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The whole works of John
Flavel
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THE WHOLE
WORKS
OF THE
REV. MR. JOHN FLAVEL,
LATE MINISTER OF THE GOSPEL AT DARTMOUTH, DEVON.
TO WHICH IS ADDED,
AN ALPHABETICAL TABLE
OF THE PRINCIPAL MATTERS CONTAINED IN THE WHOLE.
IN SIX VOLUMES.
VOL. VI.
k«;-«<S€>2^J^,5
LONDON:
PRINTED FOR W. BAYNES AND SON, 23 & 54, PATERNOSTER-ROW;
WAUGH AND INNES, EDINBURGH, AND M. KEENE, DUBLIN.
1820.
PREPARATIONS
el
FOR ^"^
SUFFERING#%.
OR THE
BEST WORK IN THE WORST TIMES.
Wherein the Necessity, Excellency, and Means of our readiness for
Sufferings are evinced and prescribed; our Call to suffering
cleared, and the great unreadiness of many professors bewailed.
THE EPISTLE TO THE READER.
AT was the observation of the learned Gerson (when the world was
not so old by many years as now it is) that mundus senescens patitur
phantasias : The aged world, like aged persons, dotes and grows
whimsical, in its old age ; the truth of which observation is confirmed
by no one thing more, than the fond and groundless dreams and
phantams of tranquillity, and continuing prosperity, v/herewith the
multitude please themselves, even whilst the sins of the times are so
great, and the signs of the times so sad and lowring as they are.
It is not the design of this Manual to scare and affright any man
with imaginary dangers, much less to sow jealousies, and foment the
discontents of the times; it being a just matter of lamentation that
all the tokens of God's anger produce with many of us no better
fruit but bold censures and loud clamours, instead of humiliation for
our own sins, and the due preparation to take up our own cross,-and
follow Christ in a suffering path, which is the only mark and aim of
this tract.
We read the histories of the primitive sufferers, but not with a spirit
prepared to follow them. Some censure them as too prodigal of
their blood, and others commend their courage and constancy ; but
where are they that sincerely resolve and prepare to be followers of
them who through faith and patience inherit the promises ? Heb.
vi. 12. or take them for an " example of suffering, affliction, and
" of patience,'^ Jam. v. 10.
Itis asmuch our interest as it is our duty to be seasonably awakened
out of our pleasant but most pernicious drowsiness. Troubles will
be so much the more sinking and intolerable, by how much the more
they steal upon us by way of surprizal. For look, as expectation de-
flowers any temporal comfort, by sucking out much of the sweetness
Vol. Vi. A
4 PREPARATIONS FOR SUFFERINGS ; OR,
therf^* before-hand, and so we find the less in it when we come to
tK' actual enjoyment : So the expectation of evils abates much of the
dread and terror, by accustoming our thoughts before-hand to thera,
and making preparation for them : So that we find them not so
grievous, amazing, and intolerable when they are come indeed.
This was exemplified to us very lively by holy Mr. Bradford the
martyr, when the keeper's wife came running into his chamber, saying,
' O Mr. Bradford, I bring you heavy tidings, for to-morrow you must
' be burned, your chain is now buying, and presently you must go to
' Newgate."' He put off his hat, and looking up to heaven, said, O
Lord, I thank thee for it ; I have looked for this a long time ; It
comes not suddenly to me, the Lord make me worthy of it. See in
this example the singular advantage of a prepared and ready soul.
Reader, The cup of sufferings is a very bitter cup, and it is but
needful that we provide somewhat to sweeten it, that we may be able
to receive it Vvith thanksgiving; and what those sweetening ingredi-
ents are, and how to prepare them, you will have some direction and
help in the following discourse ; which hath once already been pre-
sented to the public view ; and that it may at this time also (wherein
nothing can be more seasonable) become farther useful and assisting
to the people of God in their present duties, is the hearty desire of
Thine
and the Church's
Servant in Christy
JOHN FLAVEL.
Acts xxi. 13.
Then Paul answered, What mean ye to weep, and to hrealc my heart?
For I am ready not to he hound only, but also to die at Jerusalem
for the name of the Lord Jesus.
CHAP. I.
Wherein the text is opened, and the doctrine propounded.
Jl he Divine providence is not more signally discovered in go-
verning the motions of the clouds, than it is in disposing and order-
ing the spirits and motions of the ministers of the gospel, who, in a
mystical sense, are fruitful clouds, to dispense the showers of gospel-
blessings to the world. The motion of the clouds is not spontaneous,
but they move as they are moved by the winds ; neither can gospel-
ministers chuse their own stations, and govern their own motions,
but must go when and where the Spirit and providence of God
directs and guides them ; as will evidently appear in that dangerous
THE BEST WOllK IN THE WORST TIMES.
voyage to Jerusalem in which the apostle was at this time eiv^ed
Acts XX. 22. " And now, behold, I go bound in the Spirit to Jen>
*' lem," [bound in the Spirit :] Alluding to the watery vapours whicl
are bound up in clouds, and conveyed according to the motions of
the wind. This journey was full of danger ; Paul foresaw his business
was not only to plant the gospel at Jerusalem with his doctrine, but
to water it also with his blood ; but so effectually was his will de-
termined by the will of God, that he cheerfully complies with his
duty therein, whatsoever difficulties and dangers did attend it.
And indeed it was his great advantage, that the will of God was
so plainly and convincingly revealed to him touching this matter ; for
no sooner did he employ himself to obey this call of God, but he is
presently assaulted by many strong temptations to decline it.
The first rub he met in his way was from the disciples of Tyre, who
pretending to speak by the Spirit, said unto Paul, that he should not
go up to Jerusalem, Acts xxi. 4. The Lord by this trying the spirit
of his apostle much, as he did the young prophet coming from Judea
to Bethel, 1 Kings xiii. 18. but not with like success.
His next discouragement was at Caesarea, where Agabus (whom
Dorotheus affirms to be of the seventy-two disciples, and had before
prophesied of the fLimine in the reign of Claudius, which accordingly
came to pass) takes Paufs girdle, and binding his own hands and feet
with it, said, " Thus saith the Holy Ghost, so shall the Jews at Je-
" rusalem bind the man that owneth this girdle, and shall deliver
" him into the hands of the Gentiles," Acts xxi. 11. And surely he
was not ignorant what he must expect whenever he should fall into
their hands; yet neither could this affright him from his duty.
But then, last of all, he meeteth with the sorest trial from his
dearest friends, who fell upon him with passionate intreaties and
many tears, beseeching him to decline that journey : O they could not
give up such a minister as Paul was ! this even melted him down,
and almost broke his heart, which yet was easier to do, than to turn
him out of the path of obedience : ^\''here, by the way, we may note
two things :
Firsts That divine precept, not providence, is to rule out our way
of duty.
Secondly^ That no hindrances or discouragements whatsoever will
justify our neglect of a known duty.
All these rubs he passes over ; all these discouragements he over-
came, with this heroic and truly Christian resolution in the text ;
" What mean ye to weep, and to break my heart ? For I am ready
" not to be bound only, but also to die at Jerusalc^tn, for the name
" of the Lord Jesus."
In which words we have,
1. A loving and gentle rebuke.
2. A quieting and calming argument.
^ PREPARATIONS FOR SUFFERINGS ; OR,
jP.'rst, He lovingly and gently rebukes their fond and inordinate
g^iTowfor his departure, in these words, What mean ye to weep, and
to break my heart ? As if he should say. What mean these passionate
intreaties and tempting tears ? To what purpose is all this ado ?
They are but so many snares of Satan, to turn my heart out of the
way of obedience : Vou do as much as in you lies to break my heart ;
let there be no more of this I beseech you.
Secondly^ He labours to charm their unruly passions with a very
quieting and calming argument ; For I am ready, &c. sroi/j^ojg i^u^
parate habeo. I am prepared and fitted for the greatest sufferings
which shall befal me in the pursuit of my duty ; be it a prison, or
be it death, I am provided for either : Liberty is dear, and life much
dearer, but Christ is dearer than either.
But what was there in all this, to satisfy them whose trouble it was
to see him so forward ? Let the words be considered, and we shall
find divers things in them to satisfy and quiet their hearts, and make
them willing to give him up.
First, I am ready ; that is, God hath fitted and prepared my heart
for the greatest sufferings ; this is the work of God : flesh and blood
would never be brought to this, were not all its interests and incli-
nations subdued, and over-ruled by the Spirit of God. What do ye
therefore in all this, but work against the* design of God, who hath
fitted and prepared my heart for this service ?
Secondly, I am ready ; that is, my will and resolution stands in a
full bent, my heart is fixed, you cannot therefore study to do me a
greater injury, than to discompose and disorder my heart again, by
casting such temptations as these in my way, to cause the flesh to
rebel, and the enemy that is within to renew his opposition.
Thirdly, I am ready ; that is, my heart is so fixed to follow the
call of God, whatever shall befal me, that all your tears and intrea-
ties to the contrary are but cast away ; they cannot alter my fixed
purpose ; you had as good be quiet, and cheerfully resign me to the
will of God.
Tiius you see the equipage and preparation of Paul's spirit to re-
ceive both bonds and death for Christ at Jerusalem ; this made him
victorious over the temptations of friends, and the malice and cruelty
of his enemies: By this readiness and preparation of his mind, he
was carried through all, and enabled to finish his course with joy.
From hence the observation is,
Doct. That it is a blessed and excellent thing for the people of God
to be prepared, and ready for the hardest services, and worst of'
sufferings,* to which the Lord may call them.
This is that which every gracious heart is reaching after, praying,
and striving to obtain ; but, ah ! how few will attain it ! Certainly
there arc not many among the multitudes of the professors of this
generation that can say as Paul here did, " Fam ready to be bound,
" or to die for Christ.""
THE BEST "WORK IN THE WORST TIMES.
CHAP. II.
Shews, that although God takes no delight in afflicting his people^
yet he sometimes exposeth them to great and grievous sufferings ;
with a brief account zvhy, and hozc he calls them thereunto.
A HE mercies and compassions of God over his people are exceed-
ing great and tender, Psalm ciii. 13. " Like as a father pltieth
" his children, so the Lord pitieth them that fear him." He delights
not in afflicting and grieving them, Lara. iii. S3. " He doth not af-
" flict wilHngly, nor grieve the children of men." The scripture in-
timates to us a seeming conflict betwixt the justice and mercy of God,
when he is about to deliver up his people into their enemies hands,
Hosea xi. 8, 9. " How shall I give thee up, Ephraim ? How shall I
" deliver thee, Israel ? How shall 1 make thee as Admah ? How shall
*' I set thee as Zeboim ? Mine heart is turned within me, my re-
" pentings are kindled together." Which shews us with what re-
luctance and great unwillingness the Lord goes about such a work as
this. The work of judgment is his strange work, it pleases him bet-
ter to execute the milder attribute of mercy towards his children.
Hence we find, when he is preparing to execute his judgments, that
he delays the execution as long as the honour of his name and safety
of his people will permit, Jer. xliv. 23. He bears till he can bear
no longer : he often turns away his wrath from them, Psal. Ixxviii.
38, 39. He tries them by lesser judgments and gentler correc-
tions to prevent greater, Amos iv. 6. When his people are humbled
tinder the threatenings of his wrath, his heart is melted into compas-
sion to them, Jer. xxxi. 17, 20. and whenever his mercy prevails
against judgment, it is with joy and triumph, Jam. ii. 13. Mercy
rejoiceth against judgment.
For he feels his own tender compassions yerning over them ; he
foreseeth, and is no way willing to gratify the insulting pride of his and
their enemies. Deut. xxxii. 26, 27. " I said I would scatter them
" into corners, I would make the remembrance of them to cease
" from among men, were it not that I feared the wrath of the enemy,
" lest their adversaries should behave themselves strangely, &c.
Yet all this, notwithstanding, it often falls out, by the provocations
of his sons and daughters, that the Lord gives them up into the
hands of their enemies for the correction of their evils, and the ma-
nifestation of his own glory. Seneca, though a heathen, could say,
that God loves his people with a masculine love, not with a woman-
ish indulgence and tenderness : If need require, they shall be in hea-
viness through manifold temptations, 1 Pet. i. 6. He had rather
their hearts should be heavy under adversity, than vain and careless
under prosperity ; the choicest spirits have been exercised with the
sharpest sufferings, and those that now shine as stars in heaven,
A3
Q PllEPAKATIONS FOK SUFFEIIIXGS ; OE,
liavpoeen trod under foot as dung on the earth. 1 Cor. iv. 11, 12f,
jr. "Unto this present hour we both hunger and thirst, and are
•' naked, and buffetted, and have no certain dwelling-place, and la-
" hour working with our hands ; being reviled we bless, being per-
'• secuted we suffer it, being defamed we intreat ; we are made as
" the filth of the world, and the off-scouring of all things unto this
" day.'' The eleventh chapter to the Hebrews is a compendium of
the various and grievous sufferings of the primitive saints : " They
" were tortured, they were sawn asunder, were tempted, were slain
'' with the sword, they wandered about in sheep-skins and goat-skins,
*' being afflicted, destitute, tormented, of whom the world was not
" worthy, they wandered in deserts, and in mountains, in dens, and
" in caves of the earth." And since the earth hath dried up those
rivers of precious blood, whereof the sacred records make mention,
what seas of Christians blood have since those days been shed by
bloody persecutors ? Histories inform us that in the ten primitive per-
secutions, so many of the saints and martyrs of Jesus Christ have been
slain, as that you may allow five thousand a day to every day in the
whole year. Those bloody emperors sported themselves with the
death of God's dearest saints ; many precious Christians were burnt
by night at Rome, to serve as torches to light their enemies in the
passage through the streets ; eight hundred thousand martyrs are
mentioned within the space of thirty years, since the Jesuits arose
out of the bottomless pit.
To what grievous sufferings did the Lord give up those precious
servants of Christ, the Waldenses and Albigenses, who received the
light of reformation about the year 1260, when the fogs of Anti-
christian darkness overspread the earth ! a people sound in judgment,
as appears by their letters, catechisms, and confessions, which are ex-
tant ; a people of a simple, plain, and inoffensive behaviour : Yet,
with what fury and rage did that impious pope Pius persecute them
to destruction ! driving them into the woods and mountains, except
the aged, and children that could not flee, who were murdered in
the way : Some famished in the caves and clefts of the rocks ; others
endured the rack for eight hours together ; some beaten with iron
rods, others thrown from the tops of high towers, and dashed to
pieces.
^Vhat bloody shambles and slaughter-houses have France, Ireland,
and England, been made by popish cruelty ! More might be related
out of each story than a tender hearted reader is able to bear the re-
hearsal of. But what God hath done, he may do again : We are
not better than our fathers, dismal clouds of indignation are gather-
ing over our heads, charged with double destruction ; should the
Lord please to make them break upon us; we cannot imagine the
rage of Satan to be abated, now that his kingdom hastens to its
period, Ilev. xii. 12. nor are his instruments grown less cruel and skil-
ful to destroy. The land, indeed, hath enjoyed a long rest, and thi&
THE BEST WORK IN THE WORST TIMES. "
generation is acquainted with little more of martyrdom, than wribi^tlye
histories of former times inform us of: But yet let no man bef6c,l
himself with a groundless expectation of continuing tranquilHtyis
Augustin thinks that the bloody sweat which over-ran the body of
Christ in thegarden, signified the sharp and grievous suftcrings which
in his mystical body he should afterwards endure ; and indeed it is a
"*truth, that these are also called the remains of Christ's sufferings,
Col. i. 24. His personal siffferings were indeed completed at his re-
surrection, that cup was full to the brim, to which no drop of suffer-
ings can be added ; but his sufferings in his mystical body are not yet
full ; by his personal sufferings he fully satisfied the wrath of God,
but the sufferings of his people have not yet satisfied the wrath of
men : Though millions of precious saints have shed their blood for
Christ, whose souls are now crying under the altar, How long. Lord!
how long ! yet there arc many more coming on behind in the same
path of persecution, and much Christian blood must yet be shed, be-
fore the mystery of God be finished ; and notwithstanding this lucid
interval, the clouds seem to be returning again after the rain. Thus
you see to what grievous sufferings the merciful God hath sometimes
called his dearest people.
Now God may be said to call forth his people to suffer, when he
so hedgeth them in by providence, that there is no way to escape
suffering, but by sinning ; whatsoever providence labours with such
a dilemma as this, is a plain signification of God's will to us in that
case. We may not now expect extraordinary calls to suffering work,
as some of the saints had of old. Gen. xxii. 2. Acts ix. 16. but when
our way is so shut up by providence, that we cannot avoid suffering,
but by stepping over the hedge of the command, God will have us
look upon that exigence as his call to suffer : And if the reasons be
demanded, why the Lord, who is inclined to mercy, doth often hedge
in his own people, by his providence, in a suffering path ; let us
know, that in so doing, he doth both,
1. Illustrate his own glory. And,
2. Promote his people's happiness.
First, Hereby the most wise God doth illustrate the glory of his
own name, clearing up the righteousness of his ways by the sufferings
of his own people : By this the word shall see, that how well soever
he loves them, he will not indulge or patronize their sins; if they
will be so disengenuous to abuse his favours, he will be so just to make
them suffer for their sins, and by those very sufferings will provide
for his own glory, which was by them clouded in the eyes of the
world. He hates not sin a jot the less, because it is found in his own
people, Amos iii. 2. And though, for the magnifying of his mercy,
he will pardon their sins, yet for the clearing of his righteousness, he
will take vengeance upon their inventions, Psal. xcix. 8.
Moreover, by exposing his people to such grievous sufferings, he
gives a fit opportunity to manifest the glory of his power in their sup-
A 4
IQ PREPARATIOXS FOR SUFFERINGS ; OK,
por^, and of his wisdom, in the marvellous ways of their escape and
(Liiverance. It is one of the greatest wonders in the world, how the
church subsists under such fierce and frequent assaults as are made
upon it by enemies. " I will turn aside (said Moses) and see this
" great sight, why the bush is not consumed," Exod. iii. 3. That
flaming bush was a lively emblem of the oppressed church in Egypt ;
the crackling flames noted the heat of their persecution, the remain-^
ing of the bush unconsumed in the flames, signified the wonderful
power of God in their preservation : No people are so privileged, so
protected, so delivered, as the people of God. Much less opposition
than hath been made against the church, have overturned, and utter-
ly destroyed, the mighty monarchies of the world.
* Sic Medus ademit
Assijrio^ Medoque tidit moderamina PerseSy
Suhjecit Per sen Macedo, cessurus et ipse
Roviams
' Assyria's empire thus the Mede did shake,
' The Persian next, the pride of Media brake ;
'Then Persia sunk by Macedonia prest,
' That, in its turn, fell by Rome at last.'
And no less admirable is the wisdom of God, in frustrating and de-
feating the most deep and desperate designs of hell, against his poor
people. Now, you may see the most wise God going beyond a ma-
licious and subtle devil, overturning in a moment the deep laid de-
signs and contrivances of many years, and that at the very birth and
point of execution, Esth. vi. 1. snaring the wicked in the works of
their own hands ; making their own tongues to fall upon them ;
"working out such marvellous salvations with his own hand, as fills
them with astonishment and wonder, Psal. cxxvi. 7. " When the
" Lord turned back the captivity of Zion, we were like them that
'•' dreamed.''
Secondly, As God provides for his own glory, by the sufferings
and troubles of his people ; so he advanceth their happiness, and
greatly promotes their interest thereby.
For, First, These troubles are ordered as so many occasions and
means to mortify the corruptions that are in their hearts ; there are
rank weeds springing up in the best soil, which need such winter
weather to rot them : And, certainly, if we reckon humility, hea-
venly mindedness, contempt of the world, and longing desires after
heaven, to be the real interest and advantage of the church ; tlien it
is evident, nothing so much promotes their interest, as a suff'cring
condition doth : Adversity kills those corruptions which prosperity
bred.
♦ Claudian, lib, 3. in laudes StUUcones.
THE BEST WOKK IN THE WORST TIMES.
Secondly, By these trials their sincerity is cleared, to the joy al
satisfaction of their own hearts ; many a doubt and fear, which hi
long entangled and perplexed them, is removed and answered. When
adversity hath given them proof, and trial of their own hearts, one
sharp trial wherein God helps us to be faithful, will do more to satis-
fy our fears, and resolve our doubts, than all the sermons that ever
we heard in our lives could do.
Thirdly, These sufferings and trials of the church, are ordained to
free it of abundance of hypocrites, which were its reproach, as well
as burden, Amos ix. 9, 10. Affliction is a furnace to separate the
dross from the more pure and noble gold. Multitudes of hypocrites,
like flies in a hot summer, are generated by the church's prosperity ;
but this winter weather kills them: Many gaudy professors grow
within the inclosure of the church, like beautiful flowers in the field,
where they stand during its peace and prosperity, in the pride and
bravery of their giftsand professions; but the wind passethover them,
and they are gone, and their places shall know them no more ; to
allude to that in Psalm ciii. 16. Thunder and lightning is very ter-
rible weather, but exceeding useful to purify and cleanse the air.
Fourthly, The church's sufi^erings are ordered and sanctified, to
endear them to each other. Times of common suffering, are times
of reconciliation, and greater endearments among the people of God ;
never m^ore endeared, than when most persecuted ; never more unit-
ed, than when most scattered, Mai. iii. 17. " Then they that fear-
" ed the Lord, spake often one to another." Certainly there is some-
thing in our fellowship in the same sufferings, that is endearing and
engaging ; but there is much more in the discoveries that persecution
makes of the sincerity of our hearts, which, it may be, was before
entertained with jealousy ; and there is yet more than all this in the
reproofs of the rod, whereby they are humbled for their pride,
wantonness, and bitterness of their spirits to each other, and made
to cry, in the sense of these transgressions, as Psal. Ixx. 8. " Remem-
" ber not against us former iniquities."
Lastly, By these troubles and distresses, they are awakened to their
duties, and taught to pray more frequently, spiritually, and fervent-
ly. Ah ! what drowsmess and formality is apt to creep irrupon the
best hearts, in the time of prosperity ; but when the storm rises, and
the sea grows turbulent and raging, now they cry as the disciples to
Christ, Lord, save us, we perisli. They say music is sweetest upon
the waters; I am sure the sweetest melody of prayer is upon the
deep waters of affliction : For these, among many other righteous,
wise, and holy ends, the Lord permits and orders the persecutions
and distresses of his people.
3jg PREPARATIONS FOa SUFFEIIIXGS : OR,
CHAP. III.
Shexvs that it is usual with God to premonish his people of approach^
i??o' trials and sufferings ; with some account of' the manner hozv^
and the reason why he so forewarns them.
