders saith unto me,
Weep not ; behold the Lion of the tribe of Judah, the Root
of David hath prevailed to open the book." So he goes on
opening the excellency and the fulness of Christ, and John
weeps no more. So that, I say, all our want of comfort doth
arise from our want of a sight of the fulness and excellency
that is in Christ. Therefore certainly there is enough in
26 FULNESS OF CHRIST. [SEB. 2.
Christ to comfort^ succour and relieve in the worst of times.
And so you have this first thing.
Secondly, Well, but then what is that in Christ that may or
can comfort, succour, and relieve in the worst of times and
conditions ?
I answer, Look what that good thing is which the world
can either give or take away, that is in Christ in great abun
dance ; and if that be in Christ in great abundance which
the world can either give or take away, then there is that in
Christ that may or can succour, comfort, and relieve in the
worst of times. Now what can the world give or take
away ?
Can the world take away your estate, gold, or silver ? Then
read what is said in Prov. iii., concerning wisdom, where
Christ is called wisdom : " Happy is the man that findeth
wisdom, (verse 13) for the merchandize of it is better than
the merchandize of silver, and the gain thereof than fine
gold ; she is more precious than rubies, and all the things
thou canst desire are not to be compared unto her."
Can the world take away your liberty, your gospel liberty ?
Then you know what Christ says, Rev. iii. 8, " Behold I have
set before thee an open door, and no man can shut it."
Can the world take away your life ? You know what
Christ saith, " I am the way, the truth and the life," John
xiv. 6. " Ye will not come unto me, that ye might have
life," John v. 40. On the other side, what can the world
give to you ?
Can the world give you peace, rest, quietness ? Then you
know what Christ saith, "Come unto me all ye that labour
and are heavy-laden, and I will give you rest," Matt. xi. 28.
" I create the fruit of the lips, peace," Isa. Ivii. 19. " Peace
I leave with you, my peace I give unto you, not as the world
giveth give I unto you," John xiv. 27.
Can the world give you happiness or blessedness ? I am
sure Christ can. Blessed (says he) are the poor in spirit ;
blessed are they that hunger and thirst after righteousness ;
blessed are the pure in heart : yea blessed are ye when men
shall revile you, and persecute you for my sake," Matt. v. It
was the work of the high priest to bless the people, and
Christ being our great High Priest, it is his work to bless us :
he, and he alone can make us blessed. Would you therefore
SER. 2.] FULNESS OF CHRIST. 27
know what there is in Christ that can succour, comfort and
relieve in the worst of times ? Look I say whatsoever good
thing the world can either give or take away, that is in Christ
in great abundance.
There is in Jesus Christ the greatest excellency, under the
best propriety. The greatest excellency; for,
If the knowledge of Christ be the most excellent know
ledge, then surely Christ himself must needs be most excel
lent ; the knowledge of Jesus Christ is the most excellent
knowledge.
It is the most certain knowledge ; you know other things
by their shapes and species, you know Christ by the Spirit ;
you know other things by the testimony of men, you know
Christ by the testimony of the Spirit ; and as the testimony
of the Spirit is more certain than the testimony of any man,
so the knowledge of Christ is the most certain knowledge in
the world.
It is that knowledge that gives you possession of the thing
you know ; by my knowledge of Christ, I am possessed of
Christ; surely therefore it is the most excellent knowledge in
the world, and therefore Christ himself must needs be most
excellent.
He is called " The desire of all nations, 5 in Hag. ii. 7
Some nations desire one thing and some another, but Christ
is the desire of all nations. What is most desirable that is
not in Christ ? Is gold and silver most desirable ? says he,
" I counsel thee to buy of me gold tried in the fire," Rev. iii.
18. Is wisdom most desirable ? " He is the wisdom of
the Father," 1 Cor. i. 24. " In him are hid all the treasures of
wisdom," Col. ii. 3. He is wisdom in the abstract ; " Wisdom
hath builded her house," Prov. ix. 1. and it is in the plural
number, wisdoms hath builded her house ; he is not only
wise, but wisdom, and wisdoms. And he is called, that good
thing, Jer. xxxiii. 14 : ee Behold, the day is come, saith the
Lord of Hosts, that I will perform that good thing which I
have promised unto the house of Israel, and unto the house
of Judah." That good thing, with an emphasis, what is
that ? " At that time will I cause the branch of righteousness
to grow up unto David, and he shall execute judgment and
righteousness in the land." Christ is that good thing ; He
is the excellency of Jacob, the greatest excellency.
28
FULNESS OF CHRIST. [SER. 2.
And this excellency is under the best propriety, insomuch
as you may challenge it with a double my : " My God, my
God/ says David, Psalm xxii. 1. " My Lord, and my God,"
says Thomas, John xx. 28. There is such propriety in this
excellency as you may challenge it with a double my. And
it is such a propriety as can never be lost ; " None shall take
them out of my Father s hand/ John x. 28, 29. Would you
then know what there is in Christ that can comfort, succour,
and relieve in the worst of times ? I say there is the greatest
excellency, under the best propriety.
There is in Jesus Christ the greatest fulness joined with
the most communicativeness : some things are empty, and
not full : some things are full, but they are full of wind, as
the bladders of the creatures are, that the least prick melts
them down into nothing; full, but not communicative; and
some things are communicative, but not full ; as springs,
little water springs : but Christ is both full and communica
tive; he is the " rose of Sharon, and the lily of the val-
lies/ Cant. ii. 1. The rose of Sharon, not the rose of a
garden, that only some can come and take the sweetness of;
but the rose of the field, that every one may come and smell
on ; his blood is a fountain opened, not a fountain enclosed,
but opened ; he is the tree of life, whose leaves are for the
healing of the nations. So that there is not only plenitudo
abundantice, sed redundantios ; a fulness of abundance, but a
fulness of redundancy ; flowing over in Jesus Christ ; would
you therefore know what there is in Christ that can comfort
and relieve in the worst of times ? I say there is the greatest
fulness joined with the most communicativeness.
There is in Jesus Christ the sweetest love, under the
greatest engagement : the sweetest love ; " thy love is better
than wine ; thy name is as ointment poured forth, therefore
do the virgins love thee," Cant. i. 3. " Greater love than this
hath no man," saith Christ concerning his death, John xv.
13. There is love in Christ beyond all dimensions ; there is
height, and breadth, and length, and depth of love in him,
Ephes. iii. 18, 19. There is giving love in Christ, "who
loved us, and gave himself for us/ Gal. ii. 20. Ephes. v. 25.
There is forgiving and pardoning love in Christ; witness
Peter, whom Christ forgave when he had denied him.
There is in Christ condescending love, witness Thomas;
SER. 2.] FULNESS OF CHRIST. 29
" Come Thomas (says he) reach hither thine hand, and
thrust it into my side," John xx. 27. I condescend to thee.
There is in Christ accepting love ; (( I tell thee (says he)
wheresoever this gospel is preached, that which this woman
hath done, shall be told for a memorial of her/ 5 Matt. xxvi.
13, accepting of what she did. And there is in Christ
a sympathizing love ; " For he is not such an High Priest as
cannot be touched with the feeling of our infirmities/ 5 Heb.
iv. 15. There is the sweetest love in Christ.
And it is under the greatest engagement; for, is not a
brother engaged to help his brother ? " He is not ashamed
to call them brethren/ 5 Heb. ii. 11. Is not a father engaged
to help his children ? " He is the everlasting Father/ 5 Isaiah
ix. 6. Is not a husband engaged to help his \*ife ? The
church of Christ is his spouse, Cant. iv. 9. And now sup
pose there were one person that could stand under all these
relations ; a brother, a father, a husband ; how much would
that person be engaged to help, that should stand under all
these relations ? Thus Christ doth ; he stands under all these
relations. Therefore there is in Christ the sweetest love under
the greatest engagement.
There is that in Jesus Christ that suiteth to all conditions :
what condition can you come into but there is a promise
suited to it; and what are the promises but the veins
wherein the blood of Christ doth run ? There is no condition
but hath a promise suited to it, and so there is that in Christ
that suits to all conditions. To instance a little :
Are you poor and needy ? " I counsel thee to buy of me
gold tried in the fire, that thou mayest be rich/ 5 Rev. iii. 18.
Are you naked ? says he, " I counsel thee to buy of me
white raiment, that thou mayest be clothed, and that the
shame of thy nakedness do not appear. 55 Are you out of
the way, wandering ? " I am the way/ 5 John xiv. 6. Are
you in the dark in reference to any business or your condi
tion ? " I am the light, (says he) and the light of life/ 5 John
viii. 12. Are you hungry? " I am the bread of life/ 5 John
vi. 48. Are you thirsty ? " I am the water of life ? He that
drinketh of the water that I shall give him shall never thirst
more/ 5 John iv. 14. Do you need justification ? He is " the
Lord our righteousness/ 5 Jer. xxiii. 6. Do you need sanc-
tification ? " For this cause do I sanctify myself that
30
FULNESS OF CHRIST. [SfiB. 2,
they also may be sanctified/ John xvii. 19. Do you
need consolation ? " I will send the Comforter/ 5 John xvi. 7-
Do you need protection ? " He is the Rock of ages ; the
Lord Jehovah/ Isa. xxvi. 4. Are you in a paradise of
prosperity ? He is the "Tree of Life/ Rev. xxii. 14. Are
you in a wilderness of adversity ? He is " the Manna that
came down from heaven/ John vi. 50. So, that then,
there is that in him that is suited to all conditions.
There is that in Jesus Christ that doth answer to all our
fears, doubts and objections. Hearken, if there be ever a
poor doubting soul here, there is that in Christ that doth
answer to all thy fears, doubts and objections.
Will you say, I am a poor lost creature ? Then saith
Christ, <e I came to seek and to save that which was lost,"
Luke xix. 10. Will you say, Oh, but I am a sinner, a great
sinner ? Saith Christ, " I came not to call the righteous but
sinners to repentance," Matt. ix. 13. Will you say, Oh, but
I cannot repent ? Then see what the apostle saith, Acts v.
31, concerning Christ, " Him hath God exalted with his
right hand to be a Prince and a Saviour, to give repentance
unto Israel, and remission of sin ;" not only remission of
sin, but repentance : it is Christ s work to give repentance
as well as forgiveness of sin. Will you say, Oh, but I can
not leave my sins, I cannot turn away from my sins ? Then
read what the apostle saith, Acts iii. 26, " Unto you first
God having raised up his Son Jesus, sent him to bless you,
in turning away every one of you from his iniquities." Will
you say, Oh, but I cannot come to Christ ? Then he tells
you that he is come to you : " I came to seek and to save
that which was lost :" he brings the lost sheep home upon
his shoulder, as in the parable. Will you say, Oh, but his
sheep follow him, and I cannot follow him ? Then he tells
you, " He will carry the lambs in his arms, and gently lead
those that are with young," Isa. xl. 11. He will drive you
at your own pace. Will you say, Oh, but I have provoked
Christ, and he is angry, and will cast me off? You know
what he says then ; " Those that come unto me I will in no
wise cast out," John vi. 3?. He is meek and lowly: he is
meek, and therefore will not be angry with you ; he is lowly,
and therefore will not disdain you : Learn of me," says he,
" for I am meek and lowly," Matt. xi. 29. Will you say,
SER. 2.] FULNESS OF CHRIST. 31
Oh, but I have sinned to the very utmost ? Then the apos
tle tells you, that " He is able to save to the uttermost/
Heb. vii. 25. So that there is plainly that in Christ that
answereth to all our fears, doubts and objections.
Yet one thing more. There is that in Jesus Christ which
doth and will supply all our wants. What is there that you
want ; do you labour under desertion ? Then saith he, " I
will lead you in a way that you have not known/ Isa. xlii.
16. "And I will never leave you nor forsake you/ 5 Heb.
xiii. 5. Do you labour under corruption and bondage to sin ?
There is freedom in Christ ; " Those the Son makes free are
free indeed/ John viii. 36, indeed really, indeed eminently;
"Those the Son makes free are free indeed/ 5 indeed and
indeed. Do you labour under great temptations ? It is he
that " treads down Satan under our feet/ 5 Rom. xvi. 20 ; and
says he, " My grace is sufficient for thee/ 5 2 Cor. xii. 9.
Do you labour under the want of the means of grace, or the
ministry of the word ? "He hath received gifts for men ; 55
and what those gifts are the apostle tells you, Eph. iv. 11,
apostles, prophets, evangelists, pastors, and teachers. Do
you labour under weakness, spiritual infirmity ? Then he
hath seven horns, and seven eyes, as you find him described,
Rev. v. 6, answering to your infirmity or weakness. Or do
you labour under any affliction, outward or inward, under
persecution from enemies ? Then see what is said concerning
Christ, Micah v. 5, " And this man shall be the peace when
the Assyrian shall come into our land. 55 Are you afraid of
an enemy coming into the land ? " This man shall be the
peace when the Assyrian shall come into our land. 55 This
man ; what man ? See at verse 2 it is plainly spoken of
Christ : " But thou Bethlehem-Ephratah, though thou be
little among the thousands of Judah, yet out of thee shall
come forth unto me, that is to be ruler in Israel, whose goings
forth have been from of old, from everlasting, and he shall
stand and feed in the strength of the Lord, in the majesty
of the name of the Lord his God, and this man shall be the
peace : 55 this man, that is Christ ; he shall be our peace when
the worst of enemies come into our land.
Aye, but you will say, we see no likelihood of this ; mark
then what is said at ver. 7 3 " And the remnant of Jacob shall
be in the midst ot many people as a dew from the Lord, and
2 FULNESS OP CHRIST. [SER. 2.
as the showers upon the grass that tarrieth not for man, nor
waiteth for the sons of men." If a garden be to be watered
with a watering pot, it stays for man; but if it be watered
with the dew, it stays not for man. So, saith the Lord, shall
the remnant of my people be, as the ground that waits upon
the dew, that tarrieth not for man ; though you see no likeli
hood of deliverance, no means whereby ye should be deli
vered, when the Assyrian comes into our land, when the
worst of enemies come into our land ; yet ye shall be deli
vered, For this man shall be the peace i" so that look what
soever that is which you want, it is all to be had in Christ.
And thus now you see in these several particulars, what there
is in Jesus Christ that may and can and doth afford sufficient
comfort and relief, in the worst of times and conditions.
That is the second.
Thirdly, Well but then you will say, This is good in the
general, but what is this to us ? We know there is enough
in Christ to succour, comfort, and relieve in the worst of
times and conditions, but what is that to us ?
Yes, it is to you, and to you very much ; for,
If you be overcomers and do overcome the evil of the
times and places where you live, then all this fulness and
excellency that is in Christ doth belong to you ; for if you
look into Rev. ii., and iii., you shall find, that unto every
church there mentioned, there is a promise made of giving
out some of the fulness and excellency of Christ ; and still
the promise runs, to him that overcometh, at the end of
every epistle : " To him that overcometh ;" that is, to him
that overcometh the evil mentioned in that epistle ; not in
the general, but the evil mentioned in that epistle. As now
to instance in the church of Laodicea, saith he, Rev. iii. 21,
" To him that overcometh, will I grant to sit with me in my
throne ; even as I also overcame, and am set down with my
Father in his throne." What is the thing promised here ?
Communion with Christ in his kingdom on earth. Well,
but who are those that shall partake thereof? Such as over
come ; " to him that overcometh." That overcometh what ?
That Laodicean lukewarmness; the sin forbidden in this
epistle is lukewarmness, a mixture in the worship of God:
hs that overcometh this mixture, he shall have communion
with Christ in his kingdom on earth. Now I say, this ful-
SER. 2.] FULNESS OF CHRIST. 33
ness and excellency of Christ is promised to him that over-
cometh. Then, friends, you know what the evils of the
times are : if you overcome the evils of the times wherein
you live and are, then shall you be made partakers of this
excellency, and fulness of Christ, and so this concerns you.
If our Lord and Saviour Jesus Christ hath therefore re
ceived all this excellency and fulness from the Father, that
he may give it out to you ; then it concerns you, and much
concerns you. Now why hath Christ received all this excellency
from the Father ; why hath he received the Spirit ; why was
he anointed with the Spirit ? He tells you in Isa. Ixi. ],
" The Spirit of the Lord God is upon me, because the Lord
hath anointed me." Why ? " To preach good tidings unto
the meek, he hath sent me to bind up the broken hearted,
to proclaim liberty to the captives, and the opening of the
prison to them that are bound :" for this cause was I
anointed. And why hath our Lord and Saviour Christ re
ceived gifts ? The apostle tells us, and the Psalmist tells us,
" for men, for the rebellious also," Eph. iv. 8 ; Ps. Ixviii.
18. Will you say, Oh, but I am a poor rebel ? He hath
received gifts for men, for wicked men, even for rebels : Paul
was a rebel, and Christ received gifts for Paul, even that
rebel. And why hath he received all power in heaven and
earth from God the Father, but in reference to your con
cernments ? Matt, xxviii. 18, " Jesus came and spake unto
them, saying, All power is given unto me in heaven and in
earth." What then ? et Go ye therefore and teach all na
tions, baptizing them in the name of the Father, and of the
Son, and of the Holy Ghost ; teaching them to observe all
things whatsoever I have commanded you, and lo, I am with
you alway, even unto the end of the world." Go ye there
fore ; mark what a therefore is here : ee All power is given
unto me in heaven and in earth ; go ye therefore." Jesus
Christ hath received all power in heaven and in earth in
reference to your concernments ; therefore it is much to you,
that there is that in Jesus Christ whereby he is able to suc
cour, comfort, and relieve in the worst of times.
Yet again, If that our Lord and Saviour Christ doth there
fore stoop to your infirmities, because he is clothed with
majesty and excellency, and invested with all this power;
then this that I have said is to you, and much to you. Now
VOL. v. D
34 FULNESS OF CHRIST. [SfiR. 2.
look into John xiii., you have there an assurance of what
you shall find in Christ now, by what he did then when he
was to die, verse 3, " Jesus knowing that the Father had
given all things into his hands, he riseth from supper, and
laid aside his garments, and took a towel and girded himself:
after that he poured water into a bason, and began to wash
the disciples^ feet." Whence doth this arise ? See at verse
3, " Jesus knowing that the Father had given all things
into his hands;" he was not therefore proud, he did not
therefore disdain his poor disciples ; no, but he did condes
cend to them upon this account, and stoops to their infirmity :
his humility prompts on his excellency to be good to us.
Now if he therefore stoops to your infirmity, because he is
clothed with excellency, then this that I have said is to you,
and much to you. And so you have the doctrine cleared.
Now by way of application.
If this doctrine be true, that there is that in Jesus Christ
alone, which may and can and doth afford sufficient comfort
and relief in the worst of times and conditions ; what a
mighty encouragement is here for every one to get into
Christ, to get an interest in Christ ? Get but an interest in
Christ, and you have a standing relief in the worst of times
and conditions : no interest in Christ, no relief in the worst
of times. Who would not get an interest in Christ? If
there be any such here that are yet without an interest in
Christ, man or woman, consider what there is in Christ;
there is, as you have heard, that in Christ that will afford
sufficient comfort and relief in the worst of times ; times
are evil, oh, be encouraged to get an interest in Christ.
If this doctrine be true, why should we then complain ?
why should we be discouraged in such times as these, or any
time or condition we can come into ? " Shall the living
man complain ? Lam. iii. 39. Shall a living Christian com
plain that hath a living relief by him ? The book of Job
says of the wicked, "That in the fulness of his sufficiency
e shall be in straits," chap. xx. 22, and shall we be in straits
the midst of Christ s sufficiency ? Shall we complain or
be discouraged when we have Christ s sufficiency for our
relief at all times? You have heard of that woman, who
when she met with any loss, would still comfort herself thus :
True, I have lost such a child, or I have lost such a friend ;
SER. 2.] FULNESS OF CHRIST. 35
such a friend, or such a relation is dead, but still God is
alive : and when she had lost her husband, and cried and
lamented very much, her child came to her, and asked her :
But mother, is your God dead ? So may men say to us,
while we complain and are discouraged in these times, Is
your God dead ? is your Saviour dead ? But either there
is a reality in this doctrine or not; if not, why doth the
Scripture speak at this rate as you have heard ? and if there
be a truth in this doctrine, we should we be discouraged or
complain whatever our condition be ?
If this doctrine be true, why should we not own Christ in
the worst of times ? Why should we not confess Christ in
the worst of times ? Shall Christ be our relief in the worst
of times, and shall we not own and confess him in the worst
of times ? Shall we not own his truth, and ways, and ordi
nances, and confess them before the sons of men in the
worst of times ? When the sun shines scorching hot, men
run to the shadow of the tree ; and when it rains much, men
run under the tree for shelter ; but when the heat is over,
and the rain over, the tree stands alone, and no man looks
after it. So long as the sun shines upon the dial, you will
run to the dial ; but when the sun is off the dial, you come
not at it. So when the times shine upon the ordinances, the
truths and ways of God, many will run to them, but when
the shine is gone, and truth be in the dark, the sun off, how
few will own Christ and his truth ? But if this doctrine be
true, why should we not own and confess Christ in the worst
of times?
If this doctrine be true, here you may see, what an evil
thing it is to sin against Christ. It is to sin against our
remedy, our relief ; it is to sin against our succour; of all
sins those sins are worst that are against the remedy: there
fore, as I use to say, adultery in married persons, is worse
than fornication in those that are unmarried, because it is
against the remedy. Christ is our remedy, our relief, in the
worst of times ; therefore to sin against Christ, oh, what a
great sin is it ? It is to sin against the remedy.
Now look when men offend the weak brethren in things
indifferent, the apostle says expressly, they sin against Christ,
1 Cor. viii. 12.
And look when men and women will not believe, notwith-
D 2
36 FULNESS OF CHRIST. [RR. 2.
standing all the offers of grace and love that Christ makes to
their souls; then they sin against Christ.
And look when a professor, a member of a church shall
walk scandalously, haunt taverns or alehouses, or deal un
justly, and is a dishonour to the name of Christ, he sins
against Christ.
And look when men persecute the ways and people of
Christ, they sin against Christ. " Saul, Saul, why per-
secutest thou me ? " Acts ix. 4. These and many other
ways do men sin against Christ; and oh, what an evil thing
it is to sin against Christ ; it is to sin against the remedy,
the greatest remedy in the world : take heed how ye sin against
Christ.
If this doctrine be true, that there is that in Jesus Christ,
which may and can and doth afford sufficient comfort and
relief in the worst of times and conditions ; then here we
may see, what we should do, and whither we should go for
relief; why should we not go to Christ for relief in all con
ditions, and relieve ourselves in him upon all occasions ? If
there were a sovereign water that would cure all diseases,
what flocking of people would there be unto that water : here
is that water, that sovereign water; Christ alone, that can
cure all diseases, that can succour and relieve in the worst of
times : why should we not now come to him, and draw water
out of this well of salvation ?
But you will say, I confess indeed Christ is the well of
salvation, and there is enough in him to succour and relieve ;
but the well is deep, and my line is short, and my arm is
weak, and I know not how to get this water : I know not
how to improve Christ ; what shall I do that I may be able
to draw water out of this well of salvation ? What shall I
do that I may improve Christ, for my succour and relief in
the worst of times and conditions ?
I answer, If you would draw water out of this well of sal
vation, and improve Christ for your relief and succour ; be
sure of this, that you look upon Christ as the great institu
tion and appointment of the Father for all those succours and
reliefs that are in your eye. In John vi., saith Christ, " Ye
seek me, not because ye saw the miracles, but because ye
did eat of the loaves, and were filled :" but at verse 20, says
he, " Labour not for the meat which perisheth, but for the
SER. 2.] FULNESS OF CHRIST. 3?
meat which endureth unto everlasting life." Where shall I
have it? "Which the Son of man shall give unto you."
How shall I get it from him ? Look upon him as the ap
pointment of the Father, " for him hath God the Father
sealed/ 5 him hath God the Father appointed ; look upon him
therefore, and go to him, as the great appointment of the
Father for the very thing you want.
Be sure of this, that you make good your interest in
Christ : get assurance of your interest in him ; else you will
be afraid to come at him ; " For all things are yours, (saith
the apostle) whether Paul, or Apollos, or Cephas, or the
world, or life, or death :" why ? " For ye are Christ s,
1 Cor. iii. 21 23. But if you be not assured of this, that
ye are Christ s and Christ yours ; how can ye relieve your
selves in Christ in an evil day ? Get therefore an assurance
of your interest in Christ.
Observe what those attributes and titles of Christ are
which are most suited unto your condition, and lay them
much before you, and press your hearts therewithal; it is not
enough for us to come to Christ in the general, but we must
come to him, and deal with him according to those attributes,
or titles, that are suited to our condition : Christ is willing
we should do so, and hath on purpose clothed himself with
such titles as suit our condition ; the iind and iiird of Rev
elation are a proof of this very thing ; all the epistles to
the seven churches begin with titles of Christ : in the epistle
to the church of Ephesus, there is one title; in the epistle
to the church of Smyrna, there is another title, and so to all
the seven churches : every epistle begins with a several title
of Christ, and according to the condition of the church he
writes to, so is the title he begins with. As to instance in
the church of Smyrna, verse 8, here his title is, "The first
and the last, which was dead, and is alive," Rev. ii. 8. Why
this title ? He writes to the church in Smyrna that was to
suffer hard things, verse 10, " Fear none of these things
which thou shalt suffer, behold the devil shall cast some of
you into prison, :" is that all ? is the prison all ? No, says he,
" Be thou faithful unto death, ye shall have tribulation ten
days:" relating to the ten persecutions in the primitive
times, dying times : what then ? Now remember my titles,
my attributes ; this is my name and title ; the first and the
38
FULNESS OF CHRIST. [SfiR. 2.
last, which was dead, and is alive : see how this title suited
to their condition. And, friends, assure yourselves of this,
that Christ will certainly make good his titles that he is
clothed with : David assured himself of it, "The Lord is my
Shepherd." What then? " I shall not want," Ps. xxiii. 1.
He will make good his title, I know I shall not want ; he re
lieved himself in that title of Christ that suited his condition.
So do you do this day ; as for example : Is there distress among
the saints and people of God ? Remember his title, he is the
King of saints," Rev. xv. 3. Is there great distress of
nations ? Remember his title, he is " King of nations," Jer.
x. 7. Are you under any dimness or vexation, as it is in
this chapter ? Remember his title, " A light is risen up, a
marvellous light." Thus be sure you deal with Christ ac
cording to that title of his that is most suited to your con
dition.
Be sure of this, that you study Christ and your condition
together ; some study their condition, stand poring upon
their condition, but they do not study Christ, and they are
full of unbelief; some think much on Christ, but not on
their own condition, and they are given to presumption ; but
would you find true relief in Christ whatever your condition
be? Then study Christ and your condition together, as
thus : Christ is a King, a Priest, and a Prophet : if you be
ignorant, now think on Christ as a Prophet ; if you be guilty,
now think on Christ as a Priest ; if you be disorderly, now
think on Christ as a King. Thus study Christ and your
condition together.
Be sure of this, that you put Christ upon it, to succour
and relieve you in the worst of times ; to do that for you
that he hath entitled himself unto : so David did Ps. xxxi.
See how he argues, and his argument is exceeding good ;
"Lord, (says he, verse 2) be thou my strong rock:" why?
" for thou art my rock," verse 3. Lord, this is thy name,
this is thy title : " Thou art my rock ;" then " be my rock :"
and says he, verse 4, " Pull me out of the net that they have
laid privily for me, for thou art my strength." I have to
deal with enemies, and they have laid their net privily for
me ; " Pull me out of the net that they have laid privily for
me, for thou art my strength." So now, popish men have
laid their net privily for us, and we may go to Christ and
SER. 2.] FULNESS OF CHRIST. 39
say, Lord, pull us out of the net that they have laid privily
for us, for thou art our strength. Thus put Christ upon it
to answer his titles.
If you would find succour, comfort, and relief in Christ
in the worst of times and conditions ; then rest upon him
in opposition to all other helps and shifts, or unlawful means
of deliverance, in case you come into any strait : Christ is so
much yours, as you rest upon him ; as our resting on the
promise makes it ours, so our resting on Christ makes him
ours. And you know how graciously the Lord appeared to
the three children ; Christ came and walked with them in the
fiery furnace, and delivered them, Dan. iii. 25. How so ?
They rested on him : " We know that our God is able to
deliver us, we will not bow down to the idol/* whatever
comes on us : " We know our God is able to deliver us/
verse 17, 18. Here they rested upon him alone in opposi
tion to all unworthy shifts, and unlawful means for deliver
ance, and then Christ appeared and gave out his succour and
relief to them.
If you would find succour, comfort and relief in Christ
upon all occasions, and in all conditions, then go to God by
prayer ; go and beg of God to open your eyes, that you may
see this fountain that is by you : it is possible that your eyes
may be held, as Hagar^s were ; Hagar had the fountain by
her, but she did not see it, for her eyes were held : and thus
it is with many of us, Christ our fountain is by, and we even
sit down in despair ; why ? for our eyes are held. Go then
to God and beg of him to open your eyes that you may see
this fountain.
And if you desire to draw water out of this well of salva
tion, and to improve Christ for your relief and comfort in the
worst of times ; then observe what those promises are that
the Lord hath made to his people for the latter times, and be
sure that you deal much with them. Christ comforts and
relieves by promises : as the devil tempts by promises, so
Christ comforts by promises ; and when a man is relieved by
a promise that Christ hath made, he is relieved by Christ.
Now there are nine or ten promises that the Lord Christ hath
made to the latter times for the comfort of his people, to be
as a relief for his people in these latter times. I will but barely
e them, and so conclude.
40 FULNESS OF CHRIST. [SfiB. 2.
He hath promised them that they shall have understanding
in the times : Dan. xii. 10, " The wicked shall do wickedly,
and none of the wicked shall understand, but the wise shall
understand."
He hath promised that they shall be sealed, set apart, hid
den in the worst of times, in an ti Christian times: Rev. vii.
compared with Rev. ix.
He hath promised that though they meet with antichristian
tribulation, they shall come out with their garments washed
in the blood of the Lamb: Rev. vii. 14, " These are they
which came out of great tribulation, and have washed their
robes, and made them white in the blood of the Lamb."
The Lord hath promised to his people in these latter times,
that they shall continue in his temple day and night; that is,
they shall enjoy the ordinances of God without interruption ;
though now they are scattered and driven from the house of
God, the Lord hath promised such a time wherein they shall
be in the temple day and night without interruption, Rev.
vii. 15.
He hath promised to destroy all their antichristian ene
mies : (i Babylon is fallen, it is fallen, and as a millstone is
thrown into the sea ; so shall Babylon be thrown down, and
shall be found no more at all," Rev. xviii. 21.
The Lord hath promised that his people shall prophesy,
though they be in sackcloth, they shall bear witness to the
truths and ways of God, and shall prophesy : Rev. xi. 3, " I
will give power unto my two witnesses, and they shall pro
phesy twelve hundred and sixty days." I will give them
power, they shall prophesy and not be silent.
He hath promised, also, that the light and glory of his
people shall be more than ever it was : Isa. xxx. 26, " More
over, the light of the moon shall be as the light of the sun,
and the light of the sun shall be seven-fold, as the light of
seven days." When is this ? " In the day that the Lord
bindeth up the breach of his people, and healeth the stroke
of their wound."
He hath promised to his people that they shall cease from
their labour : Rev. xiv. 13, " Blessed are the dead which die
in the Lord," that die for the Lord ; " henceforth they
rest from their labours, and their works do follow therr.."
,
SEB. 2.] FULNESS OF CHRIST. 41
There shall be a time here on earth wherein the saints shall
rest from their labours.
The Lord hath promised that the number of his people
shall be much increased. When the enemy went about to
cut oft all the males of the children of Israel, then the Is
raelites were much increased. And this the Lord hath pro
mised, that in the latter days his people shall be greatly
increased. When the witnesses shall rise (I do not mean an
insurrection but a resurrection) it is said, " they ascend in a
cloud/ 5 a company of people as a cloud shall come about
them, to gratify them in their rising : " And there shall be a
great earthquake, and in the earthquake slain of men seven
thousand, and the remnant shall be affrighted, and give glory
to God," Rev. xi. 12, 13. There shall be a great increase.
And, lastly, the Lord hath promised that the saints shall
rule the world, arid the government shall be given unto
them ; not that any should go about to wrest the government
out of the hands of the present powers ; but, in Dan. vii.
27? the Lord hath promised, te that the kingdom and do
minion, and the greatness of the kingdom under the whole
heaven shall be given to the people of the saints of the Most
High, whose kingdom is an everlasting kingdom."
These ten things the Lord hath promised to his people in
the latter days. Those that lived in the apostles days,
they comforted themselves in these promises them ; they
comforted themselves in the book of the Revelation then.
The book of the Revelation is a book on purpose for the
comfort and relief of the people of God in antichristian
times : and if it was a comfort and relief to them in the
apostles days, what may it be unto us upon whom the last
days are come ? Christ comforts by promises ; and when a
man is comforted and relieved by a promise made by Christ,
he is comforted by Christ ; and Christ hath given out these
great promises for the latter times. Now you see into
what times we are fallen. Are the times evil? Do they
grow worse ; and will they yet grow worse before they grow
better ? Then remember this doctrine, and comfort your
selves therein. There is that in Jesus Christ alone, that
may, and can, and doth afford sufficient comfort and relief
in the worst of times and conditions. Go then to Christ
42 FULNESS OF CHRIST. [SER. 2.
upon all occasions ; do not let relief stand by and not use
it ; Christ takes it kindly that you make use of him, and the
more you use him the more kindly he takes it.
REMAINS,
BEING
EIGHT SERMONS,
1. ON MAN S BLESSEDNESS.
2. AFFECTIONS RIGHTLY PLACED.
3. HOW TO WALK WITH GOD IN OUR CALLING.
4. OF GOOD AND BAD COMPANY.
5. THE CARNALITY OF PROFESSORS.
6. WHAT OUR WORK IS, AND HOW TO BE DONE.
7. SOUL RESIGNATION INTO THE HANDS OF GOD.
8. THE DIGNITY AND DUTY OF GOD S CALLED ONES.
A. D. 1673.
[This series of Sermons which was published in 1673, under the title of Bridge s
Remains, was designed by the Author for the press, as appears by the margi
nal notes, except the eighth Sermon, which was the last the author preached,
and which was taken down in short-hand, and published by his son-in-law,
after they were perused by the Rev. William Greenhill.]
REMAINS.
SERMON I.
ON MAN S BLESSEDNESS ; OR, THE BLESSED MAN.
" Many there be that say, Who will shew us any good! Lord, lift
thou up the light of thy countenance upon us." PSALM iv. 6.
IN this psalm we are taught, by David s example, how to
carry and behave ourselves in times of danger. By David
two things are done, which are the parts of the psalm.
First, He prays, ver. 1 .
Secondly, He believes ; which appears by,
His exhortation to his enemies, ver. 2 6.
The profession of his faith, see ver. 7 to the end. Which
profession of his faith is illustrated by an argument drawn
a dissimili, ver. 7? (e Many say," &c. but, " Lord," &c.
By his own security in this time of trouble, verse 8.
te Many there be that say :" that is, not with the mouth
only, but by the language of their lives and practices, for
even those that are dumb do say, " Who will shew us any
good ? " who will shew us, or will make us to see or enjoy
any good ? The words note an ardency of their desire,
" Who will shew us any good ? " But I say, u Lord, lift
thou up the light of thy countenance (or face) upon me ;"
that is, shew thy love and thy favour to me. The elevation
of God s face or countenance, in scripture phrase, doth note
the communication and manifestation of the gracious pre
sence and favour of God. For it is a metaphor drawn from
the rising sun, scattering the beams of its light so upon
inferior creatures, that thereby life and comfort is brought
unto them. This David prays for, and chooses in opposition
to the generality of men s desires. And so the doctrine is
this :
Though men do ordinarily seek after something that may
lake them happy in this world, yet a gracious man doth
46 REMAINS. [SEE. 1.
count himself fully happy in the enjoyment of God, and the
light of his countenance.
It is true, indeed, there is an happiness to be obtained,
saith he, and ordinary men do seek this happiness in the
crowd and throng of the creatures ; but as for me, I do not
place my happiness there, but in the clear enjoyment of God.
Whatever, therefore, men say or do in reference to their hap
piness, this is that I say, " Lord, lift thou up the light of thy
countenance upon me." So that, though men do ordinarily
seek after something that may make them happy in the
world ; yet a good and gracious man doth account himself
fully happy in the enjoyment of God and the light of his
countenance. For the opening and prosecuting whereof :
First, I shall labour to shew you that there is a disposition
in men, to seek after something that may make them happy.
Secondly, That they are commonly mistaken in the matter
of their happiness.
Thirdly, Yet there is a generation of men, who have
found out true happiness, and are truly blessed.
Fourthly, Wherein this happiness doth consist, and why it
doth consist therein ?
Fifthly, How a man shall know, whether he hath ever been
thus blessed, or enhappied with the light of God s counte
nance shining on him ?
Sixthly, How he may attain hereunto ?
As for the first, That there is a disposition in men to seek
after something that may make them happy. This text
saith, " Many say, Who will shew us any good ? " By
which many, we are, saith Dr. Ames, to understand all men.*
But that cannot be, because here is an opposition in David s
practice, to the practice of this many : but his practice was
not opposed unto all, but to the generality of men generally ;
therefore there is a disposition in men, to seek after some
thing that may make them happy. In the beginning man
was truly happy, and though he be now fallen from that
happiness, yet there is a disposition in him still to grope after
Nemo est mortalium qui habet in votis ut fruatur bono : hoc est, naturale
est omnium creaturarum commune tendere in aliquem finem, sub aliqua ratione
boni, finis enim et bonum convertuntur, homini autem maxime convenit, qui
prseditus est intellectu, quo finem apprehendit ibi proponit et ad ilium per media
contendit. Ames in Psalm.
Agere propter finem est proprium creaturee rationalis. Aquinas.
SER. 1.] REMAINS. 47
happiness. Ye see how it is with a house that is burnt down,
though it be burnt down to the ground, there are divers pieces
of timber left ; though scorched and burned and spoiled, yet
left: and so, though man be fallen, and that goodly building
which God created at the first be now burned down to the
ground, yet there are certain scorched and spoiled principles
left in him ; and what more natural to man than to desire that
he may be happy : surely, therefore, there is a disposition
still in man to seek after happiness. Look how far a man
knows that a thing is good, so far he may act and seek after it,
because good is the object of man s will ; but every man knows
in general that it is good for him to be happy.
It is true, indeed, that naturally men do not distinctly know
wherein their happiness lies; but as Aquinas observes,* there
is a general knowledge of happiness, and there is a distinct
and right understanding of it. Now though all men have not
this distinct knowledge of our happiness, yet all men have a
general knowledge of it, and they know that it is good for
them to be happy ; surely, therefore, there is a disposition in
all the children of men to seek after something that may
make them happy. But,
Secondly, Though there be such a disposition in men, yet
they are generally mistaken in the matter of their happiness.
Many say, Who will shew us any good ? but, Lord, lift thou
up the light of thy countenance, &c. It seems, then, that
there is a general mistake amongst men in reference to this
happiness. Is not he mistaken herein that doth bless himself
in the way of his sin? some do so, Deut. xxix. 19. Is not
he mistaken herein that doth bless the covetous, whom God
hates ? some do so, Psalm x. Is not he mistaken that doth
place his happiness in the enjoyment of the creature ? and
who doth not so ? Oh, says one, if I can but attain to such
and such an estate, then I shall be happy. Oh, says another,
I am now reviled and reproached ; if 1 can but clear myself,
f Utrum omnis homo appetat beatitudinem ? Item quod beatitudo dupliciter
potest considerari, et primo secundum communem rationem beatitudinis, et sit
necesse est, quod omnis homo beatitudinem velit, ratio autem beatitudinis com-
munis est, ut sit bonum perfectum, &c. Secundo possumus loquide beatitudine
secundum specialem rationem quantum, ad id in quo beatitudo consistit, et sic
non omnes cognoscant beatitudinem qui nesciunt cui rei communis ratio beatitu
dinis conveniat, ut per consequens, quantum ad hoc non omnes earn volunt.
Aquinas 12 &. q. 5, a. 8.
48 REMAINS. [SER. 1.
and come off with honour, then I shall be happy. Oh, says
another, I have such and such an adversary, if I can but
overcome him, then I shall be happy. What man is there
that doth not place his happiness in one creature comfort or
another ? Do not some place their happiness in pleasure,
some in riches, some in honour, some in power, some in
health, strength, and beauty of body ; some in knowledge,
wit and learning; some in moral, civil life, and other excel
lencies ? But if happiness cannot be found in these, either
singly or together, then surely there is a great mistake^amongst
the children of men in reference to there last end and happi
ness. Now what creature excellency is there in all the world
that can give this happiness to the children of men ? Cer
tainly none.*
For will ye instance in the strength and health and beauty
of one s body. Indeed our health is the salt of all the mer
cies and comforts which we do enjoy; but may not a bad and
wiched man enjoy his health and strength and beauty as well
as a good man, and can any wicked man be happy : happiness
consists in a stable good, but what more unstable and uncertain
than our health and strength and beauty. Surely, therefore,
our happiness is riot to be found therein. Or,
Will ye instance in riches, wealth, and this world s goods.
It is the property of happiness to be desireable for itself; it
is that good thing which all things are desired for, and which
is desired for nothing else : but riches are desired for some
thing else, not for themselves ; and if it be a man s duty
sometimes to part with them and to despise them, then our
happiness cannot consist in them, but we are sometimes to
part with all these things for Christ. Surely, therefore, our
happiness is not to be found therein.
Will ye instance in honour, fame and credit in this world.
What more uncertain than that which is not one s own ? Is
it not a better thing to deserve honour than to be honourable ?
But that is truly blessed which is best of all. And if it be
more safe for a man to be reproached sometimes, than to be
applauded, then our happiness cannot consist in honour; but
as Seneca says, Beatus est qui contemnere potest et contemni :
He is a happy man that can contemn and be contemned. If
I be reproached, then I learn to walk humbly; if I be ap-
* Vide Aquin, Sum. i. 2 re. contra gent. 1. 3. Suar. cle Beat. Anton, panth. ps. 1.
SER. 1.] REMAINS. 49
plauded, then I grow proud thereby. And ye know what was
the issue of Ha man s honour. Surely, therefore, our happi
ness cannot consist therein. Or,
Will ye instance in power and outward greatness in this
world. What doth more depend on others? That which
depends on many other men s wills cannot be my happiness;
so doth all worldly power and greatness do : there is nothing
better than our happiness. Now worldly power may be used
to evil ; and that is better which cannot be used or abused to
evil : but so worldly power may be ; surely, therefore, our
happiness cannot consist therein. Or,
Will ye instance in pleasure, which is the great Diana of
the world, that is common to brute beasts ; and can that make
a man truly happy which the beasts have. If pleasure make
a man happy, then the more pleasure he takes the more happy
he is ; but the more pleasure that a man takes, the more
wicked he is. It is the property of true happiness to elevate
the mind, to ennoble the soul, and to justify the heart; but
the more carnal pleasure a man takes, the more his mind is
depressed, his soul effeminated, and the less his heart is sa
tisfied. Surely, therefore, our happiness cannot consist
therein. Or,
Will ye instance in knowledge, wit and wisdom. Solomon
tells you, that " in much wisdom is much grief, and he that
increaseth knowledge increaseth sorrow," Eccles. i. Surely,
therefore, our happiness cannot consist therein. Or,
Will ye instance in moral virtues, and in a civil life ; the
more happy that any man is, the more he doth draw nigh and
is made like to God ; but a man is not made like to God by
moral virtues or a civil life : surely, therefore, our happiness
cannot consist therein.
But though our happiness doth not consist in any of these
alone, yet it may be that all these together can make one
happy.
Nay, for put all these things together, yea, put all the good
things and comforts of this world together, yet they are not
sufficient for to make one happy ;* for take the good things
* Omnes creaturse sine Deo, non possunt esse sufficiens objectum humanae
beatitudinis. Suar.de Beat. Disp. 1.
Solus Deus, sine consorlio alicujus creaturse, est sufficiens objectum beatitu
dinis. Ib. 2.
VOL. V. E
50 REMAINS. [SER. 1.
of this world, and abstract them from the enjoyment of God,
and though they be never so many, yet they are dependent
things which do depend on another, and can that make you
truly happy which doth depend on another? Take all the
blessings and comforts of the world together, and they cannot
make a man godly that is ungodly; now can that make you
happy which cannot make you good ? What is there in the
world, take it singly, or in society with others, which is free
from imperfection ; and can that make you perfect which is
in itself imperfect ? The more that any superior thing is
mingled with its inferior, the more it is defiled. Is not gold
defiled by being mixed with silver ; is not silver defiled by
being mixed with brass ; is not wine defiled by being mixed
with water ; is not wheat defiled by being mixed with chaff ?
Now take all the creatures in the world together, and they
are inferior to your souls. Surely, therefore, you may be
defiled, but you cannot be made happy or blessed thereby.
Yet, Lord, how many are there that say, concerning these
outward things, Who will shew us any good ? Why ? Be
cause they are mistaken in the matter of their happiness.
But how comes it to pass that men are thus mistaken in
the matter of their happiness ?
Sometimes this mistake doth arise from ignorance of the
right and true notion of happiness. If a countryman that
hath heard of a king, go up to the court, and see a knight, or
lord, or prince come out in fine and brave apparel, he saith,
Lo, there is the king ; because he knows him not by face; a
general notion he hath of a king, but not having the true no
tion of his person, he is mistaken, and saith, Lo, there is my
king and sovereign. So a man having heard that there is
something that will make one happy, but not having the right
and true notion of it, he is thereby mistaken in the choice of
his happiness; as for example : it is truly said, that he that is
happy hath what he would ; now men turn this principle, and
say, He that hath what he would have is a happy man : and
so if a wanton hath the embraces of his beloved, then he says,
Now am I happy, because I have what I would ; so if a
drunkard meet with his vain and wicked companion, he saith,
Now am I happy, because I have what I would : whereas in
truth, as Austin s mother said, He is not happy that hath
what he would, but he that wills aright, and then hath what
SER. 1.] REMAINS. 51
he would.* But because men are ignorant thereof, and have
not the true notion of happiness in their hearts, therefore
they are so mistaken.
Sometimes this mistake doth arise from the misapplication
of the true notion of happiness. For what is happiness but
the enjoyment of that which doth command all things else ?
But now, through misapplication of this notion, men say,
Money commands all things ; and therefore the more money
I get, the more happy I am : and so are mistaken in the mat
ter of their happiness.
Sometimes men are mistaken herein, because they measure
their happiness by their own present want. For, saith Aris
totle, t if you look into your experience, ye shall find, that if
a man be poor, then he thinks it an happiness to be rich ;
if a man be disgraced, then he thinks it is his happiness to
be vindicated ; if a man be sick, then he thinks there is no
greater happiness in the world than to have his health ; and
so men measuring their happiness by their own present wants
are mistaken therein.
But ordinarily men are mistaken in the matter of their
happiness, because they do not hearken to and consider what
is spoken to them about true happiness. Famous is that
story of Cnesus among the heathens ; he was a king of a
great country, and boasted in his gold and silver, and Solon,
that wise man of Greece, coming into his country, he desired
to speak with him, and when he saw him, after Solon had
seen and viewed all his wealth and glory, he asked him,
Whom he thought to be the most happy man in the world ;
imagining that Solon would have said Croesus. But Solon
answered, I think Tellus was the most happy man ; Tellus,
saith he, why Tellus ? Because, said Solon, he having go
verned the commonwealth well, and brought up his child
honestly and religiously, he died honourably.J Well then,
said Croesus, but who dost thou think is the second happy
man in the world ? I think, said he, those two brothers,
* Si bona velit et habet beatus est, si autem mala velit et quamvis habeat miser
est. Augustini Confess.
t Aristotle Ethic, i. 1.
J TsXXw Tovrto) p.t> Tra^eg ~r\crctv xaXoi KQ.I aya&oi TroXXot fj.tr "yap
TrXouroi UV^^TTUV a^oXj3o <TI, TroXXot ^i f^sl^ttt}^ i^ovrtQ j3tov
Vide Heroditus, lib. i.
E 2
52 REMAINS. [SER. 1.
that instead of horses, drew their mother in a chariot to the
temple. Whereupon, said Croesus, What thinkest thou of
me ? I think, said he, thou art a very rich man ; but a man
may be happy though he be poor, and a man may be un
happy though he be rich, for he may lose all his riches before
he die ; and therefore, ante obitum nemo, I think none truly
happy, but he that lives well, and dies well ; whereupon that
wise man Solon was dismissed the court with neglect : but
afterwards this Crcesus making war against Cyrus, he was
overcome by Cyrus, and being taken captive, he was laid upon
a pile of wood to be burned to death ; then lying on the
pile of wood, he cried out and said, O Solon,, Solon. Cyrus
inquiring what he meant, then he said, This Solon was a wise
man of Greece, that told me, that happiness did not consist
in riches, for they might all be lost, and a rich man might
die miserable ; whose words, said he, I then neglected, but
now I find true, and therefore now I cry out and say, O
Solon, Solon. And truly thus it is at this day, preachers
call upon men, and tell them, that our happiness lies not in
these outward things, arid they do not regard it. But there
is a time coming when men will cry out and say, O Solon,
Solon ; but for the present, men will not hear and consider
where their happiness lies, and therefore they are thus mis
taken in the matter of heir thappiness. But thus now you
have heard, that men are mistaken, and how it comes to pass
that they are so mistaken ; and so I have done with the
second general, now the third follows.
Thirdly, Though men are generally mistaken in the matter
of their happiness, yet there is a generation of men who
have found out this happiness, and are truly blessed. Many
say, Who will shew us any good, but I say otherwise ; plainly
then, there is a generation of men that have found out this
happiness, and are truly blest ; for those that the Scripture
calls blessed, are blessed indeed. Now there is a generation
of men whom the Scripture calls blessed, and if you would
know who these are, I will instance to you in some particulars.
The Scripture calls them blessed, that have their sins par
doned, " Blessed is the man whose iniquity is forgiven, and
whose sin is covered, 5 Rom. iv.
The Scripture calls them blessed whom the Lord doth
teach the mysteries of his kingdom, Blessed is the
man
SEB. 1.] REMAINS. 53
whom thou teachest out of thy law," Ps. xciv. 12. "Blessed
art thou Simon Bar-jona : for flesh and blood hath not re
vealed it to thee, but my Father/ 5 Matt. xvi. 1 7-
The Scripture calls them blessed that wait at the posts
of wisdom, and are made wise thereby, " Blessed is the
man that heareth me, and waiteth daily at my gates, watch
ing at the posts of my door," Prov. viiL 35. " Happy is
the man that findeth wisdom and getteth understanding,"
Prov. iii. 13. so again, verse 18, "and happy is every one that
retaineth her. 5
The Scripture calls them blessed that are of a meek, hum
ble, and a pure spirit. " Blessed are the poor in spirit."
" Blessed are the pure in heart." " Blessed are the meek in
spirit," Matt. v.
The Scripture calls them blessed that do walk in God s
ways, and not in the ways of the world. Ps. i. " Blessed is
the man that walketh not in the counsel of the ungodly, nor
standeth in the way of sinners, nor sitteth in the seat of the
scornful, but his delight is in the law of the Lord, and in his
law doth meditate day and night." So Ps. cxix. 1, "Blessed
is the man that is undefiled in the way," and so again, Ps.
cxii. 1, " Blessed is the man that feareth the Lord, and de-
lighteth greatly in his commandments."
The Scripture calls them blessed that suffer for Christ,
his way, and truth, and name. Matt v., "Blessed are ye
when men persecute and revile you for my name s sake."
The Scripture calls them blessed that consider the poor
saints and people of God, who have bowels of love and com
passions. Ps. xli. " Blessed is the man that considereth the
poor."
The Scripture calls them blessed that know and do the
work of their place and office, both to God and man. John
xiii. 17, " I say unto you, saith Christ, the servant is not
greater than the lord, if ye know these things, happy are ye
if you do them."
The Scripture calls them blessed that wait and prepare for
e deliverance of the churches, and the coming of Christ :
behold I come as a thief, blessed is he that watcheth and
keepeth his garments," Rev. xvi.
The Scripture calls them blessed that die in the Lord, and
found so doing when Christ comes; blessed is that scr-
54
REMAINS. [SER. 1.
vant whom, when the Lord conies he shall find so doing,"
Malt. xxiv. " And blessed are those that die in the Lord/
Rev. xiv. 13. Do you therefore ask who is this blessed man,
the man that is truly blessed ? the Scripture tells you in all
these particulars, so that doubtless there is a generation of men
that have found this happiness, and are truly blessed; that
is the third general, now the fourth follows.
Fourthly, Wherein the true blessedness or happiness doth
consist ; the text tells-you, " in the light of God s counte
nance and the shine of his face ;" * for look wherein God
did command the priests of old for to bless his people,
therein true blessedness must needs consist ; now if ye look
into Numbers vi. 23, ye shall find that therein God com
manded Aaron and his sons for to bless the people ; " On this
wise ye shall bless the children of Israel, saying, The Lord
bless thee and keep thee, the Lord make his face to shine
upon thee and be gracious unto thee, the Lord lift up his
countenance upon thee;" and if you look into Ps. Ixvii. 1,
ye shall find that when the psalmist prayed for a blessing,
he prayed thus, " The Lord be merciful unto us, and bless
us, and cause his face to shine upon us." Surely therefore
the happiness and blessedness of man must needs lie and
consist in the light of God s countenance, and the shine of
his face.
But if our blessedness doth consist herein, then some of
God s own people are not blessed ; for God doth hide his
face from some of them, and how many are there, even
amongst the saints, that complain, saying, Oh, the face of
God doth not shine upon me ?
I answer, True they do so, and it is possible that God may
hide his face from his own children for a time ; but what
child of God is there in all the world, but the face of God
hath shined upon. It is possible that a child of a natural
father, may never see the face of his father ; his father may be
dead before he is born ; but no child of God but hath seen
his Father s face : for what is the face of God but his favour;
and what is the shine thereof but the manifestation of his
favour; and when God pardoned his sin at the first, did not
he manifest his love and favour to him ? And doth he not
H Beatitude formalis consistit in fmitione beatituclinis objective, beatitude
autein objecliva est Deus : quia est bonum perfectum saticns appetitum.
SER. 1.] REMAINS. 55
daily do it in supporting him with his arm ? In the times
of the Old Testament, the saints did measure the favour of
God too much by outward mercies and blessings ; because
the land of Canaan was promised them as a favour from
God, when the enemy did break in upon them, they said,
That God did then hide his face from them ; but ye know
how it is with the day ; if it be day, the sun shines, and though
ye see not the beams thereof, yet you see the light thereof;
so here, though you see not the beams of God s countenance,
yet if it be day with you, you see the light thereof. Now it
is day with all the children of God, they are children of the
day; and therefore whatever they say or think, there is none
of God s children, but the face of God doth or hath shined
upon.
Fifthly, But how shall I know that the face of God hath
ever shined on my soul, for there are many delusions about
this matter ; how shall I therefore know that God hath ever
lifted up the light of his countenance upon my soul ?
That is the fifth general, therefore I shall now speak to
that. If God hath ever blessed you in truth, then hath his
face shined upon you ; for his blessing and the shine of his
face go together, as ye have heard. Now when God blesses
a man, then he draws him nearer to himself, " Blessed is the
man (saith the Psalmist) whom thou causest to approach unto
thee ;" when God blesses a man, then he makes him to in
crease and multiply ; if he bless him in his estate, then he
doth increase and multiply therein: if he bless him in his
parts, or gifts, or graces, or comforts, then he causeth him to
increase therein ; so at the beginning the Lord blessed man
and said, " Increase and multiply/ And therefore if thou
hast been such an one as hath lived at a distance from God,
and now art brought nigh to him, and increased in thy gifts,
graces, and comforts, then hath the Lord blessed thy soul,
and so hath shined on thee.
If God hath ever shined upon thy soul, then he hath won
derfully irradiated, and enlightened, and taught thy soul the
mysteries of the gospel, which did never enter in thy heart
before. Ps. Ixvii. 1, 2, the Psalmist saith, " Be merciful
unto us, and bless us, and cause thy face to shine upon us,
that thy way may be known/ &c. And says the apostle,
2 Cor. iv. 4 6, u God that commanded light to shine out of
56 REMAINS. [ER. 1,
darkness, shine into your hearts, to give you the knowledge
of the glory of God in the face of Jesus Christ."
If this light of God s countenance hath indeed shined
upon your heart, then your other carnal, kitchen lights have
been put out thereby. Ye see that when the sun shines
upon the kitchen fire it doth put it out ; so if ever God hath
shined upon your soul, there hath such a glory" fallen upon
your hearts, that thereby all your carnal, kitchen comforts
and delights have been put out thereby.
If God hath shined upon thy soul in truth, then are you
satisfied with the light of God s countenance, and yet your
desire after it is the more increased, This seems to be a
paradox, but it is true ; the more a man sees the light of
God s countenance, the more he longs after it ; and the more
he longs after it, the more he is satisfied with it. u Shew us
the Father (saith Thomas) and it sufficeth ;" I have now
that, saith the soul, which doth make me happy ; therefore
I am fully satisfied, yet I have tasted such sweetness in it,
as I cannot but thirst and long after more. Oh, when shall
I come and appear before thee, that I may be fully satisfied
with thy likeness.
If the face of God hath ever shined upon your soul, then
there hath been a time when you were in the dark, and by
the light of God s countenance, your doubts and fears have
been all dispelled at once. God never shines but upon
those that have been in the dark; "God that commanded
light to shine out of darkness, shine into your hearts," saith
the apostle, and when God shines, then all your fears, and
doubts, and objections are answered at once ; not by degrees,
and one after another, but the face of God answers all at
once. As when the husband comes home, though his wife
have had many fears that she should never see him again ;
yet when she sees his face, then all her fears and doubts are
answered at once; so here, although you have had many
fears that you should never see the face of God again, yet
when his fac3 shines, then all your doubts are answered at
once.
If the face of God have ever shined upon your soul in
truth, then have you been thereby enabled to do and act
some great thing for God, and you have had a heart given you
to do it. Cant. i. 12, " When the king sits at his table, my
SER. 1.] REMAINS. 57
spikenard sendeth forth the smell thereof." By spikenard
here, we are to understand the sweet smelling fruits and
graces of the spouse of Christ. Now saith she,, these graces
send forth their smell when Christ sits at his table : when I
have the gracious presence of Christ, then are my graces
most odoriferous, then can I act and do that for Christ which
1 never could hefore, then my graces do send forth their
smell, then can I do some great and special thing for Christ.
And,
If the face of God did never shine upon your soul, then
you could and would not be so afflicted for the want thereof.
Ignoti nulla cupido, if you had not tasted of this sweetness,
you could not be so afflicted for the want thereof; but when
you think that God hides his face from you, then you are as
one that goes down to the pit, and you say, Oh, all the world
for one smile from Christ. Lord, let me see thy face though
I be a beggar, and though I have no comforts in this world,
yet let my see thy face, for I am not able to live without the
light of thy countenance.
And if ever you have seen the face of God in truth, then
hath your heart been inflamed with love to Christ upon that
account : for by him you had your address into the presence
of God, by him and in him God s face doth shine upon your
soul. God that commanded light to shine out of darkness,
shine into our hearts, to give us the knowledge of God in
the face of Jesus Christ. Though you cannot behold and
look upon the sun in his full glory ; yet if you look upon the
water where the sun shines, you may see the sun. Now
God shineth upon Christ, and in him you do see God s face;
and therefore if ever God did in truth shine upon your soul,
then hath your heart been inflamed with love to Christ upon
this account ; but if your heart were never inflamed with
love to Christ upon this score, if you were never afflicted for
the want of God s face and presence, if you never were en
abled to do any great thing for Christ, if you never were in
the dark in reference to your spiritual condition, if your de
sires after God were never satisfied and increased at once,
if your kitchen fire was never put out by divine irradiation
upon your soul, if you have never been so blessed by the
Lord as thereby to be drawn out of the world to himself and
to be increased in spiritual things, then hath not God shined
58 REMAINS. [SER. 1.
on you to this day, and therefore you are yet to seek for your
true happiness.
Sixthly, But suppose the face of God never yet shined on
my soul, or that it hath shined, and is now hidden, what
shall I do that the face of God may shine upon me, that so
I may be made partaker of this true happiness and blessed
ness ?
That is the sixth general which I will only speak unto and
conclude. Would you have this light of God s countenance,
and the face of God shining on you ? then,
Be sure that you take heed of all the sins which do or
have hid the face of God from you, Isaiah lix. 1, the prophet
saith unto the people of God, " Your iniquities have separated
between you and your God, and your sins have hid his face
from you " is God s face therefore hidden from you, look
into your life and way, and consider what those sins are, and
take heed thereof.
The way to have any mercy from God is to be upright in
the desiring of it ; " He will be a sun and shield to them
that fear him, and no good thing will he withhold from them
that walk uprightly." Is therefore the face of God shining,
the good thing that you desire ? Take heed that you do not
desire it, merely for the sweetness of it.* It is a sweet thing
to behold the sun, much more the shine of God s face, but if
I desire it only for the sweetness of it, then I am not upright
therein ; take heed therefore of that.
If you would have the face of God shining on you, then
be sure that you stand where God shines and blesses. " Out
of Zion, the perfection of beauty, hath God shined ; and
there (saith the psalmist,) he commandeth his blessing, and
life for evermore," Ps. 1. 2. What is his blessing, but the
shine of his face ; and how doth he command it ? By giving
it: there "he commandeth his blessing." There then do you
stand, where the Lord blesseth and shineth.
In case that God seemeth to hide his face from you at any
time, then walk wisely and humbly towards God in the time
of his supposed absence ; then lament after God and his
presence, as the greatest loss in the world; then take heed
of jealousies, and do not say. God is gone and will return no
more ; then be much in obedience, and say, Well, though I
* Multi sunt gulosi spirituals. Avila.
SER. 1.] REMAINS. 59
cannot see God, yet I will serve him, and though I cannot
enjoy him, yet I will obey him : and if you carry it wisely
arid humbly towards God in the time of his absence, then
will he return again unto you, and will cause his face to shine
upon you. But,
Take heed that you do not dig too deep into the earth : he
that is much under ground, cannot see the sun or the shinings
of it. So if you be much in the world and under ground,
you cannot see the face of God, and the light of his counte
nance. Therefore take heed that you be not much under
ground in your callings. And,
Whatever frowns you meet withal from men, be quiet
under them and improve them ; for usually God shines when
man frowns. Do men therefore frown upon you, take their
frowns quietly, and wait for a shining God now. And,
Be sure that you do not frown nor look awry upon any
that are Christ s ; for how should God look kindly on you,
when you look unkindly on his ? How should his face shine
on you, when your face doth not shine on his ? Therefore
take heed that you frown not on any that are God s.
Then throw yourself down at God s feet in a quiet resig
nation of yourself unto God, for God will surely take them
into his arms that do throw themselves down at his feet. If
I can leave myself at Christ s feet, he will take me into his
bosom, and I shall see his face : wherefore then throw your
self down at God s feet. And,
Pray, and pray much for the presence of God, and the
shine of his face upon your soul. " Let him kiss me with
the kisses of his mouth," saith the spouse. Ye have a com
mand for this, " Seek the Lord and his strength ; seek ye his
face evermore," Ps. cv. 4. And the Lord hath promised to
give you this mercy; for look what God promised to his
people of old, that he promised to you and to all his people.
Now he saith, " Neither will I hide my face any more from
them," Ezek. xxxix. 29 : though I have hid my face from
them for a time, yet I will not hide my face any more from
them. Would you, therefore, have the face of God to shine
upon you? go and pray, and pray earnestly for the face and
presence of God, and say with David here, ef Lord, lift up
the light of thy countenance upon me ;" and thus shall you
be made partakers of this great blessing. And thus I have
60 REMAINS. [SER. 2.
done with this argument, The blessedness of man, or the true
blessed man.
SERMON II.
AFFECTIONS RIGHTLY PLACED.
" Set your affections on things above." COL. in. 2.
IN this verse the apostle Paul doth exhort the Colossians,
and us by them, to seek and favour spiritual things. The
exhortation is expressed and answered : expressed in the first
verse, " Seek those things which are above," and in the
second," Set your affections on things above." It is enforced
by divers arguments. One is drawn from our communion
with Christ in his resurrection and ascension : " If ye then
(as I have told you in the former chapter) be risen with
Christ, seek those things that are above, for Christ sitteth on
the right-hand of God." Another argument is drawn from
our communion with Christ in his death : "Ye are dead, and
your life is hid with God in Christ ; therefore set your affec
tions on things above, and not on the earth/ Another argu
ment is drawn from the danger of inordinate affection, for
which things sake " the wrath of God cometh on the chil
dren of disobedience," ver. 6. " Therefore mortify your
members which are on the earth, fornication, uncleanness,
inordinate affection," ver. 5. Another argument is drawn
from our present relation, state and condition : " In the
which ye also walked sometimes when ye lived in them ; but
you also put off all these," &c. ver. 7 5 8. So that the words
of the text are part of the exhortation itself, " Set your
affections on things above, TO. avw Qpovure. By things that
are above, we must not only understand heaven, the joys and
the glories of it, but all spiritual and heavenly things also,
which are to be enjoyed and obtained here, which are from
above, because " every good and perfect gift is from above,
from the Father of lights ;" and whatever grace or spiritual
enjoyment we have on this side heaven, is the seed of that
heavenly glory. Now these heavenly things we are to mind
especially, ^OVUTE, mind ye : but because the apostle had
SER. 2.] REMAINS. Gl
called upon us to seek these things, in the former verse, and
there is somewhat more in this than in the former, and the
word doth not barely signify to mind a thing, but to mind it
with favour ;* therefore we translate it thus, " Set your affec
tions on things above." According, therefore, to our transla
tion of the words, the doctrine is, That it is the duty of all
the saints, to set their affections on things above ; they are
in a special manner for to mind the same, and to favour
them, and they are to have their conversation in heaven ;
their treasure is there, and therefore there is their heart to
be ; and where our heart is, there our affections will be, for
affections are the issues of the heart : as a man s heart is, so
he affects, and as he affects, so his heart is. I know it is
usual with philosophers and divines, to place their affections
in parte sensitiva ; but if we look into them, we shall find
that affections in the general are these movings of the rational
soul, whereby the heart is sensibly carried out upon good or
evil, so as to embrace the one or refuse the other. I say
they are,
The movings or motions of the reasonable soul. Ye shall
observe, therefore, that when Jerusalem was much affected
with the tidings of Christ s birth, it is said, ltf All Jerusalem
was moved." And when the Jews were affected with envy
against Paul and the brethren, it is said, " they were moved
with envy :" why ? but because affection is the motion or
moving of the soul of man.
As it is the moving of the soul, so it is that motion of the
soul whereby the heart is sensibly carried out upon what is
good or evil ; for every act or moving of the soul is not an
affection. The soul moves towards a thing, when it inquires
into it, or doth will the same ; but every act of the under
standing: and will is not an affection. But when the soul of
O
man doth sensibly move, or is sensibly carried out unto good
or evil, then it is said to be affected ; and therefore saith the
church in the Lamentations, " Mine eye affecteth mine
heart."
As the soul must be sensibly carried out unto what is
good or evil, so it must embrace or refuse the same; for af-
* Vocabulum 0poj tv duos actus complectitur, actum mentis sive intellectus
de re aliqua cogitantis : atque actum voluntatis, sive affectus rem aliquam appro -
bands et amantis. Davenant. in Col. xxxi.
62 REMAINS. [SER. 2.
fcctions are of two sorts, concupiscible and irascible : by one
we follow what is good, and by the other we do shun what is
evil; the Lord hath placed several affections in the soul;
but all are the servants and ministers of love. I love a
thing, and therefore if it be absent I desire it, if it be present I
rejoice and delight in it. If any thing do oppose the thing that
I love, then I am angry with it, or do hate the same. So that
love is the great wheel, and as that moves, all love, some in a
way of embracing, some in a way of refusing. And so you
now see what these affections are which we are to set upon
things above; they are these motions of the soul whereby a
man is sensibly carried out unto good or evil, so as to em
brace or refuse the same.
But how and in what respect are we to " set our affections
on things above, and not on things here below 1" What, may
we not at all affect the things of this life ?
Yes, ye may desire the things of this life, and desire is
an affection ; and ye may grieve at the loss of them, and grief
is an affection. But,
Though in a good sense ye may affect them, yet ye may
not affect them for themselves ; in deference to Christ, in sub
ordination to God, ye may affect them : but for themselves
ye may not affect them : for where do you find in all the
Scripture that you are commanded to love the world, and the
things of the world. " Husbands love your wives, wives
your husbands, parents love your children, and children your
parents." One man may, and must love another. But where
are you commanded to love yourself? Implicitly, indeed
this is commanded, " Thou shalt love thy neighbour as thy
self." But where have ye an express commandment for to
love yourself, or where do ye find in all the word that you
are advised to love your money, your gold, silver, house, or
land, and estate ? Nowhere ; surely therefore you may not
affect these things for themselves.*
Though ye may affect the things that are here below ; yet
in comparison with spiritual and heavenly things, your af
fections to these things is to be as no affection, but a tanquam
only ; as the enjoyments of this world is but a tanquam unto
heavenly enjoyments, and outward afflictions is but a tan-
* Non dixit nolite habere sed nolite diligere. Angustin.
1R. 2.] REMAINS. C3
to afflictions of the soul. So the affection that is laid
out upon these things, in comparison is to be but a tan-
guam. " Let him that rejoiceth, be as though he rejoiced
not, and him that grieveth, as though he grieved not/ 5 saith
the apostle; you may afford these outward things some relics
of your love, and so much only as better things leave, for
what is too cool for God, is hot enough for them. Toleramus
potius prcesentia, quam diligamus, says Austin. " My son
(saith God), give me thine heart." " Thou shalt love the
Lord thy God with all thy soul, with all thy heart, with all
thy might, and with all thy strength." Surely, therefore, our
affection to these outward things is in comparison to be as no
affection. But our affections are to be set and placed on
things that are above, not on things that are below, but on
things above.
But why are we thus to set and place our affections on
things that are above ?
There are many great and important reasons, all which are
as so many proofs of the doctrine.
If you do not set your affections on Christ, and the things
of Christ, you are no fit match for him ; you will not be
found marriageable unto the Lord Christ. That woman is
not fit to be married to a man, whose affections are not
drawn out and knit to him : and if your affections be not
drawn out to Christ, and the things of Christ, you are no fit
match for Christ. Now we must all be espoused to Christ,
and married to him ; as the church, so every believer is the
true spouse of Christ; but the spouse of Christ ye cannot be,
unless your affections be drawn out to him.
As you cannot be married to Christ unless your affections
be set on him and the things above, so you will never own
him unless your affections be set on him. It is the duty of
all the saints to own Christ, his ways, his truths, his ordi
nances : " He that is ashamed of me before men, him will I
be ashamed of before my Father which is in heaven," saith
Christ. Now look what that is which a man doth much
affect, that he will own and not be ashamed of; but if a man
doth not affect a thing, he will not own it, but will be ashamed
of it ; but we must own Christ here, or he will not own us
hereafter. Surely, therefore, it is very fit a^d necessary that
our affections be set on Christ and the things above.
64 REMAINS* [SER. 2.
If your affections be not set upon things above,, they will
never be drawn off from things here beneath ; it is the gra
cious affection that doth mortify carnal affection. Sin is ever
truly mortified by the contrary good : the joy of the world,
by the joy of heaven; worldly grief, by spiritual grief: the
snow is not melted but by the warm beams of the sun, and
the more your hearts are warmed and drawn out with love to
Christ, the more your love and affections to the world will be
mortified. Now is it not necessary that our affections should
be drawn off from things here below ? Surely, therefore, it
is fit and necessary for us to set and place our affections upon
Christ and the things above.
If your affections be not set upon things above, spiritual
and heavenly things, you will never press much after the
knowledge and obtainment of them. Ye see how it is with a
child, if he have no affections to his book, he will never make
a scholar ; and so if you have no affections to the things of
Christ, you will never make a scholar in the school of Christ.
Great is the power of affections. As it is said of conscience,
Magna est vis conscientice in utramque par tern ; Great is the
force of conscience either way, for truth or error ; so I may
say of affections, Magna est vis affectionum in utramque par-
tern; Great is the force of affections either way, to put us on
to evil or good. Look what a man hath an affection to, that
he presseth after. Now is it not our duty to press after the
knowledge of Christ.* Surely, therefore, it is very fit and re
quisite that we should place our affections on things above.
If your affections be not thus set, you will never be zealous
for God, for what is zeal but angered love ; it is, saith one,
divina charitatis fervor ; the heat of divine love. Surely it
is the top and extremity of affection. Now is it not our
duty to be zealous for Christ ? The zeal of thine house
(saith he) hath eaten me up ;" and shall the zeal of our own
houses eat us up ? Zeal is commanded in opposition to luke-
warmness : " Be zealous, therefore, and repent," saith Christ
to lukewarm Laodicea : but zealous we cannot be for God
and the things of God, unless our affections be set on things
that are above.
If our affections be not thus set on things above, you will
never do any great tiling for God. We read of David that
he gave three hundred and forty seven millions, three hundred
SfiR. 2.] REMAINS, 65
and eighty two thousand, five hundred pounds, in silver and
gold of his own charges, to the building of God s house ; for
so the learned do compute the matter ; a mighty, great and
a vast sum. But if you look into 1 Chron. xxix., ye shall see
how this came to pass that he gave such a gift : it is said,
verse 3, ee I have set mine affections to the house of God ;
and because I have set mine affections to the house of God,
I have of mine own proper goods given," &c. And what is
the reason that men give and do no more now for God, but
because their affections are not set on the things of God : but
if God have done great things for us, and Christ have suffered
great things for us, shall not we do some great things for
him ; this ye cannot do unless your affections be thus set.
Surely, therefore, it is our duty to set our affections on things
that are above.
If your affections be not thus set, you can never please
God in any thing that you do for God ;* for as he requireth
truth in the inward parts, so he requireth that we should
serve him with fervency of spirit: u Be fervent in spirit,
serving the Lord/ Rom. xii. 11 ; as if no service could be
acceptable without the fervency of affection. " Cursed is
every one that hath in his flock a male (saith Malachi) and
offereth a female to God. Go and offer it to thy prince/
saith God. Do you think that I will accept your female af
fections ? no, saith the Lord, if you would have acceptance
with me, I must have the best and the masculine affections
from you. Surely, therefore, it is very fit and necessary that
our affections be set and placed on things that are above.
If your affections be not set on things that are above, how
shall your heart be knit, engaged and united unto God, in
opposition to all apostacy. If you look into Scripture you
shall find there are three degrees of apostacy : first, the judg
ment watches ; secondly, the affections cool ; thirdly, the
conversation grows worse : accordingly men are said to apos
tatize. Sometimes they are said to " depart from the faith,"
1 Tim. iv. 1 : there is the warping of the judgment. Some
times they are said to lose their first love, Matt.xxiv. " Iniquity
shall abound, and the love of many shall grow cold :" there
is the cooling of their affections. Sometimes they are said to
VOL. V. F
* Affectum non vocetn audit Deus. Augustin.
Affectibus appropinquamus Deum. Tostat. in Matt, torn iv. fol. 97.
\Tf\T IT -K1
fifi REMAINS. [SER. 2.
make shipwreck of a good conscience, " to forsake the assem
blies of the saints :" there is the declining in the conversa
tion. But now if a man s affections be right set, they will
keep both the judgment and the conversation. Ye see that
if a thing be entangled, it is more hard to loosen it than
otherwise ; now what is it that doth entangle the soul and
heart of man, but his affections ? " No man (saith the apos
tle) that goeth to war entangleth himself," that is, by purchase
or marriage. So that it is affection that entangles, and the
more we are affected with any thing, the more we are entangled
with it ; and the more our hearts are entangled with any
thing, the harder it is to part and to be loosened from it.
Would you not, therefore, part or be loosened from Christ
and the things of Christ ? then surely you must set your
affections on him and on things above. Thus upon all these
considerations and reasons, ye see it is the duty of all the
saints to set their affections on things that are above.
Now if it be our duty to set our affections on things above
and not on things here below, then what an evil thing is it to
set our affections on things below and not on things above.
Shall the apostle, in the name of the Lord, command us to
set our affections on things above and not on things belo^v,
and shall we set our affections on things below and not on
things above ? What is this but to walk contrary unto God ?
And hath not he said, that if we walk contrary to him, that
he will walk contrary to us. Oh, what an evil thing is it,
then, to set our affections on things below and not on things
above.
But we do set our affections on things that are above, for
we do truly affect the best things, and therefore we do set our
affections on things above.
That is well ; but are you sure that you do so ?
It is a hard and difficult thing thus to set our affections on
things above, for he that doth truly set his affections on things
above, hath his sympathy and antipathy changed ; look what
that is which before he had an antipathy against, that he now
hath a sympathy with ; and that which he had a sympathy
with, that he now hath an antipathy against. Now is it not
a hard thing to change our antipathies into sympathies, and
our sympathies into antipathies ? Suppose a man hath an
antipathy unto some meats, as cheese, or the like, is it not a
S&R. 2.] REMAINS. C7
hard thing to love that most which he had an antipathy or
natural hatred unto ? Thus it is when the affections are taken
off from things below and placed on things above. Surely,
therefore, it is a very hard thing to have our affections to be
thus transplanted and altered.
It is one thing to affect the best things, and to have some
affections to the better things ; another thing to set our affec
tions on things that are above. It is said of Herod that he
heard John the Baptist gladly ; there he had some affections
to the better things, yet his affections were not set on things
above. The stony ground, in the parable, receives the word
with joy ; there is some affections to the better things, yet
this is not the setting of the affections on things above,
plainly. Yet it is one thing to affect the best things, and
another thing to set our affections on things that are
above. Yet,
Many there are who are deceived herein ; for as some have
gifts, parts and knowledge, and thereby think they are in the
state of grace when there is no such matter ; so some, having
affections to the best things, think that they are godly when
there is no such matter.
But, by way of convincement, if men did truly set their
affections on things that are above, then they would not be
so indifferent in the things of God as they are ; they would
not so easily be put by in their endeavours after them.
This setting our affections on things above, is ordinarily des
cribed in Scripture by our hungering and thirsting after them :
tf As the hart panteth after the water-brooks, so doth my soul
thirst after thee, O God/ saith the psalmist. " Blessed are
they that hunger and thirst after righteousness." Now when a
man is hungry or thirsty he is not easily put by, but there is
an inward necessity unto the thing desired ; I must have drink
or I die, I must have meat or I die; there is a necessity, and
it cannot be answered without the thing. But now, though
men say they do affect the best things, yet they are easily put
by in their endeavours after them. Why ? But because their
affections are not set on things that are above.
If men s affections were thus set on things above, then they
always carry these things about with them in their minds and
thoughts. Look what a man hath set his affections upon,
at he carries up and down with him ; wherever he goes,
F 2
fiR REMAINS. [SEB. 2.
still he is thinking of it, and he cannot rid his heart of it, for
his affections are set thereupon. But now men do not carry
spiritual things about with them, they are not always think
ing and minding of them wherever they come. Why ? But
because their affections are not truly set on them.
If your affections were thus set upon heavenly and spiritual
tilings, then they would seek them in the first place ; in the
first of their age and time, in the first of their day and morn
ing, in the first of their competition. If a man have a mind
to a journey, and his heart and affections be set upon it, he
will be early up in the morning to go that journey; or if he
have any business to do, that he hath set his heart upon, he
will do it before any other : and so, if our affections be set
on heavenly things, then we will mind them in the first place :
but now men do not seek the kingdom of God and his righ
teousness in the first place, but in the last place. Why ? Be
cause their affections are not truly set on things that are above.
If men s affections were thus truly set on things above,
then they would be speaking of them, and love to hear others
speaking of them. " I will speak of things concerning the
King/ 5 saith David in the xlvth Psalm, " for my heart is in
diting (boiling, bubbling up) a good matter." And ye see
this by experience, that a man or woman loves to speak of
what they affect. If a man s heart be set on the world, and
the things thereof, he loves to be speaking of them ; if a
woman s affections be set on fine clothes and fashions, she
loves to be speaking of them, and to hear others speaking of
them ; for if one s affections be truly set on things above,
he loves to be speaking of them : but now, though men say
they affect the best things, yet they are not usually speaking
of them. Why? But because their affections are not in
truth set on them.
Look what a man is deeply affected with, that he is most
indulgent to and tender of, he could not have a cold wind for
to breathe upon it. Affections blind the judgment. Peril judi-
cium cum res transit in affectum. Great affections take away
the very judgment; infirmities are no infirmities to affection,
love will kiss the warts off the thing affected ; oh, it is exceed
ing tender of the thing affected. But now men are not so
tender of the name of God and spiritual things. Why ? But
because their affections are not set in truth upon things above.
>ER. 2.] REMAINS. 69
If a man s affections were thus set on things that are
above, then he would not be put off with any slight evidence
of his interest in them. Look what a man doth much affect,
that he will have a clear evidence of his interest therein, and
will never be satisfied, until he have a substantial and a clear
evidence of it. But now, though men say that they do affect
the best things,, yet they will be satisfied with slight evidences
of their interest in them. Why ? Because their affections
are not truly set on things that are above. Indeed men think
they are, because they have some affections to the better
things. But if all these things be true, as they are most
certain, then surely many are deceived in the great matter of
the right placing of their affections.*
But suppose our affections be set on things above, or sup
pose they be not ; what then ?
Then is your portion accordingly. Look where your trea
sure is, there is your portion : if your treasure be in heaven,
then is your portion there ; if your treasure be in the earth,
then is your portion there. And look where your heart and
affections are, there is your treasure. And therefore if your
affections be set on things above, then is your portion there ;
if on things below, then is your portion there. Yea,
If your affections be set on things that are above, then
may you know that you have an interest in Christ, and in
ose things above. Affections are the pulse of the soul ; if
man be alive, then his pulse beats, but if his pulse beats
t, then is he dead. For if your affections beat after things
that are above, then are you alive to God ; but if this pulse
ats not, then are you dead to God. Every man is as this
Ise is, alive or dead : every man is as his affections are,
animus cujusque est quisque; would ye so know whether ye be
spiritually alive or dead. How doth this pulse of your affec
tions beat ? I confess indeed, that affectio est meretrix, a
man should not measure himself by any present affection,
nor by the degrees of his affections ; but by the bent of his
affections he should, and by the savour of them. Though I
cannot know strong water by the colour of it, yet by the
me
thl
S
* Hinc colligere possumus, illus omnes qui pollicentur sibi gaudia superna,
m interim non omnino sapiunt superna, quasi jucundo quodam somnio celec-
tari, neque uuquam illis rebus saturandos, qui nunquam sitire et esurire, ex
imo solebant. Davenant. in Col. Hi. 1, 2.
70 REMAINS. [SER. 2,
taste and savour of it I may ; and though I cannot know my
spiritual estate by the degree of an affection, yet by the
savour and bent of it I may. Therefore saith the psalmist,
" Those that love the Lord hate evil." " By this (saith the
apostle) shall ye know that ye are translated from death to
life, because ye love the brethren." And if ye look into
Scripture, how cloth the Lord distinguish the godly from the
ungodly, but by the kind and bent of their affections ?
" Let them that love thy name rejoice in thee," Psalm v. 11.
" His delight is in the law of the Lord," Psalm i. " Blessed
is the man that feareth the Lord, and delighteth greatly in
liis commandments," Psalm cxii. 1. If therefore your affec
tions be not drawn out and set upon things above, how will
ye know that ye have any interest in them ? Yea,
And if your affections be not set on things above, what
shall relieve you in the day of your distress ? Look what
you most affect while you are well, that must be your relief
when you are sick. Can you relieve yourselves with the
things here below^ when you are sick or count to die ? But
if you now set your affections on things above, then they
will relieve you in the day of your distress.*
Then also you shall neither lose your affection nor the
thing affected. If you set your affections on things that are
below, you shall both lose the thing affected, and your affec
tions too. Witness the case of Jonah s gourd. Now our
affections are precious things, too good to be spilt and lost :
lost they will be, and spilt they will be, if set on any thing
on this side Christ ; but if they be set on things above, you
shall neither lose them nor the thing affected.f
And for the present these affections will make the ways of
God easy to you. Hard things are easy to great affections,
easy things are hard to him that hath no affection to them.
You see how it is with the hunter, that runs up and down all
day long, over hedges, through bushes, sweating and tearing
himself yet with much ease and sweetness, because he affects
the game ; but if a man be put upon a work which he hath
no affection to, then it is hard to him, though never so easy
in itself. So spiritually, though the work of mortification
* Terrena nee plenitudinem ferre possunt continent!, nee fulcimentum invitenti,
nee fructuin laboranti Parisiens.
t YAjj TW
SER. 2.] REMAINS. 71
and repentance be an hard work, yet it is easy to some,
prayer easy, reading easy, meditating easy ; why ? because
they have affection to these things : but if your affections be
not set on things that are above, how shall the ways of God
be made easy and sweet unto you ? But besides all these
things, ye know that
God is a jealous God; and though Christ be a loving
Husband unto e\ery soul that is espoused to him, yet he is
very jealous of men s affections. What man is not jealous
of his wife, when he sees that her affections are placed upon
another ? And are our affections placed upon things below ;
what doth that do but raise the jealousy of Christ against us ?
Jealousy is the rage of man, what is it then in Christ ? Now
therefore as you desire that the jealousy of the Lord Jesus
may not be raised against you ; that the ways of God may
be made sweet and easy to you ; that you may never lose
your affections, or the things affected ; that you may have a
standing relief in the day of your distress; that you may
have full evidence of the interest in those things that are
above, and that your portion may lie there ; oh, " set your
affections on things that are above, and not on things on the
earth."
What shall we do that we may raise and draw up our
affections unto these things above? for our affections are
indeed too much on things here below. How shall we draw
them off from them, and draw them up to these better things
that are above ?
You must be sure to get a new heart, affections are the
movings of the heart ; an old heart cannot move unto things
that are above : therefore you must get a new heart.*
Then you must get knowledge of these things that are
above, for ignoti nullam cupido, there is no desire of unknown
things, nor affections to them. Some desire knowledge and
not affections ; some desire affections, and do not labour after
knowledge. Give me knowledge hearted with affections, and
affections headed with knowledge ; for as knowledge without
affections makes wicked men secure, so affections without
knowledge make godly men scrupulous. Study therefore to
* Affection es bonas vel malas causat voluntas bona vel mala. Augustin, torn.
5, fol. 169,
72 REMAINS. [$ER. 2.
know more, and that knowledge shall be a light and lanthorn
to the feet of your affections.
If you would draw up your affections unto things above,
then put yourself under the most wooing discoveries of gos
pel love. Wooings roll out affections. Christ woos in the
gospel ; there doth the Spirit also breathe : and these motions
of the soul can never be stirred up, but by the moving of
the Spirit on the heart. " The living creatures went every
one straight forward, whither the Spirit was to go," Ezek. i.
12. Now the Spirit moves in the wooing dispensations of
the gospel; there then place yourselves, and give up your
hearts unto these wooings.
And in case that any sensible dispensation fall upon you,
either by affliction or enjoyment, let your eye affect your
heart. Affections are sensible movings of the soul : doth the
Lord therefore speak unto your soul by afflictions or sacra
ments ? be sure that you improve these sensible dispensations
to the working up of your affections unto things above.
And be much in meditation ; for as reading and hearing do
beget knowledge, so meditation doth beget affections. Either
therefore you are in company, or you are alone: if you be in
company, mutual exhortation will quicken your affections unto
what is good; if ye be alone, then sit and meditate on the
things that you have heard, or read, or seen, or done ; and
thus your affections will and shall be raised unto things
above.
But my affections are most unsteady; though they be
raised to-day, yet they are down to-morrow : what shall I do
that I may so set my affections on things above, that they
may be settled on them ?
In case your affections have been raised, then take as much
pains to keep your affections up, as you did to raise them up.
And,
In case you feel your affections begin to cool and decline,
then stir up yourself, and the grace of God that is in you.
The prophet Isaiah complains, that none stirred up themselves
to take hold on God. The like complaint may we take up
now ; for what is the reason that our affections die and cool
away after raisings of heart, but because we do not stir up
ourselves and hearts to take hold on God. In case, there-
SER. 2.] REMAINS. 73
fore, that your affections do begin to abate and cool, blow
them up afresh, and stir up yourselves thereunto.
Be sure that you make use of the variety in the ways of
God, which he hath given you. Varietas refocillat : variety
is refreshing and affecting. God hath given us divers ordi
nances to be exercised in, that if we be dull and weary in
one, we may go to another. If you be weary in prayer, you
may go to reading ; if weary in reading, then go to medi
tating ; if weary in meditation, you may go to conference.
If you will spend yourself only in one duty, there will grow
a dulness and deadness upon you ; but if you exercise your
self according to that variety which God hath given you,
your heart will be kept up with an holy freshness unto things
above, But,
Because that we are much affected with new things, there
fore study the words and works of God much, and be always
digging in them, then some new truth, or new discovery will
arise upon you, which will affect your heart, and ever heap
up your affections unto things above. And,
In case that you have any great affections unto what is
good, be sure that you labour more and more to refine that
affection ; things refined keep longest ; distilled waters keep
longer than the leaves out of which the waters are distilled ;
if ye have rose leaves, they will not keep fresh so long as
the water that you distil from them ; those affections that
you now have, it may be are sweet unto you, but they are as
the rose leaves, somewhat of a drossier matter, which doth
adhere to them, if you would now take those very good affec
tions and refine or distil the same, then would they keep the
longer. Go then and carry in your rose leaves unto God s
still, and labour more and more to refine your best affections.
Thus your affections shall not only be set on things above,
but be settled on them.
And my beloved, is it not a good and blessed thing to
have sweet and large affections for good ? Surely it is a great
mercy to have large affections in good and for good ; some
of us have had large affections to the things of the world,
and shall we not have as large affections unto things that are
above ? Old men generally want affections, and young peo
ple do abound therein ; but what will all our affections do us
good, if they be set on things here below ? Alas, we shall
74 REMAINS. [SER. 3.
but lose them, and the things affected too. But if you set
your affections on things above, you shall neither lose your
affections, nor the things affected. Wherefore let us all
receive this exhortation, " Set your affections on things
above, and not on things on the earth."
SERMON III.
HOW TO WALK WITH GOD IN OUR CALLINGS.
" Brethren, let every man wherein he is called therein, abide with
God." I COR. vii. 20.
IN this chapter the apostle speaks to a case of conscience,
whether it be lawful for the believing wife to depart from the
unbelieving husband ; which he resolves negatively, ver. 10.
" If the unbelieving will depart, let him depart," saith the
apostle, ver. 15, but the believer may not depart ; which he
persuadeth unto by divers arguments. The first is taken
from the profit or good that the believer may do by his con
tinuance, ver. 16, " For what knowest thou, O wife, whether
thou shalt save thine husband." The second is taken from the
call of God unto that condition, ver. I 1 ?, " But as the Lord
hath distributed unto every man, as the Lord hath called
every man, so let him walk :" and this is our duty ; for, says
he, " So I ordain in all the churches." Why, but suppose a
man be called being a servant, is he to abide therein ? Yes.
says the apostle, ver. 20, " Let every one abide in the same
calling wherein he was called." Art thou called being a ser
vant? care not for it, but if thou mayest be made free, use it
rather ; for, ver. 22, " He that is called in the Lord, being a
servant, is the Lord s freeman ;" only saith he, fi Ye are
bought with a price, be not ye the servants of men," serving
men only, but the Lord in them. And so, brethren, let every
man wherein he is called, abide with God by calling : so the
apostle doth understand that state and condition wherein
God hath placed us. We do ordinarily take the word calling
for our civil employment, and outward occupation ; but the
apostle takes it here for our outward state and condition, yet
not excluding but including the other, for there is no state or
SER. 3.] REMAINS. 75
condition that we are called unto, but some occupation, em
ployment, or calling, is to be used therein; and therefore in
speaking to one of these, I shall speak to both. And so the
doctrine is this :
That it is the duty of every man to abide or walk with
God in his calling ; take calling for your state or condition,
or take calling for your ordinary way of employment, the
doctrine is true, that it is our duty to abide or walk with God
in our calling. It is commanded ver. 17, <; As the Lord hath
called every one, so let him walk." It is commanded again
ver. 20, " Let every man abide in the same calling wherein
he was called." And it is commanded again ver. 24,
" Brethren, let every one," &c. Surely therefore there is
some great concernment in this. And ver. 20 he saith,
" Let every man abide;" but in ver. 17 he saith, ie As the
Lord hath called every one, so let him walk ;" and saith the
text, " Here let him abide with God." Plainly then, it is
e duty of every man to walk or abide with God in his eall-
For the prosecuting of which truth I shall labour to
shew you :
First, That it is a great mercy for a man to be placed in a
good, lawful, and honest calling. A good calling is a great
mercy.
Secondly, That a man being so placed, is to abide therein.
Thirdly, That it is our duty to walk with God in our
calling.
Fourthly, What a man should do, that he may walk with
God in his calling.
Fifthly, I shall give you some motives and encouragements
provoke you to this work, of walking with God in your
callings.
First, therefore, I say, a good calling is a great mercy. It
is a great mercy for a man to have an honest, good, and a
lawful calling : whether you take the word calling for the
calling of condition, or for the calling of employment, it is a
great mercy to be planted in an honest and a lawful calling.
For,
This was the condition of Adam in the state of innocencv ;
then the Lord set Adam for to till the ground : he gave him
an employment in the state of innoccncy, and there was no
thing given him in the state of iimocency but mercy. What-
76 REMAINS. [SEB. 3.
ever God called him to, or put him upon before the fall, was
mercy. Now in that state God put an employment upon
him. Employment did not come in by the fall ; it is not a
badge of that conquest that the devil made upon us by the
fall: therefore an honest calling is a great mercy. For
thereby,
A man is kept from idleness. Idleness is the nurse of all
wickedness ; our vacation is the devil s term. Homines nihil
agenda, fyc. : * Men by doing nothing learn to do evil. Idle
ness, saith the heathen, f is the burying of a living man. Hie
situs est. When a great senator of Rome would go live pri
vately in his country house, that he might be more retired,
Seneca coming by, said, Hie situs est ; Here lies such a man :
as you say over a tomb, Here lies such a man, and there lies
such a man, so said he, Hie situs est Vacia ; Here lies Vacia ;
for idleness is the burial of a living man, but what more con
trary to a man than to be buried alive. Now the honest law
ful employment or calling will keep ever from idleness. Yea,
Thereby also a man shall be kept from busy-bodiedness and
too much meddling : the more idle a man is, the more apt he
is to be too busy and meddling with others 5 matters. Mark,
therefore, I pray, how they go together in 2 Thess. iii. 1 1 :
" We hear that there are some which walk among you disor
derly, working not at all, being busy-bodies." Working not
at all, and yet overworking, being busy-bodies; how should
this be cured ? Why, saith he, in the next verse, " Now
them that are such, we command and exhort by our Lord
Jesus Christ, that with quietness they work and eat their own
bread. 55 Either a man must eat his own bread or he will eat
another s; if he eat another s constantly that will be uncom
fortable; if he would eat his own bread, then let him work;
if he do not work when he should, he will be at work when
he should not ; he will meddle with others matters, and be a
busy-body. Now, therefore, I command and beseech you
in the Lord (saith the apostle), that every one work." Thus
shall a man be freed from busy-bodiedness. Yea,
A lawful honest calling both of condition and employment
is God s ground. As no calling is the devil s ground, so a
good and honest calling is God s ground. As an unlawful
* Homines nihil egendo mala discunt egere. Sen.
t Otium est vera hominis sepultura. Sen.
SER. 3.] REMAINS. 77
calling is the devil s ground, so a lawful calling is God s
ground. And look when a man is out of his calling and place,
he may then say, What do I here on the devil s ground ? and
look when a man is in his place and calling, then he may say,
What dost thou here, Satan, tempting me ? this is none of
thy ground, this is God s ground to me. And so it is, in
deed, for there God will appear to men. God did appear to
the shepherds, bringing the news of Christ s birth ; but \A here
did he appear to them, but in their calling ? They were
keeping sheep, and suddenly they heard a noise of heavenly
angels. He did appear to Peter and Andrew in their callings
to follow Christ; but where did he appear to them, but in
the way of their callings ? They were casting their nets into
the sea, and Christ came and said to them, " Follow me, and
I will make you fishers of men." Calling ground is appear
ance ground; there God appears unto his people. Surely,
therefore, it is a great mercy to be on this ground, to have an
honest lawful calling and employment. And that is the first
thing,
Secondly, A man having a honest and a good calling, he is
to abide therein. " Let every one abide therein," saith the
apostle here, again and again. Now for the opening of this
I shall briefly speak unto these four things :
1. That there is an aptness in us to change or lay down
our callings.
2. That it is not absolutely unlawful so to do.
3. Yet ordinarily a man is to abide in his calling, and not
readily to be removed from it.
4. I shall answer to some objections or cases of conscience
about the change or relinquishment of our calling.
1. Therefore there is an aptness in us to change or lay
down our callings, &c. Why should the apostle three times,
one after another, call upon us to ee abide in our callings ?"
And if ye look into 2 Thess. iii., ye shall find that as soon as
the apostle had commanded the Thessalonians to work, and
eat their own bread by working, verse 10, he presently adds,
" But ye, brethren, be not weary of well doing." Why so ?
But because there is an aptness in us, and an itching disposi
tion to leave and desert our callings.
2. But it is not absolutely unlawful for a man to leave or
change his calling. This in some cases thou mayest do, says
78 REMAINS. [SfiR. 3*
Peter Martyr, modo teipsam non quaeras, vel timere agas, so
that you do not seek yourself, nor be rash therein. For pos-
sihly a man may be qualified for higher employments than his
own calling bears. In this case, David left his calling of a
shepherd and became a king ; Amos left the calling of a
herd man and became a prophet ; the apostles left the calling
of their fishing and became apostles. Possibly a man may
be qualified for better and higher employments, and in that
case it is lawful to change or leave his calling.* Or,
Possibly a man may see the same hand of God leading him
out of his calling which did bring him into it. So when
Noah had the same "command to go out of the ark that he
had to go in, then he went out, but not before, though the
waters were gone oif the earth. Now sometimes a man may
hear the sarre voice of God leading him out of his calling,,
which did bring him in, and in that case it is lawful for a man
to leave or lay down his calling. Or,
Possibly the porter that standeth at the door of a man s
calling may let him out ; there are porters which God hath
set at the door of every condition : if a man be a single man,
and would change his condition, and his parents are unwill
ing, then he may not go out of that calling or condition, for
the parents, which are the porters of the door, do not open
to him. There are porters at the door of every condition ;
possibly this porter may open the door, and then it is lawful
for a man to change or lay down his calling. Or,
Possibly a man may be forced through want, to change or
desert his calling. Paul though a preacher and apostle, was
sometimes forced to work with his hands. And though Mus-
culus was a good and excellent preacher, yet he was some
times forced to work, and to dig in the city ditch or moat,
for his living.f Possibly I say, a man through urgent neces
sity and want, may be forced to leave or desert his calling ;
and then, and in that case, it is lawful for him to do it : so
that it is not absolutely unlawful for a man to change or lay
down his calling. Yet,
3. Though it be lawful in some case to do so, yet
* Si ad magistratum vel ecclesiae regimen adcersitus fueris justa ratione, turn
tuipse non est qui te transferas ex una vocatione in aliara sed a Deo promoveris.
Sic ab aratro ad consilium voleris roindis. Pet. Mart, in cap. p. 96.
t Idem statuendum est, cum aliqua gravi necessitate compelleris, et subeas
non as conditiones. Pet. Mar. ibid.
SER. 3.] REMAINS. 79
ordinarily a man is to abide in his calling, and not readily to
be removed from it : for a good calling is the Lord s gift.
It is God that calls a man to that state, condition, or em
ployment. Now a man should not readily leave or desert
that calling or employment which God hath called him to,
or owned and blessed him in. For how do I know whether
God will own or bless me when I shall desert that calling,
wherein he hath appeared unto me. It is my duty to follow
God, and not to go before him ; as God hath distributed to
every man. As the Lord hath called every man, so let him
walk. God doth distribute and carve out our callings for
us. Has the Lord therefore called me to a place or employ
ment, then am I with thankfulness to walk therein. It is
not for the private soldier, saith Peter Martyr, to appoint his
own station ; but look where he is set by his commander,
there he is to abide. Has the Lord therefore set me in this
or that calling or employment, then am I to wait on God,
and abide in it, and not readily to be removed from it.
There is no calling either of employment or condition,
but God may be served and enjoyed therein* No calling or
employment so mean, but a man may honourably serve, and
comfortablo enjoy God therein. Art thou called being a
servant, care not, saith the apostle, ; why ? For he that is
called being a servant, is the Lord s free man, verse 22.
Likewise also, he that is called being free, is the Lord s ser
vant. I remember I heard a preacher say some twenty-five
years since, that a man is never ashamed of his calling,
though it be never so mean, but a man is ashamed of his sin,
although he be never so great. If, says he, you call a man
tinker or cobler, yet he is not ashamed thereof, because it is
his calling ; but if you call a man drunkard, or adulterer, he
is ashamed thereof, because that is none of his calling. A
man may honourably serve God in his calling, though it be
never so mean, and he may comfortably enjoy God in his
calling although it be never so great.
4. But that is the reason why I would lay down my
ling, because I cannot serve God so well therein. I meet
ith many temptations, provocations, and impediments, which
hinder me in the service of God ; if I were free from this
calling, then I should be more free for God, and should be
wil
80 REMAINS. [SER. 3.
more free from those snares and provocations that I now
meet with. But for answer :
Are you sure of that ? Luther tells us of a certain man
that was given to anger, and to avoid provocation, he would
go live alone, as an hermit; and going to the well with his
pitcher, somewhat displeased him, and he threw down his
pitcher, and he broke it in anger; which- when he had done,
and reflecting on himself, and his own actions, he said, Well,
now I see it is not in my condition, but in my heart and self,
that doth cause anger and provocation ; therefore I will re
turn to my calling again. And when men speak at the rate
of that objection, what do they do, but lay the fault of their
anger and provocation upon their condition, and excuse
themselves ? But our Saviour saith, That that comes from
within, that denies a man, not that which comes from with
out. It is not the condition, or the place, or the employ
ment, or calling, that denies the man, but that that comes
from within, that denies the man. Mr. Greenham * being
asked whether a man might avoid the doing of a thing where-
unto he is called, because he feels corruption in himself,
he said, In avoiding society, you shall cover, but not cure
your infirmities; and though you depart from men, you
cannot go out of yourself; it is not the use of the creatures,
but the love of the creatures, that hinder from good. I
never look, said he, for a better estate than that wherein I
am; but I oft prepare for a worse. And I pray tell me,
beloved, was not Joshua, when Moses died, and he was to
lead the people into Canaan, a man of great employment ?
" Yes even then/ 5 saith the Lord to him, " this book of the
law, shall not depart out of thy mouth, but thou shalt medi
tate therein day and night/ 5 Josh. i. 8. And was not David
a man of great employments ? Yet, says he, "At evening,
morning, and at noonday will I pray, yea seven times a day ;
yea, I meditate on thy law all the day long. 55 Surely there
fore our hinderance to good, doth not lie in our calling, place,
or employment; but it lies within ourselves. And therefore
why should we lay down our callings to be rid thereof.