J^.S Paul had many clear premonitions and fore-notices of the
sufferings that should befal him at Jerusaleni, that he might not
be surprized by them when they came; so it is usual with God
(though not in such an immediate and extraordinary a manner) to
admonish the world, and especially his own people, of great trials
and sufferings before-hand. Amos iii. 7. " Surely the Lord will
" do nothing, but he revealeth his secrets unto his servants the pro-
« phets.''
Thus, when he was about to bring the flood upon the world, he
gave one hundred and twenty years warning of it before it came.
Gen. vi. 3. and when he was to destroy Sodom, he saith, Gen. xviii.
17. " Shall I hide from Abraham the thing that I do ?" And the
like discovery he made about the same judgment to Lot, Gen. xix.
12, 13, 14. So when the captivity of the Jews was nigh at hand, the
people had many fore warnings of it ; God forewarned them both
ministerialhj and providentially ; he warned them by the prophets,
Ezek. iii. 17. " Hear the word of my mouth, and give them warning
<« from me.'' And when the time drew nigh to execute the judg-
ment determined upon Jerusalem, and the temple, how plainly did
Christ foretel them of it ? Luke xix. 43, 44. " Thine enemies shall
" cast a trench about thee, and compass thee round, and keep thee
" in on every side, and shall lay thee even with the ground, and thy
" children within thee."
And when the storm was just ready to fall,* their own historian
tells us, a voice was heard in the temple, saying, Migremus hinc.
Let us go hence. 'Which voice f Tacitus also mentions in his
* annals, affirming it to be more than a human voice, telling them
* God was departing, and that it was accompanied with a rushing
* noise, as of persons going out. These were extraordinary warn-
* ings.' The like signs have been given to divers other nations, by
dreadful eclipses of the heavenly bodies, portentous comets, earth-
gualrs, and other signs of judgment.
Now, though we have no ground to expect such extraordinary
warnings, yet we have the most apparent and certain signs of ap-
proaching calamities ; after which, if they surprize us, the fault must
lie in our own inexcusable negligence ; for we have a standing rule
to govern ourselves in this matter, and that is this ; * When the same
* Josephus de bello Jud. lib. 7. cap. 2.
t Audita mojor humana vox excedere DeoSy simul inserts motus excedentium. Tacitua,
lib. 21.
THE BEST WORK IX THE WORST TIMEf?. 15
< sins are found in one nation, which have brought down the wrai
' of God upon another nation, it is an evident sign of judgment at^
* the door; for God is unchangeable, just, and holy, and will not
* favour that in one people which he hath punished in another, nor
* bless that in one age which he hath cursed in another.' Upon this
very ground it was that the apostle warned the Corinthians, by the
example of the Israelites, whose sins had ruined them in the wilder-
ness, 1 Cor. X. 6. " Now these things were our examples, to the in-
" tent we should not lust after evil things, as they also lusted."" As if
he should say. Look upon those dead bodies which are, as it were,
cast up upon the scripture-shore for a warning to you : Follow not
the same course, lest you meet in the same curse ; if you tread the
same paths, expect the same punishment. God is as righteous now
as he was then : he hates, and will punish sin in you as much as he
did in them.
Let us therefore consider what those provocations were, that has-
tened the wrath of God upon his own Israel, a people that were nigh
and dear unto him : a people upon whom he spent as much of the
riches of his patience, as upon any people in the world ; that so we
may reckon whereabout we are at this day, and what is like to be the
lot of this sinful and provoking generation ; and we shall find, by
the consent of all the prophets, that these sins were the immediate
forerunners, and proper causes of their overthrow.
First, The great corruption of God's worship among them kin-
dled his wrath, and hastened their ruin, Psal. cvi. 39, 40, 41, 42.
" They were defiled with their own works, and went a whoring with
" their own inventions ; therefore was the wrath of God kindled
" against his people, insomuch that he abhorred his own inheri-
" tance, and he gave them into the hand of the heathen, and they
" that hated them ruled over them ; their enemies also oppressed
" them, and they were brought into subjection under their hand.'"*
They that Avill not bear the golden yoke of Christ, shall be galled with
the iron yoke of men : nothing more provokes the anger of God
than the adulterating of his worship; a man will bear a thousand
infirmities in the wife of his bosom, but unfaithfulness in the mar-
riage-covenant breaks his heart. After the manner of men, so abused
and grieved, the Lord expresseth himself, Ezek. vi. 9- " I am
" broken with their whorish heart, which have departed from me,
" and with their eyes that go a whoring after their idols." Men
cannot invent a surer and speedier way to their own ruin, than to
bring their own inventions into God's worship.
Secondly, Incorrigible obstinacy and impenitcncy, under gentler
strokes and lesser judgments, make way for utter ruin and desolation,
Amos iv. from the 6th to the 12th verse. Scarcity, mildews, pesti-
lence, and sword, had been tried upon them, but without effect ; for
the remnant that escaped those judgments (although plucked as so
1^ ' PREPAKATIONS FOR SUFFERINGS ; OR,
rsany brands out of the fire, in which their fellow sinners perished)
were not reformed b}' those gentler and 7ftoderated judgments.
Thirdly^ Stupidity and senselessness of God's hand, and the tokens
of his anger, were provoking causes and forerunners of their national
desolation ; they neither saw the hand of God when it was lifted
up, nor humbled themselves under it when it was laid on ; the hand
of God is then said to be lifted up, when the providences of God pre-
pare and posture themselves for our affliction. When the clouds of
judgment gather over our heads, and grow blacker and blacker, as
theirs did upon them, and do upon us at this day, but they took no
notice of it, Isa. xxvi. 11. " Lord, when thy hand is lifted up, they
'' will not see;"' and (which is the height of stupidity) they all re-
mained senseless and regardless, when the hand of God was laid upon
them, Isa. xlii. 24, 25. " Who gave Jacob for a spoil, and Israel to
*' the robbers ? Did not the Lord, he against whom we have sinned ?
*' for they would not walk in his ways, neither were they obedient
" to his law. Therefore he hath poured upon them the fury of his
" ano-er, and the strength of battle; and it hath set him on fire round
" about, yet he knew not ; and it burned him, yet he laid it not to
« heart.''
O prodigious sottishness ! It was not some small drops of God's an-
ger, but the Jury of' his anger ; not some lighter skirmish of his judg-
inents with them, but the strength of battle : It was not some particu-
lar streke upon single persons or families, but it set him onfre round
about, a general conflagration ; yet all this would not awaken them.
Fourthly, The persecution of God's faithful ministers and people
were another sin that procured, and a sign that foretold the destruc-
tion of their nation, 2 Chron. xxxvi. 15, 16. " And the Lord God
" of their fathers sent to them by his messengers, rising up betimes,
" and sending ; because he had compassion on his people, and on his
" dwelling-place ; but they mocked the messengers of God, and
" despised his words, and misused his prophets, until the wrath of the
** Lord arose against his people, till there was no remedy." There
were also a number of upright souls among them, who desired to wor-
ship God according to his own prescription ; but a snare was laid for
them in Mizpah, and a net spread for them upon Tabor, Hos. v. 1.
and this hastened judgment towards them : Mizpah and Tabor were
places lying in the way betwixt Samaria and Jerusalem, where the
true worship of God was : and in those places spies were set by the
priests to observe and infoi-m against them ; so that it became very
hazardous to attend the pure and incorrupt worship of God, which
quickly hastened on their ruin.
Fifthly, The removal of godly and useful men by death, in more
than ordinary haste, was to them a sign of desolation at hand. Isa.
Ivii. 1. " The righteous perisheth, and no man layeth it to heart;
" and merciful men are taken away, none considering that the righ-
" teous is taken away from the evil to come." In this case God a^ts
THE BEST WORK IN THE WORST TIMES. \ 15
towards his people, as the husbandman in a catching harvest d6n^
by his corn ; he hurries it with a shuffling haste into the barn wheh
he sees a storm coming : or as a careful father with his sons that are
abroad at school, who sends his horses to fetch them home speedily,
when he hears the plague is begun in the place. Upon this ground
the prophet Micah bewails himself, Micah vii. 1. " Woe is me, for
" I am as when they have gathered the summer-fruits, as the grape
" gleanings of the vintage, there is no cluster to eat ; my soul de-
" sired the first-ripe fruit." Q. d. Alas ! alas ! what miserable days
are at hand ! what miseries must I expect to see ! The pleasant clus-
ters, i. e. the societies of the saints are gathered away by the hand of
death ; there are but few that remain, here and there a single saint,
like grapes after the vintage is done, two or three upon the utmost
branches.
Sixthly, The general decay of the life and power of godliness
among them that were left, foreboded destruction at the door : this
is both a provoking sin, and a fore-running sign of national calamity.
Hos. iv. 18. Their driiik is sour. A metaphor lively expressing
the deadness and formality of the people in the worship of God. It
was like sour or dead drink, which hath lost its spirit and relish,
and is become flat. Such were their duties ; no spiritual life, affec-
tion, or savour in them : they heard as if they heard not, and prayed
as if they prayed not ; the ordinances of God were to them as the
ordinances of men, of which the apostle saith, that they perish in
the using.
Seventhly, To conclude; Mutual animosities, jars, and divisions,
were to them manifest symptoms of national calamities and desola-
tions : for then Ephraim envied Judah, and Judah vexed Ephraim,
Isa. xi. 13. Hos. ix. 7. " The days of visitation are come, the days
" of recompence are come, Israel shall know it : The prophet is a
" fool, the spiritual man is mad, for the multitude of thine iniquities,
" and the great hatred."
When such symptoms of God's indignation do appear upon any
people, the Lord, by them, as by so many glaring meteors and blazing
comets, forewarns the world that his judgments are near, even at
the door. These signs all men ought to observe, and behold with
trembling. If you ask, Why doth God usually give such warnings
of his indignation before it comes ? The reasons are,
1. To prevent the execution.
2. To make them more tolerable.
3. To leave the incorrigible inexcusable.
First, Warning is given, with design to prevent the execution of
judgments, Amos iv. \%. " Therefore thus will I do unto thee, O
'• Israel ; and because I will do this unto thee, prepare to meet thy
" God, O Israel ;" i. e. Prepare thyself to meet me in the way of my
judgments, by humiliation and intercession to prevent the execution.
And what else was the design of God in sending Jonah to the great
X6 PREPARATIONS FOR SUFFERINGS ; OR,
c'lcj Nineveh, but to excite them to repentance for the prevention of
cheir ruin. This Jonah knew to be the Lord's meaning, how posi-
tive soever the words of his commission were; and therefore he
dechned the message to secure his credit ; knowing, that if upon
warning given they repented, the gracious nature of God would
soon melt into compassion over them, and free grace would make him
appear as a liar ; for so we must expound his words, Jonah iv. 2.
" Was not this my saying, when I was yet in my country ? There-
*' fore I fled before unto Tarshish : for I knew that thou art a gra-
*' cious God, and merciful, slow to anger, and of great kindness,
*' and repentest thee of the evil." Q. d. Yea, Lord, I knew before-
hand it would come to this ; thou sendest me positively to denounce
thy judgments to Nineveh, mean time desiring nothing more than the
execution of them might be prevented by their repentance. And
thus thy mercy hath exposed my reputation, in saving them from
destruction.
Secondly^ God forewarns his people of judgments, to make them
more tolerable when they come ; expected evils are nothing so heavy
as those that come by surprisal ; for look, as the expectation of a
mercv makes it less sweet, our thoughts having anticipated and sucked
out much of the sweetness before-hand ; so the expectation of judg-
ments before they befal us, make them less bitter and burdensome
than else they would be, the soul having inured and accustomed itself
to them, bv frequent thoughts, and prepared and made ready itself
to entertain them, as Paul did in my text. To prevent the disciples
surprisal and offence at those days of persecution that were coming
upon them, Christ foretold them, and gave them fair warning before-
hand, John xvi. 4.
Thirdhj^ He forewarns his people of approaching dangers, to leave
the incorrigible wholly inexcusable, that those who have no sense of
sin, nor care to prevent ruin, might have no cloke for their folly
■when judgments overtake them, " What wilt thou say when he shall
" punish thee.^"' Jer. xiii. 21, 9.9., As if he should say. What plea,
or apologv is left thee, after so many fair warnings and timely pre-
monitions r Thou canst not sav, I have surprised thee, or that thou
wast ruined before thou wast warned. Thy destruction therefore
is of thyself
CHAP. IV.
Demonst7'ating the excellency of a prepared heart for the worst of
sufferings ; and what a blessed thing it is to be ready to be bounds
or to die for Christy as Paul here was.
A AM ready.] O blessed frame of spirit ! how hard, but how
happy is it to get a heart so tempered ! Every Christian can say, I
THE BEST OF WORK IN THE WORST TIMES. \ 17
\
>vould be ready, and the Lord make me ready for sufferings ; Byt
iew can say, I am ready, my heart is prepared and fitted for such av.
work : yet this example shews us it is attainable : and what a bles-
sed thing it is to attain it, the following particulars will abundantly
convince us.
First, Readiness for sufferings will bring the heart of a Christian
to an holy rest and tranquillity, in a suffering hour, and prevent that
anxiety, perturbation, and distraction of mind, which puts the sink-
ing weight into afflictions. The more cares, fears, and troubles we
have before our sufferings come, the more calm, quiet, and com-
posed we are like to be when our sufferings are come indeed. It is
admirable to consider with what peace and patience Job entertained
his troubles, which, considering the kinds, degrees, and manner in
which they befel him, one would think they should at least have
startled and amazed him, and put his soul (as gracious and mortified
as it was) into great disorder and confusion ; but you find the con-
trary : never did the patience of a man triumph at that rate over ad-
versity ; he worships God, owns his hand, and resigns himself up to
his pleasure. Job i. 20, 21. And whence was this ? Surely had his
troubles come by way of surprise, he could never have carried it at
that rate; but in the days of his peace and prosperity he had prepared
for such a day as this. Job iii. 25, 26. " I was not in safety, neither
" had I rest ; yet trouble came ; the thing that I feared (saith he)
" is come upon me.'"* He laid it to heart before it came, and there-
fore it neither distracted, nor brake the heart when it came. In like
manner the prophet Habakkuk stood upon his watch-tower, i. e. he
made his observations by the word upon the probable events of pro-
vidence, whereby he got a clear foresight of those troublesome days
that were at hand ; which though it made him tremble in himself,
yet it gave him rest in the day of evil, Hab. iii. 16, 17, 18. There
is a twofold rest in the day of evil, viz.
1. A rest of deliverance.
2. A rest of contentation.
It is a singular mercy to find rest in a man's own spirit ; to enjoy
inward peace, and tranquillity of mind, Avhen there is no rest with-
out ; and the way to obtain this, is to foresee, count upon, and make
due preparation for troublous times before-hand : evils that come by
way of surprisal, are not only amazing, but very frequently destruc-
tive evils ; it is a sad aggravation to feel a misery, before we fear it ;
those calamities that find men secure, do usually leave them desperate;
the enemy that comes upon our backs hath a great advantage to ruin
us, yet this is the common case of the world, " For man knoweth
" not his time, but as the fishes are taken in an evil net, and as the
" birds that are caught in the snare ; so are the sons of men snared
" in an evil time, when it falleth on them suddenly," Eccl. ix. 12.
Thus perished the old world ; there was but one Noah provided for
the flood, and he only, with his family, was preserved in it : all the
18 PR EPAHATIOXS FOR sufferings; OR,
rest were eating, drinking, marrying, and giving in marriage, until
the flood came and swept them all away, Mat. xxiv. 38. Men will
not use their foreseeing faculties; but because it is all quiet to-day,
they conclude it shall be so to-morrow. Those that are at rest in
their habitation, and have got a safe pillow under their heads, are
apt to fall asleep in security, and dream pleasantly of continued rest
and peace ; and loth they are to interrupt their sensual pleasure with
melancholy thoughts of changes and sufferings.
Philosophers tell us, that immediately before an earthquake the
air is very quiet and serene ; and before the great rain falls, the wind
is usually still : were the aspect of second causes much more favour-
able and encouraging than it is ; yet there is cause enough, for all
that are wise in heart, to fear and tremble, under the consideration
of that national guilt which is treasured up, and will certainly pro-
duce distress and trouble.
O Christians ! look out for days of visitation ; prepare for a storm,
and provide you an ark, an hiding-place in Christ, and the promises,
as ever you expect rest, and peace in your own spirits, when the
earth shall be full of tumults, uproars, and desolations.
Secondly^ Our preparation for sufferings is an excellent argument
of the honesty and sincerity of our hearts, in the matters of religion :
he that makes account of sufferings, and is daily at work with his
own heart, mortifyir.g his corruptions, weaning its worldly affections,
exciting and making ready its suffering-graces, resolving in the
strength of God, to take his lot with Christ, wherever, and howso-
ever it shall fall ; tliis is the man that hath deliberately closed with
Christ upon his own terms, and is like to be the durable and vic-
torious Christian.
As for hypocrites, (Christ's summer friends) they have either their
exceptions against the severities of religion, and study to secure to
themselves a retreat from danger, or else they rush inconsiderately
into the profession of Christ, never debating the terms which he pro-
poses to all that will follow him, Mark viii. 84. The necessity of a
rational and well-advised closure with Christ upon suffering and self-
denying terms, is by himself fully set forth in that excellent parable,
Luke xiv. 25, 26, 27, 28. There was a great multitude that follow-
ed him at that time ; Christ began to grow in request among them ;
they flocked from all parts to see and hear him ; but he foresaw,
that if once a sharp trial should befal them, it v.ould quickly thin,
and diminish that great multitude, and reduce them like Gideon's
host, into a little handful : and therefore he resolves to deal candidly
and plainly with them ; he propounds his terms, and sets down his
conditions, which every one of them must subscribe, that will follow
him ; the sum of which is this, " Let him deny himself, take up his
" cross and follow me."" And to evince the rationality of these terms,
he argues, from the most common and obvious practices of men in
their civil affairs : no man, that exerciseth reason, will begin to build
THE BEST WORK IX THE WORST TIMES. 19
an house, and lay a large foundation, when he is not provided with a
stock to carry up the walls, and complete the work : no man, in his
wits would engage with a handful of men, against a great and armed
multitude ; possihly they may intend tojace, but no man would think
they intend to ,/ight the enemy, on such a disadvantage. Just so
stands the case in our profession of Christ ; if we really intend to go
through with the business of religion, we must sit down, and compute
the cost and charges of Christianity, think upon the worst, as well as
the best, reckon upon reproaches, prisons, and death for his sake, as
■well as the easier and more pleasant parts of active obedience'; and
having so done, if then we can be content to run all hazards, and
forego all the rest upon his account, and accordingly manage ourselves
in a day of suffering, then we deal with Christ, and clear ourselves
from the danger of hypocrisy. It is for want of this, that so many
professors faint, and fall away, in times of temptation, furnishing the
devil with so many triumphs over religion, and the more upright pro-
fessors of it. It was for want of depth of earth, (i. e.) a deep consider-
ation, and well-rooted resolution at first, that the stony-ground hy-
pocrite so quickly withered away, when the sun of persecution began
to shine fervently upon him, Mat. xiii. 5, 6. And doubtless it is to
prevent this fatal issue of our profession, that God makes such deep
wounds by conviction upon his people's hearts at first ; it is for our
establishment in future trials, and sufferings, that he so distresses, and
humbles them ; that he makes sin so bitter and burdensome to tlicm ;
as well knowing that all this is no more than needs, to prevent their
returning again to sin, in the times of their temptation.
O professor ! if thou be one that art come to Christ in this wav,
and hast thus deliberately closed with him ; if thou hast as well be-
thought thyself of bearing his cross, as of wearing his crown ; thou
hast then a fair evidence of the uprightness of thy heart, than which,
the world affords not a sweeter comfort.
Thirdly, The advantage of preparation for suffering lies in this,
that it prevents, and cuts off the scandal and offence of the cross,
M'ith respect both to ourselves and others.
Fh'st, It prevents our ov/n offence at sufferings ; and by Christ's
own testimony, that soul is blessed, that is not offended in him,
Mat. xi. 6. Among tlie multitudes of professors, few are found that
are no way offended at suffering for Christ; they expected much
peace, honour, and prosperity in the ways of religion, but finding
their expectations frustrated, and their carnal interest rather exposed,
than secured by their profession of Christ, they go back like those
John vi. QQ. and walk no more with him. And it is very remarkable,
that Christ dates the offence that men shall take at him, from the
first appearance of suffering. Mat. xxiv, 8, 9. " All these are thebe-
" ginnings of sorrows, and then shall many be offended." Sorrows
and apostasies commence together.
But, reader, if thou be one that makest it thy business to foresee,
\o^. VI. B
go raEi'ARATlOXS TOR SUFFEl:l^•GS ; OR,
and prepare for an evil day, thou wilt have as good thoughts of Christy
and his ways at the lowest ebb, as ever thou hadst in the greatest
flourish, and time of prosperity. " Great peace (saith the Psalmist)
" have they that love thy law, and nothing shall offend them." O
happy soul ! whom no troubles, reproaches or sufferings, are able
to offend ! tliou niaycst meet with prisons, death, banishments, yea,
but none of these things shall offend, or stumble thee, but thou shalt
peaceably and safely pass over them, because they are no more than
thou expectedst, and providest for.
Secondly^ And by this means thou wilt also prevent the offence and
scandals of others at the ways of religion. It is a sad, and dangerous
thing to be an occasion of stumbling, either to the weak or to the
wicked. " Woe to the world because of offences, for it must needs
" be that offences come ; but woe to that man by whom the offence
*' Cometh,"'"' Mat. xviii. 7. The apostasies and sinful compliances of
ungrounded professors and weak Christians in times of temptation,
are the woeful occasions of prejudicing others against religion, and
shedding the blood of souls. Ah ! it Avere much better never to be in
the ways of profession, than to be there only as a stone of stumbling,
and a rock of offence to others : but all this mischief will be pre-
vented b}' thy serious expectation of, and provision for the evil day.
Fourtldif^ A fourth excellency of preparation for sufferings lies in
this, that it hath a tendency to convince and awaken the drowsy world.
O ! if the Lord's people would but engage in this work in earnest,
and live as people that are providing for a storm, and resolve, in the
strength of God, to run all hazards and hardships for Christ, I am
persuaded it would be of more use to startle, and convince the world,
than all the sermons that ever they heard: for here is that which dashes
and cuts the throat of all our labours. We preach up self-denial,
and contempt of life, and liberty for Christ : now though they hear
us preach the necessity, and excellency of these things, and hear you
profess them as your principles ; yet when they look upon the lives
of professors in times of danger, and find no proportion betwixt pro-
fession and practice; when they see us cling to the world, and are as
loth to give it up as others; Avhen they observe prisons and sufferings
affright and terrify us as much as those that make no profession ; when
they see us start like hares, at every sound, and that we live not loose
from the world, as men prepared to let it go and give it up for Christ:
why then they conclude that we dare not trust our own principles,
when it comes to the push. And how can they be persuaded to be-
lieve that which they think we ourselves do not really believe, al-
though we persuade them to believe it '^
My friends, the world hath eyes to see what you can c?o, as well as
ears to hear what you can say ; and as lang as they see you do no
more than others, you may talk your hearts out ere they will believe
'Our way is better than others.
But now when persecution ariseth, did they see you providing your-
THE BEST WORK IN THE WOIIST TIMES. 21
selves for it, and putting on your harness to enter the lists, carry your
dearest enjoyments in your hands, and put on the shoe of preparation,
to follow the Lord through the roughest ways of sufferings ; this
would convince to purpose, and preach the excellency of Christ, the
vanity of the creature, the rationality and certainty of Christian prin-
ciples, in a more intelligihle and rousing dialect to them, than all
our cheap and easy commendations of them did. And hence it is
that Noah was said to condemn the world, Heb. xi. 7. " By faith
" Noah being warned of God of things not seen as yet," i. e. of the
deluge that was coming, though no appearance of it yet, the heavens
being as clear as ever; yet believing the threatening, " He was moved
*' with fear."" The fear of God, an effect of his faith in the word of
God, moved (i. e.) impelled him to his duty; set him about his pre-
paration work to provide an ark^ and this was it by which he con^
demned the world, left them excuseless. For they not only heard
of an approaching flood by his ministry, but now saw he himself be-
lieved what he preached^ by his daily preparations against it came.
O consider this, how much it would tend to the world's conviction ;
now they will see that you are in good earnest, and that there is a
reality in godliness: this will induce them to search into the matter
more than ever, and remove those prejudices they have taken up
against the good ways of God, as if they were but phantasms and
conceits.
5. In the next place, this foresight and prepartion must needs be
an excellent thing, because the Spirit of God every where sets an
honourable character upon it, and always mentions such pertons with
some singular commendation and respect. These only were wise men
in the judgment of God, and all the rest (what great politicians so-
ever they are famed to be among men) are accounted fools, Prov.
xxii. 3. Eccl. ii. 14. " The wise man's eyes are in his head ;" that is,
he is a fore-seeing man; "but the fool goes on, and is punished:"
Rushes on without consideration, suspecting no danger that he at
]3resent sees not, and so smarts for his folly. Beloved, there are signs
of the times, as well as of the weather, Mat. xvi. 3. You may see the
clouds of j udgment gathering before the storm falls upon you. And
this is the meaning of Zeph. ii. 1,2. " Gather yourselves together,
" before the decree bring forth, and the day pass as the chaff. '
Where there is a conception of judgment there will be a birth, unless
the reformations and prayers of the saints cause it to miscarry. But it
requires wisdom to discern this; they must be men of much obser-
vation that can descry it at a great distance ; yet this may be done
by considerino; what God hath done in like cases in former acres,
when nations have been guilty of the same sins as now they are :
For God is as just now as then, and hates sin as much as ever he did;
and partly by attending to things present, to what fulness and maturi-
ty the sins of a nation are grown, Joel iii. 16. or what beginnings of ^
B2
S2 rilEPARATlONS FOR SUlfERlXGS; OR,
judgment are already upon a}:)eople, as harbingers and forerunners
of more at hand. Luke Hi. 30, 81. 1 Sam. ii. 12. Or what is the
universal note and cry of God's ministers, who are his watchmen to
foresee danger, Ezek. iii. 17. and his trumpeters to discover it. Num.
X. 8. And when these have one mouth given them, certainly there
is much in it, Lu^ei. 70. Or, lastly, by pondering those scripture-
prophecies that yet remain to be fulfilled. They must all go out
their times, and accomplish their full number of years and months ;
but certainly they shall be fulfilled in their seasons.
By attending to these things, a Christian may give a near guess at
the judgments that are approaching a nation, and so order himself
accordingly. Eccl. viii. 5. " A wise man's heart discerns both time
" and judgment.'"' And this is (even in the judgment of God) a
choice point of wisdom ; whereas, on the contrary, heedless and care-
less ones, that regard not these things are branded for fools, and up-
braided with more brutishness than the beasts of the field, or fowls of
the air. Mat. xvi. 3. Jer. viii. 7. " The stork in tlie heavens, the
" swallow, turtle, and ci-ane," observe their seasons of departing, and
returning upon the approach of the zcinternnd springs and that by
a natural instinct, whereby the}- prolong their lives, which else must
perish. But though God hath made man wiser than the fowls of
the air, and beasts of the earth, which by instinct will quit colder cli-
mates, or run to the hedges when winter, or storms approach ; yet
the heavens may be astonished at this, to see nature cast by sin so
far below itself; and that in reasonable creatures.
But nov/, if this be foreseen, then there is a singular advantage in
a man's hand, either to use the means of preventing those approach-
ing calamities, Zeph. ii. 3. or if it cannot be prevented, yet to take
sanctuary in Christ, Mic.v. 5. to run to the promises and attributes, Isn.
xxiv. 21. and so have a good roof over his head while the storm falls
and the weather is tempestuous abroad. And therefore certainly this
preparation is an excellent thing. Whatever the Spirit of God speaks
in the commendation of foreseeing evils, is with respect to this duty
of preparing for them ; for foresights of evils without preparation,
rather increases than diminishes the misery.
6. A sixth excellency of preparation lies in the influence that it
hath into a Christian's stabilit}^ in the evil day. You cannot but
know that your stability in that critical hour of temptation, is a
choice and singular mercy, inasmuch as all you are worth in the other
world depends upon your standing then. Rev. xxi. 7, 8. Rom. ii. 6^
7. Luke xxii. 27. neither can you be ignorant how much you are
hke to be tried, and put to it then, whether you respect the enemy
that engages you, Eph. vi. 12. or your own weakness, who have been
so often Ibiled in lesser trials, Jer. xii. 5. All the grace you have will
be httle enough to keep the field and bear you up from sinking ; and
therefore it cannot but be a blessed thing, to be able to stand and cope
with the greatest difficulties in such a time of trial as that will be.
THE BEST V/OrvK IX THE WORST TIMES. 23
** Now he that expects to do this must put on tlie whole armour of
** God/' See Ephes. vi. 12, 13, 14. There is no expectation of
standing in the evil day, except 7/oiirJbot be shod,^i\vdt is, your wills
prepared with the preparation i)f' the gospel of peace.
It is trae, that our abihty to stand is not from our own inherent
grace ; " For by his strength sliall no man prevail,"" 1 Sam. ii. 9.
And yet it is as true, that without grace, both inherent in us, and
excited and prepared for a storm, we cannot expect to stand ; For
these two, grace inherent in us, and grace exciting and assisting with-
out are not opposed, but co-ordinated. Grace in us, is the weapon by
which our enemy falls : but then that weapon must be managed by
the hand of the Spirit. Well then, look upon this as a choice
mercy, which tends so much to your stability.
7. A seventh excellency of a prepared heart, is that it is a very
high testification of our love to Jesus Christ, when we thus shew
our willingness to take our lot with him, and follow him wherever he
goes. What an high expression of love was that of Ruth to lier mo-
ther Naomi ? " I will not go back, but where thou lodgest I will
" lodge, and where thou goest I will go." It is excellent when a
soul can say to Christ, as Ittai to David, 2 Sam. xv. 21. '• Surely in
" what place my lord the king shall be, whether in death or in life,
*' even there also will thy servant be." This is love indeed, to cleave
to him in a time of such distresses and dangers. This is " love which
" the waters cannot quench, nor the floods drown," Cant. viii. 7.
Pi^ohatio amoris, est exhibitiooperis: If you love Christ indeed, shew
your love by some fruits of it ; and surely this is a very choice
fruit, and proof of it. There are many that profess a great deal of
love to Christ, but when it comes to this touch-stone, it appears false
and counterfeit ; but a mere flourish when no danger is near. But
that soul which buckles on the shoe of preparation, to follow him
through thorns and briers, and over the rocks and mountains of
difficulties and troubles, loves him indeed, Jer. ii. 2, 3. Beloved,
it is one of the choicest discoveries of your love to your master Christ,
yea, it is such a testification of love to him, as angels are not capa-
ble of They shew their love by their readiness to do his will, in the
execution of which they fly as with wings, Ezek. i. 21<. but you only
have the happiness of testifying your love by your readiness to suf-
fer for him, and is not this excellent ?
8. When the heart is prepared for the worst sufferings, it is an ar-
gument that your will is subdued to the will of God ; for till this be
done, in a good measure, you cannot stand ready to suffer for him.
But now, to have the will subdued by grace to the will of God, is a
very choice and excellent frame indeed ; for in this the main power
of grace lieth : Look in what faculty the chief residence and strength
of sin was, in the same chief residence the power of grace, after con-
version, is also : Now it is in the will that the strength and power of
sin (before conversion) lay. See John v. 40. Psalm Ixxxi. 11. Jer.
BS
24 PllEPAHATIONS FOR SUFFEEIKGS ; OK,
xliv. 16, 1 T. And indeed it was the devil's strong hold, which, in the
day of Christ's power, he storms and reduces to his obedience, PsaJ,
ex. 3. O what a blessed thing is this ! The will rules the man, it
hath the empire of the whole man ; it commands the faculties of the
soul, imperio politico ; and it commands the members of the body,
imperio despotico. Now to have Christ and grace rule that which rules
and commands your inner and outer man too, is no small mercy ;
and a better evidence that it is so cannot be given than this, that you
stand ready, or do seriously prepare yourselves to suffer the hardest
things for Christ : If your will can like that work, it is an argument
grace hath conquered and subdued your wills indeed.
9. This preparation of heart to sufferings, is an excellent thing,
because God is so abundantly pleased with it, that he often excuses
them from sufferings in whom he finds it, and accepts it, as if the ser-
vice had been actually done. So Abraham, Gen. xxii. 12. he was
ready to offer up his Isaac's life to God ; but God seeing his servant's
heart really prepared, and ready for that difficult service, and high
point of self-denial, provided himself another sacrifice instead of Isaac.
Abraham shall have his son Isaac back again, and that with advan-
tage ; for he hath m ith him not only a choice experiment of his love
to God, but God's high approbation of him, and acceptation of his
offering. It was all one in respect of divine acceptance, as if he had
been slain ; and so the scripture represents it. Jam. ii. 21. And in
this sense that promise is often made good to God's people who stand
ready to give up their Isaacs, their lives, liberties, and dearest enjoy-
ments to the Lord : " He that will lose his life for my name's sake,
" shall save it," Luke ix. 24.
Now what a blessed thing is this ! you may this way have the
crown of martyrdom, and yet not shed one drop of blood for Christ
actually. Ah ! how kindly doth God accept it at his poor creatures
hands, when he sees how willing they are to serve him with their
best enjoyments ! " It is well (saith he to David) that it was in thy
heart," 1 Kings viii. 18.
10. And then, lastly, to add no more, it is beyond controversy an
excellent and blessed thing ; because should such a Christian, after all
his pains and preparations, be overborne, and fall by temptation :
yet this preparation of his heart excuses his fall, from those aggrava-
tions that are upon the falls of others, and will give him both support
under such a condition, and encouragement to hope for a speedy re-
covery out of it. Ah ! it is no small comfort when a poor soul that
hath been over-borne by temptation, can come to God and say,
' Lord, thou knowest that this was not a w ilful departure from my
' duty but contrary to the bent and resolutions of my heart ; thou
* sawest my diligence before-hand to prepare for it ; thou sawest my
' fears and tremblings of heart about it : O Lord, forgive, O Lord,
< recover thy servant, wash away this spot, it is one of the spots of thy
THE BEST M^OKK IN TTIE WORST TIMES. 25*
* children, an infirmity, not a rebellion :' This may much stay the
soul.
Surely, in this case, thou hast many grounds of comfort that an-
other wants; for thy sin being but an infirmity, (1.) It is that which
is common to all saints, Psal. ciii. 11, 12, 13, 14. (2.) God hath
mercy and pardons for such sins as these, else woe to the holiest soul,
Psal. cxxx. 3, 4. Solomon, upcm this ground, pleads for mercy for
them that prepared their hearts, 2 Clu'on. xxx. 18, 19. And God
hath laid in sweet grounds of encouragement for such souls, Numb.
XV. 27, 28. Heb. v. 2. How tenderly doth Christ deal with his dis-
ciples under this kind of sin, Matth. xxvi. 41. and though they for-
sook him for a time, yet he received them again ; though they fled
from him, yet they all returnexl again and appeared boldly for Christ
afterwards, and sealed their confession of him with their blood. And
that which recovered them again was this, that their fall and depar-
ture was contrary to the resolution, and standing frame, and bent of
their hearts ; for they resolved all to cleave to him to the death, Mat.
xxvi. 35. whereas those that engaged in a profession of him inconsi-
derately, and never resolved, nor prepared for the worst, /ell oflPfrom
him, and never returned any more, John vi. 66. So then, upon the
whole, you cannot but grant, that it is a very blessed and excellent
thing, to prepare thus for the greatest suffering that can befal us for
Christ. We come next to shew wherein it hes.
CHAP. V.
Evincing the necessity of a sound and real work of grace ^ipon the
heart, to Jit a man for suffering for Christ.
xIAVING shewed you that God doth sometimes put his dearest
people upon very hard services for him, and what an excellent thing
it is to prepare ourselves to obey the call of God to them : In the
next place I come to shew you, wherein t\\\s pre2)aration, or readi-
ness for suffering consists, and how many things conciu' and contri-
bute their assistance to this work.
Now there \?> a two^o\d preparation ov readiness ^ov s,u^enwg\ the
one is habitual, the other actual : That habifuah'cadiness is nothing
else but the inclination of a soul to suffer any thing for Christ : which
inclination ariseth from the principles of grace infused into the soul :
But then as fire, though it have a natural inclination to ascend, yet
may be violently depressed and hindered, that it cannot ascend actual-
ly, so may it be in this case ; and therefore, before a man can be fit-
ted for sufferings as Paul was, there must, to this habitual, be super-
added an actucd readiness, which is notliing else but the rousing of
grace out of the sleepy and dull habits, and avrakening it to its work
B 4
26 PREPARAtlONS FOU SUFFEIIIXGS ; ORj
in a time of need : as the lion is said to lash himself with his tail, to
rouse up his courage before he fight. The former is a remote power,
the latter a. proxim and immediate power. I must handle the for-
mer in this chapter, and you are to know that it consutetlt in a
sound and real work of grace or conversion wrought upon the soul;
without which I shall make it evidently appear to you, that no man
can be fit or ready to suffer as a Christian.
Whatever stock of natural courage, moral principles, or common
gifts of the Spirit be lodged in any man's breast, yet all this (with-
out special grace) can never fit him to sufler for Christ. And had
not this work been really and soundly wrought upon the heart of
this blessed man, as indeed it was, Acts ix. 3, 4, 5. he had quickly
fainted under his sufferings : and so will every soul sooner or later
do, that suffers not upon the same principles that he did.
1. For first, No man can suffer for Christ until he be able to deny
himself See Matth. xvi. 24. Self-denial goes in order of nature be-
fore sufferings. Beloved, in a suffering hour the interest of Christ
and self meet like two men upon a narrow bridge, one must of neces-
sity go back, or the other cannot pass on : If you cannot now deny
self you must deny Christ. The yoke and dominion of self must
be cast off, or else Christ's yoke and burden cannot be taken on.
It is confessed self may not only consist with, but be a motive to
some kind of sufferings : Ambition and applause may carry a man far
this way : pride is a salamander that it seems can live in the flames of
martyrdom, 1 Cor. xiii. 3. But to be a servant to self and a true
sufferer for Christ is incompatible. Self may make you the deviVs
martyrs, but grace only can make you Chrisfs martyrs. So that let a
man be seemingly carried for a while with never so high a tide of zeal
for Christ, yet if self be the spring that feeds, those self-ends, like so
many little ditches joined to the brink of a river, will so suck and draw
away the water into themselves, that the lofty stream will sink and
come to nothing ere it have ran far : So then, of necessity, self must
be dethroned in the hearts of Christ's suffering servants.
But now it is real grace only that disposes self, and subjects its inte-
rest to Chrisfs; for sanctification is nothing else but the dethroning of
exalted self, and the setting up of Chrisfs interest above it in the soul.
This is it that alters the property of ail a man hath, and super-
scribes them with a new title. Holiness to the Lord, Isa. xxiii. J 8.
Zech. xiv. 20, 21. Thenceforth a man looks at himself as none of
his own, but past into another's right, 1 Cor. vi. 19 ; and that he
must neither live, nor act idtimately for himself, but for Christ, Rom.
xiv. 7. Heb. xiii. 7, 3. Phil. i. 20. He is no more as 2i proprietor,
but a steward of all he hath ; and so holds upon these terms, to lay
it out as may best serve his Master's ends and glory.
All that he is or hath, is by grace subordinated to Christ ; and if
ox\Qe subordinated, then no more opposcdxo\\im, subordinatanon pug-
nant. This is it that makes him say, I care not what becomes of me or
THE EEST WORK IN THE WORST TIMES. 27
SO Christ may be glorified, " Let Christ be magnified in my body
" whether it be by hfe or death," Phil. i. 20. -^ ^'
By conversion Christ enters the soul, as an army doth an enemy's
garrison by storm, and when he is possessed of it by
grace, he presently divides the whole spoil of self be- '" '*• ^* ^•
twixt himself and his church. This is the first thing that evinces tho
necessity of a work of grace to prepare the heart lor sufferings.
2. And then in the next place, it is as evident that a man can ne-
ver be fit to suffer hard things for Christ until his spirit be enlarged
raised, and ennobled, so that he bo able to despise dangers, and look
all difficulties in the face. That low and pri-vate spirit must be re-
moved, and apuhlic spirit must possess him. If a man be of a feeble
and effeminate spirit, every petty danger will daunt and sink him •
delicacy and tenderness is as unsuitable to a Christian as toa soldier
2 Tim. ii. 3. They that mean to enter into the kingdom of God, must
resolve to make their way through that break of troubles betwixt
them and it, 2 Tim. iii. 12. They that will be crowned with victory
must stand to it, and play the men, as that word imports, 1 Cor. xvi!
13. Look over all the sacred and human histories, and see if you
can find a man that ever honoured Christ by suffering, that was not
of a raised and noble spirit, and in some measure able to contemn
both the allurements and threats of men. So those three noble Jews
Dan. iii. 16, 17. So Moses, Heb. xi. 27. And so our apostle. Acts
XX. 24. And the same heroic and brave spirit was found in the suc-
ceeding ages amongst the witnessess of Christ. When Valence the
emperor endeavoured to draw Basil from the faith by offers of prefer-
ment, * offer these things (saith he) to children ;' v^'hen he threaten-
ed him with torments, 'threaten these things (saith he) toyour pur-
' pie gallants that live delicately.' And the same Basil relatino- the
story of the forty martyrs, saith. That when great honours and prefer-
ments were offered them to draw them from Christ, their answer was
' Why offer you these small things of the world to us, (O emperor)
' when you know the whole world is contemned by us!' So Luther,
money could not tempt him, nor the fear of man daunt him. ' Let
' me (said he in his letter to Staupicius) be accounted proud, covet-
' ous, a murderer, guilty of all vices, rather than of wicked silence
' and cowardice in the cause of Christ.' Thus you see to what an
height, and holy greatness, the spirits of suffering saints in all a^-es
have been raised.
But now it is grace that thus raises the spirits of men above all the
smiles and honours, frowns and fears of men ; and no other princi-
ple but grace can do it. There is indeed a natural stoutness and o-ene-
rosity in some which may carry them far, as it is said of Alexander,
that when any great danger approached him, his courage would rise,
and he would say. Jam periculum par animo Alexandri ; Here is a
danger fit for Alexander to encounter: So Pompey, when dissuaded
from a dangerous voyage, answered, Necesse est ut eam, non ut vlvanu
g8 rUEPARATIONS FOR SUFFERINGS ; OH,
' It is necessary that I go, not that I live.'' But this being fed only
by a natural spring, can carry a man no higher than nature, and will
flag at last. If applause, and the observation of the world supply
it not, it quickly ebbs and fails.
But as grace raises men much higher ; so it maintains it even when
there is nothing to encourage without ; when forsaken of all crea-
tures and visible supports, 2 Tim. iv. 10. And this it doth three
ways: (1.) By giving him that hath it a view of far greater things,
which shrinks up all temporary things, and makes them appear but
trifles and small matters, Rom. viii. 18. 2 Cor iv. 18. By grace a
man rises with Christ, Col. iii. 1. It sets him upon his high places,
and thence he looks down upon things below as very poor and incon-
siderable. The great cities of Campania seem but little spots to them
that stand on the top of the Alps. (2.) By teaching him to value and
measure all things by another thing than he was wont to do. He did
once measure, life, liberty, riches, honours by sense and time ; and
then they seemed great things, and it was hard to deny them, or thus
to slight them; but now he values and measures all by faith and
eternity ; and esteems nothing great and excellent but what hath a
reference to the glory of God, and an influence into eternity. (3.)
Grace raises and ennobles the spirit thus, because it is the divine na-
ture ; it is the Spirit of Christ infused into a poor worm, which makes
a strange alteration on him, transforms him into another manner of
person ; as much difl'erence betwixt his spirit now and what it was,
as betwixt the spirit of a child that is filled with small matters, and
taken up with tovs, and of a grave statesman that is daily employed
about the grand affairs of a kingdom.
3. A man can never suffer as a Christian till his will be subjected
to the will of God. He that suffers invohintarili/, and out of neces-
sity, not out of choice, shall neither have acceptance nor reward from
God. Of necessity the will must be subjected ; a man can never
say, Thi/ will be done^ till he can first saj^. Not my will.
But it is grace only that thus conquers and subjects the will of man
to God's, Psal. ex. 3. This is that which exalts God's authority in
the soul, and makes the heart to stoop and tremble at his commands.