5. But this is not my reason, I know that a man may
serve God in the worst of honest callings, but callings are
made for maintenance. Now I have enough to maintain
* Greenham on Calling.
SER. 3.] REMAINS. 81
myself and mine; and therefore why may not I now lay
down my calling ?
Because you are mistaken. A calling is not only to main
tain yourself and your family, but it is an ordinance of God
to preserve and keep you from idleness : whereby you are
not only to maintain yourself, but to help others, and there-
fore ye find that Paul saith, "he wrought with his hands;"
not only to maintain himself but others. " You know (says
he) yea, yourselves know, that these hands have ministered
unto my necessities, and to them that were with me," Acts
xx. 34. He did not only work occasionally to maintain
himself, but others also. And if ye look into Eph. iv. 3 the
same church that he spake to in Acts xx., ye shall find that
he layeth his injunction on them and us: "Let him that
stole steal no more, but rather let him labour, working with
his hands the thing that is good, that he may have to give to
him that needeth," verse 28. Surely therefore a calling is
not only appointed to raise a maintenance for ourselves : and
therefore, though you can live, and have outward means
enough to maintain both you and others, yet you may not
therefore leave or desert your calling ; it is that trust that
God hath committed to you, and you must make good your
trust.
But though I may not leave my calling altogether, yet
may I not leave it for a time, that on the week-day I may go
and hear and enjoy the ordinances ?
Yes, surely, for man is not made for the calling, out the
calling is made for man. Ye read of a converted woman
in John iv., that when she had a taste of Christ s preaching,
she left her pitcher or pail, and went and called others to
hear the same. And so, though you do not break your pail
or pitcher, yet you may leave your pail or pitcher for a time,
to tend on the words of Christ. Did not the Jews go up
three times a year to Jerusalem from their several habitations,
employments, and callings? Is it not said, "That the con
verted Jews did continue daily with one accord in the tem
ple, and breaking bread from house to house ? " Acts ii. 46.
Indeed God will have mercy and not sacrifice ; but though
may not leave or lay down your callings readily, yet for
me you may leave them, that you may attend on the ordi-
ices. But though you may so leave your callings for a
VOL. v. G
82
REMAINS. [Sen. 3.
time, yet you must abide therein with God. And so I come
to the third general, which is this :
Thirdly, That it is our duty, or the duty of every man
to walk with God in his calling, not barely to abide therein,
but to abide and walk with God therein. For thus,
It was so from the beginning. Adam had a calling, even
in the state of innocency, but therein he was to walk with
God.
And if a man do not walk with God in his calling, how
can he walk with God at all. A man is not said to walk with
God because he prays in the morning or evening ; walking is
a constant thing. Now it is the duty of every man to walk
with God ; and therefore it is his duty to walk with God in
his calling.
Thereby a man is distinguished from the world and the
men of the world. A man is not therefore one of another
world, because he deserts his calling that he may give him
self unto his devotions : for then the monks, and nuns, and
anabaptists, should be men and women of another world ;
he is a man of another world, " that doth use the world as
if he used it not." Christ himself was in the world, " but
not of the world." And if you would not be of the world,
you must not go out of the world, but you must walk with
God in the world. Hereby you shall be distinguished from
the world, and men of the world. Now it is our duty so to
walk, as it may appear that we are not ctf this world. There
fore it is our duty to walk with God in our callings, not only
to abide therein, but to walk with God therein.*
This is that which will sweeten and elevate your callings :
every thing is raised or depressed as God is present with it
or absent from it. Bethlehem was but a little city, therefore
says the prophet Micah, chap. v. 2, " Thou Bethlehem, though
thou be little amongst the thousands of Judah ;" yet, Matt,
ii., it is said, " And thou Bethlehem art not the least." Why ?
Because Christ was born there. Look what place, or town,
* At hodie summa habeter pietas, si quis domi relectis liberis et uxore aut
etiam grandaevis parentibus, vel Hierosolymam adeat, vel in monasterium ; vide
quo impudentiae ventum est in ecclesiam Christi, iiec in pari proxsus dementia
decipiunt hodie et catebaptistae, relictis enim uxoribus liberis et familiis (tanquem
attoniti et fanatici homines circumsitant, atque ita se pomariam regni Christi
propagularos dejerunt ; turn interim rem familiarem concoquent subvertantque,
totam et ecclesaam Christi miris modig obturbent. Bullinger in 1 Tim, v. 8.
SEB. 3.] REMAINS. 83
or condition that is where Christ is, though it be little in it
self, yet it is raised by him. The more, therefore, that you
walk with God in your calling, the more your calling is sweet
ened and elevated. And yet further,
Every man is as he is in his calling ; a man hath no more
grace than he may or can use in his calling ; and though I
have all parts and gifts, so as I can remove mountains, yet if
I be not gracious in my calling, all is nothing, my parts and
gifts are but as sounding brass and as tinkling cymbal. My
calling is that ground whereon I am to plant all my gifts and
graces. If I have grace, it will appear in my calling ; if I be
wicked, it will appear in my calling : every man is as he is in
his calling. Surely, therefore, it is not only our duty to abide,
but to abide and walk with God in our callings. And that is
the third general.
Now, by way of application, I might speak something in
reference to every branch of the doctrine. If a good calling
be a great mercy, then why should not parents provide honest
callings for their child, and children be thankful to God and
their parents for such provision ? And if it be our duty to
abide with God in our callings, then why should not every
man be contented with his condition, whatever it be, though
it be never so mean ? And if it be our duty to walk with
God in our callings, then why should we not make it our
business, not to be rich by our callings, but to walk with God
in our callings. But you will say,
Fourthly, What should a man do that he may walk with
God in his calling ? This is of daily concernment. How
should we, therefore, so walk in our callings, that we may
walk with God in our callings ?
I answer negatively and affirmatively.
Negatively. If you would walk with God in your calling,
you must not be ignorant of the way of your calling; for if
you take up a calling, and are ignorant of the way and mys
tery thereof, you may tempt God therein. " The wisdom of
the wise (saith Solomon) is to direct his way," his own parti
cular way. Every man should be the master of his art.*
Possibly a man may step into a calling both of condition and
employment before he knows the way and the manner of it.
* Q. Qutenam requiruntur ad honestam vocationem honeste exercendum ?
II. Requiritur peritia. 2. Attentio ad officia propria. 3. Sedula dili-
r,
84 REMAINS. [SER. 3.
But as in marriage, though the parties meet in the flesh with
out any sanctified means, yet if God afterwards give them
grace to live holily together, he sheweth that not only their
corrupt meeting is pardoned, but that now they are blessed.
So, though a man enter into a calling without gifts at the first,
yet if God afterwards furnish him with able gifts, he doth not
only shew his former sin, in running into that calling, is par
doned, but that he is blessed. But if a man be not the master
of his art, and gifted for his calling, then he leaves God therein,
and doth not walk with God.
If you would walk with God in your calling, you must not
be negligent in your place and calling. Diligence in our call
ings is commanded, commended and rewarded in Scripture.
It is commanded : " Whatever is in the power of thy hand
I do, do it with all thy might ;" " Be not slothful in business,
go to the pismire, O sluggard." It is commended : " He
that is diligent in his business shall stand before princes."
And it is rewarded : " For the diligent hand maketh rich."
Now if God doth command, commend, and reward diligence
in our calling, then surely you cannot walk with God and be
negligent therein.
If you would walk with God in your calling, you must not
deal unjustly or unrighteously in your dealings with men.
" God hath shewed thee, O man, what is good," saith the
prophet, Micah vi. 8. " And what doth the Lord require of
thee, but to do justly, and to love mercy, and to walk humbly
with thy God ? Plainly, then, a man cannot walk humbly
with God that doth not deal justly and righteously with men
in his calling.
If you would walk with God in yeur calling, then you
must not be too familiar with your calling. God hath given
you a calling that it may be a nurse to you, and your grace.
Children sometimes are so fond of their nurse that they re
gard not their parents ; and if you be too fond of your calling,
you will forget the God of your calling. " Let him that
marrieth be as if he married not (says the apostle), and he
that useth the world as if he used it not." You will go with
an apron into your shop that you may keep your clothes clean,
gentia. 4. Providentia in opportunitate commoda observanda. 5. Fortitude
et constantia in difficultatibus superandis. 6. Moderatio appetitionis lucri.
7. Religiosa sanctificutio omnium laborem. Ames Cas. consc. lib. v. cap. 46.
SER. 3.] REMAINS. 85
and hath not your soul as much need of an apron when you
are in your shop and your calling. If the ivy clings too close
unto the oak, it hindereth the growth of the oak ; so if your
callings cling too close to you, and you to your callings, it will
hinder your spiritual growth. The world may be well used
at a distance : it is not evil to meddle with the world, but to
mingle with it, Would ye, therefore, walk with God in your
place, then you must not be too familiar with the world and
the things thereof. Thus negatively. Now
Affirmatively. If you would walk with God in your place
and calling, then you must observe what those snares and
temptations are that are incident unto your calling, and take
heed thereof; such there are, for says the apostle, chap. vii.
23, " He that is unmarried, careth for the things that belong to
the Lord, how he may please the Lord ; but he that is mar
ried careth for the things of the world, how he may please
his wife." And this saith he, verse 35, " I speak for your
own profit, not that I may cast a snare upon you, but for that
which is comely, and that you may attend upon the Lord
without destraction." Plainly, then, there are snares and
temptations that are incident unto all, and the best conditions
and callings ; and if we would attend unto God without dis
tractions, we must observe what these snares and temptations
are, and take heed thereof.
If you would walk with God in your calling, then you
must live by faith in your callings. " For by faith Enoch
walked with God." " And the life that I live in the flesh, I
live by the faith of the Son of God." Thereby you shall be
kept from covetous ness and love of the world. " This is
our victory, whereby we overcome the world, even our faith."
Thereby you shall be contented with your condition, what
ever it be ; thereby you shall be able to leap over a wall, and
over all those difficulties that you meet with in your callings ;
thereby you shall live sweetly and graciously in your calling,
and walk with God. Now if you would live by faith in your
calling, then you must have an eye to God s commandment,
promise, and providence. You must go to your callings as
to God s ordinance; otherwise you cannot look with both
eyes to God, but with one eye to the world, and with the
other to God. But you see that he hath taught us, that you
fnot look with one eye to heaven, and with the other eye
86 REMAINS. [SER. 3.
to the earth ; but if you will look to the heavens, both eyes
will look to heaven. So if you will look to God, you must
look with both eyes to God. The way, therefore, to look
with both eyes to God in your calling, is to go to your calling
as to God s ordinance ; and because faith and the promise are
as buckle and clasp, the one cannot be without the other.
Therefore you must observe those promises that are made to
your calling, and rest thereon. And because God doth some
times guide us by his eye in the way of our callings, therefore
you must have an eye to providence ; and whatever you do
in the way of your calling, you must quietly leave the issue
of it and success to God. And thus shall you live by faith
in your calling, and so walk w r ith God in your place.
If you would walk with God in your calling, then what
ever you do therein, do all to the glory of God. " Whether
you eat or drink, (saith the apostle,) do all to the glory of
God." If I work in my calling for mine own profit only,
then I walk with myself therein ; but if I do all for God s
glory, not mine own profit, then I walk with God in my
calling.
If you would walk with God in your particular calling,
then be sure that you so manage your calling, that your
general calling may not be an hindrance, but an help unto
your particular ; and thus your particular calling may be no
hindrance, but an help to your general calling. Woe to that
calling which eats up prayer. The particular and general
callings are joined together by God : " Those that God hath
joined together, let no man put asunder." Be sure, there
fore, that your general calling be an help to your particular,
and your particular no hindrance to your general. Thus
shall you walk with God in your calling. And,
If you would walk with God in your calling, then be sure
that you turn as God turns, sweetly complying with his dis
pensations in the way of your calling. If two men walk
together, when one turns the other turns, and if one do not
turn as the other turns, they cannot walk together; but if
one turns as the other turns, then they walk together. So in
our walking with God, it may be God s dispensations in my
calling are comfortable, then am I to rejoice and to praise the
Lord. It may be God turns and his dispensation is sad, in
the way of my calling ; then am I to humble myself before
SER. 3.] REMAINS. 87
the Lord, and to comply with his dispensation ; which if you
do in your calling, then shall you walk with God therein.
Yet,
If you would walk with God in your calling, then you
must judge of things in your calling, as God judges, and
measure things by his bushel. We are very apt to measure
and judge of things in our callings, by the verdict of the
means and second causes : if the means and second cause
smile, then we smile, though God frown ; if the means and
second cause frown, then we frown, though God smile : if
the second cause be big, and promise a great mercy or bles-
ing to us, then in the strength of the second cause, we pro-
ise it to ourselves, though God threatens the contrary ; if
e second cause or means threaten a misery, then in the
strength thereof, we threaten ourselves with that misery,
though God promise the contrary blessing. This is not to
walk with God in our callings. He that walks with God in
his place and calling, must judge and measure things accord
ing unto God s verdict. But,
If you would walk with God in your place and calling,
then you must spiritualize your particular calling with hea
venly things, and the things of God ; not put all upon a
morning and an evening prayer^ but your particular calling
must be sprinkled with holy meditations and gracious
speeches. Thus it was with Abraham s servant when he
went for Rebecca, he sprinkled his service with meditation,
prayer, and godly speech. And if ye look into Judges v. ye
shall find that upon a glorious victory that God gave to his
people, it is said, ver. 11, " They that are delivered from the
noise of the archers, in the places of drawing of water, there
shall they rehearse the righteous acts of the Lord/ Not
only at their church meetings, and in prayer or duty, but
while they are drawing of water. Thus our particular calling
is to be sprinkled with heavenly things ; and if you do thus,
then shall you walk with God in your calling. And oh, that
tli ere were an heart in us all, thus to walk with God in our
callings. This is every man s work, and every day s work.
Now, therefore, that you may do it, give me leave by way of
motive, to leave these few considerations with you.
If you walk with God in your particular calling, God will
walk with you in your general calling. Is it not a great
88 REMAINS. [SER. 3.
mercy to meet with God in your prayers and duties ; if you
go up to him in your particular callings, he will come down
to you in your general.
Then shall your calling be a blessing to you indeed, and
you shall have another, further and greater reward than the
wealth of your calling. " Servants obey your masters in all
things, not with eye-service as men pleasers, but in singleness
of heart, fearing the Lord/ 5 Col. iii. 22. " And whatever ye
do, do it heartily, as to the Lord, and not unto men," ver. 23.
" Knowing that of the Lord ye shall receive the reward of
the inheritance; for ye serve the Lord Christ." It seems
then, by this scripture, that though a man be a servant, yet
therein he may serve the Lord, and walk with God ; and if
he do so, he shall not only have wages from his master, but
of the Lord he shall receive the reward of the inheritance.
Now he is best paid, which the Lord pays ; the Lord will not
only give him his outward wages, but an everlasting inherit
ance. Oh, what a good thing it is to walk with God in our
callings. Yea,
Thereby the knots and difficulties of your callings shall be
taken off, and your way made easy ; that God whom ye walk
with in your callings, will lift you over all the stiles that are
in your callings. If a child walk with his father in the
fields, when they come at a high stile, the father lifts him
over it. So if you walk with God in your callings, then he
will lift you over all the stiles and difficulties of your callings.
Yea,
Thereby you shall be kept from the sins and temptations
of your calling. A man s calling is like to a great log or
piece of timber in a green field ; look upon the field, and
you see it all green and handsome, but take up the log or
timber that lies in the midst thereof, and there you find
worms, and sows, and vermin that do breed under it. So look
upon a man s carriage, and generally it is very green, civil and
handsome ; but if ye look under his calling, you will find no
thing but sows, worms, and vermin. Now this walking with
God in your calling, will keep you from the vermin of your
callings. Yea,
Thereby shall your way of godliness be convincing and
winning. As God hath distributed to every man, as the
Lord hath called every one, so let him walk and abide with
SER. 3.] REMAINS. 89
God," saith the apostle in this chapter. Why so? "For
what knowest thou, O wife, whether thou shall not save tliine
husband;" or, "how knowest thou, O man, whether thou
shalt save thy wife ?" Yea, says the apostle Peter, " Like
wise ye wives, be in subjection to your own husbands, that
if any obey not the word, they also without the word, may
be won by the conversation of the wives," 1 Peter iii. 1.
It is not therefore a morning or evening duty, though that
is good, that is so winning ; but a constant walking with
God in our places and callings, is convincing and winning.
Yea,
Thereby also you shall be fit to die, and leave all the world
with ease. The more a man runs his heart into the world in
his calling, the harder it will be to die ; and the more a man
walketh with God in his calling, the fitter he will be to die,
and to leave all the world with ease. Now therefore as you
do desire, that you may be fit to die, that your ways of god
liness may be convincing and winning, that the knots and
difficulties of your callings may be taken off, that your cal
lings may be a blessing to you indeed, and that God may
meet and walk with you in your general calling, labour more
and more to abide and walk with God in your particular
calling ; which that you may do, labour to be master of your
art, be diligent in your place, deal not unjustly with men in
your calling, be not too familiar with your callings, but keep
your due distance from them ; observe what the temptations
and snares are, that are incident, and take heed thereof;
labour more to live by faith in your calling; let not your
general eat up your particular, nor your particular destroy
your general. Whatever you do in your calling, " do all to
the glory of God," be sure that you turn as God turns, give
when he gives, measure all things in your callings by his
bushel, and be sure that you always sprinkle your outward
employments with some heavenly refreshments. And thus
brethren, " Let every one wherein he is called therein abide
with God." For it is the duty of every man to abide and
walk with God in his calling. And thus I have done with
us argument, How to walk with God in our callings.
90 REMAINS. [SER. 4.
SERMON IV.
OF GOOD AND BAD COMPANY, HOW TO AVOID THE ONE, AND
IMPROVE THE OTHER.
" / am a companion of all them that fear thee, and of them that
keep thy precepts." Ps. cxix. 63.
MY desire now is to speak something of good and bad
company, and therefore have made choice of this scripture.
In this section the Psalmist laboureth to confirm his faith,
and to comfort himself in the certainty of his own grace,
by seven or eight properties of a true believer. The first is
drawn from his choice. A good man makes a right choice,
he chooses God for his portion, verse 51, "Thou art my
portion, O Lord." The second is drawn from the fixation
of his resolution. A good man is fully resolved for to walk
with God. " I have said I would keep thy words/ 5 verse 5 7-
The third is drawn from his earnest desire of God s love and
favour. A good man doth desire the favour of God above
all things, " I intreated thy favour with my whole heart/ 5
verse 58. The fourth is drawn from his self examination.
A good man doth ponder, weigh, and examine his own
doings and ways, " I thought on my ways, and turned my
feft unto thy testimonies/ 5 verse 59. The fifth is drawn
from his readiness to keep God s commandments. A good
man doth not put off or delay his duty, " I made haste and
delayed not to keep thy commandments/ 5 verse 60. The
sixth is drawn from his adhesion to the ways of God in times
of opposition. A good man will not be driven from the
ways of God by the opposition of men. "The bands of the
wicked have robbed me, but I have not forgotten thy law/ 5
verse 61. The seventh is drawn from the thankfulness of
his disposition under all dispensations. A good man will
give thanks to God whatever his condition be. "At mid
night I will give thanks unto thee, because of thy righteous
judgments/ 5 verse 62. And the eighth is drawn from his
company. A good man will keep company with those that
are good ; " I am a companion of all that fear thee. 55 Which
is explained by these following words, " and of them that
SER. 4.] REMAINS. 91
keep thy precepts, I am a companion of all that fear thee."
Though I be a king, and they be never so poor, I, even I,
David the king, " am a companion of all that fear thee, and
do keep thy precepts." Where then you may observe thus
much, that a good man will have good company. It is the
property of a good man to keep good company, his com
panions are such as do fear the Lord. Yea, though they be
much beneath him, yet if they be such as do fear the Lord,
he will not boggle at their acquaintance and fellowship. " I
am a companion," says David the king, " of all those that
fear thee." So that a good man will have or keep good
company. For the opening and clearing whereof,
First, We will inquire what this good company is, and when
a man may be said for to keep good company.
Secondly, Why, and upon what account a good man will
have good company.
Thirdly, I will answer unto some objections or cases of
conscience, about this company-keeping, and so come to the
application.
As for the first, If you ask what this good company is, I
answer.
That is not good company which the world calls good
company, nor he a good companion which the world calls
a good companion. If a man will drink and take off his
cups, he is a good fellow in the mouth of the world. And if
a man be a jolly, frolic, merry man, that can make you laugh
with some pretty tales and jests, he is a good companion ;
but if he be a good natured man, and will not be angry, then
he is a good companion indeed. This is the world s good
company, or good companion, but I say that is not good
company which the world calls good company.
Neither is that good company which a man s own engage
ments calls good company ; if a man be a good man, and I
have a mind to hate him, then I will first make him wicked,
that there may be room for my hatred : if a man be a wicked
man, and I have a mincl to keep him company, or love him,
then I will first make him good, and say he is good, that
there may be room for my love and fellowship with him. It
was a custom amongst the Jews, that the king should once in
a year read over the chief part of Deuteronomy in the audi
ence of the people, and as their stories tell us, when Agrippa
92 REMAINS. [SER. 4.
came to those words, " One from among thy brethren thou
shalt set king over thee ; thou mayest not set a stranger
over thee, which is not thy brother. 53 Agrippa s eyes trickled
down with tears, in remembrance that he was not of the seed
of the Jews. Whereupon, saith the story, the people cried
out three times, Fear not, Agrippa, for thou art our brother.
So that when men please, they can for their own engagements
make a man a brother, and a good companion ; but I say,
that is not good company which my own judgment and
engagement calls good company. But that is good com
pany, which the saints generally call good company, and that
is good which the Scripture calls sjood company. " Such are
all those that do fear the Lord, and do keep his precepts,"
for so saith David, " I am a companion of all those that fear
thee, and do keep thy precepts."
Now a man is not said to keep company with others,
either good or bad, because he doth occasionally fall into
their society. Possibly a good man may occasionally meet
with, or fall into the society of those that are \\icked, yet he
is not thereby said for to keep wicked company, neither is
this forbidden ; for says the apostle, " I have written to you
that you should not keep company with," &c. 1 Cor. v., yet
not altogether, for then you should go out of the world :
and possibly a bad man may occasionally meet with good
people, and be in their companies : yet he is not there
fore said to keep good company, it is not this or that occa
sion, that doth make a companion.
Neither is a companion properly one whom a man doth
ordinarily deal with in a way of trade and commerce. For
the Christians in the apostles time, did ordinarily trade and
commerce with the heathens, yet did not keep company with
them. But a companion properly is such an one as I do
choose to walk and converse with ordinarily in a way of
friendship : so that company -keeping doth imply three things,
first it is matter of choice, and therefore relations as such,
are not properly said to be our companions; secondly it im
plies a constant walking and converse with another, and so
it is expressed, Job xxiv. 8 ; Prov. xiii. 20. And thirdly,
this ordinary converse or walking with another, must be in a
way of friendship, and upon this account. He that Sam
son used as his friend is called his companion. Judges xiv. 20.
SER. 4.] REMAINS. 93
A companion therefore properly is such an one as I do choose
to walk and converse ordinarily with in a way of friendship.
The apostle Paul expresses it by a word that signifies to min
gle. ee I have written to you that you keep not company with
the world " I Cor. v. 11 ; the word in the original is, that
you mingle not with such. There is a meddling with the
world, and there is a mingling with the world. It is not un
lawful to meddle with the things of the world, but it is un
lawful to mingle one s heart with the things of the world ; so
it is not unlawful to meddle with the persons of the world,
but to mingle with them is unlawful, and look, when I do
choose the men of the world for to walk and converse with
ordinarily, in a way of friendship, then do I keep them com
pany ; but if men be such as fear God, and do keep his pre
cepts, and I choose out such to walk and converse ordinarily
with, then I am said for to keep them company. And thus
now you see what good company is, and when a man may be
said to keep bad or good company.
Secondly, Well but, then, why and upon what account will
a good man keep good company ? Why it is his duty to do
it, he cannot but do it, and it is best for him to do it. It is
his duty : for if it be his duty to avoid evil company, then it
is his duty to have good company. Now for bad company,
you know what Solomon says, Prov. i. 10, " If sinners entice
ye consent tbou not to them ;" verse 15, " Walk not thou in
the way with them, but refrain thy feet from their path." And
again, chap. iv. 14, " Enter not into the path of the wicked,
I and go not in the way of evil men ; avoid it, pass not by it,
turn from it, and pass away. 55 Was not God greatly dis
pleased with Jehoshaphat for his walking and fellowship with
Ahab and his house ? Read, I pray, what is said 2 Chron.
xix. 2 3 " And Jehu, the son of Hanani the seer, went out to
meet Jehoshaphat, and said to him, Shouldest thou help the
ungodly, and love them that hate the Lord, therefore is wrath
pon thee from before the Lord." And ye know what is
id in Ps. i., " Blessed is the man that walketh not in the
unsel of the ungodly, that standeth not in the way of sin-
ers, and sitteth not in the seat of the scornful." It may be
you will say that you do not sit in the seat of the scornful,
though you be amongst them ordinarily, but do not you
94 REMAINS. [SER. 4.
stand in the way of sinners, nor walk in their counsel ? If
you be found either in their counsel, or in their way, or in
their seat, sitting, standing, or walking amongst them, the
blessing doth not belong to you. If you be a professor,
you ought not to be found in such company. It is the duty
of all those that fear, to avoid evil company ; and as it is
their duty to avoid evil company, so it is their duty to fre
quent good company. Cant. i. 5, " If thou knowest not,
O thou fairest among women/* saith Christ to the spouse,
" go thy way forth by the footsteps of the flock/* Cant. i. 8.
And Solomon doth not only enjoin and commend this duty,
but doth encourage us unto it ; for, saith he, ee He that walketh
with the wise, shall be wise, but a companion of fools shall
be destroyed/* Prov. xiii. 20. So that it is a good man s duty to
keep company with those that are good, and as it is his duty, so
he can do no other ; his spiritual disposition doth naturally
lead him unto it. You say, Birds of a feather will together.
And what is the reason that the sheep doth converse with
the sheep, and not with the swine; that the pigeon doth
converse with the pigeon, and not with the raven ? But be
cause their disposition doth naturally lead them to converse
with those that are in nature like to them. Now the divine
nature of all good men is spiritually the same naturally;
therefore as a good man, he cannot but converse and walk
with those that are good ; and as he can do no other, so it
is best for him to do so ; for in good company there is much
safety ; as there is danger in bad, so in good company there
is great safety. Our way to heaven is a journey, and we are
all travelling thither ; now ye know that in a great journey,
a good day, and a good way, and good company is very
comfortable ; so in our journey to heaven, a clear gospel day,
a plain, even way and good company, is a great mercy,, and
a sweet privilege ; insomuch as John, that wrote the book of
the Revelation, glories in it ; for, I pray, mark how he styles
himself: I, John, am the penman of this book, and would
you know, saith he, what my title is, it is this, " Your bro
ther and companion in tribulation, and in the kingdom and
patience of Jesus Christ/* Rev. i. 9. It seems then, 1. That
he that lies in Christ s bosom, will lie in the bosom of the
saints ; of all the disciples it is written of John, that he was
the beloved disciple that lay in Christ s bosom : now says he
SER. 4.] REMAINS. 95
to all the saints, " 1 am your brother and companion."
2. It seems by this Scripture, that he that is our true com
panion will keep us company into tribulation, " I am your
brother and companion in tribulation/ 5 3. You may here
see, that those who are the saints companions in tribulation,
shall be companions also with them in the kingdom of
Christ, " I am your brother and companion in tribulation,
and in the kingdom and patience of Jesus Christ." 4. That
it is an honour, mercy, and a great privilege to be a com
panion with the saints, though it be in matter of tribulation,
for herein doth John glory, " I, John, who also am your
brother and companion in tribulation ;" plainly then, it is a
great mercy and a sweet privilege to have good company.
But to clear up this thing to you, I shall only make use of
one argument, which though one, hath many in the bosom
of it.
Thus if there be much benefit to be found in good company,
and much hurt and mischief in bad company, then it is best
for every good man to keep good company. Now in good
company there is much benefit and in bad company there is
much mischief. For,
As for the benefit of good company. If in case you be
going into evil, ready to fall into what is evil, he will put forth
his hand, and will hold you from it, saying, O my friend, do
not this thing, for it is displeasing unto your God and my
God. Ye know how it was with David, when he was going
to destroy Nabal and all his house, he met with Abigail, and
by her counsel was diverted from it, insomuch as he blessed
God for her counsel. " Ye are the salt of the earth," saith
Christ. Now there are two properties of salt, it keeps the
meat from putrefaction, and it makes it savoury : so will good
company do, they will make you more savoury in your spirits
and keep you from that corruption and putrefaction which you
are apt unto. And,
As good company will keep you from evil, so they will
provoke, whet, and stir you up unto what is good, yea though
they be of lower and meaner parts and gifts than yourself:
for as the chips and shavings of wood and little sticks will
set the great blocks and billets on fire, so warm and lively
Christians, though weak in parts, will warm and put life into
others, though in parts and gifts much b3yond them. Heb.
96
REMAINS. [SER. 4.
x. 24, " Let us consider one another to provoke unto love,
and good works." Solomon tells you, "That the lips of the
righteous disperse knowledge," Prov. xv. 7 ; and if you look
into verse 4, ye shall find, "that the wholesome tongue
(which only dwells in the mouth of the righteous) is a tree
of life." The word in the original is an healing tongue ;
there is a cutting wounding tongue, and there is an healing
tongue. Now the healing wholesome tongue is a tree of
life : do you therefore desire to gather and eat of the tree of
life ? Then must you keep company with an healing, not
with a cutting and a wounding tongue. And if ye look into
Prov. xx. 21, ye shall find, "that the tongue of the righ
teous, is as choice silver ; the heart of the wicked is nothing
worth ;" though he saith, his heart is good, and as good as
any man s, though he cannot speak of good as others do.
Yet says Solomon, The heart of the wicked is nothing worth ;
but the tongue of the just, or righteous, is not only as silver,
but as choice silver. And do you ask wherein theVorth of his
lips doth consist ? I will tell you, saith Solomon, " The lips
of the righteous feed many." Do you therefore desire to be
fed, and to meet with such company as shall feed your soul,
then you must keep company with those that are good and
righteous. And if ye look into verse 11, ye shall find he
saith, " That the mouth of the righteous is a well of life."
Do you therefore desire to draw up the waters of life ?
Then must you get your bucket, and come unto the mouth
and company of the righteous. Now if the mouth of the
righteous be a "well of life," and "his lips be as choice
silver, that will feed many/ what a good thing is it, and
profitable, for a man to keep company with those that are
good. Yet,
As good company will provoke unto what is good, so in
case you fall at any time into evil, they wilF stretch forth
their hand and lift you up again. For, says Solomon, " Two
are better than one : For if they fall, the one will lift up his
fellow ; but woe to him that is alone when he falleth : for
he hath not another to lift him up." Eccles. iv. 9. Again,
" If two lie together, then have they heat ; but how can one
be warm alone ? And if one prevail against him, two shall
withstand him." Are you therefore under some great temp
tations, and do you fear that Satan will prevail against you,
R. 4.] REMAINS.
then you must keep good company ; for " if one prevail
against him., two shall withstand/ 5 Or, is your heart grown
cold and dead ? Then must you keep good company ; for,
" If two lie together, then they have heat ; but how can one
be warm alone ? " Or, are you fallen into any sin ? Then
must you keep good company : (C for if they fall, the one
will lift up his fellow ? " Is it not a good thing then to keep
good company ? Surely it is. Yet,
As good company will help to lift you out of the mire
when you are fallen into it, so in case you be in any outward
great strait, good company will help to pull you out of that
ditch and strait. For what a great strait was Daniel in,
when the king would put him. to death, unless he told him
his dream, and the meaning of it. How is it possible for
me to know what another dreams ? Yet Daniel must die
unless he tell the king his dream. Well, what doth Daniel
do in this case ? He goes up to God in his prayers. And
chap. ii. 17, "He went to his house, and made the things
known to Hananiah, Mishael, and Azariah his companions/
But why did he go to them ? It seems they were praying
companions ; for says (he text, " He told it to them, that
they would desire mercies of the God of heaven concerning
this secret, that Daniel and his fellows should not perish."
Well, and what then? "Then (verse 19) was the secret
revealed unto Daniel." Suppose Daniel s companions had
been drunken, wicked companions, what help could he have
had from them ? But they were praying companions, and
a praying companion is a great help in the time of strait.
And,
As good company is a great help to a man in the day of
his straits, so it is a continual blessing. For says the psalm
ist, Ps. cxxxiii., " Behold how good and pleasant it is, for
brethren to dwell together in unity ; it is like the precious
ointment upon the head," &c. " It is as the dew of Her-
mon," &c. " For there the Lord commandeth his blessing,
and life for evermore." It is not barely said, that there God
blesseth, or doth pronounce a blessing ; but, " there he com
mands his blessing," makes it effectual, " there he commands
his blessing." Was not Laban s house blessed with the
company of Jacob ? Was not Potiphar s house blessed with
the company of Joseph ? Surely where good company is,
VOL. v. H
98 REMAINS. [SER. 4.
there is God s blessing; yea,, " There he commandeth his
blessing, and life for evermore." It is recorded of one hea
then, that when he would set his house and land to sale, he
caused the crier to proclaim, Bonum habet vicinum ; thinking
that it would sell the better for a good neighbour : and surely
a good neighbour is a good commodity, and good company is
a great mercy. " There the Lord commandeth his blessing,
and life for evermore." And thus ye now see the benefit of
good company.
As for the mischief of bad company, there is much mis
chief to be found therein. For as good company will pro
voke and quicken you unto what is good, so bad company
will cool and quench you to what is good. Bad company is
a great quench coal, and will abate your affections unto what
is good. Will not water mixed with wine, abate of the
strength of the wine ? so will bad company abate your
strength of affections unto what is good. Peter Martyr,* ob
serving that many of the Jews stayed behind in Babylon,
when others came out of Babylon with much heat and zeal
to build God s house ; he inquires into the reason why any
should stay behind, and he concludes, that the society and
company of the Babylonians, had cooled their devotions unto
God s service. They had been seventy years in Babylon,
and having so long mingled themselves with the people of
the nations, they were now cooled to the service of God.
And indeed what is the reason that many are so cooled, over
what they have been, unto what is good, but because they
have mingled themselves with evil company ?
As evil company will quench and cool your affections unto
what is good, so they will insensibly infect you with what is
evil. You see how it is with diseases, though a man have an
infectious disease, yet if I keep at a distance from his breath,
and the like, I am not infected therewith ; but if I come near
him, to suck in his breath, then I am infected.f So here,
though evil, wicked men are very infectious, yet if I keep at
a distance, I shall not be infected with them ; but if I come
so near, as to suck in their breath by keeping them company ?
then I am infected by them. " A little leaven (saith the
* Ideo pietatis amor et religionis studium refrigerati. Pet. Mar. in Judg. i.
f Et solent vitia alibi connata in propinqua membra perniciem suam efflare, sic
improborum vitia in eos derivantur, qui cum illis vitse habent consuetudinem .
Tertul. advers. Voelnt.
SER. 4.] REMAINS. 99
apostle) leaveneth the whole lump." And he speaks of per
sons ; though you think there is but a little leaven of malice
in such or such a man^s company;, yet it is leaven, and a little
of that leaven will leaven all the lump. Who would have
thought that Alexander should be infected with the fashions
of the Persians whom he conquered ; yet by conversing with
them, he was infected by them, say histories. Were not the
Jews infected with the superstition of Egypt, by their con
versing with them ? Had not Joseph learned to swear by
the life of Pharaoh, by being in his house ? Was not Peter
infected in the high priest s hall, by his converse with them ?
Did not Isaiah cry out, " Wo is me, for I am undone ; be-
tuse I am a man of unclean lips ; for I dwell in the midst
a people of unclean lips." It may be you think that they
all not infect you with their principles or their practices.
But they do insensibly infect. Evil company doth insensibly
infect a man with evil. You see how it is with a white loaf
that is set into the oven, and doth stand near the brown
bread, it comes out with a black patch on the side thereof.
And ye have heard what he said that went thrice to Rome ;
the first time, said he, I saw your fashions and manners ; the
second time, I learned them ; and the third time, I brought
them away.* So the first time you go into evil company,
you see their fashions, and hear their words ; the second time
ye learn them ; and the third time you bring them away.
And will you say, No, I have been often in such company,
yet I have not brought their fashions and manners away?
Then remember what the apostle saith, " Evil communica
tions doth corrupt good manners." And have you not
brought a black patch away with you ? It may be others
see it, though you yourself do not; I believe the word of God
rather than your word, " Evil communications doth corrupt
good manners." It will infect your judgment before you are
aware, and your practice before you are aware, for evil company
is infecting company. And,
As they do insensibly infect a man with what is evil, so
they do, by your company with them, draw you into the fel
lowship and communion of Satan. For there are two great
princes in the world, Christ and the devil ; and Christ ruleth
* Qui semel it Romam, videre scelestum ; qui secundo, cognoscere, qui
io, in patriam referre. Cluxeri Histor. mundi Epist. p. G87.
H 2
100 REMAINS. [SER. 4.
in the children of obedience, and those that have communion
with them, have thereby communion with Christ ; so Satan
ruleth in the children of disobedience, and those that have
fellowship and communion with them, have thereby commu
nion with Satan. For how can a man have communion with
the members, and not with the head ? Now is it not a great
evil and mischief to have communion and fellowship with
Satan ? This you have that keep company with wicked
men.
And if you have communion with Satan and his members
here, then you shall have communion with him and his mem
bers hereafter. There is a draught of things to come in this
life. Those that stand at the right-hand of Christ here, shall
stand at his right-hand in the day of judgment; and those
that stand on his left-hand here, shall stand at his left-hand
at the day of judgment. So those that are bound up with
the wicked here, shall be bound up with them hereafter.
There is a bundle of life, and there is a bundle of death.
Some men there are that shall be bound up in the bundle of
life, and some men there are that shall be bound up in the
bundle of death. " Take them and bind them hands and
feet, and cast them into outward darkness/ 5 saith Christ.
Here is a company of drunkards, bind them together, and
cast them into hell for ever. Here is a company of swearers,
and there a company of opposers and jeerers, and there a
company of unclean persons, and there a company of mere
moral, civil men ; take them and bind them up as so many
faggots, and cast them into that fire that shall never be
quenched. And I pray tell me, who do you think shall be
bound up with these; shall not those that bundle up them
selves with them now, that keep company with them now ?
" Come out of her, my people, (saith Christ,) lest you par
take with her in her plagues. 55 They that will partake with
wicked men in their company now, shall partake with them
in their plagues hereafter. And,
For the present, what shall you get by all your wicked
company, but a reproach and a blot that shall not be wiped
off. Doth not the mingling of the water with the wine alter
the colour of the wine? so shall your mingling with evil
company do ; it shall not only abate of your strength unto
what is good, but it shall alter the colour of your profession.
Solomon says, It shall be a snare unto vou. Prov. xxii. 24,
SER. 4.] REMAINS. 101
25, <e Make no friendship with an angry man, and with a
furious man thou shalt not go, lest thou learn his ways, and
get a snare unto thy soul." What will not a wicked man
think of himself when you that are godly shall keep company
with him ; will not he say, If my condition were not good,
and if I were not godly, this man or woman would not keep
company with me ? Thus you harden and offend him by
your company with him; and who among the saints is not
offended at your walking and conversing and keeping com
pany with such men. Now is it nothing in your eye to of
fend the generation of the righteous and the unrighteous too ?
Yet this do you do, that are professors of the gospel, by your
company with those that are evil. Yet this is not all ; but as
you offend the godly and the wicked, so you offend God him
self: for the more you converse with wicked men, the less
you converse with God and God with you ; the more you turn
in to them, the more God will turn from you ; the more
society you have with the world, the less acquaintance you
shall have with God. God is offended in a way of anger,
the saints in a way of grief, and the wicked in a way of
stumbling by your keeping company with them. Oh. what
an evil thing, therefore, is it to keep company with those that
are bad. And thus ye see the mischief of evil company.
Now if there is so much benefit in good company, and so
much mischief in evil company, then it is and must be best
for every good man to keep good company. But as ye have
heard there is much benefit in good company and moh mis
chief in bad company, surely, therefore, it is best for every
good man to keep good company. It is his duty to do so. He
can do no other but do it. And it is best for him to do so.
Therefore a good man will have good company,
But though a good man will have good company; yet ?
whether is it not lawful in some case to keep ev>] company ?
Ye have heard, and seen, and read what the Scripture
saith in this case : and the Scripture only is the rule of law
ful and unlawful things. And pray do but mark what stress
the Scripture lays upon this prohibition, and how it loads it with
variety of expressions. Will ye instance in the persons of
ungodly men, then it forbids your company with ungodly
sinners and scorners, Psalm i., vain persons that have no
;ood, but are merely vain, dissemblers, evil and wicked doers.
I have not sat with vain persons, neither will I go in with
102 REMAINS. [SfiR. 4,
dissemblers. I hate the congregation of evil doers and I
will not sit with the wicked." Psa. xxvi. 4, 5. And what can
be said more to delineate and characterise the persons them
selves^ whose company you are to avoid. Or will ye instance
in the actions of keeping company ? Mark how the Scripture
loads this prohibition in that respect. Here the psalmist saith,
" I have not sat with them, neither will I go in with them." If
they go into an ale-house, or elsewhere, " I will not go in
with them, I will not sit with them," neither will 1 go in with
them. And in Psalm i., there are three terms, standing, sit
ting, and walking. " Blessed is the man that standeth not,
sitteth not, walketh not with them." And in Prov. iv., there
are no less than four expressions put together upon this pro
hibition in one verse ; at verse 14, he saith, ** Enter not into
the path of the wicked, and go not in the way of evil men ;"
verse 15., fe avoid it :" there is one expression ; " pass by it,"
there is another; " turn from it," there is another; and
(e pass away," there is another. Now if you will break
through this hedge of expressions with some distinctions,
take heed how you distinguish over and against the let
ter of the Scripture that is so full, lest a serpent bite you.
Why, but may I not then converse or be with relations,
husband, wife, child, or kindred, if they be ungodly ?
Yes, for says Paul, " If the unbelieving husband will not
depart, let him not depart ;" but you must remember what I
said in the beginning, that company is a matter of choice,
and not of necessity ; and if you shall rather keep company
with your carnal, jeering and opposing kindred, than your
spiritual kindred, then it is not your kindred, but the car
nality of your kindred that you keep company with.
Why, but if it be unlawful for a professor of the gospel to
keep bad company ; whether may it stand with grace so to
(V> ? Suppose I do keep bad company, and suppose it be
unlawful so to do ; whether is it such an evil as cannot stand
with grace ?
I answer, that it is in this sin as in all other sins : now
says the apostle," He that is born of God sinneth not;" that
is, he doth not so lie in his sin, but he purgeth it out ; " For he
that hath this hope, (saith he) purgeth himself," else he were
of the devil, saith he, who sins, and does not purge out his
sin, but as the fountain or spring purgeth out the dirt that
SEB. 4.] REMAINS. 103
doth fall into it ; so " he that is born of God sinneth not,"
but he doth purge it out : and so in this case, as a good man
may fall into another sin, so he may fall into this sin of evil
company; but if a professor be convinced of the evil of it,
and doth not leave his evil company, and purge himself from
it, then he is not born of God ; thus it can no more stand
with grace, than another sin.
Why, but if it be unlawful to keep evil company, and it
be our duty to keep good company, yea, to keep company with
all those that do fear the Lord ; then, whether is it lawful to
keep company with erroneous persons ? For David saith
here, " I am a companion of all those that do fear thee."
Now so it is, that some that fear God have fallen into er
rors ; whether may I therefore keep company with them ? for
answer.
It is ordinarily said, that a man must consider his own
weakness, and their strength that are erroneous : if I will
mingle a spoonful of wine with a pailful of water, shall I not
lose the wine ? For so say some, If I am but weak in know
ledge, and will go and mingle myself with them that are
strong in errors, what shall I do but lose my own knowledge ?
But there are two or three things that I shall speak to in this
case of conscience.
Ye must know that there are some errors that are less ;
me that are so gross, that do manifest a wicked state and
ndition in them that hold them : they are called ie errors
the wicked," 2 Pet. iii. 1*J. Now though I may scme-
es converse with those that are less erroneous; yet if
eir errors be such, as cannot stand with grace, the gospel,
r the power of godliness, then I am to shun their company,
as much as the company of a drunkard, swearer, or unclean
person. But,
You must observe all this verse, the Psalmist doth not
barely say, " I am a companion of all that fear thee," hut he
explains who those are that do fear the Lord, and such as
keep his precepts ; now men that depart from his ordinances
do not keep his precepts ; and therefore though in regard of
their other profession, they may seem to fear the Lord, yet
if they do not keep his precepts, this scripture doth not
warrant me to be their companion. And,
You know and must remember what the apostle saith, " If
REMAINS. [S ER. 4,
any one that is called a brother, does walk inordinately, from
such turn away and avoid them." So that though I must
keep company with those that fear the Lord, while they stand
right, yet if they do not stand right, but do walk disorderly,
then I am commanded by another scripture to avoid them
for a while, that they may be ashamed. And thus now I
have answered to those several cases of conscience, and have
cleared the doctrine.
Now by way of application, if a good man will keep good
company, then what shall we think of those that never kept
good company all their days, twenty, thirty, forty years old,
yet never kept good company. It may be they have kept
company with civil, moral men ; but, saith David, " I am a
companion of those that fear thee, and do keep thy precepts/*
Or it may be they have sometimes occasionally fallen into
good society, but they have not -chosen the company of
such as do fear the Lord, and keep his precepts. Now if a
good man will keep good company, what shall we think
of those that never kept good company all their time ? Yea,
what shall we think of those that have kept, and do keep bad
company ? Every man is as his company is. The heathen
could say, Noscitur ex comite qui non cognoscitur ex se, He
is known by his company that cannot be known by himself.
. A man s company is a commentary upon his life, thereby
you may understand a man though he be never so close and
mystical. It is recorded of Augustus Ceesar, that he came
thus to know his daughters inclinations ; for being once at a
public show, where much people were present, he observed
that the grave senators talked with Livia, but loose young
sters and riotous persons with Julia ; whereupon he con
cluded, that the one was grave, and the other light and vain.
And if you look into Ps. 1., ye shall find that God doth con
clude a man to be a wicked man, by his converse and par
taking with those that are wicked, verse 16, " But to the
wicked, God saith, what hast thou to do to declare my sta
tutes, or that thou shouldest take my covenant in thy
mouth ? " Dost thou come to the ordinance, and dost thou
speak of the covenant of grace ? These do not belong to
thee. Why? For thou hatest instruction and castest my
words behind thee ; for when thou sawest a thief, then thou
consentedst with him, and hast been partaker with the adul-
E
SER. 4.] REMAIN So 105
terers. Oh, what a sad condition therefore are all those in
that do keep bad company; God looks upon them as wicked,
that do keep company with the wicked.
Why, but is it not better to keep bad company than none ;
it is not good for man to be alone, that is uncomfortable, is
it not therefore better to have bad company than none ?
No. For suppose you were to go a journey, whether
would you choose to ride alone, or in the company of
thieves ? Would you not rather choose to ride alone, though
it be uncomfortable, than in the company of thieves ? Surely
ye would. Why, such are all wicked company. Amid tem-
ris fures, Friends are thieves of time, especially wicked
iends ; for they will not only rob you of your precious
me, but of your precious duties, principles, and graces.
r, I pray, tell me which is worst, sin or sorrow ? Possibly
it may be your affliction and sorrow to walk alone, but to
keep bad company is your sin and guilt.
Why, but are they all alike guilty that do keep bad com
pany ?
No. For there are three sorts of men that do or may
ssibly keep bad company. Sorre are wicked themselves,
me are professors, and some members of churches. It is
for a wicked man to keep bad company, it is worse for a
professor of the gospel, but it is worst of all for a member
of a church.
It is ill for any man to keep evil company, it is ill for a
wicked man himself to do it; for the more companions that
a man hath in his wickedness, the more he is enclosed
therein, and the harder it is for him to break away from his
wickedness. Is it not a hard thing for a bird to fly away
that is taken in the lime-twigs ? Why, evil company is the
devil s lime-twigs ; and what is the reason that many a man
doth continue in his sin, who is convinced of the evil of it,
but because he is held fast in the bands of his wicked com
pany. Oh, saith one, I confess it is my duty to live other
wise, but I cannot get away from my company. So that
though a man be a wicked man himself, it is an evil thing for
him to keep bad company. But,
As it is an evil thing for a wicked man to keep bad com
pany, so it is worser for a professor of the gospel to do it.
Peccatum majus. The more repugnancy there is between
106 REMAINS. [SER. 4.
the sin and the sinner, the worser and the greater is the sin.
Now a professor of the gospel is such an one as hath dedi
cated himself unto God, and separated himself from the
world ; and therefore for him to keep ill company, is directly
contrary unto his profession ; the more that any man sins
against his knowledge and conscience, the greater is his sin ;
such a sin is called rebellion. 1 Sam. xv., "And rebellion
is as the sin of witchcraft." Now what professor is there of
the gospel, but doth know that he ought to avoid evil com
pany? Possibly a poor, ignorant, profane man, may not
know his duty in this case, but a professor knows his duty ;
and therefore as it is evil in any man to keep bad company,
so it is worser for a professor of the gospel to do it. But,
It is worst of all in a member of a church, for he sins
against his present remedy. Sins against remedy are the worst
sort of sins. It is a grievous sin for any young unmarried man
to commit fornication ; but if a man be married and doth com
mit adultery, he sins worse. Why ? Because he sins against
remedy, and because he hath a remedy by him. So here, it
is ill for any man to keep ill company, but worst for a mem
ber of a church. Why? Because he sins against a remedy :
he hath communion with the saints, he hath good company
by him, a remedy by him, and therefore for him to keep bad
company is the worst of all ; the more any man despises the
ways and ordinances of God by his sin, the greater is his
sin. Now if you look into Scripture ye shall find, that when
a man hath two things before him, and doth choose the one,
and refuse the other, look what that is that he leaveth, that
he is said to hate and despise. Now a member of a church
hath two sorts of companies before him, and therefore if he
shall choose to walk with those that are evil, he is said in
scripture language to hate and despise the company of the
saints, and is it a small thing in your eyes to hate or despise
the company and communion of the saints ?
Why, but though I do keep company sometimes with those
that are wicked, yet I do not despise or hate the company of
the saints, for I keep company with them too.
That is strange ; strange in regard of yourself, strange in
regard of others. Strange in regard of yourself; for if you
find any savour in good company, is it not strange that you
should not refrain bad company ? surely good company will
I
SER. 4.] REMAINS. 107
either eat out the heart of your bad company, or bad company
will eat out the savour of your good company. Strange,
therefore, it is, if you should keep both companies ; strange
in regard of yourself, and strange also it is in regard of others.
When the deer is shot, the rest of that herd will push him
out from amongst them; and if you be shot with the arrow
of bad company, it is strange that the rest of yuur herd
should not push you out of their society, and avoid you, be
cause you will not avoid others. But,
Again, You say that you keep company with the good too,
but I pray tell me, is it not the mud of the good company
that you converse withal ? As in a river or pond there is
water and mud, so in all good company there is the water of
life and there is the mud of their infirmities and vanities; if
it be the mud of good company that you converse with, then
do you keep bad company, even whilst you converse with
those that are good. But,
Again, You say you keep company with both good and
bad, bad and good. But who art thou that dost so ? I read
in the Old Testament, that those creatures which live both in
the land and in the water, were counted unclean. I read,
also, in Scripture, of a sincere Christian and a lukewarm pro
fessor; and what is lukewarm water, but that water which
hath both heat and cold in some equal degrees ; and what is
the lukewarm professor, but one that can run with both, and
comply with both companies ? I read, in Hosea vii., that God
compared the declining people of Israel unto a cake dough-
baked, baked on the one side and not on the other. Why ?
But because they were for God and idols too : they could
walk and converse with both. So now, when men are for both
companies, they can stand with the saints and they can stand
with sinners, they can sit with the scornful and they can sit
with the faithful, they can go in and out with God^s people,
and they can go in and out with the wicked. What doth
this argue, but that they are dough-baked, and lukewarm
professors !
Yet, if there be any such amongst us, which God forbid,
give me leave to speak three or four words unto them. You
say you can walk with both good and bad ; but what comfort
can you have in walking at all with those that are bad ? Mr.
Kjd said once, There are two questions, which if a man can
108 REMAINS. [SER. 4.
rightly answer he may have comfort in every condition : the
first question is, What am I ? the second question is, Where
am I ? If, said he, in answer to the first, What am I ? I can
truly say, I am godly, I am in Christ, I am one of those that
fear the Lord in truth : and if in answer to the second,
Where am I ? I can say, I am in my calling, I am on God s
ground, Lam where God would have me be : then I may
have comfort in every condition. But if you that are pro
fessors of the gospel be in company with the wicked, can you
say, I am where God would have me be, I am on God s
ground ; surely no. What comfort, therefore, can you have
in walking with such company at all ? But, again, do you
not know that wicked company lie in wait for your halting,
and desire your falling. Mark what David saith, Psalm xli.
6, " And if he come to see me, he speaketh vanity, his heart
gathereth iniquity to itself, and when he goeth abroad he
telleth it." And mark what his son Solomon saith, Prov. iv.
14, 15, 1", " Enter not into the path of the wicked, avoid it,
pass not by it." Why ? ee For they sleep not, unless they
have done mischief, and their sleep is taken away unless they
cause some to fall." It may be you think they love your
person, but do they not hate your way more than they love
your person ; and will you walk with them that hate your
way, because you think they love your person ? Be not de
ceived. Do you not know, again, that in time of danger they
will thrust you into danger, that they may save themselves
out of danger. There was a correspondency between good
Jehoshaphat and wicked Ahab ; and when they went into the
field, what did Ahab say to Jehoshaphat ? read what he said
and did, 2 Chron. xviii. 29 : ee I will disguise myself, and will
go to the battle, but put thou on thy robes." But see the
issue of it at verse 31. Plainly shewing thus much, that if a
good man hold correspondency with a wicked man, in case
there be any danger, the wicked will thrust the good man into
danger to keep himself out. But, in the last place, if you
have not considered this scripture before, yet have you not
thought on that scripture, " As for those that turn aside by
crooked paths, the Lord will lead them forth with the workers
of iniquity ?" Now is not this a crooked path, to walk with
both companies, with the godly in the light and with the
wicVed in the dark. W^ell, woe be to him that doth so, God
SER. 4.] REMAINS. 109
will in due time discover him, and lead him forth with the
workers of iniquity. Oh what an evil thing, therefore, is it
to halt between two, to walk and keep company with both
good and bad, bad and good.
Why, but I praise God, will some say, I do not keep com
pany with the wicked at all, so as to walk and converse with
them ordinarily in a way of friendship.
That is well ; but what if God will count vain company in
the number of bad company ? for ye have it, Ps. xxvi. 4.
Again, What if God will account those for your companions,
whom you would be with, if you were not restrained by the
fear and shame of your friends ? We find in Scripture that
a man is said to do all that which he would do if he were
not restrained. Abraham is said to sacrifice his son, because
he would have done it, if God not restrained him. For look
what that company is, that I would be with if I were not
restrained, that company, according to Scripture, I am said
to keep. Again, What if God will account all those for your
companions, whom you justify, like, or consent unto in the
way of your sin and vanity? so ye read, Ps. 1. 20. Or what
if God will account your companions according to your ser
vants of choice, as David said, that he would not know a
wicked person. Mark how he proves it, he saith, " A fro-
ward heart shall depart from me, I will not know a wicked
person," Ps. ci. 4. But says he, ver. 6, " Mine eyes shall be
upon the faithful in the land, that they may dwell with me ;
he that walketh in a perfect way, he shall serve me ; he that
worketh deceit shall not dwell within my house, and he that
telleth lies shall not tarry in my sight," ver. 7- It is ordi
narily said, Servi sunt humiles amid. Your servants are the
lowest friends ; and though a man s servants are not properly
his companions, yet his companions may be known by his
servants of choice. Possibly a man cannot get a godly ser
vant, but if a man have godly and ungodly before him, and
shall choose such as are vain or wicked, this argues what
his company would be, if he had his choice and his mind.
Now God can turn up all our leaves, and see what grows
under them. And if all these things be true, how few are
there that will stand free from wicked and ungodly company.
But, my beloved, either there is comfort enough to be found
in good company, or there is not : if there be not enough in
110 REMAINS. [SER. 4.
good company, why should you converse with them at all ;
and if there be comfort enough in those that are good, why
should you not walk with them altogether ?
But what shall we then do, that we may avoid evil com
pany, that we may choose good company, and improve them ?
Here are three questions; I shall speak something unto
them distinctly. Do you ask, What you shall do that you
may avoid evil company ? You must be sure to mortify
your affection, inclination, and disposition to the vanity
thereof; it is not the persuasions of evil company that doth
lead you to them, but it is your own disposition and unmor-
tified affections : you think it may be, that it is their spark
that doth set you a fire, but it is your tinder that doth close
with their spark ; if there were but water thrown on your
own tinder, you could not be so fired with your evil company.
" The woman that thou gavest me, (said Adam,) did give me
to eat," and so I was drawn into this sin ; but it was his own
disposition that did lead him to it. It is in this sin, as in all
other outward sins, it is not the drink or wine that is in fault,
but a man s own drunken disposition that doth lead him to
drunkenness ; it is not the beautiful object that is in fault,
but a man s own wanton disposition that doth lead him into
unclean ness : so here, it is not your company, but your own
disposition that doth lead you into it. Would you, therefore,
avoid and abstain from your wanton company, then labour to
mortify your own wanton affections ; would you abstain from
and avoid your vain company, then must you first labour to
mortify the vanity of your own heart and spirit, otherwise
though you abstain from your company for a time, yet you
will return again. Therefore mortify your own lusts and
earthly affections.
And again, Be sure that you avoid all those occasions,
which though lawful in themselves, yet through your weakness
may any way open a door unto evil company. When the
Nazarites were forbidden wine, they were forbidden grapes
also, whereof wine was made. Numb. vi. 3. And if ye look
again into Prov. iv., you shall find, that when the Holy Ghost
by Solomon doth forbid you to " enter into the path of the
wicked, and going in the way of evil men ;" he doth in the
name of God command you to c< avoid it, not to pass by it,
to turn from it, and to pass away/* ver. 15 ; as if, says Mr.
SER. 4.] REMAINS. Ill
Greenbam, a physician should give directions to a man to
avoid the plague ; the great receipt, saith he, that the phy
sician gives against the plague, is made of three ingredients,
cito, longe, tarde ; fly quickly, remove far from the place, and
return slowly: so here, saith he, as if there were a plague in
evil company, the Holy Ghost bids us to depart quickly, and
not to come near. And what is the reason that many are so
overtaken with evil company, but because they do not avoid
all those lawful occasions, which through their own weakness
doth lead them into it. Be sure, therefore, that you avoid
them.
And if you would avoid evil company, then you must part
abruptly with them, you think thus it may be, though I part
with my evil company, yet I will part civilly with them, I
will go but once more ; and again, I will go but once more to
them, and will part fairly, with them. Whereas our Saviour
Christ saith, " If thy right eye offend thee. pull it out, and if
thy right hand offend thee, cut it off. 3 Look what that is,
that is near and dear to you, that must you part with in a
way of violence ; if you will part fairly with your company,
then go them and say, Well I have sinned, and sinned greatly
in keeping your company, now God through grace hath con
vinced me of it, I will never come in your company in any
such way again ; and he that will part with wicked company
must be abrupt in his parting with them.
If you would avoid and part with your evil company, then
you must humble yourself before the Lord, for all the vanity
and folly of your company-keeping ; some men being convin-
vinced of their sin in company-keeping, do resolve never to
come in such company again : and it may be they do refrain
for three or four weeks, but in a short time they are where
they were. And what is the reason, that though men be
convinced of their sin, yet they return again, but because
they go forth in the strength of their own resolutions, and
were never thoroughly humbled for their sin ? Would you
therefore so refrain from evil company, that you may return
no more ; then go and humble yourself before the Lord for
the evil of it.
And be sure that you do not follow the saints to that is
good for their multitude : for he that follows the multitude
to good, because they are many, will also follow the multi-
112 REMAINS. [SEE. 4.
tude, unto what is evil. Saith Austin,* We must not do a
good thing because many do it, but because it is good ; if
others do that which is good, saith he, I will rejoice because they
do it, but I will not do it because they do it that -I may do
good ; or, to do well few shall suffice ; yea, one ; yea, none.
The way to follow the multitude to evil is to follow the mul
titude to good ; because of this multitude take heed there-
tore of that.
And if you would avoid evil company, then be sure that
you keep good company, and improve them. Intus existens
prohibet alienum. It the vessel be full of wine., it keeps out
air and water; good thoughts keep out bad thoughts, good
words keep out bad words, and good company keeps out bad
company. And what is the reason that many poor souls are
led away with naughty and debauched company, but because
they are not hedged in with good company, for as bad com
pany keeps men from good company, so good company will
keep men from bad company. Look what day or time that
is wherein you depart from good, then are you exposed unto
them that are evil ; yet it is not enough to have good com
pany, but you must improve also, and gain by them ; for if
you be in good company, and do get nothing by them, you
will say, What need I make such a stir about my company,
I see no difference ; as one company talks of the world, so
doth the other also ; and as I get nothing by the one, so I
get nothing by the other also ; therefore I will return unto
my old company again. Would you therefore avoid evil
company, then be sure that you keep good company and
improve them.
Why, but I do not know how to choose good company ;
I confess good company is a great mercy, and bad company
is a great misery, but how shall I be able to choose my com
pany.
You must go to God and beseech him for to choose your
company for you. Mark what David said and did; in this
scripture he saith, " I am a companion of all those that do
fear the Lord ;" yet, verse 79, he goes to God, and prayeth,
saying, " Let those that fear thee, O Lord, turn unto me,
* Non faciendum, quia multi faciunt sed quia. bonum ut bonum faciunt, aut
bene satis mihi sunt pauci, satis unus, satis nullus. Augustin.
Si potentiores faciunt, non faciam quia faciunt, sed gaudeo quia faciunt.
SER. 4.] REMAINS. 113
and those that hare known thy testimonies." As if he
should say, Of a truth. Lord, I am a companion of all that
do fear thee ; but it is not in my power to bend their hearts
unto me ; the hearts of all men are in thy hands, now there
fore u let those that fear thee turn unto me." So do you go
to God, and say likewise, Lord, do thou choose my company
for me, let those that fear thee turn in unto me : oh, do thou
bow and incline their hearts to be my companion.
If you would act herein under God, and make a right choice
of your company, then must you get your nature changed.
The ravens keep company with the ravens, and not with the
pigeons : but if the nature of the raven were changed into
the nature of a pigeon, it would flock together with the
pigeons. Every thing follows its nature. Labour therefore
to get your nature changed ; and then though you have
flown with the ravens, you will flock together with God s
doves.
And if you would make a right choice of your company,
then you must get a discerning spirit, that you may be able
to put a difference between those that fear the Lord, and
those that fear him not ; between those that are civil moral
men, and those that are gracious. " The spiritual man judg-
eth all things." And what is the reason that people keep no
better company, but because they cannot discern of com
pany ; and what is the reason that they discern not between
company and company, but because they are not spiritual?
Would ye therefore be able to make a right choice of your
company ? then get this discerning spirit.
And observe who those are that are most profitable in yout
society ; who those are that are most sound in their faith,
savoury in their spirits, and most communicative and profita
ble in their lives, and with such close ; some have knowledge
enough to discourse with, but they have no savour in their
spirits; some are of a savoury spirit, but they want know
ledge, and are not communicative ; but let those " that fear
thee turn unto me, and those that have known thy testimo
nies," saith David ; as if he should say, Lord, I would not
only have knowing men to be my companions, but fearing
men. Neither would I only keep company with " those that
fear thee," but with such as are knowing, and do " know thy
VOL. v. i
114 REMAINS. [SER. 4.
testimonies." Thus let his choice be yours, a knowing man,
and a fearing man, a fearing man, and a knowing man, will
make a meet companion for you.
And if you would make a good and comfortable choice of
your company, then in case you be a man, let the friend of
your bosom be a man, and not a woman, unless it be your
wife ; and if you be a woman, then let the friend of your
bosom be a woman, and not a man, unless it be your hus
band ; for if the special friendship be between a man and a
woman, who knows how soon the spiritual friendship may
degenerate into carnal affection ; and if it may be, let your
friend or companion stand upon even giound and a level
with you ; for the German proverb is often true, He that
will eat cherries with noblemen, shall have his eyes spirt out
with the stones thereof. Therefore affect not company too
high for you. But whatever degree your company be of, be
sure that it be not such as will be apt to take an offence from
you, nor such as you shall be apt to take an offence from ;
for then your society will always be uncomfortable. Thus
do, and your choice shall be right.
Well, but suppose I have chosen good company, and I can
say in truth with David here, " I am a companion of all
those that do fear thee, and do keep thy precepts ;" what
shall I do, that I may improve my company ? I praise God
I have good company, but I do not know how to improve
them ; what shall I therefore do that I may improve my
good company ?
You must be humbled for all the mispence of your time
with good company. The way to improve a mercy is to be
humbled for our not improvement of it.
If you would improve your good company, then lay your
right ends together when you meet; yon see how it is with a
fire that is half burned, if you would mend it, you take the
sticks and lay them together; but then you do not lay the
cold ends together, but the hot ends together. Now there is
no company so good, but hath its cold ends, and its warm
ends ; if ye lay your cold ends together when ye meet, what
heat, what warmth, what good or improvement can you
expect? Therefore lay your warm ends together when you
meet together.
Observe what that grace is wherein your companions doth
SER. 4.] REMAINS. 115
excel,, and labour more and more for to draw that forth,
every saint and goodly man doth not excel in every grace.
Non omnis fert omnia tellus, Every ground will not bear
wheat or rye, but some one grain, and some another; so
every Christian doth not excel in every grace, some in one
grace, and some in another: it may be he hath life, and you
have light ; or it it may be he hath light, and you have life ;
and why hath he given this to the one, and that to the
other, but that they may be beholden one to another, and
have communion one with another ? Would ye therefore
improve your commnnion and good company, then observe
what that grace is wherein he doth most excel, and labour
more and more to draw out the same.
Take heed also of pride and envy, which is the bane of all
good company : pride will make a man speak, arid pride will
make a man hold his peace. I am a poor ignorant man or
woman, saith one, and therefore I will not speak of that
which is good before their company ; yet this may be out of
pride ; I have an opportunity of doing good in this company,
saith another, and therefore 1 will speak, yet that may be out
of pride too. There was such an one spake good words at
such a time, saith another, but it was little to the purpose,
and that may be out of envy : now envy is between equals,
and pride between unequals ; either therefore you con
verse with your equals, or with your unequals ; if with your
equals, take heed of envy ; if with your unequals take heed of
pride.
And if you w\>uld improve your good company, and profit
by them, then pray over them, and for them. Of all compa
nies, says Mr. Greenham, I never profited and gained more
by any, than by that that I prayed most for ; and what is the
reason that you profit no more by your good company, but
because you pray no more for them, and over them. You
will pray over your hearing, reading or meditation ; why ?
because it is an ordinance : so is this of good company too.
And therefore if you would improve and profit by your com
pany, then pray much over them, and for them ; yet
Do not rest secure in your good company : for though you
be in a good company you may possibly get more hurt than
if you had been in bad company. And what is the reason
that you come sometimes from bad company into which you
i 2
116 REMAINS. [SEE. 4.
have been cast occasionally, or against your will, with your
soul troubled for their sin, and through God s providence do
get good thereby : and you come from good company with
your heart flat, and dead and dull, but because you rest se-
e.ire in your good company ? In the one you watch, in the
other not. Wherefore rest not secure in your company,
though it be never so good. Good company is God s ordi
nance, but it is an ordinance that doth tend unto other ordi
nances : some ordinances tend unto other ordinances. It is
an ordinance that we should rest on the Sabbath-day. But
why are we to rest then ; for rest sake ? No, but we are to
rest in order to the positive sanctifi cation of the Sabbath ;
so we are to keep good company, but why ; what for itself ?
No, but in order to other duties. Now if it be an ordinance
that lies in order to other ordinances, why should we rest in
it? The more you rest in it, the less you will improve it.
Therefore do not rest secure in your company, although it be
never so good. Be sure that you look upon it as a duty in
order to other duties ; and thus you shall improve it. Which
that you may do,
Consider with yourself what a great talent is put into your
hand, when you are betrusted with good company; thereby
you have an opportunity of gaining something which you
cannot gain by your public ministry. You see how it is with
the candle; I can take a candle in my hand, and go down
into the cellar, and see that thereby which I cannot see by
the light of the sun ; possibly the sunbeams may not reach
that which the beams of the candle may reach ; so possibly
the light and beams of private communion may reach that
truth which the beams of the public ministry doth not reach.
It is possible that a minister may speak to a truth in public,
yet he may leave it in the dark ; when I come at home, then
I may beat it out more fully with good company. So that
this ordinance of good company is a great talent ; and will
the Lord require an account of the improvement of our ta
lents, then surely he will have an account of the improve
ment of our company. In Mai. iii. it is said, " Then those
that feared the Lord spake often, and a book of remembrance
was written." God hath a table-book at work upon all our
speeches and conferences when we meet together, and he sets
down what we say and what we do when we meet together ;
SER. 5.] REMAINS. 117
and shall we not, then, take heed what company we come in,
and what we do and speak in our company ? It is recorded
of Mr. Latimer, the martyr, that though he was somewhat
free in his speech when he was examined, yet when he heard
a pen writing behind the curtain, then he was more wary.
Why, believe it, there is a pen behind the curtain that sets
down what you do and say in your company, whether good
or bad. Now, therefore, as ever you do desire that God s
own hand-writing, that God s own table-book may not be
brought out against you, take heed what company you come
into, and what you do and speak in your company. Thus
shall you be able to avoid bad company, to choose good, and
to improve the same. And thus I have done with these
arguments of good company. A good man will have good
company : " For I am a companion (says David) of all them
that fear thee, and do keep thy precepts."
SERMON V.
THE CARNALITY OF PROFESSORS.
" For ye are carnal." 1 COR. in. 3.
IN this chapter the apostle Paul doth charge the Corinthians
with carnality, which charge he maketh good by divers argu
ments. The first is taken from their incapacity of receiving
and digesting the strongest truths of the gospel : verses 1, 2,
" And I, brethren, could not speak unto you as unto spiritual,
but as unto carnal, as unto babes in Christ. I have fed you
with milk, &c. For ye are carnal." The second argument
is taken from the envyings, strifes and divisions that were
amongst them : verse 3, " For whereas there are among you,
&c., are ye not carnal ?" The third argument is taken from
those sects that were amongst them : verse 4, " For while
one saith, I am of Paul, and another, I am of Apollos, are ye
not carnal ?" They set up one minister against another,
crying up of one that they might cry down another, and so
put themselves into sects ; this was carnality. And upon this
account he saith to them, again and again, ee Are ye not car
nal ?" Where then observe thus much, that it is possible for
118 REMAINS. SER. 5.
great professors of the gospel to be very carnal. These Co
rinthians were a church of Christ, and of all the churches
they had the greatest gifts ; and the apostle writing to them,
calleth them " saints, sanctified in Christ Jesus/* chap. i. 2.
Yet here he saith they were carnal. Possibly, then, a man
may be a member of a true church, have great gifts, and be
a good man too, yet he may be very carnal ; surely he that is
a member of a church, greatly gifted, and a good man, is a
great professor; this a man may be, and yet carnal. Possibly
then a man or woman may be a great professor, and yet may
be very carnal. Great professors may be very carnal. And
if you ask what this carnality is, or when a man may be said
to be carnal ? I answer, in the general, that you may know
what this means by the opposition and the application of it. It
is applied sometimes to the unregenerate : John iii. 6, " That
which is born after the flesh is flesh," or carnal; so it is not used
here, for the apostle doth not charge the Corinthians with an
unregenerate estate. Sometimes this word, carnal, therefore, is
applied to the regenerate, such as are weaklings, babes and
sucklings in religion, who have more sin than grace, more
flesh than spirit ; and so he speaketh of these Corinthians.
But the word, carnal, is used also by way of opposition, and
it is opposed sometimes unto what is mighty : so in 1 Cor. x.
4, " Our weapons are not carnal, but mighty." And some
times it is opposed unto what is spiritual, so Rom. xv. 27 ;
vii. 14. Look, therefore, when a man s fleshly weaknesses
do so far prevail, that he is not spiritual in his life and con
versation as he should be, then he is said to be carnal, accord-
igg to this scripture. Now thus it is possible that a member
of a church, a gifted person, y<?a, good men may be very
carnal. Possibly great professors may be very carnal. In
prosecuting whereof we must inquire,
First, How it may appear that great professors of the gos
pel may be carnal.
Secondly, How far that carnality may reach or extend.
Thirdly, What is the difference between the carnality of
the world and such as are good.
Fourthly, What an evil thing it is for a professor of the
gospel to be carnal.
Fifthly, How we may be freed from this carnality and be
more spiritual.
SER. 5.] REMAINS. 119
]
c
And if you ask,
How may it then appear that great professors may be very
Tnal ?
I answer, The more any man s judgment is defiled and
dabbled with corrupt opinions, contrary to the grace of the
pel, the more carnal he is, especially if he father them on
Spirit, or on the gospel, for the gospel is the ministration
of the Spirit. " The words that I speak (saith Christ) are
spirit and life." Now two sorts of doctrines there are that
are contrary to the gospel ; the doctrine of natural free-will,
and the doctrine of legal and Jewish ordinances. The doc
trine of natural free-will is contrary to the substance of the
gospel, which is the word of grace. The doctrine of legal
and Jewish ordinances is contrary to the dispensation of the
gospel, and both carnal. The doctrine of natural free-will is
a carnal doctrine, for saith John, chap. i. 13, " Which are
born not of blood, nor of the will of the flesh, nor of the
will of man." The will of the flesh and the will of man go
together. Was it not a carnal thing for Abraham to go into
his maid Hagar ? So is it also a carnal thing for a professor
of the gospel to turn into a covenant of works, whereof
Hagar was a type. And I appeal to yourselves, saith Austin
to the Pelagians, pleading for the power of nature, and for
natural free-will,* What is that which makes an outward dif
ference between one man and another ? One is rich and an
other is poor. Doth man s will make that difference^ or
God s providence ? Saith Austin : One man is strong, and
another weak; doth man s will make the difference, or God s
providence ? One man or woman is fair, and another
deformed ; doth man s will make the difference, or God s
providence ? I suppose you will say that it is God s provi
dence, not man s will that doth make the difference. And if
you say that man s will makes the difference in these outward
things, and not God s providence, " are ye not carnal ? " how
much more, if you say, man s will, and not God s grace, doth
make the difference between one man and another in spiritual
Nee tribuuntur ista meritis voluntatum, sicut sunt celeritates, vires, bonse
valetudinea, et pulchritudines corporum, ingeuia mirabilia, et multarum artium
capaces naturae mentium, vel quse accidunt extrinsecus, ut est opulentia, nobi-
litas, honorea, et csetera hujusmodi, quse quisque ut habeat, non est nisi in Dei
testate, &c. Aug. de correp. et grat. sap. viii.
120 REMAINS. [SETS. 5.
things ? As for the doctrines of legal and Jewish ordinances,,
they are expressly called " carnal commands," Heb. ix. Now
possibly a professor of the gospel may be baptized into these
opinions, possibly he may hold the doctrine of free-will under
the gospel of free grace. Possibly he may be baptized into
the doctrines of Jewish, legal customs, ceremonies, and sab
baths, and of all the opinions that are now stirring and
ranging abroad. What opinion is there, but the maintainers
thereof do father it upon the Spirit ? What brat or bastard
opinion is there abroad, but men do come to lay it down at
the door of the gospel, and father it upon the Spirit ? Now
when men do this, may we not say to them, as the apostle
here, " Are ye not carnal ? "
The more any .professor is guilty of levity and lightness in
their ways of the gospel, the more carnal he is ; for says the
apostle, " When I therefore was thus minded, did I use light
ness ; or things that I purpose, do I purpose according to
the flesh, that with me there should be yea, yea, and nay,
nay ? But as God is true, our word towards you was not
yea and nay," 2 Cor. i. 17. Levity therefore is a sign of
carnality. Now there is a twofold levity : one in regard of
judgment, whereby men are unsettled in their judgment,
saying yea to a doctrine to-day, and nay to-morrow, or soon
after. This levity of judgment is a sign of carnality. The
other levity is in regard of practice, whereby men are slight,
vain, and frothy in their communication. Now possibly a
professor may be thus light in both these respects. Some
are light in regard of their judgment, unsettled; some are
light in regard of their practice, for they can sit and spend a
whole afternoon in vain conferences, and not a word of God,
of Christ. Are not these carnal ?
If there be little or no difference sometimes between the
carriage and behaviour of a professor, and of the men of the
world, then possibly a professor may be very carnal. And
what difference was there between David and the men of the
world, in that matter of Uriah ? What civil man would have
done as David did ? And so now, though a professor may
be very good and gracious, yet if he be stirred sometimes in
a business of his own concernments, what difference is there
between his carriage and the carriage of the world ? May we
not then say to such, " Are ye not carnal ? "
SER. 5.] REMAINS. 121
If there be envyings, wranglings, strifes and divisions
amongst the professors of the gospel, then it is possible that
great professors may be very carnal ; nay, that ye read in the
text, and I wish we might not read it in our daily experience.
It is the property of a gracious, spiritual frame of heart, to
rejoice in others* graces, and to mourn for others 5 sins ; it is
the property of a carnal heart, to envy at others 5 graces, and
to rejoice and triumph over others" failings. Now if profes
sors be at variance, one of one judgment, and another of an
other, in case a man of another judgment do fail or fall, what
rejoicings will there be. If I were spiritual, then I should
more grieve for God s dishonour by the fall of a professor,
than rejoice at the fall of my adversary ; but yet so it is, though
God s name be dishonoured by his fall, because he is a pro
fessor, yet another will triumph therein, because he is his
adversary. Is not this carnal ?
If a professor of the gospel can neither give reproof with
out anger, nor take a reproof without distaste ; is he not car
nal ? " You that are spiritual, (saith the apostle,) restore
him that is fallen, with the spirit of meekness/ 5 But now if
an admonition or reproof be given, either it is given with
anger, or it is taken with distaste ; why ? but because we are
carnal.
If a professor of the gospel do use carnal engines to obtain
his designs, is he not carnal therein ? Now thus it may be
possibly with some great professors of the gospel. Abraham
was a good man, and a great professor, yet when he would
secure and preserve himself, he said to Sarah, (t Say thou art
my sister. 55 The thing was true, and no lie, but it was a
carnal engine that he then used to obtain that design, We
read of Abner, that when he would bring about the kingdom
to David, for his own preferment, then he went to the heads
of Israel, and told them of the promise that God made to
David. Here he made use of a religious engine to obtain his
own carnal ends. Sometimes men use their carnal engines to
obtain religious designs ; sometimes they use religious engines
to obtain their carnal ends : and \vhat more ordinary than
this, even amongst professors. Why ? but because they are
carnal.*
* Ne quis in honestas cupiditates religionis glaucomate oblegato. Vide
Cluveri Histor. Mundi p. 108.
122 REMAINS. [SER. 5.
The more selfish any man is in seeking his own particular
interest in the time or cause of public concernments, the
more carnal he is; a selfish principle is a carnal principle.
Now this may be amongst professors. Why, says the Holy
Ghost to Reuben, Judges v., Why abidest thou amongst
the sheepfolds, to hear the bleatings of the flock ; and why
did Dan remain in ships ? " There was a great cause afoot,
Zebulun and Naphtali came forth, but as for Asher they
abode in the creeks, Dan in the ships, and Reuben abode
among the sheepfolds to hear the bleatings, &c. That is,
says Peter Martyr,* plus pecundum balatu quam reipublicoe
cura; they were taken with their own particular interest,
more than with the public concernments. Do I therefore
mind my own particular interest, more than the public con
cernment; and in times of public concernments or calamities,
do I seek to raise myself, and to get a place, a preferment,
and great things in this world ? then am I carnal. Yet thus,
even thus it is with many professors at this day. Why ?
Because they are carnal. Possibly then great professors may
be very carnal, and that is the first thing.
Secondly, Well, but suppose this doctrine be true ; great
professors may be very carnal ; how far may this carnality of
professors reach and extend ?
It may reach and extend unto all our life, as a scurf may
grow over all the body,- so this carnality may grow over all
the body of a man s conversation, and extend unto every
part thereof.
For will you instance in our thoughts, apprehensions,
reasonings, and conclusions ? Is it not a carnal thing to
abound with carnal reasonings ? This the disciples did
before Christ s ascension, therefore saith he often to them,
" Why reason you so amongst yourselves ? "
Or will you instance in the matter of our affections; is it
not a carnal thing for a man to love and savour the things of
the world ? This professors may possibly do, witness the
parable of the thorny ground.
Or will you instance in the matter of our words ? Is it a
carnal thing to bite and devour one another, and to carry
* HabiUbat Reuben ultra sordanem in pasevis videtur, que ob suas oves ut
greges rei. pub. curam omisisse, eo nomine nos accusat, quod tune sua curarint.
Plus pecadum balatu quam reipub. cura caperentur. Pet. Mart, in Judg. 5.
SER. 5.] REMAINS. 123
tales between men. Yet this the Galatiaris did, If ye
bite one another, shall ye not be consumed one of another ? "
Gal. v. 15.
Or will ye instance in the matter of our condition ? Is it
not a carnal thing to be discontented with one s condition,
and to think that I can carve better for myself, than God
hath carved ? This the Israelites did when they said. Would
God we had stayed still in Egypt.
Or will ye instance in the matter of our lives, and refor
mation of our practice ? Is it not a carnal thing for a man
to run from one extreme to another ? Dum vitant stulti
vitia, in contraria currant. Yet what more ordinary than
this in the way. of reformation from no liberty, to all liberty;
from prodigality to covetousness ?
Or will ye instance in the matter of our duties ? Is it not
a carnal thing for a man that hears the word of God, to
apply it to another, and not to apply it to himself? Saying,
that the preaeher met with such an one, and not think of
himself; or to be more taken with the volubility of expres
sion, than with the spirituality of the ordinance; or if a
man preach the word, is it not a carnal thing to have flings
and throws at particular persons, or to preach the gospel for
hire, that he may get a living thereby, or to preach Christ
out of envy ? Yet this the apostle says to the Philippians
that some did in his days.
Or will ye instance in the matter of the enjoyments and
special communion with God ? Is it not a carnal thing to
desire incomes from God, for the sweetness of them ? The
ordinance of the Lord s supper is an ordinance wherein you
enjoy much of God, and have special communion with him ;
yet you know how the apostle blames the Corinthians for
their carnality therein ; and if ye look into Luke xxii. 24,
you shall find that even at the Lord s supper, the disciples
of Christ were debating who should be greatest ; a carnal
thing for any of them to desire greatness above the other,
but that this question should be started then, what carnality
was here ?
Or will you instance in our approach unto Christ, and
coming to Christ ? If carnality be excluded in anything,
surely it will be excluded here ; yet, says the apostle, " hence
forth know I no man after the flesh," no not Christ himself;
124 REMAINS. [SER. 5.
it seems that formerly they did thus know Christ himself,
and were too carnal in their very knowledge of Christ,
but says Christ to those that followed him, " Ye follow me
not because of the miracles, but because of the loaves."
Plainly then this carnality may extend and reach unto all our
actions, and if there be no action that a professor can do, but
this carnality may get and soak into it, then surely this doc
trine is most true, that possibly a great professor may be
very carnal, possibly great professors of the gospel may be
very carnal ; and so much for the second.
Thirdly, But you will say, If a professor may be carnal,
and this carnality may possibly boil up to such a height; is
there any difference then between the carnality of the world,
and of the professors of the gospel ?
I answer, Yes, much, if professors be godly, for all pro
fessors are not godly. For though a professing good man
may labour under much carnality and be too fleshly, yet he
is not born after the flesh; for, saith the apostle Paul,
"Abraham had two sons, the one by a bondwoman, the
other by a free-woman/ 5 Gal. iv. 22, but he who was of the
bond- worn an, was born after the flesh, but he of the free-
woman, by the promise. Which things are an allegory, for
these are the two covenants ; that is, the legal covenent, and
the covenant of grace. Now we, brethren, saith he, verse 28,
as Isaac was, are the "children of promise. We are born
after the promise, the promise comes and works grace in us ;
we are regenerated and born again by the word of the promise ;
and therefore though these children of Abraham may labour
under much carnality; yet they are not born after the flesh,
as carnal, unregenerated men are, who are the children of
the bond-woman, and belong to the legal covenant.
Though professing good men may be very carnal, yet
there is a grace and goodness that doth run along there
withal, for they are the smoking ftax, and though there may
be much smoke and carnality that may offend the eyes of
beholders, yet there is a fire of grace and zeal that runs out
therewithal. What a smoke did Jonah make when he ran
away from God, and was fro ward and peevish even with God
himself? But though therein he was very carnal, yet still
there was a grace and goodness that did go along therewith.
SER. 5.] REMAINS. 125
Though a good man may be very carnal, yet he doth not
sow to the flesh^ or savour and relish the things of the flesh
most. A carnal wicked man doth savour and relish the
things of the flesh ; thus to be carnally minded is death,
saith the apostle, "And these that sow to the flesh, shall reap
corruption," Rom. viii.
As for those that are carnal and wicked, it is not so with
them, though a good man may be very carnal and may labour
under much carnality, insomuch as his parts may be too big
for his grace, and his passions may be too big for his parts,
yet he doth not take up a carnal prejudice against the whole
way or power of godliness ; the wicked are carnal, and they
are carnally prejudiced against the very power of godliness
in the strictness of it. Possibly a good man may be preju
diced against this or that particular way of God ; but as for
the power of godliness, he is not carnally prejudiced against
that.
Though a good man may be very carnal, and labour under
much carnality, yet that carnality doth not bear the rule and
sway in his life. Finis actionem domina et regina. Look
what a man s general and utmost end is, that doth give a law
unto all his actions, that rules, that sways, and is the yard
wand unto all his actions; * as for example, if the world and
profit be my end, my general and utmost end, then my ac
tions generally are directed and swayed by it; and I must
preach so much as may stand with my profit ; I must go to
meetings and improve soul-opportunities so far as may
stand with my profit; I must acquaint myself with men so
far as may stand with my profit; and if such and such things
may not stand with my profit in the world, then I must not
do the same. Why ? Because the world is my great and
utmost end, and every thing must strike sail unto it. Now,
I say, though a good man may labour under much carnality,
yet there is no carnal thing that doth bear sway with him as
doth in those that are carnally wicked.
Though a good man may be very carnal, yet his practical
conclusions and therefores are not so carnal, as the men of
the world s are. Mark what carnal therefores the men and
people of the world have, Prov. vii. 14, 15, "I offered my
peace offering, now therefore am I come forth to meet thee."
* Finis dat mediis amabilitatem ordinem et mensuram.
12G REMAINS. [&ER. 5,
A strange therefore ; as if she should say : I have been at duty,
and at the ordinance, and therefore now am some forth to
play the whore. Ye know also what a therefore Pilate had
upon the judgment of Christ, " I find no fault with him, now
therefore scourge him and let him go." Oh, strange there
fore ; I find no fault with him, therefore whip him ; nay
therefore whip him not, for I find no fault in him. Are
there not such therefores still in the hearts of men, The
Lord is gracious and merciful, therefore I will go on to sin ;
the Lord is patient and forbearing, therefore I will repent
afterwards. But, says David, " Oh how great is thy loving
kindness, therefore do the children of men put their trust
in thee." Though a good man be too carnal, yet he is not
so carnal in his main inferences and conclusions as the carnal
world is.
Though a good man may be very carnal, yet he is very
sensible of his carnality, and is much humbled ; for when I
saw, said David, the prosperous estate of the wicked, then I
had such carnal reasonings as these, I have cleansed my
hands in vain ; but, says he, " I was a beast therein," Ps.
Ixxiii. 22. The more a man l^oks into the spirituality of the
law, the more he will be sensible of his own carnality ; now
a good man looks much upon that. As for the law, says Paul,
" That is holy, spiritual, good, but I am carnal," Rom. vii. 14.
Who was a more spiritual Christian than Paul ? Yet he was
sensible of his carnality. Why ? Because his eye was upon
the spirituality of the law. Now so it is with all those that
truly fear the Lord ; they do not stand and compare them
selves with others, for that would augment their carnality ;
but they compare themselves with the law and word of God,
and so they are exceeding sensible of their own carnality,
and are humbled for it. So that then now you see, there is
a difference, and what that difference is; and though the
carnality of the good professor be not so bad as the carnality
of the world and the men thereof, yet it is evil; the best of
this carnality is naught, and if you ask me
Fourthly, Wherein the evil of it doth appear ? I answer, in
many things it is a very evil thing for a professor of the gos
pel to be carnal. For,
Is it not an evil thing for a man to walk contrary unto his
SER. 5.] REMAINS. 127
profession ? Peccatum majus ubi repugnantia major ;* is it
not an evil thing for a judge to do unjustly? Yea. Why?
Because it is contrary unto his profession. Now the profes
sion of the gospel is spiritual, and the professors of the gospel
are so described and called. The spiritual man judgeth all
things; and ye that are spiritual, restore such an one, &c.
The weapons of our warfare, saith the apostle, are not carnal.
Carnal weapons are suitable to carnal profession, but spiritual
weapons are suitable to spiritual profession. It is observed,
therefore, that the weapons of the papists, in advancing their
religion, are very carnal. Somewhat they have in their reli
gion which doth comply with every man s carnal humour.f
If a man be devotional, they have a cloister for him; if he be
disputative, they have their schools for him ; if a man or
woman do pretend to chastity, they have their nunneries and
priories for them ; if a man be given to filthy wantonness,
they have their allowed stews for them ; if a man be given
to honour and greatness, they have a cardinal s cap for him ;
and if he be given to despise and neglect the world, they
have a mendicant friar s place for him : some carnal thing
still they have that doth suit with the carnal and wicked
humours of men. Why ? But because their warfare is carnal,
and so the weapons of their warfare are carnal. But the
professed religion is spiritual and reforming : how have they,
therefore, advanced their religion, but by powerful preaching,
printing good books, translating the Scriptures into the vulgar
tongue, catechising and instructing the younger,open disputings
for the truth, and sufferings for the same : thus the reformed
religion hath been carried on by good and spiritual weapons.
Why ? For our warfare is spiritual. Now in these times we
are upon another condition of reformation, we are reforming
the very reformation, and therefore the weapons of our war
fare should be most spiritual. Are we therefore carnal now
in these days ? then do we walk contrary unto our profession.
Again, Yea, though you be a good man, yet, if you be car
nal, you do thereby make yourself unfit both to do good and
receive good. Carnality makes you unfit to do good, it will
hinder the vend of their commodity. I think sometimes,
* Peccatum majus ubi specialis repugnantia inter peccantem et peccaturo.
uin.
t Sir Edward Sandys Relig. West.
123
REMAINS. [SER. 5.
says Luther,* to convert all the congregation, but the auditor
comes and smells something of a man in what I say, and so
he turns away, and no good is done. And in experience,
what good doth admonition do, when administered in pas
sion ? This carnality is an hindrance to your doing good ;
and as it is an hindrance to your doing, so it is an hin
drance to your receiving it. It stops your ears and eyes ; your
ears from hearing the word, and your eyes from seeing into
the dispensations of God. Yea,
Thereby you will be apt to give and to take offence. As
this carnality will make you unfit to do and receive good ;
so it will make you apt and ready to give and to take offence.
Who more apt to give and take offence than young chris-
tians ? And why so ? but because they are babes and car
nal. Yea,
Though you may have some real goodness in you, yet if
you be carnal, you may dishonour God more by your car
nality, than you may honour him by your goodness. And
is it not an evil thing for a man to dishonour God more by
the carnality of his profession, than he can honour God by
his profession ?
The more carnal you are, the more you are exposed, and
expose yourself to the temptations of Satan, and his instru
ments. It was a carnal thing for David to number the
people; Satan observed this carnal affection, and the text
says, That he stirred him up to number the people. And
if professors have their carnal ends hanging out, what may
not the devil and his agents add and join thereunto ? Yea,
The more carnal you are in your profession, the more you
will lose the sweetness of your Christian communion. What
happiness can a gracious spiritual heart take in conversing
with a carnal professor ? Suppose a man deal but in out
ward friendship, what happiness can he have in conversing
with one that is selfish, that seeks himself in all his acquain
tance and converse ? Is there any happiness in that friend
ship where a man must always stand upon his guard, to keep
himself from the selfish designs of him that he walks with ?
* Sentit anima hominis verbum arte super se compositum esse, et stercore
humane (ut apud Ezekielem est) opertum, humano affectupollutum, ideo nauseat
super illo, et potius irritatur quam convertitur. Luther loc. com. clas. 4. de
minister, verbi.
. 5.] REMAINS. 129
No, surely. Much more may I say in our spiritual converse
and communion. What happiness, what sweetness can I
take in conversing with him that is selfish and carnal ? Oh,
this carnality is a great enemy to the sweetness of Christian
communion, it will eat out all the sweetness of it. And
It will hinder the advance and progress in the ways of
God, and knowledge of Christ : for what growth or advance
can a people make in their practices, when ministers cannot
advance them in their preachings. Now, says the apostle
here, " I could not deliver to you strong meat ;" why ? t( be
cause ye are carnal/ 5 Wherefore says the apostle, " Would
you grow in grace ? then laying aside all malice and super
fluity of naughtiness, as new born babes desire the sincere
milk of the word, that ye may grow thereby." How is it
therefore with me ; am 1 a professor, and yet carnal ? Then
do I walk contrary unto my profession ,- then am I thereby
unfit to do good, or receive good ; then am I fit to take, and
to give offence; then may 1 dishonour God more by the
carnality of my profession, than I may honour him by my
profession ; yea, and thereby do I expose myself to the
temptations of Satan and the world ; then shall I lose the
sweetness of Christian communion, and be kept from growth
in grace. Surely therefore it is an evil thing, and very evil
for the professors of the gospel to be carnal ; yet this may
be possibly in great professors, members of churches, and
men of great parts and gifts, and a good man too may be
very carnal; such were these Corinthians. Possibly there
fore, a man may be a great professor, yet he may be very
carnal. That is the doctrine.
Fifthly, Now if you ask, What then is our duty that doth
flow from hence ? I answer,
If great professors of the gospel may be very carnal, then
why should any man stumble, or be offended at the ways of
God and godliness, because of the carnality of professors ?
Will ye be offended at that which ye know must and shall
come to pass ? " These things have I told you before, (saith
Christ) that when they come to pass, you may not be of
fended." Now he hath told us beforehand, " That in the
last days the kingdom of heaven is like to ten virgins waiting
for the coming of the bridegroom, and they all sleep ;" that
K there shall be a general scurf and carnality grow upon the
VOL. V. K
130 REMAINS. [SER. 5.
face of all profession. And now ye know these things, will
ye be offended ? Or will ye be offended if your own offence
will he your own ruin ? " Woe to the world, (saith Christ)
because of offences ; offences must come, and woe to him
through whom they come." Here is a woe and a woe ; a
woe to the offender, and a woe to the offended. " Woe to
the world," why ? Because their offence will be their own
ruin. And whoever you are that are apt to he offended at
these things, either the lives of professors is the rule by
which you walk, or the Scripture. If the lives of professors
be the rule of your life then why do you not live as they
do ; as the best of them do ? Why are you not rather
convinced by their goodness, than stumbled by their carnality ?
And if Scripture be your rule, why then do you not say in
the midst of all these carnalities, Well, yet the Scripture is
the Scripture, and godliness is godliness ; and therefore
though all men have their failings, and the fairest face hath
its wart, and there is none so spiritual, but hath some car
nality, "yet I and my house will serve the Lord;" for I
walk by Scripture, and Scripture is Scripture still, and god
liness is godliness still. Oh, take heed and be not offended.
If great professors of the gospel may be carnal, then why
should we not all take heed of their carnality ? Possibly a
member of the church may be carnal, and shall not we then
take heed of carnality? Possibly a man of parts, and gifts,
and graces too may be carnal, and very carnal, arid shall not
we then take heed of carnality ? And in case that we have
been, or are carnal in our profession, why should we not all
labour to scale off this carnality ?
But what shall we do herein ; I confess I have been and
am very carnal in my profession, what shall I therefore do
that I may be rid of this carnality, and be more spiritual ?
I answer, In case you have been carnal, be humbled for
it; a man will never leave a sin for the time to come, unless
he be humbled for the time past. Now who is there in all
the congregation, but may cry, Guilty, guilty ; I am the man
or woman that have been carnal under rny spiritual and gos
pel profession ? Why then, go to God and humble yourself
before him, in reference to the carnality of your profession.
In case you have begun a profession of Christ, be sure
that you look well to your beginnings and settings out. It
SER. 5.] REMAINS. 131
is possible that a carnal beginning may make a spiritual
ending; but ordinarily if men set out the wrong way at the
first, they go wrong all the day after. And it is usual with
men to be carnal at the entrance into their profession.
Facite me, fyc. said he, Make me Bishop of Rome, and I will
be a Christian : but dimidium facti, He that hath well begun
hath done half his work. Be sure therefore that you look
to your beginnings, and first settings out for godliness. And
in case,
That you are a professor of some standing, then make it
your work and business to go over your work again, and to
refine your work. " Ye are now come to that mount, where
the Lord hath given you wine upon the lees well refined."
Ordinances refined, and gospel enjoyments refined. And
what do these call for but a refined conversation ; and how
should that be, but by making it your work and business to
refine all your duties? True, I have prayed many times,
but now I will go and refine all my prayers. I have con
versed with the saints, now I will go and refine my con
verses; yea, I will make it my work now to refine my
works.
Whether you be of long or late standing in religion, pray
much for the pourings forth of the Spirit upon you. Ye
read in the gospel, that the disciples were very carnal before
Christ s death ; but after his ascension, then they were very
spirit ial. Why ? Because the Holy Ghost was then fallen
down upon them. Would ye be more spiritual, and less
carnal, pray for the pourings out of the Holy Ghost upon
your soiils. And,
Take heed of a selfish spirit, especially in matters of
religion ; for a selfish spirit is a carnal spirit. The more
plainness of heart you have, the more free you will be from
designs and selfish carnalities. Go therefore to the Lord,
and pray unto him for a plain and open spirit.
And in case you are to deal with any fleshly concernment,
there watch most. A good man should be spiritual in carnal
things. But when we meddle with carnal things, we are apt
to be carnalized with them ; and therefore the more carnal
the concernment is, the more do you watch and pray, lest
you enter into this temptation.
Be sure that you take heed of conversing with carnal and
K2
132
REMAINS. [SEE. 5.
wicked company : " Evil words corrupt good manners," saith
the apostle. And what good words shall ye have with them ?
With them ye shall meet with that which shall prejudice you
against what is good, and those that are good. Would ye
therefore be freed from the carnality of profession ? Take
heed how you come into carnal wicked company.
Call yourself often to an account, and examine your ways,
whether they be spiritual or carnal. Come, oh, my soul,
thou hast been in such a company, but hast thou not been
frothy, vain, passionate, or carnal in it ? Thou hast been this
day amongst those that are spiritual; but hast not thou been
carnal in the midst of them ? Come, O my soul, thou hast
been at such a work this day, but hast thou not been selfish
in it ; hast not thou desired to be seen therein ; hast not thou
been carnal even in thy spirituals ? Thus daily call your
selves to an account. And
Consider but this one thing, That the only way to lose a
mercy, is to be carnal in it. If you be a professor, one that
God loves, the more cainal engines you use to obtain a
mercy, the more like you are to lose it; and in avoiding of
misery, the more carnal your engines are to avoid it, the
more like it is for to come upon you : if you be wicked and
ungodly, the Lord, it may be, will let you obtain your ends
by your carnal engines : but if you be godly, the more carnal
engines you use to obtain a mercy, the more like you are to
lose it. Now therefore as you do desire to avoid misery, and
to obtain mercy, labour to be more spiritual ; take heed of
carnal engines in all your designs ; make it your work and
business to be more spiritual; rest not upon your holy mount,
saying, " The temple of the Lord, the temple of the Lord ;"
for it is carnal ; and take heed of divisions, strifes, and envy-
ings ; f( For if these things be among us, are we not carnal ? *
And this may easily be ; for you see the text, and you re
member the doctrine. Possibly great professors may be very
carnal. Wherefore let us all make it our work and business
to be more spiritual.
SER. 6.] REMAINS. 133
SERMON VI.
WHAT OUR WORK IS, AND HOW TO BE DONE.
" Whatsoever thy hand findeth to do, do it with thy might : for
there is no work," #c. ECCLES. ix. 10.
SOME think that Solomon speaks these words in the
person of an epicure ; as if he should say, " Let us eat and
drink ; for to-morrow we shall die." But an epicure doth
not use to speak so religiously. An epicure doth not mind
(he acceptance of God. But Solomon here saith, " Eat and
drink with joy, for God accepteth thy works. 55 verse 7- An
epicure doth not look upon this life, " and the days thereof
as vanity/ 5 which Solomon here doth (verse 9.) An epicure
doth not look upon these outward things and blessings of
this life, as the gift of God; Solomon here doth, verse 9. But
in this Scripture, Solomon tells us. That a man should cheer
fully take all the good that God doth put into his hand to
have, verse 7> 8, 9 And that he should industriously do all
that work which God hath put into his hand for to do,
" Whatsoever thy hand findeth to do," &c. verse 10. Where
ye have an injunction, and the reason of that injunction. The
injunction in these words, " Whatsoever thy hand findeth to
do," or is in the power of thy hand to do, as some transla
tions have it, " do it with thy might." The reason in these
words, " For there is no work," &c., that is, there is nothing
in the grave which you can turn your hand unto ; for the
word T is sometimes put for work, sometimes for device,
sometimes for knowledge, and sometimes for wisdom. So
that from these words you may observe thus much; that it is
our duty to do that work with all our might, which is in the
power of our hand to do. For the clearing whereof, we must
first inquire what this phrase, " Whatsoever thy hand findeth
to do," or whatsoever is in the power of thine hand, doth
import. Now if ye consult the Scripture, it implies, autho
rity, ability, opportunity.
It implies authority or commission. That which falleth
within the compass of our commission and authority, is, " in
the power of our hand." Upon this account Abraham said
unto Sarah concerning her maid, Hagar, " Behold thy maid
in thine hand," Gen, xvi. 6., that is, within the compass of
134 REMAINS, [SEE. 6.
thine authority. Illud vere possumus, quod jure possumus ;
Though a man be able to do a work, yet if it be not lawful,
or within the compass of his calling and commission ; it is
not in the power of his hand to do it.
As the words do imply authority, so they do imply an
ability. For though a man have the power of authority to
do a work, yet if he have not the power of ability to do it, it
is not in the power of his hand to do it, " Knowest thou not,
(said Laban to Jacob) that it is in the power of my hand to
do thee hurt ;" Gen. xxxi. 29, that is, knowest thou not that
I have power and strength, and ability for to do thee hurt.