It is that which makes our will to write its^a^ at the foot of every
command, and its placet under every order it receives from God. No
sooner was grace entered into the soul of Paul, but presently he cries
out, " Lord, what wilt thou have me to do ?''' Acts ix. 6. The will
is to the soul what the wheels are to the chariot ; and grace is to the
Avill what oil is to those wheels. When we receive the Spirit of
grace, we are said to receive an uncfmn from the Holy One^ 1 John
ii. ^0. And when the soul is made as the chariots of Aminadab,
Cant. vi. 12. Non tardat u7icta rota, it runs freely after the Lord,
and cheerfully addresseth itself to the very service
4. A man can never suffer as a Christian until his heart be com-
posed, fixed, and determined to follow the Lord through all hazards
THE BEST WORK IN THE WORST TIMES. 29
and difficulties. As long as a man is hesitating and unresolved what
to do, whether to go forward, or return back again to the prosperous^
world, when a man is at such a pause^ and stand in his way, he is
very unfit for sufferings. All such divisions do both zi^eal-en the soul,
and strengthen the temptation : The devil's work is more than half
done to his hand in such a soul, and he is now as unfit to endure
hardship for Christ, as a ship is to ride out a storm that hath neither
cable, anchor, nor ballast, to hold and settle it, but lies at the mercy
of every wave, Jam. i. 8. " The double minded man is unstable in all
" his ways." But it is grace, and nothing besides, that brings the
heart to a fixed resolution and settlement to follow the Lord, it is
grace that establishes the heart, Heb. xiii. 9. and unites it to fear the
name of God, Psal. Ixxxvi. 11. This gathers all the streams into
one channel, and then it runs with much strength, and sweeps away
all obstacles before it. So that look as it is with a wicked man that
hath sold himself to do wickedly, if he be set upon an^^ one design of
sin, he pours out his whole heart and strength into the prosecution of
that design, which is the ground of that saying, Liberet vie Deus ab
homine unius tantum iiegotii, let God deliver me from a man of
one only design. He will do it to purpose : So is it also in grace;
if the heart be composed, fixed, and fully resolved for God, nothing
shall then stand before him. And herein lies much of a Christian's
habitual fitness and ability to suffer.
5. The necessity of saving grace in all sufferers for Christ, will
farther appear from this consideration, that he who will run all ha-
zards for Christ, had need of a continual supply of strength and re-
freshment from time to time. He must not depend on any thing that
is failable ; for what shall he do then when that stock is spent, and
he hath no provision left to live upon ? Now all natural qualifications,
yea, all the common gifts of the Spirit, are failable and short-lived
things ; they are like a sweet flower in the bosom, that is an ornament
for a little while, but withers presently : Or like a pond or brook
occasioned by a great fall of rain, which quickly sinks and dries up,
because it is not fed by springs in the bottom, as other fountain-
waters are ; and hence it is they cannot continue and hold out when
sufferings come. Mat. xiii. 21. Because there is no root to nourish
and support. The hypocrite will not always call upon God, Job
xxvii. lO. Though they may keep company with Christ a few miles
in this dirty way, yet they must turn back at last, and shake hands
eternally with him, John vi. QQ, These comets may seem to shine
for a time among the stars, but when that earthly matter is spent,
they must fall and lose their glory.
But now grace is an everlasting principle, it hath springs in the bot-
tom that never fail. " I shall be in him (saith Christ) a well of
" w^ater springing up into eternal life," John iv. 14. The Spirit of
God supplies it from time to time, as need requires. It hath daily
incomes from heaven, 2 Cor. i. 5. Phil. iv. 13. Col. i. 11. So that
30 rREPAllATIOXS FOR SUFFERINGS ; OR,
jt is our union with Christ the Fountain of grace, that is the true
ground of our constancy and long suffering *.
6. And then lastly, it will appear by this also, that there is an
absolute necessity of a real change by grace on all that will suffer for
Christ; because although we may engage ourselves in suffeiings with-
out it, yet we can never manage our sufferings like Christians with-
out it. They will neither be honourable nor acceptable to God, nor
yet beneficial and comfortable to ourselves or others, except they be
performed from this principle of grace : For upon what principle
soever beside this any man is acted in religion, it will either cause him
to decline sufferings for Christ ; or, if he be engaged in them, yet he
will little credit religion by his sufferings. They will either be spoil-
ed bv an ill management, or his own pride will devour the praise and
glory of them. I do not deny but a man that is graceless may suffer
many hard things upon the account of his profession, and suffer them
all in vain as these scriptures manifest. See 1 Cor. xiii. 3. Gal. iii.
4. And although you may find many sweet promises made to those
that suffer for Christ, yet must consider that those pure and spiritual
ends and motives by which men ought to be acted in their sufferings,
are always supposed and implied in all these promises that are made to
the external action. And sometimes it is expressed, 1 Pet. iv. 16.
To suffer [as a Christian] is to suffer from pure Christian principles,
and in a Christian manner, with meek?iess, patience^ self-denial^ &c.
and this grace only can enable you to do : So that by all this, I hope
what I have undertaken in this character, viz. To evince the necessity
of a work of grace to pass u}X)n you, before sufferings for religion
come, is performed to satisfaction.
CHAP. VI.
Wherein the nature of this xcork of grace ^ in which our habitual
fitness for suffering lies, is hriefly opened, and an account given
of the great advantage the gracious person hath for any, even
the hardest work therehy.
Having in the former chapter plainly evinced the necessity of
saving grace to fit a man for sufferings ; it will be expected now
that some account be given you of the nature of the work, and how
it advantages a man for the discharge of the hardest services in reli-
gion : Both which I shall open in this chapter by a distinct explica-
tion of the parts of this description of it.
This work of grace, of which I am here to speak, consists in the real
. changeofthe whole man by the Spirit of God, whereby
y\ hat saving ^^ ^.^ prepared for every good work : In which brief
grace is. description I shall open these four things to you,
1. That it is a change ; that is palpably evident, both from scrip-
* We are only so far safe as we are united to Christ.
Till: BEST "VVOlli: IN THE WORST TIMES.
31
tiire and experience, 2 Cor. v. 17. " Old things are past away, be-
*' hold all things are become new ;'"' and it is so sensible a change,
that it is called a turning from darkness to lights Acts xxvi. 18. and
a new creature formed and brought forth. But to be a little more
distinct and particular, there are several other changes that pass upon
men, which must not be mistaken for this ; and therefore, (1.) It is
not a mere change of the judgment from error to truth, from Pagan-
ism to Christianity. Such a change Simon Magus had, yet still re-
mained in the gall of bitterness, and fast bound in the bonds of ini-
quity. Acts viii. 23. (2.) Nor only of a man's practice, from profane-
nessto cwllity: This is common among such as live under the light of
the gospel, which breaking into men's consciences, thwarts their lusts,
and over-awes them with the fears of hell : Which is no more than
what the Gentiles had, Rom. ii. 15. (3.) Nor is it a change from
mere morality to vaevQ formality in religion. Thus hypocrites are
changed by the common gifts of the Spirit, illuminating their minds,
and slightly touching their affections, Heb. vi. 4, 5. (4.) Nor is it
such a change as justification makes, which is relative, and only alters
the state and condition, Rom. v. 1, 2. (5.) Lastly, It is not a change
of the essence of a man ; he remains essentially the same person still.
But this change consists in the infusion of new habits of grace into
the old faculties ; which immediately depose sin from its dominion
over the soul, and deliver up the soul into the hands and government
of Christ, so that it lives no more to itself, but to Christ. This is
that change whereof we speak : And this change (2.) I assert to be
real, no fancy, no delusion ; not a groundless conceit, but it is really
existent, extra mentem, whether you conceit it or not. Indeed the
blind world would persuade us it is suppositious and Jantastic ; and
that there is no such real difference betwixt one man and another as
we affirm grace makes. And hence it is, that whosoever professeth
it, is presently branded for a fanatic; and that scripture, Isa. Ivi. 5.
Sta7id by thyself I am holier than thou, &c. clapt in their teeth in
their absurd and perverse sense of it.
But I shall briefly offer these seven things to your consideration,
which will abundantly evince the reality of it, and at once both stop
the slanderous mouths of ignorant men, and silence those atheistical
surmises, which at any time Satan may inject into the hearts of God's
own people touching this matter. And first, let it be considered, that
the Spirit of God hath represented to us this work of grace under
such names and notions in scripture, as if they had been chosen pur-
posely to obviate this calumny. It is called a creature, Gal. vi. 15. a
man, 1 Pet. iii. 4. a neza birth, John iii. 3. Christ formed in us. Gal.
iv. 12. All which express its reality, and that it is not a conceited
thing. (2.) It appears to be real by the marvellous effects it hath
upon a man, turning him both in judgment, will, affections, and
practice, quite counter to what he was* before. This is evident in that
famous instance of Paul, Gal. i. 23. which is abundantly attested and
32 PREPARATIONS FOR SUFFERIXCiS ; OH,
sealed by the constant experience of all gi'acious souls that are wit-
nesses of the truth hereof (3.) A divine and Almighty power goes
forth to produce and work it; and hence faith is said to be of the
operation of God, Col. ii. 12.^ Yea, that the same power which
raised Jesus Christ from the dead, goes to the production of it,
Eph. i. 19, 20. And if so, how much less than blasphemy is it, to
call it a conceit or fancy ? Doth God set on work his infinite power
to beget a fancy, or raise an imagination ? (4.) Conceits and whimsies
abound most in men of weak reason : Children, and such as are
crackt in their understandings, have most of them : Strength of rea-
son banishes them, as the sun doth mists and vapours : But now the
more rational any gracious person is, by so much the more he is
iixed, settled, and satisfied in the grounds of religion : Yea, there is
the highest and purest reason in religion ; and when this change is
•wrought upon men, it is carried on in a rational way, Isa. i. 18.
John xvi. 9. The Spirit overpowers the understanding with clear
demonstrations, and silences all objections, pleas, and pretences to
the contrarv. (5.) It is a real thing, and gracious souls know it to
be so ; else so many thousands of the saints would never have suf-
fered so many cruel torments and miseries, rather than forsake a
fancy, and so save all. They have been so well satisfied of the reality
of that which the world calls a fancy, that they have chosen rather
to embrace the stake than deny it. The constancy of Christians, in
cleaving to religion, was common to a proverb among the heathen;
who when they would express the greatest difficulty, would say,
' You may as soon turn a Christian from Christ as do it.' Surely
no wise man v\ould sacrifice his liberty, estate, life, and all that is
dear, for a conceit. (6.) Its reality appears in its uniformity in all
those in whom it is wrought: Tliey have all obtained like precious
faiih^ 2 Pet. i. 1. They are all changed into the same image, 2 Cor.
iii. 18. Three thousand persons affected in one and the same man-
ner at one sermon. Acts ii, 37. Could one and the same conceit
possess them altogether ? Take two Christians that live a thousand
miles distant from each other, that never heard of one another, let
these persons be examined, and their reports compared, and see if
they do not substantially agree, and whether as face answers face in
the water, so their experiences do not answer one to the other.?
Which could never be, if it were a groundless conceit. (7.) And
lastly. It is manifest it is a reality, and puts a real difference betwixt
one and another, because God carries himself so differently towards
them after their conversion ; now he smiles, before he frowned ;
now they are under the promises, before they were under the threats
and curses ; and what a vast difference will he put betwixt the one
and the other in that great day ? See Mat. xxv. Surely if these
nominal Christians did but differ in conceit, not really from others,
the righteous Judge of all the earth would not pass such a different
judgment and doom upon them.
THK BEST WOKIC IN THE WORST TIMES. 33
By all this you evidently see, that grace is a real change, and not
a conceited one.
3. We say that this real change passes upon the whole man : he is
changed in sonl^ body, and pi'actice: all things are become new. (1.)
This change appears in his soul : For by it, (1.) His understanding
is strangely altered, and receive things in another way than formerly.
It did look at Christ and things eternal as uncertain and light matters;
the things that are seen and present do mostly affect, and appeared
great and excellent : It admired riches and honour, whilst Christ and
glory were overlooked and despised. But now all these temporals
are esteemed dung, dross, vanity, Phil. iii. 8, 11. Rom. viii. 18. And
Jesus Christ is now esteemed the wisdom and the power of God, 1
Cor. i. 23, 24. It did look on the saints as despicable persons, but
now as the excellent of' the earth, PsaL xvi. 3. Strictness and duty
was once esteemed a needless thing, but now the only thing desi-
rable, Psal. cxix. 14. " Oh, saith the renewed soul, where were mine
" eyes, that I could see no more excellency in Christ, his ways and
" people.?'' (2.) It stops not there (as it doth in hypocrites) but
passes on further, and reduces the will; that strong hold is taken,
and delivered up to Christ. It did rebel against God, and could not
be subject, but now it submits, Acts ix. 6. Lord, what wilt thou
have me to do ? In the day of Christ's power he presents himself
in all his drawing glory and loveliness before the will, and cries to
that stubborn faculty. Open to me, open to me ; with which word
there goes forth an opening and subduing power, which the will
no sooner feels, but it spontaneously moves towards him, and saith,
Stand open ye everlasting gates, that the King of glory may come
in. Henceforth it votes for God, subscribes and submits to his will
as its only rule and law ; and indeed it becomes the principal seat
where grace makes its residence; and where, for the most part, it is
more visible than in any other faculty. For after a man hath search-
ed for it in all other faculties, and cannot discern it, yet here he or-
dinarily finds it ; to will is present, Horn. vii. 18. (3.) The will
being thus gained to Christ, love comes in of course; it, feeling the
power of grace also, presently changeth its object : It seizeth not so
greedily on earthly objects as before, but is strangely cooled and
deadened to them, by the appearance of a far greater glory in Jesus
Christ; which hath so captivated the soul, and strongly attracted their
affection, that it is now become very remiss in all its actings towards
them ; and olten (especially at first) it is so weaned from all things
on earth, that the teniptation seems to lie on the other extreme, even
in too great neglect of our lawful employments and comforts. Now
Jesus Christ, Cant. i. 3. his ordinances, Psal cxix. 97. and his saints,
1 John iii. 14. are the only delights and sweetest companions; h.e
could sit from morning till night, to hear discourses of Christ his be-
loved, and could hve and die in the company of his people, whose
S4 PREPARATIONS FOR SUFFERINGS; OR,
company is now most delightful and sweet, Psal. cxix. 63. (4.) The
desires ai'e aUered, they pant no more after the dust of the earth,
Psal. iv. 6. but pant for God, as the hart after the xoater-hrooks^
Psal. xlii. 1. Yea, so big is the soul with them, that it is sometimes
ready to faint, yea, to break with the longing it hath after him, Psal.
cxix. 20. (5.) The thoughts are changed, Psal. cxix. 113. and the
thoughts of God are now most precious, Psal. cxxxix. 47. musing
when alone of him; and in its solitudes the soul entertains itself
with a delightful feast, which its thoughts of God bring in to refresh
it, Psal. Ixili. 5, 6. (6.) The designs and projects of the soul are
changed ; all are now swallowed up in one grand design, even to
approve himself to God, and be accepted of him, 2 Cor. v. 9. and if
he fail not there, it will not much trouble him, if all his other designs
should be dashed. It were easy to instance in the rest of the affec-
tions, and shew how grace spreads and diffuses itself into them all,
as light in the air, or leaven in the lump ; but this may suffice, to
shew how it passes upon the whole soul, and enters the several
faculties and affections thereof.
And the soul being thus possest for God, the body with all its
members is consequently resigned up to him also : For the will hath
the empire of the members of the body, as well as of the passions
and affections of the soul. These are not any more delivered up to
execute the lusts of Satan, but arc yielded up to God for his ends
and uses, Rom. vi. 19. And thus you have the third thing in the
description made out also, that it is an universal, as well as a real
change. But then,
4. Lastly, You must knov/ that by this change God prepares a
man for choice and excellent services ; and this indeed is the main
thing designed in this chapter, and is the result and issue of all that
hath hitherto been said about this work of grace.
Beloved, can 3-ou imagine that God could employ his infinite and
glorious power to produce this new creature in such an excellent
nature, it being the master-piece of all his worlds of wonder v.-rought
upon man, and not aim at some singular use and excellent end ? Every
wise agent designs some end ; and what God aims at he hath told
us, Isa. xliii. 21. Eph. ii. 20. And accordingly he expects singular
things from such persons. Mat. v. 47. If God had not aimed at
some new service, he need not have made a new creature : the old
creature was fit enough for the old use and service it was employed
in. But God hath some choice service to be done wherein he will
be glorified. He will have his name glorified, even in this world, by
the active and j^assive obedience of his people. But this being far
above all the power of nature, God therefore brings them forth in
a new and heavenly nature, endowed with rare, supernatural, and
divine qualities, by which it is fitted and excellently prepared for
any service of God, by doing or by suffering, which before he had
no fitness or ability for.
THE BEST OF WOllK VA THE WORST TIMES. 6 J
The very make and constitution of this new creature speaks its use
and end : As now, if a man look upon a sword or knife, (supposing
he had never seen either before) yet, I say, by viewing the shape
and properties of it, he will say, this was made to cut. Even so here,
this new creature was formed for some glorious and singular service
for God, to which it is exceedingly advantaged, whether God put you
upon doing or suffering. If you ask wherein this advantage of the
new creature to honour God either way lies ; I answer, it principally
consists in its heavenly/ inclination, or natural tendency to God. This
is its great advantage ; for, by virtue of .this,
1. If God call a man to any duty, there is o. principle within, closing
with the command without, and moving the soul freely and spon-
taneously to duty, Psal. xxvii. 8. If God say. Seek my face, such an
heart echoes to the call. Thy face. Lord, will I seek : And this is it
which is called. The writing of God's law in the heart, Jer. xxxi. 33.
and must needs be a mighty advantage ; for now its work is its de-
light and wages, Psal. xix. 11. The command to such a soul is not
grievous, 1 John v. 3. and by this it is kept from tiring in duty, and
being weary of its work. As you see what pains children can take
at play, how they will run and sweat, and endure knocks and falls,
and take no notice of it ; put them upon any manual labour, and they
cannot endure half so much : When our work is our delight, we never
faint not tire at it This inclination to God is to the soul as v/ings
to a bird, or sails to a ship. This carries the soul easily through
every duty. O there is a vast difference betwixt a man that works
for wages, and one whose work is wages to him. And here you may
at once see wherein the principal difference betwixt the hypocrite and
real Christian lies in the performance of duty ; and also have a true
account of the reason why one perseveres in his work to the end, wlien
the other flags. Why, here is the true account of both ; the one is
moved to duty from a natural inclination to it, the other is forced upon
it by some external motives: For the hypocrite takes not delight in the
spiritual and inward part of duty, but is secretly weary of it, Mai. i.
13. only his ambition and self-ends put him upon it is as a task. But
now the upright heart goes to God as his joy, Psal. Ixiii. 4. And saith,
" It is good for me to draw nigh to God," Psal. Ixxiii. ttlt. When
the sabbath comes, (that golden spot of the week,) oh how he longs
to see the beauty of the Lord in his ordinances ! Psal. xxvii. 4. And
when engaged in the worship of God, he cannot satisfy himself in
bodily service, or to serve God in the oldness of the letter. He know-
eth that this persuasion comes not of him that called him. Gal. v. 7, 8.
He labours to engage his heart to approach to God, Jer. xxx. 21.
And hence those mountings of heart and violent sallies of the desires
heavenward. And thus you see one rare advantage to glorif\' God
actively, flowing from the inclination of this new creature.
2. But then, secondly, hence in like manner hath the soul as great
an advantage for sufferings ; for this new creature having such a na-
Vol. VI. C
36 PREPARATIONS FOR SUFFERINGS ; OR,
tural tendency to God, will enable the soul in which it is, to break its
way to God through all the interposing obstacles and discourage-
ments. What are persecutions, what are reproaches, what are the
fears and frowns of enemies, but so many blocks thrown into the soul's
wav to keep it from God and duty ? And indeed where this princi-
ple of grace is wanting, they prove inaccessible mountains. Grace-
less hearts are stalled, and quite discouraged by them : but now this
tendency of the soul to God enables the Christian to break his way
through all. You may say of him in such a case as the historian
doth of Hannibal, (who forced a way over the Alps with fire and
vineo-ar) either he will find a way, or make a way ; " Shall sword or
" famine, or any other creature separate me from Christ ?'^ saith an
upright soul. No, it will make its way through all to him, and
that from this tendency of his new nature. You see in nature, every-
thing hath a tendency to its centre; fire will up, do what you can
to suppress it ; water will to the sea ; if it meet with dams, yea,
mountains in its way, if it cannot bear them down, it will creep about
some other way, and wind and turn to find a passage to the sea,
God is the centre of all gracious spirits, and grace will carry the soul
through all to him. This is grace, and this is your advantage by
it in the most difficult part of your work. It will carry you through
all ; make the hardest work easy and pleasant, 2 Cor. xii. 10. And
if great sufferings or temptations interpose betwixt you and your
God, it will break through all, and enable you to withstand all ; as
it did Paul in the text, who forced his way not only through the
fury of enemies, but also through the intreaties and tears of friendso
CHAP. VII.
/?i which the necessity of getting' clear evideiices of this icorli: of grace
in us, in order to our readiness for sufferings, is held Jbrth, the
nature of that evidence opened; and divers things that cloud and
obscure it removed out of the way.
J. HAVE done with habitual readiness, consisting in an in- wrought
work of grace. The following particulars are the things in which
our actual readiness hes. And of them, that which comes next to
be handled, is the getting of clear evidences in our own souls, that
this work hath been wrought in us : this will exceedingly tend to
your strengthening and comfort in a suffering hour. Blessed Paul,
who here professeth himself ready both for bonds and death, was
clear in this point; 2 Tim. i. 12. and iv. 6, 7. And indeed had he
been cloudy and dark in this, he could not have said, / am ready.
No, he had been in an ill case to undertake that journey to Jerusa-
lem : and thou wilt find it a singular advantage in dark and difficult
THE BEST WORK IN THE WORST TIMES. 37
days, to have all clear and right within. Now, for the opening of
this I will shew :
I. What the evidence or manifestation of the work of grace is.
II. How it appears to be of such great advantage to a suffering
saint.
III. Prescribe some rules for the obtaining of it.
I. What it is. And, in short, it is nothing else but the Sphifs
shining upon Ms ozmi zco?'7{, in the hearts of' believers^ thereby cna"
bling them seiisiblij to see and f edit to their own satisfaction. And
this is expressed in scripture under a pleasant variety of metaphors.
Sometimes it is called the " shedding abroad of the love of God in
" the heart," Rom. v. 5. Sometimes " the lifting up of the light of
" God's countenance," Psal. iv. 6. and sometimes it is expressed with-
out a trope, by Christ's manifesting himself io the soul, John xiv. 21.
For the opening of it, I desire you would consider these six things.
1. That it is attainable by believers in this life, and that in a very
high degree and measure. Many of the saints have Iiad it in a full
measure, 1 Cor. ii. 12. John iii. 24. John xxi. 15.
2. Though it be attainable by believers, yet it is a thing separable
from true grace, and many precious souls have gone mourning for
the want of it, Isa. I. 10. This was sometimes the case of Heman,
David, Job, and multitudes more.
3. During its continuance it is the sweetest thing in the world. It
swallows up all troubles, and doubles all other comforts : it puts more
gladness into the heart, than the increase of corn and wine, Psal. iv. 7.
Suavis hora, sed hrevis mora ; sapit quidem suavissime scd gusia^
tur rarissime. Bernard.