But,
As the words do imply an ability, so they do imply oppor
tunity and occasion; for though a man have both power of
authority and of ability to do a work, yet if he have not op
portunity to do it, that work is not in the power of his hand
to do, " And let it be when these signs are come unto thee,
that thou do as occasion shall serve." 1 Sam. x. 7- In the
Hebrew, as your margin tells you, it is, " as thy hand shall
find to do." And if ye look into Scripture, you shall find
that a man is said to do that work which he doth occasion,
though that work be done by another. It is said of Judas,
" That he purchased a field with the reward of iniquity." Acts
i. 18. " He brought the thirty pieces of silver to the priests, and
threw them down in the temple, and departed," Matt, xxvii.
3, 5. If he threw them down in the temple, and left them
with the priests, how did he purchase the field ? Yes, says
the interlineary gloss, Possidit quiet, possideri fecit, he pur
chased it, because he did that work which did administer the
occasion of this purchase. Look therefore when a work is
within the compass of our commission, and which we have
ability and opportunity to do, then it is truly said to be in
the power of our hand, and that is the work which our hand
finds to do ; so that whatever work that is, which God doth
betrust us with, if we have ability and opportunity to do it,
that we are to do with all our might.
Well, but then, when may a man be said to do this work
of God with his might, or with all his might ?
I answer, it imports several things, He that will do the
work of God with all his might, must do it with all his soul
in opposition unto heart-division. As in the New Testa-
I
R. 6.] REMAINS. ]35
ment, there is mention of ^VXOQ 01/17$, ff a double-mind
ed man :" so in the Old Testament ye read of a divided
heart, n^i n 1 ?, " An heart and an heart." And the word
aV, heart is sometimes put for the affections, and sometimes
for the conscience : yea, the Hebrew hath no other proper
word for conscience, but the word heart. Therefore says the
apostle, " If thy heart condemn thee, (that is) if thy con
science condemn thee,"that is an Hebraism. Now the heart
of the affection may run one way, and the heart of the con
science may go another way. The heart of Herod s consci
ence went with John the Baptist, but the heart of his affec
tion went with the dancing damsel. The heart of a drunkard s
conscience is to leave his drunkenness, but the heart of his
affections is to his drunken company. But where a man
doth the work of the Lord with all his might, he doth it with
all his soul, in opposition unto heart-division.
And as he must do it with all his soul in opposition unto
heart-division, so he must do the work of the Lord with all
his understanding, in opposition unto unskilfulness. For,
says Solomon, " It is the property of a fool, not to know the
way to the city," Eccles. x. " The labour of the foolish
wearieth every one of them ; because he knows not how to
go to the city," that is, saith Luther, he wearieth out himself
in difficult things and questions, when he doth not know that
which is ordinary and necessary for him to know ; " he knows
not the way to the city :" but as for the wise man, saith he,
" his heart is at his right hand," verse 2. te A wise man s
heart is at his right hand :" that is, he doth his work with
dexterity, in opposition unto all unskilfulness.
And as he doth God s work with dexterity, in opposition
to all unskilfulness, so he doth it with all his affections, in
opposition unto lukewarmness and remissness. For as the
philosopher observes, All remissness doth arise from the mix
ture of some contrary : now where there is a mixture of
the contrary, a man cannot do his work with all his might.
But,
As he must do God^s work with all his affection, in oppo
sition unto lukevvarmness ; so he must do it with all his
ability, in opposition unto all reserves ; Ananias and Sapphira
did not do God s work with all their might ; why ? because
they had their reserves : but Moses did God s work with
136 REMAINS. [SER. 6.
all his might, when he brought the people out of Egypt;
why ? because he left not an hoof behind him ; he had no
reserves. So now, when a man will not leave an hoof be
hind him, but doth God s work without all reserves ; then he
doth it with all his might. Yet.
As he must do it with all his ability, in opposition unto all
reserves; so he must do it with his diligence and industry,
in opposition unto sloth and negligence. fe For he that is
slothful in his business, is brother to the scatterer," saith So
lomon. Do you therefore ask when a man may be said to
do God s work with all his might ? I answer it implies these
things. He must do it with all his soul in opposition to all
division of heart : with all his dexterity in opposition unto
all uuskilfulness : with all his affections, in opposition unto all
lukewarmness and remissness : with all his ability, in oppo
sition unto all reserves : and with all his industry and di
ligence, in opposition unto all sloth and negligence.
Well, but then, why and upon what account or reason
must we do God s work with all our might ?
I answer. It is God s will we should do so; it is his com
mandment, " Thou shalt love the Lord thy God with all
thine heart, with all thy soul, and with all thy might." Deut.
iv. 5, 6. Here are three alls ; " All thy soul, all thy heart,
and all thy might." And lest you should think that there
may be some abatement in New Testament times, ye shall
find that when Christ cites those words he adds a fourth all.
" Thou shalt love the Lord thy God with all thy heart, with
all thy soul, with all thy strength, and with all thy mind,"
Luke x. 27. Here are four alls. There is no abatement then
in our gospel times. Now if this be the mind and will of
God, is not this reason enough for us ? I heye read of one
bishop in the primitive times, whose name was Quodvulteus,
that is, Quod vult Deus, What God will. And indeed me-
thinks that this should be the name of every Christian, Quod
vulteus, what God will. We all profess ourselves the chil
dren of Abraham : he went blindfold into God s command
ments, and subscribed to a blank. Now we have command
ment for this both in the Old and New Testament. It is
scriptural.
As it is scriptural, so it is a rational thing that we should
do God s work with all our might. For is it not a reasonable
thing that we should give God his due, his own ?
137
Now all our might is God s due. Non est devotionis y
says Prosper. It is not matter of devotion to give all unto
God within a little ; sedfraudis est, it is matter of fraud to
keep a little from God.
And is it not a reasonable thing for us to love God,
" who hath loved us, and given himself for us and to us;"
who is the proper object of our love, " and altogether love
ly ;" who only gives the affection of love, and the thing
loved ; and who only can recompence your love with love
again ? Now it is the only measure of true love to know no
measure. Non amat, qui non zelat.
And is it not a reasonable thing that we should do God s
work as fully as our own ? Now if you have any business to
do in the world, you will turn every stone, you will do it
with all your might. Have you not sinned with all your
might ; and shall your sins be crying sins, and your prayers
whispering prayers ? Will your run when the world calls,
and will you creep when God calls ? You will not bear it
that a man speak to you when you speak to another ; and
will you bear it, that the world should speak to you while
you speak to God. But,
Is it not a reasonable thing that we should do that work
with all our might which is our only work, and the work
which we came into the world for ? Now we did not
come into the world to get riches or credit. We have
nothing here to do but to serve the Lord ; all other things
subordinate to that. And if you look into Scripture,
u shall find that the Lord only stands upon this work.
" Thou shalt worship the Lord, and him only shalt thou
serve ; only let your conversation be as becometh/ &c.
Here doth the only stand. Yea, says Solomon, this is the
whole of man, Eccles. xii. 13, " Fear God, arid keep his
commandments ; for this is the whole of man." The word
duty is not in the original; but "fear God, and keep his
commandments; for this is the whole of man." Now
Kit not rational that we should give God his due ? That we
)uld love God ; that we should do his work as fully as our
n ; that we should do that work with all our might, which
is our only work. Surely therefore it is very rational that
K3 should do God s work with all our might. Yet
As it is rational that we should do thus, so it is a dangerous
not
you
138 REMAINS. [SER. 6.
thing not to do it ;" For cursed is every one that doth the
work of the Lord negligently." Sloth and the curse grow
together upon one stalk. The Jewish Rabbins do observe,
that there is a three-fold Amen that is not right, which, say
they, is followed with a three-fold answerable punishment.
There is Amen amputatum, Amen acceleratum, and Amen
pupillare, or Or ban amen. Amputatum amen, when a man
doth cut short his duty, and say, Amen, unto half duty :
amen acceleratam, is when he doth huddle over his duty and
say, Amen, to an hastened duty : amen pupillare, as when a
man doth perform his duty without understanding and heart,
and doth say, Amen, to he knows not what. Now say they,
If a man shall cut short his duty, God shall cut short his
comforts ; if a man shall hasten arid huddle over his duty,
God will hasten and not prolong his days ; and if a man
shall perform his duty without heart and understanding, then
his children shall be orphans ; as his duty was without heart
and knowledge, so his children shall be without parents.
Thus they express the punishment of doing God s work
negligently ; but ye know what the prophet Malachi saith,
" Cursed is every one that hath in his flock a male, and
offers a corrupt thing to God ;" as if he should say, Cursed
is that man or woman who hath masculine affections for the
world, and female affections for the work of God. Oh, now
if it be the will and mind of God that we should do his
work with all our might, and a rational thing to do so, and
a dangerous thing not to do it, then surely it is our duty
and matter of great concernment to do the work that God
hath given us to do with all our might.
Why, but will some say, this seems contrary to Scripture,
reason, and our own judgment : to Scripture, for the Scrip
ture saith, " Use the world as if you used it not ; to reason,
for the magistrate is to do justice, and if he do it with all his
might, there will be summum jus, and summum jus is summa
injuria ; and to our own judgment, for according to our own
principles we are able to do nothing, but according to this
text and doctrine, there is something " in the power of our
hand to do." How can this therefore agree either with
Scripture, reason, or our own judgment and principles ?
Yes, very well, for doth the scripture say that we are to
use the world as if we used it not; and doth it say here,
SER. 6.] REMAINS. 139
* f whatever is in the power of thine hand to do, do it v\ith
all thy might ? " Then put these together, and what is the
result but this, that we should use all our skill and might,
" to use the world as if we used it not." And as for the
reason about the magistrate, though the magistrate is txr do
justice, yet he is to shew mercy also ; if he have righteous
ness in the one hand, he is to have mercy in the other ; " I
will sing of mercy and judgment/ 5 saith David ; Seneca tells
us, that many punishments are as much disparagement to the
magistrate, as many funerals are to the physican. Ye know that
Moses was the first magistrate that Israel had, and did not
he do justice ? Yes, yet he was the meekest man upon
earth. Why so ? But to shew that the dispensations of
justice will grow very well upon the disposition of meekness.
And as for our own principles and judgment, who doth not
say, and say true, That every man hath power to do more
than he doth ; and what if I should say with some, That God
will condemn no man for that sin which he hath not a power
to avoid ? The heathens ye know are judged by the law of
nature, but though they are not able to keep the whole law
of nature, yet they are able to avoid these sins against nature
for which they are condemned ; so under the gospel, though
a man be not able to convert and turn unto God, and keep
the whole law of the gospel, yet he may be able to avoid tl.e
sins against the gospel, as positive unbelief and resistance,
for which he shall be condemned ; thus some. But I need
not say thus, neither shall I need to enter into this debate here,
for whoever liveth under the gospel is either godly or ungodly ;
if he be ungodly, he hath power to do more than he doth ;
and if he be godly, his will is freed ; for ee whom the Son
makes free, he is free indeed," though his will be not liber a,
free, yet his will is liberata, freed ; as Austin speaks. So that
thus now you see there is nothing in this truth that is con
trary to Scripture, reason, or our own principles ; yet give
me leave to bound it with these cautions,
Though you must do God s work with all your might, yet
" your moderation must be known unto all men " some will
not let God s work pass through their hands, but they will
have some toll for their own interest. Joshua did not so,
he conquered the land of Canaan, and when he came to
divide it, what a little thong did he cut out of that leather
140 REMAINS. [SER. 6.
for himself and family ; some will not do God s work, but
they will carry it on/with their own passion. It is said of
Scanderbeg, that great soldier, that when he spake some
times of Christ, he would be so earnest that the blood would
spirt out of his lips : but as God s grace hath no need of
our sin, so his work hath no need of our passions ; though
therefore you do the work of the Lord with all your might,
yet you are to manage it with mildness and sweetness, there
in also your moderation is to be known to all.
Though you do the work of your hand with all your
might, yet you must not look upon the success of your work
as the fruit of your hand, but of God s hand; when Israel
went out against Amalek, Moses lifted up his hands, and
Israel prevailed ; then Joshua built an altar, and called it
Jehova-nissi; for, says the text, Exod, xvii. 15, "The Lord
hath sworn that he will have war with Amalek ;" but, verse
16, in the Hebrew, as the margin tells, it is the hand on the
throne of the Lord ; and why, says Glassius, is it said, the
hand on the throne of the Lord, but to shew that this vic
tory was not from Moses hand, though it was a praying
hand, but from God s hand. Luther tells us of Staupitius,
that when he came to his government, he said, I will govern
according to law ; but when he saw that his government did
not succeed, then he said, I will govern according to the
customs of the place ; when he saw that succeeded not, then
said he, I will govern by the Scripture ; when he saw that
succeeded not well, then said he, I will do what I can ac
cording to Scripture and law, and leave the success unto
God; and then his government prospered. And you see
how it is with a child, a father bids him do this or that which
he knows he cannot do ; therefore he secretly puts his own
hand to the work, and he praises his child, and the child
thinks that his hand did it. So here, God bids us do his
work with all our might, and we do so, and have success in
the work, and we think the success is the fruit of our hand,
whereas in truth it is the fruit of our Father s hand. Mark
therefore what follows in the next words to the text ; in this
verse, saith Solomon, Whatever thou findest in thy hand to
do, do it with all thy might ;" but in the next verse he says, " I
returned and saw, that the race is not to the swift, nor the
battle to the strong." Why doth he add these words imme-
SER. 6.] REMAINS. 141
diately, but to shew thus much, that though we do God s
work with all our might, yet we must not look upon the
success as the fruit of our own hand. And thus now this doc-
is cleared, proved, vindicated, and cautioned ; and so I come
to the application.
Now, by way of application, methinks this doctrine looks
wishly upon all the congregation, for what man or woman is
there amongst you, whom God hath not betrusted with some
work or other ? It is true, indeed, that he who had but one
talent, wrapped it up in the napkin. Those are most apt to
be idle that have least, yet every one hath some talent or
other, some work or other, that every one hath in the power
of his hand. Now, therefore, in the name of the Lord, I
say unto you all, (C Whatever thine hand findeth to do, do it
with all thy might/ 3
But how shall I be able to do the work which God hath
put into my hand with all my might ?
I answer, you must know what that work is which is in the
power of your hand, else you cannot turn your hand to do it
with all your might. Now,
Look what that work is which is opus diei, the work of the
day, which can neither be done in heaven nor hell ; that is
now in the power of your hand to do. There is some work
which we may do in this life, that can neither be done in hea
ven nor hell. Preaching and hearing the word cannot be
done in heaven nor hell ; repentance cannot be done in hea
ven nor hell; patience under affliction cannot be done in
heaven nor hell ; contributing to or helping the poor cannot
be done in heaven nor hell. Now look what that work is
that can neither be done in heaven nor hell, that is the work
of your present day, and is in the power of your hand to do.
Look what that work is which is the work of your place,
calling, or relation, that is the work which is in the power of
your hand to do. As suppose you be a magistrate, it is the
work of the Christian magistrate to safe-guard and defend
religion : " Be wise now, therefore, O ye princes and nobles,
kiss the Son," Psalm ii. 1. It is the work of the magistrate
to preserve the public peace, for he is the head of the com
munity, and therefore must look to the welfare of the body.
It is the work of the magistrate to dispense justice and righ
teousness, so as to encourage the good and be a terror to evil
142 REMAINS. [SER. 6.
doers. Rom. xiii. It is the work of the magistrate to assist
the minister. By the hand of Moses and Aaron,, God led his
people of old ; not by the hand of Moses alone, nor by the
hand of Aaron alone, but by the hand of Moses and Aaron.
It is the work of the magistrate to see that the poor be re
lieved and provided for. Psalm Ixxii. Or suppose you be a
minister, it is the work of the minister to walk before the
people, as the dux gregis, before the rest of the flock, in all
holy life and godly conversation. Conversation is continual
preaching. It is the work of the minister to study the Scrip
tures much, for he hath more help that way than others. It
is the work of the minister to preach the word plainly, pow
erfully and continually, both for conviction, conversion and
edification. It is the work of the minister to separate be
tween the precious and the vile in church administrations. It
is the work of the minister to bind up the broken-hearted, to
comfort the afflicted, to visit and pray over the sick : " Is any
one sick, let him call for the elders of the church," James v.
15. Or suppose you be the governor of a family, father or
master, or you be governed, a child or servant; it is the work
of the governor to bring up his children or servants in the
nurture and education of the Lord. It is the word of infe
riors to be obedient to their parents or master. It is the
work of children and those that are young to learn some trade
and calling, that they may live like men and women another
day, and do good to others. It is the work of those that are
young to stock and store themselves with principles of religion.
Luther, a great doctor in the church, professed that he was
yet, catechismi discipulus. And what is the reason, saith
Calvin, that men fall into errors when they are men, but
because they did not learn the principles of religion when they
were young ? Or suppose you be one of this town or of these
congregations, it is your work to pray for them that are over
you in the Lord; it is your work to attend on the means of
grace, to receive the gospel, and to improve your gospel op
portunities. Have ye forgotten, O ye people of Yarmouth,
how far ye would run and go formerly for a dishful of water;
and now a spring and fountain of grace is opened amongst
you, will ye not improve it ? If a mine of gold or silver be
opened in a country, will they not dig it out ? Now through
grace, there is a mine of gospel treasures opened amongst
SER. 6.] REMAINS. 143
you, and will ye not dig for it as for hidden treasure ? This
is your work; for look what that work is which is the work
of your calling, place and relation, that is the work that is in
the power of your hand to do.
Look what that work is, which is directly contrary to that
sin wherein you have notoriously lived, or been guilty of;
that is the work which God calls you to, and is in the power
of your hand. I have read of a young man that was much
given to scorning, jeering and despising of his mother ; but
after it pleased God to work savingly upon his heart, when
ever he saw his mother come into the room, he would fall
down upon his knees. I commend not his discretion. But
if ye look into the New Testament, ye shall meet with three
great converts, Zaccheus, the jailor, and Paul; and what did
they do, but that work which was directly contrary to the sin
which they were notoriously guilty of and given to ? Zac
cheus had been an oppressor, but being converted, <f Behold,
Lord, (said he,) the half of my goods I give to the poor, and
if I have wronged any man I restore fourfold." The jailor
whipped the apostles, and put them into the stocks in the
inner prison ; but when converted, then he brought them into
his house, washed their stripes, and set meat before them.
Paul was notorious for blaspheming, and persecuted the
church ; but when converted, then he preached the gospel,
which before he persecuted. So that look what that work is,
which is directly contrary to your notorious sin ; that is the
work that God calls you to, and which your hand should find
to do.
Look what that work is which you are spared or raised up
, either from poverty or sickness; that is the work which
is in the power of your hand now to do. There is a great
controversy at this day, how God s pre--determination, and the
liberty of man s will, can consist or stand together ; the re
concilement whereof was committed to Francis de Arriva,
which he shunning, fell into a great sickness, so dangerous,
that tbe physicians gave him over for a dead man : but all of
a sudden, in a day s time he revived, and was so well, that
the physicians could not believe that he was well ; but he
recovering, thought that he was spared on purpose to under
take that work of reconcilement : which thereupon he did, and
hath said as much in it as any other. And you know what
144 REMAINS. [SER. 6.
Mordecai said to Esther, " Who knows but God raised thee
up on purpose/ &c. Look therefore what that work is,
which your former po\erty or sickness points at, and for
which you are thus raised up ; that is the work that is in the
power of your hand to do. Yea,
Look what that work is, that you have special ability and
opportunity to do above others, that is the work that is in
the power of your hand to do. As suppose you have a great
estate in the world, and have no children, it is your work to
relieve and help the poor. Therefore, says Solomon, " Thou
shalt not withhold goods from the owners thereof, when it is
in the power of thine hand to do it," Prov. iii. 27. Would
ye, therefore, know what that work is, which is in the power
of your hand ? I answer in these several things. Look what
that work is which is the work of your present day, which
cannot be done in heaven nor hell ; what work that is, that
is the work of your place or relation ; what work that is, that
is directly opposite to your notorious sin ; what work that is,
which you are spared and raised up for ; and what work that
is, which you have an ability and opportunity to do above
others. That and all these are the works which are in the
.power of your hand to do.
But, if you would do God s work with all your might, then
you must observe where your true strength lies, and apply
yourself thereunto. Now your strength lies in Christ, " the
Lord our righteousness and our strelngth." Under Christ
your strength lies in your call to your work. " Go in this
thy might," said the Lord to Gideon, when he gave him a
call. Under Christ your strength lies in the promise, for lex
jubet,gratiajuvat; the law commands, and the promise helps.
Under Christ your strength lies in your comfort : he works
faintly, that doth work uncomfortably. " The joy of the
Lord is our strength." It is true in this sense; and under
Christ your strength lies in dependance upon God for strength.
Our strength is to sit still ; that is, to depend and wait on
God for his strength. Herein lies your true strength.
Would you, therefore, do God s work with all your might,
then away to your true strength.
And, if you would do God s work with all your might,
then take heed that you do not think the way to heaven is
easy, nor that any thing is small that lies between God and
SER. 6.] REMAINS. 145
you. Difficultas acuit conatum ; Difficulty sharpens diligence.
But if a man thinks a tiling is easy, he will not put his full
strength and might to the work. Gregory de Valentia tells
of a merchant, that professed he would be a papist, and no
protestant ; for said he. If I be a papist, my work is short and
easy ; it is but believe as the church believes : but if I be a
Lutheran, then I must learn catechisms, and search the Scrip
tures, but I have no time for that ; therefore I will be a pa
pist, for that way is easy. But we know that the way to
heaven is up hill. Nulla virtus sine lapide. " Strait is the
gate, and narrow is the way that leads to life/ 5 And the
more ye see these difficulties of your salvation, the more you
will put your whole strength to it, and will work with all
your might.
Yet if you would do God s work with all your might, then
let your eye be much upon them that have done God s work
fully in their day. If you be a magistrate, think on Moses ;
if a minister, think on Paul ; if a private person, think on
Caleb. It is recorded of Luther, that he did ordinarily spend
three hours every day in prayer ; he preached much, read
lectures, and wrote nine or ten great volumes in folio. It is
recorded of Calvin, that he preached yearly two hundred and
eighty sermons, and read one hundred and eighty lectures ;
every lecture being the length of a sermon. Once in a week
he met with the elders of the church. Much in private duty
and wrote letters to all the churches. So that the care of all
the churches lay upon him ; and wrote twelve great volumes
in folio. Ye have seen the three volumes of Mr. Perkins in
folio, all which he wrote with his left hand, for his right hand
was naturally lame : his motto was, Hoc age ; as if he had
said, What thou doest, do with thy might. Dr. Sibbs his
emblem, was a candle burning with these words over it, Per lu-
cendo pereo ; By giving light to others I consume myself.
And ye have heard of that good old man Mr. Dod, who went
up and down doing good, and preaching all the day long :
when his friends observed that he was spent, and desired
him to spare himself, his usual saying was, Hear this one
thing more, it may be I shall never speak to you again ; and
so he went on and continued till he was eighty six; and so
died in his full strength of goodness. Now when I con
sider these men, I confess before you all, that I am ashamed
VOL. v. L
146 REMAINS. [SBR. 6.
And if men would but seriously consider these and such like
examples of men that have done much for God in their day ;
they would certainly be provoked to do God s work with all
their might.
Yet if you would do God s work with all your might ;
then converse much with the greatness of God. Who can
stand in the beams of the sun, and not shine with the beams
thereof? Much less shall you stand in the beams of God s
attributes, and not shine therewith. The sight of God s
greatness will grandire, greaten your hearts and spirits, and
make them do much and great things for God. Therefore
converse much with the greatness of God. But,
Be sure that you lay in against reproaches. For when
you ride apace, the dogs will bark, and the dust will be
raised : if you go easily, you raise no dust, neither will the
dogs bark. So if you will go a slow pace to heaven, you shall
not be reviled, or reproached by the world : but if you will not
put on with all your might, then you shall be reproached.
Therefore if you will do God s work with all your might, you
must be well laid in against all reproaches, because it is the
work of your hand.
Again if you would do it with all your might, then you
must go to God to open your hand ; and when he shall open
your hand, and breathe upon your soul, be sure that you im
prove all those gales. For Job tells us, " That he sealeth up
the hand of every man, that all men may know his work."
Sometimes he seals up the hand of the seamen, that they
cannot sail; sometimes he sealeth up the hand of the husband
men, that they cannot sow nor reap : sometimes he sealeth
up the hand of the merchant and tradesman, that he cannot
vend his commodity; sometimes the hand of the preacher,
that he cannot preach ; sometimes the hand of the Christian,
that he cannot pray. And why doth he thus seal up the hand
of every man, but that all may know his work ? Would ye
therefore do the work of your hand with all your might, then
go to God to open and unseal your hand ; and if he breathe
upon your heart, then be sure that you improve these gales.
Do ye therefore now ask, What shall I do, that I may do
the work of God with all my might. Then remember these
several things.
You must know what that work is which is in the power of
your hand.
!ER. 6.] REMAINS. 147
You must observe where your true strength lies, and apply
yourself thereto.
You must not think the way to heaven easy, or any thing
small that is between God and you.
You must eye them much who have served God fully in,
their day.
You must converse much with the greatness of God.
You must be well laid in against all reproaches.
And then you must go to God to open and unseal your
hand, improving all his gales. Now give me leave to lay
some three or four motives before you that may persuade
hereunto, and I shall wind up all.
The first motive is this, Look whatever work that is which
is in the power of your hand to do, that God will require at
your hand. If you be a magistrate, and it be your work to
preserve peace, to suppress the multitude of ale-houses, and
profanation of the Lord s day, then God will require this at
your hand. If you be a minister, and it be your work to
" preach the gospel in season and out of season f* then God
will require this work at your hand. If you be a parent, and
it be your work to bring up your children in the nurture and
education of the Lord ; if you be a child or young person,
and it be your work to stock yourself with principles of re
ligion ; then God will require these works at your hands.
And if you be one of this town, and of this congregation, and
it be your work to receive the gospel, and to improve your
day of grace ; then God will require this work at your hand.
Remember the parable of the talents, &c. If God will re
quire the work of our hands at our hands ; why shall we not
do that work with all our might ? But
As God will call you to an account for all that work which
is in the power of your hand : so you do not know how
soon he may take your work out of your hands ; how soon
he may take you from your work, or your work from you.
We ordinarily think that we shall not die before our work be
done : but if you look wishly upon God s dispensations, you
shall find that death doth sometimes press men from their
shop-board, when much work is cut out before them. You
all know what an useful man good king Josiah was as a ma
gistrate, yet he died in the midst of his work, when he was
but thirty-nine years old. Ye know what an useful man
L 2
148 REMAINS. [SER. 6.
John the Baptist was ; yet he died in the midst of his days,
when not above thirty three years old. Is it not known to
some what a great workman Dr. Whitaker was here in En
gland, of whom it was said, That he never was less idle, than
when idle ; yet he died in the midst of his work when he was
but forty-four years old. It is ordinarily known what a
blessed instrument Mr. Perkins was, of whom the preacher
said at his funeral, Here lies that blessed Perkins, who first
taught England for to worship God : yet he died in the midst
of his work, when he was but forty-seven years old. And
who hath not heard of Dr. Preston, what a great workman
he was in God s vineyard, of whom I may say, Who though
dead, yet speaketh, in his precious books that are amongst
you ; yet he died in the midst of his work when he was but
forty-one years old. I might instance in Mr. Burroughs,
and others; yea, in divers good Christians in this place, who
have died in the midst of their work and time. It was not
long since a preacher now in heaven preached on this text at
the Guild at Norwich at the installment of the mayor; and
before the year came about, the mayor died. So that
death doth sometimes press us from our shop-board
before our work be made up. And I pray mind the
text a little, " Whatever is in the power of thine hand
to do, do it with all thy might :" for, says Solomon,
" In the grave there is no work nor device, whither thou
goest." He doth not say, whither thou shalt go, or whither
thou must go, but " whither thou goest." You go some
times to church, and sometimes not; you go sometimes to
sea, and sometimes not ; you go sometimes into the country,
and sometimes not : but whether you go to the church, or
whether you go to sea, or whether you go into the country,
still thou goest to the grave. And ye know what Christ
saith, " The night cometh wherein no man worketh." Now
if the night cometh, and thou goest ; then why should you
not do your work with all your might whilst it is day.
Certainly he that plays away his day shall go to bed in the
dark.
Who is there in all this congregation, that doth not desire
a comfortable death-bed when it comes. As the heathen
man said to a great congregation, I know all your thoughts ;
for every man desires to buy cheap, and to sell dear; so in
SER 6.] REMAINS. 149
this respect, I may say, I know all your thoughts, viz., that
when death comes, you may have a comfortable death-bed.
In the time of your death-bed sickness, you will then be
able to do little ; when your pains shall be great, you will be
able to pray little, to hear little, to read or meditate little,
and then what will be your comfort in that death-bed-little
but this ? Well, though I can do but little now, yet I have
prayed and served God with all my might when I was well, and
therefore I have comfort now. Now therefore if you desire that
you may have much comfort in your death-bed-little, why
should you not do the present work of your hand with all your
might ? But,
In the last place, Who is there in all this congregation
that doth not desire to rejoice with all his heart in these
blessings which he hath in his hand ; now look once more
up^n the words of the text, and ye shall find, that as Solo
mon in God s name commands you "to rejoice with all your
heart in the blessings which you have/ ver. 7 9, so in
these words he commands you to do God s work with all
your might. And why are these things thus knit together,
but to teach us thus much, that whoever will do with all his
might the work that is in his hand to do, he may and shall
rejoice with all his heart in the blessings which he hath in
his hand to enjoy ? But above all ye know how fully Christ
did your work for you, and will you do his work by halves ?
Never speak of rest here, there is rest enough in the grave,
and recompence enough in heaven. Either the work that is in
your hand is worth your while, or it is not ; if it be not worth
your while, why should you do it at all ; and if it be worth
your while, why should you not do it with all your might ?
And oh, that there were an heart in you all to do so. If the
weight of this truth have fallen in power upon your souls, I
dare say, some of you will go away and say, What have I done
all this while ? I confess I have done God s work by the
bye, and when I heard ministers pressing such truths as these,
1 have said, Well, yet I hope I may go to heaven with less
ado, but now through grace I will go away, and whatever
is in the power of my hand to do, I will do it with all my
might. Thus do, and I shall obtain the end of my preach
ing, and you, under Christ, shall obtain the end of your
150 . REMAINS. [SER. J.
practice, the salvation of your souls. Wherefore think on
all these things and the Lord bless them to you.
SERMON VII.
SOUL-RESIGNATION INTO THE HANDS OF GOD.
" Father, into thy hands I commend my spirit," LUKE xxiii. 46.
THESE are the last words of Christ on the cross, the
seventh speech ; and of all others the most exemplary for
us. " Into thy hands," that is, into thy charge, care, and
tuition. God hath no hands at all, for he is a Spirit; but by
his hands we are to understand his keeping, charge, and cus
tody. Numb, xxxiii. 1, it is said, "The children of Israel
went forth out of Egypt with their armies under the hand
of Moses and Aaron " that is, under the charge of Moses
and Aaron ; so the translators do interpret it. For whereas,
chap. xxxi. 49, it is said by the officers of the army, " Thy
servants have taken the sum of the men that were under our
charge ;" the margin tells you that in the Hebrew it is, (e under
our hand/ So Ps. xci. 1 1, 12, " He shall give his angels charge
over thee, and they shall bear thee up in their hands."
By the hands of God therefore, understand his keeping and
tuition ; Father, into thy keeping and tuition I do commend
my spirit; the word is, va^otSiiaopai, I will commend; but
our Saviour follows the Septuagint, and the Septuagint the
Hebrew of Ps. xxxi,, whence these words are taken. And it
is ordinary with the Hebrew to put the future for the present
time. I will, or I do commend my spirit, that is, my soul,
myself, but especially my soul ; the thing commended was
his soul; the person to whom he did commend his soul, was
his Father; the time when he commended his soul, was at
the instant of his death, for having said so, he gave up the
ghost. Now if ye ask why Christ did at this time especially
commend and resign himself and soul up to God ? I answer,
For these reasons.
Thereby he testified that he had not lost his confidence
in God as a Father; in the former words he had cried out
and said, " My God, my God, why hast thou forsaken me ?"
SKR. 7] REMAINS. 151
Men might think if he had so died, that he had quite lost
his confidence ; but now that he concludes all with this, it
shews that God had not forsaken him, and that he had not
lost his confidence in God. Possibly a dying Christian may
be in an agony at the beginning of his sickness, yet may
sweetly believe at the last. In the former part of his death,
Christ was in an agony, but he closes up all with full assurance
of faith : " Father, into thy hands I commend my spirit."
Thereby also he did commend the souls of all those that
he died for, into the hands of God : for he was now offering
up himself through the eternal Spirit unto God for us, as our
common person; and as in his prayer, John xvii., he did not
only pray for himself, but for us, so in this act and deed
he did commend the souls and spirits of all those thafc he
died for, into the hands of God : and as he died in our room
and stead, so in our room he said, " Father, into thy hands
I commend my spirit." And when should he do this more
fitly, than at the last of his suffering ?
Thereby also he became an example unto us ; that when
we come to die or suffer, we should die with the Scripture in
our hearts and mouths, for this was Scripture, as ye read
Ps. xxxi. 5. And that we should suffer and die believing
and resigning up ourselves and souls into the hand of God as
a Father. And for this end certainly Christ did now speak these
words, for says he, " I have power to lay down my life, and to
take it up again ;" and if he had power to take it up again, why
did he resign it into the hands of God, as a depositum to be
kept for him ? Surely for this reason, that in all this matter
he might be an example unto us of soul-resignation into the
hands of God. And so the doctrine is this :
It is a good thing for us to resign up our souls into the
hands of God, and that especially at the time of our death
and greatest sufferings ; what Christ did, and did as our ex
ample, that is good for us to do : this hath Christ done
before us ; good therefore it is for us to do it, good at all
times, especially at some times, and most especially at the
time of our death and sufferings.
It is God s due, and it is our duty ; for what is resignation
of our souls or selves unto God, but that act of faith, where
by we do put ourselves under the power, wisdom, and mercy
of God, to be ordered and disposed of according to the good
152 REMAINS. [SER. 7-
will of God ? This is our duty, and it is God s due. Is it not
the duty of an inferior to resign up himself and his will to
the hands and will of his superior? Doth not the wife
resign up her will to the will of her husband ; the servant to
the will of his master ; the child to the will of his father ;
and is not God much more our superior ; is not he our Hus
band, our Lord, our Father in most transcendent manner ?
Surely then, this soul-resignation is both God s due, and it is
our duty.
Yea, and it is a very profitable thing for us to do it, hereby
we make a virtue of necessity ; and where can we lodge our
souls in safer hands ? If a man cannot keep a thing him
self, but must betrust and deposit it in other hands, will he
riot do it in the safest hands that he can find ? Now three
things there are that are required to a safe hand: power,
wisdom, and love. If I deposit a thing in a man s hand to
keep, he must be able to keep it for me against violence, else
his hand is no safe hand ; though he be able and have power
to keep it for me, yet if he be prodigal and lavish, and not
wise, I shall not count his hand a safe hand to keep rny de-
positum ; but though he be never so wise, yet if he be not
my friend, I shall not betrust him with any great matter : but
if a man be able, wise and friendly, then his hand is a safe
hand to keep my depositum. Now God is all this, almighty,
infinitely, wise, and our best friend and acquaintance ? Where
fore, says the apostle, " I know whom I have trusted, and I am
persuaded that he is able that which I have committed to
him, against that day," 2 Tim. 1. 12. As if he said, Do ye
blame me for venturing so much in the cause of the gospel?
Why I have but deposited what I laid out for God, and am
persuaded that he will not embezzle my trust; but will truly
and faithfully keep it for me: for he is able, and I have expe
rience of him : for I know whom I have trusted, he is no
stranger to me, and I am perswaded that he will keep it for
me unto that day. God s hand then is the safest hand.
And again if we do not commend, commit, and resign our
selves and souls into his hands, we must be responsible for
them ourselves. If a woman have a child put to nurse to
her, and she go abroad, and do not commit the child to some
safe hands, and the child come to any hurt, she must be res
ponsible for it. If we commit our souls into God s hands, he
>BR. 7-] REMAINS. 153
will be responsible for them. "Who will keep that which I
have committed to him unto that day/ 5 says Paul: but if
we do not commit our souls into his hands to keep, and they
get any hurt, we must be responsible for them ourselves.
And are we able to answer for our own souls ? Surely, no
Oh, what a good thing is it then to resign and commit our*
souls unto God.
What benefit shall we get thereby ? Much every way.
This resignation of our souls and selves unto God, is an inlet
to many mercies, graces, and comforts.
As for mercies and blessings ; what greater blessing can
there be in this world, than to enjoy one s-self; under God to
enjoy one s-self, and to be free from all things ? Paul counted
it a blessing to have the comforts of this world, and to be
under the power of none, but to stand free from all ; now
there is no such way in the world, to stand free from all
things, as to resign up ourselves, souls and wills unto God.
H<BC est vera libertas servire Deo, True liberty doth consist in
perfect subjection to God ; who more free than Christ, yet
who more subject to the will of God then Christ? " Not my
will, but thy will be done :" no such way to enjoy one s-self,
as to give up ourselves unto God. Doth not the beggar en
joy herself most in giving up herself to a prince in marriage?
Yea, what greater blessing is there in the world, or in the
world to come, than to enjoy God ? Now if you do resign
and give up yourself unto God, you shall enjoy God, for God
will give down himself unto you. It is observed, that God
the Father never gave down that great dispensation of the
Spirit unto Christ, till Christ had thus resigned up his spirit
unto the Father. Look what we do give up to God, that
God will give down to us in a better edition; yea, he will not
only give ourselves to ourselves, if we resign ourselves un
to him ; but if you resign and give up yourself unto him, he
will give down himself unto you ; if you resign up your spirit
unto him, he will give down his Spirit unto him. Thus this
soul-resignation is an inlet to this mercy.
Yet you will all say, it is a great mercy and blessing to have
your prayers and desires granted ; then read what the Psalmist
saith, Psalm xxxvii. 4, " Delight thyself also in the Lord,
and he shall give thee the desires of thine heart. Commit
thy way to the Lord, trust also in him, and he will bring it
154 REMAINS [SER. 7-
to pass/ 5 Dost thou say, I pray and use endeavours ; yet
the thing prayed for, endeavoured after, doth not come to
pass ? Why, then commit thy way to the Lord ; resign up
thy way unto God, and he will bring it to pass. I remem
ber a notable story that Thaulerus hath ; this Thaulerus lived
in the beginning of the German reformation, a little before
Luther, whom Luther seems to prize above all authors ; Da
mihi istum insignem Theologum Thaulerum, said he, Give me
that eminent author Thaulerus. Now this Thaulerus tells us
of a certain woman, that was much given to prayer, and had
so great credit in heaven, that she did but ask and had from
the hands of God ; insomuch, said he, that divers came to
her to pray for them, according to their necessities, whom
she promised to pray for ; yet sometimes did forget to pray
for them : yet, says Thaulerus, the things which her friends
did desire were given to them ; and coming to her to thank
her for her prayers ; Nay, truly, said she, I am ashamed and
blush before you, for if you have received the mercy, it is
no thanks to me, for I forgot you. And thereupon going
unto God in prayer, she begged this of God, that he would
please to tell her the reason why the mercies desired were
given, though she did not pray for them ? Whereupon she
received this answer from God, says Thaulerus,* Hear O my
daughter, from the day that thou didst resign thy will up to
me, I did give my will to thee. And the truth is, there is
no such way to obtain what we would, as to resign up our
wills unto God. Thus this soul or self-resignation is an in
let unto many mercies.
As it is an inlet unto many blessings : so it is an inlet unto
many graces and duties. What grace or duty will ye instance
in ? Will ye instance in prayer ?
It opens the sluices of prayer ; and, as one speaks well,
though you pray never so long or loud, yet if you do not re
sign up your soul and will unto God, your prayer is but non
sense, and a contradiction in re.
Or will ye instance in Faith ? faith is a trusting unto God ;
now the more you betrust God with yourself, the more you
trust to God. And what greater betrustment, than the resig
nation of ones-soul unto God ?
* Audi filia mea, ex quo die tuam mihi resignasti voluntatem, ego viciesim
dedi tibi meam. Thaulerus.
SER. 70 BKMAIXS. 155
Thereby you shall be contented with your condition what
ever it be, with the best contentment : for there is a two-fold
contentment. One, that arises from the fulness of your en
joyment ; another, that arises from the apprehension of the
wise carving hand of God. This last is best, and the most
refined. Now if you can but truly resign yourself and will
unto God, you will be thus contented.
Thereby also you will rejoice in God, and mourn for sin at
once ; some mourn for sin, and neglect joy in God ; some
joy in God, and neglect grief for sin. But if I can truly
resign myself unto God, I shall grieve for sin, and rejoice in
God together.
Yea, thereby also you will be able to answer unto your
temptations, especially that great temptation that lies so hard
upon some. You are now in a good condition ; but suppose
it were so and so with you, what would you do then ? why,
if ye have resigned yourself unto God, you will be able to
say, I do not know what may befal me, but I am sure no
thing shall come amiss, for I have resigned myself and my
will unto God. Thus this holy resignation is, ye see, an in
let to many graces and duties.
As it is an inlet unto many graces, so it is an inlet also
unto many comforts ; yea indeed, unto all our comforts : for
what comfort can a man have in himself or condition, till he
hath truly resigned and given up himself and soul and will
unto God ? but being done, ye may freely go about your
business. If a man have a suit in law, and have left his
cause in the hand of an able, careful friend and lawyer, he is
quiet: much more may we be quiet, when we have left and
lodged our case and way and soul with God. " Commit thy
works unto the Lord, and thy thoughts shall be established/
Prov. xvi. 3. Not thy business and works, but thy thoughts
shall be then at rest. Do not all things rest in their centre ;
and is not God our centre ? The more indifferently that a
man s heart is carried out towards changes, the more quiet
and sedate is his spirit. Now when a man hath resigned
himself up to God, then he will be more indifferent unto all
conditions. The private soldier doth march indifferently,
this way or that way, at the command of his leader ; why ?
because he hath resigned up himself to the wisdom of his
commander. The sheep is indifferently led into this pasture,
156 REMAINS. [SER. 7-
or the other ; why ? because resigned up to the will of the
shepherd. So t if our souls be truly resigned up to God, we
shall be indifferently carried to this or that pasture : for we
are the sheep of Christ. I remember a notable speech that
Luther had to Melancthon : Melancthon being much trou
bled about the affairs of the churches, and the low estate of
the same, Luther wrote a letter to him ; and in that letter he
hath this expression ; Thou art much troubled and afflicted,
O Melancthon ; yet Philip is to be admonished and desired
to leave governing the world :* as if he had said, Philip, thou
undertakest to govern the world, therefore thou art thus de
jected ; do but leave the cause to God, and let him govern,
and thou wilt be quiet and not troubled. The only way
therefore to be quiet within, is to resign and give up all unto
God. This self or soul resignation is an inlet unto many
mercies^ an inlet unto many graces, an inlet unto many com
forts ; surely therefore it is a good and an excellent thing to
resign and give up ourselves unto God.
Well, but then how is this work to be done that we may
truly resign and give up ourselves, our souls, and our wills
unto God ?
It is not to be done slightly and overly, but seriously and
solemnly. It is an ordinary thing with men to say, " The
will of the Lord be done." God s will be done, and the like.
But it is one thing for a man to be indifferent in a business,
saying, The will of the Lord be done ; and another thing for
a man to give up himself and will effectually unto God. It
is one thing for a man to do this in a slighty and general
way, saying, The will of the Lord be done ; and another thing
to make a distinct and clear resignation of his will to the will
of God in particular things. Look into Scripture, and ye
shall find, that wherever this work was done truly, it was
done solemnly and seriously.
As this work is not to be done slightly and overly ; so nei
ther is it to be done forcedly and lastly, but freely and firstly.
The first thing I do, I must commit myself, and cause, and
will unto God. If a city or town be besieged, it yields and
resigns at the last, because it can hold out no longer ; but
this resignation is a forced work ; the resignation of ourselves
ed monendus est Philippus, ut desinat gubernare mundura.
SER. 70 REMAINS. 157
and wills unto God is not such. When Pharaoh could stand
out no longer, then he resigned up the Israelites: and so
when men can hold out no longer, then they say, Well, it is
the will of God that this thing should be ; wherefore now,
the will of the Lord be done. When they can do no other,
then they resign up the thing and themselves unto God.
But this true resignation is done freely and firstly, not forcedly
and at last.
As it is not to be done lastly and forcedly, so it is not to
be done partially, and by halves, hut fully and totally. " I am
thine/ saith David to God, " Oh, save me/ Ps. cxix. 94.
When a man comes to God for mercy, he pleads not for part
but all. He doth not say, Oh save my body, and not my
soul ; but " Oh, save me :" nor doth he say, Oh, save my
soul, and not my body; but, " I am thine, oh, save me."
When a man desires pardon of sin, he desires not the par
don of some, but of all. When God gives himself unto us,
he gives himself wholly. This resignation of ourselves unto
God, is a great sacrifice, a great offering, and it must be of
all, an holocaust. God cannot, will not take less than all.
He that resigns himself unto God, with a reservation of a
part, doth like Ananias and Sapphira ; he pretends the
whole, and gives but part, and so he doth lie unto God.
As this resignation must not be done partially, and by
halves, so it must not be done conditionally, but absolutely.
When you have taken a servant, and you bid him do this or
that, it may be he will say to you, It was none of my bargain ;
I bargained with you for to be your steward, but not to be your
groom in your stable ; or, I bargained with you to be your
clerk, but not to be your scullion ; this or that work which
you set me about, is not according to my conditions. And
so when a city besieged doth resign, it doth resign upon arti
cles ; but when a soul doth truly resign itself unto God, then
no articles, no conditions. " Lord, what wilt thou have me
to do ?" says Paul, oh any thing, Lord, any thing : I will
return to my father s house, " and let him make me his hired
servant." Do but receive me^ Lord, and I will not article
with thee; it is a resignation without articles. The cove
nant of grace, whereby God doth give himself to us, is ab
solute, and not conditional ; so is that covenant, whereby we
do resign and give up ourselves unto him. Abraham
158 REMAINS. [$ER. ?
subscribed to a blank ; so must all the children of Abraham
do.
As this resignation is not to be done conditionally ; so it is
not to be done passively, and in a way of submission only,
but actively. It is one thing for a man to submit unto God s
will, and another thing to resign up himself and will to the
will of God. A man is properly said to submit, when he
quietly yields unto what is done. A man is said to resign
up himself and will unto God, when he doth quietly yield
over his affections to the thing done as best, because God wills
it. For example, I meet a thief on the way, and he takes my
purse ; I submit because I cannot help myself, but I do not
resign up my will to his will : I resign up my money into
his hand, but not my will unto his will, nor my affections and
judgment to the thing done ; judging that good which is
done. But when a man doth truly resign up himself unto
God, he resigns up his thoughts and judgment to the
wisdom of God ; it is not a bare submission unto what is
done.
As this resignation is not to be done passively, so it is
not to be done deceitfully and feignedly, but in all plainness
and sincerity. We read of the enemies of the Lord, that
they shall submit feignedly unto him ; kf Strangers shall sub
mit themselves to me/ Ps. xviii. 44. The margin hath it,
they shall yield feigned obedience, but the Hebrew is, They
shall lie unto me. " Through the greatness of thy power thine
enemies shall submit themselves to thee," Ps. Ixvi. 3 ; mar
gin, shall yield feigned obedience ; Hebrew, shall lie unto
thee. There is a feigned obedience, a feigned yielding, a
lying resignation and submission unto God. The people of
the Jews come to Jeremiah to go unto God for them, and
they say, " The Lord be a true and faithful witness between us,
if we do not even according to all things for the which the Lord
thy God shall sand thee to us ; whether it be good, or whe
ther it be evil," &c. Jer. xlii. 5. Wherefore Jeremiah did
in treat the Lord for them, but they would not do what they
said ; whereupon said Jeremiah, " Ye dissembled in your
hearts, when ye said, We will do according to all that the
Lord our God shall say," verse 20. So that there is a lying
submission, whereby men in affliction and distress, do feign
edly submit and resign themselves up to God. Possibly a
SER. 7-] REMAINS. 159
man may hear that the only way to have his will is to resign
up his will unto God. Now that he may have his will he
will resign it up unto God : this is but to serve himself of
God. But where this work is truly done, it is done with the
greatest plainness of heart, and the most sincerity.
As this work is not to be done feignedly, so it is not to be
done sinfully, but in well-doing. Some say, "The will of the
Lord be done;" and they say they do resign and give up them
selves unto God ; but if ye look into 1 Pet. 4. 19. he will tell
you, that this work is to be performed in well-doing : " Let
him commit his soul to God in well-doing, as unto a faithful
Creator." And thus ye see how this work is to be done
rightly.
It is to be done solemnly, and not slightly; freely and
firstly, not forcedly and lastly ; wholly and totally, and not
partially and by halves; absolutely, and not conditionally,
upon articles; actively, and not in a way of submission only;
with much plainness and sincerity ; and in well-doing.
Well, but when is this work to be done ?
It is to be done daily. Once done, and yet ever doing.
But there are some times wherein this work is to be done
especially, but most especially at our death.
I say, this work is to be done daily. Sometimes a man is
to resign up his will unto God, in reference to his health ;
sometimes in reference to his outward estate ; sometimes in
reference to his relations; sometimes in reference to his spirit
ual condition. But as the Psalmist speaks, "Trust in the
Lord at all times ;" so I say, we are to resign up selves and
souls and will to God at all times.
There are some special times and seasons which do call for
this work. I will name five.
When a man doth convert and turn unto God. Then he
is in a special manner to resign and give up himself unto God.
"What wilt thou have me do ?" said Paul at his first conver
sion. The priests that offered sacrifices unto God, were first
offered themselves. After conversion we daily offer our
sacrifices to God : at the first, therefore, we are to offer up our
selves unto him.
When a man is called forth unto any great work, or service,
or employment, especially if it be beyond his own strength
160 REMAINS. [SER. ?.
and power, then he is to resign and give up himself unto
God: so Moses did, so David did, so all the worthies of God
have ever done, when they have been called out to any great
employments.
When a man is in any great danger, distress, and affliction,
then he is to resign and give up himself and will unto God.
(e If the Lord have any pleasure in me (says David) he will
bring me back again ; yet if not, his will be done/ 5 So Joab
when he saw that enemies were round about him; " Let us
fight, (says he,) for the cities of our God, &c. and the will of
th e Lord be done/
When a man doth join himself unto the Lord and his
people, then he is especially to resign and give up himself
unto God. So the churches of Macedonia did ; for says
Paul, 2 Cor. viii. 5. "And this they did, not as we hoped, but
first gave their own selves to the Lord, and unto us by the
will of God."
When a man hath sinned greatly, and wandered from the
Lord, and from his holy profession, and doth return again
unto God, then he is in a special manner to resign and give
up himself unto God. The same thing is to be done in our
renewed as in our first conversion. And if ye look into
2 Chron. xxx. ye shall find, that when all Israel had gone
astray, Hezekiah exhorting them to return unto the Lord, he
saith., verse 8. " Now be ye not stitTnecked as your fathers
were, but yield yourselves unto the Lord :" Margin, give
you your hand unto God. When we have stolen any thing
from God, it is our duty to restore it. Have we therefore
in our first conversion given ourselves unto God, and after
ward by our sins taken them away again ? Whenever we do
return unto God, then it is our duty to restore^ and so to re
sign up ourselves unto him. And thus now ye see what those
special times and seasons are which call for this work at our
hands. The time of conversion calls for it; the time of
special employment calls for it ; the time of great danger
calls for it; the time ,.of joining to the Lord and his people
calls for it ; and the times of our returns unto God after
wanderings call for it.
Bnt though we are to resign ourselves unto God in such
times as these are especially, yet most especially we are to
do it when we come to suffer; for then God is ready to re-
SER. 7-] REMAINS. 161
ceive us, Exod. xix. 4. Then men are ready to destroy us
" The poor committeth himself to thee :" Ps. x. 14. When
we come to die, for then did Christ do it especially. Then
the soul is to return unto him that gave it. It doth not dig
or sleep with the body in the grave, but it returns unto him
that gave it. " This day shalt thou be with me in paradise,"
saith Christ. And the apostle tells us, that paradise is the
third heavens and the place of glory. Paul saith, " I desire to
be dissolved, and to be with Christ, which is best of all."
2 Cor. xii. How can a man be said to be with Christ pre
sently upon his death, if the soul dies and sleeps with the
body ? Yea, says he, " I am in a strait ;" in respect to you,
I desire to live: in respect of myself, I desire to die. But
if the soul sleeps and dies with the body, why should not he
desire to live in regard of himself? When the man dies, then
the soul and spirit returneth to him that gave it. When a
man therefore dies, it is fit to resign and give np his soul
unto God.
When a man dies, then, if his soul goes to heaven, it is to
pass through the enemy s country ; for Satan is " the prince
of Ihe air." The air is full of devils; the soul therefore hath
need of a good convoy to pass through the enemy s country.
And how should a man get this convoy, but by resigning and
giving up his soul into the hands of God.
When a man dies, then he launches forth into the ocean
of eternity; and as God is the disposer of our times for the
present, so of our eternity also. Fit it is that we should
acknowledge his sovereignty over us, in reference to our
eternity : and therefore when a man comes to die, he is in a
special manner to resign and give up himself unto God, to
be laid out and disposed of to all eternity.
And when a man comes to die, then there is a great part
ing between the soul and the body ; then I part with
that which is most dear to me. Now when a man parts
with his children, or those things that are dear to him, he
will put them into the safest hands that he can ; but when we
come to die, then is the great parting time. And therefore,
then and then especially we are to resign and give up our
selves and our souls unto God. Thus Christ did ; " Father,
into thy hands I commend my spirit/
Well, but how and by what means shall I be able to resign
VOL. v. M
162 REMAINS. [SKR. 7
and give up myself and soul unto God when I die, so as I
may receive this depositum again to my comfort ?
It is good for us to inquire into this matter; we know not
how soon we may be called to this dying work. If the candle
be newly lighted it may easily be put out, and if it have
burned long it will easily go out. It was the desire of Dio-
nysius, that Christ s last word on the cross might be the last
word of his life.* Do you, therefore, desire to close up your
life with this gracious resignation according to Christ s ex
ample ? Then,
Be sure that you do not give away your soul from God to
any thing else whilst you live. If you have given away your
soul unto other things whilst you live, it will be a vain thing
for you to say Christ s words when you come to die. When
men come to their death, ye know they do ordinarily make
their wills ; and in the first place they say, I give my soul
unto God ; then if they have lands, or houses, or money,
they give them to their wives, children, relations and friends,
according to their pleasure. But suppose, now, that a man
shall give land or house to such or such a child or friend,
which he hath sold or given away before, shall his will stand
in force ? Will not all men say, This he could not give away,
for he had sold that or given that before ? So in regard of
one s soul ; though upon my death I say, As for my soul, I
give that to God ; yet if I have sold away my soul before, for
unjust gain, or have given away my soul before unto filthy
pleasures, how can I resign and give that to God when I die ;
will not the Lord say, Nay, this is none of your s to give,
this you had sold or given away before ? Oh, then, be sure
of this, that whilst you live, you do not sell or give away
your soul from God, for then death-bed resignation will be
but as the act and deed of a man that makes his will when he
is not compos mentis.
If you would so resign your soul unto God when you die,
that you may receive this depositum again with comfort; then
be sure that you make God your friend whilst you live, else
what repose can you put on him when you die. Who doth
trust a jewel in the hands of a stranger or enemy? We read,
Judges x. 14, when the children of Israel had forsaken the
* Domine, fac ut ultimum tuura verbum in cruce, sit etiam ultimum meum
verbum in hoc luce. Gerard, ex Dionys. Harm. cap. xvii.
SKR. 7-] REMAINS. 163
Lord, and served other gods, that when they cried to the
Lord to save them out of the hands of their enemies, the
Lord said unto them, " Go and cry unto the gods which ye
have chosen, and let them save you in the time of your tri
bulation/ 5 So will the Lord say to us, if in the time of our
health we follow after our pleasures and profits and our old
sins, " Go and cry to the gods whom ye have served ;" go
and repose your souls in their hands, and let them help you
now if they can. No man will repose or commit that which
he prizeth into the hands of a stranger or enemy. Oh, then,
whilst we have our health and life let us make God our friend.
And not only so. but get an assurance that God is your
friend and Father : though God be our friend, if we do not
know it, how shall we commit our souls to him when we die.
Paul said, " I know whom I have trusted, that he is able to
keep that which I have committed to him unto that day/
It is an hard thing for a doubting heart that cannot say,
Father, distinctly, to resign as Christ did. Why then should
you live upon hopes mingled with uncertainties ; is it not
yet time to get your assurance ? Oh, labour more and tnore
to attain to these rises ot assurance ; for the more assurance
you have when you come to die, the more easily and truly
you will say, "Father, into thy hands I commend my spirit/
And if you would resign up your soul unto the hands of
God, so as you may receive that depositum again with com
fort ; then observe what that depositum is which God doth
now trust you with, and be you faithful in the keeping
thereof. When Christ went away, he left us a depositum, he
did leave and deposit some of his things in our hands ; his
truths, his ordinances, his talents ; and if I do not keep his
trust, his truths, his ordinances, his talents, how can I expect
that he should keep my soul for me ? Mark how these go
together. " I know whom I have trusted," says Paul, " and
I am persuaded he is able to keep that which I have
committed to him," 2 Tim. i. 12. Then ver. 14, " That good
thing which was committed unto thee, keep." As if he
should say. As we desire that he should keep our trust, so
we must keep his trust. Some things the Lord hath com
mitted to us ; some things we commit to him. Now, there
fore, as you do desire that he may keep your souls for you,
M 2
164 REMAINS. [SER. 7-
so do you keep his truths, his ordinances, and whatever he
hath committed unto you.
And if you would be able to do this work of soul-resigna
tion in the day of your death rightly, then use yourself to do
it every day. That is easily done which is often done. And
if you look upon the example of Christ, ye shall find, that as
soon as he drew near to the cross, the first thing he did was
to resign up his will unto God, being in his agony in the
garden. " If it be possible (saith he) let this cup pass; yet
not my will, but thy will be done." And the last thing he
did, was to resign up his soul unto God. This affliction was
begun and ended with holy resignation. It is begun with a
resignation of his will, it is ended with a resignation of his
soul. So should all our afflictions be begun and ended with
self-resignation; and if I can but begin my affliction with
the resignation of my will unto the will of God, I shall end
the affliction with the resignation of my soul into the hands
of God. And the more frequently I do it whilst I live, the
more easily I shall do it when I die, and say in truth with
Christ, " Father, into thy hands I commend my spirit."
Study the sovereignty of God. The more your heart is
possessed with God s sovereignty, the more resignation.
" It is the Lord," said Eli, " let him do what seemeth good,"
1 Sam. iii. 18. And, Good is the word of the Lord," said
Hezekiah, 2 Kings xx. 1 9.
Then behold this example of Christ, being before you:
" Whom beholding," &c. The sight of a resigning Christ,
will make you resign and say, " Father, into thy hands I
commend my spirit."
And thus now I have done with this last speech of Christ
on the cross. The words of dying friends are precious, and
we remember them. Now ye have heard this living saying of
a dying Christ. You that are the friends of Christ will
remember them ; and the Lord teach us so to remember
them, that thereby we may learn both to live and to die, both
to do and to suffer.
SEII.S.] REMAINS. 165
SERMON VIII.
THE DIGNITY AND DUTY OF GOD S CALLED ONES.
That you would walk worthy of God, who hath called you to his
kingdom and glory." 1 THESS. n. 12.
IN this chapter you have a relation of the apostle Paul s
entrance unto the Thessalonians, how they received him, and
how he preached to them. " For yourselves, brethren, know
our entrance in unto you, that it was not in vain : but even
after that we had suffered before, and were shamefully in-
treated, as ye know, at Philippi, we were bold in our God to
speak unto you the gospel of God with much contention/ 5
ver. 1, 2. It was with much sincerity that he preached :
" Our exhortation was not of deceit, nor of uncleanness, nor
in guile/ 5 ver. 3. In opposition to worldly interests : " Not
as pleasing men, but God which trieth our hearts. For nei
ther at any time used we flattering words, nor a cloke of
covetousness ; nor of men sought we glory, neither of you,
nor yet of others, when we might have been burdensome as
the apostles of Christ," ver. 4, 5, 6. It was with all gentle
ness and love : " We were gentle among you, even as a nurse
cherisheth her children : being affectionately desirous of you,
we were willing to have imparted unto you, not the gospel of
God only, but also our own souls, because ye were dear unto
us," ver. 7? 8. It was with much industry and labour : " La
bouring night and day, because we would not be chargeable
to any of you, we preached unto you the gospel of God,"
ver. 9. It was with all holiness of conversation : " Ye are wit
nesses, and God also, how holily, and justly, and unblame-
ably we behaved ourselves among you that believe," ver. 10.
With all manner of exhortation : " As ye know how we
exhorted, and comforted, and charged every one of you, as a
father doth his children, that you would walk worthy of God,"
ver. 11. So here then you have the matter exhorted to, and
the motive pressing thereto : " Who hath called you to his
kingdom and glory." Or, here you have,
- The person calling : " God."
The dignity called unto : " Who hath called you to his
kingdom and glory."
The duty that flows from thence : " That you would walk
166 REMAINS. [SER. 8.
worthy of God, who hath called you to his kingdom and
glory."
Hence observe, That it is the duty of all who are called to
God s kingdom and glory, to walk worthy of the kingdom
and glory of God. I shall therefore shew you,
First, What this vocation or calling is ; and that there is
that in it, that may and should provoke us to walk worthy of
God.
Secondly, That when God brings home any man to him
self, he doth it in a way of calling ; and why so ?
Thirdly. That it is the duty of all that are called, to walk
worthy of God.
Fourthly, How a man shall know that he is truly called.
Fifthly, What we should do, that we may walk worthy of
God who hath called us.
First, This vocation is an act of God s grace and mercy,
whereby we are invited to the great supper of the gospel, to
communion and fellowship with Christ. As it is an act of
God s grace and mercy> so it is opposed to works. " For
the children being yet unborn, neither having done good or
evil, that the purpose of God according to election might
stand, not of works, but of him that calleth," Rom. ix. 11.
Calling is opposite to works. So 2 Tim. i. 9, " Who hath
saved us and called us with an holy calling ; not according to
our works, but according to his own purpose and grace/ &c.
Vocation is an act of God s grace wholly.
Men are invited to the great supper of the gospel ; that is,
to fellowship and communion with Christ. " God is faith
ful, by whom you were called unto the fellowship of his Son,
Jesus Christ our Lord," 1 Cor. i. 9.
If you look unto the persons that are invited to the great
supper; Luke xiv. 16 ; Matt. xxii. 1, 2, 3, [that great supper
is nothing but communion and fellowship with Christ] those
that are invited, Matt. xxii. 3. are said to be called. " He sent
forth his servants to call them that were bidden to the supper."
And of those that refused to come, it is said, " Many are
called, but few are chosen," ver. 14.
Only this invitation to communion and fellowship with
Christ, is to be considered two ways. Merely and barely, as
it is an act of God inviting by the word ; or as it implies our
answer or consent to that invitation. As when a man is
SER. 8.] REMAINS. 167
called to an office either in church or state, he is said to be
called, though he does not accept of it; but when election and
voluntary acceptation meet together, then there is a call.
So our heavenly call, taking it in a large sense : all that live
under the gospel are called, and invited. But in a proper
and strict sense, men are said to be called only, when they
accept, and consent upon Gods invitation. This distinction
is very necessary: for Matt. xxii. 14, it is said, many are
called, but few are chosen. And Rom. viii. 30, it is said expressly
" That wjiom lie bath predestinated, them he also called, and
whom he called, them he also justified." If those that are
called, are predestinated and justified, how is it true, " That
many are called, and few are chosen ?" I answer, taking
calling in a large sense, for a bare invitation, many are called.
Taking calling in a strict sense, as implying our answer,
and acceptation, and consent thereto, so none are called but
those ffyat accept the call, and are brought home to God.
God^s calling is an effectual invitation of a person to the great
snpper of the gospel, whereby a man does accept it, and is
brought home to God.
Secondly. How does it appear, that when God brings home a
man to himself, he does it in a way of calling j and why so? I
answer, if our conversion be called our calling, and the saints
are described by their calling, the thing is true; " Make your
calling and election sure," 2 Pet. i. 10, that is your conver
sion. Rom. i. 6, 7 "Among whom also are ye called of
God. Called to be saints." So 1 Cor. i. 2, Saints by call
ing. If the saints and people of God be described by, the
called ones, and our conversion be termed our calling, then
when God brings home a man to himself, he does it in a way
of calling.
Because those that God brings home to himself, are afar
off. We call men that are afar off: if they be near, we speak
to them. By nature we are afar off from God ; therefore
when he converts men, he is said to call. Acts ii. 14, 39 ;
" Peter standing up with the eleven, lifted up his voice, and
said to them, Ye men of Judea, &c. hearken to my words.
For the promise is to you, and to your children, and to
all that are afar off, even to as many the Lord our God shall
call." Called upon this account, because ye are afar off.
168 REMAINS.
ER.
Is it not necessary, that we shouldbe conformed to Christ our
Head,, and to Abraham our father, " the father of the faith
ful 1" You shall find Abraham was called,, Isa. li. 2, "Look
unto Abraham your father, &c. for I called him alone."
Christ is also said to be called in a way suitable to him, Matt,
ii. 15, " Out of Egypt have I called my son." Heb. v. 4, "No
man taketh this honour unto himself, but he that was called
of God, as was Aaron." Isa. iv. 26, " I the Lord have called
thee in righteousness," &c. Isa. xlix. 1, " Listen, O isles unto
me, &c. the Lord hath called me from the womb." We are to
be conformable to Christ our Head, and to Abraham our
father, in our calling.
If God shall bring a man home to himself, according to the
practice of men, he must bring him home in a way of calling :
" I drew them with the cords of a man," Hos. xi. 4. When
God deals with man, it is in a way suitable to man : but why,
when he brings a man home to himself, will he do it in a
way of calling, when as he might do it immediately by his
own infinite power? If I knew that a man would not accept
my invitation to dinner, I would never send to invite him. God
knows that every one will not come, what need he then stand
calling and inviting ? We must consider, that as God will
deal with man in the way, and according to the manner of
men ; so he will deal with man also in the way of God too.
Christ is God-man, God manifested in the flesh. 1 Tim. iii. 6.
Because the work of our redemption was to be carried on by
the hand of God, and by the hand of man both. Whereas
should God deal with man only as God, then he would con-*
vert him presently by his own infinite power, and never
make any invitation to him : and if he should deal with man
only as man, he would never invite any of the dead : for
who is there of you that will send to the grave, and invite a
dead man to your table ? But as God, he invites dead ones.
There are some that think Christ need not to invite, because
he can bring men home to himself by his own almighty
power : but such do forget that the Deity works as a man.
Others think men are to be converted only by moral suasions
and persuasions ; such do forget that Christ works as God
too. But Christ is God-man ; because the great work of
our redemption and salvation, is to be carried on by the
SER. 8.] REMAINS. 169
hand of both. As God, he does invite and call irresistibly,
omnipotently ; as man, he inyites by persuasion ; as God-
man, he invites, and gives a heart to accept of his invitation.
If all those blessings and mercies we are called to, are
called God s blessings and mercies, (as so they are, te Who
has called us out of darkness into his marvellous light/*
1 Peter ii. 9, " who hath called us to his kingdom and
glory/ ) it were presumption in me to meddle with the
things of God, with " the things that are God s/ if he did
not invite me to it ; but if a beggar comes to your house,
and shall sit down at your table, he does not presume, be
cause you have invited him. God will have his people
know, that they do not presume when they come at his in
vitation, and call and meddle with the things of God.
If all the work of Christianity be bestrewed with difficulty,
and affliction, we had need be called thereunto, for in the
time of affliction or difficulty, what shall bear up our heart,
and carry us through, but God s call ? God s call is our
warrant, and our strength ; therefore fit that all that are
brought home to God, it should be in a way of calling.
Thirdly, What is the duty, then, of all that are called to
God s kingdom and glory ?
I answer, It is their duty to walk worthy of God. By
worthy is not meant a worthiness of merit. No ; there is a
four-fold worthiness mentioned in Scripture.
1. In regard of merit; so only Christ is worthy. "For
thou art worthy to take the book, and to open the seals,"
Rev. v. 9.
2. In regard of acceptation ; so the saints are worthy.
" They shall walk with me in white, for they are worthy,"
Rev. iii. 4.
3. In regard of proportion ; so " Our present afflictions are
not worthy to be compared with the glory that shall be reveal
ed," 2 Cor. iv. 17. That is, there is no proportion between the
glory of heaven, and the afflictions we meet with here below.
4. In regard of meetness, suitableness, and fitness. " Bring
forth therefore fruits meet for repentance/ Matt. iii. 8.
And thus it is the duty of all that are called, to walk worthy
of God, &c.
Because dignity calls for duty ; and the more dignity, the
more duty : what greater dignity than to be called to God s
kingdom and glory ?
170 REMAINS. [SSR. 8.
The more sad and dismal any man s condition is, the more
he is obliged, and engaged, and bound to God, to walk wor
thy and answerably to God who hath called him out of that
condition. The condition we are called out of, is a condition
of great darkness ; for that is great darkness a man is in,
which he cannot rise out of, nor lie still in. This is our
condition ; we can neither rise out of it of ourselves, nor
lie still in it. " Therefore arise from the dead, and Christ
shall give thee light," Eph. v. 14.
The more comfortable and glorious the condition is that a
man is called unto, the more he is engaged to God, who hath
called him to that condition. What is good in all the world,
or desirable, but we are called to it, in this being " called to
his kingdom and glory ? " Is light desirable ? We are " called
out of darkness into his marvellous light." Is holiness
desirable ? " God hath not called us to uncleanness, but
unto holiness/ 5 1 Thess. iv. 7- Is peace desirable ? We are
called to peace, 1 Cor. vii. 5. Is communion arid fellowship
with Christ desirable ? We are called to that, 1 Cor. i. 9,
" God is faithful by whom ye are called to fellowship with his
Son, Jesus Christ our Lord." Is the kingdom of God and
his glory desirable ? The text says, " We are called to his
kingdom and glory." What is desirable, that by our voca
tion we are not called unto.
But may not these be lost ? No.
The gifts and calling of God are without repentance. The
gifts of the creation was not without repentance. " God
repented that he had made man," Gen. vi. 6. But the gift
of effectual calling is without repentance ; therefore the more
obliged to God for calling ; and therefore our duty to walk
worthy of our calling.
The more dangerous it is to refuse the call of God, the
more mercy it is to be called, and the more obliged we are
to walk worthy of God who hath so called us. Prov. i. 24,
" Because I called, and ye refused, I will also laugh at your
calamity," &c. But that I would have you consider, in
Matt. xxii. 1. If you mark the parable, you will find three
threes run parallel one with another. Three invitations,
verse 3, " He sent forth his servants to call them that were
bidden " to the wedding feast formerly. Then, verse 4, there
is the third invitation : " Again he sent forth other servants,
SER. 8.] REMAINS. 171
saying, Tell them which are bidden, behold, I have prepared
my dinner, &c., all things are ready, come to the marriage/ 5
Three refusals run parallel with these three invitations :
at verse 3, they that were bidden formerly, at the second
time of the servants being sent to call them, would not
come. And again, verse 4, " He sent forth other servants,
saying, Tell them which are bidden, behold all things are
ready, come to the marriage ; but they made light of it/ 5
Verse 5, there is the third invitation, " And the remnant
took his servants, and intreated them spitefully, and slew
them/ 5 verse 6. Observe three judgments run parallel with
these three refusals, Luke xiv. 24, for it is one and the same
parable. In Matt. xxii. 8, it is said, " That when the king
heard thereof, he was wroth, 55 and said, " The wedding is
ready, but they that were bidden were not worthy. 55 And,
in Luke, " I say unto you, (says he) not one of those men
that were bidden shall taste of my supper. 55 And verse 7*
" The king sent forth his armies (there is a second judgment)
and destroyed these murtherers, and burnt up their city ; 55
that was a third judgment. What a dangerous thing is it
to refuse God 5 s calling and invitation. It is a great mercy
to be kept from refusing; and therefore if God calls, and
gives us a heart to accept it, it is our duty to walk worthy of
his calling, worthy of God. Therefore,
Fourthly, When may a man be said to be called ; and how
shall I know if I be truly called or no ?
Those that do not live under a gospel ministry, nor never
did, were never called ; for God does ordinarily call men by
preaching of the word. But though men do live under the
means of grace, if they have not a disposition suitable, they
are not called effectually, though called outwardly. They
have not the wedding garment ; for what is the wedding
garment ? A call to the wedding supper, to communion
with Christ in the gospel, and a disposition suitable to
accept the call ; so that I shall know that I am effectually
called.
If the Lord hath put forth an infinite and an almighty
power upon my soul, constraining me to turn from my sins
to God. Do they that are called refuse ? u Go out into the
highways and hedges, 55 says the Lord, " and compel them to
come in, 55 Luke xiv. 23. When a man can say, " The love
172 REMAINS. [SEE. 8.
of Christ constrains me ;" I can do nothing against Christ,
but for Christ ; they are effectually called.
If you are begotten by the word of promise, then you are
called effectually. " In Isaac shall thy seed be called,"
Rom. ix. 7 How was Isaac begotten ? Not in a way of
nature, but "by a word of promise," verse 8.
If you. be separated from the world indeed, from the things
and persons of the world. 1 Pet. ii. 9, " But ye are a cho
sen generation, a royal priesthood, a peculiar people, an holy
nation, that ye should shew forth the praises of him that
hath called you out of darkness into his marvellous light."
If there be in you an aptness, a readiness, and a willing
ness to be ruled by the word in all things, then are you
effectually called. So when Cornelius was called, and Peter
came to preach to him, Acts x. 29, " We are all present (says
he to Peter) to hear all things that are commanded thee of
God." And so when Paul was called, "Lord, what wilt
thtfu have me to do ? " says he, Acts ix. 6.
If you can say in truth, that all things work together for your
good, then are you indeed " called according to his purpose,"
Rom. viii. 28. Not to them that are called outwardly, but
to them that are called according to his purpose, effectually
and truly, do all things work together for good. Can you
say, I was under such and such an affliction or temptation,
and it wrought together for my good ; and under such a de
sertion, and it wrought for my spiritual good ? Then you
are called truly according to his purpose.
If you hold forth the praises of him that hath called you,
then are you called truly and effectually; for why are you
called, but "that you should shew forth the praises and
virtues of him that hath called you ?" 1 Peter ii. 9.
If any shall complain, I fear I am not effectually called,
because I was first wrought upon by afflictions; those
that are truly called, I find are called by the servants, by the
preachers of the gospel ;
To this I answer : It is true that God does ordinarily call
men effectually by his ministers, who are the servants he
sends forth ; but remember also it is said. " He sent forth
other servants to tell them which were bidden, all things are
ready, come to the marriage," Matt. xxii. 4. Christ has
other servants than these his ministers; though ordinarily
SER. 8.] REMAINS. 173
those he truly and effectually calls, it is by these. But he
sends other servants too ; he can give commission to an
affliction to bring home souls to himself. What think you
of the prodigal ? Luke xv. Was not he brought home to
his father by an affliction ? Was not Naaman brought
home to God by his leprosy ? You will say perhaps, These
were providentially, occasionally. But what say you then
to Zaccheus ? Was it not a kind of accidental, providential
call that he had ? And that Christ should call Matthew as
he passed by, and saw him sit at the receipt of custom ?
Waldus, the father of the Waldenses, he and a company of
his friends had supped together, and been merry; and as
they were returning home, one of them fell down dead in
the street. This was an occasional means of his conversion,
who was so famous a man, and an instrument of converting
so many thousands to the true religion. But shall the
prodigal say, I fear my conversion is not right, because
affliction led me first home to my father ? Shall Zaccheus
say, It was but an accidental thing that I ran up into the
sycamore tree, being low of stature, and so could not else
have seen Jesus for the press, whom I desired only out of
curiosity to see, and therefore I fear my call was not right ?
God knows how to make use of contingencies, occasional
providences, and of your afflictions, to bring you home to
himself. And if you be brought home to God by the hand
and ministry of affliction, that you can say as one did, If my
parents had not been undone, I had been undone for ever;
be content then with affliction, and love it the better.
Usually persons have the greatest love for that minister that
was the first instrument of their conversion.
Again, If any shall say, I fear I am not truly nor effec
tually called, because I do not know the time when I was so
called ; there being some that can tell you the very time,
and the sermon, and the particular word in the sermon, that
was effectual to their conversion ; but I can give no account
of any of these,
I answer, The sun when it comes into a room where the
windows have no shutters, comes in by degrees; but it
comes into a room where the windows have shutters all at
once. Where there are the shutters of profaneness, drunk
enness, uncleanness, and the like, when such men are
174 REMAINS. [SER. 8.
wrought upon; the sun comes in all at once. Those that
are born of godly parents, and have been educated and
trained up in a godly, religious way, they are converted ;
but many times they cannot tell you neither the particular
minister, nor the word, nor the time when converting grace
came in upon their souls ; it came in by degrees ; shall such
say therefore they are not truly converted ? Suppose a man
had had the stone, but had got a powder, in the use of which
the stone does wear out by degrees, shall that man say, I
never had the stone, because many that are cured of the
stone, it has been by cutting, and with a great deal of pain
which I escaped, and therefore I never had the stone ? So
shall I, because I have not had those terrors and troubles of
conscience that others have felt, argue therefore I am not
converted ? No, but go and bless God that you are con
verted ; that the stone is wrought out of your heart in a
more kindly and gentle way than in others. I say, What
shall I do that I may walk worthy of God, who hath effec
tually called me, and in so sweet and gentle a way ?
Fifthly, What shall I do, that I may walk worthy of God that
hath called me, since certainly called I am. I am either called
outwardly only, or effectually. If a man invites me to din
ner, and I do not go, I am yet to carry it answerably to his
love, in inviting me : much more, when the Lord has called
me, and that effectually, it is my duty to walk worthy of God
who hath thus called me. I am come into a great and open
field, through all these precedent gates, I may proceed to fur
ther particulars hereafter, at present only remember, that a
man is said to walk worthy of God, when he walks meetly,
suitably, and answerably to that God hath called him. There
are four expressions bishop Davenant hath in his notes
upon the epistle to the Colossians, that run into this same
matter. Sometimes a man is said to walk worthy of God ;
sometimes of the Lord Christ; sometimes of the gospel;
sometimes of the high calling whereunto he is called. But
that I may speak clearly to the point, 1 shall begin with the
first of these, and shew you how a man shall " walk worthy
of God that hath called him to his kingdom and glory," that
is, suitably and answerably.
Observe the attributes and excellencies of God, and let
them shine forth in you, that shine forth in him. God is a
SER. 8.] REMAINS. 175
great God; and if you will walk worthy of this great God,
you must do some great thing for him. Solomon when he
would build a temple for God, said, " It must be exceeding
magnificent, for it was for the great God." It is no great
thing to believe, love, and pray, and give alms to the poor;
but it is a great thing to believe in the face of impossibilities.
To love over the head of injuries; to pray when one s heart
is dead and down ; to give alms to the poor out of but a mite
or two, as the widow did ; and it is said, " She gave more than
all the rest." It is no great matter, says one, for a man to
do great things ; but to do great things, and to think himself
nothing ; this is a great matter. If you will walk worthy of
God, do some great thing for God.
As God is a great God ; so he is a sovereign Lord, abso
lutely free, and is determined by nothing from without, but
himself, but only of his own counsels ; therefore if you will
walk worthy of God, what is the thing wherein his good
pleasure lies ? Labour to know that : and not only to do the
thing he commands; but serve the good pleasure of God.
Be ye more gracious, because God is so freely gracious.
God is infinitely holy, therefore it is not said, almighty,
almighty, almighty, not great, great, great, but, holy, holy,
holy ; because God looks upon holiness as his greatest excel
lency : so must you, if you will walk worthy of God, " and
be holy as he is holy, in all manner of conversation," 1 Pet.
i. 15, 16.
He is a God all-sufficient, " I am God all-sufficient, walk
before me, and be upright," Gen. xvii. You give him the
honour of his all- sufficiency, in being upright. When you
step out from God, to fetch relief some where else, you dis
honour God : " Is it because there is no God in Israel, that
you go out to the god of Ekron ?"
He is a faithful God. His faithfulness is twice repeated.
" Faithful is he that hath called you," 1 Thess. v. 24, " God
is faithful by whom you were called," 1 Cor. i. 9. Then
would you walk worthy of God who hath called you ; when
ever God makes a promise, promise yourself that thing, be
cause God hath promised it ; not because the creature pro-
miseth it, being big and full of second causes ; but when God
promiseth, assure yourself of it, because God hath promised
it. This is to walk worthy of God, as he is faithful.
176 REMAINS. [SER. 8.
He is our chief good, and our utmost end, and therefore in
all your affairs you are to begin with him, and to rest in him,
and to be boundless and insatiable in your desires after him.
A worldly man makes the world his end, and therefore is
insatiable ; thinks he never has enough of it, because he makes
it his utmost end.
If you would walk worthy of God, &c. Observe what the
great design of God is in the world, and labour all you can
to advance the same : the great design of God in the world,
is to glorify himself in his Son. Now when a man does pray
to God, and Christ shall do the thing for him, that he prays
for ; then the Father is glorified in the Son. " Whatever ye
shall ask in my name, that will I do, that the Father may be
glorified in the Son," John xiv. 13, And when a man does
hear Christ, and believe in Christ, and obey Christ, as sent
of the Father; then he glorifies God the Father in the Son.
In case you have any work to do, first go to God before
you try other means ; it is no great honour to God to come
to him in the last place, when you have no whither else to go,
and to trnst God when you can trust none else. But to be
lieve in the face of impossibility, and to love over the head
of injury, and to pray when all is dead and down ; this is
worthy of God.
Observe what that is that hath been your god, and give
that to God. Bishop Babington, who was a good man in his
time observes, that the children of Israel did sacrifice to God
that which was the gods of other nations ; and herein they
honoured God. If you can give that to God which hath
been your god ; consider God the Father gave that to you
that was dearest to him. If you give him that which is dear
est to you, which you have made your god ; this is a thing
worthy of God " who hath called you to his kingdom and glory."
Take heed of sinning in secret, because God sees you; and
be sure you be much in private duty, for God beholds you.
The more I walk in the eye of an all-seeing God, the more I
walk worthy of God.
In case you do or have received any mercy from God, be
not only thankful upon account of a benefit, but praise God.
There is a great deal of difference between thankfulness and
praise. I am thankful to God for a benefit, but I praise him
for that excellency of God which shines forth in that benefit.
SER. 8.]
REMAINS.
177
Let there be always something of God stamped upon all
that you do, suffer, or enjoy. Do you think that a naked
profession is worthy of God; that to pray morning and evening,
and never think of God all the day after, is worthy of God ?
No, but if you will walk worthy of God, something of God
should be stamped upon all your doings, sufferings, company,
converses and enjoyments. How is it with you as to what
you have heard? Observe yourselves; would you walk
worthy of God ? You have heard it is the duty of all that
are called to his kingdom and glory ; but, Lord, how few are
there that walk worthy of God, of the gospel, of Christ, of
that high calling whereunto they are called ! Are there not
some among us that sit under the gospel, that in point of
righteousness live beneath heathens; that walk contrary to
their profession ? Is this to walk worthy of God ? Are there
not some of us that at the best walk in a legal way, as under
a covenant of works ? Either you are called effectually or
you are not ; called you are, outwardly, all of you that live
under the gospel. If you be not called effectually, the time
will come when you will have this dreadful question put to
you, " Friend, how earnest thou in hither, not having a wed
ding garment ?" not having a gospel disposition suitable to a
gospel dispensation. If you be called effectually, you are
called to a kingdom, and faithful is he that hath called you,
who also will do it. " Only let your conversation be as be-
cometh the gospel, worthy of him who hath called you to his
kingdom and glory. 55
VOL. V.
WORD TO THE AGED
A.D. 1667.
N 2
A WORD TO THE AGED.
CHAPTER I.
THE OLD MAN S WEAKNESS.
THERE is no state or condition of men, but some grace,
goodness or virtue may and can plant upon ; as there is no
condition but some sin will grow upon.
Yet there is some grace or virtue that is most suited unto
some condition, and will grow best upon such a soil ; there
fore the apostle John saith, " I will write unto you, fathers,
because ye have known him that is from the beginning. I
will write unto you, young men, because ye have overcome
the wicked one. I write unto you, little children, because you
have known the Father/ 5 1 John ii. 13. It is our wisdom,
therefore, to observe what our state and soil is, and to plant
our ground accordingly. Now old age is a dry and barren
ground. The state of old age is a state of weakness and of
much infirmity. Solomon calls it "the evil day," Eccles. xii.
1. Evil it is in regard of natural and moral infirmities.
Evil in regard of natural infirmities, for then " the clouds
return after the rain. 5 In the time of youth, if a man be
sick, and that cloud hath emptied itself by some great sick
ness, he is well again, and a fair day of health is upon him.
But if a man be stricken with years, and a cloud of sickness
doth arise upon him, though that cloud hath discharged itself
by some great distemper, yet he hath still infirmitatis stilli-
cidia post ingentem tempestatem ; still it rains in upon him,
and he can hardly sit dry in his old cottage; and therefore
Solomon saith of this evil day, that then (e the clouds return
after the rain." Then, also, " the sun and moon and stars
are darkened;" that is, the reason, memory, fancy, and all
those faculties which do receive and give out our reason, ver.
2. "Then the keepers of the house do tremble;" that is,
the hands and the arms: <e and the strong men bow them
selves;" that is, the thighs and legs: "and the grinders
cease, because they are few ;" that is, the teeth : " arid those
182 WORD TO THE AGED. [CHAP. 1.
that look out of the windows be darkened;" that is, the eyes,
verse 3 : " and the doors are shut in the streets when the
sound of the grinding is low ;" that is, the lips are shut and
kept close, lest the meat should fall out of the mouth through
want of teeth : "and all the daughters of music are brought
low ;" that is, both the speech and hearing, verse 4. " Then
the almond tree flourisheth ;" that is, the head doth grow
grey and hoary : " a grasshopper is a burden ;" for an old
man cannot bear the lightest burden : e( and desire faileth ;"
that is, the appetite unto meat, drink, and the marriage bed,
verse 5. " Then the silver cord is loosed;" that is, the mar
row of the back : " and the golden bowl is broken ;" that is,
the skull, which is round, yellow, and doth contain and pre
serve the brain : e( and the pitcher is broken at the fountain ;"
that is, the bladder which did hold the urine, which in old
age doth insensibly pass away : " and the wheel is broken at
the cistern ;" that is, the lungs are broken off from their
motion of respiration or inspiration by pleghm from the sto
mach, or the circulation of the blood interrupted or hindered,
verse 6. Thus the natural infirmities of an old man are very
many, and the day of old age is an evil day in that respect ;
yea, upon this account, an old man is but half a man, (f for
eyes hath he, aad seeth not ; ears hath he, and heareth not."
But as the day of old age is an evil day in regard of natural,
so in regard of moral infirmities ; for,
Then men are apt to be too drowsy and remiss in the
things of God.
Then they are apt to be too covetous and tenacious for the
things of the world : fugientem sequimur mundum : as wan
tonness is the young man s vice, so covetousness is the old
man s sin.
Then are they apt to be too timorous and fearful : we read
but of one man that came to Christ by night, out of fear, and
he was a rich and old man, Nicodemus.
Then are they apt to be too touchy, peevish, angry and
froward, for old age is a continued sickness, and in sickness
men are apt to be angry.
Then are they, also, unapt to be taught, and are very un-
teachable ; they think they know more than others, and that
they are not now to learn, Eccles. iv. 13.
!HAP. 2.] WORD TO THE AGED. 183
Then they are hard to be pleased, and as hard to please
others.
Full of complaints they are of the present times, praising
the former days of old, which the old men of those days did
as much complain of as they do of these.
And of all men, if they be not good, they are the most
impenitent, for by custom, and long continuance in sin, they
are the most hardened, and so the least penitent.
Apt they are, also, to think and speak of the sins of their
youth with delight, and so to commit them again by thought
and word which they cannot come at by their action.
They are full of suspicions, and very apt to surmise, sus
pect and fear the worst, for experience giving notice of former
dangers, keeps their souls in continual alarm.
Having therefore, and labouring under all these and other
infirmities, both natural and moral, a threefold work is in
cumbent upon the aged : First, To comfort and bear up
themselves against their natural infirmities. Secondly, To
strengthen themselves against their moral infirmities, and to
root them out. Thirdly, To plant ^that positive grace and
goodness in the. room thereof which doth best suit with their
soil and condition.
CHAPTER II.
THE OLD MAN S STAFF.
COMFORTS against the natural infirmities of old age are
very many.
Christ himself did bear them, and still, as our High Priest,
doth sympathize with us under them ; such did he single out
for his care and cure when he was here on earth. John v.
There were many that lay by the pool of Bethesda, among
the rest there was one that had lain sick and diseased thirty
eight years ; a young man, therefore, he was not ; he would
have stept into the pool, but others stept in before him, and
he had no man to help him in. A poor neglected man he
was, whom others minded not. Yet this was the man that
Christ came to cure, whom Christ minded, and sought out,
and cured. What, then, though you be a poor neglected old
184 WORD TO THE AGED. [ClIAF. 2.
person, and have lien long under your infirmities, yet Christ
hath a cure for you. The blind men cried, and their cries
put Christ to a stand for mercy, Matt. xx. 31, 32.
Though your infirmities he never so many and great, yet
you have a peculiar honour that is twisted with your infirmity,
for it is called the crown of old age. In times of the old
testament they were to rise up and bow before the ancient ;
yea, it is our duty to honour them, for this honour is joined
and commanded with the fear of God. Lev. xix. 32, " Thou
shalt rise up before the hoary, and honour the face of the old
man, and fear thy God, saith the Lord." The fear of God
and honouring the old man is commanded with the same
breath, and linked together in the same sentence.
Though you be very aged yet you may be very good. Was
not Eli very good, yet very aged ? Was not David very good,
yet he was very old when he said, " Lord, now lettest thou
thy servant depart in peace ?" Was not Anna very good, yet
she was very aged ? Who doth not know what a good man
Paul was, yet, saith he, Paul the aged. Good John was r^ged
John. Possibly, then, you may be very good, though you be
very aged, labouring under much infirmity.
And though your flesh be weak, yet your spirit may be
willing. " The flesh indeed is weak/ said Christ, when his
disciples slept through natural infirmity, for it was late at
night, and they were full of grief; "but the spirit is willing/
said he, also, and where the spirit is willing, he will pass by
the weakness of the flesh and accept the willingness of the
spirit.
These infirmities of old age are such as are not the fruit of
our own sin. The more any infirmity is caused by sin, the
more afflictive it is, for sin is the sting of death. I confess,
indeed, they may be sometimes, for the sins of youth do
sometimes bite sore in age. I ate so much of the forbidden
fruit, said a good man, when I was young, that God was fain
to give me vvormseed to kill the worm. But the infirmities
of old age are generally the decays of nature, not of grace.
They are good warnings of our change approaching, and
by them we die daily, that at last we may die graciously and
comfortably.
And who are those that God doth reveal himself unto, but
to his old friends ; those he will acquaint with his secrets,
CHAP. 2.] WORD TO THE AGED. 185
and make known his mind unto. Job xii. 12, " With the
ancient is wisdom, and in length of days understanding."
And though your legs be weak, yet they may be strong
enough to carry you to heaven, that better country, which you
are now going to, and are very near; indeed your own present
country is a good country, but the country you are now going
to is a better country, Heb. xi. 16.
Better in regard of buildings : " Whose builder and maker
is God," Heb. xi. 10.
Better in regard of inhabitants : " Where 110 unclean thing
doth enter," Rev. xxi. 27-
Better in regard of quietness and freedom from trouble :
where all tears shall not only be wiped from our cheeks, but
out of our eyes, as the greek word bears it, Rev. vii., inso
much as the eye shall never breed a tear again, nor be the
womb of tears.
Better in regard of riches : where you shall have " an in
heritance incorruptible, undefiled, that fadeth not away."
Better in regard of pleasure : for saith the psalmist, " At
thy right hand are rivers of pleasures, and that for ever
more."
Better in regard of largeness : for if the whole earth be
but a pin s head in comparison of the heavens, then surely
there is room enough in heaven for every one to enjoy a greater
kingdom than all England doth amount unto.
Better in regard of self-subsistence : here one country doth
depend upon another, but heaven is that country alone which
doth depend upon no other country.
Better in regard of our freedom from needs and necessities.
It was Augustine s prayer, Deliver me, O Lord, from my ne
cessities. It is a great mercy now to have bread to eat when
we want it, but it is a greater mercy to have no need of it.
A great mercy it is to have a good bed to lie on, and so to
sleep quietly, but it is a greater mercy to have no need of bed
or sleep. This is the state of that heavenly country, where
you have not these blessings, but where you have no need of
them.
Better, also, it is in regard of continuance, where every
mercy and blessing glows upon the stalk of eternity. And
if it be a good thing to have a lease of a good house and land
fur a hundred years, what a blessed thing then it is to have a
186 WORD TO THE AGED. [CHAP. 2.
glorious mansion and inheritance lying in the fields of eter
nity ? When you come to a great palace, and see fair barns
and stables and out-houses, you say then, if the out-rooms
and stables be so costly and sumptuous, how costly and glo
rious is this palace within ? Yet this is that country, that
better country that you are going and drawing nigh unto, and
your passage thither is very short, for no sooner do ye step
out of this world, but, if godly, gracious, and in Christ, you
step immediately into that country ; there is no sleeping of
the soul after death. Some have dreamed of such a sleep,
but Solomon tells us that " the body upon death goes to the
dust, and the spirit unto him that gave it," Eccles. xii. J.
Christ said to the thief, " This day shalt thou be with me in
paradise ;" and the apostle Paul tells us that paradise and the
third heaven are one and the same thing, 2 Cor. xii. Yea,
saith Paul, " I am in a strait betwixt two, not well knowing
whether I should desire to die for mine own enjoyment, or to
live for the service of the churches/* Phil. i. 22, 23, 24.
Whereas, if the soul did sleep in the grave with the body, he
needed not to have been in that strait. " I desire (said he)
to be dissolved, and to be with Christ." If with Christ pre
sently, how can the soul sleep with Ihe body in the dust ?
" But we know," says he, 2 Cor. v. 1, " that if our earthly
house of this tabernacle were dissolved, we have a building
of God, a house not made with hands, eternal in the hea
vens." What, then, though your turf house now be ready
to fire into a fever with every spark of distemper, is there
not enough in that house above to pay for all ? surely there
is. Why, then, should ye not lift up your heads, ye old
men, and be of good comfort under all your natural infir
mities.
And as for your moral infirmities, if you would strengthen
yourself against them, and root out these weeds there,
Be sure that you study and think much on Christ cruci
fied, who alone is our righteousness and our strength. Temp
tations or sins blown out by reason or resolution, will easily
light again ; but quenched in the blood of Christ, and they
light no more. When the Israelite was stung with fiery
serpents, he did not stand looking on his swoln arm or leg,
but on the brazen serpent, and so was cured. Christ lifted
c
HAP. 3.] WORD TO THE AGED. 18?
upon the cross is our brazen serpent, and he hath said,
" Look unto me, oh, ail ye ends of the earth, and be saved."
Then by way of consideration, think, and think much with
yourselves, what an evil thing it is to sin when a man is
ready to cie. Thus you leave not your sin, but your sin
you.
Be sure that you do not chew the cud of your former sins,
by musing on them with delight, for thereby you justify your
former practice ; but rather mourn over them, for the way to
keep from future sins is to mourn for former ; and the way
to be kept from sins of old age, is to mourn for the sins of
our youth.
But, above all things, under your study of Christ crucified,
be sure that you strengthen your love to God in Christ ; for
if the boughs of the tree be weak, the way to strengthen
them is, not to carry up dung to the boughs, but to lay the
dung to the root, for by strengthening the root, you strengthen
the branches. Now the root of all our mortification is love,
for love is the cause of hatred. " Ye that love the Lord
hate evil." Love to God eats out our love to sin, as the fear
of God eats out our fear of men ; and your love to God is
strengthened by the sight of his love to you. For love is
the cause of love ; the more we see God s love to us, the
more we love him, and do hate our sins. Would you, there
fore, take up your sinful weeds by the roots ? then strengthen
your love, and this shall be a staff in your hand, to strengthen
and bear you up under all your infirmities, both natural and
moral.
CHAPTER III.
THE OLD MAN S GUIDE.
BUT there is yet one thing remaining and incumbent on
the aged, and that is, to plant the positive grace and virtue,
which doth best suit with his soil and condition.
What are those good things, therefore, that old men espe
cially are to do in their old age ?
They are full of experience, and therefore should be full
of faith ; for though God s word only be the ground of our
188 WORD TO THE AGED. [CHAP. 3.
faith, yet experience is a great help to faith. Now there is a
faith of reliance, and a faith of assurance. Faith of reliance
justifies, faith of assurance comforts. Old men, therefore,
are to exercise the faith of reliance, relying upon Christ s
righteousness, renouncing their own; and to exercise the
faith of assurance, for it is ill dying with a doubting soul.
As zeal is the young man s virtue, so faith is the old man s
grace.
Then it is their work and duty to renew their repentance,
for they are shortly to appear before the Lord, and to give an
account of all that they have done in the flesh : and will they
appear before him in their filthy rags ? Now though we are
only washed from our sins by the blood of Christ unto justi
fication, yet we are washed from our filth by the hand of
repentance unto sanctification. For as God promises to
wash us with clean water, so he commands us to wash our
selves. Isa. i. And if a man will not wash and repent at the
last, when will he repent? When the leaves are off the
trees, we see the birds nests in the trees and bushes. Now
in our old age our leaves are off, then therefore we may see
those nests of sin and lust, in our hearts and lives, which
we saw not before, and so be sensible and repent of them.
Then are they also to be much in reading the Scripture,
meditation and prayer ; for by this reading they shall gain
knowledge, by meditation upon their reading they shall add
affection to their knowledge, and by prayer they shall add
devotion unto their affection.
And because they are ready to weigh anchor, and to set
sail for the other world, it will be good for them to observe
what is the proper work of this world, and , to be much
therein. For " every thing is beautiful in the time thereof."
Now is a time for believing. Heaven is no time for faith,
for in heaven we live by sight. Now is a time for repent
ance ; in heaven there is no repentance, for there is no sor
row. Now is a time of patience ; in heaven there is no pa
tience under affliction, for there is no affliction. Now is a
time of hearing the word preached, and for sacraments and
ordinances; there is no preaching, sacraments or ordinances
in heaven. Now is a time to relieve the poor; in heaven
there is no room for such charity : it is that country where no
beggar lies at your door. Now is a time to observe our
CHAP. 3.] WORD TO THE AGED. 189
relations ; in heaven there are no such relations, for (( they
neither marry nor are given in marriage, but are as the an
gels/ 5 Now, therefore, whatever is in the power of your
hand to do, do it with all your might, for in the grave there
is no work, nor in heaven there is none of this work, whither
you are going. This, therefore, that is to be done here, and
cannot be done there, is now to be done especially.
Then it is the old man s duty to live much in a little time,
and to be more exact and strict in his life than ever ; for the
nearer the stone comes to the centre, the faster it moves ;
the more wisdom any man hath, the more exactly he works.
Wisdom and exactness go together : " See that you walk
exactly, not as fools, but as wise/ 5 says the apostle. Now
grey hairs should be found in the way of wisdom ; and the
more frequently a man doth work, the more exactly he may
do the same. Now those that are ancient, have, or should
have been frequently in holy duties ; they therefore, of all
men, are to live and walk most exactly. Thus it shall not
be said of them, as Seneca says of one, he did not live long,
but he was long.
Then are they to knock off from the world, and to use the
world as if they used it not : " For the fashion of this world
passeth away, and the time is short, therefore their modera
tion should be known unto all men, for the Lord is at hand."
If a tooth be to be drawn, and the gum be cut, the tooth
doth come out with ease ; but if it be fast set in the gum,
and not first loosened from the gum, it comes out with much
difficulty : and what is the reason that many die with such
difficulty ? but because they are so fast set in their worldly
gums, they are not loosened from their relations. Good
therefore it is for old men, who are upon the brink of death,
to cut their gum, and to loosen themselves from this world
and all their relations.
Then let the old man take heed of all these evils, that may
and will stain the glory of his old age. All sins do leave a
blot and stain behind them, but youthful sins do especially
stain old age ; for the sin is the greater as it is more contrary
to the sinner. It is an evil thing for any man to be unjust,
but worse for a judge to be so, because there is a special re
pugnancy betwixt the sin and the sinner : now there is a
special repugnancy betwixt old men and youthful sins. Give
190 WORD TO THE AGED. [CHAP. 3.
me a young man indeed with an old man s virtue, wisdom.
Give me an old man indeed with a young man s grace, zeal.
But a young man vitiated with an old man s sin, covetous-
ness ; or an old man defiled with a young man s sin, wanton
ness ; are an abomination both to God and man, and are
stained deeply and greatly. A certain Lacedemonian being
asked why he suffered his beard to grow so long ; to the end,
said he, that looking on my white hairs, I may be put in
mind not to do any act unbeseeming my hoary whiteness.
Then it is their duty also to prepare for death, their great
change and dissolution. It was the complaint of Csesar
Borgius, When I lived, I provided for every thing but death ;
now I am ready to die, I am not provided to die. Such pro
viders in the world there are very many ; but shall I provide
for a journey, and not for this great journey ? This is every
man s work, but the old man s especially. For though the
young man s candle may go out, the old man s will and shall.
But what should the old rran do, that he may be fit to
die?
God will give dying grace upon dying ground. Yet,
He must be sure to do the work of his present day ; the
only way to be fit for the work of the morrow, is to do the
work of the present day.
Then let him examine himself, and make his reckonings
even with God, that when he comes to die, he may have no
thing to do but to die.
Then let him resign and give up himself and will to God
afresh. Thus Christ did as soon as he drew nigh to death.
" If it be possible," said he, " let this cup pass ; yet not my
will, but thy will be done ;" which he did again and again, at
his first approach unto death, and this he did in his last
words, " Father, into thy hands I commend my spirit."
Let him long after heaven, and not be afraid to die, for if
he be in Christ death itself is his. " All things are your s,"
saith the apostle, " life and death, for ye are Christ s :" and
who is afraid of his own ? The child is not afraid of the
great mastiff, but puts his hands into the dog s mouth ; and
if you ask him, why so ? for he is our own dog, saith the
child. Now if a man be in Christ, this great mastiff, death,
is his own, and therefore why should he be afraid thereof ?