4. Both in the continuation and removal of it the Spirit acts arbU
trarily. No man can say how long he shall walk in this pleasant light,
Psal. xxx. 7. " By thy favour thou hast made my mountain stand
*' strong, thou hidest thy face, and I v/as troubled." And when in
darkness, none can say how long it will be ere that sweet light break
forth again. God can scatter the cloud unexpectedly in a moment,
Cant. iii. 4. " It was but a little that I passed from them, but I found
" him whom my soul loveth." There is such an observable difference
in David's spirit in some Psalms, as if one man had written the
beginning and another the end of them.
5. Though God can quickly remove the darkness and doubts of a
soul, yet ordinarily the saints find it a very hard and difficult thing to
obtain and preserve the evidences of their graces. Such is the dark-
ness, deadness, and deceitfulness of the heart; so much unevenncss
and inconstancy in tlieir practice, so many counterfeits of grace, and
so many wiles and devices of Satan to rob them of their peace, that
few (in comparison) live in a constant and quiet fruition of it.
6. Notwithstanding all these things, which increase the difficulty;
yet God hath afforded his people a sure light, and sufficient means,
in the diligent use of improvement whereof they iijav attain a certainty
C2
&8 PREPARATIONS FOR SUFFERINGS ; OR,
of tlie work of grace in them. And there is a threefold light by
which it may most clearly and infallibly be discovered.
1. Scripture-light, which is able to discover the secrets of a man's
heart to him ; and is therefore compared to the Anatomizer s knife,
Ileb. iv. 12.
2. The innate light of grace itself; or, if you will, the light of
experience, 1 John v. 10. It hath some properties and operations
which are as essential, necessai'y, and inseparable, as heat is to the
lire, and may be as sensibly felt and perceived by the soul, Psal.
cxix. 20.
3. The light of the Spirit, superadded to both the former, which
is sometimes called its earnest^ sometimes its seal. The Spirit doth
hut plant the habits, excite and draw forth the acts, and also shine
upon his own work, that the soul may see it ; and that sometimes
with such a degree of light as only begets peace, and quiets the heart,
though it doth not fully conquer all the doubts of it. And at other
times the heart is irradiated Vv ith so clear a beam of light, that it is
able to draM- forth a triumphant conclusion, and say, Now I know
the things that are freely given me of God : I believe, and am sure.
And so much briefly for the opening of the nature of this evidence.
II. I shall shew you the advantage of it to a suffering saint in order
to the rio^ht manacjement of a sufferintx condition.
And this v, ill appear by the consideration of five things.
1. You v.'ill readily grant, that the Christian's love to God hath a
mighty influence into all his sufferings for God. This grace of love
enables him victoriously to break through all difficulties and discour-
agements. " The floods cannot drown it, nor the waters quench it,"
Cant. viii. 6, 7. It facilitates the greatest hardships, 1 John v. 3.
And whatever a man suffers, if it be not from this principle it is neither
acceptable to God, nor available to himself, 1 Cor. xiii. 3.
Eut now nothing more inflames and quickens the Chi'istian's love
to God, than the knowledge of his interest in him, and the sensible
perception and taste of his love to the soul. Our love to God is but
a reflection of his own love ; and the more powerful the stroke of the
direct beam is, the more is that of the reflex beam also. Never doth
ihsiljlame of Jah burn with a more vehement heat, than when the
soul hath the most clear manifestations of its interest in Christ and
his benefits, Luke vii. 47.
2. It must needs be of singular use to a suffering saint, because it
takes out the sinking weight of affliction. That which sinks and breaks
the spirit, is the conjunction and meeting of inward and outward
troubles together ; then if the Lord do not strangely and extraordi-
narily support the soul, it is wreckt and overwhelmed, as the ship in
which Paul sailed was, when it fell into a place where two seas met.
Acts xxvii. 41. O how tempestuous a sea doth that soul fall in, that
hath fightings without, and fears within! how must that poor Chris-
tian's heart tremble and meditate terror, that when he retires from
THE BEST WORK JN THE WOUJjT TIMES* o9
troubles without, for some comfort and support within, shall find a
sad addition to his troubles from whence he expected relief against
them ! hence it was that Jeremiah so earnestly deprecates such a misery,
« Be not thou a terror to me, thou art my hope in the day of evil,"
Jer. xvii. 17. This is prevented by this means ; if a man have a clear
breast, and all be quiet within, he is like one that hath a good roof
over his head when the storm falls. " We glory in tribulation, be-
*' cause the law of God is shed abroad in our hearts,"" Rom. v. 3, 5.
S. It is a fountain of joy and comfort in the darkest and saddest
hour. Hence the glorious triumphs of saints in their afflictions, Rom.
V. 5. And in the Christian's joy in the Lord, lies much of his strength
for suilerings, Neh. viii. 10. If once the spirit droops and sinks, the
man is in a bad case to suffer : Holy joy, is the oil that makes the
chariot-wheels of the soul free to follow the Lord, Non tardat uncta
rota. To suffer with joyfulness for Christ is a qualification that God's
eye is much upon in his suffering servants. Col. i. 11. How did the
famous worthies that went before us magnify Christ, and glorify
religion by the holy triumphs of their faith and joy under tribulation !
one kissed the apparitor that brought him news of his condemnation,
and was like a man transported with an excess of joy : Another upon
the pronouncing of the sentence kneels down, and with hands and
ej^es lifted up, solemnly blesses God for such a day as that. Oh how
is Christ magnified by this ! and this cannot be until interest be clear-
ed. It is true, the faith qfrecumhenqj gives the soul a secret support,
and enables the Christian to live ; but Xhajaitlt of evidence keeps
him lively^ and prevents all those uncomfortable and uncomely
sinkings and despondencies of spirit, 2 Cor. iv. 16, 17. and therefore
cannot but be of a singular use to a soul at such a time.
4. And, lastly, It is of special use to a Christian under sufferings,
inasmuch as it enables him to repel the temptations that attend upon
sufferings. Nothing sets a keener edge upon his indignation against
unworthy compliances, than this. Indeed a poor cloudy and dubious
Christian will be apt to catcli at deliverance, though upon terms dis-
honourable to Christ ; but he that is clear in point of interest, abhors
compositions and cajjitulations upon unworthy terms and conditions,
Heb. xi. 35. and x. 34. He that sees the gain and reward of suffer-
ing, will think he is offered to his loss, when life and deliverance arc
set before him upon such hard terms as sin is.
And thus you see what influence it hath into a suffering condi-
tion.
III. In the next place I promised to prescribe some rules for the
attaining of this evidence, and the dispelling of those doubts by which
it is usually clouded in the souls of believers. And oh, that by the
faithful use of them you may attain it, against a suffering day come
upon you.
1. Rule. And the first rule I shall give you is this, make it your
business to improve grace more ; for the more vigorous it is, the more
C3
40 PitEPARATIONS FOR SUFFERINGS ; OR,
evidential \i must needs be, 2 Pet. i. 5, 6, 7, 8, 9, 10, 11. Oh ho^^
much time have many Christians spent in inquiring after the lowest
signs of sincerity, and what may consist with grace ? Which had tliey
spent in the dihgent improvements of the means of grace, for the in-
creasing of it, they would have found it a shorter cut to peace and
comfort by much.
2. Rule. Mistake not the rule by which you are to try yourselves,
lest you give a false judgment upon yourselves. Some are apt to
make those things signs of grace, which are not ; and when the false-
ness of them is detected, how is that poor soul plunged into doubts
and fears, that leaned upon them ? As now, if a man should con-
clude his sincerity from his diligence in attending on the word pMpach-
ed ; this is but a parahgisni, (as the a}x>stle calls it,) Jam. i. 22. By
■which amandeceiveth his own soul; For that which is a note or mark,
must be proper to the thing notified, and not common to any thing
else. There are divers sorts o^maj'hs ; some are exclusive, the princi-
pal use of which is to convince bold pretenders, and discover hypo-
crites ; such is that, 1 Cor. ix. 9- It is a most certain sign where these
are, there is no grace ; but yet it will not follow on the contrary,
that where these are not, there is no grace. See Luke xviii. 11.
Others are inclusive, the use of which is not so much for trying of the
trutli, as the strength and degrees of grace. As now, when faith is
described by the radiancy of it, or by some of its heroic acts, and pro-
mises made to some raised degrees and operations of it ; as that, Eph.
iii. 12. &c. here a mistake is easilv made. Besides those, or rather
betv,'ixt these, are another sort of marks, which are called positive
marks ; and these agreeing in the lowest degree of grace, are for the
trial of the truth and sincerity of it. Such are these, 1 John iv. 13.
1 John ii. 3. IMatth. v. 3. Be sure to try by a proper mark.
3. Rule. Take heed of such sins as violate and waste the consci-
ence ; for these will quickly raise a mist, and involve the soul in
clouds and darkness, Psal. li. 8, Sec. Such are sins against light,
and the reclamations of conscience.
3. Rule. Labour to shun those common mistakes that Christians
make in judging of their state ; among which I shall select these
five as principal ones.
1. Call not your condition into question upon every failing and in-
voluntary lapse into sin. " Iniquities prevail against me, as for our
'' transgressions, thou shalt purge them away,*' Psal. Ixv. 3. In short,
thou needest not call thy condition into question, provided thou find
thy spirit working as Paul's did under the surprizals of temptations :
viz. If, (1.) Thou do approve of and delight in the law, though thou
fall short of it in thy practice, Rom. vii. 12, 14. (2.) If thy failings
be involuntary, and against the resolution and bent of thy soul, ver.
15, 18, 19. (3.) If it be the load and burden of thy soul, ver. 24
(4.) If the thoughts of deliverance comfort thee, ver. 25.
% Question not the truth of thy grace, because it was not wrought
THE BEST WOllJ; IN THE WORST TIMES.
41
In the same way and manner in thee, as in others: For there is a great
variety,, as to the circumstances of time and maimer, betwixt the
Spirit's operations upon one and another. Compare the history of
Paul's conversion with that of the Jailor, Zaccheus, or Lydia, and
see the variety of circumstances.
3. Conclude not that you have no grace, because you feel not those
transports and ravishing joys that other Christians speak of. If thou
canst not say as Paul doth,*Rom. viii. 38. yet bless God, if thou canst
but breathe forth such language as that, Mark ix. 24. " Lord, I
" believe, help thou my unbelief'"'
4. Say not thou hast no grace, because of the high attainments of
some hypocrites, who in some things may excel thee. When some
persons read the sixth chapter to the Hebrews, they are startled to
see to what a glorious height the hypocrite may soar ; not considering
that there are these three things wherein they excel the most glorious
hypocrite in the world. (1.) That self was never dethroned in hypo-
crites, as it is in them. All that an hypocrite doth is for himself.
(2.) The hypocrite never hated every sin, as he doth ; but hath still
some Agag, Rimmon, or Dehlah. (3.) That the hypocrite never
acted in duty from the bent and inchnation of a new nature, taking
delight in heavenly employment, but is moved rather as a clock by
the weight and poises of some external motives and advantages.
5. Conclude not you have no grace, because you grow not so sen-
sibly as some other Christians do. You may be divers ways mistaken
about this. (1.) You may measure your growth by your desires, and
then it appears nothing ; for the Christian aims high, and grasps at
all. (2.) Or by comparing yourselves with such as have larger capa-
cities, time, and advantages than you. (3.) Or by comparing your
graces with other men's gifts, which you mistake for their graces.
(4.) Or by thinking that all growth is upward in joy, peace, and com-
fort ; whereas you may grow in mortification and humility, which is
as true a growth as the former. Oh ! take heed of these mistakes ;
they have been very prejudicial to the peace of many Christians.
5. Rule. Lastly, DecUne not sufferings when God gives you a fair
callto them. Oh ! the Christian's suffering timeis commonly his clear-
est and most comfortable time. " Then the Spirit of God and glory
resteth on them," 1 Pet. iv. 14. That which hath been in suspense
for some years, is decide^l and cleared in a suffering hour. And
thus I have shewed you how to attain this necessary qualification also.
CHAP. VIII.
Discovering the necessity of an improved faith for the right manage-
ment of sufferings, and directing to some special means for the
improvement thereof.
A HE next thing conducing to our actual readiness for sufferings,
is the improvement of faith to some considerable degree of strengths
C 4
42 PllEPAEATIOXS FOR SUFFERINGS ; OK,
This is the grace that must do the main service in such an hour,
and hath the principal hand in supporting the Christian under every
burden. This is the grace that crowns our heads with victory in
the day of batttle, Eph. vi. 16. "Above all taking the shield of
" faith."" It is true every grace is of use, and contributes assistance :
Suffering saints have been beholding to them all. But of this we may
say, as Solomon of the virtuous woman; "Though many graces have
" done excellently, yet this excels them all."' In this grace Paul
was very eminent ; it was the life he daily lived. Gal. ii. 20. Oh ?
it is a precious grace, 2 Pet. i. 1. So precious, that Christ, who sel-
dom admired any thing, yet wondered at this, Matth. viii. 10. A
victorious grace it is that overcomes all difficulties, Mark ix. 23. By
this sword it was that all those famous heroes Heb. xi. atchieved all
those glorious conquests; and in every distress it may say to the soul,
as Christ to the disciples, John xv. 5. " Without me ye can do no-
" thing."" This is that sicord that hath obtained so many victories
over the world, 1 John v. 4. And that trusty shield that hath
quenched so many deadly darts of temptation, which have been level-
led at the very heart of a Christian in the day of battle. By it a
Christian lives, when all outward, sensible comforts die, Hab.ii.4. It
is the ground upon which the Christian fixes his foot, and never fails
under him, 2 Cor. i. 24. The necessity of it will more clearly appear,
by considering how many ways it relieves the soul in trouble, and dis-
burdens the heart of all its sinking loads and pressures : There are
two things that sink a man's spirit when under sufferings : viz. The
greatness of the troubles, and the zceahness of the soul to bear them ;
against both which faith relieves the soul, viz. by making a zceaJc
soul st7'07ig, and heavy troubles light.
Firsts It makes a weak soul strong and able to bear ; and tliis it
doth divers ways.
By purging out of the soul those enfeebling and weakening dis-
tempers: not ow\y guilt in general, which is to the soul as a wound
upon the bearing shoulder, Rom. v. 1. The removal whereof en-
ables the soul to bear any other burden, Isa. xxxiii. 24. But it also
remox esj^car, that tyrant passion, that cuts the nerves of the soul.
For as faith comes m, so fear goes out: Look in M'hat degree the fear
of God is ascendent in the soul, proportionably the sinful fear of the
creature declines and vanisheth, Isa. viii. 12, 13. This fear extin-
guishes that, as the sun-shine puts out fire, " The righteous is bold as
*' a lion,'" Prov. xxviii. 1. The word n'^jii signifies a young lion in
his hot blood, that knows no such thing as fear ! And look, how
much of the soul is em-ptij of faith, so much it \s filled with fear :
« Why are ye fearful, O ye of httle faith r Matth. viii. 26. Cer-
tainly, it is a rare advantage, to be freed from the common distrac-
tion^ in times of common destruction ; and this advantage the soul
hath by faith.
*2. It strengthens the soul to bear afflictions and hardships ; not
THE BEST WORK IN' THE WOKST TIMES. 4'8
only l)y purging out its weakning distempers, but by turning itself to
Christ, in whom all its strength lies ; and that suitably to the several
exio-encies of the soul in all its distresses. Doth darkness, like the
shadow of death overspread the earth, and all the lights of earthly
comforts disappear ? then faith supports the heart by looking to the
Lord, Micah vii. 7. And this look of faith exceedingly revives the
heart, Psal. xxxiv. 5. and enlightens the soul. Doth God pluck
away all earthly proyjs from under your feet, and leave you nothing
visible to rest upon ? in that exigence faith puts forth a suitable act,
viz. Resting or staying npon God, Isa. xxvi. 3. and by this the soul
comes to be quieted and established, Psal. cxxv. 1. Do temptations
strive to put off the soul from Christ, and discourage it from leaning
upon the promise ? Then it puts forth an act of resolution. Job xiii.
15. And so breaks its way through that discouragement ; or hath
the soul been long seeking God for deliverance out of trouble, and
still there is silence in heaven, no answer comes ; but instead of an
answer comes a temptation, to throw up the duty, and seek to deliver
itself.'^ Then faith puts forth another act upon Christ, suitable to
this distress, viz. An act of •waiting, Isa. xlix. 23. which xcaiting is
opposed to that siiiful haste which the soul is tempted to, Isa. xxviii.
16. Or doth God at any time call the soul forth to some difficult
service, against which the flesh and carnal reason dispute and plead ?
Now faith helps the soul, by putting forth an act of obedience ; and
that whilst carnal reason stands by dissatisfied, Gal. i. 16. And
hence it is, that obedience carries the name of faith upon it to shew
its descent, Rom. xvi. 26. Faith encourages the soul to obey, not
only by urging God's command, but by giving it God's zcarrant
for its' indemnity, Ileb. xi. 24, 25, 26. Or doth a poor believer
find himself overmatched by troubles and temptations, and his ov/n
inherent strength begin to fail under the burden ? Then faith leads
him to an omnipotent God, and so secures him from fainting under
his trouble, Psal. Ixi. 2. In the Lord is everlasting strength. El
Shaddai is a name of an encouragement to a feeble soul, Isa. xl. 29,
80, 31. And thus you see the first particular made good, viz. What
a strengthening influence it hath upon a weak soul.
Secondly, In the next place let us see how it lightens the Chris-
tian's burdens, as well as strengthens his back to bear.
And certainly, this grace of faith doth strangely alter the very
nature of sufferings, taking away both the heaviness and horror of
them ; and this it doth divers ways :
1. By committing the business to Christ, and leaving the matter
with him ; and so quitting the soul of all these anxieties and perturba-
tions, which arc the very burden and weight of aifliction, Psal. xxxvii.
5. For certainly that which sinks us in days of trouble, is rather
from within, from our unruly, seditious, and clamorous thoughts,
than from the troubles themselves with which we conflict: But by
committing the matter to God, the soul is quickly brought to rest.
44 PUErARATlOXS FOR SUFFERINGS; OR,
2. By discovering much present good in our troubles ; the mort?
good faith discovers in a trouble, the more supportable and easy it
makes it to the soul. Now faith brings in a comfortable report, that
they are not only evils, as the troubles of the wicked are, Ezek. vii. 5.
but have an allay and mixtureof much good, Heb. xii. ] 0. Isa. xxvii. 9-
3. By foreseeing the end and final removal of them, and that near
at hand, 2 Cor. iv. 17. That which daunts and amazes men in times
of trouble is, that they can see no end of them. Hence the heart
faints, aifld hands hang down through discouragement : But now faith
brings the joyful tidings of the end of troubles ; and saith to the soul,
*' Why art thou cast down, O my soul ? and why so disquieted and
" discouraged within me ? as if thy sufferings were like the sufFer-
*' ings of the damned, endless and everlasting, whereas they are but
" for a moment ; yet a little while, a very little while, and he that
*' shall come, will come, and will not tarry,"' Heb. x. 37. Yet a
little while, and then the days of thy mourning shall be over.
4. By comparing our sufferings with the sufferings of others,
which exceedingly diminisheth and shrinks them up ; sometimes the
believer compares his sufferings with Christ's, and then he is ashamed
that ever he should complain and droop under them. Oh ! saith he,
what is that to that which the Lord Jesus suffered for me ? He suf-
fered in all his members, head, hands, side, feet, from all hands,
friends and enemies, in ail his offices ; yea, in his soul, as well as in
his body : And indeed the sufferings of his soul were the very soul
of his sufferings : Sometimes he compares them with the sufferings
of others of the saints in former ages : When he reads in faith the
history of their persecutions, he is shamed out of his complaints,
and saith, ' Am I better than my fathers ?' Sometimes he compares
them with the sufferings of the damned : ' O what is this to ever-
' lasting burnings I What is a prison to hell ? How light and easy
' is it to suffer for Christ, in comparison of those sufferings which
* are from Christ ?' And thus the soul is quieted, and the terror of
sufferings abated.
5. Faith entitles Christ to the believer's sufferings, and puts them
upon his score ; and so it exceedingly transforms and alters them :
Ah ! it is no small rehef when a man' can hold up the Bible, as that
martyr did at the stake, and say, ' This is that which hath brought
' me hither :' Or as the Psalmist ; " For thy sake we are killed all
" the day long ;" Or as the apostle. Col. i. 24. " I fill up that which
" is behind of the sufferings of Christ in my flesh."
6. Lastly, Faith engages the presence of God, to be and abide
with the soul in all its solitudes and sufferings : It lays hold upon
the promises made to that purpose, Psal. xxiii. 2. Isa. xliii. 2. Heb.
xiii. 5. John xiv. 18. And whilst a poor soul enjoys this the verj
sense of troubles is swallowed up.
And thus I have given some brief hints how faith relieves and
strengthens the soul in a suffering hour : The next thing is to direjct
THE BEST WOllK IN THE WORST TIMES. 45
vou liov/ to improve this excellent grace, that it may do you such
service as this in a time of need : And, in order thereunto, I shall
give you these seven directions.
1. Attend diligently upon the ministration of the gospel, which is
not only the procreant, but also the conserving cause of faith, 1 Pet.
ii. S. The doctrine of faith is the food and nutriment of the grace
of faith: There are its rules, its encouragements, its cordials:
Thence faith takes and treasures up its michiams, to which it hath
recourse in times of need : Every attribute, covimavd, or promise
that shines forth there, is a dish for faith to feed on ; but all together
are a royal feast, Psal. Ixiii. 5. Some say the land of Judea, is
called ihe land of the living, in Psal. xxvii. 13. in respect of the
ordinances of God which that people enjoyed. Certain it is, they
are the great instruments of quickening souls at first, and preserving
that life it so begat in them : But then be sure they have Chrisfs
stamp upon them, and that they be ministered by his own officers,
and in his own way : And so you may reasonably expect more fruits
and influences from them than from all private gifts and helps in the
world : '' For the Lord loveth the gates of Zion more than all the
" dwellings of Jacob," Psal. Ixxxvii. 2. And all private helps may
say, in comparison of Christ's public ordinances, as Gideon said to
the men of Ephraim, Judges viii. 2. " What have we done in com-
" parison of you .?"
2. Improve well your sacrament seasons, those harvest days of
faith : This ordinance hath a direct and peculiar tendency to the
improvement and strengthening of faith. It is a pledge superadded
to the promise for faith's sake : Heavenly and sublime mysteries do
therein stoop down to your senses, that you may have the clearer
apprehensions of them"^; and the clearer the apprehensions are, the
stronger the assent of faith must needs be: By this seal also the
promise comes to be more ratified to us ; and the firmer the promise
appears to the soul, the more bold and adventurous faith is in castmg
itself upon it; Oh ! hov/ many poor, doubting, trembling souls have,
in such a season, gathered the full ripe fruitr, of assurance from the
top-boughs of that ordinance !