Yea, why should he not be willing to die ? Was Elijah un-
CHAP. 4.] WORD TO THE AGED. 191
willing to go into the fiery chariot ? Is the child unwilling to
ride home, because it is a trotting horse that he must ride
upon ? No. What then, though it be an hard and a sore
sickness that you must ride on, yet if it carry you home to
your Father, why should you be unwilling to die ? Now the
only way to be willing to die, is to get assurance of our in
terest in Christ, and of our own salvation. For what is the
reason that men are unwilling to die, but because they cannot
tell where they shall land after death. True, says one, I am
launching forth into the ocean of eternity, but on what shore
I shall land, God knows. Oh, that I might live one year
more, one month more, yea, one hour more, until I had
assurance of my salvation. And when that comes, then the
soul having thereby clasped about and gotten Christ into his
arms, cries out and says, " Lord, now lettest thou thy servant
depart In peace, for mine eyes have seen thy salvation/ 5
Then, also, let him set his house in order, make his will,
and leave his legacies to his children, friends and posterity.
Shall Achitopel, when he changed himself, set his house in
order before he died ; and shall not an ancient Christian set
his house and heart in order, make his will, and leave his
legacies unto his friends and posterity?
CHAPTER IV.
THE OLD MAN S WILL AND LEGACIES.
BUT what good thing should the old leave, or give unto
his posterity by his last will ?
Why first, he must be sure to give his soul unto God while
he lives ; for if a man gives his soul to the world and devil
while he lives, what right hath he to give it unto God when
he dies ? If I give away an house or land while I live, can I
justly give it to another when I die ? And if I give away my
soul to sin, world or devil, while I live, how can I justly give
it to God when I die ? it being a maxim in the common law,
that vendens eandem rem duobus falsarius est.
Then let him leave a good example unto his posterity : a
good example is a great legacy. Thus a man speaks when he
is dead, as Abel doth. Heb. xi.
192 WORD TO THE AGED. [CHAP. 4.
And if he would leave some good things unto his posterity,
then let him leave his experiences. An old man is, or should
be, rich in experience ; an ancient Christian is, or should be,
an experimental Christian : when therefore he comes to die,
it is his work arid duty to leave those experiences unto his
posterity.
Yea, then let him leave some good exhortations and admo
nitions with and upon his posterity, saying, Come, O my son,
or daughter, or friend, I am now going the way of all flesh ;
when I am gome,
Be sure that you fear the Lord and keep his command
ments, for if you keep God s commandments, you shall have
the comfort of his promises.
Be sure, also, O my son, that you give your first and best
unto God, for God is the first and best of beings, and " If
you honour the Lord with your substance, and with the first-
fruits of all your increase ; then shall your barns be filled
with plenty, and your presses shall burst forth with new
wine," Prov. iii. 10. And why should you not give your first
time and best of your all unto God, who hath given his best
and only Son unto you. If you serve God while you are
young, God will bless you when you are old ; and if you
come unto him when you are young, you may build on it
that he will not forsake you when you are old. Thus David
argued, " Forsake me not, O God, now I am old and grey
headed," Ps. Ixxi. 18. Why ? Ver. 17, " Thou hast taught
me from my youth ;" ver. 5, " For thou art my hope, O Lord
God, thou art my trust from my youth." God is engaged, it
seems by this argumentation, to those that are "good while
they are young, to shew mercy to them when they are old.
The hand of a child may pull up a plant, when it is young
and tender, but if it grows to a tall tree, all the horses in the
town cannot pluck it up. So in regard of sin ; let ~your
mortification of sin begin therefore betimes. If the paper
be clear and clean, you may write any thing on it ; but if
other things be scribbled on the paper, it is then unfit to
receive any writing or impression : so in regard of the im
pressions of good upon the soul and heart. Let "your vivifi-
cation, therefore, and holiness, begin betimes. Thus let your
first be given unto God.
And though you have not so great parts and gifts as others
CHAP. 2.] WORD TO THE AGED. 193
have, yet let your desires of good be as full as any others ;
what you want in expression make up in affection. When
nature is wanting in one thing, it supplies it in another. The
blind man hath the best memory. And that God which
gives you a heart to desire, will give you your heart s desire.
And if your parts be taller by head and shoulders than
others, then expect envy, and pray much for humility.
In case you sin at any time, as you will often, then be sure,
O my children, that you delay not your repentance; for the
green wound is most easily cured. The thief indeed was
converted at the last, but it was as soon as he was called.
Some come in at the last hour of the day, but they come
when they are called. Now you are called to-day, and there
fore defer it not until to-morrow.
Let your company be good, for every man is as the com
pany of his choice is. Solomon saith, Eccles. xii., ee Re
member thy Creator in the days of thy youth ;" which, if you
please, you may read according to the Hebrew, "In the days
of the choice, or choices/ because in the days of youth a
man makes choice of a trade or calling: then he makes
choice of his religion, then he makes choioe of his wife, and
then he makes choice of his company. Now then, my son,
have a care of these choices.
And let your discourse be always seasoned with salt, for,
" By your words you shall be justified, and by your words
you shall be condemned at the last day/ says our Saviour;
for, sermo index animi, words are the index of the mind. A
good soul never lives at the sign of ill speech.
And as for the world and the things thereof, though you
may pray for much, yet you must be content with little.
The way to have a mercy or blessing, is to be content to go
without it; and the way to avoid any evil, is to submit to it;
and to remove it, is to bless God over it, as Job did.
Let your recreation, O my children, be sparing, for they
are but condimentum, your sauce, and not nutrimentum, your
nourishment, your cordial, and not your diet.
Of all books, study the Bible ; of all duties, be much in
prayer; of all graces, exercise faith ; of all days, observe the
Lord s day ; and of all things in heaven and earth, be sure
that you get an interest in God by Jesus Christ.
And by any means, O my children, and friends, " let bro-
VOL. v. o
194 WORD TO THE AGED. [CHAP. 4.
tlierly love continue, for love is the fulfilling of the law."
Who can break a faggot, when the sticks are joined together
by the common band ? but if the sticks be parted, how easily
they are all broken. And what is the reason that such judi
cial breaches are made upon us, but because our pride and
want of love doth make such sinful breaches among us.
Cyprian tells us that the divisions and dissensions of the
Christians was the cause of the persecutions in the primitive
times ; for, said he, those evils had not come to the brethren,
if the brethren had been united or animated into one. But
I am sure that our Saviour Christ saith, u By this shall all
men know that ye are my disciples, if ye love one another; 5
and John, the disciple of love, saith, " By this ye shall know
that you are translated from death to life, because you love
the brethren." See therefore that you love the brethren, and
that because they are brethren. For possibly a man may
love those that are good, yet not because they are good, for
then he would love them better that are better, and those
best that are best. If you love those that are good it is well,
yet this may be for some self-concernment, and your love
then will be narrowed, and your affections monopolized, by
some only of your own persuasion or relation ; but if you
love those that are good, because they are good, this is better,
for then you will love all that are good, though some of dif
ferent persuasion from you : for a quatenus ad omne, &c. from
all to all is a good consequence. Thus therefore, O my sons,
let your love be stated, continued and increased towards
men. But above all, be sure that you love Jesus also for
Jesus. Jesus is hardly loved for Jesus, but do you love
Christ for himself, and let the only measure of your love be,
to know no measure. Thus let the old man do and die, and
as he lived by faith he shall die in the faith.
And as motives unto all these things, let the old man con
sider :
That in so doing he shall leave a sweet perfume behind
him, and many shall bless God for him when he is dead.
That there is enough in heaven to pay for all his pains
here on earth.
That he is not so weak but he is strong enough to sin, and
shall we be strong to sin and not to serve ?
That it may be it was late ere he came into God s
CHAP. 4.] WORD TO THE AGED. 195
work ; and if you played away the forenoon of your age,
will you not work the harder in the afternoon ?
That God will accept from youth and old age; from youth,
because it is the first ; and from old age, because it is the
last, and from much weakness.
That God s promise is very full, for he hath promised and
said, " Thou shalt come to thy grave in a full old age, and as
a shock of corn cometh in his season," Job v. 26. Yea, he
hath promised and said, that " those that are planted in the
house of the Lord, shall flourish in the courts of our God ;
they shall bring forth fruit in old age, they shall be fat and
flourishing," Ps. xcii. 13, 14.
That thus they shall not be afraid to die, but shall say with
that good man dying, I have not so lived that I am afraid to
die, but I have so learned Christ that I am not afraid to die.
Yea, and thus shall his old age be a good old age, and he
" so number his days, (it is not said his years, nor his months,
nor his weeks, but days, for his life is so short that it is rather
to be numbered by days than years, or months, or weeks,)
that he shall apply his heart unto wisdom."
o 2
THE
WOUNDED CONSCIENCE CURED,
THE WEAK ONE STRENGTHENED, AND THE DOUBTING
SATISFIED.
BY WAY OF ANSWER TO DR. FEARNE.
WHERE THE MAIN POINT IS RIGHTLY STATED, AND OBJEC
TIONS THROUGHLY ANSWERED, FOR THE GOOD OF THOSE
WHO ARE WILLING NOT TO BE DECEIVED.
" Holding faith and a good conscience, which pome having put away, and con
cerning faith, have made shipwreck." 1 Tim. i. 19.
" Give unto Caesar the things that are Caesar s, and unto God the things that
are God s."
THIS Treatise was once before travelling abroad into the world, till it came unto
the Author, who could not look upon it without much indignation, to see how
that, and in it, himself also was so much wronged and abused ; being so perverted
and misplaced (besides other errata) in the printing, that it was nothing like the
book that was intended; so falsely, and so contrary to his meaning, that the Au
thor may truly say as Martial to one :
Quern recitas meus est, O Fidentine libellus,
Sed male dum lecitas incipit esse tuus.
O Fidentine, a book of mine
Thou printedst with my will;
And yet not mine, but it is thine,
Because it s printed ill.
Much wrong and damage accrued to many by it ; but such be the times, that
all suffer in one thing or other, and so this may be the more easily borne. It is
now corrected and much amended by the care and industry of a friend, who de
sires to commend the book unto thy view, and serious thoughts upon it.
TO THE READER.
READER, THOU hast conscience here once again brought unto the trial : the
Doctor hath condemned the consciences of our parliament and soldiers, in their
defensive war, which he cills resistance, as guilty of murder, and the prosecution
of it. damnable : such perilous times are ours, when the best and most faithfullest
subjects are laid under those false and foul slanders of treason and murder, while
traitors and murderers are countenanced and encouraged. I desire thou wouldst
take notice, while this Doctor is busy abroad, thinking to rectify the consciences
of others, neglects his own, threatening damnation to others, while by the same
sin he ventures the damning of his. He pleads for honour and obedience to au
thority, whiles he dishonours, and would draw people to disobedience against the
parliament, which he doth, while in the face of the world he makes them no bet
ter than hypocrites, telling us of their plausible but groundless principles, their
fair but deceiving pretences to draw people into arms, as if, like watermen, they
looked one way and rowed another, pretending one thing, intending another.
What doth he less, in his epistle, than charge them boldly, as if what they told
the people about their dangers were mere figments, and to believe them (saying
the taking up arras for their defence is warrantable by the fundamentals of the
kingdom) is to trust without warrant, and to exalt them above their due, and make
popes of them ; and if they look not to it, they will be blindly carried on against
all rules of conscience. Much of this stuff is woven along in the book, I only
give thee a touch of it, ut ex ungue lennem, and take notice, while he is busy in
pulling the motes out of other men s eyes, he forgets the beam in his own ; and
take heed how thou followest his guidance, who under shew of steering thy con
science safe between two rocks, in seeking to bring thee off from one he split it
on another ; while pressing honour and obedience to authority, he speaks evil of
the rulers of the people, against an express word, Exod. xxii. 28, " Thou shalt
not rail upon the judges, neither speak evil of the ruler of thy people;" and
seeks to withdraw people from obedience to authority. Thou mayest take notice
that three times already hath this case of conscience been pleaded, and our wor
thies, both in their actions and consciences, vindicated, acquitted and justified both
by the law of God and man, who have found the bill of indictment to be errone
ous, a mere supposal of his own, calling that a resistance to the higher powers,
which is only a contending for him, to deliver him out of the hands of those that
seduce and mislead him ; not much unlike that in the people for David, 2 Sam.
xix. 41, " Why have these men stolen away the king from us ?" This is the
main work, to bring his majesty back to those who have the most and best interest
in him, being the representative body of the whole kingdom. In this answer
thou shalt find the question rightly put, and the main business rightly stated,
objections fully answered, the Scriptures cleared, and so ground work truly laid
to satisfy and settle people s consciences. The reasons why it comes so long after
the rest, are : 1. The Author hearing that the book was already answered, did for
a while lay aside his thoughts of it when he had begun, till he was strongly pres
sed to perfect it by the importunity of some friends near him. 2. The distance
CC TO THE READER.
of plac% living many miles from hence. 3. The oft news of terms of pacification,
which, had they taken effect, would have put an end to these controversies for the
present. 4. Thou shalt gain by this story, there being recompence made in the
fulness of the answer, which thou shalt find if thou be willing to read it through
judiciously, and without prejudice, with a desire to be informed in the truth, and
satisfied in thy doubts. Truly there is nothing we should be more desirous of,
than to have our consciences rightly enlightened and throughly stablished in these
dangerous and unsettled times, the comfort and benefit of a good conscience being
incomparable and unspeakable in such times and such cases where all other com
forts fail, and man stands in most need of comfort ; which book, if we shall well
study, and keep accordingly, we may be able to hold up our heads in the worst
times. The Author hath to this end published a sermon also, preached to the
volunteers [forming the second sermon in the fourth volume of this edition] to
encourage them in the work, to draw the affections, to make them truly zealous
in so good a cause ; and truly it is the goodness of conscience that makes chris-
tians as bold as lions, and look all enemies in the face, and part with all to main
tain it. Thou mayest have them both together, this being also a fit theme to
press now, where be so many discouragements, that conscience being rightly en
lightened, and interested in God, we may encourage ourselves in the Lord our
God ; which is the earnest wish and fervent prayer of him that is desirous of thy
good, in Christ,
I. A.
THE WOUNDED CONSCIENCE CURED,
AN INTRODUCTION
UNTO THE TREATISE NECESSARY FOR ALL GOOD SUBJECTS
TO UNDERSTAND, &c.
I HAVE perused Dr. Fearne s book, entitled, The Resolving
of Conscience ; wherein I find that he hath exceedingly mis
taken the question : the question in truth is, Whether the
parliament now hath justly taken up arms ? we affirm it, he
denies it, and withal slips into another question, Whether it
be lawful for the subjects to take up arms against their king ?
but if he will so propound the question, then I must preface
these two or three distinctions, and one caution.
First, That the subject is considered two ways, either uni-
tive or divisive, conjunctively or divisively. The subject con
sidered divisively hath always applied himself to prayers and
tears, using no other remedy ; and of this we speak not : but
conjunctively considered state-wise, so he now doth, and it is
lawful for him thus to take up arms. Secondly, The subject
may be said to take up arms, either as an act of self-preser
vation, or as an act of jurisdiction exercised towards his prince.
The first way we say it is lawful; the second way we contend not
for. Thirdly, The subject is said to take up arms against the
king, either as against the king s person, and of this we do
not speak ; or as against the king s commandment for their
own preservation, so we affirm it, and then our position is :
That it is lawful for the subjects, conjunctively considered,
to take up arms for self-preservation against the king s com
mandment, where two things are to be cleared : First, That
this is the case with the parliament. Secondly, That this is
lawful for them to do. First, This is their case, for, as any
reasonable by-stander may observe, there are three grounds
of this their proceeding : the one is, to fetch in delinquents,
and such persons as are accused before them, to be legally
tried in that highest court of the kingdom ; the second is, to
202 THE WOUNDED [IxTRO.
defend the state from foreign invasion, who see more into the
danger than we do ; the third is, to preserve themselves and
the country from the insurrection and rebellion of papists :
and that this is lawful we prove by divers reasons, some drawn
from nature, some from Scripture, some from the fundamental
laws of the kingdom, some from the being of parliaments,
and some from the common trust reposed on princes.
First, From nature. It is the most natural work in the
world for every thing to preserve itself. Natural for a man to
preserve himself, natural for a community; and therefore
when a commonweale shall choose a prince, or a state-officer,
though they trust him with their welfare, then that act of
their trust is but by positive law, arid therefore cannot destroy
the natural law, which is self-preservation, cum humana potest-
as supra jus natura non existit,* seeing that no human power
is above the law of nature.
Secondly, From Scripture. The word of God saith ex
pressly, in 1 Chron. xii. 19, that David went out against Saul
to battle ; yet he was Saul s subject at that time, for the lord
of the Philistines sent him away, saying, He will fall to his
master Saul : which text I bring not to prove that a subject
may take up arms against the king s person, but that the sub
jects may take up arms against those that are malignant about
the king s person, notwithstanding the king s command to
the contrary, which because this of David is said to be against
Saul, and that David s heart smote him for cutting off the lap
of Saul s garment : the meaning, therefore, must needs be,
that he went out in battle against those that attended upon
Saul, strengthened by Saul s authority, notwithstanding Saul s
command to the contrary. And in the New Testament, Rom.
xiii. 1, we are commanded to be subject to the higher powers;
now the parliament being the highest court of justice in this
kingdom, as king James saith in his Basilicon Doron, must
needs be the higher powers of England ; though the king be
supreme, yet they have the high power of declaring the law,
as this Dr. Fearne confesseth, being most fit to judge what is
law. They, therefore, declaring this to be the fundamental
law of the kingdom, for the subjects to defend themselves by
forcible resistance, notwithstanding the king s command to
* Jacob Almain de auth. ecclesiaj apud Gerson.
INTRO.] CONSCIENCE CURED. 203
the contrary, it is the duty of all the subjects to be obedient
to these higher powers.
Thirdly, From the fundamental laws of the kingdom. It
is according to the fundamental laws of the kingdom, yea
written and riot unseen laws, that the parliament is trusted
by the comrnonweale with the welfare and security thereof;
whence I do reason thus : If it be the duty of the king to
look to the safety of the kingdom, and that because he is
trusted therewith by the commonweale ; then if the parlia
ment be immediately trusted by the commonweale with the
safety thereof as well as the king, though riot so much, then
are they to look to it, and to use all means for the preserva
tion thereof as well as the king; but so it is that the prince
is bound to look to the safety and welfare of the kingdom,
as is agreed by all; and, therefore, he is bound to it,
because he receiveth this power original, I speak not in oppo
sition to God, but, I say, originally from the people them
selves, as appears by the government of the judges and kings
of Israel, which government, this Doctor saith, was monar-
chial, the best platform for England : for Judges viii. 22,
" The men of Israel came unto Gibeon to make him their
king ;" and Judges ix. 6, " They gathered together and made
Abimeleck their king;" and Judges xi. 8 1 1, " The people
covenanted with Jephthah, and made him their king; 55 and
as for Saul, though he was designed by God to the kingdom,
yet the people themselves chose the kind of their government
first, when they said, " Give us a king to rule over us, after
the manner of the nations." After that God had anointed
Saul, it is said, 1 Sam. xi. 15, " And all the people went to
Gilgal, and there they made Saul king before the Lord in
Gilgal." And as for David, though he was anointed king by
Samuel, yet we find that he continued a subject unto Saul
after that; and 2 Sam. ii. " He came unto Hebron, and there
the men of Judah were, and there they anointed David king
over the house of Judah/ verse 4. After that he was thus
anointed by Judah to be king over them, yet he did not rule
over Israel till the other tribes, also, went out and made him
king over them, 1 Chron. xii. 38. It is said that all these
men of war came with a perfect heart to Hebron, to make
David king over all Israel. And as for Solomon, though he
was designed by God to the kingdom, yet it is said of him,
204 THE WOUNDED [INTRO.
also, 1 Chron. xxix. 22, that " all the congregation did eat and
drink before the Lord, and they made Solomon, the son of
David, king the second time, and anointed him unto the Lord
to be the chief governor." Solomon being dead, 2 Chron. x.
1, it is said of Rehoboam, that " he went to Shechem, where
all Israel came to make him king." And in 2 Sam. xvi. 18,
it is said thus : ee And Hushai said unto Absalom, ^God save
the king, God save the king. And Absalom said unto Hushai,
Is this thy kindness unto thy friend, why wentest thou not
with thy friend ? And Hushai said unto Absalom again, Nay,
but whom the Lord and this people and all the men of Israel
choose, his will I be, and with him will I abide." So that we
see that these monarchs, both of the judges and kings of
Israel, were chosen and entrusted by the people, and had their
power of governing from them. The parliament, also, is im
mediately trusted by the people and commonweale with the
safety thereof as well as the king, though not to be king, for
they are the officers of the kingdom, and therefore chosen
immediately by the people, and not designed by the king :
and this kind of officers was in David s time also ; there were
some officers then that were the king s officers, his cooks, his
bakers, the steward of his house and the like. Others were
the officers of the kingdom, called the elders, and heads of
the tribes, which though they were under him, yet were they
with him trusted in the affairs of the kingdom, whom there
fore he did consult with in the great affairs of the state, 1
Chron. xiii. I. Wherefore seeing the king is to look to the
safety of the- kingdom, and that because he is trusted there
with by the people, and the parliament are as well trusted by
the people with the safety of the land, it is their duty in case
of danger to look to it, which they are not able to do, and
make good their trust, unless they have power to take up
arms against an enemy when the prince is misled or defective.
Fourthly, From the being of a parliament. As it is a par
liament it is the highest court of justice in the kingdom,
therefore hath power to send for by force those that are ac
cused before them, that they may come to their trial ; which
power, if I mistake not, inferior courts have, much more the
highest. It is out of doubt agreed on by all, that the parlia
ment hath a power to send a serjeant-at-arms to bring up such
an one as is accused before them ; and if they have a power
INTRO.] CONSCIENCE CURED. 205
to send one serjeant-at-arms, then twenty, if twenty be accu
sed ; then a hundred, if there be a hundred accused; then a
thousand, if there be a thousand accused; then ten thousand,
if there be ten thousand accused ; and so more or less as oc
casion serves : for there is the same reason for two as for one,
and for four as for two, and for a hundred as for twenty, and
for a thousand as for a hundred ; and take away this power
from the parliament and it is no longer a parliament : but the
king and his forefathers have by law settled these liberties of
parliament, and therefore, according to laws, they have a power
to send for by force those that are accused to be tried before
them, which they cannot do unless they raise an army, when
the accused are kept from them by an army.
Fifthly, From the common trust reposed on princes, and
the end thereof, which is to feed their people. Psalm Ixxviii.
70, u He chose David his servant, and took him from the
sheep-fold to feed his people, Jacob, and his inheritance in
Israel." The end why the people have trusted the prince, is
the safety and security of the kingdom, the safety and welfare
of the state; not that the king might be great and the sub
jects slaves. Now if a people should have no power to take
up arms for their own defence because they had trusted the
prince therewithal, then by that trust they intended to make
themselves slaves. For suppose the king will let in a com
mon enemy upon them, or take his own subjects and make
them slaves in gallies, if they may not take up arms for their
own defence, because they had trusted their prince there
withal ; what can this be but by their trust to make them
selves slaves unto him ?
The caution that is to be premised is this : notwithstanding
all that I have said yet, I do not say that the subjects have
power to depose their prince, neither doth our assertion or
practice enforce such an inference.
But if the power of the prince be derived from the people,
then they may take away that power again. I answer, it fol
lows not, neither shall the people need to think of such an
inference. Indeed if the power were derived from the peo
ple to the prince firstly, and that the people should be so
strait-laced that they should have no power left to defend
themselves in case of danger when the prince is misled, or
unfaithful, then the people might be occasioned to think of
206 THE WOUNDED [SECT. 1.
deposing their prince : but though the power of the prince
be originally from them, yet if they have so much power left
as in times of danger, to look to their own preservation, what
need they think of any such matter.
Why but if the people give the power, then if abused, they
may take it away also. I answer, no, that needs not, seeing
they never gave away that power of self-preservation; so
that this position of ours is the only way to keep people
from such assaults, whereby the power of the prince is
more fully established: whereas if people were kept from
power of self-preservation which is natural to them, it were
the only way to break all in pieces ; for Nullum violentwn
contra naturale est perpetuum, no violent thing against nature
is perpetual. Thus have I clearly opened our opinion,
and proved our sentence, give me leave now to speak with
the Doctor.
SECTION I.
THE Doctor saith, That in the proposition or principle, by
the word resistance is meant, not a denying of obedience to
the prince s command, but a rising in arms, a forcible resis
tance: this though clear in the question, yet I thought good
to insinuate to take off that false imputation laid upon the
divines of this kingdom, and upon all those that appear for
the king in this cause.
Here the Doctor would insinuate in the very entrance of his
book, that so he might the better capture benevolentiam,
curry favour for the matter of his discourse following. That
the divines of England are of his judgment. But if they be
so, surely their judgment is lately changed : but indeed what
divines are of his judgment ? not the divines of Germany,
not the divines of the French Protestant Churches, not the
divines of Geneva, not of Scotland, not of Holland, not of
England.
Not the divines of Germany, who say thus :* Governors
* Gubernato res ergo in iis rebus quse cum decalogo et justis legibus pugnant
nihil juris aut immunitatis habent prae caeteris hominibus privatis ; et perpretran-
tes id quod malum est coguntur tarn metuere ordinationem Dei gladium prestante
SECT. 1.] CONSCIENCE CURED. 207
therefore in such things that are repugnant to the law of
God, have no power or immunity above other private men,
and they themselves commanding that which is evil, have no
power or immunity above other private men, and they them
selves commanding that which is evil, are as much bound to
fear the ordinance of God, bearing the sword for the punish
ment of vice as other private men. For St. Paul saith,
Rom. iii., that God did institute and ordain a power both of
defending that which is good, and punishing that which is
evil, and he commands that every soul, and so the governors
themselves, would be subject to this ordinance of God that
is bound to do good, if they would be defended by this ordi
nance of God, and not by their wicked deeds, make them
selves liable to punishment.
Not the divines of the French Protestant Churches ; wit
ness their taking up of arms for the defence of themselves at
Rochelle.
Not the divines of Geneva : for Calvin in his Institutions,
iv. 10, saith thus : For though the correcting of unbridled
government be revengment of the Lord, let us not by and by
think that it is committed to us, to whom then is given no
other commandment but to obey and suffer ; I speak alway
of private men, for if there be at this time any magistrates in
the behalf of the people, (such as in the time were the
Ephori that were set against the kings of Lacedemonia, or the
tribunes of the people against the Roman consuls, or the
demarchy against the senate at Athens, and the same power,
which peradventure as things now are, the three States have
in every realm when they hold their principal assemblies) I
do so not forbid them according to their office to withstand the
outraging licentiousness of kings, that I affirm, if they wink
at kings wilfully ranging over, and treading down the poor
commonalty, their dissembling is not without wicked breach
of faith, because they deceitfully betray the liberty of the
people whereof they know themselves appointed to be pro
tectors by the ordinance of God.
ad vindictara nocentium quam alii homines privati nam Paulus Rom. 13. docet
Deum ordinasse et instituisse potestatem illam gladio defendendi bonum, et
pnniendi malum, et prsecipit ut omnis anima (et sic ipsi gubernatores tali Dei
ordinationi sit subjecta, hoc est obligat ad faciendum bonum si velit defend! ista
Dei ordinatione et non obsua facinora impia puniri. Madgeburgensis Cent i.
lib. 20.
208 THE WOUNDED [SECT. 1.
Not the divines of Holland, fo.r we know what their prac
tice is towards the king of Spain.
Not the divines of Scotland, for Buchanan saith,* For I re
member twelve or more kings among ourselves, who for their
sin and wickedness were either cast into prison during their
life, or else eschewed the punishment by banishment. But
this is that which we contend for, that the people, from whom
the kings have all that they have, are greater than the kings ;
and the whole multitude have the same power over them, as
they have over particular men out of the multitude. Witness
also their late taking up arms when they came into England,
which by the king and parliament is not judged rebellion.
Not our English divines, whose judgment Dr. Willet was
acquainted with as well as our present doctor, who saith
thus :f Touching the point of resistance, certain differences
are to be observed : for when there is an extraordinary call
ing, as in the time of the judges ; or when the kingdom is
usurped without any right, as by Athaliah ; or when the land
is invaded by foreign enemies, as in the time of the Maccabees;
or when the government is altogether elective, as the empire
of Germany ; in all these cases then is least question of re
sistance to be made by the general council of the states ; yet
where none of these concur, God forbid that the church and
commonwealth should be left without remedy, the former
conditions, namely, those alleged by Pareus, observed, when
havoc is made of the commonwealth, or the church and
religion. Thus also Dr. BilsonjJ whose book was allowed by
public authority and printed at Oxford, speaks : If a prince
should go about to subject his kingdom to a foreign realm,
or change the form of the commonweale from empery to
tyranny, or neglect the laws established by common consent
of prince and people, to execute his own pleasure in these
and other cases which might be named ; if the nobles and
* Cap. iv. p. 457. Quod autem ad nos proprie pertinet possum enumerare
duodecim aut etiam amplius reges qui ob scelera et flagitia aut in perpetuum
carcerem sunt damnati, aut ex ilio vel morte voluntaria justas sceletum posnas
fugerant nos autem id contendimus populum a quo reges nostri habent quicqnid
juris sibi vindicant regibus esse potentiorem : jusqua ; idem ineos habere multitu-
dinem quod illi in singulos a muldtudine habent. Buchanan de Gub. Regni
apud Scotos.
f Dr. Willet s Commentary on Romans xiii. q. 17.
J Bilson s True Difference between Christian Subjection and Unchristian Re
bellion, p. 5, 251.
SECT. 1.] CONSCIENCE CURED. 209
commons join together to defend their ancient and accus
tomed liberties, regiments and laws, they may not well be
accounted rebels. And the title of that page is, The law
sometimes permits resistance ; and the margin is, In some
cases the nobles and commons may stand for their public
regiment and laws of their kingdom.
All which judgments of several divines, I do not bring
forth as if I were of their minds for deposing or punishing
of princes by the people, which we plead not for in hereditary
princes, but to shew how the Doctor s judgment is different
from the judgment of the divines of all protestant countries,
notwithstanding he would insinuate that our divines of Eng
land are of his judgment. And that our judgment is no new
upstart opinion, you see what was the judgment of the divines
in the council of Basil, where one of them saith thus: That
in every well-ordered kingdom it ought specially to be de
sired, that the whole realm ought to be of more authority
than the king ; which if it happened contrary, it is not to be
called a kingdom, but tyranny. So likewise doth he think of
the church, &c.
And presently another of the divines of the same council
saith thus : For the pope is in the church, as the king is in
his kingdom ; and for a king to be of more authority than
his kingdom, this were too absurd : ergo, neither ought the
pope to be above the church; for like as oftentimes kings
which do wickedly rule the commonweale, and exercise
cruelty, are deprived of their kingdoms, even so it is not to
be doubted, but that the bishops of Rome may be deposed
by the church, that is to say, by the general council. Neither
do I herein allow them which attribute so large and ample
authority unto kings, that they will not have them bound
under any laws, for such as do so say are but flatterers, who
do talk otherwise than they think. For albeit that they do
say that the moderation of the law is always in the prince s
power, that do I thus understand, that when as reason shall
persuade, he ought to digress from the rigour of the law :
for he is called a king who careth and provideth for the com
monweale, taketh pleasure in the profit and commodity of
the subjects, and in all his doings hath respect to the com
modity of those over whom he ruleth, which if he do not, he
is not to be accounted a king, but a tyrant, whose property it
VOL. v. p
210 THE WOUNDED [SECT. 1.
is only to seek his own profit. For in this point a king dif-
fereth from a tyrant, that the one seeketh the commodity and
profit of them whom he ruleth, the other only his own : the
which to make more manifest, the cause is also to be alleged
wherefore kings were ordained. At the beginning, as Cicero
in his Offices saith, it is certain that there was a certain time
when the people lived without kings ; but afterward, when
land and possessions began to be divided, according to the
custom of every nation, then were kings ordained, for no
other cause but only to execute justice. For when as at the
beginning the common people were oppressed by rich and
mighty men, they ran by and by to some good and virtuous
man, who should defend the poor from injury, and ordain
laws, whereby the rich and poor should dwell together. But
when as yet under the rule of kings the poor were oft op
pressed, laws were ordained and instituted, the which should
judge neither for hatred nor favour, and give like care unto
the poor as unto the rich : whereby we do understand not
only the people but the king to be subject unto the laws.
Then the Doctor tells us, that he is against the arbitrary way
of government. For, saith he, we may and ought to deny
obedience to such commands of the prince, as are unlawful
by the law of God, yea, by the established laws of the king
dom.
This reason doth no way destroy arbitrary government,
but rather erect it. For government is not said to be arbi
trary, because the subjects may deny in word, and so left to
suffer ; for then the Turkish government is not arbitrary.
For when the great Turk commands his subjects to do any
thing, if they will deny and suffer for their denial, they may
and do sometimes deny their obedience. If there be laws
whereby a king is to rule, which he shall command his sub
jects to break, and his subjects are neither bound to obey
him nor suffer by him, then his government is not arbitrary ;
but if there be laws made, and he may enforce his subjects
either to keep them or break them, and punish them at his
pleasure that shall refuse ; and the whole kingdom bound in
conscience, to suffer whatsoever he shall inflict for not breaking
those laws ; then is his government arbitrary : for arbitrary
government is that whereby a prince doth rule ex arbitrio ;
which he doth, when either there is no law to rule by but his
WJ
:
SECT. 1.] CONSCIENCE CURED. . 211
own will, or when he hath a power to break those laws at his
will, and to punish the subject at his pleasure for not break
ing them. And in truth this latter is rather an arbitrary
government than the former, as it shews more liberty in the
will, that it hath a power to act when reason persuades to the
ontrary, than if there were no reason dissuading, and else
ere should be no arbitrary government in the world. For
no state but hath some laws whereby they rule and are ruled,
even the very Indians ; only here lies the arbitrariness of a
government, that notwithstanding the law, the ruler may, pro
arbitrio, force his subjects according to his own pleasure.
Then the Doctor saith,
We must consider, that they which plead for resistance in
such a case as is supposed, do grant that it must be concluded
upon, omnibus ordinibus regni consentientibus, that is, with
the general and unanimous consent of the two houses.
1 answer, These words are ill translated ; for omnes or dines
regni may consentire, and yet there may not be an unani
mous and general consent of the members of the two houses
as of one man.
If so that the Doctor grant this to be our sentence, why
then doth he object against us, that the Christians in the pri
mitive times did not take up arms for the defence of them
selves against the emperors, seeing they had not the consent
of all the orders of the empire, and therefore their case is
nothing to our s, as he pretends afterward. But if they had
the whole senate of Rome with them, the representative body
of the empire, then their case had been more like unto cur s,
and then no question but they would have taken up arms for
the defence of themselves.
Then the Doctor saith, We suppose that the prince must
be so and so disposed, bent to overthrow religion, liberties,
laws, &c.
Here he takes that for granted which was never given ;
but we say not that we suppose, but seeing and finding expe
rimentally, that a prince is misled by those about him that
would overthrow religion, liberties, laws ; that then it is lawful
to take up arms to deliver the king from them, and to bring
them to condign punishment. Then he proceeds to propound
three generals, which he endeavoureth to prove in his follow
ing discourse, which I shall speak to in order.
p 2
212 THE WOUNDED [SECT. 2.
SECTION II.
The Doctor saith, that the principle is untrue upon which
they go that resist, and the conscience cannot find clear
ground to rest upon for making resistance ; for it hears the
apostle expressly say, " Whosoever resist shall receive to
themselves damnation."
In this his resolving of conscience, he endeavours to scare
those that are tender with the word of damnation, and for
bids this resistance upon pain of damnation. But the word
in the Greek is rather to be translated judgment and punish
ment ; and as Piscator observes,* thereby is not meant eter
nal damnation, but the punishment of the magistrate in this
life : as appears by the following words, which are given by
the apostle as a reason of the former, thus : " They that
resist shall receive to themselves judgment, for rulers are not
a terror to good works but to evil."
Then he proceeds to some examples of Scripture, which
are brought by us to strengthen our doctrine, wherein he
takes what he pleaseth, and leaves out what he lists. The
first example alleged is that of the people rescuing Jonathan
out of the hands of Saul ; to which he answers, The people
drew not into arms of themselves, but being there by Saul s
command, did by a loving violence and importunity hinder
the execution of a particular, passionate, and unlawful com
mand.
Here the Doctor grants that the people used a violence,
which is that that we would prove ; but he doth not make it
out by that scripture that it was a loving violence, which is
the thing he should prove. Neither is there any thing in
that place which doth argue that he was delivered by love,
for it is said that the people rescued him ; and what is the
rescue by men in arms but a violence ? According to the
Doctor s position, they should not have rescued him, but only
have defended themselves by prayers and tears, and left
Jonathan to suffer ; and therefore though he grants but a
rescue by loving violence, he gives away his cause in the
threshold of his work.
* Poenatn K%ip.a sic malo quam condemnation em, putoenim hoc intelligendum
de poena, quam infert magistrates, sicut verba fivqurntis declarant, et sic verbum
accipitur pro punire. 1 Cor. vi. 11. Piscator, Rom. xiii. ; 1 Sam. xiv.
SECT. 2.] CONSCIENCE CURED. 213
The second example alleged, saith the Doctor, is David s
resisting of Saul ; to which he answers, that David s guard
which he had about him, was only to secure his person
against the cruelty of Saul, who sent to take away his life.
Therefore according to his own grounds, a parliament may
take up a guard to secure their persons against the cut
throats that are about a king, and this is more than prayers,
or tears, or mere sufferings, which the Doctor only allows in
the following part of his discourse.
Herein also he gives his cause, for if David s guard was to
secure his person against the cut-throats of Saul, if sent to
take away his life, as he says, they could not secure David,
but by fighting against those messengers of the king; and if
he grants that messengers sent by the king, may be resisted
by arms, he grants all that his adversaries contend for.
The Doctor saith, this practice of David s, was a mere
defence without all violence offered to Saul.
But what think you then of David s words which he used
to Achish, in 1 Sam. xxix. 8 : " And David said unto Achish,
What have I done, and what hast thou found in thy servant,
so long as I have been with thee to this day, that I may not
go fight against the enemies of my lord the king ?" Amongst
which enemies were Saul and his cut-throats, as the Doctor
calls them. But,
His adversaries desire no more from this instance of Da
vid, but an hostile defence ; for where there is an hostile
defence, though there be no blows given, yet the defender
would strike if there were cause, else why is he in arms ?
David also was but one subject ; and if it were lawful for
one subject to defend himself by way of hostility, much more
for the representative body of the whole kingdom.
According to the Doctor s principles, David ought to have
clone no more than to have sought God with tears and
prayers, and given up himself in a suffering way to the fury
of Saul. And, therefore, though it were merely an hostile
defence, yet it is more than his doctrine teacheth, and so in
granting of this, he is contrary to what he says afterwards.
For the matter of Keilah, the Doctor answers our supposi
tion, as he calls it, with his own saying : but whether David
would have defended Keilah against Saul, I leave to the con
science of the reader, considering that this only is made the
214 THE WOUNDED [SECT. 2.
reason of his removing from Keilah, because the men of
Keilah would not be faithful unto him : for he did not inquire
of the Lord whether it were lawful for him to abide in
Keilah, but having inquired whether Saul would come down
against him, and whether Keilah would deliver him up into
Saul s hand ; he removed from Keilah, because the Lord
answered him that they would deliver him up ; not because
it was unlawful for him to keep the city, but because the city
would be false to him.
And whereas the Doctor saith, that in all this the example
of David was extraordinary, for he was anointed and designed
by the Lord to succeed Saul ;
I answer, Though David was God s anointed, yet he was
Saul s subject; and though God did extraordinarily protect
David, yet his extraordinary protection doth not argue that
his practice was unlawful, but doth rather argue it to be more
lawful and commendable : for God will not give extraordinary
protections to unlawful actions, and if David s demeanour
herein was extraordinary, then he had an extraordinary com
mand for what he did. For it is not lawful for a man to step
from God s ordinary way, but by some special commandment
from God ; and if he had such a command, then how is that
true, which the Doctor saith afterward, that there is no com
mand in Scripture for such a practice or kind of resistance
as this.
In the words immediately before, the Doctor saith, This
practice of David was a mere defence without all violence
offered to Saul; and if so, how was his demeanour in stand
ing out against Saul a work extraordinary ? If it were a
work extraordinary, then it was not a mere defence without
all violence, for that is an ordinary work of the subjects to
ward the king.
Then the Doctor comes to other examples of his adversa
ries, whereby thsy contend, as he says, for resistance, as that
of the high priest resisting the king in the temple, and Elisha
shutting the door against the king s messenger that came to
take away his life; to the first he says, that the high priest did
no more than what every minister may and ought to do, if the
king should attempt to administer the sacrament, that is, re
prove him, and keep the elements from him.
But if that were all, the priests should not have been com-
SECT. 2.] CONSCIENCE CURED. 215
mended for their valour, but their faithfulness : and, 2 Chron.
xxvi. 17, it is said, that " Azariah the priest went after him,
and with him fourscore priests of the Lord that were valiant
men." In that they were commended here for valour, it shews
that their work was not only reproof but resistance.
And whereas he says, That they thrust him out of the tem
ple, because God s hand was first upon him, smiting him with
leprosy, and by that discharging him of the kingdom also.
I answer, How does that appear out of Scripture, that the
king s being smitten with the leprosy was an actual discharge
from his crown ?
Then the Doctor saith, Elisha s example speaks very little,
but let us thence, saith he, take occasion to say., that personal
defence is lawful against the sudden and illegal assaults of
such messengers, yea of the prince himself, thus far, to ward
his blows, to hold his hand, and the like, &c.
If you may ward his blows, and hold his hands, this is
more than praying and crying and suffering.
Suppose the king hath an army with him, how can you
hold an army s hands without an army ? and therefore, accord
ing to his own words, it is lawful for the subjects considered
state-wise, to raise an army to defend themselves.
But this instance of Elisha tells us, that messengers sent by
the king to take away a man s life may be taken prisoners ;
is not that resistance ? for Elisha said, " See you how this son
of a murderer hath sent to take away my head ? look, when
the messenger cometh, shut the door, and hold him fast at
the door," 2 Kings vi. 32.
Then the Doctor comes to answer a similitude of the body
natural and politic, whereby it is argued, that as the body na
tural, so the body politic may defend itself: to which the
Doctor answers, As the natural body defends itself against an
outward force, but strives not by schism or contention within
itself, so may the body politic against an outward power, but
not as now, by one part of it set against the head, and ano
ther part of the same body.
Now, therefore, here the Doctor granteth that it is lawful
for the natural body to defend itself against an outward force,
and what is the militia for, especially, but against foreigners ?
Then the Doctor distinguished betwixt a personal defence
and a general resistance by arms. He saith, A person de-
216 THE WOUNDED [SECT. 2.
fence may be without all offence, and doth not strike at the
order and power that is over us, as general resistance by arms
doth, which doth immediately strike .at that order which is
the life of the commonweale, which, saith he, makes a large
difference betwixt Elisha s shutting of the door against the
king s messenger, and their resisting the king by armed men.
But why was Elisha s defence personal ? Because he was
but one person that was defended. Then if one man defend
himself against a thousand in arms, that is a personal de
fence ; or was it personal because only the person of the
prophet made defence, and had none to assist him ? Not so,
because he spake to the elders to shut the door and hold him
fast. And if this act of Elisha was contrary to the king s
command, why did it not as immediately strike at the order
and power that was over him, as our resistance doth now ?
Indeed if the subjects as private men, strengthened with no
authority, should gather together in a rude multitude to op
pose laws and governors, then that work should strike imme
diately at the order and power and life of a state ; but that
the state should send out an army to bring in delinquents to
be tried at the highest court of the kingdom, that justice and
judgment may run down like water which hath been stanched
up, is rather to confirm and strengthen the order and power
of authority ; and so it is in our case.
Then the Doctor proceeds to some scriptures, wherewithal
he thinks to strengthen his opinion ; let us follow him : First,
saith he, we have the two hundred and fifty princes of the
congregation gathering the people against Moses and Aaron,
Num. xvi. 3, and perishing in their sin.
I answer, that Moses and Aaron had not neglected their
trust ; and our question is in the general, laying aside all res
pect to our sovereign, whether a prince neglecting his trust,
and doing that through his bad council which may tend to
the ruin of a state, may not by the whole state be resisted
therein ? Now see how extremely wide this instance is from
this question.
First of all, the two hundred and fifty princes of the con
gregation were not the whole people, nor the representative
body, nor any employed by the whole people.
Secondly, Moses and Aaron had not offended, but were
innocent.
SECT. 2.] CONSCIENCE CURED. 217
The Doctor answers, The other supposed they had him
guilty, and that is enough, it seems.
It seems so indeed, by him, that supposals are enough to
charge the parliament; but with us supposals are not enough
to charge our prince.
The Doctor argues from 1 Sam. viii. 11, saying, There the
people are let to understand how they would be oppressed
under kings, yet all that violence and injustice that should be
done unto them, is no just cause of resistance, for they have
no remedy left, but crying to the Lord, verse 18.
In this scripture Samuel shewed them what their king
would do, not what he should do ; and when he saith at verse
18, " You shall cry out in that day because of your king which
ye shall have chosen you, and the Lord will not hear you in
that day. 33 He telleth them not what should be their duty,
but what should be their punishment; for he doth not say,
Then shall you cry unto the Lord, and he shall hear you; as
is the manner of Scripture when it enjoineth a duty to annex
a promise of acceptance : but he saith, " You shall cry in
that day because of your king, and the Lord will not hear
you in that day ;" setting forth the punishment of that their
choice.
The Doctor saith, that according to Scripture the people
might net be gathered together, either for civil assemblies or
for war, but by his cammand who had the power of the trum
pet, that is the supreme, as Moses was, Num. x.
I answer, The parliament hath sounded no trumpet for war
but what the supreme power hath given commandment for.
For the Doctor saith (Sect. I., p. 2), That in the established
laws of the land, we have the prince s will and consent given
upon good advice, and to obey him against the laws, were to
obey him against himself, his sudden will against his delibe
rate will : so that if there be any established laws whereby
the king hath given his former deliberate consent for the
blowing of the trumpet that now sounds, then this objection
is but a false alarum.
Now though I be no lawyer, and must refer you much to
what the parliament hath said who are the judges of the law,
yet thus much I can tell you, as consonant to right reason,
that unless the parliament have a power to send for delin
quents and accused persons to be tried in that highest court
118 THE WOUNDED [SECT. 2.
of justice ; I say, unless they have such a power, they are no
parliament. The king hath often protested to maintain the
liberties and privileges of parliament : now suppose a man
be complained of to the parliament for some notorious crime,
it is granted by all that the parliament hath a power to send
a serjeant-at-arms for him, and if he refuse to come, that
serjeant-at-arms hath power to call in more help ; and if the
delinquent shall raise twenty, or thirty, or a hundred men to
rescue himself, then the parliament hath power to send down
more messengers by force to bring up the delinquent ; and if
they may raise a hundred, why may they not, upon the like
occasion, raise a thousand, and so ten thousand ? And if the
king shall protect these delinquents, that is by his sudden
will, the Doctor saith, his deliberate will in the law is to be
preferred before his sudden will; now this is the known law
of the kingdom, and the constant practice of all parliaments,
that they have a power to send for their delinquents ; and in
deed how else can they be a court of justice, if they cannot
force the accused to appear before them ? And therefore, ac
cording to the Doctor s own principles, the king s deliberate
will being in his law, he himself hath sounded this trumpet,
though by his sudden will, as he calls it, he is pleased to
sound a retreat. For though the Doctor saith that the Dar-
liament takes up arms against the king, yet herein he doth
but abuse them, mistake the question, deceive many.
The truth is, they do but in this army now on foot under
the earl of Essex, send for those delinquents that have been
obnoxious to the state ; and to deny them such a power as
this, is to deny them the very being of a parliament ; for by
the same reason that they may send one serjeant-at-arms for
one, they may send one thousand for one thousand.
Then the Doctor tells us, that it is a marvellous thing, that
among so many prophets reprehending the kings of Israel for
idolatry, cruelty and oppression, none should call upon the
elders of the people for this duty of resistance.
I cannot but wonder at the Doctor s marvelling : for what
can be more plain than that text, 2 Kings vi. 32, " But
Elisha sat in his house and the elders sat with him, End the
king sent a man from before him, &c., but when the messen
ger came to him, he said to the elders, See how this son of a
murderer hath sent to take away my head, look when the
:
SECT. 2.] CONSCIENCE CURED. 119
messenger cometh, shut the door, and hold him fast at the
door." The Doctor wonders if resistance were lawful, why
no prophet should call upon the elders of the people for this
duty of resistance, here is the prophet Elisha calling on the
elders to imprison the king s messenger.
Then lastly the Doctor saith that scripture Rom. xiii, " Let
every soul be subject to the higher power/ and ver. 2, " Who
soever resists the power, resists the ordinance of God, and
they that resist shall receive to themselves damnation/ 3
doth above all give us a clear manifestation upon the point.
Now therefore let us here join issue, and if this place
which the Doctor makes the very hinge which all his dis
course moves upon, be not clearly and fully against him,
Ben let the consciences of men be satisfied in all that he
ys, but if it be against him, then let them reject all that he
affirms.
He would prove from hence that it is not lawful for any
man to resist with a forcible resistance the command of a
king, though he command what is unlawful, because, says he,
That this commandment was given unto the Christians to be
obedient unto Roman emperors whose commands were
merely destructive to the Christian religion, and those powers
nothing but subverters of that which was good and just.
That there is no such thing commanded in this scripture
I prove by these reasons.
Because the power that every soul is here commanded to
be subject to, and not to resist, is that power which is not a
terror to good works but to evil. The third verse being
made a reason of the second, verse 2, saith, " Whosoever re
sists the power, resists the ordinance of God, and they that
resist, shall receive to themselves judgment;" then the reason
is given : ee for rulers are not a terror to good works, but to
evil," verse 3., and therefore the subjection commanded, and
resistance forbic ? den, is not in things that are unlawful, and
contrary to the law of God. The power that we are com
manded to be subject to, and not to resist, is the ordinance of
God, and the minister thereof is the ordinance of God to us
for good, verse 4., for so says the apostle, speaking of the ruler
that we are to obey, " he is the minister of God to us for
good : but when he commands a thing unlawful, and contrary
to the law of God, he is not the minister of God to us for
\J\J LLiVs X(
220 THE WOUNDED. [SECT. 2.
good, therefore in this scripture there is no such thing com
manded us to be subject to, and not to resist the ungodly
command of princes.
And if it be said that though his commands are unlawful,
yet he may be a penal ordinance of God for our good.
I answer, that in this scripture we are not commanded to
submit unto a penal ordinance, because the submission enjoined
here by the apostle reaches to all times and places ; and all
times and places have not their authority and government
by way of a penal ordinance.
Therein the apostle commands us in this scripture to be-
subject, and not to resist, wherein the magistrates are God s
ministers, but in unlawful comrrands they are not properly
and actively God s ministers, though God may make use of
them : though in regard of their place they may be God s
minister, yet in regard of the thing commanded they are not ;
when they command things that are evil and contrary to law.
Now so we are commanded to be obedient as they are in
that action God s ministers.
" For this cause pay you tribute also, for they are God s
ministers attending continually upon this very thing." Ver. 6.
It appears by all the first verses of chap, xiii., that the
subjection and obedience here commanded by the apostle is
not passive obedience or subjection, but active ; for the apos
tle having said, " Let every soul be subject to the higher power,
and not resist/ verse 1, 2., he saith at verse 3, te Why wilt
thou not then be afraid of the power, do that which is good,"
and at verse 6, " For this cause pay you tribute also." But
it the king command any thing that is unlawful and sinful,
the Doctor saith, we are to be subject only passively: there
fore the subjection commanded, and resistance forbidden in the
Scripture, not such as relates to the unlawful command of prin
ces, as he affirms when the Roman emperor commanded
things destructive to the Christian religion, accordingly
Hierom upon the place, Ostendit apostolus in his quce recta
sunt judicibus obediendum; non in illi qua religioni contraria
sunt. And besides the Doctor himself confesseth, p. 1 1, That
this prohibition was not temporary, but perpetual : there
fore to reach unto those times, when the prince should com
mand that which was good, therefore the subjection here
commanded was active subjection, and not merely passive.
SECT. 2.] CONSCIENCE CURED. 221
But the Doctor saith, he will free this place from all ex
ceptions, and therefore he saith first, I may suppose the king
supreme, as St. Peter calls him, or the higher power, as St.
Paul here, though it be by some now put to the question.
And is it but now put to the question ? What shall we
say then of that speech of Dr. Bilson ? By superior pow
ers ordained of God, we understand not only princes, but all
public states and regiments, somewhere the people, some
where the nobles, having the same intrust to the sword that
princes have in this kingdom : and from this place Rom.
xiii., we are commanded to be obedient to those that are in
authority. Suppose we be in some country where there is no
king but states, doth not this Scripture command us subjec
tion there also ? How therefore by the higher powers here
is meant only the king ? The Doctor acknowledgeth that the
parliament is the highest court of justice in the kingdom ;
and the highest court of justice must needs fall within the
compass of these words, the higher powers : unto which, by
virtue of this commandment of the apostle we are to be obe
dient. How then is this true which the Doctor saith, That
by the higher power is meant the king only or supreme, in
opposition to the parliament.
But I prove it, saith he. For St. Peter s distinction com
prehends all that are in authority, the king as supreme, and
all that are sent by him, 1 Pet. ii. 13, in which latter ranks
are the two houses of parliament, being sent by him, or sent
for by him, and by his writ sitting there.
Calvin* and other interpreters herein is contrary unto the
Doctor, who saith thus; Those that refer the pronoun him, to
the king are much deceived : for this is that common reason,
whereby the authority of all magistrates is commanded; be
cause they do rule by the commandment of God, and are
sent by him : by him, being referred to by God by other in
terpreters, and to the king with the Doctor.
Then the Doctor saith secondly : In this text of the apos
tle it is said, all persons under the higher powers, are ex-
* Nam qui pronomen (cum) ad regem reserunt multum falluntur. Estigitur
hoc comnmni ratio ad commendandam omnium magistratum authoritate quod
mandate Dei prsesunt et ab eo mittuntur unde sequitur quern admodum et Paulus
docet Deo resistere qui ab eo ordinata non se obedientur submittunt. Calvin in
2 Pet. i. J3.
222 THE WOUNDED [SECT. 2.
pressly forbidden to resist ; for, whosoever, in verse 2., must
be as large as the, every soul, in the first.
That which the Doctor aims at in these words, is to make
the whole parliament subject unto the king. And who
denies them to be the king s subjects ; and that as men, and
Englishmen, they should not be subject unto the king ? But
if he means, that as a parliament, they should be subject to
enact and do whatever he commandeth, then how is that
true which he saith in pages 25, 26, That there is such an ex
cellent temper of the three states in parliament, there being
a power of denying in each of them: for what might follow if
the king and lords without the commons, or these and the
lords without the king, might determine, &c. Or if he
means, that as a parliament jointly considered, they are to
submit passively unto the unlawful commands of the king,
and that passive obedience is commanded, only here in this
Rom. xiii, then this is to straiten the text, as never any yet
hath straitened it : neither indeed can any conscience think,
that when the apostle commands us to be subject unto the
higher powers, his meaning is only by way of suffering in his
unlawful commands, and not by way of obedieuce in his law
ful commands.
The Doctor saith, That the Roman state might challenge
more by the fundamentals of that state, than our great coun
cil, he thinks, will or can.
But what then ? Is it not therefore lawful for the subjects
now to resist the higher power commanding things unlawful,
because the apostle commanded there that we should not
resist the higher powers in things that are lawful ? Herein
lies the Doctor s continued mistake : he thinks this com
mand of the apostle was given to the Christians to be obedi
ent to Nero in his unlawful commands; whereas the apostle s
command in this place reaches to all times, and is made to
all that are Christians : although they did live under Nero,
yet it does not follow, that the apostle commanded them to
be subject to him in unlawfuls. If indeed Nero s command
ments were only unlawful, and this direction of the apostle
was made only to the Christians in those times, and that the
subjection commanded were only suffering subjection, then
this scripture might make much for his purpose. But
though Nero was an enemy to the Christians, yet some of his
SECT. 2.] CONSCIENCE CURED. 223
commandments were lawful; and this direction of the apos
tle was not made only to the Christians in those times, but as
a general rule for all good men : and the obedience and sub
jection here commanded, was not only to be passive, but ac
tive, which I have proved already, wherein I also appeal to
the Doctor s own conscience whether that this scripture doth
not command active obedience and subjection to the prince,
and therefore his interpretation thereof is exceeding wide,
and his argument null.
Then the Doctor saith, If it be replied that that prohibi
tion was temporary, and fit for those times, as it is said by
some whom he answers;
I answer, that the Doctor here makes his own adversary,
and fights with him. Many other answers he refutes also,
it being not in my purpose to make good every pamphlet,
but to satisfy men s consciences : only I cannot but here take
notice, that the Doctor professes against arbitrary power, or
such as conquerors use, as he did, (Sect. I,) profess, that he
was much against arbitrary government. But I wish the Doc
tor would be pleased to consider his own principles, as he
delivers them in these papers : for he says : That the Roman
emperors were absolute monarchs, and did indeed rule ab
solutely and arbitrarily, and that they did make themselves
such absolute monarchs by conquest. Then he says, This
crown of England is descended by three conquests. And
therefore, if one conquest is a reason for the arbitary govern
ment of the emperor, he cannot but think, though he con
ceal his mind, that his government also ought to be much
more arbitrary.
What else remains in this section, I have either spoken to
it already, or shall more aptly in the following discourse.
SECTION III.
THE Doctor saith, That for the proving this power of resis
tance there is much speech used about the fundamentals of
this power; which because they lie low and unseen by
vulgar eyes, being not written laws, the people are made to
224 THE WOUNDED [SECT. 3.
believe that they are such as they that have the power to
put new laws upon them, say they are.
Herein he turns the metaphor of fundamentals too far, as
if because the fundamentals of a house cannot be seen, there
fore the fundamental laws cannot be seen ; which are not
therefore called fundamental, because they lay under ground,
but because they are the most essential upon which all the
rest are built, as fundamental points of religion are most
seen, and yet fundamental.
He says, these fundamentals are not written laws. The
parliament say they are, and produce several written laws
for what they do. The Doctor and those that are of his
sense say, they are not : who should the people be ruled by
in this case, but by the parliament, seeing the Doctor himself
saith, none are so fit to judge of the laws as they ?
Then the Doctor saith, Those that plead for this power cf
resistance, lay the first ground-work of their fundamentals
thus ; The power is originally in and from the people ; and
if when by election they have intrusted a prince with a power,
he will not discharge his trust, then it falls to the people :
or, as in this kingdom to the two houses of parliament, the re
presentative body of this kingdom, to see to it : they may
re-assume the power. This is the bottom of their fundamen
tals, as they are now discovered to the people.
We distinguish, as he doth, the power abstractively con
sidered from the qualifications of that power, and the desig
nation of a person to that power. The power abstractively
considered, is from God, not from the people : but the quali
fications of that power, according to the divers ways of
executing in several forms of government, and the designa
tion of the person that is to work under this power, is of
man : and therefore the power itself we never offer to take
out of God s hand, but leave it where we found it. But if
the person intrusted with that power shall not discharge his
trust, then indeed it falls to the people, or the representative
body of them to see to it; which they do as an act of self-
preservation, not an act of jurisdiction over their prince. It
is one thing for them to see to it, so as to preserve them
selves for the present, and another thing for so to re-assume
the power, as to put the prince from his office. As for ex
ample , suppose there be^a ship full of passengers at the
!CT. 3.] CONSCIENCE CURED. 225
sea in the time of a storm, which is in great danger to be
cast away through the negligence and fault of the steersman ;
the passengers may for their own present safety, that they
may not all be cast away, desire the steersman to stand by,
and cause another to stand at the stern for the present,
though they do not put the steersman out of his office. And
this is our case : we do not say that the prince not discharg
ing his trust, the people and parliament are so to re-assume
the power, as if the prince were to be put from his office ;
which the Doctor not distinguishing thus, would obtrude
upon us ; but only that the prince being abused by those that
are about him, whereby the charge is neglected, the people,
01 representative body, may so look to it for the present, set
ting some at the stern, till the storm be over, lest the whole
suffer shipwreck. And herein the Doctor does exceedingly
wrong us, disputing against us, as if we went about to depose
our king, which we contend not for, nor from these principles
can be collected.
Then the Doctor saith, That however the fundamentals of
this government are much talked of, this is according to
them, the fundamental in all kingdoms and governments ;
for they say, power was every where from the people at first,
and so this would serve no more for the power of resistance
in England than in France or Turkey.
If it be the fundamental in all kingdoms, and govern
ments, then it seems it does not lie so low, and unseen, as
the Doctor said before, because all the world sees it.
Whereas he saith, This will serve no more for power of re
sistance in England, than in France or Turkey : he seems to
insinuate that France and Turkey have no such power of resis
tance : but who doth not know that the protestants in France
are of this judgment with us and practice ? witness that busi
ness of Rochelle.
Then the Doctor saith, We will clear up these two particu
lars, whether the power be so originally, and chiefly from the
people as they would have it ; then whether they may not
upon just causes re-assume that power ; and saith, first of
the original of power which they would have to be so from
the people, as that it shall be from God only by a permissive
approbation.
If the Doctor takes power for magistracy itself and suffi-
VOL. V. Q
226 THE WOUNDED [SECT. 3.
ciency of authority to command or coerce in the governing
of a people abstractively considered, as distinguished from
the qualification of that power, according to the divers ways
of executing it in several forms of government, and the desig
nation thereof unto some person, then I do not helieve there
is any man in the parliament, whom the Doctor especially
disputes against, or of those who write for them, that hold
that the power is from the people, and by permission and
approbation only of God ; neither can they : for in that they
contend so much for the parliament, it argues they are of
opinion that authority and power in the abstract is from God
himself : and for the designation of a person, or qualification
of the power according to several forms of government, the
Doctor himself grants it in this Section to be the invention
of man, and by God s permissive approbation.
Then the Doctor comes to prove this by three arguments,
That power as distinguished from the qualification thereof,
and designation is of divine institution.
Wherein he might have saved his labour in those three
arguments, for none doth deny it : yet we will examine what
he saith in the arguments : he saith, That the apostle speaks
expressly, " that the powers are of God/ Rom. xiii. 1, (e and
the ordinance of God," verse 2, by which power he under
stands the power itself of magistracy as distinguished from
the qualifications thereof or designation of any person thereto.
And if so, how is that true which he saith before (Sect. II),
where he saith, that the higher power in Paul, Rom. xiii., is
all one with the king as supreme, 1 Peter ii. 12 ; whereas he
confesseth, that the government of a king or prince is the
qualification of the power ? so doth the apostle himself, call
ing it, a^pwTrtyr/ KTicrei, a human constitution.
If by power here, Rom. xiii., be understood magistracy and
authority itself in the abstract, then when we are commanded
to submit thereunto, the meaning cannot be that the Christians
in those times must submit to the unlawful commands of the
emperor, as the Doctor would have it before, seeing the way
of governing by an emperor or prince, is but the qualification
of the power 5 surely if by power we are now to understand
magistracy and authority itself in the abstract, then all that is
commanded in Rom. xiii. to submit thereunto, is to acknow
ledge a magistracy, and then all the Doctor s arguments, and
SECT. 3.] CONSCIENCE CURED. 227
his strength whereby he would prove that we may not make
forcible resistance to unlawful commands, from Rom. xiii.,
falls to the ground.
Then the Doctor tells us, in the same argument, This power
is called an ordinance of man, subjective ; wherein he lays
this distinction, that power is considered two ways, either as
it is subjective amongst men, and so it is av^onrtvri KTKTIQ, or
else as it is considered causaliter, and so it is O.TTQ Qwv, of God.
But this is too strait, for it is called ttt$pttitrti KTHTLS, not only
because it is amongst men, but it is av^ioir^v-n KTunt, a human
constitution, in four respects: 1. Because it is so causaliter,
the form of several governments, being an invention of man.
2. Subjective, because it is amongst men. 3. Objective, be
cause it is busied about men. 4. Finaliter, because it is or
dained for man and the commonweale, yet power itself is the
constitution and ordinance of God.
Then the Doctor proves, that the power is of God, because
the magistrate is called the minister of God, Rom. xiii. 4.
But here he slips from the power itself to the person de
signed to the power ; for the power itself is not called the
minister of God, which was the thing he undertook for to
prove.
And so in this third argument, where he saith to the same
purpose, speak those other places : By me kings reign ; I
have said ye are gods : yet he confesseth, that the forms of
government by kings and emperors is an invention of man, in
the first argument.
But now suppose the Doctor had proved that the power,
abstractively considered, is of God s institution ; and had
granted that the qualifications of this governing power in se
veral forms of government, and the designation of the person
thereto be of man ; what hath he gotten from or gained upon
his imagined adversary? For suppose that his adversary
should say, that they may depose their prince, if he neglect
his trust, (which is not our case,) because that his power is
originally from them ; how doth that which the Doctor hath
said, weaken this argument ? For though he hath proved that
the power of itself is from God, yet having granted that the
forms of that government, and the designation of a person
thereto, is from the people, they may as well urge and say,
therefore we may alter the government, and may depose the
Q 2
228 THE WOUNDED [SECT. 4.
person, because he was of our designing, as well as they might
have argued so, if the power itself had been from themselves.
Then the Doctor saith, The imputation is causeless which
the pleaders on the other side do heedlessly and ignorantly
lay upon us divines, as if we cried up monarchy, and that
only government to be jure Divino.
To let pass reproaches, how can we think otherwise if we
should believe all that the Doctor saith ? For he proves that
the power mentioned, Rom. xiii., is jure Divino, and yet he
saith (Sect. II.), that the higher power there, is all one with
the supreme, or king, in Peter. But this, with the nature of
monarchial government, we shall come to consider more aptly
in that which follows.
The remaining part of this section is but to prove that the
power itself is of God, that the qualification and designation
was firstly of man, which we all grant.
SECTION IV.
Now we come to the forfeiture, saith the Doctor, of this
power: If the prince, say they, will not discharge his trust,
then it falls to the people, or the two houses, the representa
tive body of the people, to see to it, and to re-assume that
power, and thereby to resist. This they conceive to follow
upon the derivation of power from the people by virtue of
election, and upon the stipulation or covenant of the prince
with the people, as also to be necessary in regard of those
means of safety which every state should have within itself.
We will examine them in order.
Herein he doth charge us with this opinion, that we hold it
lawful for the people to re-assume their power, in case the
prince dischargeth riot his trust ; making the world believe
that we contend for deposing of kings, or that the parliament
goes about such a work as that is ; for what else is it for the
people or parliament to re-assume their power from the
prince ? whereas we desire all the world should know, that
we now take up arms as an act of self-preservation, not en
deavouring or intending to thrust the king from his office,
SECT. 4.] CONSCIENCE CURED. 229
though for the present the state sets some under the king at
the stern, till the waters be calmed, as we said before.
Then the Doctor saith, Concerning the derivation of power,
we answer, if it be not from the people, as they will have
it, and as before it was cleared, then can there be no re-assu
ming of this power by the people.
How doth this follow ? for all that the Doctor had cleared
before was this : that power, abstractively considered, was
from God, not from the people. Now let us see whether the
clearing of that will bring in such a consequence as this, that
there can be no re-assuming of this power by the people. If
it will enforce such a consequence, then the syllogism is this :
If power and magistracy and authority itself be of God, and
the forms of government and designation of pei sons be of
man, then there can be no re-assuming of this power by the
people. But the power itself and magistracy is of God, the
forms of government and designation of persons is of man,
saith the Doctor (Sect. III). Therefore there can be no re-
assuming this power by the people, saith the Doctor (Sect.
IV).
Will not his imagined adversaries easily deny the sequel ?
indeed if he had proved that neither the power, nor the qua
lification, nor the designation were of man but of God, and
cleared that first, then he had taken that argument from his
adversaries ; but seeing he hath granted that the ways of
government and designation of persons to be of man, though
he hath proved the power itself of God, sure he hath no way
stopped the course of their arguments or practice against
whom he disputes.
Then he comes to shew the inconsequence, and saith, If
the people should give the power so absolutely as they would
have it, leaving nothing to God in it but approbation, yet
could they not therefore have right to take that power away,
for many things which are altogether in our disposing before
we part with them, are not afterward in our power to recal
them.
He supposeth we go to take the power away from the
prince, which we do not, as hath been said.
There is a difference between disposing of things by way
of donation or sale, and disposing of things by way of trust :
true, those things which we dispose of by way of donation or
230 THE WOUNDED [SECT. 4.
sale are not afterward in our power to recal, as they were be
fore the donation or sale ; as if a man give his child land, or
sell land to his neighbour, it is not in the power of the father
or neighbour to recal or dispose of the land as before the
donation or sale. But if a thing be disposed of by way of
trust, then if the fiduciary or trusted shall not discharge his
trust, it is in the power, at least of the trusting, to look to
the matter himself; as in case that a steward be trusted with
a man s house. And thus when any government is set up in
a land by a people, they trust the governor, they do not give
away their liberties or rights, but trust them in the hand of
the governor, who if abused that he do not perform his stew-
ardly trust as he should, the people, or representative body,
as an act of self-preservation, I do not say as an act of juris
diction, are to look to it. Neither herein do they so re-
assume their power, as to take away any thing which they
gave to the king, but so as to actuate that power which they
always had left in themselves, as the power of self-preser
vation.
Then the Doctor saith : Although it were as they would
have it, that they give the power, and God approves, yet be
cause the Lord s hand also and his oil is upon the person
elected to the crown, and then he is the Lord s anointed, and
the minister of God, those hands of the people which are
used in lifting him up to the crown, may not again be lifted
up against him, either to take the crown from his head, or the
sword out of his hand.
If this be true, then princes that are merely elective, and
not hereditary, and whose coming to the crown is merely pac-
tional, cannot be deposed by the people, for they are the
Lord s anointed, and the ministers of God ; and this is con
trary to the Doctor himself, who in this same section saith
thus : Although such arguments (speaking of the forfeiture of
the prince s power in the next line before) may seem to have
some force in states merely elective and pactional, yet can it
never be made to appear by any indifferent understanding,
that the like must obtain in this kingdom. And to this pur
pose, saith the Doctor, P. Pareeus excuseth what his father had
written, on Rom. xiii., in the point of resistance; that it was
to be understood of elective and pactional government, and
SECT. 4.] CONSCIENCE CURED. 231
when the government is elective and pactional, are not the
princes the ministers and the Lord s anointed ?
Then the Doctor saith : How shall the conscience be satis
fied that this their argument grounded upon election, and the
derivation of power from the people, can have place in this
kingdom, when as the crown not only descends by inheritance,
but also hath so often been settled by conquest in the lines of
Saxons, Danes and Normans?
I answer, How can the conscience be satisfied in that which
the Doctor writes in this his book, where he acknowledged),
in this section, that it is probable, indeed, that kings at the
first were by choice here as elsewhere ; and in Sect. V. saith,
that the forms of several governments, whereof princedom is
one, are from the invention of man, and so by derivation
from man ?
The Doctor s great design, I perceive, by his frequent
touching this matter, is to make our king a king by conquest;
for (in Sect. III.) he saith, God s vicegerents here on earth
came into their office either by immediate designation, the
election of the people, succession and inheritance, or by con
quest ; now he cannot say that our king came in by imme
diate designation, and he doth not say that our princes lay
claim to the crown by virtue of their election, and if by inhe
ritance, then by the right of an election or by conquest ; for
by mere inheritance a man hath no more than what those first
had whom he doth succeed, inheritance being but the contin
uation of the first right upon the children ; the right of
election he doth disclaim, and of derivation of power from
the people, therefore the right that he makes our prince to
have to the crown is only the right of a conquest : then if any
man s sword be longer or stronger than his, he may quickly
have as much right to the crown as the king ; which opinion
of the Doctor s for my own part I must abhor from ; what
danger will it not expose our dread sovereign to ? Did not
Athaliah reign as a conqueress six years ; and who knows not
that she was lawfully thrust from the throne again by a
stronger hand than her own ; mere conquest being nothing else
but an unjust usurpation ? And if the conqueror rule the
whole kingdom, and keep them under by conquest only, why
may not the subject rise and take up arms to deliver them-
232 THE WOUNDED [SECT. 4
selves from that slavery ? Thus doth the Doctor open the
door to greater resistance than those that he disputes against.
Though a prince should hold his right by conquest as the
next right; yet if he hold it also by derivation from the
people as the remote right, and the last be the more natural
and just way ; then arguments grounded on that remote right
may be more valid, than those that are grounded on the next
right. But thus it is with our prince, who although he doth
succeed the conqueror, yet doth also lake in the voluntary
and free consent of the commonweale unto his crown, which
a mere conqueror doth not, but rules without the consent
and against the good liking of the people.
Then the Doctor saith, We tell them the Roman emperors
were not to be resisted ; they reply that they were absolute
monarchs : was it any other way than by force and arms, the
way that the Saxons, Danes and Normans made themselves
masters of this people ? Now in these words we see the
Doctor s mind plainly, that he contends for an arbitrary
government; for he saith, page II, that the emperors did
rule absolutely and arbitrarily, and here he saith, How came
they of subjects to be absolute monarchs ? was it any other
ways than by force and arms? the way that the Saxons, Danes
and Normans made themselves masters of this people, in
whose right and lines, he saith before, the crown descended
upon our king. What can be more plain than this for an
arbitrary government ? It seems the Doctor was conscious
to himself that herein he had discovered himself, and there
fore he says this : I speak not as if the kings of this land
might rule as conquerors : but that will not heal it.
Then the Doctor comes to the matter of capitulation, or
covenant, or oath, which the prince taketh to confirm what he
promised ; which, saith he, are so alleged, as if the breach or
non-performancs of the prince s part, were a forfeiture of his
power. But we answer, saith he, the words capitulation or
covenant, are now much used, to make men believe the king s
admittance to the crown is altogether conditional; whereas
our king is king before he comes to the coronation.
Herein the Doctor mistakes us : for though we acknow
ledge a covenant, yet we cannot be so weak as to think that
any breach of the covenant is a forfeiture of the king^s
power, for then the best man could not be king long ; but we
SECT. 4.] CONSCIENCE CURED. 233
first affirm a covenant, for though the kings of Israel were
monarchs, and immediately designed by God himself to
their office, and so one would think there should be no need
of their coming to the crown by a covenant, yet to shew the
necessity of this oath and covenant, when they came to their
crowns, they also took an oath, and entered into covenant
with the people to protect their rights and persons. 1 Chron.
xi. 3. We say that this mutual covenant betwixt the king
and the people, binds the king to the people, as well as the
people to the king ; and that therefore it is as well unlawful
for a king by force to oppress his subjects, and to take up
arms against them, as for the subjects to take up arms against
him.
That hence it follows that the king s power is limited.
From this covenant and capitulation we say, thereby it
appears that the people do commit a trust to the king :
which,
If he doth neglect, as he doth not always forfeit his power,
so neither are they to forfeit their right of looking to them
selves for the present. And therefore all that the Doctor
says, that we urge the covenant and capitulation so much, as
if our king were a conditional king; and that which he brings
to prove that he is a king before coronation, is needlessly
urged against us : for we say and speak plainly, that though
the right that our king hath to the crown, is firstly by deriva
tion of power from the people, yet he hath his right by in
heritance, and is not such an elective king as is chosen for a
tirr?e, and his life, if he rule well ; and so his right to end in
himself, but to continue upon his posterity : for the people dr>
derive their power two ways, either so as to choose a man
into office for his life only in case he rule well, and so our
king s predecessors were not brought to the crown ; or so as
to commit the trust of the state unto him, to descend upon
his posterity, which when his posterity comes to, hath both
a right of election and inheritance ; it being the right of in
heritance as it is left by their forefathers, and the right of
election in regard of its principle from whence it flowed :
and thus we do estate our king in his throne, hereby estab
lishing him more sure therein, and than the opposite opinion
of conquest doth.
Then the Doctor tells us, that though the king do break
234 THE WOUNDED [SECT. 4.
his covenant, or not make performance thereof, yet a forfeiture
of his power doth not follow from thence : for, saith he,
could they in this covenant shew us such an agreement
between the king and his people, that in case he will not
discharge his trust, then it shall be lawful for the states of
the kingdom by arms to resist, and provide for the safety
thereof, it were something.
To which I answer, we do not press the forfeiture of the
king s power upon non-performance of covenant, but we say
this, that the end of his trust being to look to the kingdom,
though there be no such words expressed in the covenant or
agreement betwixt the king and his people, that in case he
shall not discharge his trust, then it shall be lawful for the
state of the kingdom by arms to resist, and to look to their
own safety : their safety being the end of this trust, and ratio
legis being lex, in reason that must be implied. There is a
covenant stricken between a man and a woman at marriage :
when they marry one another, it is not verbally expressed in
their agreement, that if one commit adultery, that party shall
be divorced ; and yet we know that that covenant of marriage
carries the force of such condition. What follows in this
section is either a repetition of what was before, or what in
substance we have answered already.
Only at the last the Doctor moveth this question, What
then if the prince take to himself more power, or not perform
what he is bound to ? and answers, Then may the subjects
use all fair means as are fit to use : cries to God, petitions to
the prince, denial of obedience to his lawful commands,
denial of subsidies, &c., but are left without all means to
compel by force or resistance.
The subjects are considered two ways : socially ; severally.
Severally, as private men ; and so it hath been taken for
granted, that in case of oppression the subjects have used no
arms but tears and prayers. Before this parliament, how
many oppressions were there upon the people, both in their
estates and in God s worship, by those who had unduly
gotten authority from the king ; and yet we saw no forcible
resistance made, but every man quietly subjecting himself
under that suffering condition.
Socially and jointly ; and so there is other remedy for the
subjects than only prayers and tears, and that-the subjects
SECT. 5.] CONSCIENCE CURED. 235
are considered in this posture wherein now we are, professing
that we take not up arms as we are private men barely, but
as subjects united and joined in the representative body of
the kingdom, which never yet was counted unlawful by any
divines, as I have shewed before.
SECTION V.
HE Doctor comes unto that which he calls our last
reason, the safety of the kingdom., where he saith, first, that
we have many weapons sharpened for this resistance at the
Philistines forge, our arguments being borrowed from the
Roman schools, as he saith.
But there is much difference between us and the papists in
this particular. For, the papists contend for the lawfulness
of deposing kings, which we do not. The papists plead for
a power to depose a prince in case that he turn heretic, which
we do not ; for we hold, that though a prince may leave and
change his religion, the subjects are not thereby excused from
their allegiance. The papists do not only hold it lawful to
depose and thus to depose their prince, but to kill him also ;
yea, that a private man invested with the pope s authority
may do thus : all which we abhor from. Why, therefore,
should the Doctor charge us thus, and make the world
believe that we favour the popish doctrine in this particular ?
But as the parliament s army is scandalized by the adver
saries, saying, There are many papists in their army to help
on their designs ; so is our doctrine scandalized by our
adversaries, saying that we make use of popish arguments to
strengthen our opinion. But the truth of this we leave to
all the world to judge of.
But to prove this, the Doctor saith further, that by this
reason the pope assumes a power of curbing or deposing
kings, for that if there be not a power in the church, in case
the civil magistrate will not discharge his trust, the church
hath not means for the maintenance of the catholic faith, and
its own safety.
But what likeness is there between that of the papists and
this of our s ? The papists saying, the church hath a power
236 THE WOUNDED [SECT. 5.
of preserving its own safety, and therefore the pope may
depose ; we say the kingdom hath a power to preserve itself,
and therefore if the king neglect the trust, the state for the
present is to look unto it. And as for the matter of the
church, we turn the Doctor s argument upon himself, thus :
If the church cannot be preserved where the officer is an
heretic, unless the church have a power to reject him after
once or twice admonition ; then cannot a kingdom have a
power to preserve itself, when the officer is unfaithful, unless
the kingdom have a power either to depose him, or to look
to their own matters until things be better settled. But the
church hath excommunication granted to it by Christ him
self, for its own preservation ; neither can we conceive how a
church can preserve itself from evils and errors, unless it
have a power to cast out the wicked officers. As in the body
natural it cannot preserve itself, unless nature had given it a
power to deliver itself from its own burdens ; therefore the
commonweale also, by the like reason, cannot have a power
to preserve itself, unless it have a power to deliver itself
from its burden. But in case that an officer be unfaithful, we
do not say that it is lawful for the kingdom to depose him,
therefore it may be lawful for themselves, socially considered
statewise, in time of danger to help themselves. Neither
herein, as the Doctor would, do we appropinquate to the
Romish doctrine, for the papists from this power of the
church, do infer a power unto the pope, and not unto the
church or community.
The Doctor asks us this question by way of his next
answer: If every state hath such means to provide for its
safety, what means of safety had the Christian religion under
the Roman emperors, in or after the apostles 5 times ; or the
people then enslaved, what means had they for their liberty:
had they this of resistance ? Tertullian in his apology, says
thus : The Christians had number and force sufficient to with
stand, but they had no warrant.
The question is wrong stated, it should have been made
thus, If any state hath such means to provide for its safety :
what means of safety had the Roman state under the Roman
emperors, when as he doth say, what means of safety had the
Christian religion under the Roman emperors? Christian re
ligion, and the state are two different things.
SECT. 5.] CONSCIENCE CURED. 237
In the primitive times the Christians indeed had none of
this power of resistance, nor warrant for it, as Tertullian
speaks, because the Roman state was not with them : but
suppose that the Roman senate or parliament had stood up
for them, and with them, the representative body of the
whole empire (and this is our case, not as the Doctor lays it),
then, would not the Christians have made resistance for their
own defence ? No question but they would, and would have
known that they had warrant therein ; who may not see that
hath but half an e) T e, the vast difference between the condi
tion of the Christians in the primitive times, and ours ? they
not having the state to join with them, they not being the
representative body of the empire, as it is now with us; yet
this objection maketh a great outcry, and there is some thread
of it runs through the Doctor s book, but how easily it may
be cut, let the world judge : there being no more likeness be
tween our condition and the condition of the primitive
Christians, than between the condition of private men whom
the whole state doth move against, and the condition of peo
ple whom the state is with.
The Doctor replies : That though the senate of Rome were
against the Christians of those times ; yet if the people have
the first right, and all power be from the people, that people
must rise up and resist, because the senate did not discharge
the trust, and so it will be in this state, if at any time a king
that would rule arbitrarily, should by some means or other,
work out of the two houses the better affected, and by con
sent of the major part of them that remain, compass his
desires, the people may tell them they discharged not their
trust, they chose them not to betray them, or inslave them ;
and so might lay hold on this power of resistance, for the
representative body claims it by them.
Concerning the senate of Rome, and the people of the
Roman empire, we say that though the emperor and the
senate had been for the destruction of the Christians, yet if
the whole body of the empire had jointly risen for the chris-
tians, I make no question but that many of those that died,
would so far have resisted that they would have saved their
own lives ; but the emperors and senate being against them,
and the body of the empire jointly considered, not rising for
them : it is true indeed, they had no warrant to make
238 THE WOUNDED [SECT. 5.
resistance, but to suffer as they did. This is none of our
case.
Whereas the Doctor saith, both here and afterward in
this section, that if upon our grounds the king will not dis
charge his trust, that therefore it falls to the representative
body of the people to see to it; then the people having this
power, may also say, if the members of the two houses do not
discharge their trust committed to them, they do not that
which they were chosen and sent for, and then may the mul
titude by this rule and principle now taught them, take the
power to themselves.
I answer, that there is not the same reason why the peo
ple should be so ready to think that the parliament do neg
lect their trust, being they are very many chosen out of the
whole kingdom for their faithfulness, approved every way for
their goodness and wisdom ; whereas a prince may be born
to the crown, and so by virtue of his inheritance may rule,
though he be known to be vicious ; as also because it is received
by all the kingdom that we ought to be governed by laws,
and the people all know that the parliament are better able
to judge of the law than the prince is ; as also because the
people do actually elect and trust the parliament men with
the present affairs of the kingdom. Now though the prince
indeed be trusted by the commonwealth with their affairs
in our forefathers, whereunto the people do now consent, yet
there is not that actual election or designation of him unto
the present affairs of the kingdom, as there is of the parlia
ment men chosen for these particular businesses ; as for
example, suppose that a people do chuse their minister,
trusting him with all the great affairs of their souls, and there
doth rise a controversy between neighbours, wherein they
choose an arbitrator to umpire the businesses, though these
two parishioners that have fallen out, have formerly trusted
their minister with all the affairs of conscience, yet they do
not so readily stand to his verdict, by reason of the general
trust, as to the verdict of those arbitrators whom they have
now actually chosen for this business ; neither can they in
law or reason so easily revoke or renounce the sentence of
arbitrator, whom they have chosen to this business, as the
sentence of their minister whom they have trusted in the
general ; so in this case of ours, though the king be in-
SECT. 5.] CONSCIENCE CURED. 239
trusted by our forefathers and us with the general affairs of the
kingdom, yet the parliamentary men are actually elected and
designed by the people for the present aifairs of the king
dom ; and therefore the people take themselves bound to
stand to their arbitrement : neither can they think, that they
are at the like liberty to renounce their arbitrement and
sentence, as they are for the denial of their prince s command
ment.
I say, There is not the same reason that the people should
recal their power from the parliament, in case the parliament
should prove unfaithful, as there is they should see to things
in case the prince be misled : I say, there is not the same rea
son, though both the parliament and prince have both their
power originally by derivation from the people, because that
the derivation of power from the people unto the prince, is
not made the sole reason by those that the Doctor disputes
against for this their resistance, but the authority that they
are clothed with ; whereas if a people upon surmises that the
parliament do not perform their trust, should call in their
trust and their power, then they should have left themselves
naked of all authority, and should be private men ; but now
that they look to themselves in this time of danger, and in
that sense do re-assume their power which they have derived
to their prince, they are still led on by authority.
The Doctor answers, that we cannot expect any absolute
means of safety and security in a state.
I answer, Neither do we expect it, though this be granted
which we desire, or that granted which he contends for.
Then he saith, that there is an excellent temper of the three
estates in parliament, there being a power of denying in each
of them, and no power of enacting in one or two of them
without the third ; for what might follow if the king and lords
without the commons, or those and the lords without the king
might determine, the evils of these days do shew ; so is this
power of denying for the security of each state against other.
This both the Doctor and I must leave to the judgment of
those that know the laws and the liberties and the privileges
of all three estates.
Further, he saith, that now not only the name of parlia
ment, which implies the three estates, is restrained usually to
the two houses, but also that temper is dissolved.
240 THE WOUNDED [SECT. 5.
I answer, It was always so, that the parliament was made
distinct from the king, in ordinary speech, saying, The king
and his parliament. When the parliament is mentioned
alone, it may include the king, but when the king and par
liament are mentioned together, the speech can intend no
more than the two houses. As when the body is mentioned
alone, it includes the head and the members ; but when the
head and the body are mentioned together, then the body
doth not include the head.
Again, that the Doctor saith, this trust of the three
states is dissolved, I conceive it is a scandalous charge, and so
1 leave that to others.
Then the Doctor saith : If it be replied, as it is, for the
reasonableness of this means of safety through that power of
resistance, and that many see more than one, and more safety
in the judgment of many than of one : I answer, saith the
Doctor, true ; but conscience might here demand for its
satisfaction, why should one hundred in the house of com
mons see more than three hundred ; or twenty in the lords 5
house more than sixty that are of different judgment, and
withdrawn ?
I answer, If there be three hundred of the house of com
mons withdrawn, and but an hundred left; and sixty of the
lords 5 house withdrawn unto twenty : if indeed there be so
many gone away, why did they not come all this while, and
carry things by a vote, and the controversy had been now at
an end ? Then could it never have been said to the people,
thai the parliament are against the king; then might the
three states have all joined together, and there had been no
further question.
Again the Doctor answers, that the prince though one, sees
with the eyes of many, for which his houses of parliament
are his great council, to present to his eyes the differences of
things, with the reasons of them.
This needs no other answer than that which follows in the
Doctor s own words, where he saith, that the king sometime
dissents from the major or prevailing part of the parliament,
so that he may see with their eyes, and see other things than
they do, and be of different judgment from them. And if
he may see with other men s eyes that are of different judg
ment from him, because they do present to his eyes the
SECT. 5.] CONSCIENCE CURED. 241
difference of things, with the reasons of them, then may the
houses of parliament also see more than he does, because
the difference of things, with the reasons of them, are pre
sented to them also.
Then the Doctor descends to prove that monarchial go
vernment is the best, and that God made choice to set up
that still, first in Moses, then in the judges, then in the kings.
But how come we to this discourse, to compare monarchy
and aristocracy ; and to say that monarchy is better govern
ment than aristocracy ? Doth it follow from the word True,
which the Doctor hath said to that proposition : Many see
more than one, and more safety in the judgment of many
than of one ? But seeing he is pleased to say, The govern
ment which God made choice of to set up among his people
was monarchial still, first in Moses, then in the judges, then,
in the kings ; let us now diligently observe that monarchiai
which God made choice of. If Moses, the judges and kings
were all monarchs, and monarchy the best government, then,
The best government is such, where the people have the
free choice of their governor, for so they had in the time of
the judges : chap. xi. 5, te And it was so, when the children
of Ammon made war against Israel, the elders of Israel went
to fetch Jephthah out of the land of Tob ; and they said unto
Jephthah, Come and be our captain, that we may fight with
the children of Ammon. And Jephthah said unto the elders
of Gilead, If ye bring me home again to fight with the chil
dren of Ammon, and the Lord deliver them before me, shall
I be your head ? And the elders of Gilead said unto Jephthah,
The Lord be witness betwixt us if we do not so according to
thy word. Then Jephthah went with the elders of Gilead,
and the people made him head and captain over them," ver.
11. Thus we see that that government which the Doctor calls
the best, and set up by God, is such, when the people have
the choice of their king, and the derivation of his power is
from them, as I have proved at large, in the preface, to have
been in the judges and kings of Israel.
Then the best government is that where the king and
people strike a covenant at his coronation ; which covenant
the king is bound to observe : neither doth his covenanting
with the people make him no monarch, for David was a mo-
VOL. v. R
242 THE WOUNDED. [SECT. 5.
narch, yet David " made a covenant with the elders of Israel,
and so they anointed him king over Israel/ 5 1 Chron. xi. 3.
Then the best government is such, also, where the prince
doth advise with his people and elders, doing no great matter
in state or religion without their consent, and with their con
sent doing. So David, 1 Chron. xiii. 1 : " And David con
sulted with the captains of thousands and hundreds and every
leader; and David said unto all the congregation of Israel,
If it seem good unto you, let us bring again the ark of the
Lord our God unto us : and all the congregation said that
they would do so, for the thing was right in the eyes of all
the congregation." So that the people having an agency in
the great affairs of the kingdom, is no way repugnant but
consistent with monarchial government, or the government
appointed by God himself.
Then, also, is the best government appointed by God,
such as doth carry along with it a lawfulness for the subjects
to take up arms, and make forcible resistance for their own
security, and safety of the commonweale, against their mo-
narchs, when cause requireth : for did not the people some
time in Israel take up arms against some of the judges ? and
did not David, though yet a subject to Saul, take up arms
and make forcible resistance ? It is said expressly, 1 Chron.
xii. 18, 19, "Then David received them, and made them cap
tains of the band, and there fell some of Manasses to David,
when he came with the Philistines against Saul to battle."
The Doctor said before in his treatise, that David took up
arms only in his own defence. But do these words note no
more ? Only I press them thus far, as may shew a lawfulness
for the people to take up arms in a way of forcible resistance
against the king s commandment, when the danger is immi
nent; which we find agreeable to the best government, set up
by God himself, as the Doctor acknowledgeth.
Again the Doctor answers, that such power of resistance
will be no means of safety to a state, but rather a remedy
worse than the disease ; which he proveth from Rom. xiii.,
which I have answered already, and from some reasons, this
power of resistance, if admitted and preserved, may proceed
to a change of government.
To which I answer, that if several forms of government be
of human constitution, as the Doctor speaks, why should we
SECT. 5.] CONSCIENCE CURED. 243
think that they are utterly unalterable, as the laws of the
Medes and Persians ?
But this principle of ours cannot boil up to that height,
for we only say, that when the prince shall neglect his trust,
the people are to see to it, and contend not for deposing.
Again he saith, This power of resistance is accompanied
with the evils of a civil war.
I answer, No, but therefore we are afflicted with civil war,
because some people are misled from their own natures to
take up arms against their own country. Civil war is from
the cause thereof. Now the parliament calls for arms only
to defend the country : these make the civil war that are
against the country s defence.
He saith, again, There is danger in this power of resistance ;
for then, if the people be discontented, and have gotten pow
er, they may say, The members of the two houses do not
discharge their trust ; and so by this rule take up the power
to themselves, and so all rapine and confusion brought into
the kingdom.
I answer, There can be no such inference made from this
principle of ours, for the people do all acknowledge that we
are to be governed by laws, and that, as the Doctor saith, the
parliament is the judge of what is law : the people do ac
knowledge, according to truth, that the parliament hath the
declarative power, or the supreme power of declaring the law ;
the king doth not profess this, but rather the contrary, that
he is no lawyer, nor skilled in the laws. The parliament do
profess it, and the people acknowledge them to be so ; and
therefore there is not the same reason that they should take
their power to themselves, in case that the parliament should
neglect their trust : for why should the people take that power
unto themselves, should it be according to law ? The parlia
ment will then tell them, that they have done that which is
according to law, wherein they confess, that the two houses
have the power of declaring. But now if the prince shall
neglect his trust, and the people take a power to look to them
selves in times of danger, by way of forcible resistance ; the
prince cannot say, when the parliament is against him : The
supreme power of declaring law doth agree my course to be
lawful. So that you see there is not the same reason of both.
And whereas the Doctor saith, That upon the like reason,
R2
244 THE WOUNDED [SECT. 5.
if the parliament shall neglect their trust, the people may
call in their power. How can the people think that the
parliament doth any thing contrary to the law of the land,
when the parliament are the judges thereof, and the people
confess so ; and therefore the Doctor may be out of fear for
this matter.
The Doctor saith, That seeing some must be trusted in
every estate, it is reason that the highest and final trust
should be in the higher and supreme power, and that he
should have the best security, who is worth ten thousand of
his subjects.
I answer, Therefore the people do trust the king and his
parliament, who are the highest power and court in the king
dom : and if the greatest and best security should be about
the king, because he is worth ten thousand subjects, then
surely the kingdom itself should have the best security, be
cause the king is ordained for his kingdom.
In fine, the Doctor presses the oath of supremacy,
allegiance, and the last protestation upon the conscience, and
wishes men here to consider their power of resistance, and
taking up of arms is contrary thereto ; in which he saith,
We swear and protest to defend the king s person.
And thus we do by taking up of arms : for what man is
there that considers things rightly, may not easily perceive,
that if the popish party should prevail, which are either
about the king, or of his armies, I say, who may not easily
think, if they should prevail, that either our king must be a
rank papist, or a dead man ? Who knows not, that if the
papists get the upper hand, though now they cry out for
supremacy, supremacy, that either they will force the king to
another supremacy, or else quickly make a hand of him ? Is
it not their opinion ? What better service therefore can a
true subject perform to his majesty s person, then by force of
arms to deliver him out of the hands of those spoilers that
lie in wait for his precious soul ? In the oath of supremacy
we swear him our sovereign to be supreme in opposition to
the pope, or any other particular person. How does our
doctrine or practice infringe this ? In the oath of allegiance
we swear to be his liege subjects according to law, and that
which we do is so. And in our protestation we protest to
maintain the king s person, the parliament s privileges, the
SECT. 6.] CONSCIENCE CURED. 245
subjects 5 rights, and our religion : if we do not take up arms
in this time of popish insurrection, how can we with good
conscience say, that either we defend the king s person from
the violence of papists, which, according to their own doc
trine, we know shall be made upon our king, or the privi
leges of parliament, whose power is to send for delinquents,
and those that are accused before them, even by force to
bring them unto their trial ; or the liberty of subjects, who
have this given by nature to defend themselves, or the truth
of our religion, which notwithstanding all flourishes, we have
seen such invasions made upon, and now in our conscience
under more hazard ; because those that are opposite unto it,
do profess to defend it: whereupon I presume that every
good man that maketh conscience of his ways, considering
these things, will not be backward to advance this public
design. And though the Doctor be frequent with his dam
nation both in this section and in others, charging men from
this resistance upon pain of damnation ; yet a settled consci
ence will be no more scared with the Doctor s damnation^
than with the cavalier s, God damn us.
SECTION VI.
Now the Doctor comes to the application of all in these
two last sections, in which I intend not to trace him into all
that he says ; the application of all being left unto what
men see and know experimentally ; yet something I must say
unto these Sections. In this sixth he tells us that we do not
walk up unto our own principles, which are, as he saith, that
our resistance must be omnibus ordinibus regni consentienti-
bus : that is, as he translates it, agreed upon and undertaken
by the general and unanimous consent of the whole states.
But is this a good and true translation of the words ?
The Doctor may know that when the matter comes to a scru
tiny in the regent-house the matter is to pass with the con
sent of the regents, non-regents and heads of the univer
sity : and though all do not unanimously as one man con
sent yet it may be omnibus ordinibus consentientibus.
But he saith, How shall conscience be persuaded that this
246 THE WOUNDED [SECT. 6.
resistance was agreed upon by an unanimous and free con
sent of the states; for saith he, he that knows how the
militia, in which this resistance chiefly began, was brought
in, with what opposition especially in the lords 5 house and
by what number that at length was voted : also how the like
proceedings was voted since, how that a vote passed by a
few upon the place, though it have the power and condition
of a vote, for the formality of law was not passed in full as
semblies, cannot be persuaded in conscience that this is such
an unanimous, free and general consent as makes the judg
ment of the whole kingdom.
To the which I answer, that by the like reasoning, there is
no act of parliament or law, shall be of any force ; and he
may as well question any law that is made ; for when was
there ever any law made, which all did unanimously as one
man consent to ? By the constant law of the kingdom, though
there be not so many in either house which have been pre
sent at these late affairs of the kingdom, it is to be acknow
ledged for an act of parliament, and so the judgment of the
whole kingdom.
Then he tells us, That we do not walk up to our second prin
ciple, namely, that our resistance must be merely defensive,
for, saith he, those that are first in arms cannot be upon the
defensive part, page 22, and then page 21, saith he, Who
were first in arms ? He that can number the succession of
months and weeks in his almanack, may decide this, he
shall find that armed men were thrust into Hull, the militia
set up, &c.
To which I answer, If those that are first in arms cannot
be on the defensive part, then surely David s act was not
mere defence, as the Doctor saith before : for we find in
Scripture, that David and his men were gotten into arms be
fore that Saul followed him : surely the Doctor s almanack
hath not all the months in it, for he begins his account only
at the business at Hull, whereas before that, the king came
in hostile manner unto the parliament, gathered forces about
Windsor, but this must be left unto men s eyes, and ex
perienced knowledge, it being matter of fact.
Then the Doctor, I know not how, comes to inquire into
the cause of these arms, wherein after some flourishes, he
saith, Would any man have defended the revolt of the ten
;
SECT. 6.] CONSCIENCE CURED. 247
tribes, if Rehoboam had promised to conserve their liberties ?
Saying, further, What shall we then generally think of this
revolt from allegiance, which hath possessed well near ten
tribes of the twelve, and yet in page 21, he tells us of a vote
passed by a few upon the place, that this work of resistance
not carried on with a general and unanimous consent, and
t here he saith, ten tribes of twelve are for it.
In examining the causes of this war, and resistance, the
Doctor saith, To speak truth, religion and liberties can be
no other than the pretences of this war, the king having forti
fied them with so many acts of his grace passed this parlia
ment, that they cannot be in that danger that is pretended
for the raising of this war : it must be something that his
majesty indeed doth deny, for which the contention is raised ;
which we shall find to be his power of arms, his power of
denying in parliament the government of the church, and
the revenue of it, which he is bound by oath to maintain, as
by law they are established.
This is a very bold assertion and scandalous to charge a
parliament in the face of the world with hypocrisy : but how
doth this agree to the Doctor s own principles, who doth de
claim against men for their uncharitableness, in not believ
ing the king s protestations ? Is this then no uncharitable-
ness in him, charging the houses with pretending one thing,
and intending another ? Is not conscience as well bound to
be charitable, and to believe the protestations of the parlia
ment, as those papers that come out in the name of the
king; and hath the parliament and houses carried them
selves so unworthily and basely, that under pretence of re
ligion, we should think they gape after the revenues of the
church ? Oh, where is this man s charity ? And if the king
be bound by oath, as the Doctor saith, to maintain the
government of the church as by law established, yet he is no
more bound by virtue of that oath to maintain that govern
ment than any other law of the kingdom ; and as for
other laws, if the king and parliament, think fit to repeal
them, they may, yet without breach of the king s oath : so in
this also.
Then the Doctor comes, in page 25, to open himself some
what more freely concerning the government of the church
by bishops: where he saith, That it is such a government
-
248 THE WOUNDED [SECT. 6.
which the church always had since the first receiving of the
Christian faith in this land, and of all other governments
simply the best, the abolishing whereof the king hath reason
by power of arms to divert.
To which I answer, that if the Doctor look into the story
of queen Mary s time, he shall find, that suffering protestant
churches, which by reason of persecution were fain to lie hid
in London, were governed by elders and deacons : that is
simply the best government of the church which is chalked
and ruled out by the Scripture, as the Doctor will confess,
And if this government be so, I wonder that those that are
so much for it, should be of that judgment, that there is no
particular form of church government laid down in the word;
which judgment they must needs be of, unless they will hold,
that the government of other churches is sinful, and contrary
unto the word, which they are loth for to do. And truly if
this government be simply the best, the best hath the worst
success ; for there is no government in all the churches of
Christendom, that hath had so many sects and schisms, or
occasioned so much separation from the churches of Christ,
as this hath done. There are many sects and divisions in
the Low Countries, but none of them departing from the pro
testant church there, by reason of the church government or
discipline, but by reason of doctrine.
Let any man but seriously consider the protestant churches
in Switzerland, France, Holland, Germany, Scotland, and he
shall easily observe, that there is no such separation or divi
sion made from the churches, by reason of the church govern
ment established in them, as hath been here in England, by
reason of this diocesan government. And if any man shall
say, this bad success here is rather to be imputed to the
wickedness of the governors, than the corruption of govern
ment; why should he think that the governors in England
are more wicked than in other protestant churches, if the
government itself did pot give scope to their wickedness ?
And if the government of diocesan bishops, be of all govern
ments the best, we wonder that Christ and his apostles
should not appoint it: surely they appointed some govern
ment in the church ; and what they appointed was jure
divino, and so best : whereas this was never counted jure
divino, until of late. But if this government be simply the
SECT. 7-] CONSCIENCE CURED. 249
best, it will abide trial in its due time and place : but that it
should be so good, as that the abolishing thereof, the king
hath reason by power of arms to divert, this is strange.
Now the Doctor shews himself, that he had rather the king
dom should be embrued in a bloody war, than episcopacy
should be put down ; and that will stir up the king to an
unnatural civil war for the upholding of that order. Judge
ye, oh, all Englishmen, whether it be better for you to have
this order taken away, than for the whole kingdom to lie
embrued in their own gore ?
In the conclusion of this Section the Doctor complains,
that the king s spear and cruse, and necessary ammunition,
and provisions, are taken away ; not restored, though often
demanded ; contrary, saith he, to the example of David, who
having taken the spear and the cruse from Saul his king,
restored them again before they were demanded. 1 Sam. xxvi.