3. Frequent actings of faith are rare and special means of im-
proving it : To him that hath, i. e. that improves and uses what he
hath, shall be given, Mat. xxv. 29. This was the way by which
Paul thrived in faith and every other grace so exceedingly, that
he outgrew them that were in Christ before him, 1 Cor. xv. 10.
It is true, its beginning in the soul is not after the manner of other
habits, either moral or natural : This is not of natural acquisition, but
by divine infusion: But yet its improvement is in the same manner.
Oh then ! if ever you would have a flourishing faith, rouse it up cut
of the dull habit, and live in the daily exercise of it.
4. Go to Jesus Christ, who is the Author and finisher of faith,
and cry to him, as Mark ix, 24, Lord, increase my faith : Yea, beg
46 PIIEPARATIOXS FOE. SUFFEiTvINGS ; OR,
the assistance of others pra)'ers in this behalf, as the apostle diJ^
1 Thes. iii. 10. 2 Thes. i. 11. faith animates prayer, and prayer in-
creaseth faith.
5. Improve times of affliction for the increase of faith : For cer-
tainly, sanctified afflictions do notably exercise and increase this
grace, 1 Pet. i. 7. In times of prosperity we know not what stock
of faith we have: We hve so much upon things seen, that we can-
not many times tell whether we have faith or no : But when dif-
ficult days come, then we must get out our whole subsistence and
livelihood by faith, Hab. ii. 4. Yea, then we have many proofs and
experiments of God's fidelity in the promises, which is a choice help
to faith, 2 Cor. i. 10.
6. Keep catalogues of all your remarkable experiences ; treasure
them up as food to your faith in time to come : Oh ! it is a singular
encouragement and heartening to faith, when it can turn over the
records of God's dealing with you in years past, and say as Joshua,
Not one thing hath failed^ Joshua xxiii. 14. When it can say
so of promises that have already had their accomplishments, then
they will be apt to say concerning those yet to be accomplished, as
Elizabeth said to Mary, Luke i. 45. " Blessed is the soul that be-
" lieveth, for there shall be a performance of those things which are
" told it by the Lord.''
These experiments are the food of faith, Psal. Ixxiv. 14. " Thou
*' breakest the heads of Leviathan in pieces, and gavest him to be
*' meat to thy people inhabiting the wilderness," i. e. That famous
experience of the pov\er and love of God in their Iled-sea deliver-
ance, where he destroyed that sea-monster Pharaoh, and his host,
"was meat to the faith of God's Israel in the wilderness afterwards.
We often find Christ charging the people's unbelief on a bad memory,
Mat. xvi. 8, 9. And hence it was that the Lord commanded the
Israelites to \iQ&^jo"urrials of every day's occu7'rences. Num. xiii. 1, 2.
It is a thousand pities such choice helps should be lost. Oh ! if
you could but remember, how the Lord hath appeared for you in
former exigencies, and how often he hath shamed you for your un-
belief, it would exceedingly animate your faith, both in present and
future distreses, Micah vi. 5.
7. Lastly, Beware of sense, which is the supplanter of faith. O
if you live upon things earthly, you put your faith out of its oflrice :
Things earthly have an enmity to faith. " This is the victory by
*' which we overcome the world, even our faith," 1 John v. 4.
Overcoming denotes a conflict, and conflicts infer oppositions. Oh
you that live so much by sight and sense on things visible, what will
you do when in David's, or Paul's case, Psal. cxlli. 4. 2 Tim. iv. 16.
when all outward encouragements and stays shall utterly fail ? What
had Abraham done if he had not been able to believe against hope,
i. e. such an hope as is founded on sense and reason.
Reader, I advise and charge thee in the name of the LQrd, and
THE BEST WOUK IN THE WORST TIMES. 47
as thou hopest to live when visible comforts die, that thou be diligent
in the improvement and preparation of this excellent grace of faith :
if it fail, thou failest with it ; and as thy faith is, so art thou. Con-
sult also the cloud of witnesses, and see if thou canst find a man
amongst them that did not atchieve the victory by his faith. Had
they not all been run down by the furious assaults of temptation,
and instead of a cloud of witnesses^ been so mQX\y pillars of salt ^ and
monuments of reproach and shame to rehgion, if their faith had
failed in its trial.
CHAP. IX.
Wherein the necessity and usefulness of Christian fortitude in order
to sufferings is evinced, with a brief account of its nature and the
means of attaining it.
X HE next grace which occurs to the completing of our actual
readiness for sufferings, is Christian fortitude, or holy courage ;
which must say in thy heart in a time of danger, as Elijah once did,
" As the Lord lives I will shew myself" This also is a choice part
of your preparation-work. In this grace our apostle was eminent:
when he was told, " Bonds and afflictions waited for him ;" he could
say, That " none of these things moved him," Acts xx. 24. Yea,
when he was to appear before the lion Nero, and not a man would
own or stand by him, yet he stands his ground, resolving rather to
die on the place, than dishonourably to recede from his principles and
profession, 2 Tim. iv. 16, 17. He set the world, v/ith all its threats
and terrors lower than it set him. O how conspicuous was this
grace in ail those heroes that have past on before us : And if ever you
hope to stand in the evil day, and be fetched off the field with ho-
nour, you must rouse up and avv^aken your courage for God : And
the necessity thereof will appear upon these four considerations.
1. Because the success and prevalence of Satan's temptations in
the hour of persecution depends upon the fainting and overthrow of
this grace. Wherefore doth he raise persecutions in the world, but
because such terrible things are fitted to work upon the passion of
carnal fear, which rises witli those dangers, and makes the soul as a
tumultuous sea. This is it he aims at. Neb. vi. 13. This is a multi-
plying passion that represents dangers more and greater than they
are, and so drives the soul into the very net and snare laid by the
devil to take it. Prov. xxix. 25. " The fear of man brings a snare;"
which was sadly exemplified in Abraham, Gen. xii. 12. and divers
others of the saints. If he can but subdue this grace, he will quickly
bring you to capitulate for life and liberty, upon the basest and most
dishonourable terms ; therefore the preparation of this grace is so
exceedingly necessary.
4,3 fuepahations i-or suFFEr.iNGs ; or^
2. Because this is the grace that honours Jesus Christ abundantly^
>vhen you are brought upon the stage for him.
There is a great solemnity at the suffering and trial of a saint: hea-
ven, earth, and hell, are spectators, observing the issue, and ho\v the
saints will acquit themselves in that hour. We are made a spectacle^
saith the apostle. The word is Qiarpov iyzvrl^r,!Miv, we are as set upon
a theatre in public view, 1 Cor. iv. 9. God, angels, and saints wait
to see the glorious triumphs of their faith and courage, reflecting ho-
nour upon the name and cause of Christ. Devils and wicked men
gape for an advantage by their cowardice. Certainly very much lies
now upon the Christian's hands. Should he faint and give ground,
how will it furnish the triumphs of hell, and make Christ's enemies
vaunt over him, as if his love ran so low in the hearts of his people,
that they durst not adventure any thing for him ? Or, as if, notwith-
standing their brave words and glorious profession, they durst not
trust tlieir own principles when it comes to the trial : But if now
they play the men, and discover an holy gallantry of spirit and reso-
lution for Christ, how will it daunt the enemies, and make them say
as Marcus, bishop of Aretheusa made one of Julian's nobles, present
at his torments, to say concerning him, We are ashamed, O emperor,
the Christians laugh at thy cruelty ! And how will God himself re-
joice and glory over them, as he once did over Job when he fetched
him with honour off that first field ! Job ii. 3. " Still he holdeth
" fast his integrity."
3. Your own peace is wrapt up in it, as well as God's glory. Is it
nothing, think you, to be freed from those vultures and harpies that
feed upon the hearts of men at such times ? Surely God reckons,
that he promiseth a very great mercy to his people Avhen he promi-
seth it. Prov. i. ult. Psal. cxii. 7. When Borromaeus was told of
some that lay in wait to take away his life, it troubled him not, but
he said, An Deus est in mundo pro nihilo ? What, is God in the
world for nought.? And like to this was the answer of Silentiarius
in the like case ; ^S** Dens mei curam non habet, quid vivo f If God
take not care for me, how do I live ; Oh this is it that brings you
to an holy quietude of spirit in times of confusion and distraction,
which is a choice mercy.
4. Your magnanimity is of special use to other saints, who are
following you in the same path of sufferings. If you faint, it is like
the fainting of a standard-bearer in an army : you bring thereby an
evil report upon the cross of Christ, as ihe^first spies did upon the
land of Canaan. And a like influence with that it is like to have on
your brethren ; so that there is a necessity of improving this grace
also before you can say with Paul you are ready.
2. But what is this Christian fortitude, and wherein doth it consist.
I answer briefly. It is an holy boldness in the performance of dif-
ficult duties, foivmg from faith in the call of God, and his promise
to us in the discharge of them.
THE BEST WORK IN THE WORST TIMES. 49
And so you have the nature of it in these four particulars.
1. It is an holy boldness, not a natural or sinful boldness, arising
cither from the natural constitution, or evil disposition of the mind.
2. It is expressed about duties for truth, not error, Jer. ix. 3. for
the interest of Christ, not of the flesh.
3. The season in which it appears is, when duties are surrounded
and beset with difficulties and dangers, Dan. iii. 16. vi. 10.
4. The fountain whence it flows is faith, and that as it respects
the command and call of God to duty, Acts xvi. 10. And his pro-
mise, to us in the discharge thereof. Josh. i. 5, 6.
And his grace stands opposed both to the fear of man in the cause
of God, Heb. xi. 27. and to apostasy from the truth for fear of suf-
fering. Thus briefly of the nature of it.
3. In the last place I shall lay down some rules for the promoting
and improvement of it, and so finish this chapter.
Now there are ten rules heedfully to be observed for the breed-
ing of holy courage in the breast of a saint in evil times.
1. Rule. And the first rule is this. Get a weaned heart from all
earthly enjoyments. If the heart be inordinately fixed upon any one
thing that you possess in the world, that inordinate estimation of,
and affection for it, will strangely effeminate, soften, and cowardize
your spirit when your trial comes, 2 Tim. ii. 4 You meet not with
a man of courage for God, but had his heart dead to earthly things;
so it was with Paul, Phil. iii. 8. Since the apostles, we scarce meet
with a greater example of magnanimity than Luther ; and if you
read his story, you will find few men ever set a lower rate on the
world than he. All the Turkish empire in his eye was but a crumb
cast to tlie dogs. Germana est haec hestia pecunium non curat.
Money could not tempt him.
2. Rule. Suffer not guilt to lie upon your consciences: it is a foun-
tain of fears, and you can never attain boldness for God till it be re-
moved, Rom. V. 1, 2, 3. The spirit of a sound mind is opposed to the
spirit of fear, 2 Tim. i. 7. Now that sound mind is a mind or spirit
that is not wounded, and made sick and infirm by guilt. O what
black fogs and mists arise out of guilt, which becloud our evidences,
and fill us with fear and discouragements ! Gen. xlii. 21, 22.
3. Rule. Clear your call to difficult services, be well satisfied that
you are in that way and posture God expects to find you in. O what
courage this will give ! Josh. i. 9. Then a man may promise himself
God's presence and protection, 2 Chron. xv. 2. But whilst a man is
dubious here, and cannot tell whether it be his duty or not that he is
engaging in, how can he have courage to hazard any thing for it ?
For thinks he, I may suffer much from men, and yet have no thanks
of God for it, 1 Pet. ii. 9. And further, till a man be clear in this,
he cannot commit his cause to God. And it is a sad thing to be
cut off from so choice a relief as that is, 1 Pet. iv. 19-
4. Rule. Get right notions and apprehensions of your enemies.
^0 PREPARATIONS po a sufferings; or,
We are apt to magnify the creature, as if he could do more than
he caw, and thereby disable ourselves frora doing what we should.
Possess your souls with the belief of these five things concerning
them. (1.) That they are poor weak enemies, Isa. xl. 15, 17, 2^
But as a sv/arm of gnats in the air. See how God describes them,
Isa. h. 13, 14.
(2.) That little power they have is limited by your Grod who hath
the bounding and ordering of it, John xix. 11. Psal. Ixxiv. 10. (3.)
They carry guilt upon them, which makes them more timorous than
you, Isa. viii. 12. Their fear is a strange fear. (4.) They only use
carnal weapons against you, which cannot touch your souls. If ihey
were praying enemies that could engage God against you, they would
be formidable enemies indeed ; but this they cannot do. The largest
commission that any of them ever had from God, extended but to the
bodies and bodily concernment of the saints, Luke xi. 4, 5. They
cannot thunder with an arm like God, nor blot your name out of
the book of life, nor take your part out of the New Jerusalem ;
therefore fear not man. (5.) Your enemies are God's enemies ; and
God hath espoused your cause and quarrel. The more cruel they
are, the kinder he will be to you, John ix. 34, 35.
5. Rule. Labour to engage the presence of God with you in all
places and conditions. Whilst you enjoy this, your spirits will be
invincible and undaunted, Josh. i. 9- Psal. cxviii. 6. A weak creature
assisted and encouraged by the presence of a great God will be able to
do and suffer great things. Poor flesh in the hand of an almighty
Spirit acts above itself. A little dog, if his master be by, and animates
him, will seize upon a gTeater beast than himself, though he would
run from him were his master absent. Our courage ebbs and flows as
the m.anifestations of the divine presence do. Oh get thyself once
within the line of that promise, Is. xliii. 1, 2. and thou art invincible.
6. Rule. Get an high estimation of Jesus Christ, and all his concern-
ments. They that value him highest, will adventure for \\\m farthest
Magnanimous Luther, how inestimable a value did he set upon the
truths of Christ ! Ruat cwlum, <SfC. Let heaven rush rather than a
crumb of truth should perish. Thou wilt never be a man of zeal and
courage for Christ's interest, until that interest of Christ have swal-
lowed up all thine own interests. No sooner is the soul acquainted,
with, and interested in Christ, but he heartily wishes well to all his
affairs and concernments, Psal. xlv. 3, 4. This is that which puts
metal and resolution for Christ into the soul.
7. Rule. Beware you be not cheated with maxims of carnal policy,
mistaken for Christian prudence. Many are so : and they prove de-
structive to all true zeal and courage for Christ. Never was religion
professed with greater plainness and simplicity, than by the primitive
Christians ; and never was there an higher spring-tide of courage and
zeal for God, than in those days. We are apt to call it prodigality,
and are ffrown wiser to husband our lives and comforts, better than
THE BEST WOIIK IN THE WORST TIMES Jyl
than they did. But indeed our prudentials have even swallowed up
our religion. It is true, there is such a thing as Christian prudence ;
but this doth not teach men to shun all costly and difficult duties,
and prostitute conscience to save the skin, " A man of understand-
** ing walketh uprightly,'** Prov. xv. 21.
8. Rule. Look upon the inside of troubles for Christ, as well as
upon the outside of thera. If you view them by an eye of sense, there
appeareth nothing but matter of discouragement. To look on the
outside of a prison, banishment or death, is affrighting and horrible:
but then if you look into the inside of these things by faith, and see
what God hath made them to his people, and how joyful and com-
fortable they have been in these conditions ; what honey they have
found in the carcase of a lion, what songs in the stocks and dungeons,
what glorying in tribulation, and hundred-fold reward even in their
sufferings : O then ! that which looked like a serpent at a distance,
will appear but as a rod in hand. How many have found themselves
quite mistaken in their apprehensions of sufferings ; and been more
loth to come out of a prison, than they were to go in ! If you did
but see your supports and the comforts that souls ordinarily meet
with in their troubles for Christ, you would not look on them as
such formidable things.
9. Rule. View the issue and reward of sufferings by an eye of faith :
this also will strongly abate the horror and dread of them, Heb. x.
34. Upon this account it is the saints have so slighted and contemn-
ed them, Rom. viii. 18. 2 Cor. iv. 16, 17. But then see that you
act your faith, (1.) Upon the certainty of it: look at it as a most
real and substantial thing, Heb. xi. 1. (2.) View it as a great and
glorious reward ; And, (3.) As near at hand : And then say to th y
soul, come on my soul, come on ; seest thou the joy set before thee!
the crown of glory ready to be set on thy head by the hand of a
righteous God. Oh, what comparison is there betwixt those suffer-
ings, and that glory !
10. Rule. Propound to yourselves the best patterns and examples.
Keep your eye upon the cloud of witnesses ; these are of special use
to beget holy courage, Heb. xii. 1. James v. 10. Who would be
afraid to enter the lists, and grapple with that enemy that he hath
seen so often foiled, and that by a poor weak Christian ? See how
the enemy with whom you are to grapple, hath been beaten hand to
hand, and triumphed over by poor women and children ; they had
as great infirmities, and you have as gracious assistances as those
that are gone befoi-e you.
Vol. VI. D
rREPARAT10>:3 FOR SUFFERINGS; OR,
CHAP. X.
Discovering the necessity of an heart mortified to all earthly and
temporal enjoyments^ in order to the right managing of a suffer-
ing condition ; with several directions Jbr the attainting thereof.
A. HE next thing wherein your actual readiness for bonds, or death
consisteth, is in the mortijication of your ciffections to all earthly in-
terest and enjoyments ; even the best and sweetest of them. Till this
be done, in some measure, you are not fit to be used in any such ser-
vice for the Lord, 2 Tim. i. 21. The living world is the very life of
temptations : the travailing pains of death are stronger and sharper
upon none, than those that are full of sense and self As you see in
nature, what conflicts and agonies strong and lively persons suffer
when they die; when others, in whom nature is decayed and spent
before-hand, die away without half that pain, even as a bird in a
shell. Corruption in the saints, is like sap in the green wood, which
resisteth the fire, and will not burn well, till it be dried up. Pre-
pared Paul had an heart mortified in a very high degree, to all the
honour and riches of the v.orld, accountins^ them all but trifles, Gal.
vi. 14. 1 Cor. iv. 3, 4.
The need of this will be evinced by these five considerations.
1. Unless the heart be mortified to all earthly enjoyments, they
will appear great and glorious things in 3'oiu' eye and estimation; and
if so, judge what a task you will have, to deny and leave them all in a
suftering hour. It is corruption ivithin, that puts the lustre and glory
upon things without: it is the carnal eye only that gazes admiringly af-
ter them, 2 Cor. v. 16. and hence the lust isputtoexprefisthe affection,
1 John ii. 1 6. because all that inordinate aflection we have to them,
arises from our high estimation of them, and that estimation from our
lusts, that represent them as great and glorious. Therefore, certainly,
it will be difficult (if not impossible) to deny them, till they have lost
their glory in your eye; and that they wilf never do, till those lusts
within you. that put tliat beauty and necessity upon them, be first
crucified. As for instance, what a glory and necessity doth the pride
of men put upon the honour and credit of the world, so that they
will rather choose to die, than survive it ? But to a mortified soul it is
a small matter, 1 Cor. iv. 3. So for riches, liow much are they adored,
till our lusts be mortified ? and then they are esteemed but dung and
dross, Phil. iii. 8. It is our corruptions that paint and gild over these
things ; when these are crucified, those will be lightly esteemed.
2. Mortification of corruptions is that which recovers an healthful
state of soul : sin is to the soul, wliat a disease is to the body ; and
mortification is to sin, what physic is to a disease. Hence those that
are but a little mortified, are in a comparative sense called carnal, 1
Cor. iii. d. and babes, ver. S, in resj^ect of weakness. Now, suSering
The best work in the \V0I!ST TIMESi 5^
V^ork being some of the Christian's hardest labour and exercise, he
cannot be fitted lor it, until his soul be in an healthful state : a sickly
man cannot carry heavy burdens, or endure hard labours and exercises:
the sick soldier is left behind in his quarters, or put into the hospital,
■whilst his fellows are dividing the spoils, and obtaining glorious vic-
tories in the field. To this sense some expound Rom. viii. 13. " If
" ye live after the flesh ye shall die ; but if ye, through the Spirit,
" do mortify the deeds of the body, ye shall live.'' AVhereas death is
put to note a languishing state of soul, whilst mortification is neglect-
ed ; solife is put to express an healthful and comfortable state; v'lvere
pro valere ; so that upon this account also the necessity of it appears.
3. Your corruptions must be mortified, else they will be raging and
violent in the time of temptation, and, like a torrent, sweep away all
your convictions and resolutions. It is sin unmortified within that
makes the heart like gun-powder; so that Avhen the sparks of temp-
tation fly about it, (and they fall thick in a suffering hour) they do
but touch and take. Hence the corruptions of the world are said to
be through lust, 2 Pet. i. 4. AVith these internal unmortified lusts
the ^^//7p^£'r holds correspondence; and these be the traitors that
deliver up our souls into his hands.
4. Unless you be diligent and successful in this work, though you
should suffer; yet not hke Christians ; you will but disgrace religion,
and the cause for which you suffer ; for it is not simple suffering,
but suffering as a Christian, that reflects credit on religion, and finds
acceptation with God. If you be envious, fretful, discontented, and
revengeful, under your sufferings, what honour will this bring to
Christ ? Is not this altogether unlike the example of your Lord ? Isa.
liii. 7. and the behaviour of suffering saints ? 1 Cor. iv. 13. Yet thus
it will be, if your pride, passion, and revenge, be not first subdued :
for what are the breakings forth of such distempers of spirit, but as
the flushes of heat in the face from an ill-affected liver ? Most cer-
tain it is, that all the evils are in your natures, and as certain it is,
they will rise li'ke mud and filth from the bottom of a lake, when
some eminent trials shall rake you to the bottom ; Natura vexata
prodit seipsam.
5. Lastly, Mortification must be studied and plied with diligence ;
else you will find many longings and hankerings after earthly enjoy-
ments and comforts, which will prove a snare to you : what is sin
but the corrupt and vitiated appetite o^ the creature, to things that are
earthly and sensual, relishing more .sweetness and delight in them,
than in the blessed God ? And what is sanctification, but the rectify-
ing of these i^^07'<i/;^«/f{? ft^^Y;^/'o7i.y, and placing them on their proper ob-
ject ? A regenerate and mortified Christian tastes not half that sweet-
ness in forbidden fruits that another doth : set but monev before Ju-
das, and see how eargerly he catches at it " AVhat will ve give
*' me, and I will betray him T'' Set but life, liberty, or any such
bait before an unmortified heart, and how impotent is he to with'j
o4i PREPARATIONS lOR SUFFEUIXGS ; OK,
Stand them, as offered in a temptation ? Oh those unmortified lusts !
how do they make men hanker, long, and their lips water (as we use
to sav) after these things? This makes them break prison, decline suf-
ferings, though upon the basest terms ; whereas a mortified Christian
can see all these things set before him, yea, offered to him, and refuse
them, Heb. x. 35. It is with them much as it was with old Bar-
zillai, 2 Sam. xix. 35. When nature is decayed, they find but little
pleasure in natural actions, Eccles. xii. 1. And look as the body
of sin decays and languishes, so do these longings also : It weans the
soul from them all, and enables it to live very comfortably without
them, Psal. cxxxi. 1. Phil. iv. 12. There needs no more to be said
to evince the necessity of mortification, and discover what influence
it hath into a Christian's readiness for sufferings.