But though Saul s spear was restored before it was de
manded, yet not before Saul had humbled himself to David,
saying, " I have sinned ; return, my son David, for I will no
more do thee harm ; because my soul was precious in thine
eyes this day : behold, I have played the fool, and have erred
exceedingly 9 " ver. 21. Whereupon David arose, and said,
ver. 22, " Behold the king s spear, let one of the young
men come over and fetch it." Neither is mention here made
of restoring the cruse. Some other things the Doctor hath
in this Section, wherein he doth rather charge than prove ;
but men s knowledge may sufficiently answer to those things.
IlN
SECTION VII.
IN this last Section the Doctor tells us, that though con
science could be persuaded that it is lawful to make a defen
sive resistance, yet it can never be persuaded that the king
is such as the people must be made to believe he is : for
indeed it concerns all such as will resist upon the principles
now taught, to render their prince odious to his people,
under the hateful notions of tyrant, subverter of religion
and laws, a person not to be trusted, or at least as one
250 THE WOUNDED [SECT. J.
seduced to such evil designs, by wicked counsels, that he will
bring in popery, that he will not stand to his promises.
I answer, These are sad charges, but how groundless God
and the world knows. Who may not see how tender the
parliament hath been of the king s honour ? Therefore they
have not been willing to believe that those declarations that
came out in his name, are his own. Therefore they charge
all that is done, on his counsellors, not on himself; herein
being fully like unto David, who though Saul came out
against him, yet did he not impute that unnatural war unto
Saul himself, so much as unto those that were about him,
saying unto Saul, " If the Lord hath stirred thee up against
me, let him accept an offering ; but if they be the children
of men, cursed be they before the Lord : for they have driven
me out this day from abiding in the inheritance of the Lord,"
1 Sam. xxvi. 19. Therefore also, when the parliament hath
written any thing that might in the least measure reflect
upon his majesty, I have observed that they never did write
so, but to vindicate and to clear themselves from some asper
sions first cast upon them; and when they did write so, like
Shem and Japhet, they took a garment and went backward ;
desiring rather to cover than to behold any nakedness in our
dread sovereign. And woe be unto them from the Lord,
but I will not curse them with the curse of Cham, who put
his majesty upon such actions, whereby any nakedness should
be discovered.
Then the Doctor comes to the examination of those fears
and jealousies which have possessed the people, which he
saith are raised on these grounds : report of foreign powers
to be brought in, the queen s religion, the resort of papists
to his majesty, his intercepting of means sent for the relief
of Ireland. To which he answers, that the report of foreign
invasions, given out to keep the people in a muse, the easier
to draw them into a posture of defence, are discovered in time
to have been vain. But, saith he, if there be now any foreign
aid coming towards the king, (as all Christian kings cannot
but think themselves concerned in this cause,) it will be just
for him to use them against subjects now in arms.
To which I answer, that it doth not appear that our fears
were vain, because foreign invasion hath been prevented; for we
may rather think that therefore we have not been invaded by
SECT. 7-] CONSCIENCE CURED. 251
foreigners, because the parliament hath been vigilant both by
sea and land to prevent them. But who doth not see that
so far as lies in the Doctor, he doth invite foreign forces into
the land, and so stir up other princes for to send them, and
cur king for to use them ? Whether this be agreeable to an
English divine, or an English subject, I leave to be judged.
Then he saith, the queen s religion is no new cause.
To this I say nothing, but leave it, being matter of fact, to
the judgment of eyes that have seen actions, whether there
be no more cause of jealousy now than at her first entrance.
And, for the resort of papists, and the king s entertaining
them, the Doctor strengthens the intrust of it with that
example of David : We may see, saith he, what manner of
men were gathered to David in his distress, and how Ziba
was rewarded.
To which I say this only, how can the Doctor make it
appear, that those that were gathered to David, were men of
another religion from David, and of such a religion that by
the state was counted rebellion, who also by the state was to
be disarmed ? Which if the Doctor does not make good,
this instance is nothing to our case.
And, for the matter of Ireland, I leave that wholly to the
parliament s declarations, who without doubt know the pro
ceedings of those better than this Doctor ; and what con
science enlightened will not rather rest for satisfaction upon
parliamentary declarations, than upon this Doctor s assertion
in this matter.
The other things in this Section are mostly matter of fact,
and therefore I must refer them to men s sense. Only I
cannot but observe, how in all things the Doctor clears the
king, and casts dirt upon the parliament, but still with this
cunning, when he hath laid the greutest aspersion upon
them, h3 retracts in these words : I speak not this to cast
any blemish upon the wisdom of the great council. Like as
before, when he had said what he could, or happily dared, for
the king s ruling by conquest, he comes oft with this kind of
speech : This I speak not as if the kings of the land might
rule as conquerors. And this is an ordinary sleight, when
men have preached against purity and holiness, with as much
bitterness as they can, then they think to come off in this or
the like manner : God forbid that I should speak against
252 THE WOUNDED [SECT. 7-
purity and holiness. But let him in God s name clear the
king in what he may, as we are all bound to do as far as we
can ; but can he not clear his majesty without such foul
aspersions cast on the parliament ? of whom he saith thus,
page 30: Men are highly concerned to consider, whether they
also that are the main directors of this resistance, do dis
charge this trust they are called to ? Whether to divest the
king of the power of arms, and to use them, be to defend
his person, right and dignity ? Whether the forcing of the
subjects property to the advancing of this resistance, and
the imprisoning of their persons for denial, be the maintain
ing of the right and privilege, of the subjects ? Whether the
suffering of so many sects to vent their doctrines, and to
commit such insufferable outrages upon the worship of God,
with such licentiousness, be a defending of religion, and the
established worship of this church ?
These are foul charges upon the parliament. How can the
Doctor say : I enter not this discourse to cast the least ble
mish upon the parliament. Well, " Blessed is the man that
condemneth not himself in that thing which he alloweth."
The Doctor confesseth, that man to be subject to higher
powers, and that we are to submit to them. He confesseth
also, that the parliament is the highest court in the kingdom,
and it ought to judge what is the law. They having there
fore judged this resistance to be lawful, if the Doctor shall
resist this their declarative power, saying, it is not law, and
cast such dirt and reproaches upon them, doth he not con
demn himself in the thing which he alloweth ?
But in this last clause of his book, he summons conscience
to answer upon pain of damnation ; and I make no question,
but when men shall have seriously considered his book, the
verdict that conscience will bring in, will be this :
As in the sight of God, I have perused this treatise of his,
and I find it injurious to the king, to the parliament, to the
divines of this kingdom, to the other subjects, and to the
treatiser himself.
To the king, for hereby he is put on and exasperated
against his parliament and subjects, further engaged in this
war, and encouraged to take the assistance of papists, who if
he conquer by their means, what protestant good subject
doth not bleed to think what will become of him ?
"j
*.
CT. 7-] CONSCIENCE CURED. 253
To the parliament, being charged with the blood that is
spilt in these wars, with the miseries of Ireland, with the
schisms and sects of this kingdom, with open hypocrisy,
pretending one thing and intending another.
To divines, all whom he makes to be of his judgment.
To the subjects, denying to them the liberty given them
by God and nature, and the fundamental laws of the king-
m, and calling in foreigners upon them.
To the treatiser himself, who hath needlessly embarked
himself in a bad cause.
And lastly, to the Scripture and God, and his great officer
on earth, conscience : the Scripture being wrested, God dis
honoured, and the conscience deceived.
Now the Lord grant that whilst we speak of conscience,
we may in all things make conscience of our ways, for multi
conscientiam habuit ad judicium, non ad remedium. As con
cerning the king, " Give the king thy judgments, O God,
and thy righteousness unto the king s son.- v And as con
cerning the two houses of parliament, " Let the mountains
bring grace unto the people, and the little hills thy righte
ousness." Let the king and queen and people praise thee,
O God, yea, let all our England praise thee.
THE
TRUTH OF THE TIMES VINDICATED,
WHEREBY
THE LAWFULNESS OF PARLIAMENTARY PROCEEDINGS IN TA-
KING UP ARMS IS JUSTIFIED, DR. FEARNE S REPLY
ANSWERED, \ND THE CASE IN QUESTION
MORE FULLY RESOLVED.
44 Except the Lord keep the city, the watchman waketh but in vain." Psalm
cxxvii. 1.
Quseso lector, ut memor tribunalis Domini et de judicio tuo te intelligens judi-
candum, nee mihi nee adversario meo faveas, neve personas loquentium,
sed causam consideres. Hierom.
AN ADVERTISEMENT TO THE READER.
THOU mayest perhaps wonder that this answer was no sooner returned to
the Doctor s reply, which came forth so long ago, so that now it may seem to
come forth too late. Know therefore, first, that the Doctor s hook itself,
some while went up and down in the dark, seen only of a few. Secondly, That
the Author of the answer living far from London, it was much longer before he
could have the sight of it. After he had it, he soon dispatched his answer, which
he left in the hands of some friends here a month since to be published, but new
licensers being appointed, much time was spent in carrying of it from one to
another for leave to travel safely ; as, also, printers being full either of business
or negligence, it comes to pass that it hath been much longer in the birth than in
the breeding. I hope it comes not too late to satisfy the conscience of the well-
affected, or to encourage those that are engaged in this so necessary a defensive
war ; and it may be much more seasonable than if before, whiles people s minds
are generally inclined to go up with one unanimous consent personally to main
tain the true religion, life and liberty of the subject, which seems to be the like
liest way to put an end to our unnatural uncivil wars ; and happy shall that man
be called, that shall help forward that great work, and be a means to still the
storm, the end of a just war being peace, as the lancing of the wound is for the
cure of it. Farewell.
I. A.
EPISTLE DEDICATORY.
To THE RIGHT WORSHIPFUL THE KNIGHTS, AND GENTLEMEN DEPUTY-
P LIEUTENANTS OF THE COUNTY OF NORFOLK.
HONOURED SIRS. Give me leave to join you together in one epistle, whom
God and your country have joined together in one service. It is not in my
purpose to blazon your worth before the world, your own actions speak you in
the gate, and wise men had rather do worthily than hear of it ; only observing
your unwearied labour of love for God and your country, I count it my duty to
come forth and meet you with this pen-service, in testimony of my thankful
respects to you. You read, Numb, xxv., when the wrath of God brake out
against Israel, that Phineas stood up and executed judgment, arid the wrath was
not only diverted, but himself blessed ; yea, the blessing was a blessing of peace,
though wrought out by the sword. Your like action in this time of wrath, will
carry the like blessing on yourselves and houses ; yet your work is rather to bring
men to justice than to execute it. Many blessed comforts wait on your service ;
1. We read in Scripture but of one man so potent in heaven, that he could com
mand the sun to stand still, and he was a soldier, Joshua ; but of one man of
whom it was said, that he had an heart after God s own heart, and he was a
great soldier, David ; but of one man of whom Christ gave that great testimony,
" I have not found so great faith, no, not in Israel," ard he was a soldier too, the
centurion. Thus hath God honoured your calling.
2. Your work is good, for you are the ministers of reformation. I read
of a king of Meath, sometime in Ireland, that being asked how certain noisome
birds, that came flying into that country and bred there, might be destroyed ? was
answered thus, " Nidos eorum ubique destruendos :" The way to be rid of them
was to destroy their nests. Now for a long season many noisome birds have
been flying over into this kingdom, and have bred here ; the work of these times
is to destroy those nests of Jesuits and jesuited persons, and it is that work
which now you are upon. Though it cost some pains, it is worth your labour :
" Foelix necessitas quse ad meliora ducit :" Happy is that necessity which leads
to better things.
3. Your cause is just also, agreeable to the law of nature ; for, Conservatio sui
ipsius est opus naturalissitnum," to the law of God : for David, though not the
representative body, yet lawfully took up arms for his own defence ; to the law of the
kingdom, for what more legal than that the houses of parliament should bring in
delinquents to trial ; and how can that be without arms, when the delinquents
betake themselves to their arms ? The schoolmen say, three things concur to a
just war: 1. " Jurisdictio indicentis," and for that you have the authority of
parliament, which, as one writes, " Vetustatem si species est antiquissima, si
dignitatem e&t houoratissima, si jurisdictionem est copiosissima :" If you respect
antiquity, is of all courts the most ancient ; if dignity, is of all courts the most
honourable ; if authority and jurisdiction, is of all courts the most copious. 2.
" Offensio patientis," and for that you have matter too much, and your enemies
VOL. V. R
EPISTLE DEDICATORY.
too little ; the great cause of their arms is but some piece of prerogative, if they
pretend truly, a cause infinitely beneath so unkind and bloody a war as this is.
3. " Intentio boni convenientis," and for- that I dare say you are " bellando
pacifici," your war being to prevent war, and your present bleeding to prevent
some great sickness which this state would sink under.
4. Your forces live and march under as many prayers as ever English armies
did, you have " preces armatas :" and though Joshua fought valiantly, Exod.
xvii., yet the prayers of Moses, who was not in the fight, got the field.
5. If you do overcome, you shall not make yourselves slaves by your own
victories; we may truly say of some, " Dum vincunt vied sunt ;" when they
have overcome others, they are slaves themselves : your religion, laws and
liberties, stand all ready to reward your prowess.
And, 6. If you be overcome and die, you die for God and your country.
Who can bring his life into a better market ? " Blessed are those that die for
the Lord," so that word ev is rather to be read, Rev. xiv. 13. Wherefore as
heretofore, so now much more labour to hold forth the virtues of Him that hath
sailed you to this great employment. As soldiers are more honoured than
others, so they should be more virtuous : he had need carry much grace in his
heart, that doth daily carry his life in his hand ; and your soldiers should as well
overcome the countries with their good examples, as the enemies with their
swords. When Joshua went out to battle against the Amalekites, his men were
all chosen or choice men, Exod. xvii. 9 ; and saith the Lord, " When the host
goeth forth against thine enemy, then keep thee from every wicked thing,"
Deut. xxiii. 9. It is ordinarily observed, that when the Jews marched out of
Egypt into Canaan, they carried in their colours some significative sign : Judah
carried a lion in his standard ; Ephraim, an ox ; Reuben, the picture of a man ;
Naphtali, an hind : a lion, noting their courage ; a man, noting their skill and
understanding ; an hind, noting their swiftness and readiness for execution ; and
an ox, for patience, strength and obedience. Such colours should those wear in
their lives, that are soldiers for God. The enemies of the churches had their
colours also; the bear, the leopard, &c., Dan. vii., cruel in human practices,
being more fit to be worn in their lives than our s. " Quo modo fidem prsesta-
bunt authoritati qui Deo sunt perfidi," Cons, satiff. a. 56. How can men be
faithful to you that are unfaithful to God ? Dr. Fearne, your adversary and
mine, writes thus of the parliament s forces : If a list of the army against his
Majesty were examined, there would be found, if not a considerable number of
papists, yet of such as they that employ them would have cause to be ashamed
of, &c. It may be some of your soldiers would say as David s did, " Let me
go over, I pray thee, and take off his head." But let your answer rather be,
" Let him alone, and let him reproach; it may be that the Lord will look on
mine affliction, and that the Lord will requite good for his reproaching this day."
And as formerly, so now yet more and more let your endeavour be to wipe off
such aspersions, by sending and employing such soldiers as may not stain your
good cause with their ill practice. Let your motto be, " Militia sine malitia."
And as for your success, either it will be good or bad ; if bad, measure not the
goodness of your cause thereby. " Eventus est stultorum argumentum :" it is
God s course to give by denying : " Non habendo habemus." Wicked Benja
min, who took part with the delinquents of Gibeah, must first prevail against,
not representative, but all Israel, who took up arms to do justice, that Israel
might be the more provoked against them. Judges xx. And if your success be
good, let your men carry it humbly : humility after mercy makes men fit for
I
EPISTLE DEDICATORY.
cclix
s
more mercy. " Qui gloriatur in virihus oorporis, gloriatur in viribus carceris."
d he that boasts in his own body, boasts in his own prison. " Rejoice not
ith Solomon) when thine enemy falleth," Prov. xxiv. 17.
Your soldiers may rejoice in God s providence, but not in their enemies
blood. Zonarus writes, that this was the manner amongst the Romans when
any triumphed, that an officer stood behind him, saying, otaiau {3\E7re, look
what is behind, and there he saw a bell and a whip ; a whip, noting that for all
his greatness he might come under the lash of misery, which bell-like would
sound very loud.
Thus have I taken the boldness to present you with my rude thoughts and this
small treatise, concerning which I say as Salvian, I have not sought smooth but
profitable words : " Nos autem rerum magi s quam verborum amatores sumus
utilia potius quam plausibilia sectamur, et in his scriptis non lenotinia esse
volumus, sed remedia," Salv. Epist. ad Solon. And in which, because it hath
pleased God to lay the foundation of your proceedings in your good success at
Crowland, by the hand and command of that worthy gentleman, Sir Miles Ho-
bert, I wish you that blessing which the Abbot of Crowland, when he began to
build the Abbey, would have made the foundation thereof, " Perpetuam foelicita-
tem." To the end that the Abbot might have an happy beginning of this work,
from some lucky manner of presage, bs solemnly appointed the day of St. Per-
petua, and of St. Felicity, in which he would lay the first foundation. Camden s
Britannia : Lincolnshire.
Your humble Servant in the Gospel of Christ Jesus,
WILLIAM BRIDGK.
THE TRUTH OF THE TIMES VINDICATED
AN INTRODUCTION TO THE READER.
GOOD Reader, you see into what sad times we are now
fallen : our English sun is almost set, our day of peace and
plenty is almost done ; workmen go from their labour, and
beasts go forth to their prey. And if war be the worst of all
miseries, and civil war the worst of all wars, as indeed it is ;
for there the parents do bury their children, whereas other
wise the children do bury their parents ;* then is our condi
tion of all the most lamentable. The disputing time is
almost now over : the Doctor hath stayed so long in bringing
up his rear, that I fear the controversy depending, is now
rather to be determined with the dint of the sword than with
the strength of the pen : yet because the temple must be
built in troublous times, and the tide of truth doth usually at
the first creep up by the bankside against the stream, I am
not unwilling, for truth s sake, once more to appear in this
cause, that I may deliver it from those exceptions wherewith
the Doctor hath burdened the same. It is not long since I
met with the Doctor s reply, and at the first I thought it not
necessary to give any answer unto it; partly because the
subject is so well beaten, that he is almost answered before
he hath objected; partly because I count that reply scarce
worth a sober answer, which is clothed with so many scoffing
jeers and vile reproaches, things unworthy of a D. D., espe
cially such as pretend satisfaction of conscience : but it will
find entertainment with conscience according to its own na
ture : for what Luther speaks of certain preachers, is true of
writers also : Multi sunt, saith he, there are many hot and
tumultuous preachers, who would have all things done as they
say, not so much willing to be heard because they speak the
* Nemo ita amens est ut bellum quam pacem malit : nam in pace filii patres,
in bello patres filios sepeliunt. Herod.
262 TRUTH OP THE [CHAP. 1.
word of God, as because they are teachers of it, desiring ra
ther that the organ than the sound may be commended ; who
having meditated and conceived some words, do promise to
themselves presently to convert those that hear them :
whereas through the wonderful wisdom of God, they do no
thing less than what they thought : for the soul of man per
ceiving that the word preached is compounded with their art,
and covered over with human dung ; that is, polluted with
human affection and passion, it doth therefore nauseate the
thing delivered, and is rather provoked than converted.* Yet
because I have been earnestly desired by friends to open
more fully the nature of government and civil government of
England, I am not unwilling to set pen to paper again. For
your better satisfaction therefore give me leave to lead you on
by some steps or propositions which I shall lay down in the
first and second chapters, and then shall come more nearly
to answer the Doctor.
CHAPTER I.
Now because the basis of our question is, concerning the
nature of government, rule and authority, or ruling and go
verning power, in which principle our Doctor is so much mis
taken, I must, though at last, shew what that is. Power in
itself therefore, or eZowia, the word used, Rom. xiii, pro
perly signifies a liberty or authority t to work or act towards
others, translated licentia from ee<7T, as licentia a licet :
* Multi sunt prsedicatores sestuantes et tumultuantes, artibus qui ut dixerint om-
nia facta velint, non tarn volentes audiri quia verbum Dei dicunt, quam quia ipsi sunt
verbi doctores, organum magis quam sonum commendari petentes horum portio,
qui meditatis et conceptis a se verbis permittunt sibi ipsis nunc hos nunc illos
pungere et noordere, et station convertere, ubi sit rniro Dei consilio, ut nihil mi
nus implesnt quam quod cogitaverunt. Senlit enim naturalker animahominis ver
bum arte super se compositum esse, et stercore bumano ut apud Ezek. est oper-
tum, id est, hutnano affectu pollutum ; ideo nauseat super illo et potius irritatur
quam convertitur. Luther.
f Potestas in genere est facultas qusedam propinqua ad exercendum aliquam
operationem in aliquo supposito, ut domificator habet potestatem domificandi, id
est facultatem qua in propinquo potest ex ire in talem opera tionero. Alman. de
potest Eccl. et Laic. q. 1. apud Gerson.
ClIAP. 1.] TIMES VINDICATED. 263
sometimes the word is used in the abstract, as Luke iv. 6 ;
Luke xix. 17- Sometimes in the concrete, as Matt. viii. 9;
Rom. xiii. 1, 2. Where, saith Gerard,* not without great
advice tne apostle Paul doth use an abstractive manner of
speech to shew that subjects ought not so much to respect
the persons commanding, as the office itself in their com
mandments. Take the word in the abstract, so it is all one
with jurisdiction, which is ordinarily described to be Jus di-
cendi in invitum. Now this governing power is either eccle
siastical or civil ; civil, concerning which our question is, ac
cording to the apostle Paul, as Gerard, Buchanan, and others
have it,t Is that ordinance of God, which is armed with the
sword for the terror of those that are evil and encourage
ment of those that do well ? Rom. xiii. 1, 2, 3. This do
minion of jurisdiction is distinguished from dominion of pro
priety: for dominion of propriety, as Medina observes, J is a
power of disposing anything that is a man s own to his own
profit. The power of jurisdiction or government is not so;
which, while some have mistaken, they have attributed so
much power to the prince, in regard of towns, castles and forts,
as if he had therein dominion of propriety, which breeds
much confusion in men s apprehension, and doth bias their
thoughts into state errors. According to Alman,|| Secular or
civil power, is that power which regularly is given to one, or
more, by the people, for the ordering and preservation of the
commonwealth, according to the civil laws thereof. I shall
go no further than the Scripture will lead us plainly in this
* Ubi non sine gravi consilio apostolus abstractiva locutione uti voluit, ut os-
tenderet subditos non debere ad personas imperantium respicere, sed ad ipsorum
officium quo divinitus sunt instruct!. Gerard de mag. polit. cap. 1.
f In epist. ad Rom. Regem etiam definit prope ad dialectica subtilitatem
esse enim dit ministrum qui gladius traditus est ut malos puniat, ac houos foveat
et sublevet Buchanan de Jure Regni apud Scotos.
Magistratus in abstracto ex loco apostolico, Rom. xiii sic dosinire potest, est
potestas a Deo ordinata, gladio armata ut sit custos divinae legis et aliarum
honestarum constitutionutn ad conservand. pacem in genere humano, et reipub.
salutem obtinendam. Gerard de pol. mag. conclus. gen.
J Dominium jurisdictionis est potestas gubernandi subditos suos cujus actus
sunt prsecipere vetare, judicare, punire, premiare. Dominum proprietatis jus
disponendi de realiqua in suum commodum. Medina de jure et justitia.
|| Potestas secularis vel laica, est potestas a populo vel successione hseredi-
tarea, velex electione alicui,vel alicubus tradita regulanter ad eedificationem com-
munitaris quantam ad res civiles, secundum leges civiles pro constitutione habi-
tationis pacificse.- Alman. ibid.
264 TRUTH OF THE [ClIAP. 1.
particular ; as ecclesiastical power or jurisdiction is minis
terial, and therefore called, Jus eluvium, the power of the
keys; so civil power is lordly, and therefore called, Jus gladii,
the power of the sword, whereby some are authorised to ex
ercise jurisdiction in commonwealths over others, for the
reward of those that are good, and the punishment of those
that are evil : that is governing or ruling power.
Again, If we take governing or ruling power as abstrac
tively considered, so it is an ordinance appointed by God
himself, " By me kings reign/ 5 saith God. And our Saviour,
when Pilate said : " Knowest thou not that I have power to
loose thee ? 55 &c. T said, " Thou hadst it not unless it were
given thee from above/ 5 And again, " Give unto Csesar the
things that are Caesar s/ shewing that as God hath his dues
in the world, so the magistrate hath his. Besides we are
commanded to obey and submit unto the higher powers^
Rom. xiii. And why should there be any obedience, if the
power itself were not commanded of God ? yea, the Israelites
are faulted for contemning of God himself, in casting off the
government of Samuel, which there should not have been,
had not government been appointed by God. EK &? <W /SatnX^ev,
said the heathen. Luther calls magistracy, Necessarium na
turae corrupts remedium, the necessary remedy of corrupt
nature. And Tertullian saith well, Inde imperator unde
homo antequam imperator. The voice of nature is the voice
of God : now nature itself teacheth, that in a community, or
body politic, there must be justice administered, otherwise
the community can never be preserved : but justice cannot
be administered, unless authority, power or jurisdiction, be
first appointed ; for what hath a private man to do to put
another to death ? " Thou shalt not kill/ 5 is made to all
men.
. But the apostle calls it, uvSpoTnvii KTHTIQ, an human consti
tution or creature, how therefore is it true that ruling power
is an ordinance appointed of God himself?
The apostle doth nowhere say, that power itself, or ma
gistracy in the abstract, is an ordinance of man, but the form
or qualification of it, as monarchy, aristocracy, democracy,
which are the channels in which this power runs is av^oTnvri
KTtffiQ. And therefore the apostle having said, " Be subject to
every ordinance of man/ 5 he addeth, (( whether to the king as
CHAP. 1.] TIMES VINDICATED. 265
supreme, or to the governors/ &c. Durandus here distin
guishes between institution of power and acquisition of it.*
Secular power, saith he, considered according to its institution,
is of God, but according to its acquisition, and way of use,
so not : our Doctor doth ordinarily confound these in his rea
sonings; yea, though he distinguishes them when he sets
down his own naked judgment, yet when he comes to reason
against us, he will take no notice of his own distinction, nei
ther can we persuade him to it : but the thing being as visi
ble as the sun, I pass to the third and chief step of my dis
course, which is this following :
Though power abstractively considered, be originally
from God himself, yet he hath communicated that power
to the people, so as the first subject, seat, and receptacle of
ruling civil power under himself, is the whole people or body
politic. To this purpose Mr. Rutherford s words are very
plain,t A free common-wealth, saith he, contains ordines regni,
the states that have nomothetick power, and they not only
by the law of nature may use just a tutela, a necessary de
fence of their lives from a tyrant s fury, but also by the law
of nations may authoritatively repress and limit, as is proved
by Junius, Brutus, Bucherius, Althasius, Haenomus. There
fore Heming, Amiceus do well distinguish between plebem
and Iwov, populum : for indeed the multitude, excluding the
states, or base of the people, can hardly have another law,
against a tyrant than the law of nature. But the common
wealth, including the states of a free kingdom, hath an au
thoritative. So Isidore, Origen, Aristotle, Plato, Titus Livius,
Plutarch, and that of the council of Basil, Plus valet regnum
quam rex, the kingdom is more worth than the king, ap-
* Potestas secularis sive laica est a Deo quantum ad debituna, sed frequen
ter non est a Deo quantum ad acquisitionem vel usum nam secundum dictamen
rectum debitum est talem esse potestatem naturaliter enim judicant homines
quod oportet eos subdi alicui qui eis judicium et jus administret, ex ordinationem
enim incitum est nobis tale judicium naturale ut conformiter ad ipsum veniamus,
et hoc a Deo sed non est a Deo regulariter ad istum sensum quod alicui Deus
communicaret istam jurisdictionem laicaca, &c. Durand. lib. de origine juris.
f Job. Brut. q. 3. Bucher. lib. i. p. 6. Althasius polit. cap. xv. Heno-
mias polit. dis. ii. 11. Isid. lib. ix. Origen cont. Celsum. cap. ix. Aristot.
polit lib. i. c. 3, Plato de Rep. cap. viii. Livius lib. iv. ^Eneus Silvius de
gestis concil. Basil. Vide Rutherford in his Plea for Presbytery, chap. iv. p. 46.
266 TRUTH OF THE [ClIAP. 1.
proved by all. Thus far Samuel Rutherford, Professor of
Divinity in Scotland. The reasons of my position are these :
When God gave the power of the sword to men, Gen. ix.
6, he gave it indiscriminatim, without difference, to all the
world, Noah and his sons, being all the men that were then
alive in the world ; and he gave not the sword only to Noah,
but to all his sons that then were upon the face of the earth ;
not that every one might ordinarily use it, but that they
might, as they thought fit appoint one or more who might
exercise that power that was given to all, as the first seat of
it.
Because the power of ruling and governing is natural, and
whatever is natural, doth first agree to the community, or
totum, and afterward to the particular person or part, as the
power of seeing and hearing, as Facultas Parisiensis observes
to this purpose,* is firstly in the man and from the man in
the eye or ear or particular member.
Because the fluxus and refluxus of civil authority, is from
and to the people : if the authority of ruling in a commonwealth
be given by the people to him that ruleth, I speak what is
jure et regulariter, and returneth to them again to see jus
tice done in case that there is no particular supreme magis
trate left to rule, then the first subject, seat, and receptacle
of ruling power must needs be in the people. Now so it is,
that both these are true, which I shall prove one after an
other : as the fluxus of civil authority is from the people,
civil government or authority is derived from the people to
the prince, or him that ruleth : they ordinarily and regularly
do and are to communicate that governing power wherewith
such or such a person is so invested : therefore saith the
Lord, " When thou art come into the land which the Lord
* Vulgare est atque indubitatum fidei axioma Deum et naturam prius atque
immediatus ad totam supposition quam ad aliquam partem suppositi quamvii
nobilissimam intendere ; eum que ob causum facultatem videndi datum esse
homini ut per occulum tanquam per organum et mmistrum hominis exerceretur ;
nam oculus per et propter hominem existit. Facultas Parisiensis de pol. Eccles.
Et istud etiam deduci potest ex. Thorn. Aquin. ii. 2. se. q. 64. Omnis enim
pars ordinatur ad totum, cujus est pars vel imperfectum ad perfectum, et si sa-
luti totius corporis expediat ab scissio alicujus membri puta quia est putridum
aut cseterorum mfectivuin in toto corpore residet potestatem illud perscindendi.
Quid ergo quselibet persona comparetur ad totam communitatem sicut pars ad
totum, ideo si aliquis sit pernitiosus in communitate laudabilitur a communitate
interimitur. Almain. de anthori f . Eccles. apud Gers cap. 1.
CHAP. 1.] TIMES VINDICATED. 26?
thy God giveth thee, and shalt possess it, and shall dwell
therein, and shalt say, I will set a king over me, like as all
the nations that are about me, thou shalt in any wise set him
kino- over thee whom the Lord thy God shall choose, thou
shalt not set a stranger over thee which is not thy brother,"
Deut. xvii. ]4, 15.
Where wr shall see that the whole power of appointing
and setting a king over them, was given unto that people, as
other nations had it, by God himself. For God direc
ting them herein doth not say thus : When thou dwellest in
the land which I shall give thee, take heed that thou do not
set a king over thee, which thing belongs not to thee; but as
a matter belonging to the people, he saith, When thou shalt
say, I will set a king over me, be sure that he be a good one,
and such as is pleasing to me. In that he doth take away
the power from them of making a stranger, he granteth them
a power to make a brother, as Mendoza well observes.* Now
saith God to them, Thou mayest not set a stranger over thee,
which is not thy brother. What can be more plain than the
words themselves ? In verse 15, the words are reduplicated ;
Ponendo pones, according to the Hebrew, in placing thou
shalt place : and that there might be no mistake in the mat
ter, God is pleased to explain the former word attf, which
we translate, set or place, by an after word in verse 15, im,
which signifies to give, thus, Thou mayest not give a stranger
over thee ; so that setting and giving in these two verses, are
all one, shewing that it is in the people to set or give a
power unto others to rule over them. Again the apostle Pe
ter calls this civil power avfyuirivri m<nc. Now it is not there
fore called so, only because it concerns men, or because it is
conversant about men, or appointed for the good of men :
for then the government^ of the church also should be so
called, but because the way of governing is raised, ap
pointed, established by man himself, as is observed out of
* Auferendo potestatem ad faciendum externum supponit ad faciendum nu-
turalem nam qui potestatem solam excipit ad regem ex peregrina natione consti-
tuendum plane illam supponit ad constituendam ex propria. Mendoza in 1. Sam.
viii. 12.
f Et sic tangitur prima differentia inter has duas potestates quia ecclesiastica
cst immediate a Christo instituente, sed laica quamvis sit a Deo ex ordinatione
quantum ad debitum nunquam tamen est a Deo regulariter et immediate insti-
tuendum. Almain de poteat. Eccles. ct Laic. cap. 1.
268 TRUTH OF THE [CHAP. 1.
Oecumenius*. Again, this: derivation of authority from the peo
ple will appear also, if men do seriously consider the state of the
Jewish government. There was no people under heaven whom
God did so immediately reign over, as their king ; yet if we ob
serve those kings that were the most immediately appointed by
God himself, we shall find the intervening choice of the peo
ple, insomuch as it is said of Saul expressly, that the people
did choose him, a Behold your king whom you have chosen
and desired," 1 Sam. xii. 13, upon which words Mendoza
observes,* that by the word chosen cannot be meant desired,
because that word was added too, as different from the for
mer, yet it is said, " That all the people went to Gilgal, and
there they made Saul king:" 1 Sam. xL 15^ Whereupon, says
Mendoza,f What is more plain ? Neither could they make
him king otherwise, than by conferring kingly power upon
him. I do not say that God did not make a designation of
his person to the crown, there is much difference between the
designation of person, and collation of power. When the
Israelites were under the government of the judges, they de
sired and chose a new way of government, saying to Samuel :
" Now make us a king to judge us, like all the nations,"
1 Sam. viii. 5. And when God had yielded to them, and
had designed Saul over them, the people also came in with
their election and suffrages. Neither are these two, God s de
signation and man s election repugnant, but may stand to
gether : for as Zepperus observes on these words, J " Thou
shalt set over thee a man whom God shall choose ;" Deut.
xvii., the election may be of God, the constitution, suscep-
tion and comprobation of the people by their suffrages. And
Car. Scribonius, who purposely writes of the form and man
ner of the Jews government and commonwealth speaks abun
dantly and plainly thus:|| But for that which concerns the
* Vocatur humana ordinatio non respectu prim SB originis et principals causae
efficientis, sed respectu causse instrumentalis, quia per hominem ssepius consti-
tuitur magistrates ut OEcumenium in Comment, humanam KTLCTIV opponit per
Qtaiv quod constitutus et positus sit magistrates ab hominibus Deo tamea sic
innuente et sancfr ente. Gerard. Loc. Com. fol. 481.
f Quid apertius neque enim videtur aliter eum regem facere potuisse quam ei
regiam potestatem confereudo. Mendoza in 1 Sam. viii.
J Ubi electio regis Deo constitutio susceptio vel comprobatio populi suffrages
tribuitur. Zepperus leg. Mosaic. Forens. explan. lib. iii. cap. 7.
}| Quod autem ad creationem ipertinet creates est primum suffragiis populi
universi, &c. Car. Scr. de rep. Heb, 1.
CHAP. 1.] TIMES VINDICATED. 2G9
creation of the king of Israel, he was first, saith he, created
by the suffrages of the whole people. And if God would
have it so then, among the children of Israel whom he in
tended in a special manner to reign over himself, much more
may we think that God would have the first constitution of
kingdoms to be so ordered now, and amongst other people.
Wherefore I conclude this, that the prince doth and ought at
first to receive his government and authority from the peo
ple, and that the people themselves do give it to him. And
if so, then the first seat and subject of civil gonernment, is
the people : for that nothing can give that to another, which
it hath not itself first, either formally or virtually.
And now for the reflux of authority, so it is, that in case
there have been a supreme magistrate in a state, and all par
ticulars cease, and the royal line be spent, and justice to be
executed, it returns to the whole body to see to it. As when
Joshua and divers judges had ruled in Israel, yet we read
that after them, Judg. xix. 1., there was no king in Israel,
and then was the great sin committed by the men of Gibeah
with the Levite s concubine : whereupon all Israel did take
the sword of justice, and they said, Judg. xx. 13. to the men
of Gibeah, Deliver us the men, the children of Belial, which
are in Gibeah, that we may put them to death ; which Gibeah
refusing, they did all, as one man, go up in arms against
them, God himself approving their act. And what had all
Israel to do to execute justice, if the power of the sword did
not return to the people, vacante magistratu supremo :
neither can it be objected, that though Israel had no king
and supreme magistrate amongst them, yet they had several
heads of the tribes, by whose power they did come together
for the execution of justice, as it might seem to be. Judges xx,
2. For sometimes the chief of tbe tribes doth in scripture
phrase, signify those that are chief in age, wisdom and riches,
not such as were chief in authority. Besides, this action is
imputed to all the people, there being four hundred thousand
men that came together upon this design, verse 2, unto whom
the Levite made his complaint, verse J. " Ye are all chil
dren of Israel, give here your advice and counsel. And all
the people arose as one man/ 5 verse 8, saying, verse 9. " Now
this shall be the thing we will do to Gibeah," and verse 11.
<e So all the men of Israel were gathered against Gibeah. 55
270 TRUTH OF THE [CHAP. 1.
And least that any should think that this work was done
by the power of some remains of regal authority amongst
them, it is not only said before this work begun, that there
was no king in Israel in those days, Judg. xix. 1. but after
all was done, it is said further, chap. xxi. 25. " In those dayS
there was no king in Israel, and every man did that which
was right in his own eyes ;" so that Jus gladii, the right of
the sword, in case of defection, returneth to them again, so
far as to see that justice be duly executed. And therefore if
both the fluxus and refluxus of authority, be from and to the
people, then must they needs be under God the first seat,
subject and receptacle of civil power.
But the scripture tells us, that the powers that be, are or
dained of God, Rom. xiii. 1. And if ordained of God, then
not of man, nor by any fluxus, or appointment from or of
man.
Not to speak of the word TO ray^va, which signifies rather
ordered then ordained : government is of God two ways,
either by immediate donation, as that of Moses, or by medi
ate derivation, as that of the judges, and kings of Israel.
The government of princes now is not by immediate dona
tion, or designation, but by immediate Derivation, and so it
is both of God and man too, as Fortescue speaks, Quicquid
facit causa secunda, facit et causa prima.
But the Doctor tells us, that kings at first were not by
choice of the people, but that election was a defection from,
and a disturbance to that natural way of descent of gov
erning : kingly power by a paternal right; page 9. of his Re
ply. That monarchial government is not a mere invention of
man, as democracy and aristocracy are, but that it is rather
ductu nature though not jure nalurce, we being led thereunto
through the veins of nature in a paternal or fatherly rule,
page 8. as is plain by the book of God, that the first fa
thers of mankind, were the first kings and rulers. For we
see, saith he, that the earth was divided amongst Noah and
his three sons, and still as they increased, new colonies were
sent out, who had the government both regal and sacerdotal
by primogeniture : whence it appears, saith he, that mo
narchy was the first government, it being late ere any popular
rule, aristocratical or democratical, appeared in the world.
And that monarchy, how ever we cannot say that it was
CHAP. 1.] TIMES VINDICATED. 27i
jure divino, yet it was exemplo divino, the government which
God set up over his people, being monarchical still in Moses,
the judges and the kings of Israel, page 8.
Whereas the Doctor saith, that the first kings were not by
the choice of the people at the first, page 8, and that popu
lar election was a kind of defection from and a disturbance
to that natural way,. &c. I refer Dr Fearne unto Dr Fearne,
who saith both in his first and second book, page 67- of his
Reply, it is probable that kin^s at first were by election here
as elsewhere. This I have spoke to already, and shall speak
to yet afterwards ; neither do we take it unkindly that the
Doctor cannot agree with us, seeing he cannot agree with
himself.
Whereas he saith, monarchial government is not a mere
invention of man, as aristocracy arid democracy are, I refer
him to what he saith himself: for in his first book, page 13,
14, he saith : We must distinguish power itself, and the
qualification of that power in several forms of government :
if we consider the qualification of this governing power, and
the manner of executing it, according to the several forms of
government, we granted it before to be the invention of man.
And when such a qualification or form is orderly agreed upon,
we say it hath God s permissive approbation. Yet in his
Reply he makes this form of monarchical government, rather
an appointmentof God, both ductu naturo, and exemplo divino,
and not a mere invention of man, as other forms of govern
ment are. Here I must leave him to agree with himself.
Whereas he saith : That the first fathers of mankind, were
the first kings and rulers : for we see the earth divided
amongst Noah s three sons, &c. ; I refer him for information
to 1 Chron. i. 10. where it is said expressly of Nimrod,
that he began to be mighty upon the earth ; whereas if Noah
and his sons were kings, their dominions being greater be
fore the division of the earth into after colonies, they should
have been more mighty than he. And what his might was,
is declared to us, Gen. x. 10. And the beginning of his
kingdom was Babel, &c. Here is the first time, as Mendoza
well observes, that we read of a kingdom after the flood, and
that is marked with a TID, Rebellavit : For Nimrod comes
of "i"iE> to rebel, as if in erecting his kingdom, he had re
belled against the way of government which before was used
TRUTHS OF THE [CtlAP. 1.
if not appointed. And it should seem strange if God had
appointed that way of government, by making the sons of
Noah, kings; that Cham, from whom came Nimrod, who was
that cursed and wicked posterity of Noah, should keep that
government alive which was set up by God ; and that Shem,
who was the godly posterity of Noah, from whom came
Abraham, should not : for we read not that Abraham was a
king, or that his government was monarchical, but rather the
contrary, as 1 Chron. i. 43. " Now these are the kings that
reigned in the land of Edom, before any king reigned over
the children of Israel." To this purpose Mendoza* writeth
who saith, Before the descent into Egypt, the Jews did not
constitute a commonwealth, but a family : for, as Aristotle,
a commonwealth did not arise but from a conjunction of
many families ; but then Abraham s family was one, to which
Isaac s succeeded, and to that the house of Jacob. And
although in Jacob s time, after several marriages, there sprang
up divers families, the government of all which could not be
economical or domestical, yet were there not so many fam
ilies as could constitute any political commonwealth, but a
middle kind of community, which is called Vitalis, or Col
lectanea. Yea in Section 6. he proves out of Austin,
Anton, Isidore, &c. that kingly government fell in the fourth age
of the world : and therefore Rupertus compares the fourth
age of the world to the fourth day of the creation, because
as that did shine with stars, so this with kings.f
And whereas the Doctor tells us, that this regal monarchial
government is natural, though not jure yet ductu naturae,
we being led thereunto through the veins of nature, in a pa
ternal or fatherly rule, as is plain by the books of God, that
the first fathers of mankind were kings, and so regal govern
ment to descend upon the first born by primogeniture as their
families increased and spread further, &c. page 8.
* Ante discensum in Egyptum in quo Hebrsei non rempublicam sed familiam
constituebat : Nam (ut arist) non nisi ex multis familiis coalescit respub. tune
autem una erat Abrahae domus, in quam successit Isaac, et in hanc domus Jacob,
et quamvis in tempore Jacob : post connubia plures jam familise darentur, qua-
rum omnium gubernatio non potuit esse oeconomica, tamen non erant ita multae
ut politicum rempublicam conflarent, sed mediani quandam commitatem quam
vitalem seu collectaneam appellant. Mendoza, Tom i. Annot. 3. Proem. 10.
f Quia ut hoc sideribus, ita ilia regibus fulgurant, Proem. 6.
HAP. I.] TIMES VINDICATED. 27-3
I refer him to what Molina and Pineda say; Molina*
will tell him that power is of two sorts, some that hath its
rise ex solo jure natural^ and therefore called natural, as the
power of the father over his children, and those that descend
from him : other power there is, which hath its origination
from the will of men, they being willing to subject them
selves to the supreme, and is therefore called a civil power.
So that paternaFand civil power are not the same, but have
two originals.
And if monarchial government should be by paternal
right, then is it not only ductu, sedjure natura ; ductus na
turae is that whereby we are led to any thing by the princi
ples of nature :^and that which we are led to by the princi
ples of nature, is jure naturae, : for naturale est, says the phi
losopher, quod fluil ex principiis naturm. And so the mem
bra dividentia should interfere, whereas they ought to be
fully opposite. Besides, if paternal government do lead us
to regal, and monarchial, then kings should and ought to
rule as arbitrarily in their kingdoms, as fathers do in their
families : and if subjects do deny this arbitrary power to
them, they^ sin, because they are led thereunto by nature,
and so all the kingdoms of the world should lie in this sin :
for in what kingdom of the world doth a king rule as arbitra
rily as a father in his family ?
Again, this contrivance of government by the Doctor,
supposes that the eldest man, or father after the flood,
though he were never so silly and weak, should be king, and
that this regal government must necessarily descend upon the
first-born, by virtue of primogeniture.
For this I refer him to Pineda,* where at large in his book,
de rebus Salomonis, he may read Pineda proving that among the
* Qusedam namque potestas est quse ortutn habet ex solo jure natural!, quae
de causa potestas naturalis dicitur tails est potestas patris in filios et in alios des-
cendentes alia vero est quse ortum habet ex hominum voluntatibus se illi sub-
jicere voluntium et id circo crvilis potestas dicitur. Molina de Jure et Just.
Disp. xx. Trac. 2.
t Ex succedentium linea in qua paucissimos invenies primogenitos succedentes
parentibus, quare Abulensis aperte fatetur se retractare communem sententiam
quam ipse aliquando sequuntus fuisset, et jam tune asserere successionem in reg-
num aut principatum nunquam fuisse alligatum aut debitum primogenitis, et con-
firmat ex eo quod, Paralip. i. 5, 1. Primogenita Reuben data fuere Josephi, filiis
et tamen Juda regnabat. Pineda de Rebus Salomonis, lib. ii. cap. 1. Ipso na
turae jure omnes sequaliter filios patri succedere docuit. Arist. 7 Ethick. De-
VOL. V. T
TRUTH OF THE [CHAP. 1.
Israelites the crown did not descend upon the first-born, but
was always disposed of according to the will of the parent, ap
pointing it to this or that child ; where he brings in Abulensis
retracting his opinion, and professing that though he did for
merly think that the crown did descend upon the first-born by
virtue of primogeniture, yet at the last he was of another sen
tence, because it is said, 1 Chron. v. 1. 2, Reuben the first
born of Israel, because he defiled his father s bed, his birth
right was given to the sons of Joseph ; yet, verse 2, Judah " pre
vailed above his brethren, and of him came the chief rulers."
Now as they argue, if the crown belonged to the first-born,
as part of the birthright that should have been given unto
the sons of Joseph ; unto whom it is here said expressly
the birthright was given : but the rule and crown was given
unto another tribe, arguing that it was no part of the birth
right, or any necessary annexum to the primogeniture in
those days.
This doctrine Pineda proves by examining the series of all
the kings, instancing especially in Solomon who was ap
pointed king by David, notwithstanding he was not David s
eldest son ; and Abiah who was appointed by Rehoboam,
though Rehoboam had many elder children, as he clears from
2 Chron. xi. 1822.
Whereas the Doctor saith, This monarchial government was
the first government that God set up ; in Moses, the judges,
and kings of Israel, and so though not jure divino, yet ex-
emplo divino, I confess I cannot but wonder at the conceit,
seeing the difference between the government of judges and
kings is so abundantly made out by Car. Sigonius, Feverden-
tius, Ranervus, Abulensis, and many others. Sigonius saith
expressly,* the first government among the Hebrews was by
the chief of the people, and after by kings ; that by the
Greeks, being called aristocracy, and this monarchy ; aris-
creto item et voluntate divina indiscriminatim Salomonis posteritati pollicetur.
Deus regnum sed ubi plures erunt filii ad solum parentis voluntatem spectasse
videntur.
Abulensis addit posteriorum regum tempore in valescente consuetudinem hse-
reditarium regni jus ad primogenitos de volutum esse; ego vero perpetuum fuisse
existimo ut regni successor ex parentis arbitrio et voluntate penderet ut ex serie
regum patet. Pineda de Rebus Salomonis, lib. ii. cap. 1, 2, 3.
* Ceterum cum deforma reipub. quaeritur nihil aliud quseritur nisi penes quern
principatum summa rerum fuerit constituta ; hsec vero apud Hasbreos prim um
CHAP. 1.] TIMES VINDICATED. 2?5
tocracy, saitb he, was under the judges, Joshua and others,
monarchy under kings, which aristocratical government of
theirs, is signified to us by these words, " These are the sta
tutes and judgments which ye shall observe to do in the
land which the Lord thy God giveth thee," Deut. xii. 1 ; then
verse 8, u Ye shall not do after all the things that we do
here this day, every man whatsoever is right in his own
eyes." And indeed if the Israelites were under monarchial
government in the times of the judges and monarchy was
then on foot ; why should they desire it as another kind of
government which yet they had not, 1 Sam. viii., saying to
Samuel, " Now make us a king to judge us, like all the na
tions," verse 5. By which it appears that the government
which they had before, under the judges, was not monarchial
as that which they had afterwards.
Let no man, therefore, swallow this principle so often in
culcated by the Doctor, that the government of Israel under
judges was monarchial. For though some of the judges were
called kings, yet, as Drusius and others observe, the word
king was taken either more strictly for monarch s, or more
largely for such captains and governors as did rule over them.
Surely God, at the first, by all we can read in the Scripture,
was pleased to appoint magistracy itself, and left the children
of men free to set up that way and form of government which
in prudence might best correspond with their condition, still
making people the first subject and receptacle of civil power.
In proof whereof I have staid the longer, it being the foun
dation of all this controversy. And now pass on to another
proposition, which is,
Seeing that the people are, under God, the first subject of
civil power, therefore the prince or supreme magistrate hath
no more power than what is communicated to him from the
community, because the effect doth not exceed the virtue of
its cause.*
Again, As the prince hath no more power than what is
communicated from the community, so the people or commu-
penes optimates posita fuit deinde penes reges quorum principatum ilium aristo-
cracium, hoc regnum Greci vocarunt, aristocratia fuit sub Mose, Josua, senioribus
et judicibus, regnum sub regibus de aristocratia significant Moses : Deut, xii.,
cum dixit non facietis, &c. Car. Sigon. lib. i. c. 5.
* Effectus non excedit virtutem causae suse.
2/6 TRUTH OF THE. [CHAP. 1.
nity cannot give away from themselves the power of self-
preservation ; because the same commandment that saith,
Thou shalt not kill ; doth also say, Thou shalt preserve. Pre
cepts that forbid evil, do command the contrary good. Now
the moral, natural law of God forbids a man to kill himself,
and therefore commands him to preserve himself; and as by
a positive act men cannot make a law to kill themselves, no
more can they not to preserve themselves, the one being as
strongly commanded by the moral law, and as deeply seated
in nature as the other. Because, also, if the community
should give away the power of self-preservation, the state
should not be in a better but in a worser condition than be
fore. The king and prince is taken into office for the good of
the people, therefore called pater patria, and pastor gregis ;
not because he may arbitrarily rule in the commonwealth as a
father doth in his family, but because of his tender care that
he is to have over his people, and that the people might live
more secure and peaceably in all godliness and honesty. But
if the community should give such a trust to any one that
they might not at all defend themselves beyond his actual
appointment, they should be infinitely in a worser condition
than before, because before such trust they should be freemen,
but after the trust they should be slaves, unless it pleases the
king, through his own gracious condescension, to let them be
free still : for what is a slave but such an one who is so ab
solutely at the power of another s command, that he may be
spoiled, or sold, or put under the gallies, and there beaten daily,
having no power to make any resistance or self-defence. It
is, again, agreeable to the law of nations and reason, that no
inferior court can undo what a superior court hath done. As
where an estate is settled upon children by act of parliament,
no inferior court of justice can cut oft the entail. Now self-
preservation is enacted in the court 7>f nature, as h3 that hath
read Magirus unbound, I mean common natural principles
will grant, and therefore no act of a community can cut off
this entail from their posterity, or make such a deed of con
veyance, whereby themselves and their children should be
spoiled of self-preservation.
But though by nature a man is bound to preserve himself,
yet he may destroy or put himself upon that which will
be his destruction, for the public good ; doth not natura
particularis go cross to its own disposition, ne detur vacuum ?
CHAP. 2.] TIMES VINDICATED. 277
I answer, True, I have read indeed that natura particularis
gives way to natura universalis, but never heard before that
natura universalis gives way to natura particularis, or that
natura universalis doth seek its own destruction, or lose the
power of self preservation for the good or betterness of some
particular nature. Wherefore if the seat of power be in the
community, and therefore no more power in the supreme than
was and is derived from the community, and the people can
not give away the power of self-preservation : then in case the
prince doth neglect his trust, so as not to preserve them, but
to oppose them to violence, it is no usurpation for them to
look to themselves, which yet may be no act of jurisdiction
over their prince, or taking away of any power from him
which they gave him, but is in truth a stirring up, acting and
exercising of that power which always was left in themselves.
CHAPTER II.
HAVING now spoken of power in general, I shall say
somewhat of the governing and ruling power of England ;
yet because that concerns the parliament to declare, which
they have done, and lawyers for to clear, which they do ; I
shall but touch upon it, and no more than comes within the
compass and verge, I do not say of a divine, but subject, I find
therefore in learned Fortescue, lord chief justice, and after
lord chancellor in the time of king Henry VI., that he doth
distinguish of governed or ruling power into two sorts, the
one merely royal, and the other politic : When kingdoms are
ruled by royal government, saith he,* then men in times past,
excelling in power and greedy of dignity and glory, did many
* Homines quandam potentia per pollentes, avidi dignitatis et glorise vicinas
ssepe gentes sibi viribus subjugarunt ac ipsis servire obtemperare quoque; jussioni-
bus suis compulerunt quas jussiones ex tune leges hominibus illis esse ipsi sancti-
erunt. Fortescue de Laudibus Legum Angl. c. xii.
Ad tutelam namq. legis subditarum et eorum corpus et bonorum rex homini
erectus est, et ad hanc potestatem a populo efluxam ipse hsec, quo einon licet po-
testate alia suo populo dominari. Ibid, c. xiii.
Principatum namq. nedum regali sed et politica, ipse suo populo dominatur.
Ibid, c. 9.
278 TRUTH OF THE [CllAP. 2.
times by plain force subdue unto themselves their neighbours
the nations adjoining, and compelled them to do them service
and to obey their commands, which commands they decreed
afterwards to be unto the people very laws, cap. xii. The
form of institution of a politic kingdom is, that were a king
is made and ordained for the defence of the law of his sub
jects, and of their bodies and goods, whereunto he receiveth
power of his people, for that he cannot govern his people by
any other power, cap. xiii. Now, saith he, the king of Eng
land cannot alter or change the laws of his realm at his plea
sure, for he governeth his people by power, not only royal but
also politic. And accordingly William the Conqueror, to go no
higher, in whose entrance to the crown Dr. Fearne makes the
first contrivement of his English government for conscience
to rest upon, seems to me to have possessed himself of this
kingdom, who though he did conquer the same, yet the first
claim or title that he laid to this crown was gift, which Ed
ward the Confessor had made to him ; Harold the former
king having promised the crown also to him.* In this right,
he first set foot on the English shore, not in the right of a
conquest, but in the right of a gift and promise, as Speed,
Camden, and others affirm. And afterwards, when he had
obtained the crown, he swore to use and practise the same
good laws of Edward for the common laws of this realm ;
notwithstanding, saith Mr. Fox, amongst the said laws I find
in ancient records this was part, That the king, because he is
vicar of the highest King, is appointed to rule the kingdom,
and the Lord s people, to defend the holy church; which un
less he do, the name of a king agrees not to him, but he
loseth the name of a king, &c.*
Again, As the king and conqueror came into the kingdom
by this claim, so we find, that in those times the consent and
choice of the people was in use for the establishing of kings
amongst them : for when William I. sent to Harold to make
good his promise, Harold answered that he was rightful king,
as being so by the consent and choice of the people, as is
reported by Camden in his Britannia, thus : As concerning
the promise of king Edward, William is to understand, that
* Fox Act. Monum. of Will. Conqueror.
t Ex lib. regum antiquorum in Pretorio Londinensi. Mr. Fox s Act. Mo
num. ibid.
I
CHAP. 2.] TIMES VINDICATED. 2?9
the realm of England could not be given by promise, neither
ought I to be tied to the said promise, seeing the kingdom
is fallen to me by election, and not inheritance. And as for
his own stipulation, he said, it was extorted from him by
force ; neither he if he could, nor might if he would, make it
good, seeing it was done without the consent of the people.
Yea, histories tell us, that when William I. had beaten Harold
in the field, the people still were in doubt whom they should
choose and set up for their king : For, says Guliel. Malms-
buriens,* Edwin and Morcard came to London, and solicited
the city that they would prefer one of them to the kingdom ;
and the rest of the nobles would have chosen Edgar, if the
bishops would have stuck to them : but the English, who
then might have healed the ruins of the kingdom, whilst they
would none of their own, brought in a stranger. So that
though William I. had gotten the field, yet was not he brought
to the crown, but with the consent and choice, though much
overpowered and over-awed, of the people. So says Speed
expressly : Consent thus gotten, and all voices given for Wil
liam, he was crowned king at Westminster.
Further, As the crown in those days was obtained by the
consent and choice of the people, so, I say, that even William
the Conqueror did not come to the crown without all condi
tions : for the Kentish men would not receive him but upon
condition, which they proposed thus : Most noble duke, be
hold here the commons of Kent are come forth to meet and
receive you as their sovereign, requiring your peace, their own
free condition or estate, and their ancient laws formerly used.
If these be denied, they are here presently to abide the ver
dict of battle, fully resolved rather to die than to depart with
their laws, or to live servile in bondage, which name and
nature is, and ever shall be strange unto us, and not to be
endured. The conqueror driven to these straits, and loth to
hazard all on so nice a point, more wisely than willingly
granted their desires, and pledges on both parts given for
performance. So saith Speed in his Chronicles,f so that it
* Nam prsecedentibus diebus Edwinus et Morcardus apud London audito in-
territus Haroldi nuntio urbanos solicita verunt ut altevutrum in regnum subleva-
varent, cseteri proceres Edgarum eligerent si episcopos hererent, sed Angli qui in
unam coeuntes sententiam potuissent patrise reso mare ruinam dum nullum ex
fuis volebant induxerunt alienum. Gui. Malms, de Will, primo, lib. iii. p. 102.
f Speed s Chronicles of William the Conqueror.
280 TRUTH OF THE [ClIAP. 2,
is plain, that even William I. came not to the full crown of
England without all conditions, and therefore our kings and
princes, pleading their right from him, cannot be kings and
princes without all conditions. I know Dr. Fearne tells us,
that the king s oath imports no condition, but is taken
for confirmation and strengthening of mutual duties ; whether
that be true, let any judge that reads but these things. And
indeed, if the kings of England were such absolute monarchs,
as that no resistance might be made to their commandments
for the taking up of arms for the defence of the country,
when enjoined by parliament, then the subjects and people of
England must lose this power of self-defence, for they once
had it ; all men by nature having a power to defend them
selves ; either by conquest, as being by force spoiled thereof,
or else they give it away by some indenture at the election of
the prince, for inheritance is but succession of election, inhe
ritance, or immediate donation from God, or else God hath
forbidden this forcible resistance by Scripture. If it be said
that this people are spoiled thereof by conquest, and are as a
people merely conquered ; then any other sword that is longer
than the prince s, may fetch back that power again. If it be
said that this people give away this power by indenture at the
first election of their prince, then let men shew us that in
denture. If it be said that God hath forbidden such a forci
ble resistance by Rom. xiii. 1 3, or the like scriptures ; then
it must be affirmed that the parliament are not the higher
powers, which Dr. Fearne granteth: for if the parliament
come within the compass of those words, " higher powers/
then that scripture, Rom. xiii., doth not reach them, but ra
ther requires others to be obedient to them: yea, if by "the
higher powers," is understood only the king, then the two
houses may not make any forcible resistance against any petty
constable that comes in the king s authority to do violence to
the two houses. Surely, therefore, this and the like scrip
tures are much abused, the meaning being only to command
obedience to authority in all things that tend to the encou
ragement of good and punishment of evil; and therefore
there is such a power in the subjects, both by the law of
nature and constitution of the kingdom, to take up arms
when the state, or two houses express it, notwithstanding the
expression of any one man to the contrary.
CHAP. 3.] TIMES VINDICATED. 281
CHAPTER III.
HAVING shewed the nature of power in general, in Chap
ter I., and the way and manner of England s government in
some measure in Chapter II., I now come to the vindication
of the truth, as opposed by Dr. Fearne in his last book, called,
Conscience Satisfied, wherein he spends the seven former
chapters mostly in answer to a book called, A Fuller Answer.
In Sect. VIII. he comes to examine such grounds as I pre
mised for the lawfulness of parliamentary proceedings in tak
ing up arms as now they do. That I may not weary the
reader in turning from book to book, I shall sometimes briefly
set down what I had written, then his reply, then give my
answer unto it.
Mr. Bridge tells us, saith the Doctor, that there are three
grounds of their proceeding by arms : to fetch in delinquents
to their trial, to secure the state from foreign invasion, to
preserve themselves from popish rebellion. Dr. Fearne re-
plieth : Yet this must be done in an orderly and legal way ;
and if conscience would speak the truth, it could not say that
any delinquents were denied or withheld, till the militia was
seized, and a great delinquent, in the matter of Hull, was de
nied to be brought to trial at his majesty s instance.
I answer, How true this is that the Doctor writes, the world
knows I need not say : the parliament to this day never de
nied to try any that were accused by the king, so that they
might be tried legally by himself and the two houses, which
is the known privilege of every parliament-man according to
law.
But, says Dr. Fearne, Mr. Bridge tells us, All this is done
as an act of self preservation, not as an act of jurisdiction
over their prince; and the Fuller Answer would have us be
lieve they are enabled to it by law, and constitution of this
government, and that they do it by an act of judgment : let
him and Mr. Bridge agree it.
There needs no great skill to untie this knot, nor mediator
to make us friends; the parliament hath raised this army by
an act of judgment and jurisdiction, not over their prince.,
but in regard of delinquents : so the same act may be a work
of jurisdiction in regard of others, and yet an act of preser-
282 TRUTH OF THE [ClIAP. 3.
vation in regard of ourselves. The execution of any male
factor in an ordinary way of law is both preservation to the
state, and a work of jurisdiction in regard of the offender, so
here ; yet I do not say it is a work of jurisdiction over our
prince, but in regard of delinquents that are about him.
Dr. Fearne says, Mr. Bridge gives us proofs for this way of
self-preservation from the law of nature, it being natural to a
man, and so to a community to defend itself. And were this
argument good, then might private men and the people with
out the parliament take up arms and resist, for self-preserva
tion is natural to them.
It follows not, because, though I say every thing may de
fend itself by nature, yet I say also it must do it modo suo
et natura sues convenient ; we say that all creatures do de
fend themselves, and it is natural so to do; yet we do not
therefore say that a beast defends himself in the same man
ner as a man doth, or a man as a beast, but in a way suitable
to every nature. Now if a private person be in danger to be
oppressed by a prince, flying is more fit defence for him, and
therefore saith our Saviour, " If they persecute thee in one
city, fly to another :" but if the state be wronged and op
pressed, which is a public grievance, then the state, and
those that represent them are more fit to take up arms for its
preservation. For nature in general teacheth self-preserva
tion ; nature specificated teacheth this or that preservation :
now the nature of a community, and of a particular person
are distinct, and therefore though I say a community is to
defend itself because sui tutela is natural to every thing ; yet
I do not say, that a particular private person may ordinarily
defend himself in that way which is most suitable to the
community as the taking up of arms is, yet I suppose no
moderate man will deny this, that the subjects, though, not
invested with authority have a power to keep out an enemy
from landing in case of foreign invasion, yea though the
king s officers should be negligent therein ; or so malicious
and treacherous as to forbid them to defend themselves and
their country.
Again, saith the Doctor, he proves it by scripture
1 Chron. xii. 19. where the word of God saith expressly, that
* c David went out against Saul to battle/ but he was Saul s
subject at that time. A desperate undertaking to make peo-
CHAP. 3.] TIMES VINDICATED. 283
pie believe this is express scripture for subjects to go out to
battle against their king. But he should have added what
is expressed there, it was with the Philistines that he went
out, and that he helped them not, for he did but make shew
of tendering his service to Achish.
Here I need give no other answer than repeat those words
fully that he replies to, which were these, which scripture I
bring not to prove that a subject may take up arms against
the king, but that the subjects may take up arms against
those that are malignant about the king s person, notwith
standing the king s command to the contrary. For seeing
that David s heart smote him formerly for cutting off the lap
of Saul s garment, and yet it is said in express words in this
text that he went out against Saul, it is likely that his in
tentions were against those that were evil and wicked about
him.
Then the Doctor brings in another piece of my argument,
not the whole reason or the sense of it, thus, " Be subject
to the higher powers," Rom. xiii. but the parliament is the
highest court of justice, page 3. To which he replies, modo
suo, well assumed, and so it is, for is not the highest court
of justice an higher power ? We grant, saith the Doctor, there
is a subjection due to them, and if he meant by the parlia
ment the three estates concurring, all manner of subjection is
due unto them. It is well he will acknowledge any subjection
due to the parliament without the third estate. And if any
subjection, then they have some authority, but none they can
have, if not power to bring in the accused to be tried before
them. And if they have power to bring in twenty by force,
then one hundred, then one thousand, then ten thousand,
which cannot be done without raising an army.
Then he undertakes, says the Doctor, to shew out of scrip
ture, that kings receive their power from the people, and
hath the ill hap to light on Saul, David and Solomon for ex
amples.
The Doctor hath the ill hap always to miss the argument
which lay thus : If it be the duty of the king to look to the
safety of the kingdom, and that because he is trusted there
with by the commonwealth; then if the parliament be imme
diately trusted by the commonwealth with the safety thereof
as well as the king, though not so much, then are they to
284 TRUTH OF THE [ClIAP. 3.
look to it, and to use all means for the preservation thereof,
as well as the king. But so it is that the king is bound to
look to the safety thereof, and that because he is intrusted
therewith, as was Saul, David and Solomon, who came to
their government by the consent and choice of the people.
Whereupon the Doctor replies, He hath the ill hap to light
on Saul, David and Solomon.
But it seems the Doctor had not the good hap to meet
with these several authors which affirm that even these kings,
Saul, David and Solomon, were chosen by the people, if he
had read or minded them, he would not have imputed this
as an ill hap unto me for to light on these examples. I will
give him but the testimony of Mendoza* who though not of
our judgment in this matter, yet ingenuously confesses, that
with great probability authors do reason for a popular choice
of Saul, David and Solomon. Whereas saith Mendoza, it is
objected, that Samuel by anointing Saul without any consent
of the people, saying, The Lord hath anointed thee king
over his heritage, did thereby clearly shew, that the regal
power was conferred upon Saul, not from the people, but
from God ; that is easily answered, that that unction was not
a sign of power already conferred, but to be conferred, as may
be proved by the anointing of David, whom Samuel anoint
ed, 1 Kings xvi. 13, during Saul s reign, yea while he had
many years to reign. Whereby it appears that David did not
receive regal power by that unction, but by that which he
had afterward by all the tribes and elders; when coming to
Hebron they anointed David king over Israel; therefore that
* Quod si objiciis Satnuelem ungendo, Saulem absque ullo populi consensu, ac
dicendo ecce unxit te Dominus super hseredifratem suam in principam, 1 Reg, x.
1., manifeste indicasse regiam potestatem Sauli collatam non a populo, sed a
Deo immediate profectam esse ; facile responderi potest illam unctionem non
fuisse sigmim potestatis collatse sed conferendse, ut probati potest ex unctione
Davidis quern Samuel unxit, 1 Reg. xvi. 13, regnante adhuc Saule, imo multis
post annis regnaturo. Unde per earn unctionem non accepit David regiam pote
statem, sed per earn quse postea facta est ab universis tribubus, et senioribus,
quando venientes in Hebron unxerunt David in regem super Israel. 2 Reg. v. 3.
Quare ilia prior unctio non fuit collatio regise potestatis, sed tantum significatio
qusedam hujus posterioris unctionis, per quam conferenda erat ilia regia potestas ;
sic igitur et prima ilia Saulis unctio ante populi consensum, non significavit
regium potestatem collatam, sed conferendam, quando scilicet omnis populos a
Samuele congregatus in Mispeh, suum praebuit consensum, et clamavit vivat rex.
Ita possunt pro hac parte ejus auctores non parutn probabiliter argumentari.
Mendoza in 1 Reg. viii. 5, p. 582.
CHAP. 3.] TIMES VINDICATED. 285
first unction was not the conferring the regal power, but only
a signification of this latter unction, by which this kingly
power was to be derived or conveyed : so also that first
anointing of Saul before the consent of the people, did not
signify the kingly power already conferred, but to be confer
red upon him, to wit, when all being gathered together by
Samuel to Mispeh, gave their consent, and cried out, Let the
king live.
Dr. Fearne says, He hath found an example and proof for the
trust of parliament in David s time, 1 Chron. xiii. 1,2, because
David consults with the captains and leaders which were officers
not of the king, but kingdom, but those were officers of the
king and kingdom, merely designed by him, not the people,
and called by him to that trust, page 43, 44.
True, I have found an example indeed in David s time for
what I alleged : namely, that there were then certain officers
of the kingdom, not of the king only, and though under him,
yet were they with him trusted with the affairs of the king
dom. This also was the judgment of the protestant divines
in France, whose testimony I shall relate afterwards ; of
Juriius, Josephus, Brutus, Zepperus, Sigonius, and many
others. Zepperus saith thus,* that in Saul, David and Solo
mon s time, and so before the captivity, the kingdom of Is
rael was mixed with aristocracy, for it had a senate of seventy,
or great synedrirn, which sat at Jerusalem, whose judges were
called princes, who, sitting by the king, did dispatch the great
affairs of the kingdom, unto whom was referred the choice of
the king and high priest, and matters of war and other things
greatly concerning the people. Of this synedrim Josephus
saith, Nihil agat rex sine senatorum sententia, yea, these
senators were in such place with the king, that they were
called his friends and brethren. 1 Chron. ii. 2. And though
the Doctor says, those officers in David s time were designed
by the king, not the people, yet if we look to the original
in Deut. i. 13, we find that the people did first give
* Hujus autem temporis respub. monarcbica fuit, aristocratia tatnen permixta
et accesset aliquid etiam democraticum, habuit enim senatura septuagint, cujus
judices patricii et principes vocantur ; regi assidentes summum regni, judicium
conficiebant, ad quod difficiliores causse, regis et pontificis electio, belligerendi
consultatio, alia que totutn populi corpus concernentia referrebantur. De hoc
synedrio Josephus nihil agit ex sine senatorum sententia fuerunt que hi eo apud
reges loco, ut fratres eos suas dicerent. Zepperus Mosaic, foren. Expla. 1. 3, c.6.
286 TRUTH OF THE [CHAP. 3.
them to Moses before he did make them rulers, for, verse 13,
Moses, relating the first constitution of that government, saith,
I said unto you, give me wise men, and understanding and
known men among your tribes, and I will make them rulers
over you : the English translation readeth, Take ye wise men,
the Hebrew is, Give ye us, as Montanus hath it; and when they
had given them to Moses, he saith, verse 15, So I received
them ; so is the Hebrew : he would not make any rulers over
them, but such as he had first received from them, and they
had given unto him, and so though at the first it pleased God
to appoint those rulers or council of state called the sanedrym
or synedrion, whereupon Mendoza saith, that they were equal
to Moses being appointed by God as Moses was, Numb. xi.
14, 15, 16.* Yet that was by and with the consent and choice
of the people, not merely by appointment of the king, as
our Doctor would. Car. Sigonius will tell him,t out of the
Talmudists, and other divines, that he had searched into,
that this synedrion, or college of elders, did represent the
sceptre, that the sceptre itself did depend on it, that none
did judge the tribe and the sceptre, but this house of judg
ment. To this purpose Gerard shews/j: that this synedrion
was chosen of the chief men of Israel, in whom was power
of judging controversies, exercising of public justice, yea, of
choosing and deposing kings : and therefore of the Talmud
ists, this council was called the house of judgment, or the
house of the sceptre and public authority. And Zepperus,
with Dr. Bilson, saith, || this synedrion continued with that
people of God unto the time of Herod, Josephus being
witness. I press not so much as these authors speak of, but
whether there were not in those times of David, officiarii
regni, which were not merely designed by the king : and
what inference I do make from thence, let conscience judge.
* Dedit illis Deus seniores, qui per omnia illi equales forent, ut patet.
Numb. xi. 14.
f Et in ipsis sceptrum ipsum pendebat, nemo autem dijudicat tribum scep-
trum, &c. nisi domus judicii. Car. Sig. lib. v. c. 7.
J Penes quos erat summa potestas judicandi controversas et exercendi judicia
publici, quin et leges elegendi, et deponendi, unde a talmodistis vocatur domus
judicii magna, vel collegium sceptri et publici potestatis. Gerard de Eccles. pol.
|| Hoc seniorum synedrian perpetuum fuit in populo Dei, usque ad Herodem
teste Josepho. Zepperus, lib. iii. c. 5. So Dr. Bilson of Subjection and Rebel
lion, page 338.
CHAP. 3.] TIMES VINDICATED. 287
Again, whereas I argue from the being and nature of
parliament, that if it hath not power to send for by force,
those that are accused to be tried before them, that should
not be a court of justice ; seeing that even inferior courts
have a power to force those before them that are to be tried :
and if the parliament may send one sergeant-at-arms, then
twenty, then a hundred, then a thousand, &c. The Doctor
replies : Therefore inferior courts have a power to raise
arms. I answer, this follows not: for though I say every
court hath power to force in the accused, yet it must be in a
way suitable. Now this raising of arms is not suitable unto
an inferior court, but to the parliament, being a more
national and public court than any other is. The Doctor
tells us indeed, that other courts have their posse comitatus.
So the parliament have their orders, to fetch and force in the
accused, which are established by law, as well as his posse
comitatus is. But saith the Doctor : I did not know before
that all the parliament soldiers were sergeants-at-arms. I
answer, how doth he catch at the word, and let the sense go;
the sense, scope and drift of the argument, was to shew, that
as they might send forth one, who by force should fetch in
the accused, by the same reason they may send forth ten ;
and by the same reason that they may send forth ten, they
may send forth twenty, so a hundred, so a thousand, so ten
thousand. The Doctor puts off the argument with a jeer,
because he hath no list to meddle with the reason.
In page 45, he would enervate the testimonies of divines,
which I brought to shew that all protestant divines were of one
mind. Let us see, therefore, what he saith to them. And first
he begins with the testimony of the German divines, and for
that, saith he : The testimony of the Centurist speaks nothing
to this purpose. A short answer, soon and easily given. But,
why nothing to our purpose ? Nay, stay there, the Doctor
will keep his reason to himself. I set down therefore the tes
timony again, and let men judge whether it be to the purpose.
Governors, say they, in such things as are repugnant to the
law of God, have no power or immunity above other private
men, and they themselves commanding that which is evil,
have no power or immunity above others ; yea, they them
selves commanding that which is evil, are as much bound to
fear the ordinance of God, bearing the sword for the punish-
288 TRUTH OF THE [CHAP. 3.
ment of vice : for St Paul, Rom. xiii., saith that God did
institute and ordain a power both of defending that which is
good, and punishing that which is evil ; and he commands
that every soul, and so the governors themselves should be
subject to this ordinance of God if they would be defended
by it, and not by their wicked deeds, makes themselves liable
to punishment.*
Of the French and Low Country divines, he brings no tes
timony, saith the Doctor, but for proof tells us we know
their practice ; so I for answer may return him his own
words; we know what hath been the practice of those pro-
testants, and so they are parties interested, not so fit to give
in witness.
Very well, if they be parties interested, and so not fit to
give in witness, then they are of our judgment : observe,
reader, here he granteth that the protestant churches, and the
divines of France and the Low Countries, are parties interest
ed, and so of our judgment; what protestant churches or
divines then will he allege for his sentence ? Will he have
the divines of Switzerland ? I brought a testimony of the
divines of the council of Basil, and that he doth not contra
dict : are the divines of Geneva of his mind ? I brought the
testimony of Calvin ; that he saith nothing to, but it passeth
with him as granted by him. Are the divines of Scotland ?
I brought him the testimony of Mr. Buchanan, that testimony
also he doth not deny ; it may be that was but one, and so
he would not take notice of it; read therefore what Mr.
Knox saith: Because this occasion is laid against God s
true ministers, we cannot but witness what trade and order
of doctrine they have kept and keep in that point; they
affirm that if wicked persons abusing the authority estab
lished by God, command things manifestly wicked, that such
as may and do, bridle this inordinate appetite of princes,
cannot be accused as resisteries of authority, which is God s
* Gubernationes ergo in iis rebus quee cum decalogo et justis legibus pugnant,
nihil juris aut immunitatis habent prse cseteris hominibus privatis, et perpetrantes
id quod malura est, coguntur tarn metuere ordinationem Dei, glad um prsestan-
tern ad vindictam nocentium, quam alii hones privum nam Paulus Rom. xiii. do-
cet. Deum ordinasse et instituisse potestatem illara gladio defendendi bonutn, et
puniendi raalum, et praecipit, ut omnis anima (et sic gubernatores) tali Dei ordi-
nationi sit subjecta; hoc est obligat ad faciendum bonum, si velifc defendi ista Dei
ordinatione, et non ob sua facinora impia puniri. Magdeburgensis Cent, 1. 20.
CHAP. 3.] TIMES VINDICATED. 289
good ordinance, to bridle the fury and rage of princes in free
kingdoms and realms. They affirm it appertaineth to nobil
ity, sworn and born councils of the same, and also to the
barons and people, whose wills and consents are to be re
quired in all great matters of the commonwealth : which if
they do not, they declare themselves criminal with their
princes, and subject to the same vengeance of God. This
was the doctrine and judgment of the divines in Scotland, in
the beginning of the Reformation, as related by Mr. Knox.*
And what the judgment of the Scots divines is for the pre
sent, seeing he will not take practice for testimony of judg
ment, he may read in their answer to Lysirrachus Nicanourf
thus : As for the lawfulness of resistance, he may understand
that that hath been the tenet of our church since the Refor
mation ; it hath been the right and practice of our king
doms, since the first foundation. A number of instances
thereof are approved in our standing acts of parliament, un-
repealed to this day. It hath been the practice of all
reformed churches abroad, wherein by queen Elizabeth; king
James, and king Charles, they have been all allowed, and the
most of them allowed by powerful assistance both with men
and money. To this purpose Mr. Rutherford also, as I -have
shewed already, Chap. I.
But it may be the Doctor will tell us that the Scottish di
vines are also parties, and interested in the cause. Veiy
good. We shall shortly have a great party in the protestant
churches for us and with us; what divines then are against
us in the Doctor s opinion ? Are the divines of England ?
He tells us also page 45, yet do some of them allow of re
sistance in some cases : good still ; by and by it will arise to
somewhat, here is yet more of our party, as the Doctor calls
them, by his own confession. As for the testimonies that I
brought of Dr. Bilson, and Dr. Willet, he saith, That is plain
they speak of such government, such states, such cases as
will not agree to this kingdom at this time. But why not,
the Doctor will not tell us. If I tell him that Peter Martyr
also professor of divinity in England, was of our judgment,
as he may read plainly, J he will tell me, it may be,
* Mr. Kuox s History of the Church of Scotland, p. 343.
f Answer to Lysimachus Nicanour, p. 8.
Peter Martyr in Judg. c. i.
VOL. V. U
290 TRUTH OF THE [CHAP. 3.
that Peter Martyr speaks not of this time, or of this case, or
of this state : if I refer him to Polanus,* who writes
largely in this matter with us, it may be he will tell us
also that Polanus speaks not to our case, to our time, or to
our state : but I refer him to Barcley and Hugo Grotius
who well knew the judgment of the Low Country divines ;
I suppose the Doctor will not say those are parties : Barcleus,
saith Hugo Grotius,f the most strong defender of regal
empire, yet descends thus far to yield unto the people, and
the chief part of them a power to defend themselves against
immane cruelty, when yet notwithstanding he confesses that
the people are subject unto the king : and as for me, saith
Hugo Grotius, I dare not indiscriminatim condemn those or
that part of the people which do use this defence having res
pect unto the public good : for David had many armed men
about him, that he might repel violence offered unto him ;
and at that time David was commended by a prudent wo
man, that he fought the Lord s battle, which words many do
ill refer to David s former battles, whereas Abigail s speech is
rather a correction of what Nabal said. Many subjects are
now fallen from their king, which words that Abigail might
correct, she saith the wars of David were godly, as being un
dertaken not out of defection from his prince, but for tuition
and preservation of his own life. But because the Doctor
seems to want some testimonies of the French Protestant
divines, I will give him one for all, and surely he will not
say the words are not spoken of such government, such
states, such cases, or such times as ours are. This question
being on foot in the time of Charles IX : what is to be done
by the subject when he is violenced by the magistrate ; or if
* Polanus in Dan. xi.
f Barcleus regii imperil assertor fortissimus, hue tamen descendit, ut populo,
et insigni ejus parti jus concedat se tuendi adversum iromanem saevitiam. Cum
tamen ipse fateatur totum populum regi subditum esse ; ego indiscriminatim dam-
nare aut singulos, aut partem populi minorem, quse ultimo necessitatis prsesidio,
sic utatur ut interim et communis boni respectum non deserat. Vix ausim nam
David armato, circum se aliquanto habuit ; quo nisi ad vim arcendam, si inferetur.
Et hoc ipso tempore Davidi prudente feemina dicitur bella Dei, i. e. pia gerere ;
quod male multi ad sola bella priora trahunt, quum potius emendatio sit ejus quod
Nabal dixerat, multos subditos a rege suo deficere, quod ut corrigat Abigal bella
Davidis pia esse dicit, ut pote non defectionis, sed solo vitse tuendse consilio sus-
cepta. Hugo Grotius de Jure Belli et Pacis, 1. i. c. 4.
CHAP. 3.] TIMES VINDICATED. 291
the chief magistrate degenerate into a tyrant, may the sub
jects resist by force of arms ?*
That was answered by one learned man, for, and in the
defence of the protestants in those times, thus,f Subjects are
of three sorts, either mere private men, bearing no public
office, or else they are in some inferior and subordinate place
of magistracy ; or else they are such as are so inferior to the
chief magistrate that by the laws of the land are appointed to
bridle the chief: as for private men, saith the author, it is
evil for them to resist with force of arms, either they must
fly or suffer : as for the second sort they not being the king s
household servants, but rather to be called officers of the
crown, depending not so much on the king as kingdom, the
king abusing his power to the overthrow of laws ; these in
ferior magistrates ought to oppose, for the conservation of
those who are committed unto their trust ; and if need be to
take up arms till things be otherwise provided for by the
estates of the kingdom. As for the third sort, saith he,
though they in some respect are under the chief magistrate,
yet in some respect they are keepers of the supreme dignity,
that the chief magistrate may be kept in his office ; these
may, if need require, repress and chastise him, for the people
is not made for the magistrate, but the magistrate for the
people ; his power taking its rise from them.
* Quid agendum est subjecto cum a magistrate violatur ; vel si summi magis-
tratus in tyrannos degenerarent, et quid subjectis faciendum ? necessarione illis
ob temperandum an illis repugnandum, et quidam armorum vi adhibita.
f Respondeo, varia ease subjectorum discrimina, alii mere sunt privati homines
nullum publicum munus gerentes ; alii inferiorem et quasi subalternum magistra-
tum gerant ; alii ita sunt summo magistrate inferiores ; it tamen ex patrise insti-
tutis et legibus summi magistratus, moderandi causa tanquam frsena quedam con-
stituantur, quod ad primum attinet certum est, nefas esse private cuilibet privata
authoritate vim tyranni vi opponere, sed vel tyranni vis subcunda, et tolleranda
est aut cedandum, et alio migrandum. Quod ad secundum subjectorum genus
attinet eorum qui subalternos magistrates gerunt ; non regis quidem familiie do-
mestici, sed regni potius ministri ; quos officiarios corona? vulgo noncupant ; ita
statuendum est, illos non tama regi quern a regno pendere, illi regi tnanifeste
tyranno, et ad lege, evertendas sua potentia abutenti oponere se, daberit ex jure
jurando prestito ; obligati ad eorum salutem, et conservationem qui suae fidei
commissa sunt ; armis si opus est etiam adhibitis, donet a regni to dinibus aliter
provisum sit. De tertio autem subjectorum genere, illud constituendum est
quamvis illi revera ; et certa quadam ratione summum magistratus imperio sub-
mittuntur ; alia tamen ratione dura urgit necessitas supremi iliius pignitatis vin-
dices, et custodes constituuntur, ut suprcmum magistratum in suo officio contine-
ant ; imo ut et ilium cum necesse fuerit reprimant, atque castigent.
u 2
292 TRUTH OF THE [CHAP. 3.
But though this were the first rise of magistracy, yet after
the people have chosen their magistrate, they have resigned
up their power to him.
But the people never created or received their kings^ but
upon certain conditions, which being manifestly broken and
not kept, those have power to abdicate, who have power to
create ; and this has always been in use amongst all the most
famous nations in the world, the Israelites, Lacedemonians,
Romans, Danes, Swedes, Scotch, Polonians and English.*
But if a magistrate do degenerate into a tyrant, as we are
not to be obedient to him, so neither are we to resist him.
That is only understood of private men.
But David spared Saul though it were in his power to cut
him off.
That is no way contrary to the doctrine delivered, for
David had many armed men about him whose help, if need
had required, he would without doubt have used against
all, yet thus he did, having respect rather to his own defence,
than his enemies 3 oifence.f This testimony tells us what
hath been the practice of all nations : the testimony of the
Scots in their answer to Lysimachus Nicanour, saith ex
pressly, That our doctrine is according to the judgment of all
the reformed churches. And if these testimonies will not yet
prevail with the Doctor, I must leave him to his resolves.
He tells us that our homilies are against us, but let him pro-
* Si quis excipiat ut prima ilia fuerit magistratuum, origo verum tamen esse
populos omnem suam libertatem in sol dum iis resignasse quos sumtnos magistra-
tus sibi preficerent csedo vero resignationis illius ullam probationem , qum statuo
populus quantum quidem valuit jus et equitas, nee creasse, nee recipisse reges
nisi certis conditionibus, quibus a magistratu manifeste violatis consequitur eum
jus illorum abdicandorum habre, qui habuerat creandorum. Id deet populum
summos magistrates legitimo imperio abutentes ; abdicare imperio posse. Et id
quidem apud omnes rationes celebriores usurpatum fuisse perspicuum est, Roma
nes, Athenienses, Israelites, Danos, Swedos, Scotos, et Anglos.
Secundo excipatur regibus si in tyrannos degenerarent ; non esse scelerum qui
dem prsebendum ministerium, illis tamen vim minime opponendam ; de privatis
concedo ; de inferioribus vero magistratibus minime. Ad superiores vero regum
quasi Ephoros de tyrannis coercendis curam maxime eorum pertinere contendo.
f Deinde affertur exemplum Davidis qui Sauli tyranno tarn studiosa pepereit,
quamvis illius interficiendi facultatem haberet illud exemplum superiori doctrinse
minime repugnare alio ; David enim militarem hominum turmam coegerat, quo
rum opera si ita postulassit necessitas, baud dubie adversus Saulem usus fuisse.
Ita tamen egit defensionis potius quam offensionis causa. Commentariorum 4
partis de Statu Relig. et Reipub. in Regno Gallie, sub Carol, nono Reg., lib. x.
fol. 120126, in 8vo.
CHAP. 4.] TIMES VINDICATED. 293
duce any place out of the homilies where it is said that
the two houses may not take up arms to bring armed
delinquents to their trial. Indeed the homilies speak against
subjects taking up of arms against their king, so do not the par
liament, but to defend themselves, and to bring delinquents
to trial. And therefore when the Doctor or others bring forth
testimonies of divines, ancient or late, to prove that subjects
may not take up arms against their prince, they had as good
say nothing ; that is not to our case ; but let them prove by
testimonies, that it is not lawful for the parliament to take up
arms to secure the kingdom, to bring accused persons to trial,
and to deliver the prince out of the hands of rnalignants,
and then they say something to us, else it is but clamour,
not reason.
At last the Doctor speaks somewhat of arbitrary govern
ment (page 46), which is no way any answer to the reasons
that were given by me, proving that his opinion raised the
king to an arbitrary government, only he sets down his fur
ther sentence about arbitrariness, eadem facilitate rejicitur qua
affirmatur : the rest of that section is either spent in naked
assertions, or jeering expressions^ or seeming answers to his
other answerers.
CHAPTER IV.
THE Doctor having spent some time upon his other an
swerers, at page 49, he is pleased to return to me, where he
would prove that the people of Israel did not by any forcible
resistance rescue Jonathan out of the hands of Saul, which
work, says he, was but set off with a soldier-like boldness.
Let the Doctor call this work what he please, Saul the king
had sworn that Jonathan should die, and the people swore
he should not die ; and they being in arms did rescue Jona
than, saith the text. This rescue the Doctor calls in his first
book, a loving violence ; and in his reply, a setting off the
matter with a soldierly boldness. I hope the Doctor will
give us leave to use the like terms. If a prince swear the
death of some parliamentary- man, who deserves not to die
but to be preferred, and the people rise up in arms and rescue
TRUTH OF THE [CHAP. 4.
their Jonathans, saying, As we live they shall not die that
have wrought this great deliverance for us; this is no resis
tance, it is but a loving violence, and a setting off the matter
with a soldierly boldness. Why may we not call this so,
as well as the Doctor that ? But I appeal to all reason whe
ther a rescue by men in arms, from those that have sworn a
man s death, be not forcible resistance ?
But, say we, this is more than prayers and tears, which is
the only remedy allowed by the Doctor, to which he replieth,
The Doctor hath nowhere said, though Mr. Bridge makes
him often say so, that prayers and tears is the only remedy
left for subjects ; but besides their cries to God, he allows
them intercessions, reproofs, denial of subsidies and aids.
I will not search into the Doctor s book for every word,
but take what he granteth here : yet this soldierly boldness of
rescuing is more than prayers, tears, reproofs, or denials of
subsidies and aids, which is all the remedy that he affordeth,
as he confesseth now. Yet the Doctor is so full of this sen
tence still, that in page 51 of this book, he saith, That the
children of Israel being under the oppression of their kings,
had no remedy but crying to the Lord. And again, in the
same page, saith, All the remedy they had, was by crying to
the Lord. So, also, in his first book, page 10, the people are
let to understand, 1 Sam. viii. 18, how they should be op
pressed under kings, and have no remedy left them but crying
to the Lord. Thus do men forget themselves, and what they
have said, whilst they contend against truth.
Then the Doctor comes down to the example of David.
And whereas it is urged by us, that David did take up arms
to defend himself from the violence of his prince, Saul; the
Doctor replies now as before, that David s example was ex
traordinary. Well, but when it is said, that David having
advantage of Saul, did not lay hands upon him to cut him
off as he might have done ; what if we should say, that act
of David s was extraordinary, would not the Doctor tell us,
that our answer was but ordinary ? He tells us, page 31 of
his Reply, that conquest is one of the means by which God
translates kingdoms, and that David being provoked by the
king of Ammon, brought the people under. 2 Sam. xii. And
that the Edomites were so brought under the dominion of
Judah. What, if we should give this answer, that these were
CHAP. 4.] TIMES VINDICATED. 295
extraordinary cases ; would not the Doctor take it for a poor
shifting answer from us ? When we say any practice is
extraordinary, we must also prove by circumstance, that there
was an extraordinariness in the fact, or else acquiesce in it
for our example. But be it so, that David s example was
extraordinary, is not our case now extraordinary ? Is Eng
land s case ordinary ? Hath it been thus ordinarily, that
arms have been taken up against the parliament, and delin
quents kept from legal trial by force of arms : has this been
for many years ? See how the Doctor helps himself by this
extraordinary answer. He tells us in his first book, page 8,
that this work of David was a mere defence, without all
violence offered to Saul ; and is not this ordinarily lawful for
subjects to do so much ? The Doctor grants it himself, page
9 of his first book : That personal defence is lawful against
sudden and illegal assaults of the prince himself, thus far,
to ward his blows, to hold his hands, &c., and the like. But
the Doctor in his Reply has thought of a new reason to
prove David s example extraordinary : because else may pri
vate and single men do so too.
I answer, Not so, David was not as every private man ; he
was anointed of the Lord, one that fought the Lord s battles,
the great statesman in the kingdom ; with whom were joined
Jonathan, and many other chief of the tribes: therefore it
follows not from David to every private man, but to the par
liament rather, who though not anointed as king, and as Saul,
yet with some anointment from the Lord into the place of
magistracy, especially being, as the Doctor confesseth, co
ordinate with the king in supremacy, so far as concerns
nomothetics.
I said before, if David s example were extraordinary, then
he had an extraordinary command for what he did; if so,
how doth the Doctor say, there is no command or warrant in
Scripture for such a practice or kind of resistance ?
To which the Doctor replieth : As if all extraordinary
warrants and instincts, given to special persons, should be
written in Scripture.
I answer, So then this work of David s, which before was
called by the Doctor a mere defence, is now come to be a matter
of special instinct; though acts done by special instinct,had not
always warrant from written Scripture before they were done:
296 TRUTH OF THE [CHAP. 4.
yet being done and recorded in Scripture, there is ground
and written warrant for the lawfulness of our actions upon
the like occasions. I did not say, why then doth the Doctor
say, there was no warrant in Scripture for David ; but why
then doth the Doctor say, there is no warrant or ground out
of Scripture now for us to do what we do ? Though it might
be instinct then, and without written Scripture, yet it may be
written warrant now.
Then, whereas that scripture is urged, though not to take
p arms against our king, as the Doctor suggests, 1 Chron.
xii. 19, where it is said expressly, that David went out to
battle against Saul, the Doctor replies : Desperate shifts that
these men are put to, when pretences and simulations must
be Scripture ground for conscience. It is said before, David
made shew of madness before king Achish : Mr. Bridge
might as well infer therefore he was mad.
I answer, Will any else besides this Doctor make such an
inference ? The Scripture saith, totidem verbis, that he went
out to battle against Saul ; that this was but a simulation is
not said in Scripture, but the Scripture doth not say that
David was mad, but that he feigned himself so : is there
then the same reason of the one and the other ?
The example of Uzziah is next to be cleared. We find
that the priests are commended for valiant men, because they
thrust out king Uzziah from before the Lord, 2 Chron. xxvi.
To which instance the Doctor saith, that Uzziah the king
was stricken with leprosy, and by the law the leper was to be
put out of the congregation, and dwell apart, which is not
consistent with government ; therefore it is said of the king,
he was a leper, and dwelt in a several house, and Jotham his
son reigned in his stead. 2 Kings xv. 5.
I shall ever give the Doctor the full weight of his reason.
It seems by this answer, that he would have conscience
believe, that the king was discharged from his crown by his
leprosy, and ipso facto thereby dethroned. Now see what
Dr. Bilson saith,* directly contrary unto this Doctor: Uz
ziah, saith he, dwelt apart in a house from others, because of
his leprosy; but you do not find that he was deprived of his
kingdom, Jotham his son governed his house, and judged
the people of the land, because the king might not be con-
* Dr. Bilson on the Difference between Subjection and Rebellion, page 326.
CHAP. 4.] TIMES VINDICATED. 29/
versant amongst men, by reason of his sickness ; but the
crown still continued in the father though a leper, and Jothani
began not his reign until his father was dead : whom the
Scripture calleth the king of Judah, in the twentieth year of
his reign, and the last year of his life. 2 Kings xv. 5, 7
Thus Dr. Bilson ; and though our Doctor can, with what
conscience I know not, join these words together, 2 Chron.
xxvi., thus : He was a leper, and dwelt in a several house,
and Jotham his son reigned in his stead, 2 Kings xv. 5 ; as
if all these words were one, and did touch one another in
holy writ, yet in truth they are part of two several verses,
and two other verses come in between them. As in ver. 5
it is said, " The king dwelt in a several house, and Jotham
the king s son was over the king s house, judging the people
of the land ;" not reigning in his stead, as the Doctor reads
it. Then at ver. 6, 7> the Scripture having spoken further of
the king, his deeds and death, at the end of ver. 7 it is added,
" And Jotham his son reigned in his stead " these words
being annexed to his death as a consequent thereof: and the
Doctor takes them and annexes them to ver. 5, at the men
tioning of his leprosy, as if upon his leprosy his son reigned,
whereas it is plain he only governed and not reigned, until
his father died. Here I cannot but wonder, that the Doctor
should so boldly venture to lay violent hands upon Scripture,
that he may lead men s consciences into his own sentence :
but I hope the consciences of those that fear God, will take
notice of such dealing as this, and abhor that sentence, that
must be born up with such practices. He would persuade us
also, that the priests here are said to be valiant men, because
of their home reproof which they gave to the king, or because
of their withdrawing from him the holy things, which he was
not to meddle with. But let him shew us any one place of
Scripture, where valour being joined with an expression of
force, as here it is, it being said that they thrust him out,
doth only note faithfulness in one s place, by giving reproof
or the like.
At last the Doctor comes to his own arguments, and
labours to recruit them : and first he tells us, that none might
blow the trumpet for war amongst the people of Israel, but
the supreme magistrates; and therefore the parliament may
not take up arms or blow the trumpet for war, as now they
298 TRUTH OF THE [CHAP. 4.
do. To this argument divers answers, unanswered, have
been given, yet he is not satisfied, but still replieth. And I
wonder that he should, considering there is no such matter,
that I can find, as he allegeth, in Numb. x. It is true the
Lord speaks there unto Moses, saying, ver. 5, < When ye
sound an alarm ;" and ver. 6, " When you blow an alarm the
second time ;" and ver. 7> " When the congregation is to be
gathered together, ye shall blow :" and ver. 9, " If ye go to
war in your land, ye shall blow an alarm with your trumpets."
But these words in the Hebrew are all in the plural number,
shewing that the blowing of the trumpet belonged as well to
the state and princes of whom he spake, ver. 4. It is not
said that Moses should use those trumpets, exclusively, he
and not they, but rather he joined with them.
Again, he comes for his defence to that place of Samuel,
1 Sam. viii. 18, where, saith he, it appears that the people
had no remedy against their unjust kings, but their crying to
the Lord. Mr. Bridge answers, saith he, Samuel tells them
not what should be their duty, but what their punishment,
" The Lord will not hear you," &c. It was indeed, saith the
Doctor, their punishment, because all the remedy they had,
which was by crying to the Lord, should not help them ;
which had not been such a punishment, if they had had
means to help themselves by power of arms.
Here the Doctor saith, that all the remedy this people had
was by crying to the Lord, which scripture he brings against
our resistance, to prove what is our duty, and how far it
extends : yet on page 49 of his Reply, he will not own such
a speech as this, saying : The Doctor has nowhere said, that
prayers and tears are all the subjects 3 remedy.
Again, it appears plainly that this scripture, 1 Sam. viii,,
is not spoken of the king s right, what he might do, but of
his fact, what he would do ; for the king had no such right
over his subjects, as to take their children s fields and vine
yards from them, for which Ahab was so severely punished.
Yet saith this text of Samuel, tc He shall take your daugh
ters, fields and vineyards," &c. Neither can it be objected,
that the word used in the Hebrew is BB^O, which signifies,
judicium, judgment or right seeing ; it also signifies, consue-
tudoy order or manner, as it is well translated in the English,
ver. 9.
CliAP. 4.] TIMES VINDICATED. 299
Again, though it be said, ver. 1 8, " Then shall ye cry out
iii that day, because of your king which ye shall have chosen,
and the Lord will not hear you in that day ;" yet it doth not
follow tnat they had no other remedy but crying to the Lord.
That is said in Scripture, that the people being oppressed
with foreign enemies, should cry unto the Lord in their dis
tress, and because of their sins the Lord threatens not to
hear them, but bids them go to their idols, and let them help
them if they can ; doth it therefore follow, that they might
not defend themselves against foreign enemies ? no such matter.
Wherras the Doctor saith in this Reply : It was no such
judgment to cry and not be heard, if yet they had a power
to defend themselves by taking up arms. This answer is
very strange from one that calls himself a divine : for suppose
that God should say to his people, that had a power to take
up arms against their foreign enemies, that they should not
withstanding their power cry unto him, and he would not
hear them, nor deliver them from their oppressors ; was this
no such judgment, because they might take up arms ? Alas,
what will all our taking up of arms do either way, if God
will not hear our cries and prayers !
The Doctor for his own defence and the defence of his
cause, said in his first book : That if such a defence as we
now use were lawful, it is a marvellous thing that so many
prophets, reprehending the kings of Israel and Judah for
idolatry, cruelty and oppression, none should call upon the
elders of the people for this resistance, page 10.
To this I answered, See the prophet Elisha expressly call
ing on the elders (o imprison the king s messenger, 2 Kings
vi. 32. The Doctor after he comes to himself out of a rail
ing and jeering fit, replies : What did Elisha call upon those
elders for ? to imprison the messenger ? that is more than
the text will bear, unless to shut the door against a man be
to imprison him.
I answer, But the prophet Elisha not only called upon
them to shut the door, but to hold him fast. 2 Kings vi. 32.
Shutting the door indeed doth not note imprisonment, but,
shut the door and hold him fast doth : for what is imprison
ment, but arcta et violenta custodia, and these are the words
of that text, " Shut too the door, and hold him fast at the
door." But it is the Doctor s manner to take part of the
300 TRUTH OF THE [CHAP. 4.
text, and leave the other part which makes against him; so
he dealeth by our answers, so he dealeth by scriptures. At
length the Doctor having left me to visit my fellow answerers,
as he calls us, for the space of three or four leaves, he is
pleased to return again to me about Rom. xiii., and page 60.
He takes it unkindly that I will not stand to the English
translation of the word Kpi/ua, damnation, but rather translate
it so, u They that resist shall receive to themselves judg
ment."
To which I say, that I do not deny but grant, that the
word may be translated damnation ; , but seeing the word
firstly signifies judgment, as Piscator observes, I would not
have the Doctor so peremptory scaring people with the word
damnation, when as more naturally the word may be rendered
otherwise. I told him before what Piscator s reason is for
the translating of it, judgment. He may read what Musculus
also said,* and in him what many other divines, who speaks
thus : It is doubtful what judgment the apostle speaks of
here, whether the judgment wherewithal the disobedient are
punished by God himself, or that which is to be expected
from the magistrates ; the latter way those things that follow
do favour, the former way those things that are precedent :
but it matters not which way we understand it, neither doth
any thing hinder but that we may expound it to both, when
as both judgments, both of God and magistrate, are to be
feared by those that are unruly. But the Doctor gives, as he
thinks, a good reason why it must needs be translated dam
nation, and so meant, because resistance there forbidden, is a
breach of the fifth commandment, which deserveth damna
tion.