It remains therefore, that I open to you some of the principal
corruptions^ about which it mostly concerns you to bestow pains ere
sufferings come. Now look as there are lour principal enjoyments,
in which you are like to be tried, viz. Estate^ 7iame, libert?/, life ;
so the Christian work in suffering times lies in mortifying these four
special co7'ruption6\ viz. First, The love of the world. Secondly,
Ambition. Thirdly, Inordinate affection of freedom and pleasure.
Fourthly, Excessive love of life.
1. For the love of this w-orld, away with it, crucify it, crucify it :
down v/ith the idol, and let it be dethroned in all that intend to abide
with Christ in the hour of temptation: how else will you take the
spoiling of vour goods .^ How will you be able to part with all for
Christ, as these blessed souls did ? It gi'ieves my heart to see how
many professors of religion are carried captive at the chariot- wheels
of a bewitching world. Oh ! good had it been for many professors
if they had never tasted so much of the sweetness of it. Sirs, I beg
you for the Lord's sake, down with it in your estimations, down
with it in your affections, else temptations will down with you ere
long. I shall offer five or six helps for the crucifying of it.
First, Consider your espousals to Christ, and how you have chosen
and professed him for your Lord and husband: therefore your doat-
ing upon the world is no less than adultery against Christ, James
iv. 4. If Christ be your husband, he must be a covering to your
eyes ; an unchaste glance upon the world wounds him.
Secondly, The more you prize it, the more you will be tormented
by it ; did you prize and love it less, it would disquiet and vex you
less : it is our doating on it that makes it draw blood at parting.
Thirdly, Get true scripture-notions of the world, and rectify your
judgments and affections by them. If you will have the true picture
and representation of it drawn by the hand of God himself, see 1 John
ii. 16. it is nothing else but a phantastic fflo7-y, and that also passeth
away. What is become of them that ruffled it out in tlie world but
one Jiundred years ago.? What could the world do for them ? Are
THE BEST -WORK IX THE AVORST TIMES. 55
they not all gone down to the sides of the pit ? " But he that doth
*' the will of God abidcth for ever."
Fourthly^ Study and contemplate Christ and the things above more:
this would veil all its glory, and kill it at the root, Phil. iii. 18, 19.
Just as a man that hath been gazing upon the sun, when he takes
off his eye from that bright and glorious creature^ and looks to the
earth, there is a veil of darkness overspreading the face of it, that
he can see nothing. I wonder how such as pretend to live above,
and enjoy communion with God, can ever relish such sweetness in
the world, or have their hearts enticed and captivated by it.
Fiflhhj^ Remember always, that by your love and delight in world-
ly things, you furnish the devil with the chiefest bait he hath to catch
and destroy your souls. Alas ! were your hearts but dead to these
things, he would want an handle to catch hold on. What hath he
more to offer you, and tempt you off from Christ with but a little
money, oi- some such poor temporal rewards.? and how little would that
soul be moved by such a temptation, that looks on it all but as dirt ?
Sixthly^ Lastly, Take notice of the approaches of eternity : re-
member you are almost at the end of time : and when you come to
launch out into that endless ocean, how will these things look then ?
It seems glorious whilst you are in the chase and pursuit of it : but
upon a death-bed you will overtake and come up with it, and then
you will see what a deceitful and vain thing it is : stand by the beds
of dying men, and hear how they speak of it. O ! the difference
betwixt our apprehensions then and now ! Thus labour to wean off
your affections, and crucify them to the world.
2. Mortify your ambition and vain affectation of the repute and
credit of the world : Oh stand not on so vain a thinff as this ; iudoe
. 111. . <'o
It but a small thmg to be judged of man, to have your names cast
out as evil : let not scoffs and reproaches be such terrible things to
you. It is, without doubt, a great trial ; else the Holy Ghost had
not added a peculiar epithet to it, which is not given to any other of
the sufferings of the saints : not cruel tortures, nor cruel stonings,
burnings, slaying with the sword ; but cruel mochings^ Ilcb. xi. 36.
Yet learn to be dead to, and unaffected with these things ; set the
reproaching world as light and as low as it sets you : Despise the
shame, as your master Christ did, Heb. xii. 2. And to promote
mortification in this, take these helps.
1. Consider this is no new or strange thing that hath happened to
you : the holiest of men have past through the like, if not \vorse
trials, Heb. x. 33. Psal. xliv. 14. Reproaches have been the lot of
the best men. They called Athanasius, Sathanasius; Cyprianus,
Coprianus, a gatherer of dung ; blessed Paul, 3i pestilent JellOiC ; Dr.
Story threw a faggot at sweet Mr. Denlie's face as he was singing a
psalm in the midst of the flames, saying, //(f«fe spoiled a good old song.
2. It may be religion hath been reproached and scoffed at for your
sakes ; and if so, think it not much to be reproached for religion's
sake.
56 PllErARATlOXS FOR SUFFErvIXGS ; OR,
S. It is much better to be reproached by men for discharging dut}'^
than by your own consciences for the neglect of it ; if all be quiet
withiD, never be moved at the noise and clamour without : If you
have a good roof over your head, be not troubled though the winds
and storms bluster abroad, 1 Pet. iv. 14. Take heed what you do,
and be heedless what the world says.
4. Always remember, that you neither stand nor fall at the world^s
judgment, and therefore have the less reason to be troubled at it,
] Cor. iv. 3. If your condition were to be cast to eternity by it, it
were somewhat.
5. There is a worth and excellency in the reproaches of Christ, as
bad as they seem ; and such an excellency, as it is not to be matched
by any earthly enjoyment, Heb. xi. ^6. The reproaches of Christ are
of more worth than the treasures of Egyjot, though Egypt then was
the magazine of the world for treasures. The apostles counted them
their honours, Acts v. 41. When Ludovicus Marsacus, a knight of
France, saw those that were to suffer with him in the chains, and that
they put none upon him, because of the nobility of his birth, he
said to the executioner. Cur me non quoque torqui donast et illustris
illius ordin'is fnilitem non creas ? ' "Why do ye not honour me with
* a chain too, and create me a knight of that noble order .^'
6. Lastly^ Should scoffs and reproaches scare you from Christ and
duty ; then, though you should escape the reproaches of men, yet
shall you fall under the everlasting contempt of God, angels, and
good men. Therefore, " Fear ye not the reproaches of men that
^' shall die, nor be afraid of their revilings, for the moth shall eat
" them up like a garment, and the worm shall eat them like wool,
" but my righteousness shall be for ever, and my salvation from
" generation to generation," Isa. li. 7, 8.
3. Mortify your inordinate affections of liberty, pleasure, and de-
licate living. O let not a prison seem so formidable to you. It is
true, as Christ told Peter, in John xxi. 18. " When thou wast young,
" thou girdest thyself, and walkedst whither thou wouldst ; but
" when thou shalt be old, thou shalt stretch forth thine hands, and
" another shall gird thee, and carry thee whither thou wouldst not."
You have now your liberty to go whither you will, and it is a pre-
cious mercy if well improved ; the birds of the air (as one saith) had
rather be in the woods at liberty, though lean and hungry, than in
a golden cage with the richest fare. But yet, if God will call you to
deny this also for Christ, see that you be ready to be bound as Paul
was, and receive tlie chain and bonds of Christ with thanksgiving r
To which end consider,
1. That the affliction, in such cases of restraint, is more from with-
in, than from without you. There is no place but may be delectable
to you, if your heart be heavenly, and the presence of God be en-
gaged w ith you. AVhat a sweet night had Jacob at Bethel ! Paul and
Silas in the stocks ! See that precious letter of Pomponius Algerius.
THE BKST WORK IN THE WORST TI>rF:?:. 57
* Transtulit in cochim Chrlsti prcesentia claiistrum ;
Qukljciciet coclo ? quce cocliimjam creat antra.
It is your own unbelief and Impatiency that gives you more trou"
hie than the condition.
2. No keeper can keep the comforter from you, if you be the Lord's
prisoners^ Acts xvi. If they could bar out the Spu'it from you, it
would be a dismal place indeed : But ordinarily, there the saints
have their clearest visions of God^ and ^weeic'sX presence of the Spirit.
You are the JuOVi^^s freemen^ v/hilst men's prisoners : All the world
cannot divest you of the state of liberty Christ hath purchased for
you, John viii. 36.
3. Thougli a prisonlooks sad and dismal, yet it is not hell: OK
bless God for that, that is a sad prison indeed ! Beloved, men have
their jirisons, and God hath his : God's prison is a terrible jjrison
indeed, thousands are now there in chains, 1 Pet. iii. 19- and there
you deserved to have been sent long ago : If God exchange an hell
for a prison, have you any cause to complain ?
4. How obdurate and cruel soever men are to you, yet tlie Lord
Jesus is kind and tender-hearted to Xyvs prisoners ; he puts the kind-
nesses that any shew them upon his own account, Matth. xxv. 36.
" He looks down from heaven to hear the sighings and groanings
" of his prisoners,^ Psal. cii. 20. He will tenderly sympathize with
you in all your prison-straits and troubles.
5. A prison hath been handselled and perfumed by the best and
holiest of men in all ages, 1 Kings xxii. 27. Jer. xxxii. 2. iVIat. iv.
12. Acts V. 18. and xxvi. 10. God hath made it a settled ,sc/iooZ of
discipline to them.
6. Should, you, to avoid a prison, commit a sin, instead of being
man's lyrisoner, you shall be clapt up by God, for he hath a prison for
your souls even in this world, Psal. cxlii. 7. And this is ten thousand
times more dreadful than any dungeon in the world. Oh it is a dark
2)rison I nothing to let in the least beam of Gods countenance upon
3^our poor souls. What a sad exchange have you made then.?
7. Consider what a ground of comfort God hath laid in that word,
llev. ii. 10. to obviate the fears and terrors incident to us in such a
condition : God hath limited Satan and his instruments, both for
time, number, and all circumstances of the trial.
8. Lastly, You do not know what a mercy may be in it : It may^
be a time of retirement from the world, and the clamours and dis-
tractions that are abroad. These days of imprisonment may be your
holy-days ; as a prisoner of Christ once called them.
4. Get an heart mortified to the excessive and inordinate love of
life : This, I confess, is the highest and hardest point of self-denial,
because it wraps up all other self-interests in it. But yet consider,
* If the presence of Christ once changed a prison into a kind of heaven, what wil
it do in heaven itself, vhich tven here doth make a dungeon like heaven ?
D d4
58 PEEPAIIATIOXS FOR SUFFERINGS ; OK,
First, Though life be very dear, yet Jesus Christ is ten thousand
times dearer than thy life : If you be a saint he is the life of thy
life, and the length of thy days ; and in comparison of him and his
glorv, saints should, and have despised and slighted their lives, Luke
xiv/26. Rev. xii. 11.
Secondly, Die you must : and if by shrinking from Christ you
should protract a miserable life for a few days longer, in the mean
time losing that which is better than life, Psal. Ixiii. 3. Mat. x. 39-
Oh ! -when you lie upon your death-bed, you will wish that you had
obeyed God's call, and so have departed in peace.
Thii'dly, If you have cordially covenanted with Christ, (as all sin-
cere believers have done,) then you have yielded up your lives to
him, to be disposed of for his glory, Rom. xiv. 7. So that, look as
Christ both lived and died for you ; so 02ight you to live as Christ :
And all the excellency you see in life consists in that reference and
subserviency it hath to his gloiy. I say then, if you have under-
standingly and cordially transacted in a covenant-way with him>
your care will not be so much how to shun death, as by what death
you may most glorify God, John xxi. 19. And certainly you can
never lay them down upon a more honourable and comfortable
account than in his cause, and for his sake. It was a great trouble
to Luther, that he carried his blood to his grave.
Fourthly^ To die for Christ, is one of the highest testifications of
jour love to Christ, that you are capable of, John xiii. 37. Yea, it
is such a testification of your love to the Lord Jesus, as angels are
not capable of making.
Fifthly, Why should you decline even a violent death for Christy
when as the bitterness of death is past, and there is no hell following
the ijale horse ? It cannot separate you from Christ, Rom. viii. 38.
Sixthly, Think what a death Christ suffered for you : In which the
fulness of the wrath both of God and man met together, so that he
was sore amazed ; yet with desire did he desire it for your sakes.
7. Lastly, Think what a life you shall have with Christ as soon
as this is delivered up to, and for him, 2 Tim. ii. \% It is but wink,
and vou shall see God.
Oh that these things might provoke you to follow on, and ply the
work of mortijication.
CHAP. XL
Wherein is opened the singular advantage that suffering saints have
by their slcill and insights into the methods and mysteries of Satan'' s
temptations : some of those wiles of Satan opened, and rules for
the avoiding of the danger brief y prescribed.
J HE hazards and dangers of Christians in times of persecution,
arise not so much from their sufferings, as from the tempta-
THE BEST WORK IN THE WORST TIMES. 5^
tions that always attend, and are by Satan planted upon their suffer-
ino-s : for the most part, sufferings and temptations go together, Heb.
xl. 37. And therefore it behoves such as are, or expect to be called
to sufferings, to dive into the mysteries of temptations, and be well
acquainted with the enemy's designs upon them. So was Paul, and
so he supposes all others to be that engage in the same cause : " We
" are not ignorant of his devices," 2 Cor. ii. 11. There is a mani-
fold advantage redounding to suffering saints thereby.
1. He that is well acquainted with the methods of temptation,
will be better able to descry the first approaches and beginnings of it,
and a temptation discovered, is more than half conquered. It is a
special artifice of Satan to shuffle in his temptations as undiscernibly
as may be into the soul ; for he knows, that " in vain is the net
" spread in the sight of any bird,'' Prov. i. 17. And therefore he
ordinarily makes a suffering season to be a tempting season ; because
sufferings, like fire to iron, make it impressive and operable, they do
ordinarily put the soul into an hurry and distraction, and so gives him
an advantage to tempt thesoul with less suspicion andgreater success.
liut now, a skilful Christian that is acquainted with his wiles, will
discern when hehegms to eiite?' into teinptation; as Christ's cxpresssiou
is, Luke xxii. 46. And so check the temptation in its first rise when
it is weakest, and most easily broken. Doubtless one reason why so
many fall by temptation is, because it is got within them, and hath
prevailed far before it be discovered to be a temptation.
2. He that is well acquainted with Satan's methods of tempting,
will not only discern it sooner than another; but also knows his
work and duty, and how to manage the conflict with it, which is a
great matter. There are many poor souls that labour under strong
temptations, and know not what to do : They go up and down com-
plaining from Christian to Christian, whilst the judicious Christian
plies to the throne of grace with strong cries, see 2 Cor. xii. 8.
keeps up his watch, Luke xxii. 46. countermines the temptation, by
assaulting that corruption^ by endeavours of mortification^ which
Satan assaults by temptation, 1 Cor. ix. 27.
3. Lastly, To name no more ; he that is best acquainted with the
mystery of temptation^ and can maintain his ground againstit, he shall
be the preserving Christian under persecutions, and the victorious
Christianover them. Here lies the main design of Satan, in raisingper-
secution against the saints. It is not so much their blood that he thirst-
eth after, as their fall by temptation : and all persecutions are design-
ed by him to introduce his temptations. These work upon our fear,
and feai' drives us into his trains and snares, Prov. xxix. 25. The
devil's work in raising persecution, is but as the fowler's work in beat*
ing the bush in the night, when the net is spread to take the birds^
which he can affright out of their coverts. He that understands that,
is not easily moved by the strongest opposition, from his place and
eo
TREPARATION'S FOR SUrFEIlIXCS ; OR,
duty ; and so is like to prove the most constant and invincible Chris-
tian in times of persecution.
Oh ! then, how necessary is it, that since all persecutions are in-
tended as means to promote temptation, and that skill and insight
into these designs of Satan so advantages as to frustrate his designs
in both ? I say, how necessary is it that you should be all instructed
wherein the strength of temptation lies ; as also how to resist those
strong and dangerous temptations, which your sufferings only are
intended to usher in, and make way for ?
It will not be unseasonable or impertinent, then, in this clrapter,
to shew you, First, Wherein the force and efficacy of temptation
iieth ; Secondlij, What you are to do, when in a suffering hour such
temptation shall assault you. And first.
Quest. Wherein doth the efficacy and power of temptation lie ?
Sol. I answer. It lies principally in three things.
I. In the kind and nature of the temptation.
II. In the craft and policy of Satan in managing it.
III. In that secret correspondency that Satan hath with our cor-
ruptions.
I. It lies in the kind and nature of the temptation itself; for it is
most certain, that all temptations are not alike forcible and danger-
ous. Some are ordinarily more successful than others ; and such
are these that follow.
1. Strange and unusual temptations, I mean not such as none have
been troubled with before us; for there is not a dart in Satan's
quiver, but hath been let fly at the breasts of other saints, before it
was levelled at ours, 1 Cor. x. 13. But by strange and unusual, I
mean such as the people of God are but rarely troubled with, and
possibly we were never exercised with before. These are the more
dangerous, because they daunt and amaze the soul, and ordinarily
beget despondency, even as some strange disease would do that we
know not what to make of, nor can learn that others have been
sick of.
2. Mark them for most dangerous temptations, that are adapted
and suited to your proper sin, or evil cojistitutiou : For certainly
that is the most dangerous crisis of temptation when it tries a man
there. Now, if he be not truly gracious, he falls by the root irre-
coverably, Luke xxii. 5, 6. Or if sincere, yet without special assis-
tance, and extraordinary vigilance, he falls scandalously, 2 Sam. xi.
2. compared with 1 Sam. xvi. 12.
S. When it is a spiritual temptation, which rises undiscernibly out
of the Christian's duties. This is the less suspected, because tempta-
tions usually come from the strength Sind.\\\e\messo\^ corruptions; but
this, from the slaughter and conquests we make of them. Duties,
and enlargements in them, which are the poison of other lusts, prove
the food and fuel of this, 1 Cor. iv. 7, 8. And how much the more
THE T?KST OF WOllK IX THE A^'ORST TIMES. 61
Covert and close any temptation is, by so much the more dangerous
it is.
II. The strength and effiacy of temptation hes much in the skill
and policy of Satan in the management of it : And hence they are
called wiles, methods and devices, 2 Cor. ii. 11. Eph. vi. 11. and
himself an old serpent, Rev. xii. 9. And among the rest of his
deep and desperate stratagems these following are remarkable.
1. In employing such instruments to manage his temptations as arc
least suspected, and have the greatest influence. J Teacher^ Gal. ii.
14. A w'lfe^ Gen iii. 6. Jobii. 9. Friends^ Acts xxi. 13. The devil
knows it is a bad business, and therefore must make the best of it ;
Paul's sorest trial was by his dearest friends.
2. In the orderly disposition and ranging of his temptations, begin-
ning with little things first, and then by degrees working over to
greater. His first motions are commonly most modest. Gen. iii. 1.
Should he discover the depth of his design at first, it would startle
the soul, and make it reply as Hazaei, " Am I a dog that I should
" do thus.'*" It is far easier to gain his end by parts, than putting
for all at once.
r3. In endeavouring to engage the soul upon his own ground. I
mean to tempt him from his station and duty where God sets, and
expects to find him. He knows while you are with God, God is
with you, 2 Chron. xv. 2. Whilst a man abides there, he abides
with God, 1 Cor. vii. 24. Whilst he is there, the promise is a good
breast-work to keep off all his darts : And therefore, as fishers, when
they have spread their nets in the river, beat the fishes out of their
coverts and caverns ; so doth Satan.
4. In not presenting the temptation, till the soul be prepared to
receive it. He loves to strike when the iron is hot. He first lets
their troubles come to an height, brings them to the prison, gibbet,
or fire, and then offers them deliverance, Heb. xi. 35, 37.
5. In tiring our souls with a long continuance of temptations.
What he cannot win by a sudden storm he hopes to gain by a tedious
siege. Forty days together he assaulted the Captain of our salvation,
Mark i. 13. And truly it is a wonder the soul yields not at last, that
hath been tried long, Psal. cxxv. 3. " When the rod of the wicked
" lies long upon the back of the righteous, it is much if he put not
" forth his hand to iniquity."
6. In falling most violently upon them, when they are lowest and
most prostrate in their spirits and comforts: So heassaulted Job witha
temptation, to curse God mid die, when he sat in that deplorable state
upon the dunghill, Job ii. 8, 9. He loves to fall upon us, as Simeon
and Levi did upon the Shechemites, when we are sore and wounded :
And therefore ordinarily you find times of c/it^m^ desoiionstohe times
of diabolical temptations. So that, look, as the wild beasts of the desart
come out of their dens in the night, and then roar after their prey,
62 PREPARATIONS FOR SUFFERINGS ; OR,
Psal. civ. 20. so doth Satan, when the soul seems to be benighted ancf
lost in the darkness of spiritual troubles.
And this is the second thing wherein the efficacy and strength of
temptation lies.
III. Lastly, It lies in that secret correspondency Satan holds with
our bosom enemies. Were it not for this domestic traitor, he could not
surprize us so easily : As you see in Christ ; he could do nothing be-
cause he found nothing to fasten a temptation on. He was like a
chrystal glass filled with pure fountain water : So that though he
should have been agitated and shaken never so much by temptation,
yet no filthy sediment could appear ; but now we have an enemy
within that holds intelligence with Satan without ; and this would
prove a dc-v'il to us, if there were no other devil to tempt us, Jam. i.
14, 15. It is a fountain of temptation in itself Matth. xv. 19. and
the chief instrument by which Satan doth all his tempting work,
2 Pet. i. 4.
Our several passions and affections are the handles of his tempta-
tions. Every thing, saith Epictetus, hath buo Xa^ag, two handles to
take it by. Our affections are the handles of our souls. The temp-
tation of self-confidence and pride takes hold of a daring and for-
ward disposition, the temptation of apostasy upon a timorous disposi-
tion, &c. These inbred lusts go over to the enemy in the day of
battle, and fight against the soul, 1 Pet. ii. 11. This is a more dan-
gerous enemy than the devil. It is true they both work against us,
but with a double difference. Satan works externally and ohjectively ;
but lust internally and jyhysically, i. e. quoad maferale, as it is capable
of physical efficiency. " Sin wrought in me all manner of concupi-
" scence," Rom. vii. 8. Yea, it is a subtle enemy that doth his busi-
ness politicly, Rom. vii. 11 Sin deceived me ; it betrays with a kiss,
strangles with a silken halter, Heb. ii. 12. Eph. vii. 22. These be his
agents sitting at the coimcil-table in our own breasts, and there carrying
on his designs effectually : Yea, it is the restless and perpetual ene-
my, no ridding your hands of him. Satan is sometimes put to flight
by resistance, Jam. iv. 7. and sometimes ceases his temptations, Luke
iv. 13. But when he ceaseth to teiiipt and inject, thisceaseth not to
irritate and solicit ; where we are, it will be ; it is our sad lot to be
tied to it, and perpetually assaulted by it, Rom. vii. 24. We may say
of it as Hannibal said of Marcellus, that it is never quiet, whether
a conqueror, or conquered ; yea, it is a potent enemy too, it hauls
men away to the commission of sin. Jam. i. 14. it seizeth the maga-
zine of the soul, and delivers up the arms, I mean the members, to
be orr'/.d abiz/ccg, weapons of unrighteousness.