I answer, What then we read, Rev. ii., that the church of
Thyatira had broken the second commandment in her idolatry
and superstition, yet she is threatened with an outward pun
ishment. Wisd. xxii. 23. " Behold (saith Christ) I will cast
her into great tribulation, and kill her children with death."
* Ambiguum est autem quod de jud : cio insert, an de eo quo divinitus olim
punientur inobedientes loquatur, vel de eo quod expectandum est a magistral! -
bus ; in posteriori sententise videntur sequentia favere, priori vero prsecedentia.
Verum nihil refert utrum intelligamus, nee quicquam prohibet quo minus de
utroque exponamus, cum utrumque sit tiinendum immorigeris. Musculus in
Rom. xiii.
CHAP. 4.] TIMES VINDICATED. 301
Yea, the fifth commandment is strengthened with an outward
promise, " Honour thy father and thy mother, that thy days
may be long in the land ;" and therefore well may the breach
hereof be threatened with an outward judgment.
Again, saith the Doctor, Mr. Bridge answers, that only
active obedience to lawful commands is there enjoined, but
passive under unlawful commands. To which the Doctor
answereth, Both say we. But not so Origen,* not so Jerome,
not so Chrysostom, and divers others ; and Pareus his rea
son is good, who observes,t that according to the apostle, the
denying of obedience is all one with resistance, forbidden in
this Rom. xiii. : for in one verse the apostle saith, submit or
" be subject unto the higher powers ;" in the next verse he
gives the reason, " For he that resisteth," &c. : so that
resisting, and not subjecting or obeying, is all one. It is no
sin not to obey unlawful commandments ; but the apostle
makes it a sin here to resist, and therefore the resistance
forbidden doth not relate to unlawful commandments, but if
lawful. But then the Doctor tells us, that if these words
should be understood only of active obedience to lawful
commands, and not of passive to unlawful commands ; the
apostle had given the Romans but a lame instruction, page
60. And his reason for that speech follows at a distance,
page 61 : Because then the Romans should not have been
sufficiently instructed how to answer the unlawful command
ments of princes, as also, there would have been a gap open
to rebellion, for, saith he, how easy would be the inference :
therefore we may resist when they command unlawfully.
I answer, This is a strange work to charge the apostle with
larne instructions, in case that a passive obedience should not
be here commanded ; God doth not command every thing in
every scripture, yet those scriptures wherein he commandeth
something and not all, are not lame instructions. The first
commandment commands the substance of worship, the se
cond the right means, the third the manner, and the fourth
the due time of worship; yet the first is not lame because it
* Itaque qui resistit non hie, &c. de illis potestatibus dicit quse prosecutores
fuerint fidei, ibi enim dicendum est, Deo oportet obtemperare magis quam ho-
minibus. Sed de istis communitatibus dicit quae non sunt terrori boni operis,
sed mali, quibus utique qui resistit, &c. Origen in Rom. xiii.
f Negate vero obedientiam est resistere. Pareus in Rom. xiii.
302 TRUTH OF THE [CHAP, 4.
doth not command what the second, nor the second lame be
cause it doth not command what the third, nor the third lame
because it doth not command what the fourth ; so here,
though God should command only active, not passive obedi
ence in this text, this instruction would not be lame . But why
should it be a lame instruction ? The Doctor tells us, Because
the Romans should not be sufficiently directed how to answer
the unlawful commandments of princes : yes, surely, if God
did here command them obedience to lawfuls, he should at
once forbid them disobedience to unlawfuls ; but, saith the
Doctor, Then there will be a gap for rebellion, for how easily
would men infer, therefore we may resist in things unlawful. I
answer, The Doctor takes this for granted, which is to be
proved, that all forcible resistance is rebellion. Suppose that
true which himself granteth, in page 1 of the first book, that
it is lawful to resist unlawful commands, though not with
forcible resistance. And if so, then why might not the Ro
mans as well say, This instruction you give us is lame, for you
forbid resistance, and yet in some kind resistance is lawful, a
suffering resistance lawful, and a forcible resistance unlawful.
And yet you have not in this xiiith chapter given us any such
distinction, so are we left in the dark, and your instruction
lame. But, good Doctor, let us take off our own baitings,
whilst we go about to charge the apostle with lame instruc
tions, in case he come not just up to our opinions. But to
put an end to this matter concerning this text, I appeal to the
Doctor, whether he doth not think that these words, " higher
powers/ 5 verse 1, did not include the Roman senate : I say,
when the apostle commands, " Let every soul be subject to
the higher powers," did he not command the Christian Ro
mans to be subject to the Roman senate ? We know that
after this epistle was written to the Romans, as Eusebius re
ports, the Roman senate was not only in being, but so potent
and powerful, that when that was propounded to the senate,
whether Christ should be acknowledged as God, that was in
the senate s power to grant or refuse, and they refused. So
Estius also saith,* that the governors of provinces were ap
pointed by the senate, as well as by Caesar, when Peter wrote
his epistle. So that still, notwithstanding Csesar, the Roman
* Prsesides provinciis prgeficiebantur non tarn authoritate Caesaris quam sena-
tus. Estius Ep. Pet. i. 2.
^ 4.] TIMES VINDICATED. 303
Senate was a high power, and the higher powers unto the
people ; and if they were the higher powers, who were to be
obeyed by this commandment of the apostles, then why doth
the Doctor bring this scripture to urge our higher powers and
senate to obey, especially when the Doctor himself confesses
(page 62) that the two houses, as distinct from the king, fall
under the words, " higher powers 1" At last, in page 62, the
Doctor comes to that place of Peter, 1 Epist. ii. 13, " Submit
yourselves to every ordinance of man for the Lord s sake,
whether to the king as supreme, or unto governors, as those
that are sent by him." Where, after the Doctor hath a little
stroked himself on the head, and laboured to spit some filth
on our faces, he comes to that testimony of Calvin, for that
which he says concerning Dr. Bilson is not much material,
who proves that the pronoun him relates to God, and not to
the king, for the reason which I alleged in my first book ;
now the Doctor replies, True, all are sent by God, but it is
as true that the governors of the provinces were sent by the
king, or the Roman emperor.
The reader may observe how the Doctor doth deal by the
scripture again, for he sets down the words thus : To the king
as supreme, or the governors as those that are sent by him :
and thus indeed the word him must needs relate to the king,
but conceals that part of the verse wherein the word God is
expressed thus : " Submit yourself to every ordinance of
God :" for the Doctor knew that if he had set down that part
of the verse, the reader would have perceived that the pro
noun him should have related to God, and not to the king.
Then, again, observe what he answers : he tells us, that the
governors of provinces were sent by the king or emperor;
that is not the question now, but whom the pronoun him doth
relate, whether God or the king. And for this he gives no
reason, nor answers Calvin s, and therefore I need add no
more ; yet Estius reasons are very full, proving that the pro
noun him must relate to God and not the king : for says he,*
The apostle Peter would move the people to obey the king
* In eo quod additur, tanquam ab eo missis pronomen eo ad regem referunt
nonnulli, quod non placet, nam apostolus vult hoc in prsesidibus istis considerari
quod Deus eos miserat, id quod ad obediendum movere debet, ac ut taceam quod
prsesides provinciis prseficiebant non tarn authoritate Csesaris qu^.m senatus, illi
alter! relat ioni non quodrat quod sequitur ad vindictam milefactorem, &c. quern
304 TRUTH OF THE [CHAP. 5.
and governors, which argument is full, because they were sent
by God ; whereas if the pronoun him should relate to the
king, here were no motive. Again, Because the apostle Peter
saith that they are sent by him for the punishment of evil
doers, and the praise of them that do well, for which cause
the wicked heathenish governors did not send the governors,
it being known that they sent them for the punishment of
those that were good, and for the praise of those that were
evil ; and therefore the pronoun him is to be carried on God,
and to have relation to God, not to the king, in this place ;
and therefore what the Doctor brings from this place to set
the parliament at a greater under than God would have, is
nothing worth. The rest of the chapter is spent with his
other adversaries. I having thus delivered the scriptures
from his objections, shall be the more brief in answer to the
after part of his discourse, because the only ground of con
science is God s word.
CHAPTER V.
IN Section X. of the Doctor s reply, I find little to hold
us long ; I had told him in my former book, that the parlia
mentary proceedings were an act of self-preservation, and
used the similitude of a steersman, shewing that in case he
do not his duty, even the very passengers in time of a storm,
for their own preservation may look to the matter, which doth
not imply the unofficing of a steersman ; so in state, where
the chief magistrate neglecteth his duty, &c. The Doctor
replies (page 64), that the prince is not as the steersman, but
as he that stands above, and commands to the starboard or
larboard.
This is to hang upon the word, and let go the sense, for the
reason holds to him that stands above, and commands, as
well as the steersman, neither will common reason say, that
scopurn mail reges non usque quaque habebant propositum, rectius igitur ad De-
um refertur, qui hunc finem omnibus magistratibus prsescribit, unde et Paulus de
potestate Rom. xiii. Dei enim minister est tibi in bonum, &c. ex quo apparet
missos a Deo hie intelligi debere non solum duces sed regem ipsum. Estius in
1 Epist. Pet. ii.
CHAP. 5.] TIMES VINDICATED. 305
lie is unofficed, because the passengers for the present desire
or cause him to stand by, that they may look unto their own
safety in the time of a storm.
Then he comes to prove that authority and magistracy, ab
stractively considered from the qualification or several forms
of government, is of divine institution ; wherein we do all
agree, only I excepted against some of his media, that he
used to prove it thus : By those words, the powers that are
ordained of God, the Doctor understands, the power itself of
magistracy, distinguished from the qualification thereof, and the
designation of persons thereto ; how then did he say, (Sect.II.)
the "^higher power " in Paul, is the same with the " king as su
preme 5 in Peter? The Doctor replies, The power of magis
tracy, abstractively taken, may by these words be proved to
be of God, though the " higher powers " here be understood
concretively with connotation of the persons that bear the
power, for they are here proposed as objects of our obedience
which cannot be directed but upon power in some person.
And here it is said, as cu ovcrai, existent, &c.
But how doth this prove either what the Doctor would, or
answer me ? It is true the words, higher powers, note both,
as I have shewed already, both the authority and persons in
the authority. But then the word, rtiay^vat, I say, signifies,
ordered, and so to be translated, not, ordained ; for otherwise
if the words, higher powers, note both the abstract and con
crete, and this word be translated, ordained, then this scrip
ture shall as well pro\e the qualification and designation to
be of God, as authority itself: which thing the Doctor denies,
and first brought this scripture to prove that magistracy is of
God, in opposition to qualifications and designations. Some
metaphysical notions about esse and existere the Doctor would
find out in the word, ovo-a*, but I pass them as never intended
by the apostle.
At last the Doctor promiseth, or rather threatens to give
me a visit, for so he saith, page 65, I must come home to
Master Bridge, to make him understand the force of my in
ference. I had said thus : In like manner the Doctor proves
that power itself is of God, because the magistrate is called
the minister of God : slipping from the power itself to the
person designed, for the power itself is not called the minister
of God. Whereupon the Doctor saith, I must come home
VOL. V. X
306 TRUTH OF THE [ClIAP. 5.
to Master Bridge ; the mayor of N. is the king s minister,
therefore his power is from the king; will Master Bridge re
ply, No, for the power itself is not the mayor, or called the
minister of the king ?
Thus whilst he comes home to me, he comes from his own
home and reason, forgetting what he had said before (pages
60, 61), A lawful prince, though commanding unlawfully, is
still the minister of God. So then it seems one may be the
minister of God in that which is evil : and it is true a penal
minister one may be ; a man may sin in afflicting another, and
yet he may be the minister of God to him that is afflicted ;
how, therefore, doth this argue, that because the magistrate
is called the minister of God, that his authority is lawful ?
And therefore, whereas the Doctor saith the mayor of N.
is the king s minister, therefore his power is from the king ;
will Master Bridge say, No ? I answer, He will say, there is
not the same reason in regard of God and the king, for a man
cannot be the king s minister in a bad action, but he must
receive power from him, but he may be God s minister, I
mean penally, in an unlawful action, which God never gave
him right or power to do.
In the after lines of this page the Doctor says, that both
the Fuller Answer, and Master Bridge s, every where takes it
for granted by me, that monarchy, aristocracy and democracy
are equally the inventions of men ? I answer, I do indeed,
and the truth of it may appear from your own words (pages
13, 14 of your first book) as I have shewed already.
Lastly, saith the Doctor, Master Bridge concludes that my
proving of the governing power to be of God, but the quali
fication of it, and designation of the person to be of man,
gaineth nothing against resistance, or deposing a prince that
doth not discharge his trust; for still the people may say, We
may alter the government, and depose the person, because he
was of our designing. Doctor Fearne says, Nothing so, for if
they resist, they usurp authority, and invade the power that
God hath given him ; if they depose him, they quite take
away that power which God and not they placed in him,
because he is still the minister of God.
This seems to prove that people cannot depose their
prince, or alter the government that is set up amongst them ;
but what is this to the reason that he pretends an answer to ?
CHAP. 5.] TIMES VINDICATED. 30J
to which was thus : If the Doctor grant that the qualifica
tion of the power is from man, and the designation of the
person, then though the power itself be confessed of God by
the Doctor, yet his adversaries that are for the deposing of
princes, if any such be, may as well plead a power to de
pose the person or alter the government, as well I say, as if
the power itself was appointed, or set up by men. Now the
qualification and power of designation is granted by him to
be of man : and therefore he helps himself nothing by prov
ing that authority, or magistracy in the abstract is of God .
To take away this, he proves, that the people cannot depose
their prince, or alter the government ; I will not say a wild,
but surely a wide answer as ever came from a D. D. The
other part of this section is against others, who are sufficient
ly able to plead their own cause against this Doctor.
In Sect. ii. page 64, the Doctor complains that we have
left the king nothing we could take from him ; and this kind
of speech is ordinary amongst some, who are so bold as to
affirm, that because we do not make ourselves slaves, we
make our sovereign no king. Let him and them read what
Almain saith.* A polity, saith he, is not therefore said to
be regal because there is one above all that is greater than all
the commuuity, but because there is one above the rest, who
hath jurisdiction over every particular man in that commu
nity ; neither were it fit that there should be one such who
were so superior, unless he were indeviable as Christ who is
able to rule the community according to his own will, then
the polity should be perfectly regal. And Fortescue saith,
Posse male agire potestatem potius minirit quam augmentat :
we do not say that God is less powerful because he cannot
sin ; nothing is more regal than to keep one s will within the
bounds of good laws. It is some misery not to do all which
you would, it is more misery to will what you may not ; it is
* Non ideo dicitur politia aliqua regalis, quia unicus ei prsesit qui sit tota
communitate in jurisdictione major, nee ei querns modo subjectus, sed solum prop-
ter hanc causam, quia unicus pre est qui in quemblibet alterum de communitate
jurisdictionem habet et est eo superior. Nee conveniens foret aliquem unum ta-
lem taliter communitati prefiti, qui esset ea tota in omni casu superior, nisi talis foret
indeviabilis, quern admodum de Christo confiretur, qui communitatem erige e
potest sua voluntate, non secundum legem tune ista politia esset perfecta regalis.
Sen. Almain de pot. stat. laica ad Gerson. cap. 1.
x 2
308 TRUTH OF THE [CHAP. 5.
most misery to have a power to do what you see will.* But
if you do not, saith the Doctor, re-assume power from the
prince, what means the difference you make of things dis
posed of by trust, from things disposed of by donation, be
cause they may be recalled, these may not, so you say, page
25.
I said not so, but that there is a difference between things
disposed of by way of donation or sale, and things disposed of
by way of trust : things disposed of by way of sale or dona
tion are not in our power to recal, things disposed of by way of
trust, are in our power to look to when the trust is neglected :
I would this Doctor would but do us the favour as to allege
our words rightly.
Pages 67 5 68, of his book, are spent in proving assertions
of the same things that he had said before, only page 67, he
confesseth it is likely that kings were at first by election,
which acknowledgment we receive : but how doth this agree
with what he had said before, Sect, hi. page 8, 9, where he
had said, that election was a defection from that government
that God set up at the first ; in page 69, he cometh to the
matter of the king s covenant and oath, which, saith the
Doctor, is no condition on which the kings of this land are
admitted to the crown, but a confirmation and strengthening
of their mutual duties by oaths and promises, as it was with
the kings of Israel.
The nature of this oath we must leave unto the parliament
and lawyers, who better know than we how it is taken, and
on what terms, only thus much I read in Speed s Chronicle,
That the Kentish men would not admit William the Con
queror to the crown, but upon condition as I have shewed
before ; and if the taking of the oath were only for confirma
tion, carrying no condition with it, why should it be taken
at the first coming unto the crown, and not rather afterwards ?
What else remains in that section is so easy, that the dim
mest eye that hath conscience in it, may see through, for who
knows not, that it is a greater evil, for a committee to be
wronged by a particular person, than for a particular person
to be wronged by a committee. Bonum quo communius eo melius,
malum quo communius eo perjus. And why doth not nature
* Miserum est non facere omnia quse velis miseries vero velle quod non licet
raiser rimum posse facere quod ita velis. - Jun. Brut.
CHAP. 6.] TIMES VINDICATED. 309
teach, that a prince who is married unto his people, is to be
faithful to them, as well as that the husband is to be faithful
unto his wife, and therefore that conditions are implied,
though not expressed between the king and his subject, as
well as between a man and his wife ; and so I pass from that
section to the Doctor s two last.
CHAPTER VI.
HEREAS the Doctor had said, We sharpen many of our
weapons at the Philistines forge ; and I had shewed the
difference between us and papists in this cause : he replieth,
Difference there must needs be between you and papists in
this particular, for they challenge such a power from the
pope, you from the people.
Very well, and is not here a vast difference ? The papists
say, the pope may depose princes ; we say, in case that
the prince doth not perform his trust, the people may look to
their own safety.
Dr. Fearne says : But we see your party making use of
those examples, which the papists bring for deposing of
kings, as of Saul, Uzziah, and Athaliah.
The papists bring these examples of Uzziah, Athaliah, &c.
to shew that the high priests did, and so the pope now may,
depose princes, proving that the pope is above princes. We
say with Chrysostom and others, that every soul, even
priests, as they and you call them, are to be subject to higher
powers : that that lies in the power of no priest to depose
princes.
Is this to whet our scythe at the Philistines forge, to use
the same scripture for one purpose, which the Philistines do
for another ? The papists use that scripture, Tibi dabo claves,
" Thou art Peter, and on this rock I will build my church/
to prove the pope s supremacy ; the reformed churches use
the same scripture, to prove that the power of the keys is
penes ecclesiam, given to the whole church, and not unto a
Peter only : do all the reformed churches, therefore, whet
their weapons at the Philistines forge, or are they therefore
310 TRUTH OF THE [ClIAP. 6.
popish, because they use the same scripture to other pur
poses ? so here.
But you will give the prince leave, saith the Doctor, to
change his religion, so will the papists, if all his subjects
may have free liberty for their religion.
Not so, but he turning heretic, as the papists phrase it, is
to be excommunicated, and so deposed. Dr. Fearne says :
But in case he endeavour to force the contrary religion upon
his subjects, for that must be supposed, how then will your
allegiance hold ?
Very well, and yet not whet our scythes at the Philistines 5
forge, for they say, that a prince apostatizing is to be excom
municated, and so deposed, as you shall presently see : we say
that princes are not to be deposed for altering their religion ;
yea, though they should be excommunicated, for the crown
is not entailed upon religion.
They deprive princes, we only defend ourselves.
They deprive by the pope s authority, we defend ourselves
by the highest civil authority of the land.
Again, whereas I said the papists hold it lawful to kill a
prince, and that a private man invested with the pope s au
thority may do it; we abhor it. The Doctor replieth: That
is their new forge under ground, set up of late by Jesuits : I
did not mean you sharpened your weapons there, but at the
old forge ; and however you say you abhor this doctrine of
killing kings, yet I fear and tremble, to think if your sover
eign had fallen in battle by the edge of your sword, or shot
of your artillery, you would have found him guilty of his
own death, in that he would not, being desired, forbear to
go down himself into battle.
It is well the Doctor will excuse us from Jesuitism in this
particular, and well he may in all things else, especially here,
where he knows there is so much correspondency between
his own opinion and the Jesuits, who, for the most part of
them, hold, that as all ecclesiastical power is given to Peter,
and so to the pope and bishops, not to the church ; so, that
all civil power is given immediately to the king, and not to
the commonwealth, but only as derived from him : and
therefore well may the Doctor excuse us from whetting our
swords at the new forge of the Jesuits, that being a forge
which he reserves to whet his own weapons at.
CHAP. 6.] TIMES VINDICATED. 311
Neither do we whet our weapons at the old forge, for I
suppose the Doctor will say, that Aquinas 5 forge is of the
oldest frame, and he speaketh directly contrary to us, thus :*
As soon as ever any is denounced excommunicate for apos-
tacy from the faith, his subjects are ipso facto absolved from
his dominion, and the oath of allegiance, whereby they were
bound to him.
We say, if a shot of our artillery had fallen on the king,
whereas you say we would have found him guilty of his own
death ; we say, we would have found you, and such as you
are, guilty thereof, that put him on such designs. As if a
man make a fire to preserve himself and his family, and an
other comes and thrusts a third man into it, we will not fault
him that made the fire to preserve his family, but him that
thrust the man into it. But in this matter, Doctor, you have
answered yourself, for you told us in your former treatise,
that it is lawful for subjects to ward their prince s blows, to
hold his hands, and the like, page 9. Now if the prince
raise an army against his subjects, how can his blows be
warded, but by an army ? and if his army discharge their
ordnance and muskets upon his subjects, how can his sub
jects ward them blows, but by discharging likewise ? And
then answer yourself, What if a shot of artillery should fall
upon your prince ? But, saith the Doctor, if you back again
will gather strength for your assertions from the papists rea
sons, be as like as you will to one another, &c.
I answer, Who are most like to the papists, you or we ? I
refer you to all that knows us. See the Canterburian self-
conviction. And if we may not gather strength of reason
from popish authors to dispute against them, why do either
you or we read them ? Reason is good, wherever we find it.
Neither would Abraham refuse the use of the well, because
Abimelech s men had used it ; no more will we refuse good
reason, because the papists have used it : they using it rather
from us, and not we from them. And yet in this matter, as
I have shewed, we do differ much from them.
But you prove a power in the body politic, saith the Doc-
* Et ideo quam rito aliquis per senteotiam denunciator excommunicatus
propter apostaciara a fide, ipso facto ejus subditi absoluti sunt a domnio ejus et
juramento fidelitaris qua ei tenebantur. Thomas Aquinas, 2, 2, 12, art. 2.
312 TRUTH OF THE [CiiAP. (>.
tor, to disburthen itself, as the church hath, of evil members,
as papists do.
I answer, But not as the papists ; for we only press a
necessity of power in the body, to defend and save itself
from the injury of princes : they plead for a power in the
church, and who that church is you know, to depose princes.
But then, saith the Doctor, hath this church a power of ex
communication still; so it should be indeed, but since the
act which took away the high commission ; and, as the party
you plead for would have it interpreted, all ecclesiastical cen
sure too, where doth the exercise of that power rest, upon
whom now is the argument turned ? page J3.
I answer, Surely upon yourself, for there is no church of
Christ, but whilst it remains a church, hath a power left in it,
though the exercise may be long suspended, to see to itself
and its own preservation. I say a power from Christ to ex
communicate, though it should be denied from men. And it
seems a strange thing to me, that the churches of England
have no power left, because the high commission is down, as
if that court were set up by Christ himself. The body natu
ral hath power to disburthen itself, saith the Doctor, so hath
the commonwealth too ; but will you have the natural body
disburthen itself of the head, or work without it?
Neither do we go about to cut off our head, but say in the
general, if the head should be distempered, through ill
vapours that arise from inferior parts, so that it cannot dis
charge its office, it is lawful for those that are in place, to
give physic to the body, that even the very head itself may
be the more healthful.
And whereas I had shewn, that there is not the same rea
son, that the people should re-assume their trust in case the
parliament be negligent; as there is, that in case a prince
neglect his trust, the parliament and people should see to it:
the Doctor replies, But if by ordinances thence issuing, they
be spoiled of their property and liberty, which is supposed in
the case, they will quickly feel it so.
This is but an insinuation of a gross scandal, no reason.
Only the Doctor argues, page 75, Will not the people as
easily conclude, they may free themselves from the trust
given to those parliament men, chosen by them, as renounce,
according to your lessons, their trust given to their prince ?
!HAP. 6.] TIMES VINDICATED. 313
In all reason they will hold their representatives more
accountable to them than their prince can be.
This is a scandalous charge, to say that we lesson men to
renounce their trust given to their prince, whereas we only
say, the people have a power to defend themselves, and when
cause requires, to excite and actuate that power, which was
always residing in them, and never given from them. Again,
how can the people as easily renounce the trust given to the
parliament, when the people themselves conclude and say,
that what is done by the parliament is law ; which they do
not say as concerning the prince, but rather know that for
law he is directed by them. But, saith the Doctor, this is to
make them arbitrary, and to lead the people after them by an
implicit faith.
The Doctor is much against the implicit faith of the peo
ple, both in this and his former book. It were well that men
of his strain had been so much against implicit faith in the
matters of the church, where it is more dangerous, where
they were not, witness the &c., as now they are against the
implicit faith in the commonwealth, where it is of less danger.
Again, why will this make the parliament arbitrary, or cast
the people into an implicit faith ? It is granted by all, that
the king and both houses may enact laws, whereby the peo
ple are to be ruled, believing that those laws are best for the
commonwealth ; doth this make the government of king
and parliament arbitrary, or raise the people to an implicit
faith ? no more doth it here. An arbitrary government is
where a king may rule^ro arbitrio, as a father in his family ;
which power the Doctor doth give unto the king by his
paternal right, Sect. III.; and so indeed there is room for an
implicit faith, for that children have most of all an implicit
faith in that which their fathers say. Finally Master B. en
deavours to shew, saith Dr. Fearne, how they can answer the
oath of supremacy, and the protestation, by taking of arms ;
but who knows not, saith the Doctor, if that party of Brown-
ists and Anabaptists, which are now so prevalent in the arms
taken up against the king, should get the upper hand, what
would become of the king s supremacy and government ?
Here is a loud cry against Brownists and Anabaptists, but
who are Brownists ? Not all those that are against prelates,
and not for the English Common Prayer Book, for then all
314 TRUTH OF THE [CHAP. 6.
the reformed churches are Brownists. And as for Anabap
tists, I wish it may be considered, whether they do not take
some footing for their opinion from the Common Prayer
Book ? They deny baptism to infants upon this ground,
because actual faith and repentance is pre-required to bap
tism : and doth not the Common Prayer Book seem to
acknowledge as much, when as before baptism, the witnesses
in name of the infant must answer to these questions : Dost
thou believe ? dost thou renounce the devil and all his works ?
I must nakedly profess my judgment against that opinion,
yet were it not good, that the very Common Prayer Book
should come under consideration upon this and other
reasons.
If men were so much for protestant religion, and against
papists, as is here pretended, they would never be more afraid
of Brownists and Anabaptists, than of papists, seeing they
are of the protestant religion, and differ not from us in fun
damentals, as the papists do.
Suppose that that army should prevail, wherein there are
Brownists and Anabaptists, as you say ; yet is there not so
much danger that they should prevail to mislead the parlia
ment, who are three or four hundred, as that papists should
prevail to mislead one.
Though there should be Anabaptists and Brownists in the
army, yet they do not fight against the king s supremacy and
his government as the papists do against the protestant reli-
ligion and being of parliaments, whose powder treason is fa
mous, or rather infamous to all generations.
At last the Doctor tells us, concerning supremacy, that
the king is supreme, not so much in opposition to particular
persons, as in relation to the whole body politic of which he
is head.
We say the king is supreme and head of the kingdom se
verally and jointly considered. Dr. Fearne, indeed, tells us,
that the two houses of parliament are in a sort co-ordinate
with his majesty, to some act or exercise of the supreme
power, that is, to making laws, by yielding their consent.
And if they be co-ordinate in that act of supremacy, Pareus
and others will tell him that the nomcthetick part of supre
macy is the highest. We acknowledge the king our supreme
CHAP. 6.] TIMES VINDICATED. 315
to defend us ; but not to defend ourselves where cause re
quires, gives a supra-supremacy unto him.*
What else remains in this section, is either matter of words
and bare denial to what hath been said or answered to his
other answerers.
In the next section (page 49), the Doctor saith, Mr. Bridge
enters upon a loose discourse against episcopal government,
I refer him, for his better instruction, to a book entitled,
Episcopacy Asserted.
I answer, No other loose discourse than what his loose
treatise led me into ; and for the Doctor s better instruction,
I refer him to Mr. Bayne s Diocesan, Mr. Parker s Ecclesi
astical Polity, or, Altare Damascenum. And whereas I
said, Now the Doctor shews himself, he had rather the king
dom should be imbrued in a bloody war, than episcopacy
should down ; because he had said in his treatise (page 25),
That the king has reason, by power of arms, to divert the
abolishing of episcopal government.
The Doctor answers, Nay, Mr. Bridge, you and your party
in arms shew yourselves what spirit you are of, who will have
this land embroiled in a bloody war, rather than episcopacy
shall not down.
Not so, Doctor, there is not the same reason why you
should retort these words upon us, for I had nowhere said,
the parliament hath reason by power of arms to divert the
evil of that government ; yea I am so far from it, that I pro
fess freely that if the king and parliament would establish
that government still to be continued, that the people is not
bound to rise up in arms to root it out, though I judge it
evil. Yea, if any man is of that opinion, I think he is to be
suffered to live enjoying himself and his estate here.
Then (page 56) the Doctor saith to that of Saul s spear
restored : Mr. Bridge replies, Though restored before de
manded, yet not before Saul had humbled himself to David,
* Dr. Fearne s Reply, page 6.
Potestas politica seu civilis dupliciter consideratur ; vel ut architecto nica, quoe
occupat in legibus ferendis ad quodvis bonum reipub. pro novendum ; et vocatur
vofJLO&t-rixr) ut architectionicse subordinata, quse remp. secundum leges illas
deliberando, judicando, et exequendo, administrat et vocatur simpliciter WoXirwt
seu civilis, lib. vi. Ethic, c. 6. Per se vero patet quod architectonica i/oyuoOertx?;
sit superior civili simpliciter dicta, et omnibus aliis pottstatibus subordinatis quod
que sit potestas suprema. Pare-as in Rom. xiii.
316 TRUTH OF THE [CHAP. 6.
saying, I have sinned, &c. We know, says he, what you look
for ; his majesty hath not been ashamed to do it with great
condescension.
I answer, It is possible a king may fail for not humbling
himself before his subjects. 2 Chron* xxxvi. 12, " And Ze-
dekiah did that which was evil in the sight of the Lord his
God, and humbled not himself before Jeremiah the prophet."
And though his majesty had yielded and humbled himself
yet lower, he would be no loser thereby : we know what the
old counsellors said, 2 Chron. x. 7> " If thou be kind to this
people, and please them, and speak good words to them, they
will be thy servants for ever."
Finally, Whereas I had shewed that Ziba, and those that
resorted to David in his distress, were not of another religion,
and by law to be disarmed, as the papists now are, who
have entertainment in his majesty s army ; the Doctor an
swers, Though by law papists are not to have arms at their
disposal, yet are they not quit of the duty and service of
subjects.
They owe no more duty to the king, but according to law,
and by law, they are to be all disarmed. Wherefore, good
Doctor, maintain this illegal way no longer, give glory to
God, and say you are convinced of this truth, which indeed
you cannot but be, if you do not shut your own eyes ; for
you teold us in your former treatise, that subjects may law
fully, for their own defence, hold the king s hands; and how
so, if he raise an army, but by an army. Neither can you
be so weak as to think that the great senate of the kingdom,
that all the commons, gentlemen and nobles, should be so at
the mercy of every mean person, invested with the king s
authority, that if a petty constable, or other inferior officer
do offer violence unto them, that it shall not be in their power
to make a forcible resistance, because they are clothed with
the king s authority. Good Sir, in the fear of God make your
humble addresses to his majesty, and petition him to return to
those that are faithful to him. The worst that he can lose,
you know, if you pretend rightly, is but a piece of prerogative,
or some exercise thereof for the present. Why should so
good a land as this be imbrued in blood for such a cause,
war being the worst of all evils, and therefore not to be un
dertaken but to prevent gravissimum malum. And is the loss
CHAP. 6.]
TIMES VINDICATED.
317
of some part of the prerogative, or exercise thereof for the
present such ? I believe you cannot say so. Wherefore
labour, labour you to take off those exasperations that are
amongst men with you, and do not still put your unguem in
ulcere ut recrudescat dolor. Tell the people amongst whom
you are, of that sinful way wherein they now are, so shall
you liberare animam tuam. But if you will not, it may be
those words which you read in Ezek. iii. 12, will lie hard on
your conscience another day. Now the God of all peace
give us peace, but truth with peace in Christ Jesus. Amen.
THE LOYAL CONVERT
According to the Oxford copy.
A CONVERT WILL BE LOYAL.
OR
SOME SHORT ANNOTATIONS ON THIS BOOK.
A.D. 1644.
Improbus hsec tarn culta novalia miles habebit?
Barbarus has segetes?
VIRGIL.
, SIQ KOlOOtrVO? CffTb),
HOMKU.
Quseris uter melius, rex ne imperet anne sonatas
Neuter (quod saepe est) si sit uterque malus.
Sin sit uterque bonus, numero prsestare senatum ;
Inque bonis multis plus reor esse boni.
Difficile est numerum, forsan reperire bonorum,
Sic facile est unam ssepius esse malum.
Et fuerit medius saepe inter utrumque senatus,
Sed tibi vix unquam rex mediocris erit.
Consilioque malus regi^ur meliore senator,
Rex consultores sed regit ipse suos :
Alter ut eligitv>r populo ; sic nascitur alter
Sors hie cseca regit, certura ibi consilium.
Reader, if thou wouldst read any more such poetry as this, see Thorn. Morus
Anglus, where there is much to this purpose.
TO THE HONEST-HEARTED READER.
" READER. I HERE protest* before the Searcher of all hearts, that I have
11 no end, either of faction or relation in this ensuing treatise. 1 am no papist, f
" no sectary,!}; but a true lover of reformation and peace : my pen declines all
" bitterness of spirit,)] all deceitfulness of heart; and I may safely, in this par-
" ticular, with St. Paul say, I speak the truth in Christ, and lie not, my con-
" science bearing me witness in the Holy Ghost, that I neither walk nor write in
" craftiness, nor handle the Holy Scriptures deceitfully : therefore if thy cause
" be Jesus Christ, in the name of Jesus Christ I abjure thee to lay aside all
" wilful ignorance, all prejudice, all private respects and interests, and all uncha-
" ritable censures : deal faithfully with thy soul, and suffer wholesome admoni-
" tions : search the several scriptures herein contained, and where they open a
" gate, climb not thou over a stile; consult with reason herein exercised, and
11 where it finds a mouth, find thou an ear : and let truth prosper, though thou
" perish ; and let God be glorified, although in thy confusion."
* When you have taken the protestation to shew yourself any thing for the
Searcher of hearts, then I shall be persuaded to give you some credit, and shall
desire the honest-hearted reader to think he hath to do with such a writer ; but
such gentlemen as you seem to me to be, can take a solemn national covenant and
spit it up again, and without conscience fall into that desperate jesuited maxim,
That no promise is to be held with such, whom you can soon call, heretics, or
schismatics, or any thing. The Searcher of hearts hath a controversy witb cove
nant breakers. I would you did read such places as Jer. \xxiv. 18, 20, and
would learn to apply them better than you have done any scripture than I can see
in this treatise, and yet I desire to see without prejudice.
f You do not know what you are, nor indeed doth any carnal man ; he that
doth not stand only for the one thing, Luke x. 42, may and indeed, at some time
or other, will fall into an any thing: better men than you have confessed, that
they did never think a man had need to be converted, till they themselves were
converted. But you are even the same that thousands of your stamp are, that is
to say, sure service-book men, and (the worst of men) moderate men, falsely so
called, lukewarmness, neutrality, and ignorant pride with obstinacy, see the wis
dom of God concluding them inseparable, Rev. iii. 15, 16, 17.
J Your sectary, we know what it is, namely, any one that is truly religious, a
reformation and a religion at large is the thing such as you love, that is to say,
Sundays no Sabbaths ; and the book of liberty put into practice again, wakes,
church-ales, rushbearings, &c. Oh, it was a merry world in those days : upon
which terms I must say of your peace, as once the father said, Ubi non hoc bel-
lum ibi pax diabolica ; Where there is not this strife (namely, between the better
and worse part) there is a devilish peace. With this introduction, commonly,
these men begin such pamphlets, and they think they prevail much upon the rea
der s affection : I say to the honest-hearted reader, Look about thee, in nomine
Domini incipit omne malum : Satan can transform himself into an angel of light,
VOL. V. Y
CCCXX11 TO THE READER.
and so do his ministers also ; if thou espiest this protestation before, the sound of
his master s heels are behind him : and he is a stone cold formalist, some Christ
mas zealot, as full of obstinacy as an egg is of meat, one that will tell you he
would be resolved, but he is resolved aforehand : of such an one let Solomon
give the true character : Prov. xxvi. 16, " The sluggard is wiser in his own con
ceit than seven men that can render a reason."
|j That we shall leave to the judicious reader, if there be not exceeding much
of both bitterness and deceit too,judicent impartiales, good reader, have thine
eyes about thee, and see without prejudice.
Our cause is the cause of Jesus Christ, as hath been clearly and plentifully
proved, nor ever yet gainsaid, but by sophisms, lies and quarrellings. And that
defensive war the parliament hath now a foot, hath been sufficiently vindicated,
as is to see in the several treatises to that purpose, if we had to do with reason
able men ; wherein, good reader, thou hast the question rightly stated without
any andabatism, which this gentleman hath not either so much wit or so much
honesty to do : we desire him, therefore, to take the good counsel that he gives,
and in the name of Jesus Christ, laying aside all wilful ignorance, pride, preju
dice, private interests, and uncharitable censures, to deal seriously, and not so
deceitfully with a truth of God. Reader, he knows our question is not what he
here says it to be, for all his specious presence. We will, therefore, in these An
notations, Christ willing, search his several scriptures, and where they open, God
and thou be judge, reader, we will not seek to shut : we desire to consult not
only with reason, but with religion too, which, in the power of it, such men are
sadly ignorant of ; and then to his last clause : Let truth prosper, though we pe
rish ; and God be glorified, though in our confusion : we say, Amen, and so be
it.
THE LOYAL CONVERT.
" THE kingdom of England, that hath for many ages
" continued the happiest nation on the habitable earth, enjoy-
" ing the highest blessings that heaven can give, or earth
ff receive ; the fruition of the gospel, which settled a firm
" peace ; which peace occasioned a full plenty, under the
" gracious government of wise and famous princes, over a
(e thriving and well -contented people, insomuch that she
" became the earth s paradise, and the world s wonder, is
" now the nursery of all sects ; her peace is violated, her
fe plenty wasting, her government distempered, her people
" discontented, and unnaturally embroiled in her own blood,
f( not knowing the way, nor affecting the means of peace ;
" insomuch, that she is now become the by-word of the
" earth, and the scorn of nations."
If you speak for yourself, Sir, you are no good subject ; if
for us, you are no good Christian. All our practices of mercy
have shewed, and all our prayers for mercy to God and man
too, do shew this to be most false : we do affect the means,
all the lawful means of peace, but our misery is, that when
we speak to men thereof, they make them ready to battle.
The language of this proem is neat, but very Jesuitical and
dangerous. Take heed, good reader, we live in the times
now, that even the Jesuits begin to plead for the taking of
the oaths of supremacy and allegiance. See the Safeguard
from Shipwreck for a Prudent Catholic, with Dr. Featley s
annotations thereupon, published by order. Sure our church
is either altered, or the pope s stomach, that he can now
digest us ; but here it is, reader, give thine observation, when
there is hope that kings will preserve popery, then popery
itself will swear to preserve them.
" The cause and ground of these our national combustions,
" are these: our national transgressions, which unnaturally
" sprung from the neglect of that truth we once had, and
" from the abuse of that peace we now want : which, taking
Y 2
324 LOYAL CONVERT.
u occasion of some differences betwixt his majesty and his
" two houses of parliament, hath divided our kingdom within
" itself, which had so divided itself from that God, who blest
" it with so firm a truth, so settled a peace, and so sweet an
" unity.
" As that sin brought this division, so this division, sharp-
et ened with mutual jealousies, brought in the sword.
" When the lion roars, who trembles not ? And when
" judgments thunder, who is not troubled ?
" Among the rest, I, who brought some faggots to this
6f combustion, stood astonished and amazed, to whom the
" mischief was far more manifest than the remedy ; at last I
" laid my hand upon my heart, and concluded, it was the
" hand of God : where being plundered in my understanding,
Cf I began to make a scrutiny, where the first breach was
tf made that let in all these miseries.
" I found the whole kingdom now contracted into a par-
" liament, which consisted of three estates, a king, a house
" of peers, and a house of commons ; by the wisdom and
" unity whereof, all things conducible to the weale-public
" were to be advised upon, presented and established.
" I found this unity disjointed, and grown to variance even
" to blood. The king and his adherents on the one party ;
" and his two houses and their adherents on the other.
u The pretence of this division, was the true protestant
" religion, which both protested to maintain ; the liberty of
" the subject, which both protested to preserve ; the privi-
" leges of parliament, which both promise to protect : yet,
" nevertheless, the first never more profaned, the second
" never more interrupted, the third never more violated."
Sure this gentleman thinks that any thing will be granted
him. I am confident, and in this I dare appeal to God and
all good men, that England never saw her religion and ordi
nances in that glory of lustre, as they have been since this
parliament began ; such a spirit of prayer and preaching is
gone out amongst us, as is indeed wonderful. But that
which you call religion s profanation, is indeed and truth
religion s purging and reformation ; namely, to pluck down
idolatrous crosses, to silence organs, to abolish relics of
popery, to scum off the filth of our liturgies and church
service, and to put away out of our cathedrals, those bawling
LOYAL CONVERT. 325
boys, and drunken singing men. This is the profanation of
religion we are guilty of, in such men s opinions as this is.
True it is, in these sad times of our s, and exceeding full of
destraction, sectaries creep in and increase abundantly, whose
suppressing, in their and the Lord s due time, we do not doubt
but the great Reformer will bless us with. This you can
remember, and object against our side ; but your open
masses on your side, I hear no complaint of; not a word of
your Irish rebels now, cum privilegio, in the land here. Ac
cidental profanations, in such times as this, will happen ; it
cannot otherwise be ; but voluntary and desperate ones,
volent and violent profanations your side is guilty of; you
authorise, defend, fight for, or at least with, professed pro-
faners, yea, professed enemies of religion ; yea, all religion
which hath any power or piety joined thereunto. This
writer, which, in this strain of wit, desires to strike through
the sides of our parliament and profession too at one blow,
dares not here undertake to instance any one piece of the
profanation of our religion, justifiedly published, preached or
practised in this distracted strait of time, by the authority of
parliament ; religion, liberty, privilege, and all is trodden
under foot by that side, to which this gentleman is now a
loyal convert, as is seen daily ; but what impudence dare aver
that we do any such thing ? Good reader, do not be be
guiled, but hear what this man saith, religion, liberty, privi
lege, never more profaned, interrupted, violated; but by
whom ? Let him speak out and tell thee, or do thou open
thine eyes, and tell thyself, rather, and then thou wilt tell me,
that the gentleman hath in this, but thrown dirt in his own
side s face.
" Standing amazed at this riddle, I turned mine eyes upon
" his majesty, and there I viewed the Lord s anointed, sworn
" to maintain the established laws of this kingdom : I
" turned mine eyes upon the two houses, and in them I
" beheld the interest of my country, sworn to obey his ma-
" jesty, as their supreme governor.
" I heard a remonstrance cried from the two houses : I
" read it ; I approved it; I inclined unto it: a declaration
" from his majesty ; I read it ; I applauded it ; I adhered to
" the justness of it : the parliament s answer ; I turned to
326 LOYAL CONVERT.
" the parliament : his majesty s reply ; I returned to his ma-
" jesty.
(( Thus tost and turned as a weathercock to my own weak-
" ness, I resolved it impossible to serve two masters.
" I fled to reason ; reason could not satisfy me : I fled to
" policy ; policy could not resolve me : at length, finding no
ee counsellor, but that which first I should have sought, I
" hied me to the book of God as the great oracle, and
" ushering my inquest with prayer and humiliation, I opened
" the sacred leaves, which, not by chance, presented to my
" first eye the xxth of the Proverbs, verse 2. The fear of a
" king is as the roaring of a lion, and whoso provoketh him
66 to anger, sinneth against his own soul/
" Now I began to search, and found as many places to
" that purpose as would swell this sheet into a volume ; so
" that in a very short space, I was so furnished with such
" strict precepts, backed with such strong examples, that my
" judgment was enlightened, and my wavering conscience so
" throughly convinced, that by the grace of that power which
" directed me, neither fear, nor any by-respects shall ever
" hereafter remove me, unless some clearer light direct me."
And was there ever any pestilent heresy in God s church
that had not numerous quotations of Holy Scripture ? Augus
tine observes it sweetly, that heresies and perverse opinions,
ensnaring the souls, they are not vented but when the good
Scriptures are not well understood, and then that which men
understand wrongly, they assert to others as rashly; See
Aug. Tract, in Jo. x. It may be this gentleman would be
ready to do to me as he did to Jeremiah, or as that other
Zedekiah did to Micaiah, for he smote him on the cheek and
said, When went the Spirit of the Lord from me to speak to
thee ? 1 Kings xxii. 24. For indeed some men think that
none are in the favor of God so as they, and that God hath
given to none his graces in that measure that they, though
Christ knows they never knew what belonged to any saving
grace or knowledge; but Sir, I must needs tell you, you have
made Augustine s words true. And such as you verify that
of the apostle, 1 Tim. i. *J. they would be Doctors of the law,
and yet understand not, what they speak, neither whereof
they affirm.
" But, above all the rest, a precept and an example out of
LOYAL CONVERT. 32?
" the Old Testament, strongly confirmed by a precept and an
<f example out of the New^settled my opinion and established
" my resolution.
" The first precept out of the Old, Jer. xxvii. 6. where it
" pleased God to own Nebuchadnezzar his servant, although
" a known pagan, a professed idolater, and a fierce persecutor
" of all God s children, concerning whom he saith, verse 8,
" They that serve not the king of Babylon, and that will not
" put their necks under his yoke, I will punish them with
(i the sword, famine, and the pestilence, till I have consumed
" them, verse 9. Therefore hearken not to your diviners and
" prophets, that say unto you, You shall not serve the king of
ee Babylon, for they prophesy a lie unto you, verse 10, But
" the nations that shall serve the king of Babylon, and bring
es their necks under his yoke, those will I let remain in their
" own land, (saith the Lord) and they shall till it, and dwell
therein. "
I could not have thought that a royalist, and one of so
tender a conscience, as this gentleman would seem to be,
would have quoted a text of the Holy Scripture with such
perverting. And so strangely derogatory to that which he
seems to be so earnest for. For good reader, do but mark
well : It pleaseth God to own, saith he, Nebuchadnezzar for
his servant ; we grant it, but to do what ? amongst other
things, To conquer that which is none of his. To be a
scourge to the people of God. To destroy others a while,
till at length others destroy him. Thus God may, and doth
own the devil for his servant for such services as these. Sir,
you will have small thanks at court for such parallels and
comparisons as these, we hope and pray yet, that God hath
appointed our gracious sovereign to preserve our right and
yours, to be a nursing father to God s people, to help to
save them, which I will assure you, Sir, will venture their dear
est bloods to save him : you do exceeding ill, Sir, and I must
tell you, it is an unreverent and unbeseeming comparison.
But let us see what this scripture contains. That to God be-
longeth the kingdom, rule and government of the whole
world. He doth give the rule thereof even to the beast of
the field, to whomsoever pleaseth him. That he hath less
reason than a beast, which doth not submit to accept the
punishment of his iniquity, Levit. xxvi. 41., and to seek a
328 LOYAL CONVERT.
place of hiding there, where God will secure him. For two
great reasons are given hereof, Secret from the purpose of
God and his decree, I have given, &c. v. 6. From the sin of
man which God doth intend hereby to scourge for a time,
for so the Lord tells them plainly, verse 7. And therefore
whosoever shall dare to strive or resist, must now know it is
no less than a disobedience and God-resistance. Therefore :
our land, oh, ye Jews, heretofore yours, while ye were mine,
and governed by your own king, I have now given away unto
a strange king, even the king of Babylon, and the govern
ment shall be his over you all, yea, and what yours is to the
beast of the field. Now your wisdom, will be to submit to
me and him ; yea, to me in him that you may shew your
passive obedience, if otherwise two mischiefs will ensue
against you, namely : severe punishments, sword, famine,
&c. and that until they be wholly given into his hands.
Hereupon a double exhortation is given. Do not hear, ex
pressed ; much less believe, implied, those that say, ye shall
not serve the king of Babel, and a binding reason, verse 10.
For they prophesy a lie, &c. Lastly, the direction and pro
mise, verse 11. But now what doth this text conclude.
Hath God given away our land and king to a foreigner?
Who sent you to preach this doctrine ? They are commanded
by God to this which is not our case. Thus you argue, the
people of Israel must not refuse the means of their safety
how unlikely soever ; therefore the people of England
must not refuse the means of their slavery how unlaw
ful soever. It is very well argued, Sir, indeed. But, honest
reader, mark a little and see what the gentleman would
conclude hence. Our king is as that king of Babel,
whom God had appointed to do what he will. Our parlia
ment, the people that will not obey, therefore designed to fire,
sword, &c. All the holy learned of the land are dreamers,
enchanters, sorcerers, and men that prophecy a lie unto you.
Therefore, countrymen, put your necks under the yoke of the
king, and you shall remain still in your land, occupy and
dwell therein; yes, marry, shall you and wear wooden shoes,
as the peasants do in France : reader, I appeal to thy soul, is
not here pestilent perverting GocPs truth ? Do not such men
torment and set on tbe rack (VT^S gX^tv) God s truth, 1 Pet. iii.
16. This is the first precept with which this good man was
so satisfied.
LOYAL CONVERT. 329
" Can there be a stricter precept ? or could there be a
" more impious prince ? And yet this precept, and yet this
" prince must be obeyed : nay sub pcena too ; upon the pain
" of God s high wrath, fully expressed in famine, sword and
" pestilence, not only upon the people, but upon the priests
ct also, that shall persuade them unto disobedience.
" The second precept is enjoined us out of the New Tes-
" tament, Rom. xiii. 1. Let every soul be subject
" to the higher powers, for there is no power but of God ;
" the powers that be are ordained of God : whosoever there-
" fore resisteth the power, resisteth the ordinance of God,
" and they that resist shall receive to themselves damnation/
" This power, this king, to whom St. Paul commandeth this
" subjection, was Nero, the bloody persecutor of all that
" honoured the blessed name of Jesus Christ. 5
The second precept is the old place, Rom. xiii. 1, 2, 3, &c.
To this I answer, that this gentleman sure doth suppose that
he can say more than Dr. Fearne, or else he would never
press it so far ; but I will not dare to suppose that I can say
more than they, which have given him answer. Let the rea
der apply himself unto Master Burroughs in the end of the
treatise, intitled, The Lord of Hosts : and others labouring
excellently upon that subject. Only thus much give me
leave to advertise : the gentleman doth first hoodwink you,
and then abuse you ; God s command, his reason, and that
under, thereat, they are altogether, yea and every one by
himself, that which we desire to tremble to think of disobe
dience to : for they are such a threefold cord as cannot be
broken, but we break with them. Equality with our sove
reign, superiority, or supremacy over him, let this book ob
ject against them that are guilty of desiring such a thing.
We utterly disclaim and renounce the thought thereof; and
therefore herein the author fights with his shadow, and not
with us. His distinction of active and passive obedience,
power, praise, pliance, prayers, &c. Suppose all this should
be admitted, yet the author hits not the question, alas, he
comes not near the mark. Indeed no more they do any of
them by their good will. The parallel too between the two
scriptures, that is to say, between Rom. xiii. 1, 2, 3, and 1
Cor. xi. 29 ; with that flash of wit discerning the Lord s
body, and discerning the Lord s anointed, that he says of or
dinance, and the punishment of disobedience, &c., allow him
330 LOYAL CONVERT.
all this, and all this is beside the business in hand, and hath
nothing in it but froth. How easily and with no noise falls
a)l this Babel to pieces thus : He that rebels against God s
commandment, shall receive to himself judgment, true, but
we do not so ; therefore &c. He that desires to be equal
with, or above his king, he, &c. But we abhor it with our
hearts ; therefore &c., and so of all the rest. This spider s web
is soon swept down you see ; much reading I know by myself is
a wearisomeness to the flesh; and though there be many books,
yet every one hath not time to read them ; observe therefore,
good reader, without prejudice, these following things in an-
wer to this precept ; obedience to the king may be denied,
not only in things unlawful by the law of God, but man also ;
this is granted by the king s side, this position, That God s
law, and man s law do limit king s power. Resistance is law
ful with these three cautions. If there be the consent of the
two houses of parliament. If that resistance be defensive.
If the king be bent to overthrow all religion, laws, liberties,
&c., and shew nothing but will : for you know, Sir, arid for
shame do not dissemble it, that Aristotle s old rule is, He
that governs by law is a king ; by lust, is a tyrant. The next
book therefore that this gentleman writes, we shall intreat
him to satisfy the reader in those particulars above, and such
as these below, namely, what is the difference between eZovvta,
power, and Swapw, strength, for surely this must be regarded.
There is difference between these two, he hath, and he is
the greatest power, let it be spoken of whom it will. The
resistance of the power, and the resistance of the will, are
things different. These concurrences in a governor, which all
have granted : the power, which is from God ; person, which
is from men ; qualification, which is from himself; limitation,
which is from from the law divine and human. Let him also
satisfy us in these two things more, that is to say, though
duty, breach of oath and covenant, doth not make forfeiture
of power, yet, whether any breach doth so. Whether power
given to king, parliament, &c., may be re-assumed; when,
how, in what cases, and by whom ? The light of reason we
have, hath taught us this, and we cannot forget it, that spi
ritual good things have such means to preserve them : which
is a truth warranted by God s word. That natural and
civil good things must surely have means to preserve
LOYAL CONVERT. 331
them also : such therefore would I entreat the next dis
course of this gentleman s to be, as may give satisfaction in
these things, or else he doth nothing to the purpose.
" God s command should he a sufficient argument, avlog (f>rj
" is enough ; but when he adds a reason to, he answers all
" objections : but when he threatens a punishment, no less
" than damnation, upon the resistance thereof, he hath used
" all means to persuade a necessity of obedience.
" Let every soul be subject.
" Not equal, much less superior. And what is taking up
" of arms, but an implied supposition of at least equality ?
" What are the hopes of conquest but an ambition of supe-
" riority; what is condemning, judging, or deposing, but su-
" premacy ? For it is against the nature of an inferior to
" condemn, judge, or depose a superior.
6S And, lest the rebellious should confine his obedience to
" a good prince, the next words reply,
" For there is no power but of God.
" Power in itself, is neither good nor evil, but as it is in
" subjecto the person ; if an evil king, an evil power : if a
" good king, a good power : God sends the one in mercy, and
" we must be subject : the other in judgment and we must be
" subject: in things lawful, actively; in things unlawful, passive-
" ly : if a good king, he must have our praise and our pliance ; if
" an evil king, he must have our prayers and our patience.
" ( He that resisteth the power, whether good or evil, for
" all power is of God, ( resists an ordinance of God/ Or-
" dinances of men are not resisted without ruin, f and who-
" soever resisteth, shall receive/ but what? xpipa eavloiQ, c dam-
" nation to themselves/
" Now compare this place with that 1 Cor. xi. 29 : e He that
" shall eat this bread, and drink this cup of the Lord unwor-
" thily, eateth and drinketh/ what ? Kp^a ecu;, c damna-
" tioii to himself/ If then there be proportion betwixt the
" sin and the punishment, you may hereby gather the hein-
" ousness of disobedience, the punishment whereof is the
" very same with his, that is guilty of the ( body and blood
" of our Lord ; to the one, for not discerning the Lord s
" body/ to the other, for not discerning the Lord s an-
" ointed/
" Obj, The Lord s anointed ; and who is he ? None but the
332 LOYAL, CONVERT.
" regenerate : Christ is not Christ to any, to whom Jesus is
" not Jesus.
u Ans. God s word answers your silly objection, not I : was
" not Saul, God s anointed, 1 Sam. xvi. 9. Was not Cyrus,
" God s anointed, and many more whom God acknowledges
" so and yet wicked kings ?
(( Cyrus is mine anointed yet he hath not known me/
" The first example for our obedience the Old Testament
" proposeth to our imitation, Dan. iii. 16. Nebuchadnezzar
" the king of Babylon sets up a golden image, Shadrach, Me-
" shach, and Abednego, were commanded to fall down and
" worship it."
For the first example ; truly I do but desire to appeal to
judgment which is sound, and without prejudice, not idol
izing the name of king, court, &c., as not long since we were
commanded to do something else ; and by those which now
desire to preach us as deep into the blind obedience, as ever
they did. I have, I thank God, three rules fitted to that
threefold obedience, which have not yet failed me in the trust
I have committed to them ; I am informed that,
Blind obedience wanteth discretion.
Implicit obedience wanteth truth.
Seditious and servile obedience wants justice.
Reader, do but observe with what obedience they would
have thee obey ; and also take the good memorandum given
thee by an ancient, and be not blindly obstinate, and I de
sire no more: Tertullian^s censure of the people of his time,
is thus ; Major e formidine, Ccesarem observatis, quam ipsum
de Olympo Jovem : which is in English thus in effect : I
would to God some of you would learn to fear God a little,
which pretend you fear, and love the king so much, and I
could like it well. Michior Canus takes occasion to say of
the Italians these words ; Vos Itali vultis Deum habere in
pane, quern non eredisis esse in calis : in English, You Italians
will needs have God lo be in the bread in the sacrament,
which I am afraid you hardly believe to be in heaven. Sic
ille in vita Melanct. But to the point ; this first example,
reader, I judge it, to this business, very incongruent and ab
surd ; absurd I say ; for do but observe, and the force of reason
ing lies thus : three children captives do yield passive obedience
to the lawful commands of a free monarch, in a strange land;
LOYAL CONVERT. 333
therefore all free men ought to yield passive obedience with
out resistance, to the mere will of a mixed monarch, (the par
liament then sitting and dissenting thereto) in their own land.
I shall pray the reader to observe well the agreement between
this case and ours. It is not lawful in any case to resist, no,
though the commands be altogether unlawful, a king that is
to govern by will ; therefore unlawful also to resist him, or
his bad council, which is to govern by law. Thus the gen
tleman argues from the first of those examples which did so
confirm him.
" The king, a known pagan, commands gross idolatry, did
" these men conspire ? Or, being rulers of the province of
ee Babel did they invite the Jews into a rebellion ; did these,
(( to strengthen their own faction, blast their sovereign s name
ef with tyranny and paganism ? Did they endeavour by scan-
" dais and impious aspersions, to render him odious to his
" people ; did they encourage their provinces to take up arms
" for the defence of their liberties or religion ; did they seize
" upon or stop his revenues, or annihilate his power : did
ee they estrange themselves from his presence, murder his
" messengers, or would they have slighted his gracious offers ?
" No, being called by their prince, they came ; and being
" commanded to give actual obedience to his unlawful com-
" mands, observe the modesty of their first answer, Dan. iii.
" 19, ( We are not careful to answer thee in this matter; 5 and
e( being urged, mark their pious resolution in the second :
e( Dan. iii. 18 : e Be it known, O king, we will not serve
" thy gods, nor worship the golden image which thou hast set
" up/
" The king threatens the furnace, they yield their bodies
" to the furnace, and say, Dan. iii. 17, < God whom we
" serve will deliver us out of thy hands, and not, He will
" deliver thee into our hands. They expect deliverance
" rather in their passive obedience, than in their actual resis-
" tance.
" Obj. But they were few in number, and their forces not
(( considerable.
" Ans. Admit that, which all histories deny, was not God
" as able to subdue him with so few, as to deliver them from
" so many; had their weakness less reason, for the cause of
" God s apparent dishonour, to expect a miraculous assis-
334 LOYAL CONVERT.
" tance in those days of frequent miracles,, than we, after so
" long a cessation of miracles ? Gcd s glory will not be
" vindicated by unlawful means, or unwarrantable proceed-
" ings.
" Obj. Aye, but we take up arms not against the king, but
" against his evil counsellors.
" Ans. Adherents ye mean, a rare distinction, and, tell me,
" whose power have his adherents ? The king s ; by which
" appears, ye take up arms against the king s power, Eccles.
" viii. 6 He that resisteth the power (it is not said the
ce prince) shall receive damnation/ Again, Where the word
" of a king is, there is power/ God joined the king and his
ee power, and who dare separate them ? They that take up
ee arms against the parliament s power, you say, take up arms
" against the parliament; do not they then that take up arms
" against the king s power, by the same reason, take up arms
" against the king ? Now look back upon your intricate dis-
" tinction, and blush.
" Obj. But if the king betray the trust reposed in him
" by his subjects, they may suspend their obedience, and re-
6( sist him.
" Ans. Kings are God s vicegerents, and cannot be com-
" pelled to give an account to any but to God, Psa. li. 4.
" e Against thee, against thee only have I sinned, that is, To
" thee, to thee only must I give an account. Though I have
" sinned against Uriah, by my act, and against my people
" by my example, yet against thee have I only sinned. You
" cannot deprive, or limit them in what you never gave them.
" God gave them their power, and who art thou that darest
" resist it? Prov. viii. 15, By me kings reign. J
You, and such as you, the king s flatterers ; and it is a pity
to see what daubing here is with untempered morter.
" Obj. But his crown was set upon his head by his sub-
" jects, upon such and such conditions.
te Ans. Why was the penalty upon the fail not expressed
ei then? Coronation is but a human ceremony, and was he not
" proclaimed before he was crowned ? Proclaimed ; but what ?
" A king. And did not you at the same instant, by relative
" consequence, proclaim yourselves subjects ? And shall sub-
" jects condition with their king, or will kings bind themselves
LOYAL CONVERT. 335
" to their subjects, upon the forfeiture of their power, after
" they have received their regal authority ?"
He is bound by the law to the law, which is the common
sponsor between him and the subject, viz. that the subject
shall pay tribute, give obedience, &c., and then, that he shall
enjoy his protection too, or else he is in an ill case.
" Obj. But the king hath, by writ, given his power to his
ef parliament, and therefore what they do, they do by virtue
ee of his power.
" Ans. The king by his writ, gives not away his power, but
a communicates it : by the virtue of which writ they are
ef called ad tractandum et consulendum de arduis regni, to
" treat and advise concerning the difficulties of the kingdom.
t( Here is all the power the writ gives them, and where they
" exceed, they usurp the king s power, being both against
" the law of God and the constitutions of the kingdom."
Yes, to enact something too, surely. Sir, you have forgot
yourself: but if delinquents be found out, and rescued from
the hand of justice, what then ? nay, if they be armed against
them which should do justice on them, what then?
" Obj. Well, but in case of necessity, when religion and
" liberty lie at the stake, the constitutions of the kingdom,
" for the preservation of the kingdom, may suffer a dispen-
" sation.
ee Ans. Admit that, but what necessity may dispense with
" the violation of the law of God, the deviation wherefrom
"is evil; and, thou shalt do no evil that good may come
" thereon."
Here is no law of God broken yet, unless you shew us more.
" Obj. But we take not arms against the king, but only
" to bring delinquents to condign punishment.
" Ans. And who are they ? Even those that take up arms
" for the king ; which an unrepealed statute (2 Henry VII.)
" acquits. But admit statutes may be broken, and you seek to
" punish them ; who gave you the power so to do ? The law.
" And what law denies the king s power to pardon delin-
" quents ? God that hath put power into the hand of ma-
" jesty, hath likewise planted mercy in the heart of sovereignty.
" And will ye take away both his birthright and his blessing
" also ? Take heed you do not slight that which one day may
" be your sanctuary."
336 LOYAL CONVERT.
Our rejoicing is the testimony of our conscience, that we
shall have mercy with the King of kings, which is our souls
sole sanctuary. In the mean time you reason well ; the king
may pardon some delinquents, therefore ought to pardon any,
yea all. A king hath mercy for delinquents, therefore let
him spare them, nay, arm them against those that endeavour
to do their duties in ridding the commonwealth or church of
them.
" Obj. But the king, being a mixed monarch, is bound to
" his own laws.
" Ans. There be two sorts of laws, directive and coercive:
" as to the first, he is only bound to make his account to
" God ; so to the second, he is only liable to the hand of
66 God : who shall say unto him, What doest thou ?
" Obj. But kings now-a-days have not so absolute a power
" as the kings mentioned in the Scripture.
" Ans. Who limited it, God or man ? Man could not limit
" the power, he never gave ; if God, shew me where : till
" then this objection is frivolous/ 5
See, before confessed, that the king s power is limited by
God s law and man s law too ; where is the limitation if he
may do what he will and must account to none but God ? for
in vain is he petitioned, or subsidy or aid denied him, for he
may take all when he pleaseth, and is to account to none but
God.
" Obj. But when kings and their assistance make an offen-
" sive and a destructive war against their parliament, may they
<c not then take up defensive arms ?
" Ans. It is no offensive war for a king to endeavour the
" recovery of his surrepted right; however, are not the mem-
" bers of a parliament subjects to their sovereign ; if not,
" who are they ? If subjects, ought they not to be subject ?
" God s people, the Je\vs (Esther viii.), that were to be des-
" troyed by the king s command, neither did nor durst make
" a defensive war against his abused power, until they first
" obtained the king s consent."
Prove a surrepted right and you say something.
" But admit it lawful, though neither granted nor warranted,
" that subjects may upon such terms make a defensive war,
" does it not quite cross the nature of a defensive war, to as-
" sail, pursue, and dispossess ?
LOYAL CONVERT. 33?
* c When you shot five pieces of ordinance before one was
" returned at Edgehill, was that defensive ? When you be-
ft sieged Reading, which you after slighted, was that defensive ?
" When yon affronted Basing-house, was that defensive ?
" The warrantable weapons against an angry king are ex-
" hortation, dissuasion, wise reproof by such as are nearest
" to him, petition, prayer, and flight : all other weapons will
" at last wound them that use them.
" The second example was left us out of the New Testa-
" ment, by him that is the true precedent of all holy obedi-
" ence, our blessed Saviour; whose humility and sufferance
" was set before us as a copy for all generations to practise
" by. 1 Peter ii."
For the two examples of our blessed Saviour to it, I an
swer, that this example also I judge to be like the former, and
very impertinent. My reason is, our blessed Lord had an
aim only at the business which he came to do, viz. to do the
work of his ministry, Isa. Ixi. 1, 2, and in due time to suffer
the death on the cross, upon which two of the parts of his
office were dependent, viz. the prophetical and priestly office ;
for the other part, that is his kingly,
" The temporal kingdom of the Jews, successively usurped
" by these two heathen princes, Augustus and Tiberius, two
66 contemporaries, was his natural birthright, descended from
" his type and ancestor king David. Had not he as great an
" interest in that crown as we have in this commonwealth ?
" Was not he as tender eyed towards his own natural people
ce as we to one another ?
" Was not the truth as dear to him, who was the very truth,
" and the way to it ; as direct to him, that was the only way,
" as to us ?
" Was not he the great reformer ?
" Had the sword been a necessary stickler in reformation,
" how happened it that he mistook his weapon so ? Instead
ee of a trumpet, he lifted up his voice.
" Were plots, policies, propositions, profanations, plunder-
" ings, military preparations, his way to reformation ? Were
u they not his own words, He that taketh up the sword,
" shall perish by the sword/ Matt. xxvi. 53. Nor was it
" want of strength, that he reformed not in a martial way ;
VOL. V. Z
338 LOYAL CONVERT.
" Could not he command more than twelve legions of
" angels ?
" Or had he pleased to use the arm of flesh, could not he
" that raised the dead, raise a considerable army ? Sure St.
u John the Baptist would have ventured his head upon a
" fairer quarrel, and St. Peter drawn his sword to a bloodier
" end ; no question but St. Paul, the twelve apostles and
" disciples, would have proved as tough colonels, as your
" associated Essex priests did captains : and doubtless St.
te Peter, who converted three thousand in one day, would
" have raised a strong army in six.
6f Our blessed Saviour well knew, that Ceesar came not
" thither without divine permission. In respect whereof, he
" became obedient to the very shadow of a king ; and whom
" he actively resisted not, he passively obeyed.
" Obj. Aye, but there was a necessity of his obedience
" and subjection, to make him capable of a shameful death.
(( Ans. No, his obedience as well as death was voluntary,
" which makes you guilty of a shameful argument."
Bona verba, qu&so ; you are peremptorily ignorant, Sir,
and forfeit your discretion very often. The death of our
Lord was voluntary, quod depositionem, it is true ; himself
saith so, " I lay down my life, no man takes it away," John
x. 18. But yet necessary too, quo ad decretum, as I shall
shew you out of your own scriptures, Matt. xxvi. 34 ; how
then should the scriptures be fulfilled, which say that it must
be so ?
66 Obj. But, he was a single person ; we, a representative
" body : what is inexpedient in the one, is lawful in the
" other.
" Ans. Worse and worse : if our blessed Saviour be not re-
" presentative, tell me whereof art thou a member ? Woe be to
" that body politic, which endeavours not to be conformed
" according to the head mystical.
66 He preached peace."
If always, you say something ; but if ever otherwise, either
by himself or his, your parallel is not worth a point. See
Matt. x. 34, and be not rash.
" Your martial ministers, by what authority they best
" know, proclaim war."
He preached obedience with limitation, Matt. xii. 21, Cse-
LOYAL CONVERT. 339
sar s due, no more. You. like a company of flatterers as
you are,, preach it without limitation.
ee He, obedience ; they sedition."
Do not impudently tax us of preaching lies, shew any one
so doing, and name him, otherwise you must needs father the
lie. The gentleman you glance at, in the word martial) is
quite beyond your aspersion, and until the court admire such
Micaiahs, I am afraid the king s undertakings will be but like
Ahab s journey to Ramoth Gilead, though four hundred such
as you all say, " Go up and prosper."
He, truth ; they lies. He, order ; they, confusion."
Order is a word of great latitude, Sir, and I believe you
mean, order of bishops, order of cathedrals, order of church
service, &c. Look about you, and you have been answered.
No, know God is the God of order, and not of confusion.
" He, blessedness to the peace-makers ; they, courage to
" the persecutors. He, blessedness to the persecuted ; they
" brand them with malignity that call them blessed."
In your two last particulars you beg shamefully ; you
would have us think such as you mean to be peace-makers,
who are indeed our only peace-breakers. You are such, and
we have found you such on every treaty that we have had
with you, like him that shed the blood of war in peace. We
have found you as the men of Mesech and Kedar, degene
rating indeed; which while we, and you too, talk of peace,
make you ready to battle. Ps. cxx. J. Again, you would
have us think that imprisonment for malignity, and as in
cendiaries in a state, is persecution for righteousness. No,
we know you suffer as evil-doers, are buffetted for your faults,
and desire you to remember the old rule, Nonpcena sed causa
martyr em facit ; it is not the punishment, but the cause
which makes the martyr. Sir, it becomes them that bring
such a railing accusation as this, so full of bitterness and
gross falsehood, to draw it to particulars, and to say, This
and this was done by such and such a person and persons.
We who desire information, believe me, do think the blas
phemies, lies, and brass-browed impudencies to be on your
side.
" God was not heard in the whirlwind, but in the still
z 2
340 LOYAL CONVERT.
" But,, his thoughts are not as our thoughts, neither are
" our ways like his ways.
" But whence proceeds all this ? even from a viperous
te generation, which hath long nested in this unhappy island,
es and those increased multitudes of simple souls, seduced by
<f their seeming sanctity, who taking advantage of our late
ee too great abuse of ceremonies, are turned desperate enemies
ff to all order and discipline, being out of charity with the
fe very Lord s prayer, because it comes within the popish
" liturgy.
e( How many of these have lately challenged the name of
(f sanctified vessels, for containing the poison of unnatural
ee sedition. How many of these have usurped the style of
" well-affected, for disaffecting peace. How many of these
" have counterfeited the honour of good patriots, for largely
(e contributing towards the ruin of their country. How
" many does this army consist of. How for their sakes is
" blasphemy connived at, sacrilege permitted. How for
" their encouragement, are lies and brass-browed impuden-
" cies invented, nay published, nay published in their very
ee pulpits, and tolerated, if not commanded, even by them,
" who perchance, were this quarrel ended, would throw the
<e first stone at them. How many of our learned, religious,
" and orthodox divines, who by their able tongues and pens,
" have defended and maintained the true ancient and catholic
" faith, and vindicated the reformed religion from the asper-
" sions of her potent adversaries ; are now plundered in their
" goods, sequestered in their livings, imprisoned in their
" persons, if not forced in their consciences ; whilst their
" wives and poor children, begging their bread, are left to the
<e mercy of these unmerciful times ;
There shall be judgment merciless to him that sheweth no
mercy. James ii. 13. I pray you open your eyes, and see
the justice of the Lord of Hosts in this thing. Adonibezek
shall rise up in judgment against you ; his confession is,
" As I have done, so God hath rewarded me," Judg. i. 7.
So must you say too. Remember your ear-cutting, undoing,
depriving, suspending, merciless high commission court, and
then say, God is just. When a ship s lading of those that
your party drave to New England, were sailing thither, Oh,
says a creature of one of your courts, that a storm would
LOYAL CONVERT. 341
come now, and sink all these into the bottom of the sea !
This is a piece of your charity. Believe it, Sir, you have
been bloodily merciless, and the just God is now in making
inquisition.
(e Even for the encouragement of them, whose pedantic
" learning durst never shew her ridiculous head before an
" easy school-man, whose livelihoods they unworthily usurp,
" not dispensing the bread of life, but the darnell of giddy-
" headed fancy and sedition, abhoring the way to peace, and
" maligning those that ensue it."
Surgunt indocti, et rapiunt cselum, et nos cum omnibus
doctrinis nostris detrudimur in gehennam. Augustin.
" Obj. Aye, but we desire peace, so we may have truth
"too.
" Ans. What mean ye by having truth ; the preservation
" of the old truth, or the institution of a new ?
" If ye fear the alteration of the old, having your sover-
" eign s oath, which you dare not believe, what other assur-
" ance can you have ?
ge The blood you shed, is certain ; the change you fear, is
" uncertain : it is no wisdom to apply a desperate remedy to
" a suspected disease."
It is an easy matter for you to write so ; but it is not so
easy for you to make wise men think so. Solomon s prudent
man, and his fool, with their previsions and provisions, are
to be seen, Prov. xxii. 3. You are very confident of your
abilities, that dare oppose your judgment to that of a whole
state.
" If the enjoyment of peace depends upon a full assurance
" of truth, our discords may bear an everlasting date. God
" hath threatened to remove his candlestick, and our wicked-
" ness justly fears it; and so long as we fear it, shall we
"abjure peace, the blessed means to prevent it? He that
" seeks to settle truth by the sword, distracts it.
" Or is it a truth ye want ; if so, is it of doctrine, or of
" discipline ? If of doctrine, actum est de nostra religione ;
"farewell our religion. Or, is it of discipline ? Discipline
" is but a ceremony. And did the Lord of the sabbath dis-
" perise with a moral law, for the preservation of an ox s
" life, or an ass , and shall we, to alter some few indifferent
" ceremonies, allowed by the parliaments of three pious and
342 LOYAL CONVERT.
" wise princes, and the practice of many holy martyrs, who
fe sealed the true protestant religion with their blood, cry
" down peace, and shed the blood of many thousand chris-
" tians ?
" Our seduced protestants will have no set forms of prayer,
" but what proceed immediately from their own fancies.
" This is their truth.
" Our semi-separatists will hear our sermons, if they like
" the teacher, but no divine service. This is their truth.
" Our separatists will not communicate in our churches,
" nor join in our congregations. This is their truth/
Truth is one, as is the God of truth ; and as for the separ
atists, anabaptists, antinomians, &c., what the state thinks of
them, and how it proceeds against some of them, you should
seek to know before you seem to censure. We contend not,
Sir, for such a truth as must have a touch of an Irish tolera
tion. The independents, those gentlemen do differ in judg
ment in that point, it is true, yet modestly, and without
morosity. Reckon them with reverence, Sir, I pray you ;
they shall for learning, go cheek by jowl with your side of
the first form. And if you take them in their pulpit em
ployment, believe me, none of jour s are to be compared
with them. Alas, Sir, preaching, that is to say, opening the
whole counsel of God, hath been out of fashion at court ever
since I was born. More the sin and shame of somebody ;
and the judgment which is denounced, Amos vii. 12, 16, 1??
reader, observe if it be not accomplishing. Neither is the
quarrel for a few ceremonies ; we contend for substance, for
all our liberties, as we are men and Christian men, do lie now
at stake, and we hope the Lord will discover himself to be
for us therein.
" Our anabaptists will not baptize until years of discretion,
" and re-baptize. That is their truth.
" Our antinomians will have no repentance. This is their
" truth.
" Our independents will have an universal parity. This is
" their truth.
" Good God, when shall we have peace, if not until all
" their truths meet !
ee Obj* But Christ says, c I come not to bring peace, but
LOYAL CONVERT. 343
" the sword/ Mark x. 34 ; therefore for the propagation of
<f peace, it is lawful to use the sword.
" Ans. So he is termed a stumbling block/ 1 Cor. i. 23 ;
ee and does that warrant to stumble ? So he says, e All you
" shall be offended because of me/ Matt. xxvi. 31 ; and
" doth this patronize our offences ? The law is good and
" just : because then, we had not known sin but by the law/
" Rom. vii. 7j is it therefore lawful for us to sin ? God for-
" bid.
(e Our Saviour brings the sword among us, as wholesome
" meat brings sickness to a weakly, sick stomach, or physic
" to a body abounding with humours ; not intentionally, but
" occasionally.
Thus, by your erroneous and weak mistakes, you make
" the Prince of Peace the patron of your unnatural war; and
" the God of truth, the precedent of your unexamined
" errors."
This hath been answered before, and if an accusation
against us were enough, who should be guiltless ? If you
think, Sir, you can yet bring any thing against our proceed
ings, or what hath been said, and defame the name of any
more than such a cavil as this, you have your liberty.
" But Almighty God, the champion of his own truth, and
" maintainer of his own cause, hath, to more than common
ee admiration, appeared in this great enterprize.
" He that delivered Israel s handful from the hand of Pha-
" raoh s host, hath shewed himself, in the almost incredible
" proceedings of this heaven- displeasing war, the brief rela-
" tion whereof may move those hearts, that are not seared,
" or stone, to melt into a thankful acknowledgement of his
ee power, and remain as monuments of his mercy, that chil-
" dren, yet unborn, may say hereafter, e God was here/
Namely :
es The two houses of parliament made first a general seiz-
" ure of all the arms, ammunition, castles, forts and maga-
" zines, and ships, being the whole visible strength of this
(i unhappy kingdom,"
That is to say, before the papists could get them, for in
deed they were designed to have had them, that we might
have had what they have in Germany, that is to say, neither
house, home, nor habitation ; " The tender mercies of the
344 LOYAL CONVERT.
wicked are cruelty/* for this parliament therefore, and that
seizure, we humbly bless the name of our good God. But
good Sir, not first before the plot for bringing of an army
against the parliament. Nor first before many other things
which conscience hath not silenced among some of you, and
in due time the kingdom will take notice of, Sir, with all your
tricks and ambiguities ; you dance in a net, and your dissim
ulation and prevarication cannot be hid.
" To whom, having now settled the militia, both by sea
" and land, in their own hands, tides of proposition gold
" came in upon the public faith ; money, like blood from
" the liver, conveyed through all the veins, issued to make a
" large supply, and where it stopt a while, mountains of mas-
66 sive plate, from the vast goblet to the slender thimble, this
"faith removed into their safe possession. And when the
" great milch-cow began to slake, they prest her nipples, and
" by hard straining renewed the stream. As physicians
" evacuate the body, sometimes by vomit, sometimes by
" purge, sometimes by phlebotomy, semetimes by sweating,
" sometimes fluxing, sometimes diuretically, yet purge but
" the same peccant humour ; so did they, first by proposi-
" tion, then by way of contribution, now by way of loan,
" then by way of subsidy, no less than fifty at one time, here
" by way of assessment, there by way of twentieth part, then
" by way of excise, one while by way of sequestration, then
" by way of plunder, but still the issue, money. And to
Cf work the better upon the affections of the multitude, all
" this for the behoof of king and parliament, for the pre-
" tended defence of, God knows what, religion ; insomuch
" that men came in like swarms to the next tree, or rather
" like treacherous decoys, with their innocent multitude into
" the net, and horses without number/*
Truly our gold came not in as it ought to have done ; we
had then, and yet have too many amongst us whose earrings
were laid by for an idol of their own making. But now you
speak of our incomes for the war : remember I pray you, Sir,
that we do not forget some of your receipts also. 1. The
lands and money of almost all the nobility and gentry of the
land. 2. Malignant merchants and citizens, not a few.
3. All the civilians in the kingdom, and, reader, into their
hands, all the treasure of the kingdom was running, out of all
LOYAL CONVERT. 345
their coffers you expend. And indeed it must be so, for it
was ill got, and must not be better spent. 4. You received
one sum from beyond sea upon a good pawn. 5. And one
hundred thousand pounds came in, they say, elsewhere that was
holpen to be gotten by us, and now is spent to fight against
us. 6. All the wicked ones which are scummed off the three
kingdoms are on your side, these usually love not any thing
better than that which God hateth, and will give their first
born to a Moloch ; the gentleman observes it well, we are
fain to strain hard for money, every thing. expended in the
things of God came too too hard. But to idolatry, every
thing comes easy ; the health, 1 Kings xviii. 28. they cut
themselves with knives, &c. the wealth, Exod. xxxii. 6. they
plucked off their earrings : the ease, Exod. xxxii. 6. rose
early; their very children too, Psalm cvi. 3?. they offered
their sons and daughters to devils. 7 All the papists in
Christendom yield you their prayers and purses, then I shall
desire thee, good reader, to mark with me these two things :
1. who they are that fight against us, that is to say, a gra
cious prince, and some others misled into the deep mire,
alas, where now they stick so fast that God only can help
them out. 2. What it is to be feared these men will do, if
they should prevail, namely : pull down any thing to set
themselves up again, and to repair the ruins of their thus
spent states and fortunes.
66 Thus were they supplied with all necessaries which the
" arm of flesh could provide, for the waging of an uncon-
te querable war, whereon the money already expended, makes
" no less figures then seventeen millions sterling, besides the
" revenues of the king, queen, prince, Duke of York, and the
u whole estates of all such as take up arms against them, be-
" sides free quarter, and soldiers yet unpaid. His majesty
" on the other side driven away with a few attendants, not
" having among them, so many swords and pistols, as these
" had cannons, wanting both money, horses, and ammunition,
" only what he received from the piety of some believing
fe subjects, whose ears were pamphlet-proof against all detama-
" tions and scandals cast upon sacred majesty, finding slen-
" der provision in his own dominions, and that stopt, or
" seized which came from foreign parts. No shipping, but
" what he purchased with the precious and extreme hazard of
" what h(
346 LOYAL CONVERT.
" his few, but valiant, subjects. No arms, but what he gained
te by the courageous venture of his own neglected life, the
" subject of our continual prayers. Yet hath God covered
" his head in the day of battle, and blest him with such suc-
" cess, that he is, by the divine providence, become a great
t6 master of the field, and almost able to maintain fight with
(e his own ships at sea."
It is the desire of our souls, that his majesty were master
of his own passions, and then of all the three kingdoms.
And we do not doubt of both these, if God would once
please to rescue his sacred person out of your hands; in the
mean time, we will not cease to pray, that God would give
him the great evidences of his external love to great ones,
that is to say, a wealthy family, solid honour, and a sure pos
terity, yea, and that his soul may be bound in the bundle of
life, with the Lord his God, while the soul of his, and our
adversaries be by God cast out, as out of the middle of a
sling : surely God is just, and the misleaders houses have
been as the moth, or as the lodjje, that the watchman mak-
eth. Job xxvii. 18.
ee The God of heaven bless him, and prosper him, and
ee make his days as the days of heaven, that being here the
" faith s defender, he may still be defended by the object of
" that faith.
" Nor is the providential hand of God more visible, in
" prospering him than in punishing his enemies, whose ruins
" may remain as sea-marks to us, and pyramids of God s
" power ; whereof a touch :"
To your providential observations, I say thus : Sir,
surely were not profaneness, and blasphemies as toys and
trifles among you, you durst not speak, much less print such
blasphemies as these, such language, as indeed benefits hea
thens, rather than Christians. Solomon saith, Eccles. ix. 2,
3 : That all things come alike to all, and the same condition,
in regard of outward things, is to the just, as to the wicked;
as is the good, so is the sinner ; he that sweareth as he that
feareth an oath. On all this, this gentleman concludes pre
sently, that which Solomon gave his heart to know, and could
not comprehend, verse 1. This gentleman concludes, that
Master Hampden was punished. Thus, and in this manner.
For this, and this. Though you dare deal thus boldly with
LOYAL CONVERT. 347
the secrets of human majesty, yet if you presume so with the
divine, look for your reward, and be sure the damnation doth
not sleep of those, who like brute beasts made to be taken
and destroyed, speak evil of things and men they know not.
But to the particulars, reader, the reproach which he would
cast upon that honourable man, Master Hampden, hear the
truth of: Master Hampden, as many other godly and gallant
patriots, stood against ship-money and such things, as being,
for so indeed they were, against law, and liberty of the sub
ject ; denying to pay those things which indeed ought not to
have been demanded : here hence a suit is commenced against
the said Master Hampden, a suit in his majesty s name for the
things aforesaid, wherein he endeavoured legally to defend him
self and with himself us, and ours, and the kingdom : choos
ing rather to suffer imprisonment, &c., than to do act, either
against conscience within, which is and will be, index, judex,
carnifex, or law without, which ought to be to every good sub
ject sicut murus abenem as a sure defence. Sir, had his ma
jesty had about him such as Master Hampden was, and would
have pleased to have given ear unto them, which we do not
desire to doubt his gracious disposition in, he would have spo
ken to our sovereign, words of truth and soberness, which
would have been as so many precious preservatives against
precipices ; but the court was then, as it is now, full of pesti
lent sycophantism, more the pity, wherein I believe your rea
der will allow you none of the least share ; Sir, I must tell you
many bless God for those few, such as this gentleman was,
and what aspersion you cast on him, you will never keep from
recoiling in your own face.
" Sir John Hotham, then governor of Hull, who first de-
" fied and dared his sovereign to his face, what is become of
" him ? how stands he a mark betwixt two dangers, having
" nothing left him but guilt enough to make him capable of a
" desperate fortune ?
" Master Hampden, that first waged law and then war
" against his own natural prince, hath not he, since these un-
" happy tioubles began, been first punished with the loss of
" children, nay, visited to the third generation, to the weak-
" ening, if not ruining of his family, and then with the loss
" of his own life in the same place where he first took up
" arms against his gracious sovereign ? Was it not remarka-
348 LOYAL CONVERT.
< ble that the Lord Brooke, who so often excepted against
" that clause in the liturgy : From sudden death, good Lord
" deliver us : was slain so suddenly ? who was so severe an
" enemy against peace, should perish in the same war he so
" encouraged ? who so bitterly inveighed against episcopal
" government, should be so shot dead out of a cathedral
" church? who labouring to put out the left eye of established
" government, his left eye and life were both put out toge-
ther ?"
TheLord Brooke is the next man you bark at, and he is dead;
more the pity had it otherwise pleased our good God ; had he
lived he would have made an excellent instrument of refor
mation indeed. But he took exception against that clause
in the liturgy, From sudden death, good Lord deliver us ; if
he he did so it is answerable in the father s language, Nulla
subita mors pits, so St. Augustin, there is no sudden death to
the godly. I believe that noble lord was better prepared for
that which God was pleased to call him to, even that day he
died, I mean death itself, how suddenly soever it might
seem to you to come, than you ever were, while you studied
the writing of this book ; he that is a mortified, and yet
mortifying Christian seeks to die daily, and desires to be dis
solved, and to be with Christ which is best. Those that
make their covenant with death, and their agreement with
hell, whose only preparation for death is by endeavouring to
forget it, to these men death is the terrible of terribles, but
the righteous is bold as a lion, and is persuaded that neither
life nor death, &c., shall be able to separate him from the
love of God which is in Christ Jesus our Lord. But he was
slain out of a cathedral : Sir, I do not wonder that any friend
of reformation should be killed thence, they would kill refor
mation itself, were it in their power, and this that you allege,
Sir, is one of the least of their sins : alas, the bishops and
the cathedrals have killed thousands of souls, here they kill
ed the body indeed, but they could go no further, you set a
character upon that honoured lord, though against your will,
which will not be forgotten, and indeed the memory of the
just must be blessed. You, give him, as Caiaphas an excel
lent epitaph. Deo et ecclesite occidit hie, my Lord Brooke
fell for God and the church. And bishops are down already,
what then should the cathedrals do up ? Truly I do not
LOYAL CONVERT. 349
know, unless to be a nest, and cage of all unclean birds,
a harbour for dumb dogs, proud prebends, non resi-
dentiaries and a crew of ale-swilling singing men, who with
their boatus strenuus, loud lowing, as that learned man calls
it, sing loud abominations, morning, evening, and midday,
where the counsels of God should be opened to his people,
and converts gathered in to our Lord Jesus Christ. I have
known that city, and cathedral, Sir, this many a year, and I
believe there is not less, belonging to Michael s Church, Stow
Church, the chapel, and the minster, than five thousand
pounds per annum. And for the space of these forty years
there hath hardly been a preaching minister in three of those
four churches, nor sermons twice on the Lord s day in any
one. Michael s and Stow were for the most part not used at
all, saving for their burial places ; there was one Maxfield and
one Maddox, blind readers both, stipendiaries successively to
three of these churches, as, I believe, not above twenty
pounds a year, and in Maxfield s time, the clerk, John Bird
by name, read the first lesson, and gave the responsals.
" How is Duke Hamilton, scarce warm in his new honour,
" taken in his own snare, having entangled his lord and master
" in so many inconveniences.
" How is Holland, whose livelihood was created by his so-
" vereign s favours, branded with a double treachery, and like
" a shuttlecock fallen at the first return, and scarce able to
" raise himself by a sorry declaration ?
" Is not Bristol Fiennes, who at his council of war condemn-
" ed and executed innocent blood, hire self condemned, plead-
" ing innocence, at a council of war, from the mouth of his
" own general, though finding, perchance, more mercy than
" he either deserved or shewed ? But that blood that cried
" to him for mercy, will cry to heaven for vengeance.
" And are not many more ripe for the same judgment,
" whose notorious crimes have branded them for their respec-
" tive punishments ?
" How many of those blood-preaching ministers have died
" expectorating blood, whilst others at this time, labouring
" under the same disease, can find no art to promise a re-
" covery ? All whom I leave to possible repentance, and
" pass over."
If you would name us some of these men and ministers it
350 LOYAL CONVERT.
would give much satisfaction, and make us to believe that you
had not undertaken the impudent lying which is gone out
through the land. I pray you do not forget. Sir, what you
are to make appear to us: 1. That our s are blood-preaching
ministers. 2, That some are dead, and many sick of that
bloody disease. 3. And that if any one chanced to be sick,
or die of a pleurisy, therefore, for this gentleman can tell,
God smote him, because he at any time seemed to dislike a
peace even as bad, yet blindly sought and sued for, as the
Irish.
" Cromwell, that professed defacer of churches, witness
" Peterborough and Lincoln, &c., and riflerof the monuments
" of the dead, whose profane troopers, if fame has not forgot
" to speak a truth, watered their horses at the font, and fed
" them at the holy table ; that Cromwell !
" Sands, whose sacrilegious troopers committed such bar-
" barous insolencies, with his at least connivance, in the
" church of Canterbury, and used such inhuman tortures on
" the tender breasts of woman, to force confession of their
" hidden goods, the golden subjects of their robbery."
Sure this gentleman was a prebend, had some college lease,
or some such thing, he is so zealous of cathedrals. But let
us see for answer. It is but, if fame speaks true, andfama
mendax aulicus will lie. If the thing were so, as he says,
namely, watering the horses at the font, &c., I do not know
but that it may be easily answered, necessity makes that
lawful sometimes which at other times is prohibited ; read,
Sir, and be not rash, Matt. xii. 3, 4. Reader, thou seest the
method these malignants have in making parliament proceed
ings odious, viz. Oh, they pull down old monuments, &c. I
believe wise men think that in Peterborough, Lincoln, and
Canterbury too, there were many things nut fit to stand,
or else they were in a better condition than many of their
sister churches. Gentlemen of your strain would rail at
Henry VIII., if he were now living, for pulling cown the
good old abbeys. But if you could see, there are two most
especial pieces of providence herein : blind zeal set them up
I am sure, and you said, such pulls them down again. See
God in this ; here is a clear amw0v$M , a very retail between
the sin and the punishment: such zeal set them up, and such
zeal pulled them down again. Shall not these soldiers rise up in
LOYAL CONVERT. 351
judgment against many of our great rabbins and doctors,
these drones, and no-conscienced seniors daily saw, set by,
and cried up, this Diana ; and will you hear the reason ? By
this craft we have our gain, Acts xix. 25. These that would
be thought to be some great ones, came daily themselves, and
caused others so to do, to offer near the holy table, as my
author reverently calls it, the blind whelps of an ignorant de
votion in sacrifice ; of which sacrifice I may say as the apos
tle, The things which the heathen offer in sacrifice to their
idols, they offer them to devils, not to God, 1 Cor. x. 19, 20;
or as God himself of the then sacrifices, Isa. Ixvi. 3. At
length come the soldiers in the spirit, though not the wisdom
and authority of Hezekiah, and they seeing this brazen ser
pent abused, break it all to pieces, and call it Nehushtan.
You are angry, Sir, they care not for it ; and for my part, I
must needs say, Digitus Dei hie est, the finger of God is here.
Some other things there are here, which I cannot pass over
silently : your naming these gentlemen so oddly : Fiennes, that
Cromwell, and plain Sands, &c. If you be a clergyman, I
must tell you, in vain seems he to be religious which refrains
not his tongue, James i. 26. I pray you let us leave to be
proud, the Lord hath pretty well begun to humble us ; ego et
rex meus, are strains too high to hold long. This exalting of
ourselves above what is called God and good, is a footstep of
antichrist. Brother, amend this, I will shew you your portion
else, 1 Sam. ii. 36., to cry out for a place in the priesthood,
that you may eat a morsel of bread. Again, For the rifling
of monuments. Was it matter of coin he rifled for ? You
speak language as if there had been something of gain there
to be found. No, surely, there was nothing of that nature
there. Upon the sepulchre of Semiramis there was written,
Si quis regum, fyc. If any king want money, in this tomb he
shall find enough : that very tomb did Cyrus open, and there
found an inscription, Avare, tu> fyc. Thou covetous fool, see
here an emblem of misery and mortality too, which should
make thee, if thou wert wise, to regard no such trash. Then
sure it was for conscience h? did it; and if so, Sir, I will tell
you, the monuments of the dead had as much need to be
rifled and looked into, almost, as the monstrosities of the
living. A church in London, and that no mean one, had,
w ithin these twelve months, as many brasses, yet to be seen
352 LOYAL CONVERT.
taken off the stones, as came to a great number, whereon is
written such inscriptions as this: Of your charity pray for
the souls of A. B., and C. D. his wife, &c., upon whose souls,
and all Christian souls, the Lord have mercy, &c. Are these
dead poperies fit to stand before the eyes of living protestants,
and in a time of reformation ? St. Paul spies an altar, when
time was, and at Athens too, (I pray you mark that universi
ties and cathedrals too are not without their gross supersti
tions,) directed, To the unknown God, Acts xvii. ; he cries it
down then, and if the church had been constituted, I doubt
not but he would have pulled it down too, and yet is blame
less ; but if we do any thing, the kingdom must ring on it.
The wolf on a time looks over the hedge, and sees the shep
herd killing a lamb, one of the flock for his food ? Yea,
saith he, he may do this, but if I should do so, &c. You can
apply it. We desire you should tell us where, when, and by
whom any tortures were used on the tender breasts of wo
men ; this takes, I suppose, like a ballad that is new among
boys and ignorant people, 2 Sam. xvi. 2, 3. Ziba s lie, and
the purpose thereof, I am sure, you know, viz. to ingratiate
himself, by disgracing a far honester man. Remember, rea
der, and take heed, it was David s sin, his rash credence, yea,
such a sin, as upon which followed a worse than that, the
bestowing of that upon a knave, which was the inheritance
of a honest man ; yea, and mark how fast a lie sticks, upon
better information David mended it not, 2 Sam. xix. 29.
That all our reformers need reforming we agree with you ;
and it is our daily suit at grace s throne, that it may he so
with them ; for if any cannot rule his own house, how shall
he guide the church of God, 1 Tim. iii. If then the re
formers need reforming, what do the deformers do ? If the
cleanest places in England need washing, what do the foul
holes and filthy sinks do ? This prelatical hog-stye hath been
swept but twice since the conquest ; and the temple at Jeru
salem had three sweepings, and in the three years of our
Lord s ministry.
" What can the first expect, and what reward the other hath
" fo.und, I neither prophesy nor judge. If these, and sudi as
" they, do fight for the reformed religion, God deliver every
t good man both from them and it : f Cursed be their wrath,
" for it is fierce ; and their anger, for it is cruel.
LOYAL CONVERT. 353
c These (and of such many) are they, that whilst they pre-
" tend a reformation, need first to be reformed.
tf Nor do I, in tasking this army of such impious barbar-
" isms, excuse or rather not condemn the other, whereof no
" question too great a number are as equally profane ; whilst
" all together make up one body of wickedness, to bring a
" ruin on this miserable kingdom, for whose impieties his
" majesty hath so often suffered.
" Aye, but his majesty s army, besides those looser sorts of
" people, consists of numerous papists, the utter enemies of
" true religion.
:( To whom the king hath sworn his protection, from those
" he may require assistance.
ee But, unto all his people, as well papists as protestants,
f - he hath sworn his protection ; therefore from all his sub-
" e jects, as well papists as protestants, he may require assist-
" ance."
Your logic is just like your divinity, Sir, I must be plain
with you, and both stark naught; you say, To whom the king
hath sworn his protection, from those he may require assist
ance : but unto the papists he hath sworn protection, there
fore of them he may require assistance. To your minor.
If you say the king hath sworn protection to the papists so
as to the protestants, you speak ighorantly ; not so as to the
protestants, nor so as to the parliament. For the best sub
jects are to have the best protection Josh. ix. 9. 27- Gibeon-
ites they may be, if you will, but no more ; and if the king
of Israel should have craved the help of the Gibeonites
against the Israelites, sure it had been preposterous.
If you say, The king hath sworn to protect them, every
way, you speak sadly : and it is as much as to say, the king
hath sworn to protect them, which if they grow strong, and
have not content, will powder, and poison him ; you remem
ber, and we too, the king of France, and I believe some of
the assistants of his majesty that now is, the son, their near
friends, should have been the assassinates in the time of his
majesty that then was, king James, his royal father; if you say
the king protects them other way, then by the law, it is no
protection, but a toleration, like that of usury, &c. in our
land ; but the papists themselves renounce our laws : the last
Jesuit that died, did, in my hearing, at the gallows rail upon
VOL. V. A A
354 LOYAL CONVERT.
them all, he said, they were bloody, ill made, and worse kept,
&c. Then it must be toleration, but that word will sound ill.
Nay, if you say the king protecteth, or that he ought
to protect papists any way, you speak illegally ; for,
whom the law protects not, the king either cannot, or ought
not to protect, but the law protects not papists, therefore the
king ought not to protect them. Whom the law disarms,
of them the king ought not to require an armed assistance,
and that against parliament and protestant party ; but the
law disarms papists, therefore the king ought not to require
an armed assistance of them. Again, I consider his majes
ty s subjects : as men and subjects, and so while they live
amongst us, doubtless they have, and ought to have a kind
of protection, namely, Quoad sanguinem, as to blood, no
man may kill them ; Quoad jus et possessionem, no man may
rob them ; but, if you look on them as enemies to religion,
and papists, their portion is no more than to be tributaries ;
to pay so much an hour sleeping and waking ; to hold them
selves in their ubi, their place ; to be uncapable of some offi
ces, and many other things, which other men of the protes-
tants have, &c.
" Neither does he call in papists, as papists, to maintain
" religion, as himself hath often manifested, but as subjects to
" subdue, or at least qualify sedition.
" The aid of the- subject, is either in his person, or in his
" purse, both are requirable to the service of a sovereign.
<e Put case : his majesty should use the assistance of none
" but protestants ; tell me, would you not be apt to cavil
" that he is favourable to the papists ; neither willing to en-
" danger their persons, nor en damage their purses ; or at
" least, that they are reserved for a last blow 1"
As to your case, Sir, I give you this answer ; It cannot be,
but that offences will come, but woe unto them by whom
they come ; what necessity is there to use defence, where
there is no opposition ? Your devilish counsel tells his ma
jesty, that they are against him, which are indeed most of all
for him : and hereby he thinks himself straitened, to call
about him those to help him, which indeed will neither help
him nor you, longer than they think you help to help on their
design, which is to set antichrist in his throne in England
once again ; the case then is this, let his majesty please once
LOYAL CONVERT. 355
to return to his great council again, let delinquents stand
upon their own legs, let papists betake themselves to their
tribute, restraint, &c. And then see, Sir, if you be not will
fully blind, what necessity will be of this sin, of calling in
papists, rebels, foreigners, &c. As to your distinction, that
they are called in, not to maintain religion, &c. Why ? Your
religion, Sir, and that of Rome, will be enough consistent.
See Vertum. Roman., and you have the Jesuits judgment
in it, which I believe is of great authority with some of you.
I tell you once again, that the prctestant religion at large,
and that is it which you would have, there went but a pair of
shears between it and popery; and such a religion I believe the
rebels and recusants too will be easily persuaded to maintain.
As to that, that they are called in to subdue, or at least to
qualify sedition ; truly, you remember me of the trouble in
Israel, in Absalom s time, which when it was composed, and
the people of the land begin to differ among themselves
again, 2 Sam. xx. 1, &c., there was come thither one Sheba
the son of Bichri, a man of Belial, a wicked man, and he
blew the trumpet, &c. and made a worse sedition than there
was before. Believe it, Sir, those Shebas that you have cal
led in, when our division is at the height, and their time is
come, will be the first that will blow the trumpet, and say,
We have no part in David, &c. we fought for the king, be
cause we thought he would fight for the pope, otherwise we
cannot be for him, unless he be against the power of protes-
tant religion. As to our using of evil instruments, I give
two things in answer. Woe to that wicked counsel which
brings the good men of the land into such bad straits. I
am persuaded there are some, which put themselves into the
service of the parliament, and are wicked, that they may rob
and steal, and do wickedly, and thereby, in the eyes of them
which cannot see, asperse the cause and parliament side.
One captain was hanged not long since, who at his death
confessed and professed himself a roman catholic, I was a by-
stauder, and died for plunder.
" Or in case papists should largely underwrite to your pro-
" positions, send in horses, arms, or other provisions, would
" you not accept it, and for its sake their persons too ?
" Are you so strict in your preparations, as to catechize
A A 2
356 LOYAL CONVERT.
" every soldier ; or to examine, first, every officer s religion ;
" or having the proffer of a good popish or debauched com-
" mander, tell me, should he be denied his commission ?
e - Remember Sir Arthur Aston, whom his majesty enter-
" tains by your example.
" These things, indifferently considered, it will manifestly
" appear, that the honest-minded vulgar are merely seduced,
te under the colour of piety, to be so impious, as by poison-
" ing every action of their lawful prince, to foster their im-
" plicit rebellion.
" But in case your side should prosper and prevail, what
ff then ? would then our miseries be at an end ? Reason
" tells us, No. God keeps us from the experience. Think
" you that government, whether new or reformed, which is
" set up by the sword, must not be maintained by the sword ?
" And how can peace and plenty be consistent with perpetual
" garrisons, which must be maintained with a perpetual
<e charge ; besides the continual excursions and connived at
" injuries committed by soldiers, judge you."
As to the maintaining the government by the sword, &c.,
and if so set up it must be so preserved, &c., I am sorry to
see that a gentleman, a wise man, as you would make the
world believe you are, should wrap and involve together so
many, so gross, and so absurd ignorancies. I will but ask you
and the men of your side these questions : Is the govern
ment of Christ s church now to set down ; or the judgment
to be executed upon his adversaries, is it now to be written ?
See Psalm cxlix. 9, " To execute on them the judgment
written," &c. See the places whereto all our expositors send
us, as Deut. vii. And then I must tell you, you have told
the world what a divine and text-man you are. Do we dream
of our power, or of an arm of flesh, to maintain the govern
ment of the church of our Lord, once recovered out of the
devil s hands ? Alas for you. Dare we distrust the Lord s
blessing, think you, we doing our utmost duty herein, both
upon our king and us ? You render yourself to me a mere
carnal man : he who hath promised to be with us to the end
of the world, to set his kingdom in the midst among his ene
mies, to tread clown Satan shortly under our feet, to give a
spirit of life to the two dead witnesses, that great fear may
come on them which see them, Rev. xi. ; into his hands and
LOYAL CONVERT. 357
protection we commend our poor endeavours, and let him do
what seemeth him good.
" Or, put the case, this necessary consequence could be
" avoided, think you the ambition of some new statesmen ac-
" customed to such arbitrary and necessitated power,on the one
<e side, and the remaining loyalty of his majesty s disinherited
<e subjects, watching all opportunities to right their injured
" sovereign and themselves, on the other side, would not raise
fe perpetual tempests in this kingdom ?
ee Or, if such an almost unpreventable evil should not en-
" sue, think you such swarms of sectaries sweat for nothing ?
" Are their purses so apt to bleed to no end ? Will not their
<e costs and pains expect at least a congratulatory connivance
" in the freedom of their consciences ? Or will their swords,
" now in the strong possession of so great a multitude, know
fe the way into their quiet scabbards, without the expected
" liberty of their religions? And can that liberty produce
({ any thing but an established disorder; and is not disorder
" the mother of anarchy, and that of ruin ? "
You speak ignorantly and poorly, so you think and write.
Sectaries purses ! Alas, Sir, God help our treasuries, if we
spent out of their coffers: these are the men who hinder us; you
are deceived. There is about London, one, and I believe he
is not alone, Jesuit, in the sect of the anabaptists ; he
labours, sweats, confers, preaches, defends that point with all
his might. And why ? Because he knows, that all the dis
ciples he gets into that way, are all clearly withdrawn from
the parliament. Their tenet is, you know, if you know any
thing, that Christ can defend his kingdom without war; and
their usual quotation, that of our Saviour to Peter, " He that
takes the sword, shall perish thereby."
" Open then your eyes, closed with craft, and wilful blind-
" ness, and consider, and prevent that, which your continued
" disobedience will unavoidably repent too late.
" But the truth is, they are all papists, by your brand, that
" comply not in this action with you. Admit it were so ; are
C not papists as tolerable for his majesty, as anabaptists,
" Brownists, separatists, atheists, antinomians, Turks, and
" indeed all religions and factions, nay, papists too, for his
<c subjects ? These of his majesty s side come freely, out of
a their allegiance as subjects ; your s are preached in, coming
358 LOYAL CONVERT.
" out of obstinacy as rebels : they at their own charges,
" proportionable to their abilities ; these, like Judas, selling
" their sovereign s blood, for ill-paid wages. Yet, both sides
" pretend a quarrel for the true protestant religion.
" Good God, what a monstrous religion is this, that seeks
" protection from the implacable opposition of her two
" champions !
" His majesty protests to maintain it; the two houses
" protest to maintain it : oh, for an (Edipus to read this
"riddle!
" His majesty adds one clause more, wherein if the other
" party would agree, the work will be at an end, which is :
" According to the established constitutions, by oath taken
" by him at his coronation : and there the two houses leave
" him, contending for a yet undetermined alteration."
You may blush to mention such a word ; was it not
enough for yourselves to forswear, lie, &c., but you must
seek to be guilty of other men s sins also ? Your oath, &c.,
was it not a fine one ? And that I may say no more, horresco
refer ens, God is, to the everlasting shame of that party, now
shewing what the head of the faction durst do, and did do,
in the great oath you mention, of which the world will, ere
long, receive enough of satisfaction in his condemnation, and
the truth s vindication.
" And, for my part, I dare not conceive such evil of the
" Lord s anointed, and my gracious sovereign, as to fear him
" perjured.
" Hath not his majesty, in the presence of that God by
" whom he reigns, imprecated the curse of heaven on him
" and his royal posterity, (sub sigillo sacrament, too) if he, to
" his utmost, maintain not the true protestant religion exer-
" cised in that blessed queen s days, and propagated by the
" blood of so many glorious martyrs, at which time God
" blessed this island in so high a measure, if he preserve not
" the just privileges of parliament, and liberty of the sub-
u ject.
" Nay more, did not his majesty so promise the severe
" execution of the statute against all recusants, that if he
u failed, he desired not the aid of his good subjects ?
" What inferior person would not think his reputation
" wronged, not to take up confidence upon such terrible
LOYAL CONVERT. 359
terms ? What notorious evil hath his majesty perpetrated,
to quench the sparkles of a common charity ?
" Consider, oh, consider ; he acts his part before the King
of kings, whose eye is more especially upon him ; he acts
his part before his fellow princes, to whom he hath de-
" clared this his imprecation ; he acts his part before his
" subjects, whose stricter hand weighs his pious words with
" too unequal balances.
" Were he the acknowledger of no God, yet the princes
<( of the earth, if guilty of such a perjury, would abhor him.
" Or, were all the princes of the earth blind, deaf, or partial,
" would not he think his crown a burthen, to be worn upon
" his perjured brow, before his own abused people ? Or,
ee having renounced his subjects 5 aid upon his fail, could he
(e expect that loyalty, which now he wants upon a mere sus-
" picion ?
" But he is a prince, whom God hath crowned with graces
" above his fellows ; a prince, whom for his piety, few ages
" could parallel."
He is our dread sovereign ; never the better, I must tell
you, Sir, for such as your commendation, if the old rule be
true, which is, a perversis vituperari decorum est ; it is ill to
be commended of wicked men. We desire that our king
may be inferior to none of the kings of Israel in heavenly
graces, no, riot Josiah, Hezekiah ; to none of the kings of
England in earthly glory ; no, not Henry VII. in riches, nor
Henry VIII. in works of reformation : the evil counsels that
are about him being taken from his throne, we doubt not the
prosperity thereof. The pulling of feathers from our gar
ments to make pillows, and put under the elbows, is both
the work and emblem of a parasite. There were certain
families in Africa, saith my author, which if they did but
only commend trees, beasts, or children, for the most part
they never did thrive after it. Gell. lib. ix. cap. 1. God
bless his majesty, and his.
" What vices of the times have branded his repute ? His
" youth, high diet, strength of body, and sovereign power,
" might have inclined and wrapped him to luxurious vanity,
" as well as other monarchs, whose effeminacies have enerved
" the strength of their declining kingdoms. How many
" would have held it a preferment, to be attorney to his royal
360 LOYAL CONVERT.
e( lust, or secretary to his bosom sin ? yet he remains a pre-
" cedent of unblemished chastity.
" He might have pleased and pampered up his wanton
" palate with the choice of curious wives, to lighten cares
" which wait upon the regal diadem ; yet he continues the
" pattern of a chaste sobriety. He might have magnified
" his mercy, and sold his justice, to reward a service, in par-
" doning offences committed by those of near relation ; yet
" he abides the example of inexorable justice.
" These and many other eminent graces and illustrious
" virtues, can claim no birth from flesh and blood, especially
" in those whose pupilages are strangers to correction ; nor
" is it safe divinity, to acknowledge such high gifts from any
fe hand but heaven.
" Which being so, my conscience and religion tell me,
" that Almighty God, who is all perfection, will not leave a
" work so forward so imperfect ; but will, from day to day,
(f still add and add to his transcendant virtues, until he
" appear the glory of the world, and after many years be
" crowned in the world of glory.
" Rerum prima salus, et una C&sar" Martial, lib. viii.
" Ep. 66.
" Rerum prima salus, et una Christus" Phil. iii. 8.
POSTSCRIPT TO THE READER.
" Now thou hast heard the harmony of Scriptures without
" corruption, and the language of reason without sophistry."
Reader, thou hast read these notes upon this unanswerable
piece, as they are pleased to style it ; I appeal to thee, whether
this be not Scripture full of corruption, and language which
is nothing but sophistry : do not forget that the devil quotes
Scripture, but our Saviour cites it right, Matt. iv. 3, 4, &c.
He is the Jew that is one inwardly, Rom. ii. 29, and not he
that praiseth himself is allowed, but he whom the Lord
praiseth, 2 Cor. x. 18.
(f Thou hast not only heard divine precepts, but those
" precepts backed with holy examples : neither those out of
" the Old Testament alone, but likewise out of the New."
LOYAL CONVERT. 361
The precepts and examples too, how impertinent, thou hast
seen reader, before ; be not cozened with a blind confidence ;
remember Solomon s rule, Prov. xiv. 15, " The fool believes
every thing, but the prudent will consider his steps."
" Being now no matter left for thy exceptions, prevaricate
" no longer with thy own soul : and, in the fear of God, I
now adjure thee once again, as thou wilt answer before the
" tribunal at the dreadful and terrible day ; that thou faith-
" fully examine and ponder the plain texts which thou hast
" read, and yielding due obedience to them, stop thine ears
" against all sinister expositions; and remember that histo-
" rical scripture will admit no allegorical interpretation."
Your rule for the exposition of Scripture is a fine one, are
you not ashamed of it ?
" If any thing in this treatise shall deserve thy answer, do
" it punctually, briefly, plainly, and with meekness. If by
" direct Scripture thou canst, without wrestling, refute my
(e error, thou shalt reform, and save thy brother; if not, re-
" cant thine, and hold it no dishonour to take that shame to
" thyself which brings glory to thy God."
Your answer you have had plainly, Sir, by direct Scripture,
and those your own too, delivered from the pestilent pervert
ing, as is to see to all men, not wilfully blinded. Now, there
fore, I retort your admiration, and what you say to the reader
I say to you, As you will answer before God s tribunal, be
not ashamed to vomit up your poison you have given and
taken, and receive this antidote, Exod. xxi. 33, " If a man
shall open a well, or dig a pit, and not cover it again, the
owner of the pit," &c. Read and apply with trembling.
There was a bird in those countries named Justus, because she
always hid her excrements, which she knew to be exceeding
hurtful to men. Phot, in Biblio. I would you would get a
paddle and cover your dung.
1 Peter iii. 13 : 6f Be always ready to give an answer to
every one that asketh you a reason, with meekness and fear."
If the sons of Sion get advantage hereby to establish them
in the present truth, I have enough, and let Christ, the king
of kings and Lord of lords, have honour in this, that great is
truth, and it will prevail.
Deo trin-uni gloria.
362 LOYAL CONVERT.
Acts vi. 9, 10 : " There arose certain of the synagogue,
which are called libertines, but they were not able to resist
the wisdom of the Spirit by the which he spake."
THE DOCTRINE OF
JUSTIFICATION BY FAITH,
OPENED AND APPLIED FROM ROM. in. 24, 25.
WHEREIN WE HAVE MANY WEIGHTY QUESTIONS BRIEFLY
HANDLED (SOME OF THEM) BY THAT FAITHFUL AND
EMINENT SERVANT OF CHRIST, MR. W. BRIDGE.
Never before printed, but now made public for the benefit of weak Chtistiant.
PRIVATELY PRINTED, A. D. 1705.
" Therefore it is of faith, that it might be by grace, to the end the promise
might be sure to all the seed." Rom. iv. 16.
TO THE CHRISTIAN READER
WHAT is here presented to public view, was not designed in the least by the
Author, as may be seen by its being buried in oblivion all the time of his life, and
its being posthumous. No doubt but we are great losers thereby, for had the
Author published it, no doubt but it would have come forth with greater advan
tage.
Nay, the publisher had not the least thoughts, for many years, of making it
public, had not importunity, and the great need he sees weak Christians stand in
of information in this weighty point, prevailed.
And although the whole of what you have here is not Mr. Bridge s, yet you
have nothing here but what is agreeable to his manuscript.
And where there is any thing in this treatise that was taken out of any author,
and the book whence it was taken not pointed to, it was because the publisher
only designed it at first for private use, and afterward could not do it without
great trouble.
That the God of all grace would be pleased to bless this small piece to those
into whose hands it shall come, is the hearty prayer of him who is thine, in all
Christian love, to serve. Farewell.
ON JUSTIF [CATION BY FAITH.
" Being justified freely by his grace, through the redemption that is
in Jesus Christ. Whom God hath set forth to be a propitiation,
through faith in his blood, to declare his righteousness for the remis
sion of sins that are past, through the forbearance of God." ROM.
in. 24, 25.
THE apostle is here treating of that fundamental article of
the Christian religion, viz. justification before God by faith in
Christ, which is plainly laid down in this place ; wherein he
clearly opens the doctrine of justification, denying it to be by
the works of the law, and affirming it to be by faith in Christ.
Negatively, he shews we are not justified by the works of
the law, which he proves by divers arguments.
In that all the world have sinned, and (e are come short of
the glory of God." The gentiles he proves have sinned
against the light and law of nature, and so are condemned by
that law: Rom. ii. 12, " For as many as have sinned without
law, shall also perish without law." Here we see, though the
gentiles had not the written law of Moses, yet they having
the light and law of nature, should be condemned for sinning
against the same.
And the Jews who had the written law of Moses, and hav
ing broke the same, should be judged by that law : Rom. ii.
12, "And as many as have sinned in the law, shall be judged
by the law." So that here is the whole world, both Jews and
gentiles, concluded under guilt. Oh, what a solemn condition
is poor man by the fall brought into ! Rom. iii. 19, " That
every mouth may be stopped, and the whole world become
guilty before God," Being hereby rendered utterly unable
to frame any excuse in their own defence, or to find out any
righteousness of their own by which they might be justified
before the holy God. And this he brings in as the inevitable
conclusion of what he had been before discoursing of: verse
20, " Therefore by the deeds of the law there shall no flesh
be justified in his sight."
366 oy JUSTIFICATION
There can be no justification for poor man, in God s sight,
by the works of the law, and the reason is rendered, verse 20,
" For by the law is the knowledge of sin." Here we may
see, the law is so far from being our justifying righteousness,
as that it convinceth us of sin, and concludes us under the
guilt of the same.
The apostle proves all men by breaking of the law, " are
come short of the glory of God," verse 23. As when per
sons run in a race, and faint by the way, so missing of the
prize ; even so hath poor man by the fall, lost the image of
God, come short of heaven, and can in no wise reach eternal
life by the law s righteousness. Hereon the apostle proceeds
to shew how poor man may be justified, and what that righ
teousness is by which he only can be justified before the tri
bunal of God. Which
Affirmatively, he declares to be by the righteousness of
God. Verse 21, " But now the righteousness of God with
out the law, is manifested, being witnessed by the law and
the prophets." Verse 22, " Even the righteousness of God,
which is by faith of Jesus Christ, unto all, and .upon all that
believe, for there is no difference," that is, both Jew and gen
tile are justified one and the same way ; and in the text he
comes to lay down more particularly, the true nature of jus
tification in its several causes. As
You have the principal efficient cause, which is God : it is
his work or act, chap. viii. 33, " It is God that justifieth."
So in the words of my text, " being justified by his grace,"
that is, by God s grace. The Scripture constantly speaks of
justification, as to us, in a passive sense; it is not our own,
but God s act.
The impulsive or moving cause is here denoted ; " freely
by his grace," so that there is nothing in any man which
might move God to act thus towards him, but it is free grace,
from whence the motion first came.
The meritorious cause, namely, the righteousness of
Christ, here said to be " through the redemption that is in
Jesus Christ." His blood is the atoning sacrifice for man s
sin, upon which account Christ is here called a propitiation.
The formal cause is, remission of sin, and imputation of
righteousness ; so that in this act of free grace, God remits
all sin, and imputes Christ s righteousness to the believing
BY FAITH. 367
person : this is implied in the text, and expressly mentioned,
chap. iv. 6, " Even as David describeth the blessedness of
the man unto whom God imputeth righteousness without
works/ 5 saying, ver. 8, " Blessed is the men to whom the
Lord will not impute sin." Here is the non-imputation of
sin, and the imputation of righteousness both expressed.
The instrumental cause is faith, here called, " faith in his
blood." Faith is the hand whereby we receive Christ s
righteousness for the justifying our persons in the sight of a
holy God.
The final cause of a sinner s free justification is expressed
in the following words, ver. 26, " To declare his righteous
ness, that he might be just, and the justifier of him that be-
lieveth in Jesus. Here God shews to men and angels how
exactly righteous he is in punishing of sin, though not in the
person of the sinner, yet in his surety : so that free justifica
tion is carried on in such a way as all grace comes down on
the sinner, and the glory of all returns to the great God.
Thus the words being opened, I take up this point of doc
trine :
That there is much of the free grace of God shines forth
in the justification of a sinner, by faith in Christ.
By justification I understand that gracious and just act of
God, whereby through the imputation of Christ s righteous
ness, the believer is judicially freed from the guilt of all sin,
and accepted as righteous in Christ unto eternal life, to the
praise of God s free grace and justice.
Now there is much of the free grace of God shines forth
in this way of justification, therefore, says Paul, " being jus
tified freely by his grace." Freely, in opposition to any
thing done by man ; so that we have God s free act held
forth in this blessed doctrine of justification.
And by his grace, that is, God s free favour, not in any
wise deserved by us, but freely extending itself to all those
that, through grace, believe in the Lord Christ.
Now, for the clearing of this doctrine, I shall
First, Open it by answering some questions which concern
the same.
Secondly, Shew wherein free grace so much shines forth
by this doctrine. And
368 ON JUSTIFICATION.
Thirdly, How this doth concern the comfort and practice
of all true believers.
As for the questions which concern the doctrine take
these :
Whose and what kind of act is this justifying act ?
It is God s act, he doth it, as Rom. viii. 33, " It is God
that justifieth." And it is opposed to condemnation, verse
34, f( Who is he that condemneth ?" Now it being opposed
to condemnation, it most plainly appears to be an external
act of God, who as supreme judge is here brought in : then
we have also the person justified, and that is an elect person,
one who is effectually called, ver. 30, " Moreover, whom he
did predestinate them he also called, and whom he called
them he also justified/ 5 Here is also the only ground of the
believer s plea brought in, ver. 34, " It is Christ that died,
yea rather that is risen again, who is even at the right hand,
of God, who also maketh intercession for us." And from
hence arises a full discharge, God justifies. Ver. 35, " Who
shall separate us from the love of Christ ?" So that the
Holy Ghost seems here to carry a sinner s justification in a
way of judicial process, that so it may most evidently ap
pear that justification is an external act of God, and so done
in time ; and not an internal act, which ever was, and always
remains in God, but makes no change in a person justified :
but God s act in justification, makes a relative change, it
changes a person s state.
As, suppose a malefactor be condemned to die, a pardon
comes from his prince ; now, of a condemned person he
becomes uncondemned, his state is hereby changed. So, jus
tification makes a real change of a person s state, and there
fore must needs be an external act of God s free grace and
justice, and so done in time. It is an act of free grace as it
is devolved on the believer, but it is an act of justice as it is
carried with respect to the merit of Christ, and in each res
pect it appears to be acted in time.
Again, If justification were by an internal act in God, then
would the elect be justified from eternity : but that it is not
so, will thus appear.
All men naturally are " children of wrath," says Paul, Eph.
ii. 3, which could not be, had they come into the world in a
justified state j for a person cannot be in two contrary states
ON FAITH. 369
at one and the same time. How a person can be obnoxious
to wrath , and yet at the same time be in a justified state;
how persons can be under the guilt of sin, and yet at the
same time be justified from the same guilt, seems somewhat
strange ; but thus it must be, if persons were justified from
eternity. Sure I am that Paul doth both clearly and fully
prove other doctrine. u For we have before proved both
Jews and gentiles, that they are all under sin," Rom. iii. 9.
Under the guilt of sin, which is directly opposite to a jus
tified state : so that the persons of the elect could in no wise
be justified from eternity.
Justification being opposed, as hath been shewn, to con
demnation, they can in no wise stand together, but the set
ting up of the one destroys the other, as John iii. 18, " He
that believeth on him, (on Christ) is not condemned ; (that
is, he is justified,) but he that believeth not, is condemned
already." Hence we may see there is nothing more obvious
than this, that on a person s believing in Christ, there is a pass
ing from one state to another, from a state of condemnation
to a state of justification. Thus we find the same, " Verily,
verily, I say unto you, he that heareth my word, and believ
eth on him that sent me, hath everlasting life, and shall not
come into condemnation, but is passed from death to life,"
John v. 24. Here we are to take notice that this life here
spoken of comes in a way of believing, and so is to be un
derstood of the life of justification : and here we have a pass
ing from death to life, on a person s believing; here is a pass
ing from a state of condemnation to a state of justification,
and that on a person s believing; from whence it doth most
evidently appear, that justification, properly so called, is not
until persons believe in Christ, for then, and not until then,
is their state changed.
That justification is not until believing, will clearly appear
from Christ s own words, u Then Jesus said unto them,
verily, verily, I say unto you, except ye eat the flesh of the
Son of Man, and drink his blood ye have no life in you,"
John vi. 5:3. Here Christ asserts the absolute necessity of
the application of a crucified Saviour, without which there
can be no life. Now, the eating here intended is plainly
meant of believing, " Jesus said, this is the work of God,
that you believe on him whom he hath sent." ver. 29. And
VOL. v. B B
370 ON JUSTIFICATION
Christ being here speaking to his followers under the metaphor
of eating, he holds forth himself as the only bread of life ; and
believing in him is the eating of his flesh here intended in
this chapter. " And Jesus said unto them, I am the bread
of life, he that cometh to me shall never hunger/ 5 which the
next words shew, is meant of believing, " and he that believes
on me shall never thirst," ver. 35. Now the eating here
being believing, the life intended by Christ, must be meant
of justification; so that from Christ s own mouth, we have
it evidently asserted, that no man is personally justified until
believing and so not from eternity.
If persons are justified in a proper sense by faith, then are
we not justified from eternity, for we believe in time, not
from eternity. And that we are justified by faith, is the
doctrine of the gospel, as is apparent from the whole current
of God s word : " Knowing that a man is not justified by
the works of the law, but by the faith of Jesus Christ : even
we have believed in Jesus Christ, that we might be justified
by the faith of Christ," Gal. ii. 16. That the apostle is here
speaking of personal justification in the sight of God, is
beyond all doubt, to any that shall duly consider the scope
of the Holy Ghost in the place ; though some to evade the
force of the text, would have no more intended than this :
that we might know we are justified. And this opinion
makes all faith to be assurance, which would condemn many
of the generation of the just. Christ speaks for the comfort
ing of those who were true believers, that knew not their
own state, so as to take that comfort that did belong to them.
Matt. v. They were poor in spirit, mourning, and wanted
comfort; they were meek, yea, they were hungring and
thirsting after righteousness. Under many blessed promises
they were, and so assuredly were true believers, yet they
wanted assurance of their interest in those promises ; so that
their faith, though justifying and saving, was not risen so
high as assurance. And if all faith were assurance, then
might John have spared himself that labour of writing to
those that had eternal life, but did not know they had it, 1
John v. 13. Now, by eternal life, in this place, no doubt
but justification is one principal part, if not the main thing
intended by the Holy Ghost. Now, this he says they had,
and true believers they were, though they did not know it ;
BY FAITH. 371
so that their faith was not assurance, though their justification
was in a way of believing. The apostle brings in the exam
ple of Abraham as a pattern in this work of justification :
" For what saith the Scripture ? Abraham believed God, and
it was imputed to him for righteousness/ 5 Rom. iv. 3. And
the same way are the gentiles justified : " And the Scripture
foreseeing that God would justify the heathen through faith,
preached before the gospel unto Abraham, saying, In thee
shall all nations be blessed/ 5 Gal. iii. 8. Here are two words
in this text, that lie directly against justification before
believing : thar God would justify the heathen ; this must
needs respect time to come, and cannot properly be said of
that which is then past : the other is, <e In thee shall all
nations be blessed," that is, justified ; now, how can a shall
be, be put on a thing already done ? Thus, ee In the Lord
shall all the seed of Israel be justified, 5 Isa. xlv. 25. That
is, in union with Christ, shall the persons of all the elect be
not only declared, but justified. Paul also speaks to the
same purpose, " For as by one man s disobedience, many
were made sinners ; so by the obedience of one man, many
shall be made righteous/ 5 Rom, v. 19. Here it is remark
able, when the Holy Ghost speaks of Adam s sin, condemn
ing of his posterity, he speaks of it as already past. But
when he speaks of Christ s righteousness for the justification
of poor sinners, he changes the tenses, and says, " Many
shall be made righteous : 55 as if the Spirit on purpose de
signed, to prevent our thoughts in running after justification
before believing. And thus the Scripture speaks of our
personal justification to be wrote in time only.
Again, if the elect were justified from eternity, then should
they be righteous from eternity; for when God justifies any
person, he clothes hin? with righteousness, as with a garment.
And this is one great thing the church of God hath to glory
in, "I will greatly rejoice in the Lord, my soul shall be
joyful in my God," Isa. Ixi. 10. Now, what is the ground
of all this joy, but this : " For he hath clothed me with the
garments of salvation, he hath covered me with the robe of
righteousness." Here is the true state of those that believe
in Christ. But, if we would see the true state and condition
persons are in before believing, let us hear what the Holy
Ghost saith in this case, " For we have before proved both
13 B 2
372
ON JUSTIFICATION
Jews and Gentiles, that they are all under sin," Rom. iii. 9.
Now who can suppose that the elect of God are here
exempted from this deplorable condition, before they are
brought by faith to close with Christ ? Nay, Paul here
speaks of himself, with the rest ot the saints : " What then,
are we better than they ? no, in no wise." Their state had
been better in Paul s account, no doubt, had he thought them
to have been in a justified state from eternity ; but alas, his
thoughts were otherwise, as the next words shew : " As it is
written, there is none righteous, no not one/ ver. 10. To the
same purpose we find him speaking, " And such were some
of you, but ye are washed, but ye are sanctified, but ye
are justified, in the name of the Lord Jesus, and by the Spirit
of our God," 1 Cor. vi. 11. Here the apostle gives us to
understand, that, before their calling, they were neither sanc
tified nor justified in the name of Christ. And surely there
is no other name given under heaven, whereby any can be
justified, but the name of Christ only. Acts iv. 12. So then,
in Paul s judgment, while persons are unbelieving and unrigh
teous, they are not justified persons, and so not justified from
eternity.
But Paul says, " God justifies the ungodly."
In this place the Holy Ghost is setting forth the doctrine
of justification by faith, in opposition to justification by
works : " Now to him that worketh, is the reward not reck
oned of grace, but of debt," Rom. iv. 4. If persons could
fulfil the law s righteousness, then would their justification be a
debt due to them, and notafavour graciously bestowed on them*
Then he proceeds, " But to him that worketh not," ver. 5,
that is, with an intent to seek justification by his works, as
the pharisees did, Luke xviii. 11, 12, 14, " but believeth,"
as the publican, who had recourse to the free grace of God
for his only relief, Luke xviii. 13, smiting his breast in a way
of self-abhorrence, and saying, " God be merciful to me a
sinner," his only help was in believing " on him that justifies
the ungodly." Let us observe, the ungodly person here
spoken of is a believer, and may be said to be ungodly in a
comparative sense, if he compare himself, as Paul did, with
the holy, pure, spiritual law of God, Rom. vii., and so can in
no wise seek justification by the law s righteousness, but must
in a way of believing, betake himself to him that justifies
BY FAITH. 373
the ungodly, not in, but from their ungodliness, as, " And by
him all that believe are justified from all things, from which
they could not be justified by the law of Moses," Acts
xiii. 19.
Again, The persons here justified may be said to be un
godly, because the state of the elect is such, when grace lays
hold of them, Ezek. xvi. 6. " Cast out to the loathing of
thy person." verse 6. " Polluted in thine own blood, yea, I
said to thee, when thou wast in thy blood, live." So that
free grace finds persons in their ungodliness, and freely ab
solves them from the same : so that this text is so far from
speaking of any person s justification, whilst wallowing in
sin, that it clearly proves justification by faith only.
f( But the elect of God were chosen in Christ before tha
foundation of the world," Eph. i. 4. " And loved with an
everlasting love," Jer. xxxi. 3. Therefore could not be
under wrath, but must needs be in a justified state, though
they knew it not; it was not evidenced to them until be
lieving.
That the elect were chosen in Christ, and loved with a love
of benevolence and good will, is very true; God willed them
all good from everlasting; and it is also as true, that the
same elect and beloved (e persons, were dead in sin, and chil
dren of wrath, by nature," Eph. ii. " Yea without Christ
and God in the world," verse 12. So that notwithstanding
God willed them all good, yet, until some temporal external
act of God s free grace was put forth, they remained in a
state of wrath and alienation from God. So that it is most
certain, that God s gracious purpose and good will towards
them, did not exempt them from condemnation, until in time
it was put in execution. The Father loved Christ, yet he
was under wrath, when he cried out, " My God, my God, why
hast thou forsaken me ?" Indeed, the elect are not under the
execution of wrath, that would be no less than damnation to
them ; but whilst they remain uncalled, they are assuredly
under the dispensations of wrath, and are also under a wrathful
covenant, as they proceed from the loins of the first Adam, and
so remain, until brought to Christ by the grace of the Father,
and that their wrathful state changed. So that it is evidently
plain, that God s electing love, and present dispensations of
ON JUSTSFICATION
wrath, may well stand together, and then it will follow, that
notwithstanding the elect were chosen in Christ before time,
and loved with an everlasting love, yet their persons cannot
be said to be justified until they believe.
But if the elect were not justified from eternity, (say some)
then when they are justified, God is changed, his will is
changed.
God is no more changeable in changing the state of the elect
in justification, than in changing their natures by regenera
tion. No, all the change is in the creature, not in God : for,
though God did absolutely decree, and that from everlasting,
to justify all his^ and in the fulness of time he executes the
same decree, in justifying of their persons, yet this argues not
the least shadow of change in God. If we do but distinguish
between the grace of God decreeing and executing of the
same decree, this will be most plain, Eph. i. 3. " Blessed be
the God aud Father of our Lord Jesus Christ, who hath
blessed us with all spiritual blessings/ 5 Of which justifica
tion is one principal one. And in the 4th verse, he shews
from whence these spiritual blessings all come : e( According
as he hath chosen us in him." So that all saving blessings
come down on the saints in time, according to God s ancient
decree. Thus, we find him speaking to the same purpose,
verse 11. ee In whom we also have obtained an inheritance,
being predestinated, according to the purpose of him that
worketh all things after the counsel of his own will." And
thus we find, all those blessings the saints have from time to
time, coming down on them, are the fruits of God s electing
love to them ; and how justification in time should argue in
the least any change in God, will not from hence, in any
wise, appear.
Christ hath brought into his church an everlasting righte
ousness,, Dan. ix. 24. Therefore his elect must needs be jus
tified thereby, though they see it not until they believe.
That Christ hath brought into his church, a most complete
and everlasting righteousness is most true, but it doth not
thence follow, that all the elect are from thence immediately
justified, for there is more concurs to a sinner s justification
than the matter, which is Christ s righteousness. For, not
withstanding Christ s blood be a sovereign balm to heal our
wounds, yet it heals them not, if not applied by faith. And
BY FAITH. 375
though Christ s flesh be meat indeed, and his blood drink
indeed, yet they afford no spiritual nourishment to any, if
not by faith received. So, though Christ s righteousness be
a wedding garment, yet it covers not our nakedness until it
be put on by faith ; and herein the order of God must be
observed, and a concurrence of all causes which he hath ap
pointed, must meet together : The Father justifies as the prime
working cause, Christ s righteousness as the material cause,
imputation as the form, the Spirit as the applying cause, and
faith as the hand or instrument to receive the atonement.
So that God the Father justifies, through the Son by the
Spirit, who works faith to receive the same. And until these
things meet together, our persons are not properly justified,
notwithstanding Christ hath wrought out a most complete
righteousness.
But the elect are called sheep before they believe, and in
God s esteem they are then in a justified state ; and his
judgment is most just.
They as so called as to the certainty and immutability of
God s decree, which cannot be frustrated. And on this ac
count, God calls " things that are not, as though they were,"
Rom. iv. 17. Yet the text says, " They are things that are
not." They are certain, as touching the decree of God, they
are not, as touching the accomplishment of the same. Paul
was a sheep in the decree of God, when he was wolf-like
destroying the sheep of Christ. And surely none will say he
was actually a sheep, while he was devouring Christ s flock.
Hence we may see that it is most safe to argue from the de
cree of God, for the certainty of the accomplishment of all
things decreed. The event shall be certain and sure ; yet
from thence to argue that all things are actually accomplished,
because certainly decreed, is a dangerous and unsafe way of
arguing. So, for any to think the elect are justified, whilst
they lie in unbelief, because they are called sheep at that time,
this surely is a great mistake.
" God was in Christ, reconciling the world to himself, not
imputing their trespasses unto them," 2 Cor. v. 19. Now,
where sin is not imputed, there persons are justified : so that
the ehct were justified from everlasting.
I answer, Whatsoever God s transactions are in himself, or
between the persons in the Holy Trinity, we know not, and
ON JUSTIFICATION
no doubt but they transcend all created capacity ; but if we
come to God s holy word, there we may see that Christ, in
the fulness of time, took man s nature into union with his
divine person, and in that nature did make full and complete
atonement to justice for the sins of his people. When he
died on the cross, then was the full price of man s redemp
tion laid down : to this it was that all the old testament saints
faith did look, through the sacrifices under that administra
tion, " But he was wounded for our transgressions, he was
bruised for our iniquities, the chastisement of our peace was
upon him, and with his stripes we are healed," Isa. liii. 3.
Oh, how did the faith of the old testament saints fix on
Christ, their true and full atonement. And is it not to this
fe Lamb of God which taketh away the sin of the world,"
that the new testament saints faith, at all times, looks for
reconciliation with their heavenly Father ? So that when we
know not how to fathom the transactions which were before
time, between the persons in the sacred Trinity, let us come
to God s holy word, and therein may we see his established
order, for the justifying of our persons, set down by the Holy
Ghost: (e Moreover, whom he did predestinate, them he also
called, and whom he called, them he also justified, and whom
he justified, them he also glorified." Rom. viii. 30. Here we
have the golden chain, as some call it, of man s salvation,
with the links of the same set in their proper places. Here is
predestination, which was before time ; here is effectual calling
and justification in time ; here is glorification after time : and
as this chain cannot be broken, neither ought the links of it
to be misplaced, but to be kept in their proper places, where
the Holy Ghost hath set them ; and if so, then we may evi
dently see how to time justification. But if any shall ob
ject, and say, The order of words is not always to be followed
in Scripture ; I readily grant that, but I think none can make
any such objection here, if the place be duly weighed and
considered by them. And hence it will follow, though recon
ciliation was decreed from everlasting, and fully and actually
made when he died on the cross, yet until the elect are by
the Spirit brought to Christ in their effectual calling, their
persons are not justified; for justification flows from union
with Christ, " Of him are ye in Christ," 1 Cor. i. 30, that is,
of the Father s grace ye are implanted into Christ, and thence
BY FAITH. 377
it is that " he is made to us righteousness,," for the justifying
of our persons. Thus 2 Cor. v. 21, " For he hath made him
to be sin for us, who knew no sin, that we might be made the
righteousness of God in him." Our sins were imputed to
Christ when he died on the cross, and his righteousness is
imputed to us when we believe, Rom. iv. 24.
But the elect are said to be reconciled to God whilst ene
mies, Rom. v. 10.
Redemption wrought out by Christ, is not justification or
forgiveness, formally considered but casually, forgiveness being
meritoriously procured thereby : for though it may be said the
elect are reconciled meritoriously by Chrises blood, before they
believe, yet actually they are not until they believe. Forgiveness
is a most sure and certain fruit of Christ s death, though this
blessed fruit be not ours until we believe : " Then said Jesus
unto them, Verily, verily, I say unto you, except ye eat the
flesh of the Son of Man, and drink his blood, ye have no life
in you," John vi. 53. Having spoken somewhat to this place
before, I only now bring it, to shew that Christ here holds
forth the absolute necessity of the application of his death to
our souls, in a way of believing, if we would have any saving
benefit thereby. Though this be not spoken ot a sacramental
eating, as papists would have it to be meant, (for these words
were spoken some considerable time before the institution of
that ordinance of the Lord s supper,) yet they clearly hold
forth the application of Christ crucified, for the justifying of
our persons, and that, no doubt, is the main design of Christ
in the same.
But if the elect, say some, were not actually and personally
justified from eternity, yet they were from the resurrection of
Christ : " He was raised for our justification," Rorn. iv. 25.
The apostle having stated and proved the doctrine of jus
tification by faith in Christ, in the former chapters, comes in
chap. iii. 28, to a conclusion in that weighty point : " There
fore, we conclude, that a man is justified by faith without the
deeds of the law." And in this ivth chapter, he brings in
the example of Abraham for a farther confirmation of the
point in hand, and shews that Abraham was justified this
same way, through this chapter ; and what was written, of
his justification, " was not written for his sake alone, but for
us, also, to whom it shall be imputed, if we believe on him
3?S ON JUSTIFICATION
that raised up Jesus our Lord from the dead, who was deli
vered for our offences,, and was raised again for our justifica
tion," verses 24, 25. Here the design of the Holy Ghost
being to prove justification by faith, that any should endea
vour to draw these words of the apostle, to a justification
before believing, no where spoken of in the Scripture, seems
strange : but what some speak of, a justification from Christ s
resurrection of the persons of the elect, though they do not
believe, may, with some advantage, be said of the resurrection
of the saints bodies. For Christ rose out of the sepulchre
as the public head and representative of all his, yea, as the
" first fruits/ 1 Cor. xv. 20. Again, The saints are said " to
be risen with him," Col. iii. 1. Further, They are said to be
set in "" heavenly places in Christ Jesus," Eph. ii. 6. And,
lastly, many of the bodies of the saints did rise* and came
out of their graves after his resurrection, Matt, xxvii. 53.
And from hence Hymeneus and Philetus took occasion to
preach the resurrection was past, 2 Tim. ii. If, 18. But this
their opinion, says Paul, overthrows the faith, verse 18. Now
because Christ, as man s Surety, was justified in his resur
rection, will it thence follow that the persons of all the elect
were then justified ? Now this seems to be as dangerous to
the souls of men ; his justification, as our Surety, was no
more our personal and actual justification, than his resurrec
tion our actual resurrection ; so that notwithstanding these
things, yet justification is an external act, and wrought in
time. Thus, as to this question, the objection made against
this point have occasioned me to use some prolixity, but I
shall be the more brief in what follows :
Whether we are justified by the passive righteousness of
Christ only ?
I answer, we are not justified by the passive righteousness
of Christ only : there are two essential parts in justification,
namely, remission of sin, and imputation of righteousness.
By Christ s redemption, the guilt of sin is taken away, and
by his active obedience, the believing person is made com
pletely righteous, in the sight of God ; and although these
always go together, yet are they to be distinguished one from
the other: for as it is one thing to obey the command, and
another to suffer the penalty, even so it is one thing to be
fre3d from hell, by the merit of Christ s death, and another
OX FAITH. 379
thing to be entitled to heaven by the merit of his obedience,
Rom. viii. 3. Here we have the end and design of the Father s
sending of Christ asserted. " For what the law could not do,
in that it was \veak through the flesh, God sending his own
Son, in the likeness of sinful flesh, and for sin, condemned
sin in the flesh." Here is sin made an end of, and put away
by the sacrifice of Christ, yet that did not answer all the
demands of the holy law of God, but a "farther design is
asserted, (( That the righteousness of the law might be ful
filled in (or for) us," ver. 4. Here we see, the law must be
" magnified and made honourable," in and by Christ s under-
dertaking. Thus, " For Christ is the end of the law for
righteousness to every one that believeth," Rom. x. 4. And
doth not the law require to do if we would live ? Now had
Christ only suffered the penalty, and not fulfilled the precep
tive part of the same, we might thereby have been freed from
hell, but could not from thence have had any right and title
to an eternal kingdom. See how distinctly the Holy Ghost
treats of them, " Much more, being justified by his blood,"
Rom. v. 9. Here is the full and free remission of all sin :
6i So, by the obedience of one shall many be made righ
teous," chap. v. 19. And thus it briefly appears, that be
lievers are justified by the whole righteousness of Christ, ac
tive and passive.
But doth not somewhat of the saint s own works, or
graces, come in as the matter of their justification in the
sight of God ?
No, not in the least degree : we read in the holy Scripture
of two righteousnesses, Christ s and our own. Now, what
soever is wrought in man, or done by him, is the righteous
ness of the law : for that requires all inherent holiness.
Now, " by the righteousness of the law, shall no flesh be
justified in his sight." And holy David deprecates this way
of justification : " And enter not into judgment with thy
servant, for in thy sight shall no man living be justified," Ps.
cxliii. 2. So the whole of man s righteousness in this work
of justification, is to be laid aside, and the righteousness of
Christ alone introduced.
But, say some, though none can be justified by the works
of the law, yet they may, by the works of the gospel, as
Abraham was, James ii.
380 ON JUSTIFICATION
Works are works, let them come under what denomina
tion they will. " Lord, thou hast wrought all our works in
us," Isa. xxvi. 12, that is, they are all the fruits and effects
of thy grace working in us, yet they are said to be the church s
works, though wrought by the Holy Ghost in them. And
what James speaks of Abraham s works, they were wrought by
him many years after his person was justified before God, by
faith, and they, are brought by James to evidence Abraham s
faith to be no dead, but a living, working faith, and so he
was justified by works ; that is, in James s sense, his faith
was justified, or evidenced, by his works, to be no dead, but a
lively working faith, a justifying faith. To the same purpose
speaks Paul, ee But faith which worketh by love/ Gal. v. 6.
So that James is speaking of the profession of faith before
men, ee Shew me thy faith without thy works, and I will
shew thee my faith by my works/ chap. v. 18. And on this
account it is that Abraham s works, are brought in for his
justification, " Was not Abraham our father justified by
works," ver. 21, then here was the time when he was so jus
tified, and that is expressed, u When he offered his son Isaac
upon the altar," which was about forty years after his person
was justified by faith. So that Paul, in Rom. iv, and Gal. iii.
is speaking of personal justification before God, and brings
Abraham, with all saints, as believing in Christ for justifica
tion, which is the main doctrine of the gospel ; but James
is speaking of justification, evidenced by the fruits of faith
in true believers, and so brings in Abraham s works; and
shews, " The scripture was fulfilled, which saith, Abraham
believed God, and it was imputed to him for righteousness,"
ver. 23.. And thus, this illustrious instance of Abraham s
obedience, spoken of by James, did clearly evidence the sin
cerity of his faith ; he believed in God for the justifying of
his person, he wrought righteousness, by which his faith was
evidenced before men. Now, what Paul speaks of Abraham s
personal justification before God, Rom. iv. 1, 2, 3, where
he excludes all Abraham s works from having any share in
his justification ; and what James speaks of his faith, being
justified or evidenced by his works, before men, are so far
from any contrariety one to another, that they not only well
stand together, but cannot be separated : for if I, in Paul s
sense, betake myself to the free grace of God in Christ, in a
DY FAITH. 381
way of believing, for the justifying of my person before God,
then ought I, in James s sense, to be fruitful in good works,
that I may shew my justification, and the sincerity of my
faith, before men. And this is the way the holy Scripture
directs all saints to go in, " Not by works of righteousness,
which we have done," Titus iii. 5. And if not by righteous
works, we may be be sure that persons are not justified or
saved by unrighteous ones, " But what things were gain to
me, those I counted loss for Christ," Phil. iii. 7. Here was
his pharisaical works all laid aside, " Yea, doubtless, and I
count all things but loss, for the excellency of the knowledge
of Christ Jesus my Lord," ver. 8. Here comes in all his
righteous works, from the time Christ had made him an
apostle, and they are all laid aside in the work of justifica
tion, and Christ s righteousness is only exalted, by this bles
sed apostle. " And be found in him, not having on mine
own righteousness, which is of the law, (as all inherent righ
teousness is,) but that which is through the faith of Christ,
the righteousness which is of God by faith," ver. 9, that is,
of God s ordination, and of faith s application. Thus, there is
not any thing of man s righteousness, no not in the least,
comes into his justification in the sight of God : so that
man is not justified by nature or operation, but by grace and
free donation.
But in what sense doth faith justify, for we are said to be
justified by faith, Rom. v. 1.
I answer, Faith doth not justify as an habitual grace, for
so it is part of our sanctification, and we are not justified by
an inherent righteousness. Faith, as a quality, is no better
than other graces, says Dr. Reynolds en the life of Christ.
Or, as another saith, Faith doth not justify, as it is a grace
or quality inherent, or as it is part of our inherent righteous
ness ; neither doth faith properly, but the object thereof, which
it apprehendeth justifies. Downham on Justification, p. 103.
Neither doth the act of faith properly justify; for it is not
the receiving, but the righteousness received that justifies, or
by which we are justified. Sedgwick on Faith, page 53.
Neither doth faith justify in God s sight, by any inward
dignity or worth of its own, as if faith itself were our justi
fying righteousness ; for it is not the excellency of faith, but
the excellency of Christ, whom faith apprehends, that justifies.
382 ON JUSTIFICATION
The ring is not so much worth, because of the matter of it,
though excellent in itself, but because of the diamond that is
in it. And so it is with faith; it is the diamond, Christ, that
faith lays hold on, that makes it so precious : so that it is not
the dignity of faith that justifies. Thus, negatively, how
faith doth not justify.
Affirmatively, How faith doth justify in the sight of God.
Faith justifies instrumentally, as it is the hand to receive
Christ and his righteousness, who is freely tendered in the
gospel to poor sinners ; or, correlatively, as it hath relation
to Christ and his righteousness; or, as it is the eye of the
soul that looks to Jesus, Heb. xii. 2, as when Israel was stung
in the wilderness, it was not their eye, but the serpent looked
on that healed them. Thus Isa. xlv. 52, " Look unto me and
be ye saved, all the ends of the earth, for I am God, and there
is none else :" that is, there is no other object for sinners to
look to for their justification nor salvation, but me only;
neither will you find that the Holy Ghost speaks absolutely
that faith justifies, but that we are justified by faith ; that is,
as it hath respect to Christ; for what is faith if it be separated
from its object Christ ? Neither will true faith own any such
thing, but will say as John did, I am not the Christ; I was
not crucified for you, I did not fulfil all righteousness for you,
but it carries the soul to Christ, saying, " Behold the Lamb
of God, which taketh away the sin of the world ! " Here is
the work and true nature of justifying faith ; see how dis
tinctly the apostle speaks of its work: " Receiving the atone
ment," Rom. v. 11 ; and, " Receiving abundance of grace,"
verse 1?. So that faith lives purely on alms, fetching all
justifying righteousness from Christ, justifying in a relative
sense, and as it hath relation to him only.
Is a believer s justification complete at once ; are all his
sins, past, present and to come, on his first believing, par
doned ?
Justification, as hath already been shewn, changes a per
son s state ; and a believer s state being changed, all his legal
condemnation is at that time taken from off his person:
union with Christ exempts from the same. " There is there
fore now no condemnation to them that are in Christ Jesus,"
Rom. viii. 1. Here is the high privilege of those in Christ
asserted, namely, exemption from God s condemnation ; and
BY FAITH. 383
the Holy Ghost here tells us, " There is therefore now no
condemnation," not the least condemnation remains to them
6f in Christ/ but their sins are freely remitted, (e for his
name s sake, and all that believe are justified from all things/ "
Acts xiii. 39. Here is a most complete absolution from all
sins, for all those that believe in the Lord Christ. Thus
Col. i. 13, f( Having forgiven you all trespasses." God doth
)t, in the justification of his people, forgive some sins only,
id leave others standing on the score. " Who forgiveth all
tine iniquities/ Ps. ciii. 3. And not only so, but Christ
>vers the believer with the robe of righteousness. Isa. Ixi.
LO. For no sooner doth a man truly believe in Christ, but
iis righteousness is imputed to him, and in and by that righ
teousness, he standeth righteous before God, as well at the
first as at the last ; that righteousness of Christ by which we
are justified, whether first or last, being most perfect : there
fore the righteousness of justification cannot be increased,
leither doth our justification before God admit degrees,
ther in one and the same person, or yet in divers men.
townham on Justification, page 7
But God only forgives the sins that are past ? Rom. iii. 25.
I answer, This looks to the sins of the saints, that were
committed before Christ s coming in the flesh, and holds
forth God s indulgence in pardoning of them, on the account
of Christ s engagement, though the price of their redemption
was not actually laid down. To the same thing does the
Holy Ghost speak, " And for this cause he is the Mediator
of the new testament, that by means of death, for the
redemption of the transgressions that were under the first
testament," Heb. ix. 15. Here is that most excellent sacri
fice, that looked as high as Adam, being the Lamb slain from
the foundation of the world, from whence all the old testa
ment saints had both full and free remission of all sin : and
this I take to be the true meaning of this scripture. And
though sin cannot properly be said to be actually forgiven,
before it be committed ; yet when the elect are, by the Holy
Ghost, united to Christ, their persons are completely justi
fied, and Christ having fulness of pardoning grace in his
hands, their justification is continued and maintained by his
itercession in heaven. 1 John ii. 1. And thus the saints
C>
384 ON JUSTIFICATION
justification is, and continues to be, one constant and com
plete act of free grace, never to be reversed again.
But doth not this doctrine of the constant continuance of
the saints justification, tend to looseness, and open a gap to
licentiousness ?
This is an old objection, thrown against the doctrine of
the grace of God. When Paul taught, " that where sin
abounded, grace did much more abound," Rom. v. 20,
then comes this a shall we continue in sin that grace may
abound ?" But he rejects any such inference, as unworthy of
any answer, chap. vi. 2. (( God forbid, how shall we that are
dead to sin, live any longer therein ?" And how shall those
that are justified from all sin, from thence take encourage
ment to go on in sin ? But those persons that make this ob
jection, no doubt, are great strangers to the grace of God
themselves. Indeed, were the elect justified whilst in unbe
lief, there would be some strength in the objection ; but their
natures being renewed at that moment of time, their state is
changed, the objection hath no force in it; " for the grace of
God teacheth to deny ungodliness/ Titus ii. 11, 12.
But believers sin greatly, after they are in a justified state,
and so stand in need of renewed pardon, from time to time.
That believers sin after they are in a justified state, sad
experience, as well as God s word, doth daily shew ; but the
sins of those who are in a justified state, come under another
consideration, for their " persons are not under the law, (or
legal covenant) Rom. vi. 14. They are in Christ, who is "the
end of the law for righteousness, to every one that believ-
eth," Rom. x. 4. So that as believers have nothing to do
with the law, so as to seek justification for their persons, by
their obedience to the same ; neither can the law, with its
condemning power, reach them, so as to bring them into
legal condemnation again : so that unless the covenant of
grace be made void, the believer s justified state remains, and
he is no more under the law for ever.
But may some say, are not believers then under the law,
are they lawless ?
The law comes under a twofold consideration. As a cove
nant of works for justification. As a rule of life for conver
sation.
As a covenant of works for justification. All saints
BY FAITH. 385
through grace, are delivered from the same, Rom. vii. 4.
(e Wherefore, my brethren, ye also are dead to the law, by
the body of Christ/ 5 that is, ye are taken off from all hopes
of justification, by your obedience to it; and the " law is
now weak through the flesh," chap. viii. 3. that is, as to justi
fication : man cannot keep it, and so can expect no justifica
tion by the same ; yea, all true believers are, as to justifica
tion, dead to the law, Gal. ii. 19. And as true believers
seek not to the law, in a way of working, but to Christ in a way
of believing, for their justification, so hath Christ delivered
them from the malediction of the same, Gal. iii. 12. " Christ
hath redeemed us from the curse of the law." So that all the
dread and terror of the broken covenant is taken away by
Christ, for all true believers. Indeed, a Christless person is
under the covenant of works, and to such the law is full of
dread and terror, the voice of which we may hear, Gal. iii. 10.
(e For as many as are of the works of the law, are under the
curse, for it is written, Cursed is every one that continueth not
in all things which are written in the book of the law, to do
them." Sinners had need look after a Christ in time, or they
will fall under the law s curse for ever.
The law is to be considered as a rule of life, and so Christ
hath for ever established the same, that he may thereby
guide all his people in ways of holiness, Prov. vi. 23. " For
the commandment is a lamp, and the law is light," to guide
in ways of true happiness; and in this respect all saints
" are under the law to Christ," 1 Cor. ix. 21, and ought to
keep close to the same, and to say as holy David, Psalm cxix.
97. " O how I love thy law, it is my meditation all the day."
And thus we see how the saints are under the law, and how
not, they are delivered from it as a covenant of works ; they
are, and will be, eternally under it as a rule of life.
The saints of God being renewed but in part, and having
a two-fold image, of the first and second Adam, may they
not be under the covenant of grace, so far as renewed, and
under the covenant of works, so far as they are unrenewed ?
Is it not so with believers, strong in the covenant ?
That the saints of God, whilst here in this world, are, and
will remain, partly flesh and partly Spirit, having a two-fold
image, is assuredly true ; but this cannot imply a two-fold
covenant, in any wise. The image respects the nature of the
VOL. v. c c
386 ON JUSTIFICATION
believer, but the covenant respects the person, as there are
two natures in Christ, and both of them have their distinct
properties, yet the sonship of Christ is but one, for that
hath relation to his person. So, although believers have flesh
and Spirit, yet it is not possible they should, at the same time,
be under two contrary covenants, for the covenants respect
the person, which is but one ; and the change of a person s
covenant is a legal act, and done at once, and but once, and
God accounts the persons of believers, under the legal cove
nant, no more for ever, Rom. vii. 4. " Wherefore, my breth
ren, ye also are become dead to the law, by the body of
Christ." Here is the believer s freedom from the first cove
nant asserted, and the way and manner how it is brought
about, namely, by union with Christ, ei That ye should be
married to another, even to him that is raised from the dead/
Christ being the head of the new covenant, our union with
him brings us under the same. And though Paul, in this
chapter, complained of the remains of sin, which made him
groan, verse 24, " O wretched man that I am, who shall de
liver me from the body of this death." Yet this did not, in
the least, infringe his covenant state. So, though all true
believers are partly flesh, and partly Spirit, yet their cove
nant relation is neither, nor can be, but one, Rom. vi. 14.
" For ye are not under the law, but under grace."
But if the saints are not under the law, or legal covenant,
then it should seem from thence, that they need no pardon
of sin, and so ought not in their daily prayers to pray for the
same : so where there is no law there is no transgression.
Though believers are not under the law, or legal covenant,
yet it doth not from thence follow, that they stand in no need
of daily pardon. Indeed, they stand not in need of such
pardon as unbelievers stand in need of, they are under a legal
condemnation, obnoxious to the curse, and stand in need of
a change of their state, God being to them a God of terror.
But if at any time they are, through grace, brought savingly
to believe in Christ, then God, as a God of all grace, freely jus
tifies them, by remitting of their sins, and imputing of Christ s
righteousness for their justification, and properly this is Scrip
ture justification, Rom. iv. 6, 8.
But believers standing in relation to God, as children to a
tender-hearted Father, this alters the case quite, and shews a
BY FAITH. 387
vast difference between the state of the one and of the other,
the believer being " justified from all things," Acts xiii. 39,
and the unbeliever being " condemned already/* John iii.
18. Now though God deal as a Judge with those that con
tinue in their unbelief, yet he deals as a tender-hearted Father
with all true believers. "Like as a father pitieth his children,
so the Lord pitieth them that fear him : yea, he remembereth
that we are dust/ Psalm ciii. 13, 14. Now when the
saints sin against a loving Father, then does God come forth
with his fatherly corrections : " Then will I visit their trans
gressions with the rod, and their iniquity with stripes/ Psalm
Ixxxix. 32. And sometimes in a very sore manner; ee Behold
thou art wroth, for we have sinned/ Isa. Ixiv. 5. Indeed the
sins of the saints shall not make void God s covenant, there
fore the prophet comes in the next words, saying, In those,
that is, in thy mercies, is continuance, and we shall be saved ;
yet they highly provoke a tender-hearted Father by sinning
against him; and as often as the saints sin against their hea
venly Father, in this their new covenant relation, so oft they
stand in need of fatherly forgiveness. Thus with holy David,
who had sinned in the matter of Uriah, yet when brought to
confess the same, " Nathan said unto David, The Lord hath
put away thy sin, thou shalt not die," 2 Sam. xii. 13 ; for by
God s law adulterers ought to be put to death, Lev. xx. 10.
Now God remitting this temporal chastisement to David, is
said to pardon, or put away his sin : and the church cried
out, Lam. iii. 42, " We have transgressed and rebelled, thou
hast not pardoned ;" that is, their afflictions were not re
moved. And in this sense God oft lets sin lie on his other
wise justified children for some time unpardoned, and as often
as he is pleased to remit these chastisements, so often he may
be said to pardon his children ; and as long as the saints sin
against their God and Father in their new covenant relation,
so long shall we need renewed pardon, which will be whilst
we are in this world. And this should keep the saints at the
throne of grace, daily begging of pardon, confessing of sin,
bewailing of corrupt nature, and entreating a farther disco
very of their covenant state.
Now in this respect the saints daily need pardon of sin,
and a more full discovery of their new covenant relation with
God ; so that it is not true in every respect, you see, to say
c c 2
388 ON JUSTIFICATION
all pardon is at once : but with respect to the justifying of
our persons, in a proper sense, justification is but one con
stant, complete act of grace, admitting of no degrees, nor
revocation, but remains firm for ever.
But if God correct his justified children for their sins, doth
it not dishonour the cross of Christ ?
That God doth correct his saints here for their sins, and
not only from them, as some would have it, is most plain
from the New, as well as from the Old Testament : " For
this cause," namely, the abuse of the Lord^s supper, " many
are weak and sickly among you, and some sleep," 1 Cor. xi.
30. Some, indeed, would have this to be spoken only of
hypocrites, that were mingled among the godly, but this seems
to me to have no weight in it; for the apostle speaks here of
no more than what might befal him, should he do as they
had done, as may be seen by the next words. And some
think that the word sleep argues they were godly, penitent
Christians, that so died, to let us know, that even good people,
who yet may be saved, may bring judgments in this life on
themselves, by the profanation of God s name in his ordi
nances : see the late Annotations on this place. To the same
purpose the Holy Ghost speaks : " As many as I love I re
buke and chasten ; be zealous, therefore, and repent," Rev.
iii. 19. Now what were they to repent of but their sins ?
And if so, then this chastisement was for sin, being procured
thereby. Thus James v. 15, 16: " And if he hath com
mitted sins, they shall be forgiven him/ 5 Now this forgive
ness was the healing of his body, that is, the removing of a
temporal affliction, which God as a loving Father had in
flicted. See Mr. Jeremiah Burroughs s Sermon on 1 Sam.
iii. 18, pages 89, 90, who calls it a vain conceit to think that
God doth not afflict his people for their sins. See his work
on Hosea, vol. ii. page 449.
So that though God doth not, as a judge, take vengeance
on his justified children for their sins, yet as a loving Father
he assuredly corrects them when they go astray. And cer
tainly there can be no good argument drawn from the perfec
tion of Christ s satisfaction, to exempt believers from fatherly
corrections here for their going astray. Nay, holy David
looks on God s corrective dispensations, as his keeping of
covenant with him : " I know, O Lord, thy judgments are
BY FAITH. 389
right; (that is, thy corrections,) and that thou in faithfulness
hast afflicted me, * Psalm cxix. 75.
The old testament saints lived under a more legal dispen
sation, and so might be corrected for their sins, but not so
now.
I hope they were in the same covenant of grace as we,
though not under the same administration, and that Christ
did as fully satisfy for their sins as for ours, yet he did afflict
Moses, Eli, David, and the rest of his children, then, for their
sins, and why not now, if they go astray ? And certainly
God hath not, by Christ s satisfaction, divested himself of his
fatherly authority, but will shew the same if his children go
astray, Psalm Ixxxix. 30, 31, 32. Thus as to the first branch
of the doctrine.
Secondly, I come to shew wherein the free grace of God
so much shines forth in a way of a sinner s justification by
faith in Christ. And,
The Holy Scriptures run altogether this way : " They
which receive abundance of grace," Rom. v. 17- Here is
faith, the hand to receive ; here is abundance of grace re
ceived. So that a believer not only receives grace in his jus
tification, but much grace. Thus Rom. iv. 16: "Therefore
it is of faith, that it might be by grace." Here, observe,
that to be justified by faith and by grace, is all one in the
account of the Holy Ghost. And this way of grace makes
the promise sure to all the seed, that is, to the whole
election of God : " In whom we have redemption through his
blood, even the forgiveness of sins, according to the riches of
his grace," Eph. i. J. In the former verse the apostle was
speaking of the saints* acceptance in the Beloved, that is, in
Christ, the God-man ; and in this verse he shews the riches
of grace flow down in free forgiveness : ef That in ages to
come, he might shew the exceeding riches of his grace, in his
kindness to us through Christ Jesus," chap. ii. 7 ; that is, in
all succeeding ages, to the end of the world. Grace, through
Christ, might flow down for the free justification of all those
that should believe, as, verse 8, " By grace are ye saved,
through faith." Now this way of justification drowns all
men s excellencies : as when the sun arises there is no need
of candle, even so when the Sun of Righteousness arises, as
Mai. iv. 2, then doth man s own righteousness disappear, and
390 ON JUSTIFICATION
is like the morning cloud, and early dew, that soon passeth
away, that so free grace may the more illustriously appear in
this work of free justification : " Not by works of righteous
ness which we have done, but according to his mercy he
saved us," Rom. iii. 5. Here all works are denied, that grace
may take place altogether in this work, " that being justified
by his grace, we should be made heirs according to the hope
of eternal life," verse J: as if the apostle had said, that be
lievers, through the free grace of God, having the guilt of
their sin removed, and Christ s righteousness imputed, should
be made " children, then heirs, heirs of God and joint-heirs
with Christ," Rom. viii. 17 See late Annotations. And if
we look into Isa. xliii. 25, there we find the great God thus
speaking, " I, even I am he that blotteth out thy transgres
sions for mine own sake." Here God writes an / on thi
work ; he looks on it as his prerogative royal to pardon si
and that not for any worthiness in man, but for his own sake.
He will not give the glory of his free grace to any other ;
nay, poor man has nothing of his own, but must be beholden
altogether to free grace : " And when they had nothing to
pay, he frankly forgave them both," Luke vii. 42. Here free
forgiveness is on the throne, and " reigns, through righteous
ness, unto eternal life, by Jesus Christ our Lord," Rom. v.
21. Oh, then, let all saints say as the prophet, " Who is a
God like unto thee, that pardoneth iniquity, and passeth by
the transgression of the remnant of his heritage ; he retaineth
not his anger for ever, because he delighteth in mercy," Micah
vii. 18. And thus we find the Holy Scriptures hold forth
much grace in a sinner s justification by faith in Christ.
The more low and miserable our state is, when grace finds
us, the more it shines in the sinner s advancement. As, sup
pose a great and mighty prince should take a mean person
from a dungeon, as Pharaoh did Joseph, and advance him
so high as to make him the second man in his kingdom; this
was, and would be great grace in a prince, but what is this
to the high advancement God bestows on poor sinners in a
way of mere grace ? The church says, " God remembered
them in their low estate," Psa. cxxxvi. 23. Now, surely
grace finds sinners as low as hell, and advanceth them as
high as heaven. Mordecai was in a low state when he sat
at the king s gate in sackcloth, and a gallows being made to
BY FAITH. 391
hang him on, and his people also designed for utter ruin,
Esther vi. And then for the king to advance him so high,
as to have " the royal apparel brought, which the king
useth to wear, with the crown royal," and to have it set on
his head, by one of the most noble princes, e( who should
proclaim before him, Thus shall it be done unto the man
whom the king delighteth to honour/ 5 This was great fa
vour shewn to Mordecai : but what was this to the grace
of God in a sinner s free justification by faith in Christ ?
In Luke xv., we read of the prodigal, who had spent all and
was feeding of swine, but on his return, is embraced in the
arms of tender love, and the best robe is brought forth, the
righteousness of Christ, to cover the poor sinner s naked
ness. Now doth not grace herein shine, in bringing of pro
digals from their swinish lusts, and in embracing in the arms
of divine love ? Saul once said to David, " If a man find
his enemy, will he let him go well away ?" But grace finds
sinners in their enmity against God, Rom. viii. 7- Enmity
in the abstract, separated from all amenity, and this heightens
man s misery: yet free grace calls, justifies, and glorifies,
ver. 30. And thus we find, 6i When thou wast cast out, to
the loathing of thy person, (here is man s low estate set,
then comes free grace, and its language is,) I said to thee, live,"
Ezek. xvi. Here is free absolution : and what shall we say
to Joshua the high priest, Zech. iii. He was in a low estate,
" clothed with filthy garments, and Satan (taking the wall of
him) standing at his right hand, to resist him." His condi
tion was very low, but then comes free grace in, speaking,
" Take away the filthy garments from him, and unto him he
said, Behold I have caused thine iniquity to pass from thee,
(here is free pardon of sin) and I will clothe thee with change
of raiment," ver. 4. May not this well be understood of
imputed righteousness, " And I said, let them set a fair
mitre on his head," ver. 5. Here is high advancement from
this low estate. And thus, free grace shines, in a sinner s
justification, by faith in Christ, for it finds sinners very low,
and advanceth them very high.
The more distinguishing any mercy is, the more free grace
shines in that mercy. As, suppose two great sinners alike,
and one taken to free justification, and the other left to his
justly deserved condemnation, doth not free grace shine forth
392 ON JUSTIFICATION
on that person that is taken ? Thus, " For he saith to
Moses, I will have mercy on whom I will have mercy, and I
will have compassion on whom I will have compassion, Rom.
ix. 15. And from hence he infers, ei That it is not of him
that willeth, nor of him that runneth, but of God that shew-
eth mercy :" ver. 16, and what is here spoken of election, is
as applicable to justification. * God distinguishes person from
person, in justification, (( Two men went into the temple to
pray, the one a pharisee, and the other a publican," Luke
xviii. 10. Now, see how free grace laid hold on the publi
can, and passed by the pharisee, ee I tell you this man went
down to his house justified rather than the other," or not
the other, ver. 14. Here distinguishing grace did most evi
dently appear, in the justification of the publican. And was
it not free grace that brought Paul from the rest of his com
panions, and that when he was in the height of rebellion
against God ? Saul, Saul, why persecutest thou me ?" Acts
ix. Was not this the voice of free, distinguishing grace,
that Paul heard ? So we have his own words for it, 6e But
by the grace of God, I am what I am," 1 Cor. xv. 10. So
that there appears to be much of the free grace of God, in
the justification of a sinner, by faith in Christ, by the dis
tinguishing of person from person, in the same.
The more considerable any mercy is, and the less consider
ation it is given upon, the more free grace shines in that
mercy. Now justification is a most considerable mercy, and
it is bestowed without the least respect to man s worthi
ness, " But to him that worketh not, but believeth on him
justifieth the ungodly," Rom. iv. 5. Here we may see, though
poor man is in a state of ungodliness, when grace lays hold
of him, yet notwithstanding here is free justification bestowed,
which is a most considerable mercy, and will evidently appear
so to be, by such considerations as these.
If I am justified, then I have peace with God, " Therefore,
being justified by faith, we have peace with God, through our
Lord Jesus Christ," Rom. v. 1. Reconciliation with God
being the great and fundamental blessing of the gospel, must
needs be a considerable mercy: and all justified persons,
their state is a state of friendship : Abraham my friend.
Being justified, all our sinful debts are discharged, " To
him give all the prophets witness, that through his name,
BY FAITH. 393
whosoever believeth on him shall receive remission of sins/
Acts. x. 43. And here we may see this is the doctrine of all
the prophets. And to the same purpose the apostle Paul
speaks, " And by him all that believe are justified from all
things/ Acts xiii. 39. Here is a most complete discharge from
all guilt, for the believing person; therefore, justification
must needs be a considerable mercy.
And then if justified, God will never leave nor forsake us.
It is a good saying of one of the ancients : He that jus-
tifieth the ungodly, will never forsake the godly. And the
Holy Ghost speaks the same thing, " For he hath said, I will
never leave thee nor forsake thee/ Heb. xiii. 5. So that
justification is a most considerable mercy.
And if justified, then shall we be assuredly glorified, " And
whom he justified, them he also glorified/ Rom. viii. 30.
So that the next remove the saints shall make, will be to
glory in the heavens. Now, these and such like blessings
following on our justification by faith, shew that it is a very
considerable mercy, and that there is much of free grace
shines forth in the same.
Thirdly, I come now to shew, how this doctrine doth con
cern the comfort and practice of true believers. And,
As touching the comfort of the saints of God, this doc
trine of justification, by faith in Christ, is a foundation of
divine consolation. After Paul had been speaking of justi
fication by faith, Rom. v. 1, he comes ver. 2., to speak of the
saints rejoicing, " We rejoice in hope of the glory of God,"
that is in that glory, which God hath graciously promised to
all his justified children. Here is present justification and
future glory, for the saints to solace themselves in, " And
not only so, but we glory in tribulation also," ver. 3. This
blessed doctrine not only fills the saints hearts, with respsct to
future happiness, but makes them rejoice in their tribulations
hep, ; nay, in ver. 11 : " and not only so, but we also joy in
(Tod through our Lord Jesus Christ," that is, we not only joy
* in hopes of heaven hereafter, and in tribulations here, but we
joy in God himself, who is our reconciled Father, in Christ.
Thus, holy David, " My soul shall make her boast in the
Lord," Psa. xxxiv. 2. When he hath been speaking of this
blessed doctrine of free remission, " Blessed is he, whose
transgression is forgiven, and whose sin is covered. Blessed
394 ON JUSTIFICATION
is the man unto the Lord imputeth not iniquity," Psa. xxxii.
I, 2, then he comes in ver. 11, to call the saints to rejoice
in the Lord, u Be glad in the Lord, and rejoice ye righteous,
and shout for joy, all ye that are upright in heart." Whatso
ever others do, let the saints of God rejoice in Christ, as
holy Paul did, Phil. iii. 3, " For we are of the circumcision,
that worship God in the Spirit, and rejoice in Christ Jesus,
having no confidence in the flesh." As if he had said, let
others rejoice in what they will, Christ shall be the true com
fort of our souls, we will rejoice in the merit of Christ, in the
righteousness of Christ, in the person of Christ, and all that
know the doctrine of God s free justification by faith in
Christ, in a saving manner, ought to rejoice. This doctrine
of free grace is a firm basis of consolation. When the Holy
Ghost is speaking of the joyful sound of free grace, Psalm
Ixxxix. 15, ee Blessed is the people that know the joyful
sound ;" then he comes to speak of their true consolation :
" They shall walk, O Lord, in the light of thy countenance
(verse 16), in thy name shall they rejoice all the day, and in
thy righteousness shall they be exalted." Oh, what a sweet
life is the life of faith, that leads the soul to the fountain of
free grace for consolation here and for salvation hereafter !
We find the church full of heavenly consolation in Isa. Ixi.
10, (e I will greatly rejoice in the Lord, my soul shall be joy
ful in my God;" and the ground of this joy was this, " For
he hath clothed me with the garments of salvation, he hath
covered me with the robe of righteousness."
And thus we see, the doctrine of free justification by faith
in Christ, doth much concern the comfort and consolation of
the saints of God.
This doctrine of free justification doth much concern the
saints practice, and will thus appear :
Seeing there is so much of free grace shines in this blessed
doctrine, then surely it highly concerns us to study the same.
Oh, why should we not search more into this doctrine of free
justification by faith in Christ. This is the article the church
stands or falls by, Rom. xi. 20. " Well, because of unbelief
they were broken off, and thou standest by faith." If this
doctrine be kept entire, the church stands ; but if this be
left, the church falls. When the Jews left this doctrine, they
fell. " If ye believe not that I am lie, ye shall die in your
BY F"AITH. 395
sins. 3 All those persons that do not, by faith, cleave entirely
to Christ the only Mediator, for the remission of their sins,
and for the justification of their persons, will, no doubt, die
in their sins. This doctrine of justification by faith, is the
church s Magna Charta, and so greatly concerns all saints
to be firmly established in the same. When the church of
Rome left this doctrine, she became anti-christian, 2 Thes.
ii. 10, " Because they received not the love of the truth, that
they might be saved." This truth, by which sinners are
saved, here spoken of, is beyond all doubt, (to me) justifica
tion by faith in Christ, as John xiv. 6. " I am the truth ;"
that whosoever receives by faith, shall be assuredly saved,
and whosoever rejects, through unbelief shall undoubtedly
perish, John iii. 36. So that when the church of Rome left
this glorious doctrine, then did God give them up, verse 11,
" And for this cause God shall send them strong delusions,
that they should believe a lie, (namely, that lie of justifica
tion before God, by a man s own righteousness) verse 12,
That they all might be damned, who believe not the truth."
that is, the truth of free justification, as before. And were
this doctrine received, what would become of the pope s par
dons, their indulgences, their purgatory, and the like trash ?
Now, for a round sum of money, they can, as they say, ab
solve men in this life, from their sins, and deliver out of
purgatory in the life to come. Bnt were this doctrine of free
justification understood, all these cursed delusions would
soon vanish. So that it highly concerns us to be careful in
the study of this blessed doctrine of free justification by faith
in Christ. When Peter had made a confession of his faith,
Matt. xvi. Christ said to him, " Thou art Peter, and on this
rock will I build my church," that is, on the confession he
made; which see, verse 16, "Thou art Christ, the Son of
the living God." Here is the main doctrine of the gospel in
this confession, and by this it is that the church of Christ
stands. O then let us all labour to keep close to this most
blessed doctrine of justification by faith in Christ, for it
highly concerns us so to do.
This doctrine of justification by free grace, concerns the
saints practice, for it is their main defence against the wiles
and artifices of Satan, it is their shield and buckler, as Luther
calls it, against the temptations of the devil.
396 ON JUSTIFICATION
Are you tempted to pride, do you think highly of your own
righteousness ? a right understanding in this blessed doctrine
will lay souls humble at the feet of Christ, as it did Paul, 1
Cor, xv. 10, " But by the grace of God I am what I am."
A right understanding in this soul-humbling and Christ-exalt
ing doctrine, brought him from the pinnacle of pride, and
laid him at Christ s footstool, crying out, " I am less than the
least of all saints." When this proud pharisee came to un
derstand the doctrine of free grace, then did he look on him
self as one of the chief of sinners, 1 Tim. i. 15, and his only
plea was, Christ s coming into the world to save sinners.
Here is not a word that tends to the priding of himself in his
own righteousness, those vain conceits are now gone, and
Christ and free grace now take place and reign in his heart.
And so it will be with us, when we come to have the doctrine
of free grace to reign in our hearts. Dagon and the ark could
not stand together, neither can man s own righteousness and
free grace stand, but the setting up of the one throws down
the other. So that a right understanding in the doctrine of
free justification, will tend much to allay the pride of our
spirits. Or,
Are we tempted to covetousness ? a right sense of the doc
trine of justification, by free grace, will help much to cure our
souls of that evil also : " Yea, doubtless, and I count all
things but loss, for the excellency of the knowledge of Christ
Jesus my Lord, Phil. iii. 8. Oh, how was his soul cured
when he came to know free grace, and what he speaks of,
godliness with contentment being great gain, 1 Tim. vi. 6.
Now wherein does the practice of true godliness lie, but in
exercising of faith in Christ, which both purifies the heart,
Acts xv. 9, and works by love, Gal. v. 6. And in this prac
tice the heart will be brought from the love of the world, and
all true gain will be brought to the soul thereby, so that this
doctrine doth highly concern the practice of all true believers.
Or, are you tempted to despair, this doctrine of free grace
only can relieve you ; for says the soul, I hear there is abun
dance of grace, and this grace infinitely free, for the worst of
sinners, and that the Lord Christ saves to the utmost, all
that come to the Father by him, Heb. vii. 25 ; oh, how can I
then despair of mercy for my soul ? Let my condition be
what it will, this doctrine of free justification, will carry the
BY FAITH. 397
soul above the temptation of despair, let its sins be never so
many or great. So that this doctrine concerns the practice
of true believers. If we look into Ephes. ii. 7> the apostle
speaks of the grace of God extending itself to great sinners :
" That in ages to come, he might shew the exceeding riches
of his grace, in his kindness towards us, through Christ
Jesus." And if we inquire who those us, that are here
spoken of, are, we shall find here was Paul, a blasphemer and
an injurious person, yet he obtained mercy, and is set forth
as an example, that none might despair. " Howbeit, for this
cause I obtained mercy, that in me first, Jesus Christ might
shew forth all long-suffering, for a pattern to them who
should hereafter believe on him to life everlasting," 1 Tim. i.
16, Here we have a pattern of God s patience and free
grace to other sinners, that shall afterward cast themselves
into the arms of free grace, as Paul did ; so that none that
know the doctrine of free grace might despair : nay, though
persons have lived long in sin, yet there is hope. When
Christ died on the cross, there was one left, that none might
presume ; there was one saved, that none might despair. So
that this doctrine of free justification, if rightly understood,
will carry souls above the temptations of despair, and so
highly concerns the practice of all true believers.
And seeing there is so much grace in this blessed doctrine
of free justification, how should this draw souls to Christ.
Here is grace, free grace, much grace, abundance of grace,
yea, all grace, for graceless sinners. Oh, souls, what do you
mean, that you come not to Christ ? Do you not, by this doc
trine of free grace, hoar a solemn call ? " Be it known unto
you, therefore, men and brethren, that through this man is
preached unto you the forgiveness of sins," Acts xiii. 34.
Now let us look into the next verse, and see what the design
of the Holy Ghost is, in making known this grace to poor
sinners. " And by him, all that believe are justified from all
things," ver. 39. In or upon their believing, free justification
terminates on their persons : and what, not come to Christ,
when the arms of free love are open to embrace you ! Oh,
sinners, can you stay from Christ, when the voice of free
race sounds so sweetly in your ears ! 66 I will give to him
at is athirst, of the fountain of the water of life freely,*
v. xxi. 6. Now what sayest tLou, O sinner, wilt thou sell
398 ON JUSTIFICATION
thy soul for a swinish lust, and despise the grace of Christ ?
Is there here this day, any swearer, or drunkard, or sabbath-
breaker, or any other profane person ? I will not say to
thee, How earnest thou in hither? thou mayest hear that
time enough, to the amazement of thy soul, if grace do not
speedily change thy heart ; but I will say to thee, here is a
possibility of thy being saved. If we look into Luke xv.,
we have a parable of a prodigal, which represents to us a
state of profaneness ; yet on his return, the father " met
him, fell upon his neck and kissed him/ embraced him in
the arms of free love, the best robe is brought forth and put
on him, the fatted calf is killed, and making merry. Now
what is all this for, but to illustrate the free grace of God to
the worst of sinners ? Oh then, if you love your souls, and
desire salvation, fall at the foot of free grace, and cry as the
publican, " God be merciful to me a sinner." Now the
sceptre of free grace is held out to poor sinners ; oh, that
their hearts were inclined to receive the same: the Lord
make them a willing people in the day of his power. And
is here any that are only civil persons, or hypocrites ? Oh,
have a care of resting on your own righteousness, as those
did, Rom. x. 3, " For they being ignorant of God s righte
ousness, and going about to establish their own righteous
ness, have not submitted themselves to the righteousness of
God." Here both their ignorance and their pride did most
evidently appear ; they were not for being beholden to Christ
for that, which they thought they had of their own. Oh,
the cursed pride that is in man s heart, that sinners should
think it beneath them to submit themselves to the righteous
ness of God ! But, may the God of all wisdom, shew
sinners their great mistake, and bring them, by the workings
of his grace, to see a shortness in their own righteousness,
and lead them into the knowledge of Christ and his righte
ousness, that they may see and betake themselves to the way
of free grace, for the justifying of their persons here, and the
saving of their souls hereafter ; and that, while God is in a
way of mercy, for " now is the accepted time, now is the
day of salvation."
And to you that are the saints of God, why should you
not magnify and praise the grace of God ? " In thy name
shall they rejoice all the day, and in thy righteousness shall
ON FAITH. 399
they be exalted." Shall angels sing, " Glory to God in the
highest/ for his great grace and love to poor man, and shall we,
whom it so nearly concerns, be dumb ? Nay, rather let the
high praises of God be in their mouth, that they may give
glory to him that sits on the throne, and to the Lamb for
ever.
But I fear I am not justified, for I find much sin remaining
in me, and would it be so if I were in a justified state ?
The saints of God have the remains of sin in their natures,
notwithstanding the guilt is taken off from their persons.
As, suppose a person under condemnation, that hath an evil
disease cleaving to him ; a pardon comes from his prince,
and takes off his condemnation, and at the same time a me
dicine is applied for the cure of his disease, only that must
operate gradually. Now, should such an one say, he is not
pardoned from his guilt, because his disease is not fully
cured ? And is not this the case in hand ? Pardoning grace
takes away the believer s guilt, and at the same moment of
time, the Holy Ghost renews and changes his nature. Now,
because there is not presently an abolition of all sin, and an
infusion of all grace, some trembling hearts fear their guilt
remains on their persons, because the remains of sin still
cleave to their natures, not so well knowing these are two
distinct benefits : as Psalm ciii. 3, " Who forgiveth all thy
iniquities, who healeth all thy diseases." Here are two dis
tinct benefits, one by God s act of grace in justification, the
other wrought by the Holy Spirit in sanctification. Now we
must distinguish between sins being in the soul, and sins
being imputed to the person. <e Blessed is the man to whom
the Lord will not impute sin," Rom. iv. 8. Holy Paul found
the remains of sin in his nature, Rom. vii. 25, which made
him cry out, " O wretched man that I am, who shall deliver
me from the body of this death ?" Yet at the same time, he
could see the guilt of his sin taken off from his person, and
from the persons of all true believers : " There is therefore
now no condemnation, to them which are in Christ Jesus,"
Rom. viii. 1. Oh, most blessed privilege the saints of God
are privileged withal, to be exempted from guilt, though the
remains of sin still abide in us.
But how shall I discern that I am a justified person ?
If you have been effectually called, by the Spirit of God
400 ON JUSTIFICATION
working with the word,, so as to convince you of sin, the
great evil of it, as it is contrary to the holy nature of God,
as well as destructive to the souls of men ; and to turn you
from the same, if you have seen a shortness in your own
righteousness, and a fulness in Christ and his righteousness ;
and, by the work of the Spirit, your soul hath been drawn to
Christ, as Jer. xxxi. 3, " With loving-kindness have I drawn
thee ;" then are you a justified person. " And whom he
called, them he also justified," Rom. viii. 30.
If you have been brought by the Spirit s conviction, to
renounce your own righteousness in point of justification, as
Paul was, Phil, iii., and to rely on Christ s righteousness, by
faith, for the justifying of your person before God, then are
you justified. " And by him, all that believe, are justified
from all things," Acts xiii. 39.
And if you have the same dispositions wrought in your
heart, by the Holy Spirit, as those justified persons spoken
of in the Scripture had, then are you justified persons.
What dispositions were those ?
Look into Ezek. xvi. 62, 63, " And I will establish my
covenant with thee, and thou shalt know that I am the
Lord." This is summarily a promise of grace and glory :
then it follows, " That thou mayest remember, and be con
founded, and never open thy mouth more ;" that is, you
shall neither justify yourself, nor condemn others, nor quarrel
with thy God, but shall take shame to thyself, that grace
may be alone exalted. Thus, " Then will I sprinkle clean
water upon you, and you shall be clean," Ezek. xxxvi. 25 ;
and in ver. 31, " Then shall ye remember your own evil
ways, and shall loathe yourselves in your own sight." Here
is a loathing of ourselves, that is, a self-humbling disposition
in the soul, when free grace comes to take place.
And what do you think of that woman, Luke vii. ? Was
not her heart sweetly disposed, when Christ turned to her,
ver. 44, " Seest thou this woman ? " Here was faith in
Christ, ver. 50. Here were the tears of true repentance;
here was great humiliation for sin ; here was true love in her
heart to Christ. Oh, what sweet dispositions were here
wrought in her heart.
And the ground of all this was, the free grace of God
shining forth in the remission of her sins. " And when they
BY FAITH.
401
,
had nothing to pay, he frankly forgave both," ver. 42.
" Wherefore, I say to thee, her sins, which are many, are
forgiven," ver. 47. And then comes the fruits of this free
forgiveness, " For she loved much." Now if you have the
like dispositions wrought in you, then are you a justified
rson also.
If you can heartily justify the ways, ordinances, and dis
pensations of Christ, then are you justified by Christ.
" Wisdom is justified of her children," Luke vii. 35, because
Wisdom s children are first justified by Wisdom. Here, by
Wisdom, we are to understand Christ, who by his free grace,
justifies his children, and then works dispositions in their
hearts to justify him, his ways, ordinances, and righteous
dispensations.
THE END.
VOL. V.
o o
GENERAL INDEX.
The Numerals are inserted to signify the Volume; and the Figures the page in the Volume.
AARON, caused the Israelites to sin, i. 15. Unfaithful in his office, ib. 33. A
type of Christ, ib. 40, 67. His anointing typical of Christ s, ib. 40.
ABNER S works illustrative of the wicked, i. 307.
ABRAHAM, God s blessing of Abraham typical of that conferred on the saints,
i. 77, 80. Met and blessed by Melchizedec as he came from battle, typical of
Christ and his spiritual warriors, ib. 83. Christ discovered to him, ib. 245.
Abraham and Hagar, typical of believers and the law, ib. 333. He believed
when all means failed, ii. 307. Our example in the work of believing, ib. 307.
ABSOLUTION, the nature of, i. 72. Alone the prerogative of Christ, ib. 72.
ACCEPTANCE, of persons first, then works, i. 48.
ACCUSATIONS, against believers, answered by the Saviour, i. 26.
ACHAN S sin and its discovery, instructive to the saints, iv. 52.
ACTIONS, their end descriptive, i. 307. Whereby it appears that Christ hath a
greater hand in the actions of believers, than themselves, ib. 382, 388.
ADAM, parallel betwixt the first and the second, i. 202, 325. Christ discovered
to him, ib. 244. Christ our second Adam, ib. 280.
ADOPTION, the fruit of Christ, i. 22. The grace of it had in a way of receiving,
ib. 223. God s adoption superior to man s, ib. 249.
ADVOCATE, Christ as an, i. 28, 38, 41. His work, ib. 28.
AFFECTIONS, what they are, v. 61. In what respect we are to set them on
things above, ib. 62. Why we are to set them on things above, ib. 63.
Marks of having them so placed, ib. 67. The result of having them placed
on things above, or not so, ib. 69. How to draw them off from things below,
and place them on things above, ib. 71. How to settle them more on things
above, ib. 72.
AFFLICTION, a Christian must give thanks to God in, iv. 95.
AFFLICTIONS, no legal punishment to believers, i. 16. Arrests to reprobates,
ib. 16. Sometimes the discouragements of the saints arise from their outward
afflictions, ii. 187. Saints apt to be much discouraged by them, ib. 187.
What they are in the saints, ib. 189. Whence they come, ib. 190. What
comes with them, ib. 191. Their fruit and benefit, ib. 193. No cause for
discouragement, ib. 193. They open a new work, ib. 197. They both dis
cover and heal sins, ib. 197. What visible characters of love are upon them,
ib. 200. Whether Christians are to be discouraged by those of the public, ib.
201. Afflictions should lead us to search out our sins and the cause of them,
iv. 52.
ALLEGIANCE, the oath of, v. 323.
ALTAR, the Jewish typical, i. 61.
ANABAPTISTS, the tenets of the, v. 314.
AN GET. of the Covenant, Christ as the, i. 50. When the destroying angel is
abroad, then is a fit time for the protecting angel to step in, ib. 492. The
s:unc angel may destroy and spare, ib. 492.
D D 2
404 GENERAL INDEX.
ANGKLS fittest for the execution of providence, i. 487, 490. They are strong
and potent, ib. 487. They are wise, ib. 488. They are quick and active, ib.
488. They are faithful to God and man, ib. 488. They are loving towards
the saints, ib. 489. Why they are called to the protection of the saints in
time of plague, ib. 489. They supply the wants of God s people in a time of
plague, ib. 492. The extraordinary interposition of angels still continues,
ib. 493.
ANGER of God, difficult to be appeased, iv. 68. It is compared to a stream, ib.
68. God hath his days of anger, ib. 349. God is willing to hide his own
people in the day of his anger, ib. 354. God sometimes leaves his people at
uncertainties at the time of his anger, ib. 357. When the tokens of God s
anger are abroad, then especially it is the saints duty to seek unto God, ib.
3>9 Signs of God s anger, ib. 360. What the saiats shall seek in the day
of God s anger, ib. 363. What they shall then do, ib. 363. Only the meek
of the earth can do any good in that day, and their duty, ib. 368.
ANOINTED, Christ as the, i. 41.
ANTICHRIST, what and who is, iii. 92. His unbloody sacrifices, ib. 93.
APOSTATE, persecutors always headed by some, iii. 304.
APOSTLES, a commendable thing to discover false, iv. 241. False ones dan
gerous and mischievous, ib. 241. A hard matter to discover false ones, ib.
243. Whether to find out false ones we may go to their meetings, ib. 245.
Why we should all strive to discover false apostles, seeing it is a com
mendable work, iv. 246. How we shall discover false ones, ib. 248, 254.
Difference betwixt true and false apostles, ib. 251. The special work of
church officers to discover false ones, ib. 256. Christ hath said to all, Be
ware of false apostles, ib. 258.
APPEARANCES, of God for his people, iii. 387.
APPOINTMENTS of Christ, what they are, iv. 131.
Ass, Christ riding upon an, i. 292.
ARMS, may be lawfully taken up by subjects conjunctively, for self-preservation
against the king s commandment, v. 201. Motive of the parliament in taking
them up, ib. 201. The taking up of them for self-preservation, justified from
nature, ib. 202. The same from Scripture, ib. 202. The same from the laws
of the kingdom, ib. 203. The same from the being of a parliament, ib. 204.
The same from the trust reposed on princes, ib. 205. Whether the parlia
ment may at any time take up arms. ib. 336.
ASSURANCE, the ground of, i. 16. It is the flower of faith, ib. 156. The want
of it a bar to comfort, ib. 221. Exhortation to get it, ib. 222. Christ hath
a greater hand in our s than ourselves, ib. 390. The want of it no cause of
discouragement, ii. 124. The disadvantages of the want of it, ib. 125. The
want of it not damning unbelief, ib. 126. The want of it works for good, ib.
127. How to get assurance of God s love, ib. 273.
ASTROLOGY, judicial, cried up by some as a great light, i. 437. It is a work of
darkness, ib. 437. It is forbidden of God, ib. 437. It cannot stand with a
perfect heart, ib. 437. It destroys prophecy, ib. 437. Difference betwixt it
and Astronomy, ib. 438. It is contrary to Scripture, ib. 440. It is some
times correct in its predictions, through the assistance and impressions of
Satan, ib. 440. Wholly from the devil, ib. 440.
AUTHORITY, derived from the people, v. 268. When there is a reflux of it, ib,
269.
BABYLON, the destruction of ancient, great and dreadful, iv. 294. What is
GENERAL INDEX. 405
meant in the Revelation by this late Babylon, ib. 295. Exhortation to set in
array against antichristian and Romish Babylon, ib. 297. What we shall do
to help forward its fall, ib. 298. Antichristian and Romish Babylon shall as
suredly fall, ib. 309. The duty of the saints to speak of its fall as already
happened, ib. 311.
BACKSLIDER, the child of God not a, iv. 233.
BACKSLIDING, in Scripture phrase, is called rebellion, ii. 71. Backsliding and
relapsing denned, iv. 233.
BACKSLIDINGS of the saints, the pleasure of Satan, as an occasion of the dam
nation of reprobates, i. 132. Greatly the work of Satan, i. 139. A reason
for grief and humility in the saints, i. 140.
BALAAM, typical of the church s enemies, i. 79.
BAPTISM, of Christ, attended with glory, i. 292. An appointment of Christ,
iv. 135.
BEGGARS, spiritual, relieved by Christ, i. 59.
BELIEVE, the command to, i. 155.
BELIEVER, a true, may meet with most unworthy usage from the hands of men,
ii. 359.
BELIEVERS, the blessedness of, arising from Christ s fulness, i. 213. Christ is
in all believers, ib. 362. How Christ maybe said to be in them, ib. 362, 370.
Believers in Christ as their common Head, ib. 370. Christ in them by his
Spirit, ib. 370. Christ in them not only in the habit of grace, ib. 370. The
profit arising from Christ being actually in them by his Spirit, ib. 371. Christ
liveth in them, ib. 382. Christ hath a greater hand in their actions than they
themselves, ib. 382, 388. Few believers in the world, ib. 391. Their num
ber in tirae of the old testament not small, ii. 354. They stand in need of
daily pardon, v. 386.
BELIEVING in Christ, commanded by God, i. 38. Warranted by the promise,
ib. 38. Taught by example, ib. 38. The hardest thing possible, ib. 164.
What it is, ib. 176. A mark of spiritual life, i. 306. The saint beholds God
as a faithful Creator when in the act of believing, ii. 305. The first work, ib.
311. Believing in the face of difficulty most pleasing to God, ib. 335. Be
lieving against all opposition recommended, iv. 125.
BELLARMINIAN religion destroys law and gospel, iv. 399.
BEZA S arguments before the court of France, iv. 344.
BIRTHRIGHT, warning to saints against selling their spiritual, iii. 123.
BLESS, Christ s willingness to, i. 73. Christ blesses when the world curses, ib.
77. Christ blesses when under persecution, ib. 77. Or, reproach, ib. 77.
Or, ordinances, ib. 78.
BLESSING, the people, the work of the high priest, i. 67. Blessing of Christ,
wherein it consists, ib. 68, 71, 74, 80. Of the gospel, spiritual, ib. 69. Of
the law, temporal, ib. 69. Of the high priest, ib. 70. Evangelical blessing,
ib. 70. Of the high priest authoritative, so Christ, ib. 71. Blessing peculiar
to Christ, ib. 72. Christ s prodigality of it when on earth, ib. 73. Blessing
of Christ hardly to be discerned, ib. 74. Blessing of Christ the root of all
blessing, ib. 74. Blessing of the world bestowed upon the rich, ib. 74. Bles
sing of Christ cross-handed, ib. 74. Christ s blessing unlike the world s, ib.
75. Blessing of Christ superior to that of godly men, ib. 75. Of Christ,
different to that of professors, ib. 76. Of Melchisedec, typical of Christ s, ib.
77. Of Isaac, surpassed by Christ s, ib. 79. Of Christ, draws near to him
self, ib. 80. Increasing and multiplying natural to blessing, ib. 72, 80. Bles-
406 GENERAL INDEX.
sing and bounty synonymous, ib. 80. Blessing of Christ a reason to bless
him, ib. 84.
BLESSINGS, so given by God to his people as that he may be seen therein, ii. 287.
BLOOD, of Christ, the ground of his intercession, i. 25. A very great privilege
to come unto the blood of sprinkling, iii, 104. Of sprinkling, what it is, ib.
104. Grounds and reasons thereof in the times of the old testament, ib. 105.
Of sprinkling speaketh better things than that of Abel, ib. 107. What the
blood of sprinkling speaketh, ib. 107. In what respect it speaketh better than
Abel s, ib. 110. Of sprinkling speaks better than the personal blood of Abel,
ib. 110. Or, sacrificed blood of Abel, ib. 111. We are come unto that of
sprinkling or of Jesus, ib. 112. How a man should know whether it be sprink
led upon his soul, ib. 113. A very great privilege to be sprinkled therewith,
ib. 116. The benefits flowing from the blood of Jesus, ib. 116. The blood
of Jesus, the blood of sprinkling ; what we shall do to get our hearts sprinkled
therewith, ib. 118. What our duty is if our hearts be sprinkled therewith,
ib. 121.
BOASTING, excluded by the actings of spiritual life, i. 390.
BOLDNESS at a throne of grace, warranted by the indwelling of Christ by his
Spirit, i. 373.
BRAND plucked from the burning, so saints, i. 27.
BROTHER, Christ a brother to his church, i. 3, 172.
BROTHERLY love, commended, ii. 432. Profitable, ib. 434. Why should not all
abound therein, ib. 436. If real, is a praying love, ib. 437. How far it is to
be exercised, ib. 438. It consists in the matter of our judgments, ib. 438.
And of our affections, ib. 438. \nd of our practice, ib. 438. How it can be
increased, ib. 439. The things which hinder it, ib. 441.
BROWNISTS, their tenets, v. 313.
CALL, of Christ, an insurance of blessing, i. 84. Rules in calls from one condi
tion to another, ib. 103. The advantage of considering one s call to a work,
ii. 335.
CALLED, the duty of all who are, v. 169. How shall we know if we be so truly,
ib. 171. What we shall do that we may walk worthy of God who hath called
us, ib. 174.
CALLING, every man s duty to abide by his, v. 75, 77. A good one a great
mercy, ib. 75, An aptness in us to change it, ib. 77. Not absolutely unlaw
ful for a man to change his calling, ib. 77. Some cases of conscience answered
about the change of it, ib. 79. Every man s duty to walk with God therein,
ib. 82. What a man should do that he may walk with God therein, ib. 83.
Motives to walk with God therein, ib. 87. What is the calling of the saints,
ib. 166. How God brings a man to himself in a way of calling, ib. 167.
CANDLESTICKS, figurative of the churches, iii. 352.
CARNALITY, what we fhall do that we may be rid thereof, v. 130.
CARPENTERS, the three in Zechariah s vision symbolical of God s workmen, iv.
329. Their work, ib. 332. When they arise the times are troublous, ib. 337.
CAST-DOWN, a psalm for the afflicted and cast-down, ii. 25. How far it is pos
sible for a good man to be cast-down, ib. 26.
CAUSE, actions attributable to each particular cause, not to the universal, i. 269.
CENSER, Christ s golden, i. 47.
CENSURES of the church, appointed by Christ, iv. 136.
CHANGES of believers, how they stand with grace, ii. 34. The evil therein,
ii. 35.
GENERAL. IXDEX. 40?
CHRIST, made like unto his brethren, i. 3. As such a suitable High Priest, ib.
4. His priestly office a source of support against temptation, ib. 4. A
means of reconciliation, ib. 4. No terror in it, ib. 6. Those of his excel
lencies most opposed are most beneficial, ib. 6. The only relief for sin, ib.
7, 14. His priestly office a magazine of grace and comfort, ib. 21. Unknown
to professors, ib. 21. He was in the bosom of his Father from eternity, ib.
29. Received honourably into heaven, ib. 31. He sat down at God s right-
hand, ib. 31. He did so as High Priest, ib. 31. Anointed to intercede, ib.
40. His willingness to intercede for those who believe, ib. 40. Anointed as
an Advocate, ib. 41. His public acknowledgement of sinners, an incentive
to open discipleship, ib. 44. Fore-ordained to his work, ib. 51. His favour
with God improved for the saints good, ib. 52. Himself and his saints
equally loved of God, ib. 54. Greater than Moses and Elias, ib. 65. He
washed his disciples feet, ib. 67. His relation to his people, ib. 73. His
apparent contrarieties, ib. 100. He succours tempted souls, ib. 109. His
names, ib. 109. He is the contrary of sin, ib. 109. Casting out devils, ib.
112. His willingness to succour the tempted, ib. 112. Troubled o deliver
tempted souls, ib. 113. He wept, ib. 113. His willingness to succour the
tempted, argued from his willingness when on earth to cure diseased bodies,
ib. 114. Taking our infirmities and bearing our sicknesses, ib. 115. His
willingness to succour the tempted, a ground of consolation to the saints, ib.
120. The same an argument for the saints to succour each other, ib. 122.
The same an argument to resist sin and temptation, ib. 122. His love and
care of his people evinced under temptation, ib. 165 70. Testimonies of
him, ib. 185. Fulness of grace in him, ib. 186. Of his fulness all his peo
ple have received, ib. 186. His heart in heaven the same towards men as
when upon earth, ib. 187. The same after death as before, ib. 189. He was
anointed with the oil of gladness above his fellows, ib. 191. His anointing
running down upon his mystical members, ib. 191. Proofs of the fulness
of his excellencies, ib. 193. He came himself and graciously visited our
forefathers in a hidden way, ib. 247. His all-sufficiency, ib. 260. He hath
taken upon himself all names, ib. 262. Commissioned by God the Father as
to his fulness, ib. 263. Furnished with ability unto his office by God the
Father, ib. 264. He and his Father are one, ib. 264. Christ the only one
fit for his work, ib. 264. The blessedness of being in him, ib. 286. The in-
being of Christ in believers, ib. 365. It is of a twofold manner, ib. 366.
His going to the Father, matter of a disciple s rejoicing, iii. 4. Blessings
proceeding from the same, ib. 4. The glory that followed, ib. 6. The duty
of believers to rejoice in his exaltation, though it be to their debasement, ib.
0. How we shall rejoice in it in such a case, ib. 11. His own disciples may
be wanting in love to him, ib. 11. Love to his person more excellent than
love to the benefits received from him, ib. 13. Love to benefits received from
him, is good, ib. 13. Whereiu love to his person, rather than to the benefits
received from him, excels, ib. 14. What we shall do, that our hearts may be
drawn out to his person, ib. 17. The knowledge of him insisted upon, ib.
295. He will come again, iv. 409. He will come at midnight, ib. 410. He
will come again spiritually and visibly, ib. 409. Upon whom the doctrine of
his coming at midnight looks wishly, ib. 414. The saints duty flowing hence,
ib. 416. His coming at midnight, a sign that his personal coming is not far
off, ib. 421. Sufficient in him to relieve in the worst of times, v. 22. What
there is in him that can relieve in the worst of times, ib. 26. How it affects
us. that there is a sufficiency in Christ for the worst of times, ib. 32. His
408 GENERAL INDEX.
sufficiency an encouragement for souls to get into him, ib. 34. Improvements
of the doctrine of his sufficiency, ib. 34. What we shall do to improve him
for our relief in the worst of times, ib. 36. His promises for the relief of
his people in the latter times, ib. 39.
CHRIST crucified, the object of faith, iii. 20. The one theme of the apostle
Paul, ib. 20. That which the apostles taught and the churches learned, ib.
21. What it is to know Christ crucified, ib. 21. How it may appear that it
is our work to know this, ib. 22. What there is in it desirable to be known,
ib. 26. Here is a full answer to all the believer s wants, ib. 27. Whether a
man may live under the gospel, and not know Christ crucified, ib. 28. The
benefits of a right knowledge of it, ib. 30. A knowledge of this, the best of
knowledge, ib. 34. What shall be done to know him in a right manner, ib.
34. The means of attaining a right knowledge of this, ib. 36. The duty of
such as know him aright, ib. 39.
CHURCH, the government of by bishops, v. 248. Every church hath a power to
see to its own preservation, ib. 312.
CHURCH of God, under the name of a temple, divided into the outer and inner
court, iii. 343. Its government, iv. 339.
CHURCHES, love to them evidenced by prayer for them, iv. 23. The churches of
Christ greatly interested in the prayers of individual believers, ib. 24.
CIRCUMSTANCES of the Lord s people observed by the Lord, i. 58.
CITIES of refuge, typical of Christ, i. 110. Cities of our God, what the term
implies, iv. 33.
CLAIM, of the people upon the high priest, i. 61.
COLDNESS of living and dead men, a difference betwixt the, i. 311.
COMFORT for believers, i. 4, 15, 35, 58. Under temptation, ib. 141, 173, 181.
Under the trial of faith, ib. 178. Arising from Christ s unchangeableness,
ib. 189. Arising from Christ s fulness, ib. 211, 218, 221, 239. Arising
from the indwelling of Christ by his Spirit in believers, ib. 375. Except it
wholly arise from Christ it will not stand, ii. 31. If laid upon outward bles
sings, will never hold, ib. 31. Is not without thankfulness, ib. 31. Comfort
from impressions rather than the word, is not good, ib. 32. It may be known
where there is no assurance, ib. 129. It is the proper fruit and effect of the
Holy Ghost, ib. 394. A main part of the kingdom of God, ib. 395. A duty
and reward, ib. 395. The grace whereby other graces are read, ib. 395. That
whereby you joy in all good things, ib. 395. It is that grace whereby you are
enabled to bear up under all afflictions, ib. 395. It is the grace that stablishes
in the good ways of God. ib. 396. It is that grace that will give a beauty and
lustre to your profession, ib. 396. Sometimes not experienced by the saints
for a long time, ib. 396, Beyond the power of any creature to give it, ib.
397. It is bestowed, by God in a way of free grace, ib. 397. Wherein the
free grace of God is manifested in the matter of our comfort, ib. 399. Di
rections in going to God for it, ib. 408. Comfort arising from the doctrine of
Christ as Mediator, iii. 78. The soul s comfort in God, ib. 162.
COMFORTED, a great mercy to be truly, ii. 394. When a man may be said to be
so in a way of free grace, ib. 402. What shall be done in order to be so in a
way of free grace, ib. 405.
COMFORTS and Consolations, why God deals with us in a way of free grace in
the matter of our, ii. 401.
COMING of Christ, the promise in the Old Testament, i. 71. What it is, iv. 406.
The manner thereof, ib. 407. Is at our midnight, ib. 408.
COMING to Christ, a neglect of, a profane state, i. 82. Its duty urged from the
GENERAL, INDEX. 409
fulness of Christ, ib. 194. Warranted by Christ s invitation, ib. 195. Simple
souls welcomed therein, ib. 195.
COMMANDMENTS, the need of, notwithstanding the indwelling of Christ, i. 386.
COMMONWEALTH, abuses practised in the time of, stated by Dr. Hammond, v.
349. The partizans of the parliament justified in the time of the common
wealth, ib. 350.
COMMUNION with Christ, enhanced by Christ s indwelling by his Spirit, i. 371.
COMPANY, marks of good and bad, v. 90. What good company is, ib. 91.
When a man may be said to keep good company, ib. 92. Why a good man
will keep it, ib. 93. The benefit of good, ib. 95. The mischief of bad, ib.
98. Whether a good man in some case may keep evil company, ib. 101. The
keeping of good or bad a mark of character, ib. 104. Are all alike guilty who
keep bad, ib. 105. Some words to those who keep both good and bad, ib. 107.
What we shall do that we may avoid evil and choose good company, ib. 110.
How to improve good company, ib. 114.
COMPASSION, Christ full of, i. 33.
CONDEMNATION, none for the saints, i. 26.
CONDESCENSION of Christ admirable, i. 188, 350, 373.
CONDITION, the promise of God made to believers in every condition, ii. 47. Of
the saints, no cause for discouragement, ib. 228. The saint s is sometimes
worse after conversion than before in regard of outwards, ib. 229. The saint s
is carved out by the hand of his Father, ii. 229. Is not to be lived upon, ib.
230. Is always intermixed with mercy, ib. 231. However mean is no cause
for discouragement, ib. 232. However unsettled is no cause for discourage
ment, ib. 234. That of the soul, however sad, no cause of discouragement,
ib. 236. That of the saint, though apparently different from that of others,
no cause for discouragement, ib. 251. Ways of preparation against a sad
condition, iv. 84. Rules for behaving under a sad condition, ib. 86. How to
have comfort and support therein, ib. 88.
CONFESSION, the root of a good, iii. 348.
CONFORMITY, to Christ s image, a great matter, i. 249. To Jesus Christ, the
fitness of believers, ii. 289.
CONSOLATION, the fruit of Christ, i. 22. Under the failing of faith, ib. 177.
See Comfort.
CONTENTMENT, an evidence of increase of faith, i. 177. A great matter, i. 255.
CONTROVERSY, of the Lord with his people, ii. 444.
CONVERSION, the same power required therein as in the resurrection of Christ, i.
231. A sovereign work, ib. 231. Christ has a greater hand in it than our
selves, ib. 389.
CONVERSATION, three things that make up a gracious, i. 326.
CONVICTION, without faith, will not carry through difficulties, ii. 325.
CORINTH, the church of, abounded with spiritual gifts, iv. 163.
CORINTHIANS, the carnality of them, v. 117.
CORRUPTION, charged by the wicked on Satan as his temptation!, i. 188.
COUNSELS under temptatzon, i. 153, 157, 159, 160.
COURAGE, a description of good, iv. 34. Very requisite in evil times, ib. 37.
For whom it is requisite, ib. 39.
COVENANT of grace, founded on Christ s satisfaction, i. 18. So is a plea with
God, ib. 19. That which God made with Noah, ib. 209. The purport of the
covenant of grace, ib. 210. Difference betwixt that of grace and works, ib.
267, 330. The covenant of grace insures perseverance 1 , not so that of works,
ib. 268. Every gracious man is in covenant with God, ii. 103. The covenant
VOL. V. E B
410 GENERAL INDEX.
of grace the magna charter of the saints privileges, ib. 103. A new cove
nant stricken with the children of men, iii. 43. What the new covenant is,
ib. 44. Why it is called new, ib. 46. What its properties are, ib. 50. Who
the persons are wi h whom God strikes it, ib. 53. The good and evil of being
in covenant with the Lord, ib. 54. What must be done to get into covenant
with God, ib. 56. How such as are so shall walk becomingly, ib. 56. Seve
ral ways wherein we do sin against the covenant, ib. 75.
COVETOUSNESS, satisfied in Christ s blessing, i. 84.
CROSS, the bearing it a mark of a true discipie, i. 175. The cross of Christ
attended with glory, i. 292.
CRCESUS S son illustrative of believers, iv. 23.
CURSES, rendered blessings, i. 79.
CURSERS, converted into blessers, i. 79.
DANGER, angels succour in the time of the greatest, i. 491. David s example
how to behave ourselves in such times, v. 45.
DARKNESS, a fit time for Satan s temptations, i. 129. That of God s people is
only as of a cloud, ii. 52. How it is evidenced to be but as that of a cloud,
ib. 53.
DARK, a good man may be in the, i. 403. A good man may live in a dark part,
ib. 403. Though a good man may walk in it, yet he hath scripture light to
walk by, ib. 408. A good man not left in it by God, ib. 410. Impressions
comfort a good man when in it, ib. 424.
DAVID and Abigail, i. 29. Christ discovered to David, ib. 245. His history,
ib. 307.
DAY of judgment, comfort of hope in the, i. 59. Saints not judged then, ib. 59.
DAY-DAWN and day-star, what is signified thereby, i. 402.
DAYS, the 1260 of the witnesses defined, iii. 355.
DEAD, Christ raised three from the, i. 319. Which illustrates three kinds of
sinners Christ saves, ib. 319.
DEADNESS, opposed to liveliness, i. 311.
DEATH of Christ, voluntary, i. 12. As for sinners, a ground of hope to sin
ners, ib. 17. Spiritual death, cannot happen to those in whom Christ dwells
by his Spirit, ib. 372. Fruits and effects of the death of Christ, iii. 219
240. How it appears that Christ shall see the obtainment of the fruits and
effects of his death, ib. 240. The death of Christ of particular not universal
benefit, ib. 246. Fears as to be interested in it, ib. 246. Not equally for all
men, but expressly beneficial to believers, ib. 259.
DEBASEMENTS of Christ attended with glory, i. 292.
DEEP, the Lord s way in the, ii. 314.
DEFENCE of the witnesses in the days of their prophecy, iii. 359.
DELIVERANCE, what the saints are to return to God for every, iv. 401.
DEPART from God, a very dangerous thing to, iii. 427. When a man may be
said to do so, ib. 427. What we shall do, that we may not do so through
unbelief, ib. 434.
DEPARTED, the saints greatly desire his return when the Lord has, iii. 167.
DEPARTING from God, a disease that Christians are subject to, iii. 426. An un
believing heart the cause of it, ib. 429.
DEPARTURES of God, very afflictive to the saints, iii 165. How a soul shall
know at such a time, that God will return again, ib. 171. How a nation may
also know it, ib. 176.
GENERAL INDEX. 411
DEPENDENCE upon Christ, how to live in, i. 270.
DESERT, God doth sometimes, his people for a time, iii. 163. And that for the
good of others, ib. 165.
DESERTION times, dark times, i. 407. The saints winter time, ii. 170. The
lot of all the saints, ib. 174. Not always the fruit of sin, ib. 175. The les
sons God teaches by it, iii. 163. Faith and love then best seen, ib. 164.
The saints very sensible of the Lord s departures and desertions, ib. 165.
DESERTIONS, sometimes the discouragements of the saints are taken from their
spiritual, ii. 168. No cause for discouragement, ib. 169.
DESIRE of all nations, Christ is the, i. 194.
DEVIL, cast out of one who was possessed, iv. 112.
DEVOTEDNESS of Christ to his church, a reason for their s to him, i. 45.
DIFFICULTY commends duty, ii. 122.
DIFFICULTIES, impressions a help to a good man when in, i. 425. How to
grapple with them, ii. 332. The greater ones our graces are recovered out of,
the more comfortable they will be, ib. 334. What great ones Jesus Christ
hath broken through to come to his people, ib. 336. They should never be
spoken with apart from the promise, ib, 337. Conclusion to come to under
them, ib. 337.
DILIGENCE in our particular calling a great matter, i. 254.
DIRECTIONS, under the want of assurance, ii. 144. How to be of good courage
in evil times, iv. 46.
DISCIPLE, difference betwixt a true and false, iv. 212. The sin of a true one,
ib. 212.
DISCOURAGED, why God suffers his people to be, ii. 27. What must be done
that believers may not be, ib. 58. Why the saints have no reason for it, not
withstanding sin, ib. 65. Why the saints have no reason to be discouraged
under their sin, though it be one never pardoned before, ib. 69. The same,
though their sin be against conscience, light and knowledge, ib. 70. The
same, though gross and heinous, ib. 70. The same, though revolting or
declining, ib. 71. The same, though they have sinned foully, and yet feel they
cannot repent enough, ib. 73. Difference betwixt being discouraged and hum
bled, ib. 77. W T hat we should do that we may not be discouraged under afflic
tions, whether public or private, ib. 204.
DISCOURAGEMENT of a gracious spirit, ii. 3. Remedies against it, ib. 3. The
saints have no reason for it, whatever their condition be, ib. 43, 56. What is
in or for the saints, that may be a sufficient bulwark against it, ib. 45. None
met with by the saints, but a greater encouragement is bound up with it, ib.
50. Reproof for some of God s people under it, argued from the transitory
nature of their trials, ib. 55. Believer s apology for it, ib. 55. Exhortation
to beware of it, ib. 57. Reasons against it, ib. 57. Whence drawn, ib. 63.
Sometimes arises from the saints greater sins, ib. 63. Under great sins
argued against, from its being itself a further sin, ib. 64. What a man should
do to bear up his heart against it, and yet be humbled, ib. 79. In the saints
it sometimes arises from the weakness of their graces, ib. 83. Arising from
the unserviceableness of weakness in grace, ib. 93. Arising from weakness of
grace, ib. 94. Sometimes the case with God s people through the want of
their evidence for heaven, ib. 124. What must be done to bear up against it
under temptation, ib. 163. And under spiritual desertion, ib. 182.
DISCOURAGEMENTS, make afflictions to stay the longer, ii. 188. Those of the
saints do arise Irom their employments, ib. 206. What must be done to bear
up against all discouragements in the work of God, ib. 224. Those of God s
412 GENERAL INDEX.
people sometimes drawn from their condition, ib. 228. The groundlessness
of the saints discouragements, a necessity to consider whether we be in Christ
or no, ib. 252. Which holds forth an invitation for souls to come to Christ,
ib. 253. Which urges them to see that they walk in the comforts of the Holy
Ghost, ib. 254. Faith a help against all discouragements, ib. 275. The
means appointed against, ib. 255.
DISTRESS, an opportunity for God s appearance, ii. 55.
DIVISIONS, between friends, the work of Satan, i. 132. That time a dark time,
ib. 407.
DOUBTS, as to interest in Christ s intercession, i. 37, 39, 43, 176. As to com
ing to Christ, ib. 44. As to the acceptance of our prayers, ib. 55. Arising
from infirmity, ib. 56. As to Christ s sanctifination of duty, ib. 60. As to
interest in Christ s blessing, ib. 80. They are favourable to temptation, ib.
99. Of Christ s willingness to succour in temptation, ib. 118. Respecting
interest in justification, ib. 121. Arising from temptation, ib. 137, 174.
Through mistaking temptation for corruption, ib. 138. Answers to them, ib.
174. Concerning faith, ib. 177. As to interest in Christ s fulness, ib. 220.
Of possessing spiritual life, ib. 311. Whether justified by faith alone, or no,
ib. 333. Of protection in the time of plague, ib. 481. Whether peace be
true or false, ii. 17. Of finding comfort in reading the Scriptures, ib. 40.
Arising from the Lord apparently not answering prayer, ib. 114. From the
length of time of a temptation, ib. 154. In the time of desertion, ib. 173.
Arising from afflictions, ib. 193. Whether afflictions proceed from God s
love, ib. 200. From want of abilities in God s work, ib. 213. Arising from
the saints mean condition, ib. 232. From an unsettled condition, ib. 234.
Originating in a sad state of soul, ib. 236. Of proving a hypocrite at last,
240. Arising from the doctrine of God s decrees, ib. 243. As to personal
interest in Christ s redemption, arising from the particular nature of it, ib.
250. Arising from the apparent dissimilarity of condition with that of the
saints, ib. 251. Through delay of the promise, ib. 272. Doubts in the soul,
whether it hath had some special mercy, or no, ib. 290. Of possessing the
fear of the Lord, ib. 425.
DRAKE (Mrs.) troubled in conscience respecting the sin against the Holy Ghost,
iv. 206.
DREAMS, much vanity in, i. 420. They do not consist with the fear of God,
ib. 420. Are uncertain, ib. 420. Difficulty of ascertaining whether they are
from God or the devil, ib. 420. To interpret them the work of a prophet, ib.
421. Whether God speaks by them now or not, ib. 421. No ordinance of
God, ib. 421. No mark of God s love, ib. 421. Have been had by the
wicked, ib. 421. The soul not to be ventured upon them, ib. 421. Inferior
to the light of Scripture, ib. 422. Dreams and voices, a bard matter and un
profitable, ib. 423.
DOORS, three great ones to be opened before a man s conversion, i. 261.
DUTY, of the saints to resist temptation, i. 123. It is not to stand in the room
[; of Christ, ib. 332. Exactness in it a mark of growing in grace, ii. 98. Of
heartlessness in it as a cause of discouragement, ib. 107. The excellency of
enlargements in it, ib. 108.
DUTIES, sanctified by Christ as Mediator, i. 49, 57. Accepted in him, ib. 54,
66. None lost, ib. 58. The least not despised by Christ, ib. 62. Flowing
from Christ s fulness, ib. 194. Arising from an answerableness of grace in
the saints to every grace of Christ, ib. 287. Called for on possessing spiritual
life, ib. 316. No ground of acceptance with God, ib. 332. When a man
GENERAL INDEX. 413
may be said to make them a ground of acceptance with God, ib. 333. Flow
ing from the indwelling of Christ by his Spirit, ib. 379. Christ a greater
hand in them than ourselves, ib. 389. May be observed unprofitably, ii. 37.
Failings in them, sometimes the cause of the saints discouragements, ib. 101.
Christ in all the saints duties, ib. 103.
ELECT, chosen in God from eternity, v. 373. Not justified from eternity, ib. 374.
Not justified at the resurrection of Christ, ib. 377.
ELECTION-, the doctrine of, no cause for discouragement, ii. 243. The doctrine
set forth, ib. 243. How a man may know his election of God, ib. 244. When
musing thereon the saint beholds God as a potter, ib. 305.
ENCOURAGEMENT, from Christ s willingness to intercede, i. 43. For sinners to
come to Christ, ib. 43, 62, 81. To look for the Lord s blessing, ib. 81. To
go on in the ways of Christ, ib. 83. To good and bad men to come to Christ,
ib. 218, 257. To saints who doubt their interest in 1 Christ s fulness, ib. 220.
To the godly to come to Christ, ib. 257. To come unto God in prayer, duty,
&c., ii. 120. Under the want of assurance, ib. 139. To doubting souls la
bouring under sad temptations, ib. 162. In the time of spiritual desertion, ii.
177. Arising from God s putting the sentence of death upon his chiefest
blessings, ib. 299, 311. Three words of encouragement to the English volun
teers, iv. 43. To hearken unto Christ as a Prophet, ib. 160.
ENCOURAGEMENTS, to be thankful in every condition, iv. 107.
ENEMIES, to Christ, a cursed state, i. 82. God himself hath many, iv. 4. The
children of God being in covenant with God, their enemies are his, ib. 5. The
Lord is pleased for a time to sleep unto his enemies, ib. 6 When God ariseth
then his enemies are scattered, ib. 8. Who are God s, ib 13. The enemies
of God cannot endure the sight of God, ib. 16. Our prayers do raise up
God to the scattering of our enemies, ib. 20. Of the church, and the saints
strength against them, ib. 326.
ENGLAND, the ruling power thereof considered, v. 277. Its misfortunes, ib. 323.
The causes of its misfortunes, ib. 324. Her religion and ordinances clearer
during her misfortunes ib. 324.
ENGLAND S mercy, how to open a way to, and appease God s anger, iv. 68.
ENJOYMENT of God, a gospel blessing, i. 69. The meanest employment and the
highest enjoyment may stand together, ib. 495.
ENVY, there is none in heaven, iii. 323.
EPHESUS, Christ commends the church of, for many things, iv. 240.
ERRONEOUS times dark times, i. 406.
ESAU, a profane man, i. 82. His vain search for a place of repentance, ib. 82.
ESTABLISHED, a man unfit to look upon trouble until his heart be established in
God by believing, iii. 161. Great evil of not being so in the truth, iv. 273.
What we shall do that we may be established in the truth, ib. 273. What a
nation shall do that they may be so established, ib. 274. Also, what a church
shall do so to be, ib. 276. Also what particular persons shall do so to be, ib.
278. W T hat a man shall do that he may so be in the ways of God, ib. 283.
ESTABLISHMENT in the truth, the blessing thereof, what it is, iv. 261.
ETERNAL generation of Chriet di covered to old testament believers, i. 245.
;ELICAL, when a man maybe said to be so in opposition to Moses, iii. 86.
EVIDENCES, for heaven, in God s keeping, ii. 138.
EVIL times described, iv. 38,
EXCELLENCIES of Christ, i. 89.
414 GENERAL INDEX.
EXHORTATION, to hear Christ, i. 63. To come to Christ, ib. 82, 85, 196. How
to acl under temptation, ib. 104. To turn away from temptation, ib. 104. To
trust in Christ as a succouring Saviour, ib. 121. To keep a sense of Christ s
love on the approach of temptation, ib. 123. To look unto Christ in tempta
tion, ib. 124. To give the soulinto Christ s hands in temptation, ib. 124. To
rest upon Christ in temptation, ib. 125. Not to despise any means when under
temptation, ib. 125. Not to live upon the letter of the promise in such times,
ib. 125. To go to Christ under all temptations, ib. 127. To the wicked to
seek after Christ s fulness, ib. 218. To live by faith, ib. 242. To duties
arising from Christ s fulness, ib. 291. To fellowship with Christ in his suffer
ings, ib. 291. To get the indwelling of Christ in the soul, ib. 380. For the
saints to love one another, ii. 443. To pray for the army under the Prince of
Orange, iv. 28. To volunteer in the service of one s country, ib. 41. To be
all of good courage, ib. 45. To give thanks to God in every thing, ib. 94.
EXPERIENCE, Christian, great matters in, i. 253. Its light borrowed from Scrip
ture, ib. 431. Short of the Scriptures, ib. 431. A great help to faith, ib.
431. Cannot heal our unbelief, ib. 431. Its use, ib. 431. It brings forth
hope, ib. 431 . A help to, but not the ground of faith, ib. 431. Through all,
trust in the promise, ib. 432. It must be reduced to the written word, ib. 432.
The test of some, ii. 290. Experience of former mercies, without faith, will
not carry through difficulties to Christ, ib. 327.
FAITH, strong, productive of great holiness, i. 19. Strengthened by Christ s
priestly office, ib. 19, 20. Of the woman with the issue of blood, ib. 38.
The object of the epistle to the Hebrews to strengthen it, ib. 89. A shield in
time of temptation, ib. 105. An anchor in the sea of temptation, ib. 105.
What it is to fail in faith, ib. 147. The inconvenience of failing therein, ib.
149. To fail in it, a loss of comfort, ib. 149. To fail in it, a loss of present
prize, ib. 149. To fail therein a loss of the sweetness of promised mercy, ib.
150. Why Satan designs upon it in time of temptation, ib. 152. How Satan
weakens it in time of temptation, ib. 152. The three acts of faith, ib. 153.
Satan s attack upon the faith of reliance, ib. 153. Satan s attack upon the
faith of assurance, ib. 156. Disagreement between faith and doubting a plea
of Satan, ib. 158. Satan s attack upon the faith of acknowledgment, ib, 159.
Two differences of feeling in faith, ib. 176. Feelings that accompany faith, ib.
176. Reliance upon grace an evidence of its increase, ib. 177. The grace
most put on in Scripture, ib. 232. Faith and love the two wheels of spiritual
obedience, ib. 235. Justifying faith makes a man live a spiritual life, ib. 352.
It makes a man deny himself, ib. 352. Hopes of having all faith, ib. 353.
Self-denial a mark of true faith, ib. 354. What that is which God has pro
mised to honour in the time of plague and pestilence, ib. 471. The ground of
the faith of assurance, ii. 250. The ground of the faith of reliance, ib. 250.
That of reliance before assurance, ib. 251. How its exercise will allay discou
ragements, ib. 257. The Christian s duty to exercise it when discouragements
arise, ib. 260. Its power to allay and bear up under discouragements, ib. 261.
It sees that in God which answers to all wants, ib. 263. It puts the soul under
God s commandment, and leaves God to answer all that may come thereby, ib.
265. Its proper work is the resignation of our wills to God, ib. 266. Is to
fall with a suitable promise and apply it, ib. 266. Is to trade with the call of
God, ib. 266. Is to see the hand of God in every dispensation, ib. 266. Is
to look on both sides of God s dispensations and of our condition, ib. 266. Is
to see one contrary in another, ib. 266. Is to engage God to succour, ib. 267.
GENERAL INDEX. 415
The difference betwixt feigned and unfeigned faith, ib. 267, How it is to be
exercised to bear the heart up against all discouragements, ib. 268. Its several
helps stated, ib. 274. Abraham s faith commended, ib. 283. The matter of
it, ib. 283. The subject of it, ib. 283. The manner of it, ib. 283. The
cause of it, ib. 283. The effect of it, ib. 283. The great field faith hath to
work in, ib. 304. Such to be exercised unto God as is suitable unto him, ib.
307. Its great necessity urged, ib. 310. No difficulties can stand before it,
ib. 318, 332. True justifying faith will carry through all difficulties to Jesus
Christ, ib. 321. It carries through abundance of difficulties, ib. 324. What
is in saving faith that can carry the soul through difficulties to Christ, ib. 327.
It shows the soul the invisible things of God, ib. 328. It tells the soul that
all things are its own, ib. 328. It shows greater excellencies in Christ than
all difficulties can come to, ib. 329. It enables the soul to leave the event of
all with God, ib. 329. It is that whereby the soul takes up the yoke of Christ,
ib. 330. It teacheth to pick up the love of God from under his anger, ib. 331.
It fills the soul with God s infinity, ib. 331. Strengthened by the strength of
that God which it grasps upon, ib 332. How a man shall raise his faith as he
may break through all to Christ, ib. 332. The soul s venture upon Christ, ib.
333. Called in Scripture, knowledge, ib. 334. The great things it can do
under all circumstances, ib. 338. An active grace, ib. 340. Faith incarnate
is our sanctificatiou, ib. 341. The first worker in the soul, ib. 341. Can turn
its hand to every work, ib. 341. Works best when it works alone, ib. 341.
And, sometimes, when it works in the dark, ib. 341. The longer it works the
better, ib. 342. What are the great things it will do, ib. 342. The matters
which it accomplishes, ib. 342. The three great agents which faith out-works
in the world, ib. 344. How it appears it can do greater things than gospel
parts and common grace, ib. 346. How it comes to pass that saving faith can
do such great things, ib. 348. The want of faith is the cause of so little work
ing for God. ib. 350. When there is any great work to do, it should be called
in, ib. 351. How it should be so improved as we may do great things thereby,
ib. 352. True saving faith can and will suffer very hard things, ib. 359. It
will keep from fainting under suffering, ib. 362. How it carries through all
sufferings, ib. 365. How it should be improved as that we may bear up under
sufferings, ib. 369. Faith and repentance no conditions of the covenant, iii.
267. Faith commended by the Lord Jesus, iv. 123. In what lies the strength
of faith, ib. 124.
FAITHFULNESS, Christ beyond Moses therein, i. 34.
FATHER and Brother, Christ as both to his people, i. 3, 172.
FEARS removed, i. 4, 63. Of approaching a throne of grace, ib. 63. As to
possessing spiritual life, ib. 319, 391. Whether Christ indwells by his Spirit
or no, ib. 375. Whether called to the Lord s work or no, ii. 215. Saint
fears to believe when all means fail, ib. 312. Of presuming, ib. 315. Ex
pressed for ths safety of the church in England, iv. 74. Of miscarriage under
a sad condition, ib. 91. Whether Christ and the promise belong to the soul
or no, ib. 126. Of having sinned against the Holy Ghost, ib. 202.
FEAR of God, twofold, servile and filial, ii. 423. A man possessing it cannot do
as others do, ib. 424. What is in it that causes the soul not to do as others
do, ib. 425. Is it possible for a man having it to do as others do, ib. 426.
FEAR the Lord, if a man do truly, what is the issue thereof, ii. 427. Marks
of so doing, ib. 429. Directions for strengthening it. ib. 431.
FEARNE S (Dr.) argument, what it is, v. 201. To whom his treatise is injuri
ous, ib. 252.
416 GENERAL INDEX.
FELLOWSHIP with Christ, the blessedness of, i. 278, 289.
FIRE which consumed the sacrifices under the law, typical, i. 60.
FIRST-BORN, Christ as, i. 260.
FOLLOWING Christ, reasons for, i. 46. The mark of a disciple, ib. 175.
FORGIVENESS, matter of the saints rejoicing, i. 37.
FORSAKE, how God and Christ doth his church, ii. 171. How far so, ib. 172.
God doth not, unless we forsake him, ib. 180. When he doth so finally, and
how known, ib. 179.
FREE grace, its benefits, i. 241.
FRIEND, Christ one that never dies, i. 36. One that never changes, ib. 37. A
blessed state to have Christ as one, ib. 82. Christ as a friend, ib. 172. God
such to his people, ib. 190.
FRIENDSHIP, the greatest between Christ and a believer, i. 384.
FRUIT must be gathered, so spiritually, i. 22.
FRUITFUL, how to be, i. 271.
FRUITS of Christ, the best fruits, i. 22. Enumerated, ib. 22.
FULNESS, of the saints, the fulness of sufficiency, ib. 191. Of Christ s fulness
a fulness of efficiency, ib. 191. That of the saints a paticular fulness, ib. 191.
That of Christ an universal fulness, ib. 191. That of saints ebb and flow, ib.
191. That of Christ is a dwelling fulness, ib. 192. Is a reason for trussing
in him, ib. 196. How it may be drawn forth, ib. 197. Sufficient for all his
people, ib. 199. The glory arising from it due to himself, ib. 199. Who it
is receives of it, ib. 201. Partaken of by all his saints, ib. 202. Commu
nicated to all believers, ib. 202. The willingness of Christ to communicate of
his to his people, ib. 205. Christ s p easure in communicating his to his
saints, ib. 206. Nothing can hinder Christ from communicating his to belie
vers ib. 208. The fulness of grace in a believer often hid from himself, ib.
211. The fulness of Christ not communicated as an universal cause, ib. 211.
But, communicated in proportion, ib. 212. Or, according to necessity, ib.
212. The fulness of Christ and of the world compared, ib. 213. Christ s
fulness a sufficiency under all temptations, ib. 219. And against all discou
ragements, ib. 219. And, against all afflictions, ib. 219. Christ s fulness had
by the saints in a way of receiving, ib. 222. Objections to the doctrine of
Christ s fulness had in a way of receiving, ib. 234. The objections answered,
ib. 234. Why the Lord hath so ordered it, ib. 236. A mark of God s infi
nite care over believers, ib. 238. A great mark of union with Christ, so con-
trarywise, ib. 240. A proof of salvation being by grace, ib. 241. Christ s
fulness does not derogate from the Father, ib. 162. But, conducive to the
Father s honour, ib. 262. The good arising therefrom, ib. 270. A reason for
hallowing his name, ib. 272. Fulness of Christ conducive to grace and holi
ness, ib. 284.
GENTILES, Christ forbids his disciples to go unto them, yet goes himself, iv. 114.
GIFTS, the work of the high priest to offer them, i. 46. As such, Christ s work,
ib. 48. Received by Christ for the rebellious also, ib. 221. The gifts of the
Holy Ghost had in a way of receiving, ib. 223. All good gifts come from
above, ib. 260. The two great gifts of God, ib. 290. Their meanness no
cause for discouragement in duties, ii. 104. Christ possessed better than them
all, ib. 105. Their want recompensed by the Lord some other way, ib. 106.
Gifts and parts without faith will not carry through difficulties to Christ, ib.
Their excellency, iv. 163. May all desire them, ib. 163. Their way distinct
from that of grace, ib. 164. What excellency there is in them, ib. 164.
GENERA^ INDEX. 417
Wherein grace and love is more excellent than them, ib. 166. Not the foun
dation of religion, ib. 176.
GLORY, degrees in, iii. 301.
GOD and man, Christ as, i. 72.
GOD S children, being in covenant with him, their enemies are his enemies, iv. 5.
GOD, seen of the saints only in Christ, i. 72. How he is to be presented to the
soul, ii. 82.
GOD the Father, his pleasure in Christ, i. 32, 54. His trusting in Christ, ib. 51.
The right of all things in his hand, ib. 264.
GODLY men, of contrary dispositions to the world, i. 344. Tender of trenching
on the Lord s prerogative, ib. 344. Do not make away with themselves, ii. 156.
GOING forth of the Israelites, their prayer at that time, iv. 4.
GOSPEL, the nature of gospel perfection, i. 56. Tempered with the law in Old
Testament times, ib. 247. Cumbered with ceremonial rights under the law,
ib. 248. Disparagement between the law and the gospel, ib. 248. Its way
a self-denying way, ib. 341. Its objections to working self denial in men, ib.
345. The holy Ghost fulfils it in the soul, ib. 387. What we shall do that
we may be found with a gospel spirit, iii. 98. Its preaching a regenerating
work. ib. 320.
GOVERNMENT, nature of, v. 262. Whether annexed to primogeniture, ib. 274.
Government of Israel under judges not monarchial, ib. 275.
GOVERNORS, commanding that which is evil, have no power above other private
men, asserted from several divines, v. 287.
GRACE, conducive to grace, i. 35. Larger under the gospel, ib. 61. Grace and
gifts increased by Christ, ib. 76. Grace and gifts provoke Satan s malice, ib.
131. Grace for grace received by the saints, ib. 186. Controversy on the
meaning of the words grace for grace, ib. 186. Sometimes taken for love and
favour, ib. 187, 259, 277. Or, holiness, ib. 187, 189, 223, 259, 277. Or,
for gifts or ability, ib. 137, 192, 223, 259. The weak in grace Christ s pecu
liar care, ib. 188. Its fulness in Christ, ib. 189. Christ s fulness thereof,
a reason for more among the saints, ib. 198. A treasury of grace and holi
ness in Christ, ib. 203. Not to be resisted with an overcoming resistance, ib.
210. Of Christ causes the saints fruitfulness, ib. 224. A supernatural thing,
ib. 230. An abundance of grace received by believers, ib. 249. An abun
dance of grace discovered, ib. 244. Doctrines of grace known imperfectly
under the law, ib. 248. Reason why so little grace is seen among the saints,
ib. 250. The opposition of it, ib. 250. Grace, its retinue, ib. 251. The
mystery of it, ib. 252. Grace of God not to be lowered or degraded, ib. 255.
The more received, the more sin is aggravated, ib. 256. All received from
Christ, ib. 258. The meaning of the word, ib. 259. Sometimes taken for
God s assistance, ib. 259, 277. Sometimes is used for an office in the church,
ib. 259. Grace in the heart, sent thither by Christ, ib. 261. Dispensations of
grace so ordered by God, as that he m ly delight in the duties of his people,
ib. 265. Objections as to all coming from Christ, ib. 266. The habit of it
dependent on Christ, ib. 267. Exclusive of all boasting, ib .269. An answer-
ableness of it in every Christian to that of Christ, ib. 276. Sometimes used for
privilege, ib. 277. An answerableness of it in the Christian to every grace of
Christ ib. 282. Duties arising therefrom, ib. 287. Growing in grace a true
sign of spiritual life, ib. 312. The disadvantages of weakness in grace, ii. 85.
No reason for discouragement in weak grace, ib. 87. If true grace, though
weak, it involves as great an interest in Christ for justification as the strong
Christian has, ib. 88. Promises fall thick upon those that are weak in grace,
TOL. V. F F
418 GENERAL INDEX.
ib. 88. Why and wherefore the weak in grace, are encouraged by Christ, ib,
90. Weakness in grace uncomfortable, ib. 91. The weakness of grace ac
companied with doubts and fears, ib. 92. Strength of grace accompanied with
joy and comfort, ib. 92. Though weak it may do much for God. ib. 94.
What true grace will do and not do in opposition to common grace, ib. 96.
The freeness of the grace of God, ib. 381. The grace of God is free both for
service and for suffering, ib. 382. Growing in grace the great aim of the
saints, iii. 280. The end of sanctified afflictions, ib. 281. The end of Christ s
coming, ib. 281. The duty of the saints to aim at growing in grace, ib. 281.
The characteristic state of the saints to grow in grace, ib. 282. Growing in
grace ttnobservable sometimes to the saints themselves, ib. 283. Fears as to
its growth, ib. 284. In what it consists, ib. 285. Doubts of growth in grace
answered, ib. 285. Growing in grace fourfold, ib. 287. Certain signs of
growth In grace, ib. 288. What we shall do that we may insure cur growth in
grace, ib. 291. Means for growth in grace, ib. 295. When we do grow
therein then our gifts and graces multiply, ib. 295. Evidences of saving grace,
ib. 303. Its way distinct from the way of gifts, iv. 164. Grace and love be
yond gifts, a doctrine that looks wishly upon those who have gifts and those
who have none, ib. 171. Grace and gifts ; in what they differ, ib. 172. Great
difference betwixt a variety of grace and instability of spirit, ib. 2/2.
GREAT matters, in experience, i. 253. Connected with leaving any thing for
Christ, iii. 327.
GREATNESS of God, by what it is illustrated, iii. 124.
HABITATION, a sore affliction for a man to be driven from his, and aliens brought
into it, iv. 75. What a man s is to him, ib. 75.
HABITATIONS, God many times suffers his own people to be driven from their s,
iv. 77. Four causes why men have been driven from their s, ib. 78. Why
God suffers his children to be thus driven from their s. ib. 80.
HAND, an instrument of work, i. 190. The names of the saints written on the
Lord s hand, ib. 190.
HANDS of God, what is meant by the phrase, v. 150. A good thing to resign
our souls into his hands, ib. 151. The benefit of resigning our souls therein,
ib. 153.
HAND-LEADING of Jesus Christ to the Father, i. 49, 191.
HAPPINESS, wherein true doth consist, v. 54. How to obtain true happiness r
by the light of God s countenance shining on his soul, ib. 58.
HAPPY, how a man should know whether he hath been rendered truly so, by the
light of God s countenance shining on his soul, v. 55.
HEART-SEARCHINGS, through limiting Christ s fulness, i. 200. Through taking
to creature sources rather than to Christ s fulness, ib. 200.
HEAVEN, to be saved and go to, a matter of infinite concernment, ii. 410. Its
blessedness, ib. 410. How the way to it maybe made sweet and easy, iv. 286.
HEAVENS, a teaching work in them, i. 438. A knowledge of them unable to
convert the soul, ib. 438. The lights thereof are for signs, ib. 438. Fore-
shew the weather, ib. 438. Import God s displeasure, ib. 438. An ordinary
sign when to sow, plant, &c. ib. 438. Are signs for mariners, ib. 438. Man
foretelling events thereby, puts himself in the chair of God, ib. 438.
HELL, contentedness to go there no saving mark, i. 357. A man may endure its
very torments in this life, iii. 210. Degrees of torments therein, ib. 301.
HIDINGS of God s face, the saints very sensible of it, i. 304. A. Christian to be
thankful under it, iv. 99.
GENERAL INDEX. 419
HIGH -PRIEST, his work, i. 7, 35, 46, 67, 85, 111. The Jewish always acces*
sible, so Christ, ib. 17. Christ beyond all former ones, ib. 33, 53, 72. Christ
the most faithful, ib. 33. 115. Christ one that ever liveth, ib. 34, 45, 111.
The work of the Jewish occasional, Christ s perpetual, ib. 34, 53. Christ a
suitable and sympathetic one, ib. 90, 108. Christ as High Priest, ib. 4, 14,
50, 89, 111, Christ as such cannot refuse to shew mercy, ib. 20. Christ a
merciful and faithful one, ib. 90. A type of Christ, ib. Ill, 189.
HOLINESS, Christ s priestly office conducive thereto, i. 21, 15, 57, 62, 63. The
blessing of Christ conducive thereto, ib. 78, 81. Christ s credit with the Fa.
ther conducive thereto, ib. 179. A fulness of it in Christ, ib. 190. The im
puted righteousness of Christ a source thereof, ib. 325. Justification a
source of it, ib. 321, 329. Objections thereto, ib. 327. Remission of sin a
source thereof, ib. 325. Spiritual life an occasion of it, ib. 397.
HOLY GHOST, the promise of the Father, i. 70. Is in all believers, ib. 3^4.
His indwelling a recompence for an absent Christ, ib. 384. He works no fur
ther than God pleases, ib. 387. He comes into the soul to fulfil the gospel, ib,
387. His Godhead asserted from the nature of the sin against him, iv. 200.
HOLY of holiest, entrance into, belonged only to the high priest, i. 24. Typical
of heaven, ib. 24. Its appurtenances, ib. 46. Christ enters therein with his
people, ib. 53. The entrance of the high priest therin, ib. 90.
HOLY things, their iniquity taken away by Christ as High Priest, i. 50.
floNOUR, ho,v to honour Christ, i. 272. Christ gets it when we offer up our
Christs to him, ib. 272. We honour Christ when we count it a great matter
to belong to him, ib. 273. Or, when we offer him the best, ib. 273. Or,
when we honour his work, ib. 274. Or, when we trust on him for help, ib.
274. Or, when we walk worthily, ib. 274. Or t by a constancy in grace, ib.
275. Or, by humility, ib. 275. Or, by standing for him in days of declen
sion, ib. 275. Or, when we stoop to any work for him, ib. 276.
HOOPER S (Bp.) prophecy, iv. 339.
HOPE in God, what it is, ii. 255.
HYPOCRITE, how such are known, ii. 241.
IDLENESS breeds temptation, ii. 200.
I-MPRESSIONS on the soul, whether by a particular word or not, inferior to the
Scripture, i. 423. Not our daily food, but the word, ib. 423. Made excel
lent by Scripture, ib. 423. The danger of walking and living by them, ib.
424. Good people kept unsettled by them, ib. 424. Followed by some to
the neglect of Christ s ordinances, ib. 424. Often end in apostacy, ib. 424.
Sometimes regarded to the neglect of the word impressed, ib. 424. Of what
use they are, ib. 424. Whether light shines through them, ib. 424. They
comfort in the time of temptations, desertion or affliction, ib. 424. Not the
certain judge of doctrines, ib. 425. Instanced in the case of Mr. Fox, ib.
425. Only from God, when strictly coinciding with the word, ib. 426. Are
from the devil, when Scripture is perverted, ib. 426. Sometimes injured by
a misapplication, ib. 427.
INABILITY of man to any thing that is good, i. 225. To overcome sin by na
ture, ib. 225. To rise when once fallen, ib. 226. To stand spiritually, ib.
227. To do any good work, ib. 228. To prepare himself unto what is good,
ib. 229.
INCKNSK, mingled with the people s prayers, i. 47. 50. That of Christ s inter
cession mingled with the saint s prayers and duties, ib. 18.
lxj>iFKKiu;.s r things, in what they consist, ivt 301.
420 GENERAL INDEX.
INDWELLING, of the Holy Ghost, a gospel blessing, i. 70. That of Christ by
the Spirit, what no hypocrite can attain unto, ib. 372. Christ thus in belie
vers, an argument against the opposition of men to them, ib. 374. It causes
the soul to do great things for God, ib. 375. Evidenced by the servants that
go in and out of the soul, ib. 376. Naturalizes the soul to Christ s work, ib.
376. Carries its own witness, ib. 376. Grace in the soul an evidence of it,
ib. 377.
INIQUITY, the ground of Satan s accusations, i. 27.
INSURING office, Christ s, i. 58.
INVITATION, to come to Christ, i. 44, 83.
INTERCESSION, the essential part of Christ s priestly office, i. 24. Wherein it
consists, ib, 24, 27. Its power, &c. ib. 28, 30. Illustrated by David and
Abigail, ib. 29. Conducive to grace and holiness, ib. 36, 43. For whom it
is made, ib. 38. The end of Christ s ascension, ib. 43. Its acceptance with
God, ib. 51. Best security of the saints in temptation, ib. 146.
INTEREST of Christ with God the Father, i. 28.
ISAAC S blessing surpassed by Christ, i. 79.
ISRAEL, did not forcibly rescue Jonathan out of the hands of Saul, v. 293.
ISRAELITES, followed the manners of the Egyptians, so saints, i. 97. Provoked
to destroy the Egyptians, so saints, ib. 97. Vexed by the Egyptians they de
sire rest, so saints, ib. 97. Their vexations from the Egyptians overruled by
God, ib. 97.
ISSUE, Christ s assurance of in the day of his travail, iii. 218. What this is
which Christ did travail for, ib. 219. Wherein Christ does express content in
the sight of it, ib. 249. What the issue of Christ s travail is, ib. 249. The
marks of Christ s delight and contentment in it, ib. 250. Why Christ took
such delight in it, ib. 255.
JACOB and Esau, tvpical, i. 78. Of the gospel and the law, ib. 334.
JACOB S ladder, typical of Christ, i. 49, 62, 1 18. His blessing peculiar to the
open field, ib. 118.
JESUITS, why one joined the sect of the Anabaptists, v. 357.
JESUS, the Mediator of the new covenant, iii. 61. The practical duties that
flow from the doctrine, ib. 74. What is meant by coming to him, in opposi
tion to Moses, ib. 80. Whether a man professing to come unto him, may
still have recourse to Moses, ib. 84. How those shall walk suitably, who have
come unto him, ib. 100.
JEWS, ignorant of justification by faith alone, i. 334.
JOAB S speech to his army, iv. 33. Advice to his army seasonable for English
volunteers, ib. 42.
JOB, his temptation a test of his sincerity, i. 135.
JOSEPH, a type of Christ, i. 51. Christ the world s Joseph, ib. 265, 272.
JOSHUA, typical of believers, i. 27. Stripped and clothed, ib. 27. His justifi
cation, ib. 28.
JOY, the cream of comfort, iii. 3.
JUDGE, Christ as a, i. 59.
JUDGMENTS from the Lord always preceded by warnings, ii. 445. The nature
of those pronounced by Amos against Israel, ib. 457. When God is specially
seen in his judgments upon his enemies, iv. 18.
JUSTIFY the ungodly, God does, v. 372. In what sense faith doth, ib. 381.
JUSTIFIED, men are not by the works of the law, v. 365. But by the righte
ousness of God, ib. 366, The elect not so from eternity, ib. 368, 370. Be-
GENERAL 1XDEX.
421
lievers sin after they are so, ib. 384. If God correct his justified children,
doth it dishonour the cross of Christ, ib. 388. God will never leave those
that are justified, ib. 393. The blessings arising from being so, ib. 393.
Fears of not being, answered, ib. 399. How a man may discern if he be, ib.
399.
JUSTIFICATION, practically considered, i. 57. The grace of it had in a way of
receiving, ib. 223. A great matter, ib. 249. By faith alone, ib. 299. And
as such the ground of the apostle s exhortations, ib. 321. The source of
holiness and godly conversation, ib. 321, 329. What is meant by it, ib. 322.
How it appears to be the original of all holiness and spiritual life, ib. 323.
Why the doctrine is abused, ib. 328. The neglect of the doctrine the cause
of spiritual declension, ib. 332. A doctrine well pleasing to God, ib. 335.
It is the way in which the attributes of God are reconciled, ib. 337. The way
in which the believer is reconciled to his duties, ib. 337. What a man should
do, to stand clear of his own duties in a way of justification, ib. 338. It is
not by the works of the law, but by faith in Christ, v. 365. Its causes, ib.
366. The grace of God shines forth in it, ib. 367. Destroys condemnation,
ib. 369. Not until believing, ib. 369. Its two essential parts, ib. 378. Not
by the works of the law nor the gospel, ib. 379. Whether a believer s be
complete at once, ib. 382. Whether the doctrine of its continuance tends to
licentiousness, ib. 384. Wherein the free grace of God shines forth in a sin
ner s, ib. 389. How the doctrine concerns the comfort of believers, ib. 393.
And the saints practice, ib. 394. How the doctrine should draw souls to
Christ, ib. 397.
JUSTIFYING act, where and what it is, v. 368.
KING, Christ as, i. 89, 283. The saint one, ib. 283. The whole realm of more
authority than the king, v. 209. Whether subjects may take up arms in their
own defence against their king, ib. 211. Covenant between him and his peo
ple, ib. 233. The people commit a trust to him, ib. 238. Though he break
his covenant, yet his power not forfeited : the subject maintained and corn-
batted, ib. 234. Means which his people may use in reference to him, ib. 234.
Though one, he sees with the eyes of many, ib. 240. Is bound to his own
laws, ib. 336. Is sworn to protect his people, ib. 353. Arguments urged by
Dr. Hammond against the possibility of his becoming perjured, ib. 358. His
many virtues eulogised by Dr. Hammond, ib. 359.
KINGDOM, description of Christ as the head of his, iv. 406. What is meant by
the kingdom of heaven, ib. 428. What we are to understand by its being at
hand, ib. 429. It comes to us before we approach to it, ib. 430. The saint s
duty from its approaching to him, ib. 443. Exhortation to those who have not
yet submitted to this kingdom, ib. 446. Its approach the greatest motive to
true repentance, ib. 449.
KINGLY office of Christ, i. 4. Its fulness, ib. 192.
KINGS, their origin considered, v. 231. By whom chosen, ib. 270. Means
used for their establishment, ib 278. They receive their power from the peo
ple, ib. 283.
KNOWLEDGE, difference betwixt that of the notion and of the things themselves,
i. 409.
LAMB of God, i. 8. Who taketh away the sin of the world, ib. 10.
L ATI MR day, how it shall be in it, set forth by our Lord in two similitudes,
iii. 441.
422 GENERA-L INDEX.
LAW, ceremonial, a carnal commandment, i. 189. It came by Moses, but grace
and truth by Jesus Christ, ib. 193. A shadow of Christ, ib. 245. Insufficient
to justify, ib. 324. Christ the fulfilling of it, ib. 387. The difference betwixt
the law and the gospel, iii. 41. Believers not under it for justification, v. 384.
Rule of life to believers, ib. 385.
LAWS, the difference betwixt the two, i. 328.
LEARNING, human, not to be despised, i. 448. Its usefulness in translating the
Scriptures, ib. 448.
LEGAL, whether a man may be so in gospel times, iii. 84. When a man maybe
said to be so, in opposition to Jesus as Mediator, ib. 86. The danger of being
so rather than evangelical, ib. 90.
LEGALITY, its baneful effects, iii. 91.
LEPROSY, the soul that feels itself to be covered with it, is to rely on Christ as
if he was fully cleansed, ii. 308,
LIBERTY, Christian, the more a man understands of it, and yet walks the more
strictly, the more he grows in grace, ii. 99.
LIFE, eternal, known in the world a great matter, i. 250. Christ as the life, ib.
261.
LIFE, spiritual, and inbeing of Christ in all believers, i. 299. Every godly man
is in a state of spiritual life, ib. 300. What it is, ib. 301. A supernatural
perfection, ib. 301. Arises from union with Christ by the Spirit, ib. 301.
The perfection whereby a man acts and moves Godward, ib. 301. The life of
plants and herbs illustrative of it, ib. 302. Life of beasts and birds illustra
tive of it, ib. 303. Rational life of man illustrative of it, ib. 304. How it
may appear that wicked men are not partakers of it, ib. 305. Its contrast to
natural life by its working towards God its utmost end, ib. 306. The most
pleasant of lives, ib. 308. The most communicative of lives, ib. 309. What
its doctrine teaches those dead in sin, ib. 318. A self-denying life, ib. 340.
It is divided into four streams, ib. 352. A Christ-advancing life, ib. 361. No
stumbling-stone to weak Christians, ib. 391. A conflicting life, ib. 391. Is
evidenced by Christ reigning in the soul, ib. 391. And, a disposition to the
commands of the gospel, ib. 392. And, impulses to what is good, ib. 392.
And, by impulses to what is good beyond a man s intention, ib. 393. And, by
divine persuasions springing up in the soul, ib. 393. Evidences of spiritual
life, ib. 394. Practical conclusions deduced from it, ib. 394. A reason for
thankfulness, ib. 393. An engagement unto duty, ib. 396. A reason for ad
miring the love of Christ, ib. 397.
LIGHT, true scripture, peculiar to saints, i. 408. To the wicked like that of the
sun to the blind, ib. 408. A good man s eyes held from it in some things,
ib. 409. But, not shut against it by himself, ib. 410. A good man feels more
of it than he can utter, ib. 410. A wicked man utters more of it than he feels,
ib. 410. Greater at intervals to good men, ib. 410. The most excellent light,
ib. 411. 440. The true light, ib. 411. Its work to make manifest, the same
as natural light, ib. 411. An admirable and wonderful one, ib. 411. A safe
one, ib. 412. Pleasant and satisfying, ib. 412. Full and sufficient, ib. 412.
Clear and shineth, ib. 413. Beyond all others, ib. 413. Wherein it exceeds
all others, ib. 413. Full, in opposition to revelations and visions, ib. 413.
Higher than that of visions and revelations, ib. 414. More certain than vi
sions and revelations, ib. 414. No danger in taking heed unto it, ib. 415.
Superior to the light and law of grace in the eaints, ib. 428. Light within the
saints imperfect, ib. 428. Light within unable to convince others, ib. 428.
Whether God directs by the light, law and spirit within, ib. 428. Light within
GENERAL INDEX. 423
discovers evil, ib. 428. And, inclines to good, ib. 428. And, enables a man
to do good, ib. 428. And, is not the rule of our lives, ib. 429. Light and
law within to be tried by the written word, ib. 430. The saint s duty to take
heed unto scripture light, ib. 441.
LIVES, three ordinary in the world, i. 302.
LORD, the evil of prescribing him, i. 355,
LORD Keeper, Christ as, of all our graces, i. 203, 272. Of his Father s ward
robe, ib. 261.
LORD S supper, an appointment of Christ, iv. 136.
LORD Treasurer, Christ as, of all our graces, i. 21, 51, 203. Of all our com
forts, ib. 203, 272.
LOT S wife, what of her is to be remembered by us, iii. 443. Why she is to be
remembered by us, ib. 445. How she is to be remembered by us, il). 447.
When is the special time she is to be remembered by us, ib. 447. What good
we shall get by remembering her, ib. 448. How we should so remember her
as that we may not decline in declining times, ib. 453.
LOVE, of God to his church, i. 30. God s love to his church displayed in the
work of the Trinity, ib. 30. To the saints, ib. 60. Measured by its profita
bleness, ib. 89. Enhanced by suffering, ib. 90. Christ s heart full of par
doning, ib. 187. Christ s aboundeth over sin, ib. 187. Christ s to his saints
beyond that to his natural relations, ib. 188. How to have the heart wanned
with it, ib. 270. Its good effects between Christ and a Christian, ib. 281 . Of
Christ manifested in his indwelling by the Spirit, ib. 372. When doth God
employ a man in a way of love and mercy, both for himself and the good of
others^ ii. 221. Love to Christ will make us rejoice in his exaltation,
though it be to our debasement, iii. 4. Towards whom it is to be exercised,
iv. 178. Its way an excellent way, ib. 177. What we shall do to get into the
way of love, ib. 182.
MAGISTRACY, whether it be of divine institution, v. 305.
MARKS of being a child of God, i. 259.
MASS, popish, i. 6.
MEANS of grace, shortness of the, i. 231. Ordinary means not to be given up
for extraordinary, ib. 418. When visible ones fail, then is the fit time for
invisible help, ib. 491. Having lien long under the means of grace, and not
converted, no cause for discouragement, ii. 240. Their deadness, proves God
to be a living God when the blessing comes, ib. 288. And makes known the
power of God, ib. 288. And, as a Being that gives a being to all other
beings, ib. 288. A rational considering of the means, a great enemy to the
work of believing, ib. 303. When all fail, God promises to help believers, ib.
306. Then to believe, is exceeding pleasing to God, ib. 308. The faith that
a man then has, the most successful, ib. 309. Then to have faith, most
honours God, ib. 310. Purposely taken away to try a man s faith, ib. 312.
Sufficiently given to supply cur wants, but not our lusts, ib. 313. Faith is a
means to a means, ib. 313. What a man should do, that he may believe when
all fail, ib. 316.
MEDIATION, Jesus hath undertaken the work of, iii. 65. What assurance we
have that Jesus will carry on the work, ib. 66.
MEDIATOR, Christ as, i. 186, 332, 369. His fulness partaken of by the saints,
ib. 186. All the fulness of the Godhead dwelleth in him, ib. 204. Christ s
fulmess as such received for the saints, ib. 204. The same a reason for them
to come with boldness to a throne of grace, ib. 205. What is his proper work
424 GENERAL INDEX.
between God and us, iii. 61. Jesus the fittest one between God and us, ib. 63.
In what respect Jesus is said to be the Mediator of the new covenant, ib. 68.
What benefit we derive from Jesus being so, ib. 71. In these gospel times we
come not to Moses the mediator of the old covenant, but to Jesus the Mediator
of the new, ib. 80. Erroneous notions of Christ as Mediator, ib. 97.
MEDITATE on God, in what respect a man may be said to, iii. 126. How it
appears that it is a sweet thing, ib. 127. Whether a wicked man may do so
sweetly, ib. 136. It is the saints duty, ib. 144.
MEDITATION, the fruit of Christ, i. 22. Is sweet work, iii. 124. What is the
true notion of the work, ib. 125. A great help to knowledge, ib. 130. Great
friend to memory, ib. 131. It keeps the heart from sinful thoughts, ib. 131.
Tunes the heart for every duty, ib. 132. The sister of reading, and the mo
ther of prayer, ib. 132. A great help to holy conference, ib. 132. A help
unto growth in grace, ib. 132. Very satisfying to a gracious soul, ib. 134.
A most delightful work, ib. 135. Two things that make it hard, ib. 136.
What shall be done to carry on the work of meditation with sweetness, ib. 139,
143. Four things that will lead out to it, ib. 146. Every man s work, every
day s work, and consistent with every business, ib. 146. What the help and
means to this work are, ib. 148. What the rules and directions are that will
help therein, ib. 153. Arguments to press the soul unto this great work, ib.
157.
MELCHISEDEC, a type of Christ, i. 67.
MEN, a disposition in them to seek after something that may make them happy,
v. 46. Generally mistaken in the matter of their happiness, ib. 47. There is
a generation who have found out true happiness, ib. 52.
MERCIES of England, shall there be a stoppage made for ever in the, iv. 59.
MERCY-seat of God, sprinkled with the blood of Christ, i. 25. Liberty to ap
proach it, ib. 59. How a man shall know, whether a mercy with the sentence
of death upon it shall rise again, ii. 297. A burthen to God to turn into the
way of mercy, iv. 68.
MINISTRY, an appointment of Christ, iv. 135.
MISERIES of the churches, the saints very sensible of the, i. 304.
MITRE, motto on the high priest s, i. 49.
MONARCHIAL government the best, v. 241. Whether it be natural, ib. 272.
Whether it be by paternal right, ib. 273. Whether the first set up by God or
no, ib. 274.
MONARCHY, of divine origin, v. 271.
MORAL virtues, their goodness described, i. 308. Without faith, they will not
carry through difficulties to Christ, ii. 326.
MORTIFICATION, a preventative to temptation, i. 144. That of sin, springs
from being under grace, ib. 327.
MOSAICAL economy surpassed by the gospel, i. 78.
MOSES, typical of Christ for faithfulness, i. 33. And Elias, at the transfigura
tion, ib. 65. A type of Christ, ib. 114. Christ discovered to him, ib. 245.
Resorting to him, rather than to Christ, a plain apostacy, iii. 93. What we
shall do, that we may stand clear from Moses, and come off unto Jesus the
Mediator of the new covenant, ib. 95. He is inferior to Christ as mediator,
ib. 95.
MOURNING for sin, counsels under, i. 154.
MYRTLE trees, man among the, i. 36. Typical of saints, ib. 36, 43.
NATURE, the insufficiency of, i. 259.
GENERAL INDEX. 425
NEW Testament, the Holy Spirit the great promise of it, i. 387.
NOTWITHSTANDING, God doth sometimes save his people with it, iv. 374. Ar
guments drawn from God saving his people with it, ib. 376. What is the duty
of such as the Lord saves with it, ib. 380. When God saves his people with
it he leaves evident proofs of his power upon their deliverance, ib. 388.
OATH of the king, whether conditional or no, v. 308.
OBEDIENCE of Christ, i. 11. Induced by Christ s priestly office, ib. 64. Some
times hidden from the saint himself, ib. 158. Comes from a sense of mercy
and free remission, ib. 327. Littleness of a man s obedience a cause of fear,
ib. 334. Christ a greater hand in ours than ourselves, ib. 389. Its increase
a mark of growing in grace, ii. 98. What sort the apostle enjoins in Rom.
xiii. v. 300. A threefold, urged by Dr. Hammond, ib. 332. Objections
against implicit obedience answered by Dr. Hammond, ib. 335. The Saviour s
true precedent of all holy obedience urged by Dr. Hammond, ib. 337. Whe
ther the Saviour s was voluntary or no, ib. 338.
OBJECTIONS against taking comfort in Christ, answered, iv. 126.
OFFENCES, the times of, dark times, i. 405.
OFFERINGS, under the law, i. 56. Measured by proportion, ib. 56.
OFFERS of mercy, Christ to sinners, i. 44.
OFFICE, intercession, the work of Christ s priestly, i. 42. Christ s pleasure in
doing the work of his, ib. 207.
OFFICES of Christ, discovered to old testament believers, i. 246.
OLD age, the evil of, v. 181. Evil in regard of natural infirmities, ib. 181. And,
moral infirmities, ib. 182. A three-fold work arising from the evil of it, ib.
183. Comforts against its natural infirmities, ib. 183. What the aged shall
do to withstand the moral infirmities thereof, ib. 186. What those good things
are especially incumbent upon it, ib. 187.
OLD man ; what he should do that he may be fit to die, v. 190. What good
thing he should leave his posterity by his last will, ib. 191. The exhortation of
an old man to his son, &c. ib. 192. Considerations and motives to good for
an old man. ib. 194.
OLD Testament, Christ hidden then, i. 91. Satan and his temptations masked
under it, ib. 91. Old testament saints typical of Christ, ib. 204. Christ the
great promise of it, ib. 387.
ORDINANCES, the enjoyment of, the fruit of Christ, i. 22. Sovereignly blest of
Christ, ib. 75. The love of them a great matter, ib. 252. Great need of them,
ib. 384. Used for the enjoying of God, ib. 384. Used as a testimony of
obedience, ib. 384. Of Christ still to continue, iv. 138. What need of them,
ib. 141. The state of some who neglected them, ib. 142. The neglect of, un
founded in Scripture, ib. 143. In what sense they are only to continue till
Christ come, ib. 145. Not for the weak only but for the strong, ib. 146. To
be attended to, because commanded, ib. 148. In what sense they are trampled
upon in anti-christian times, ib. 149. No true revelation for casting them
off, ib. 150. The danger of renouncing them, ib. 151. What we shall do
that we may be kept close to them, ib. 154. How they shall be attended unto
savingly, ib. 157.
OVERCOME, who those are that shall, iii. 334.
PAPISTS and Nonconformists, differences betwixt their arguments for resistance,
v. 309. Why called in by the king to help in the time of the commonwealth,
VOL. V. G G
426 GENERAL INDEX.
ib. 354. Reasons why the king may receive succour from papists urged by
Dr. Hammond, ib. 355.
PARDON of believers, called for by Christ, i. 28. An incentive to holiness,
ib. 106.
PARLIAMENT, whether if it fail in the trust committed to them, the people may
see to it, v. 238. What is included in the term, ib. 240. The judges of the
law, ib. 244. Charged with hypocrisy, ib. 247. Foul charges upon it, ib.
252. Entrusted with the affairs of the kingdom, ib. 285. Authorized by its
very nature to send for delinquents by force, ib. 287.
PARLIAMENTARY proceedings in taking up of arms, its lawfulness considered,
v. 281. An act of self-preservation, ib. 304. The evil of their disputes
discovered by Dr. Hammond, ib. 340.
PASCHAL lamb, typical, i. 9.
PAUL S thorn in the flesh, i. 92, 94.
PEACE, inward, of soul, ordinary with the people of God, ii. 4. God the Fa
ther engaged to give it to his people, ib. 5. God the Son engaged to give it
to his church, ib. 8. God the Holy Ghost, as executor of Jesus Christ, en
gaged to give peace unto believers, ib. 10. The continuance of it apparently
contrary to a believer s experience, ib. 10. Is it possible for it to be inter
rupted, ib. 10. 25. Difference betwixt fundamental and additional peace, ib. 1 1 .
Difference betwixt peace, comfort and joy, ib. 11. In opposition to what one
hath been and would be, ib. 12. Differencebetwixt secret and awakened peace,
ib. 12. Tts blessedness within, ib. 13. The peace of believers inexplicable to
the wicked, ib. 14. A cause of thankfulness, ib. 14. False and counterfeit,
ib. 14. Difference betwixt true and false, ib. 15. The way to attain inward,
ib. 19. True peace may be interrupted, ib. 25. What must be done to re
cover it when once lost, ib. 36. What must be done on its return, ib. 41.
PENANCES, i. 6.
PEOPLE, when God may be said to go forth against a, ii. 461. The duty of a
people to prepare to meet the Lord when he is coming out against them, ib.
463. The nature of God s anger with his own, ib. 464. The duty of all
God s people to hold a compliance with his dispensations, ib. 467. God s
people are quiet, peaceable and meek, iii. 391. God s people and the men of the
world contrary to each other, ib. 392. They hinder the men of the world in
their proceedings, ib. 394. They are sometimes scattered, iv. 11. When God
intends any good to his, he first suffers enemies to rise against them, ib. 320.
Though God suffer the enemies of his people to be strong, yet he will raise up
strength against them, ib. 326.
PERSECUTING times, dark times, i. 405.
PERSECUTION, whether it be lawful to fly in the time of, i. 472. Beauty raises
it, iii. 325. It raises beauty, ib. 326. It grows upon the second command
ment, ib. 330. The Christian to give thanks to God in it, iv. 97.
PLAGUE and pestilence, what it is called in Scripture i. 466. Protection pro
mised in the time of it, ib. 466. Promised especially to those who trust in
the Lord, ib. 467. The danger of it, ib. 467. There is a generation whom
God will protect in that day. ib. 469. Why God will protect those who trust
in him in that day, ib. 470. It is called the hand of God, ib. 473. Not so
much the hand of God, as if there was no infection in it, ib. 473. Whether a
believer may die of it, ib. 474. Promise of protection under it made to a be
liever as acting faith, ib. 474. Also, made to a believer in opposition to the
wicked, ib. 474. By what means God will protect in the time of it, ib. 475.
The great work in the day of it, ib. 476. What we shall do that we may trust
GENERAL INDEX. 427
in the Lord in that day, ib. 476. Motives to trust in God in that day, ib. 478.
Protection in the time of, promised to those found in their right way and call
ing, ib. 483. Its time, the time when God s people may want outward pro
vision, ib. 492. And, are obliged to fly for it, ib. 493. And, want physi
cians, ib. 493.
POPE, mis-named high priest, i. 6.
POVERTY, no bar with God, i. 55.
POWDER plot, the awful nature of the, iv. 397.
POWER, of our hand, what is meant by the expression, v. 133, Whether it be
originally from the people, ib. 225. Of divine institution, ib. 226. Passes
from the prince back to the people, if he fail to discharge his trust, ib. 228.
Whether it may be taken away from the prince-, ib. 229. What is meant by
the term as used by the apostle, ib. 263. Abstractively considered, an ordi
nance of God, ib. 264. Communicated by God to the people, ib. 265.
Committed to the king as a matter of trust, ib. 308.
POWERS, what is implied by the higher powers being ordained of God, v. 221.
Whether they may be resisted if commanding things unlawful, ib. 222. What
is signified by the term " powers that be," v. 263.
PRAYER, the fruit of Christ, i. 22. And intercession, the work of the high
priest, ib. 23. So typical of Christ, ib. 24. Christ s, accordant with the
Father s will, ib. 30. Oppositions to it, ib. 58. The saints refuge in the
time of temptation, ib. 181. The soul s begging, ib. 234. Repetitions in,
before company, ib. 355. What it is, ii. 111. Distractions in it, a cause of
discouragement, ib. 112. The Lord apparently not answering it, no cause of
discouragement, ib. 115. God s forbearance in answering it is attended with
much profit, ib. 117. Discouragements in it, ib. 118. Difference betwixt
that of a godly and a wicked man, iii. 121. What to do, when left without
any visible answer to it, iv. 118. Temptations may rise higher after it,
ib. 120.
PRAYERS of the saints, heard on Christ s account, i. 54. Glorified in Christ s
hand, ib. 64. Those of Christ stronger than Satan s temptations, ib. 209.
What kind do excite God to scatter our enemies, iv. 21.
PRAYING to saints and angels, i. 6. A praying man cannot be miserable, ii. 51.
PREPARE to meet God, what we shall do to do so. ii. 467.
PRESENCE of God, what it is, iii. 168. Most desirable to an army, iv. 4.
PRESUME, what it is to, ii. 315.
PRESUMPTION, none to trust in the intercession of Christ, i. 37. What it is, ii.
315.
PREVENT, in what respects God will prevent us with his mercies, iii. 182.
What those choice blessings are, wherewith God will prevent his people,
ib. 185.
PREVENTING love, why God will carry on the work of his mercy in a way of,
iii. 187. What there is in it so sweet to a gracious soul, ib. 190. What is
the duty of such as have tasted it, ib. 192.
PREVENTING mercy, worthy of all our thankfulness, iii. 180. No new thing
for God to walk in the way of it toward the children of men, ib. 180.
PRIDE, spiritual, ignorance of it a mark of the want of self-denial, i. 355. A
knowledge of it the first step to humility, ib. 356.
PRIEST, Christ as a, i. 283. The saint one, ib. 284.
PRIESTHOOD, an office of love and mercy, i. 33.
PRIESTLY garments, typical of Christ s office, i. 53.
PRINCE, subjects have no power to depose their, v. 205. His power being de-
428 GENEBAL INDEX.
rived from the people, may be taken away by them, ib. 205. By what he
holds his right, ib. 231. What is entailed by his oath, ib. 232. He hath no
more power than what is communicated from the community, ib. 275.
PRINCES, whether they are to be obeyed as God s ordinance, v. 220.
PRIVILEGES, spiritual, the fruit of Christ, i. 22. Rejoicing in them, ib. 66.
PRODIGAL son, the parable explained, iv. 437.
PROFESSORS, great sinners, i. 256. How it appears that great professors may
be very carnal, v. 119. How far their carnality may extend, ib. 122. Dif
ference betwixt the carnality of them and the world, ib. 124. A very evil
thing for professors to be carnal, ib. 126. The saints duty flowing hence,
ib. 129.
PROMISE, it is to be applied by the saints under temptation, i. 155. The want
of a particular one no cause for discouragement, ii. 130. The nature of it,
and its conditions, ib. 131. It shall never be reversed, ib. 135. Its fulfil
ment, when delayed, no cause for discouragement, ib. 272. Why it is first
given, and then a sentence of death upon all means affixed, ib. 293. Given
out twice, ib. 293. Given out by God because he intends to defer the mercy,
ib. 294. Also, as a prop against discouragement, when the womb of the
second cause shall be dead, ib. 294. This and faith, the buckle and clasp fit
for each other, ib. 306. To be rested on, though God s providence seem to
cross it, ib. 337. To be believed, although the threatening should have taken
hold, ib. 337.
PROMISES of God, absolute and conditional, iv. 79.
PROPHESYING of the witnesses, what it is, and how it is they prophesy in the
time of their sackcloth, iii. 357. What the term is taken for in Scripture,
ib. 357.
PROPHET, Christ as a, i. 89, 283; iv. 130. He is the fittest of all, i. 193.
As such to be hearkened unto, iv. 130. When a man is said so to hearken,
ib. 130.
PROPHETICAL office of Christ, i. 5. Its fulness, ib. 192.
PROPHETS, Christ in his person, work and offices, foreseen by the, i. 246. The
two witnesses as such, ib. 283.
PROSPERITY a burden, ii. 232.
PROVIDENCE, inferior to Scripture, i. 432. God sometimes tries us by his pro
vidence, ib. 432. God s extends over all aetions, therefore cannot be a rule
of actions, ib. 432. Doth God guide and direct by it, ib. 432. Those that
honour it, shall be kept by it, ib. 470. Providence of God singular and spe
cial over his people, ib. 484. Its care managed by the hands of angels, ib.
486. Why God makes use of angels in his providence, ib. 487.
PROVIDENTIAL dealings of God, to the several parties under the commonwealth,
v. 346.
PUNISH ; God sometimes seems at a stand whether he shall punish a people or
not, ii. 459.
RAIN, cometh by special appointment from God, so Christ, i. 225. Cometh
with a kind of discrimination, so Christ, ib. 225. Falleth upon the earth, that
receives it, so spiritually, ib. 225.
READING, the fruit of Christ, i. 22.
REASON, human, less excellent than scripture light, i. 433. A beam of divine
wisdom, ib. 433. Cannot discover a man s sins, ib. 434. Cannot strengthen
against sin and temptation, ib. 434. Its light good but not saving, ib. 434.
The use of it, and of its light, ib. 434. Its light useful in civil things, and to
GENERAL INDEX. 429
compare spiritual things with spiritual, ib. 434. A handmaid to Scripture, ib.
435. Must yield to Scripture, ib. 435. To be mortified, ib. 436.
REBELLION, is as the sin of witchcraft, ii. 71.
REDEMPTION, universal, in what sense it is so, ii. 245. Its doctrine an enemy
to the comfort of afflicted saints, ib. 246. The redemption of Christ is for all
who believe on him, ib. 251.
REFINER and Purifier of silver, Christ as, i. 50.
REFORMATION work, hard and difficult, iv. 302. Enough in heaven to compen
sate for danger in it, ib. 304. What a man shall do that he may quicken his
spirit to the work of, ib. 304. Its stones to be laid with most exactness, ib.
335. Especially to be endeavoured when God shall raise up his carpenters
against his church s enemies, ib. 336.
RELATIONS, partakers of oue another s preferments, so Christ and his church,
i. 41. Christ in his nature possessed of the quintessence of all, ib. 172.
REPENT, what it is for God to, iii. 169. Whether God doth so at any time,
ib. 170.
REPENTANCE, springs from remission of sin, i. 327. True repentance the
cause of self-denial, ib. 345. The preaching of it, ii. 73. What is meant
thereby, iv. 428. Difference betwixt legal and evangelical, ib. 448. Its par
ticulars, ib. 450. What influence the grace and love of God hath upon the
repentance of the saints, ib. 450. Only produced by the approach of the
kingdom of heaven, ib. 453. A fruit of faith, ib. 453. Flows from love, ib.
454. Evangelical, distinct from natural convictions, ib. 455. The sad state
of those who are without it, ib. 458. Exhortation for all to come unto it, ib.
459. An infinite cause for professors to search if their s be genuine, ib. 461.
Rules for judging the nature of our repentance, ib. 462.
REPROBATE, testimony of being one, ii; 137.
RESIGN, how we may resign our souls and wills to God, v. 156. When we do
especially resign ourselves to God, ib. 160. How we shall be able to do it
when we come to die, ib. 161.
RESIGNATION, when the work of, is to be done, v. 159.
RESIST, whosoever does shall receive damnation, &c. ; the text considered, v.
212, 300.
RESISTANCE, what is meant thereby, v. 206. As maintained by the different
protestant churches, ib. 206. Examples in its favour argued for and combatted
against, ib. 213. Arguments against it deduced from Scripture, ib. 218. If
it be right or no pleaded for on the ground of fundamental laws, ib. 224. The
difference betwixt the papists and nonconformists opinion of it, ib. 235, 309.
The primitive Christians had no power of resistance, ib. 237. It may proceed
to a change of government, ib. 242. Whether it be accompanied with the
evils of a civil war, ib. 243. May lead to rapine and confusion, ib. 243. Whe
ther it be contrary to the oath of allegiance, ib. 244. Whether resistance be
unanimous or no, ib. 246. Is merely defensive, ib. 246. The causes of
resistance, v. 247. Motives employed to urge the people to resistance, ib.
249. Urged from David s example, ib. 295. And, the example of Uzziah,
ib. 296. Arguments of Dr. Fearne against it, ib. 297. Urged from the ex
ample of Elisha, ib. 299. Scriptures apparently against it, ib. 326. Its un
lawfulness urged by Dr. Hammond from Rom. xiii. 1, 2. 3, and 1 Cor. M. 29,
ib. 329. Examples prejudicial thereto quoted by Dr. Hammond, ib. 332.
RESOLUTION, without faith will not carry through difficulties, ii. 3^5.
RETURN, when the Lord doth to his people, he then repents concerning his ser
vants, iii. 169. What we shall do that God may returu again, ib. 174. What
430 GENERAL INDEX.
a nation shall do that God may return again, ib. 175. What we shall do in
the interim until God return, ib. 178. What a nation shall do until God doth
return, ib. 178.
REWARD, what is it of Christ s disciples, iii. 299. What is it of every one, ib.
299. Not the same given to all in glory, ib. 301. Of those who forsake any
thing for Christ, is twofold, ib. 324. What that is which is to be had in the
life to come, ib. 332. What assurance there is of it, ib. 333.
RIGHTEOUS, saints so in Christ, i. 55.
RIGHTEOUSNESS, of Christ, i. 15, 53. Is destructive to self- righteousness, ib.
20. The only rest in temptation, ib. 158. Of the saints, as the morning dew,
ib. 192. The imputation of Christ s the source of all grace and holiness, ib.
325. The preaching of Christ s a cause of self-denial, ib. 343.
ROD, what is the voice of it, ii. 444. What is the Lord s rod, ib. 445. God
smites his own people in the way of it, ib. 447. God s is a teaching rod, ib.
449. What it teaches, ib. 450. How it teaches, ib. 450. The wisdom of
the saints to hear it, when the Lord visits their transgressions therewith, ib,
453. What shall be done in order that we may hear it, ib. 456.
ROMP, described under the name of Babylon, iv. 292. The destruction of it
described, ib. 292.
ROMISH and antichristian Babylon truly Babylon, iv. 292.
SACKCLOTH, what it represents as worn by the witnesses, iii. 354. And, by their
lying in it 1260 days, ib. 355.
SACRIFICE, Christ as a, i. 8. The morning and evening, ib. 47.
SACRIFICES, typical, i. 8. The living, slain, ib. 8. The solid, bruised, ib. 8.
The liquid, poured, ib. 8. And offerings, purged by Christ, ib. 59.
SAINTS, their great dignity, i. 494. Their great security, ib. 495. How gra
cious the Lord is to them, ib. 496. Are infinitely beholden to Christ, ib. 496.
Difference betwixt them and the wicked, ib. 497. Should trust in the Lord
in the time of plague, ib. 497. Should stoop to any work commanded, ib.
497. Should be holy in conversation, ib. 498. And be found in that way
within the compass of the protection of angels, ib. 498.
SALVATION, the working out of, with fear and trembling, a great matter, i. 253.
If of free grace why need means be used, ii. 412. Wherein doth the free grace
of God appear in the matter of our, ib. 413. A work of grace, ib. 416.
What ghall be done that a man may not doubt of his, ib. 420. Its freeness a
motive for seeking it boldly, ib. 421.
SANCTIFICATION, the fruit of Christ, i. 22. The grace of it had in a way of
receiving, ib. 223. The characters of justification upon it, ib. 336. A truth,
when justification is hidden, ib. 336. Savours of justification, when a man s
obedience springs from remission, ib. 336.
SATISFACTION, of Christ, i 13. The ground of assurance, ib. 16. Gives bold
ness at the throne of grace, ib. 16. Open to all comers, ib. 17. Faith in it,
not presumption, ib. 17. A sea of mercy, ib. 18. Infinite, ib. 12, 14.
Conducive to grace and holiness, ib. 18, 20. Ground of his intercession, ib.
28. Christ as High Priest willing to make it for his church, ib. 208.
SATAN, the accuser of the brethren, i. 26. Tempting Christ, ib. 32. His desire
to tempt, ib. 93. Not suffered to touch the saints, ib. 98. His names full of
malice, ib. 109. An angel still, and so possessed of superior powers, ib. 128,
133. A spiritual creature, so able to commune with the spirits of men, ib.
129. Experienced in tempting, ib. 129. Able to provoke to temptation, ib.
129. Able to prevent all aid but heavenly, ib. 129. Has the same names
GENERAL INDEX. 431
given him for evil that God has for good, ib. 129. Exercises power on the
saints, ib. 131. The saints to hold no parley with him, ib. 143. How to
answer him, ib. 143. The restraint he is under towards the saints, ib. 179.
Ruleth in the children of disobedience, ib. 179. Answers to him drawn from
Christ s fulness, ib. 197.
SAVE, Christ able to save to the utmost, i. 192. Why God chooses to save men
in a way of free grace, ii. 416.
SAVED, how a raan comes to the attainment of the way in which he can be, ii.
411.
SCATTERINGS of the people of God, is the remainder of the curse of them, iv.
11. The use of it, ib. 11.
SCRIPTURE, the most sure word of prophecy, i. 423. In it are the words of
eternal life, ib. 433. More sure than dreams, ib. 421, 440. Or, visions and
revelations, ib. 419, 440. Or, immediate voices, ib. 422, 440. Or, impres
sions, ib. 423, 440. The word of the Son of God, ib. 441. The only rule of
life, ib. 442. The salt that seasons all enjoyment, ib. 443. Will be judge at
the great day, ib. 444. Shall be established upon men if they be not upon it,
ib. 444. What need to take heed unto, ib. 445. Why the saints are to take
!heed to it especially in dark times, ib. 446. A preservative against the power
of darkness, ib. 447. All heretics do not lay claim to the whole, ib. 447.
One thing to cite but another to take heed to it, ib. 448. The sad state of
those who forsake it, ib. 448. What must be done to take heed to it, ib. 449.
In taking heed to it, go to God for the Spirit, ib. 456. Its best interpreter,
ib. 457. Take heed of those things whereby many are carried away from it,
ib. 458. Things which lead away from it, ib. 458. Consider its particular
truths in taking heed unto it, ib. 460. Take such heed to it as you may walk
thereby, ib. 460. Should be a continual companion, ib. 461.
SECOND death, endured by Christ for his people, i. 11.
SECTS, in the time of the commonwealth, reviewed by Dr. Hammond, v. 342.
SELF, a threefold, mentioned by divines, i. 341. How to deny sinful self, ib.
342. And religious, ib. 342. A cause of fear and mistrust to a believer, ib.
356. Always in a believer, ib. 356.
SELF-denia), a mark of a true disciple, i. 174. Proper for those who receive of
Christ s fulness, ib. 200. What it is for a man to exercise it in spiritual
things, ib. 341. Opposed to self-seeking, ib. 342. And to self-advancing, ib.
342. Does not consist in speaking evil of the grace of God within, ib. 342.
Consists in renouncing all in a way of justification, ib. 343. And attributing
all strength to Christ in the matter of sanctification, ib. 343. How it appears
the gospel works this grace in the heart of man, ib. 343. Argued for from
the moral self-denial of the heathen, ib. 346. The deficiencies of the mere
moral man s, ib. 346. It is exercised by a believer towards all things, ib.
346. flow so, ib. 347, 359. Mysteries in it, ib. 347. The one thing that Sa
tan does not, ib. 348. Only spiritual men can do it, ib. 348. What there is
in the gospel to work it, ib. 348. A sight of the glory of God conducive to
it, ib. 348. Or, of the humility and self-denial of Christ, ib. 350. Christ s,
ib. 351. A sense of dependance on Christ conducive to, ib. 352. And of his
sufficiency, ib. 352. What it is in obedience, ib. 352. In sufferings, ib.
352. In enjoyments, ib. 353. A real sign of grace, ib. 354. The more it
is exercised in spiritual things, the more they are kept, ib. 358. Then a man
is more humbled in other things, ib. 358. And more exalted in them, ib. 359.
SELF-preservation, natural to the people, v. 276.
SENTENCE of death, put by God upon his special blessings to the children of
432 GENERAL INDEX.
Abraham, ii. 285. Why God puts it upon his special blessings, ib. 287. Put
upon God s chiefest blessings to teach believers to trust more unto him, ib.
288. And, that the comforts of his people may be more sure and stedfast, ib.
289. And, is true, also, in regard of all spiritual blessings, ib. 290. Not put
always upon common and ordinary blessings, ib. 291. Sometimes put upon
our mercy in another man s hand, ib. 292. Put upon God s chiefest blessings
an encouraging doctrine to the saint in the darkest times, ib. 294. How it
cuts off discouragements, ib. 296. When God does put it upon the means
that lead to a blessing, it is the duty of the children of Abraham to believe in
him, ib. 302.
SERVANT, Christ as a, i. 12.
SERVE and suffer, in a way of free grace, what shall be done in order so to do,
ii. 391.
SERVICE of God, a waiting upon God, i. 236. A limitation in it, ib. 355. It
keeps from the dint of temptations, ii. 209. The more a man is employed in
it, God will bless him, if faithful, ib. 210. Special, ib. 211. Sometimes
taken for ordinary obedience, ib. 211. In what it consists, ib. 211. Appa
rent want of success in it, no cause for discouragement, ib. 219. Why some
are employed in it, and not others, ib. 386. Distinguished from other ser
vices, it is in a way of free grace and love, ib. 390.
SERVICEABLE man to God, the only man that when dead speaks for God, ii.
210. Every good and gracious man is such, ib. 217. The more any man is
so for God, the more he honours him, ib. 383. And God will accept his work,
ib. 383. The more comfortably he will die, ib. 383. Speak when he is dead,
ib. 384.
SERVICEABLENESS to God, the greater a man s, the more ready God will be to
pardon his failings, ii. 209.
SERVICES and sufferings, a great matter to be used by or for God in the matter
of, ii. 383. Wherein the grace of God shines forth through them, ib. 386.
Why God will carry them on in a way of free grace, ib. 388.
SETTLED in the truth, a great mercy for a nation to be, iv. 263. And, for the
church of God to be, ib. 265. And, a particular soul to be, ib. 266. The
fruits of being so, ib. 267. A good man is so, ib. 270. Worthy of all our
prayers so to be, ib. 271.
SIN, laid on Christ, i. 9. In the conscience, ib. 13. Christ made so, ib. 55.
And, a curse for it, ib. 72. Not to be tampered with, ib. 144. Against the
gospel the greatest sin, ib. 150. Grieving for and striving against, a great
matter, ib. 254. Should not a gracious man be fully grieved and humbled for
his sin, ii, 75. Makes a stoppage in the proceedings of God s mercy, iv. 53.
Reasons why the sin of God s people rather stops his mercy than the sin of
others, ib. 56. Hath made a stoppage in England s mercies, ib. 58. A good
man may fall into the same again and again, ib. 213. Though a man do fall
into one again and again, yet it may be one of infirmity, ib. 215. Its evil and
sinfulness, v. 4. A great deal of evil in it which doth not appear until a man
turn to God, ib. 4. In our nature, ib. 8. Of our hearts and thoughts, ib. 9.
Of our lives and practices, ib. 10. Is dead until a man is converttd, when it
revives in him, ib. 12. A moral thing, ib. 13. Its evil displays the power of
God s grace, ib. 15. Why some men are not sensible of it, ib. 15. God s
will that his converted ones should be very sensible of their s ib. 1 7. What
we shall do that we may see it in its sinfulness, ib. 18. Cautions against the
misapprehensions of it, ib. 19.
GENERAL INDEX. 433
SIN against the Holy Ghost ; the unpardonableness of it, iv. 187. An obstruc
tion to the comfort of some souls, ib. 187. Whether the Jews did commit it,
ib. 188. Why he that commits it shall never be forgiven, ib. 188. An un
pardonable sin, ib. 189. What it is, ib. 189. Why this is, above all other
sins, unpardonable, ib. 199. Unpardonable; the lessons which this doctrine
teaches, ib. 201. A man may fall into gross sins and yet not sin it, ib. 203.
Described by opposites, ib. 204. Questions whereby a man may judge whe
ther he has committed it or no, ib. 206. Believers cannot commit it, ib. 207.
The professor s sin especially, ib. 208. What we shall do that we may be kept
from committing it, ib. 209.
SIN of infirmity, Christ will not leave a man in it, iv. 213. When a sin may be
said to be one, ib. 217. Is there any evil in it, ib. 231. Christ will not cast
a man off for it, ib. 232. What advantage it hath over other sins, ib. 235.
What a man shall do under it, ib. 237. What we shall do that we may not
fall often into it, ib. 239.
SINGING of psalms, appointed by Christ, iv. 137.
SINNERS, their very prosperity a judgment, iv. 55. God smites their souls with
blindness and spiritual death, ib. 55.
SINS, relief against, i. 6. Only some to be atoned for under the law : Christ the
great atonement for all sins, ib. 35. Saints very sensible of theirs, ib. 303.
Of those that are spiritually alive beheld by the Lord under mollifying consi
derations, ib. 310. Shall not always be pocketed up, but discovered, iv. 52. God
hath strange ways to discover men s, ib. 52. Why small sins make such great
stoppages in God s mercy, ib. 57. The largeness of God s heart in forgiving
sins, ib. 187.
SINS of infirmity described by opposites, iv. 222. Denned, ib. 225. Drawers
of water unto graces, ib. 229.
SOCINIANS doctrine of Christ as Mediator, iii. 74.
SOLEMN assembly, sometimes under reproach, iii. 408. When so, ib. 408. For
what end, ib. 411. How its members are then affected, ib. 413. Members of
two sorts, ib. 413. What is in its reproach, so to affect the people of God,
ib. 416. When the Lord and his saints are well pleased with its reproach, ib.
417. If we are sensible of its reproach, what blessed results will follow, ib.
420. Comfort for those thus sensible, ib. 422. What it is to be so, ib. 423.
What we shall do to be more so, ib. 424.
SOLOMON, a type of Christ, i. 224. Christ discovered to him, ib. 245. No
epicure, v. 133.
SOUL, one as beheld by Christ, Moses, Satan and the law, i. 42.
SouL-resignation, an inlet to many mercies, v. 153.
SOULS, saved on the engagements of Christ prior to the atonement, i. 51.
SPIRA (Francis) in reaching after outward, lost inward comforts, ii. 37. Noto
rious for his despair, ib. 137.
SPIRITUAL things, their success to be left with God, ii. 123.
SPIRIT, the same in a Christian as in Christ, i, 282. The Holy Spirit withiu,
the same as inspired the Scriptures, ib. 429. He is sent to open the Scrip
ture, ib. 429. He gives not the same inspiration as he gave for the writing of
the Scriptures, ib. 429. The Holy Spirit within is no rule for living, or we
might do any thing without sin, ib. 430. The Spirit of adoption the pledge
and earnest of the whole inheritance, ii. 92.
STAND, how God is at a stand towards his people, ii. 460. When it appears,
ib. 460. When so, if men do not meet him, he will go forth against them,
ib. 461.
VOL. V. H H
434 GENERAL INDEX.
STARS, whether things come to pass by their influence, i. 438. The lawful
knowledge of them, ib. 438. Their use, ib. 438. Foretelling events by them
makes God the author of sin, ib. 439. Held by astrologers to be the causes
of all events, ib. 439.
STATE, the means of it to provide for its safety, v. 236.
STRAITS, the time of great ones the time of darkness, i. 405. Then impressions
are a guide to a good man, ib. 424.
STOPPAGE, in the proceedings of mercy, twofold, iv. 59. What sins have caused
it in England s mercy, ib. 60.
SUBJECTS, whether they may resist when the chief magistrate degenerates into a
tyrant, v. 291.
SUCCESS, in the work of God, sometimes hidden from the workman, ii. 219.
SUCCOUR, Christ able to, i. 94, 110. Having been tempted, ib. 108. Christ
does, all who come to him, ib. 117. And that with a notwithstanding, ib. 119.
That of the Jews in the wilderness, typical of Christ, ib. 120.
SUCCOURING, pre-supposeth suffering, i. 92.
SUFFER for God, a great mercy to, ii. 384. God graciously singles out some for
it, ib. 385. To do it freely for the name and cause of Christ, ib. 392. How
to know that we do so, Hi. 336. What it is, ib. 337. What we shall do, to
be willing so to do, ib. 338. Willingness and unwillingness distinguished,
ib. 338.
SUFFERER, marks of a true, iii. 311.
SUFFERING, there is a great deal that will amount to little, and a little that will
amount to much, iii. 309. What we are apt to under it, ib. 310. Exhorta
tion to look to our hearts in it, ib. 311. Reasons for not giving in under it,
ib. 312. Fears of unfitness for it, no reason for discouragement, ib. 313. If
through sin, turns to a good account by grace, ib, 313. Not to rush into any
without a call, ib. 315. Praise God over it, and pray to God under it, ib. 318.
Suitable grace given, ib. 338.
SUFFERING times, counsels for, ii. 368. Profitable, ib. 371. Conscience a great
matter in, ib. 376.
SUFFERING work, the first shall be last, and the last first in it, iii. 300. What
it is to be so, ib. 300. How this appears, ib. 302. In what respects this is
true, ib. 304. How this comes to pass, ib. 307.
SUFFERINGS and death of Christ, consequences thereof, i. 52. When Christ
was under, ib. 100. Christ a greater hand in our s, than ourselves, ib. 390.
Endured by some without saving faith, ii. 363. Difference betwixt those of
believers and others, ib. 363. However great, no reason for doubting God s
love, ib. 374. Upon what account they are endured, ib. 375. W T herein the
grace of God doth appear as to our, ib. 387. Three things to behold in those
of Christ, iii. 199. What he effected thereby, ib. 211. In what they con
sisted, ib. 212. A man may lose his former, by his after sins, ib. 304. To
be underlaid with godliness, ib. 314. Their burden to be drawn upon the
wheels of faith and love, ib. 317. Labour to be serviceable in them, ib. 317.
Offered in Christ for acceptance, ib. 318.
SUGGESTIONS of Satan, no excuse for unbelief, i. 101.
SURETY, Christ the sinner s, i. 10. For time to come, ib. 15.
SYMPATHY, Christ cannot but have it, i. 33. Which is his guidance in suc
couring his people in temptation, ib. 203.
TABERNACLE, the Jewish, i. 46. Its appurtenances, ib. 46. Its service typical
of Christ, ib. 47.
GENERAL INDEX. 435
TEACHING, of God to his people, i. 386.
TEMPLE, a type of Christ, i. 189.
TEMPT, Satan s power to, i. 89. God is said to, ib. 91. Man is said to, ib. 91.
Satan is said to, ib. 91. Satan never said to in the Old Testament, ib. 91.
Satan does the saint under divers forms, ib. 144. What it is to tempt the
Lord, ii. 271.
TEMPTATION, support under, i. 4, 180. Christ endured more than any one, ib.
32. None to his people but what Christ passed through, ib. 32. Christ s
love to and care of his people under it, ib. 89, 165. Sometimes used for prov
ing, ib. 91. Or, trial, ib. 91. Or, solicitation to evil, ib. 91, 108. What it
means, ib. 91. Christ able to succour under it, ib. 92. Afflictive, ib. 92, 94,
101, 141. Its entertainment a sin, ib. 93. If resisted no sin, but an afflic
tion, ib. 93. Always the lot of God s children, ib. 94. Strongest when the
soul is nearest to God, ib. 94, 127. Often discouraging, ib. 95. Sometimes
long, ib. 95. God s means of cleansing, ib. 95. And, of preservation, ib. 95.
And of increasing grace, ib. 95. And, of discovering the saint to himself, ib.
96. And of fitting for Christ, ib. 96. A means of conforming to Christ s
likeness, ib. 96. Its vexation overruled of God, ib. 96. No cause to doubt
God s love, ib. 99, 136. A comparison of temptation and affliction, ib. 101.
The improvment of it a harvest, ib. 102, 106. What to do when under it, ib.
102. Warning against yielding to it, ib. 103. Natural to all conditions, ib.
104. Moderation in it recommended, ib. 106. Objection to it as regards
God s children, ib. 98. Christ succours therein, ib. 115, 123. And before
it, ib. 115, 123. And, after it, ib. 116, 123. /Vnd, most when under most,
ib. 119, 165. Having the worst of it a cause for humility but not of discourage
ment, ib. 125. Victory over it to be improved to more assurance, ib. 126.
A proof of Satan s malice and Christ s love, ib. 126. Its danger, ib. 128, 164.
Remedy against it, ib. 128, 164. Christ s best disciples exposed to it, ib.
128, 131. Mortification of self an aid against it, ib. 145. Satan s power of
it strengthened by his universal influence over the unregenerate, ib. 133. Why
suffered of God, ib. 134. The saints endurance thereof, a testimony of up
rightness, ib. 135. Of Christ a ground of consolation to his tempted brethren,
ib. 137. Mistaken by the godly for corruption, ib. 138. The difference be
tween it and corruption in the saints, ib. 140. The continuance of it a great
grief, ib. 142. Should be dipped in the blood of Christ, ib. 145. Overcome,
a cause of rejoicing, ib. 145. A cause of grief to the Lord s family, ib. 146.
The uselessness of creature works under it, ib. 158. Rules whereby faith may
stand in it, ib. 161. In the time of, use the shield of faith, ib. 163. Christ s
love and care of his people under, evinced in ordering their s, ib. 166. Evinc
ed in measuring it out, ib. 166. Evinced in overruling Satan s designs, ib.
166. Evinced in turning tbeir temptation, ib. 167. Evinced in sanctifying
their temptations, ib. 167. Evinced in teaching his people by their s, ib. 168.
Evinced in upholding them under it, ib. 168. Evinced in giving larger sup
plies of accepting grace, ib. 169. Evinced in giving them breathing time under
their s, ib. 169. Evinced in praying for them then especially, ib. 170. How
it appears Christ s mercy is more at work under it, ib. 171. Christ s dealings
with his disciples under it, a pattern to the end of the world, ib. 171. Why
Christ indulges his saints under it, ib. 173. The time of doubts and fears, ib.
180. Its times dark times, ib. 408. In regard of weak grace, how to bear up
against discouragement under it, ii. 99. Sometimes the diccouragements of
the saints arise from it, ib. 148. A great affliction, ib. 148. A conflicting
with Satan, ib. 148. No cause for discouragement, ib. 150. The good aris-
436 GENERAL INDEX.
ing therefrom, ib. 153. Sometimes strange and horrid, ib. 156. Sometimes
blasphemous, ib. 156. What it is to be overcome by it, ib. 160. Taken for
trial ; so Christ tempts, iv. 117.
TEMPTATIONS of God s people, what they are and how they take them, ii. 161.
Felt more after a knowledge of God than before, ib. 162. A Christian should
be thankful under them, iv. 101. What to do under several, iv. 120.
TEMPTED, how Christ was, i. 91, 9 l . God suffers his servants to be, ib. 92,
99. To use indirect means, ib. 100. To lay violent hands on one s self, ib.
100. To blasphemy, ib. 100. Christ was so, that he might succour, ib. 101,
103, 108. The wicked not properly so by Satan, ib. 137. The wicked are so
only in a way of solicitation, ib. 138.
THANKFULNESS, the duty of a Christian under hindrances, iv. 105. How it is
to be attained in every condition, ib. 109.
THANKS to God, reasons for giving, under every condition, iv. 95.
THREATENINGS, sometimes make way for the promise, ii. 40. Those that draw
to Christ give no cause for discouragement, ib. 134. May be repealed, ib.
135. God s threatenings make way to his promises, ib. 337. Usually end in
promises, iii. 407.
TOUCHING, used as harming, i. 98. Used as fellowship and communion, ib. 98.
TRAVAIL of his soul, Christ shall see of the, and be satisfied, iii. 200. Christ see
ing of the, an argument against universal redemption, ib. 269. An argument
against the saints apostacy, ib. 269. A doctrine that looks wishly both upon
godly and ungodly men, ib. 270.
TRAVAIL of Christ, in what it consisted, iii. 201. A sore travail in regard of
both soul and body, ib. 201. A long and tedious travail, ib. 213. An help
less travail, ib. 214. Our duty to come and behold it, ib. 214. The great
wonder of love, ib. 214. The profitable lessons it teaches, ib. 215. The
ground of encouragement for sinners to come to him, ib. 217. How it ap
pears that Christ shall certainly obtain the ends of his travail, ib. 257.
TREASURY of the commonwealth, whence supplied, v. 344.
TREMBLING at the word, a great matter, i. 252.
TRUST in God, what it is to, ii. 255.
TRUTH, an argument for its reception, i. 64. Christ the truth, ib. 261. Its
greatness hidden from the wicked, ib. 409. Scripture truth beheld by wicked
men in a natural way, ib. 409.
UNBELIEF, help against, i. 4. The root of apostacy. iii. 429.
UNBELIEVING heart, an evil heart, iii. 429. Is the heart God will punish with
the most severity, ib. 431.
UNFRUITFULNESS, causes of, i. 271.
UNION, of Christ and believers, i. 202, 240, 366. Its mystery, ib. 278, 366.
With Christ by the Spirit the source of spiritual life, ib. 308. Of Christ with
believers one of similitude, ib. 369. The double nature of union to Christ,
iii. 17.
UNIVERSAL redemption, the doctrine refuted, iii. 260.
UNWORTHINESS felt, a gracious mark, i. 60.
URIM and Thummim, i. 5.
VIRGINS, parable of the wise and foolish, iv. 405. Some awakening remarks
arising hence, ib. 422.
VISIONS and revelations, an attendance to, easily leads men to despise the written
word, i. 415. Draws into popery and superstition, ib. 416. Used by Maho-
GENERAL INDEX. 437
met for setting up his Alcoran, ib. 416. Used by papists for prevailing over
the world, ib. 416. Disregarded by Luther in his reformation, ib. 416. An
attendance to, easily leads to atheism, ib. 416. Whether God speaks by them
in these days, ib. 41fi. God has spoken by them and doth now, ib. 417. An
itching desire after them, an ill desire, ib. 417. God not to be put upon speak
ing by them, ib. 417. If contrary to Scripture they come from the devil, ib.
418. If brought to confirm the gospel, not from the Lord, ib. 418.
VOCATION, the fruit of Christ, i. 22.
VOICE, an immediate, whether comparable with Scripture, i. 422. Either from
heaven or hell, ib. 422. Of an angel to be disregarded if contrary to Scrip
ture, ib. 422. None superior to Scripture, ib. 422. Whether God doth now
speak by any, ib. 422. Not an ordinance of God, ib. 422.
WAIT on God, what it is to, ii. 255.
WAITING on God, its blessedness, ii. 277. Argued for from God s waiting on
us, ib. 277. Reasons for not giving it over, ib. 278. Reasons for giving it
up, ib. 278.
WALKING humbly with God, its blessednsss, i. 66. A great matter, ib. 253.
How to do it, ib. 270.
WAR, when the people of the land go forth to it, then the saints should go forth
to prayer, iv. 26.
WAY, Christ the, i. 260. Marks of being out of it and in it, ib. 312. The way
to Christ clogged with many difficulties, ii. 319.
WAYS, when a man may be said to be filled with his own, iv. 234.
WEANING times, parents bear most with their childi-en in, so God, iv. 91.
WEAKNESS, in the time of temptation, no cause for discouragement, ii. 158.
WEEDS, plucked out of the saints nosegay by Christ, i. 49, 50.
WILLIAM the Conqueror, in what right he first set foot on the English shore, v.
278. He came to the English crown with conditions, ib. 279.
WITNESS, what we shall do that we may witness a good confession in these days, 