Thus you see wherein the efficacy and power of temptation con-
sists. And it miglitily concerns you that are, or expect to be suffer-
ers for Christ, to be acquainted with these things, and know where
the strength of your enemy lies.
But how shall the suffering saint so manage himself in a suffering
THE BEST WORK IX THE WORST TIMES. 63
liour, as not to be captivated by temptations ? This brings me upon
the second thing I promised ; viz. to prescribe some rules for the
escaping or conquering of those temptations that arc incidental to a
suffering state. And first,
1. Rule. Labour to cut off the advantages of temptations before
they come. It is our inordinate love to life, estate, liberty, and ease,
that gives the temptations so much strength upon us. Do not over-
value them, and you will more easily part from them. Rev. xii. 11.
O mortify self-love, and creature-love ; let your heart be loosened
and weaned from them, and then the temptation hath lost its strength,
2. Rule. Secure to yourselves an interest in the heavenly glory.
When once you clearly see your propriety in the kingdom above, you
will set the hghter and lower by all things on earth. That is a preg-
nant text to this purpose, Heb. x. 34. It is our darkness and un,
certainties about those that make us cling so fast to these.
3. Rule. Settle this principle in your heart as that which you will
never depart from, that it is better for you to fall into any suffering,
than into the least sin, Heb. xi. 24, 25. This all will acknowledge,
but how iew practise it ! Oh that you would practically understand
and receive it ! Suffering is but a respective^ external, and temporal
evil ; but sin is an universal, internal, and everlasting evil.
4. Rule. Believe that God hath cursed and blasted all the ways of
sin, that they shall never be a shelter to any soul that flies for refuge
to them, Mark viii. 35. Prov. xiii. 15. The way of transgressors
is a hard and difficult M^ay. There is no security in the way of ini-
quity. He that runs from suffering to sin, runs from the seeming to
the real danger ; from the painted to the living lion.
5. Rule. Live up to this principle that there is no policy like sin-
cerity and godly simplicity. This will preserve and secure you when
carnal wisdom will expose and betray you. Psal. xxv. 2. Job ii. 3.
Sinful policy never thrives with saints.
6. Rule. Consider sadly what the consequence of yielding up your-
selves to temptations will be: The name of God will be dreadfully
reproached, 2 Sam. xii. 14. A fatal stumbling-block is laid before
the blind world, 1 Sam. ii. 36. The hearts of many upright ones
made sad, Psal. xxv. 3. The fall of a professor is as when a standard-
bearer fainteth ; and a dreadful wound it will be to thine own con-
science, 2 Cor. ii. 7. Mat. xxv. 76. One hour's sleep of security may
keep you many days and nights waking upon the rack of horror.
7. Rule. Never engage a temptation in your own strength, but go
forth against it trembling in yourselves, and relying on Divine aids
and assistances, Eph. vi. 10. What ! are you to grapple with spirits,
to enter the lists with j^nncipaUties and powers ? Or what is your
strength that you should hope ?
8. Rule. Let the days of your temptation be days of strong cries
and supplications. Thus did Paul, 2 Cor. xii. 8. Psal. cix. 4. Your
best posture to wrestle with temptation, is upon your knees.
6i PREPARATrONS FOU SUFrERTXGS ; ORj
9. Rule. Dwell upon the consideration of those choice encourage^
ments God hath laid up in the world for such a time. As, (1.)
Though he give Satan leave to tempt you, yet you are still in his hand
to preserve you, Deut. xxxiii. S. John x. 28. (2.) That whilst Sa-
tan is sifting and trying you on earth, Christ is interceding for you in
heaven, Luke xxii. 31, 32. (3.) That an eternal reward is laid up
for those that overcome, Luke xxii. 28, 29. Rev. xxi. 7, 8. And
now is this reward to be won or lost.
Lastly., Be content till God open a door out of your temptations, 1
Cor. X. 13. The time of the promise will come. Acts vii. 17. Wait
for it, though it tarry, and seem to be deferred ; in the end it will
speak, and not lie, Hab. ii. 3. There was a secret door in the ark,
though it could not be seen whilst the waters prevailed : And so there
is in all your temptations, though at present it be not discernible by
you.
And thus have I brought you one step nearer to PauPs blessed
frame. O give diligence to make yourselves ready for sufferings.
CHAP. XII.
SheKcth that a choice part of our preparation and readiness Jbr siif-
firings consists in the improvement of our praying abilities^ and
keeping close with God in that heavenly and excellent duty in days
of suffering ; wherein also is opened the )tature and means of its
improvement.
X^RAYER is said to be amongst duties, as faith is amongst the
graces. Doubtless it is of special use and service at all times to a
Christian : But yet in suffering days it is of more than ordinary use
and necessity, Heb. iv. 16. James v. 13. And therefore it is rec-
koned among those choice pieces of armour which suffering saints
are to put on, Eph. vi. 18. I will here briefly discover the necessity
of it, and then shew you that a Christian may improve himself to
an excellent degree in it ; and, lastly, prescribe some means for an
improvement.
The necessity of it to a suffering saint will demonstratively appear,
if you consider,
1. That this duty is the outlet of troubles, and the best wa}^ the
poor Cliristian liath to ease his heart when surcharged with sorrow.
Griefs are eased by groans. Such evaporations disburden and cool the
heart, as the opening of a vein in some cases doth. Oh the sensible
ease that comes in this v^ay ! When grief in the mind, hke vapours
in the air, are condensed into black clouds that overspread the soul,
and darken that beautiful light that once shone there, then prayer,
like the sun dispels and scatters them, 1 Sam. i. 18. Many a saint,
by prayer, hath sucked the breast of ajn'omisc, and then fell asleep by
THE BEST WORK IN THE WORST TIMES. 65
Divine contentment in the bosom of God. A time may come when
thy heart is ready to break with trouble, and not a friend to whom
thou canst open and ease it, and then blessed be God for prayer,
Micali vii. 5, 6, 7. That which sinks others is, that when troubles
iill and overwhelm their hearts, they try what reason, merry company,
or outward comforts can do: But, alas! this is to palliate a cure, it
returns again with the more violence : But prayer gives sensible re-
lief, Psal. cii. title, Psal. Ixii. 8. For, (1.) This opens and give's a
vent to troubles, Jer. xx. 12. (2.) It gives our troubles a diversion,
and so a cure, Psal. v. 1. and the last verse compared. Yea^ (3.)
By praying over them they are not only diverted, but sanctified, and
so cease to be distracting, or destroying troubles.
2. As it gives a vent to our troubles, so an in-let to unspeakable
comforts and consolations. See a pregnant instance of this. Acts xvi.
25. For, (1.) Hereby they obtain gracious answers from the Lord
concerning their troubles, 2 Cor. xii. 9. In this also they meet the
gracious smiles of God, which swallow up their troubles, Psal. Ixxxv.
8. And, lastly, hereby they prevail with God to open a seasonable
and effectual door out of all their troubles, Psal. xxxiv. 4, 6.
3. Prayer begets and maintains holy courage and magnanimity in
evil times. When all things about you tend to discouragement, it is
your being with Jesus that makes you bold. Acts iv. 13. He that
uses to be before a great God, will not be afraid to look such little
things as men are in the face. The woman clothed with the sun,
had the moon under her feet. And what need you have of courage
in evil times, hath been already shewed.
4. This is a duty you may perform at any time, or in any condi-
tion : No adversary can cut you off from it. It cannot be said so of
many other duties. None can hinder the intercourse betwixt hea-
ven and your souls: You may perform it in a prison. Acts xvi. 25.
in a banished condition, Psal. Ixi. 2. And so is fitted for a suffering
condition.
Lastly, You must strive to excel in this, forasmuch as no grace
within, or service without, can thrive without it. God hath ordained
the whole work of grace to grow up to perfection this way, Judg.
xix. 20. He will have all mercies fetched out this way, Ezek. xxxvi.
37. Jer. xxix. 11, 12, 13. All that comes from Goi to you, or to
you from God, must come in this channel. Be convinced then of
the need you have to improve yourselves herein, as ever you hope to
stand in the evil day.
But how are these praying abilities capable of improvement in the
people of God ?
Prayingabilities areeither external and common, or else internal and
special. The external and common ability is nothing else but that
dexterity and skill men get to express themselves to God in prayer.
Thus many can put their meaning into apt and decent expressions.
66 PHEPARATtOXS FOR Stl'FEKIXGS ; OK,
to which the Spirit sometimes adds his common touches upon the
affections. And this hypocrites rest on, and glory in. Or else they
are special and internal, whereby men are enabled to pour out their
souls to God in a gracious manner. And this may be considered either
in the habit or the act. The habit is given by the Spirit, when the
principles of grace are first infused into the soul, Zech. xii. 10. Acts
ix. 11. By being sanctified we are made near, and by acting those
principles in prayer we are said to draw near, Psal. x. 17. Now in
our actual drawing near to God^ the Spirit hath the chief and prin-
cipal hand : And his assistance therein is threefold.
1. He excites the heart to the duty ; it is he that whispers to the
soul to draw nigh to God, Psalm xxvii. 8.
S. He suggests the matter of our prayers, and furnishes us with the
materials, Rom. viii. 26. guiding us as to the matter, not only to
what is lawful, but also to what is expedient for us.
3. He stirreth up suitable affections in prayer, Rom. viii. 26.
And hence those groans and tears, those gaspings and vehement anhe-
lation. But notwithstanding all our abilities, both habitual and ac-
tual, be from the Spirit, and not from ourselves, yet are they capable
of improvement by us : For though in respect of acquirement, there
be a great difference betwixt natural and supernatural habits, yet
theh' improvement is in the same way and manner ; and this improve-
ment may be made divers ways : For,
First, Though you have the Spirit, and can pray, yet you may
learn to pray more humbly than before : Though you rise no higher
as to words, yet you may learn to lay yourselves lower before the
Lord, as Abraham and Ezra did, Gen xviii. 27. Ezra ix. 6.
Secondly, You may learn to pray with more sincerity than formerly :
Ah ! there is much hypocrisy and Jbrm edit ij in our 2)r ay e?'s, much
of custom, &c. Now you may learn to pour out more aordial jpraye?'S,
See Psal. xvii. 1. Psal. cxix. 10.
Thirdly, You may learn to pray with more zeal and earnestness
than before : Some saints have excelled and been remarkable for this,
Dan. ix. 19. Hosea xii, 4. James v. 16.
Fourthly, With more assiduity and readiness at all times for it,
Eph. vL 18. Praying always, with all prayer. Hence Christ gives
that commendation to the church, Cant. iv. 11. "Thy lips, O my
** spouse, drop as the honey-comb.'' The honey-comh often drops,
but always hangs full of drops ready to fall.
Fifthly, You may learn to pray with more faith : Oh the qualms
of unbelief that go over our hearts in a duty; faith is the soul of
prayer, and according to the faith God finds in them, he accepts
and values them. Now in all these things you may improve your-
selves abundantly.
1. By being more frequent in the duty, Job xxii. 21. " Ac-
*' quaint thyself with the Almighty ;" in the Hebrew it is, accustom
THE BEST WORK IN THE WORST TIMES. 07
thyself: Those that have been excellent have also been abundant
in it, Psal. xv. 17.
2. By taking heed that you grieve not the Spirit, on whose influ-
ences and assistances you so entirely depend : Even as much as a
ship doth upon the gales of wind for its motion.
ii. By honouring the Spirit which enables you to pray, and that
especially two ways; (1.) By dependence on him; go not forth in
your own strength to the duty, trust not to your own promptness,
or preparations. (2.) By returning, and with thankfulness ascrib-
ing the praise of all to him ; be humble under all enlargements : say,
Not /, hut grace.
4. By searching your own hearts, and examining your necessities
and wants, when you draw nigh to God ; this will be a fountain of
matter, and give you a deep resentment of the worth of mercies
prayed for.
5. Lastly, By looking more at the exercise of graces, and less at
the discovery of parts ; by labouring for impressions more, and
pumping for expressions less. And thus I have briefly shewed you
how to furnish yourselves with this needful qualification also.
CHAP. XIII.
Wherein is shewed the necessity of going out of ourselves, even when
our habitual and actual preparations are at the greatest height ;
and depending as constantly and entirely upon the Spirit^ who is
Lo7^d of all gracious influences, as if we had done nothing : Toge-
ther with the means qjf^ working the heart to such a frame.
A HUS you have seen your habitual and actual readiness for
sufi*erings, and blessed is the soul that gives diligence to this
work : But now lest all that T have said and you have wrought,
should be in vain ; I must let you know, that all this will not secure
you, unless you can, by humility, faith, and self-denial, go out of
yourselves to Christ, and live upon him daily for supply of grace, as
much as if you had none of all this furniture and provision for suf-
ferings. I confess grace is a very beautiful and lovely creature, and
it is hard for a man to look upon his own graces, and not doat upon
them. But yet know, that if you had all these excellent prepara-
tions that have been mentioned, yea, and all angelical perfections
superadded, yet are you not complete without this dependence upon
Christ, Col. ii. 10. Whenever you go forth to suffer for Christ,
you should say at the head of all your excellent graces, duties, and
preparations, as Jehoshaphat did, when at tlie head of a puissant and
mighty army, 2 Chron. xx. 12. '' O Lord, I have no might nor
*• strength, but my eyes are unto tliee.'' This is one thing in which
Paul excelled, and was a special part of his readiness. See 1 Cor.
Vol. VI. E
C8 PREPARAtlONS FOR SL'FFERIXGS ; OR,
XV. 10. What a poor creature is the eminentest saint, left to him-
self in an hour of trial ? the hop^ the ivy, and the zvoodbine, are
taught by nature to cling about stronger props and supporters :
What they do by nature, /we should do by grace.
The necessity and great advantage of this will appear upon divers
considerations.
Consid. 1. The Christian's own imbecility and insufficiency, even
in the strength and height of all his acquirements and preparations ;
what are you, to grapple with such an adversary ? Certainly you are
no match for him that conquered Adam hand to hand in his state of
integrity. It is not your inherent strength that enables you to stand,
but what you receive and daily derive from Jesus Christ, John xv.
5. " Without me," or never so little separated from me, " ye can
" do nothing ; all your sufficiency is of God," 2 Cor. iii. 5. Upon
this very consideration it was, that the>apostle exhorts the Ephesians
" to be strong in the Lord, and in the power of his might," i. e. not
to depend upon their own stock and furniture ; but Divine assist-
ances and daily communications; " For we wrestle not with flesh
" and blood, but principalities and powers," Eph. vi. 10, 12. In his
own strength shall no man prevail.
Consid. 9j. It is the great design of God In tlie gospel to exalt his
Son, and to have all glory attributed and ascribed to him, " That in
" all things he might have the pre-eminence," Col. i. 18. That
Christ " might be all in all," Col. iii. 11. Hence no saint must have
a self-sufficiency, or be trusted with a stock as Adam was, but Christ
being filled with all the fulness of God, and made the 'rc^uirov hz-alixov,
or first receptacle of all grace ; " For it pleased the Father, that in
" him all fulness should dwell;" all the saints are therefore to go to
him for supplies, and of his fulness to receive, John i. 16. This ful-
ness being a mmisterial fulness, like that of the sun, or of a fountain,,
intended to supply all our wants. And hence it is that faith, a self-
emptying and denying grace, is appointed to be the instrument
of fetching our supplies from Christ. All must be derived from
him, that all the praise and glory may be ascribed to him, Phil. iv»
14. And this is a most wise and congruous ordination of God, for
hereby not only are his people the better secured, but by this also
the reproach that lay upon Christ is rolled away. He was reproach-
ed on earth, as barren, empty, weak ; " Can any good come out of
" Nazareth .? He was looked upon as a " Root springing out of a
" dry ground," but by this shall his reproach be wiped away : So
that unless you will go about to cross the great design of God, in
the exaltation of his Christ, you must go out of yourselves, and
liumbly and constantly rely upon supplies from Christ and his grace
to help in the times of need.
Consid. 3. A Christian is constantly to depend upon Christ, not-
withstanding all his own preparations and inherent qualifications: be-
cause the activity even of inherent grace depends upon him. Inhe-
THE BEST WORK IN THE WORST TIMES. 69
rent o-race is beholden to exciting and assisting grace for all it is en-
abled to do. You cannot act a grace without his Spirit, 1 Cor. xv.
10. 2 Cor. iii. 5. John xv. 5. It may be said of grace in us, as it was
" of the land of Canaan, Deut. xi. 10, 11, 12. " It is not as the
" land of Egypt, whence ye came out, where thou sowed st thy seed,
" and wateredst it with thy foot, as a garden of herbs : but a land of
" hills and vallies, drinking water of the rain of heaven ; a land
" which the Lord thy God careth for : his eyes are always upon it,
" from the beginning of the year even to the end of the year." As
the hfe and fragrancy of vegetables depend on the influences of hea-
ven, so do our graces upon Christ. And hence he is called, (1.) A
root, Isa. xi. 10. (2.) An head, Col. i. 18. (3.) A sun, Mai. iv.
2. (4.) A fountain, Zech. xiii. 1. All which comparisons do fully
carry this truth in them.
Consid. 4. Lastly, In this life of dependence lies your security ;
and indeed this is the great difference betwixt the two covenants. In
the first, Adam's stock was in his own hands, and so his security or
misery depended upon the unconstrained choice of his own mutable
and self-determining will. But now in the new covenant, all are to
go to Christ, to depend upon him for supplies, and are so secured
against all destructive dangers, Jude 1. 1 Pet. i. 5. Should you go
forth in your own strength against a temptation, either your grace
would fail, and you fall in the conflict ; or if you obtain any victory
over it by your own strength, yet it is a thousand to one but your
pride would conquer you, when you had conquered it: Like him that
slew an elephant, but was himself slain by the fall of that elephant
which he slew. But now, by this way, as God hath secured you
against the dangers without ; so also the frame and constitution of
this new covenant is such as prevents the danger arismg from our
own pride too. Not Ego et Deus mens : I and my God did this;
as was once said by a profane mouth ; " but self is abased, and the
" Lord lifted up in his own strength," 1 Cor. v. 7. And thus I have
briefly evinced the necessity of this daily dependence.
But next it concerns you to know what this dependence we speak
of is: this also I shall briefly open to you, laying down somewhat
negatively^ and somewhat positively about it.
1. Negatively. It is not to deny the grace wrought in us by the
Spirit; this were both injustice and ingratitude; we may know our
own graces so as^ to be thankful for them, though not so as to be
proud of them, 1 Cor. xv. 10.
2. Neg. It is not a lazy excuse from our duty : you do not depend^
but rather dishonour Christ, by so doing ; you must not say, because
Christ must do all, therefore I must do nothing: but rather work
out your salvation, because it is he that worketh both to will and to
do, Phil. ii. 12, 13. These are not opposed, but suboi'dinated.
15 ut then positively, it lies in three things.
1- Positively. In seeing and acknowledging the infinite sufficiency
E 2
to PEEPARATIONS FOR SUFFERINGS; Oil,
and fulness that is in Christ : to acknowledge him to be all in all :
not only by way of impefration procuring all, Heb. ix. 12. but also
by way of application, bringing home to the soul all the blessings
purchased by his blood, and settling us in the possession of it, John
xiv. 3. And so from first to last to eye him as the author and fini-
sher of our faith.
2. Posit In seeing the necessary dependence that all our graces
have upon him. So that as you see the stream depending on the
fountain, the beam upon the sun, the branch upon the root, the build-
ing upon the foundation, even so do our graces upon Christ : on him
they live, and cut off from him they die. " Our life is hid with
" Christ in God," Col. iii. 3. When you see this, and also see that
all your activity, and striving, is but as the hoisting up of the sails, in
order to the motion of the ship, which can do nothing till there come
a gale ; when you look upon your grace as a creature that must be
upheld, fed, acted, and preserved by Christ, Col. ii. 19. then you are
prepared for this act of dependence : As for instance, you can never
depend upon Christ for the acting of that grace of hope, until you
see Christ to be the prop and foundation of it, and that it depends
upon him, as upon its cause, 1 Pet. i. 3. as upon its object, Heb. vi.
19. and as upon its Jbundation and ground work, Col. i. 27.
You can never depend upon Christ for your joy and comfort,
until you see what a necessary dependence this also hath upon him,
Phil. iii. 3. and that, both as to its being and acting, John xvi. 22.
You can never depend upon him, for strength in any duty, until
you see how your duties depend upon Christ, not only for the
strength by which they are performed, John xv. 4, 5. but also for
acceptation when they are performed, 1 Pet. ii. 5. It were easy to
instance in any other grace.
(3.) It lies in * looking off from your own grace whenever you are
put upon the acting of it, (I mean in regard of any dependence upon
it) and looking by an eye of faith for acceptation to Christ, Heb. xii.
2. To the putting forth of which act of dependance upon Christ,
holy ejaculations in our own on-sets upon duty, or those quick and
vigorous Hftings up of our souls to God that way, are of special use,
it being a duty fitted for the purpose, when there is no room for set
and solemn prayer. And thus briefly of its nature.
And to urge you to this duty, I shall offer these seven considera-
tions : which, oh, that they might prevail upon your hearts, and
make you for ever to clasp and cling about Christ more than ever
you have done.
Consideration 1, You have little reason to rely upon the strength of
your own graces, for you may be easily deceived in that matter, and
think you have much more grace than you have. How often are the
common gifts of the Spirit mistaken for his special graces ! the sixth
chapter to the Hebrews is able to make a man tremble in this thing.
* A(po^<H}/Tii eig rov Tr,g zJt^sojg a^yjrr/ov. Looking oflf to the author of our faith.
THE BEST WORK IN THE WQIIST TIMES. 71
Consid. % Suppose you have much grace, yet Iiave you not strong
corruptions, and may you not meet with strong temptations also ?
He that hath less of other graces than you, may have more humihty
and self-denial than you, and so may stand when you fall. Great en-
largements are often attended with great temptations of pride. Sec.
Consid. 3. Whatever measures of grace you have arrived at, yet all
is not able to secure you from falling, if God withhold or withdraw
his aids and influences. Abraham had more faith than ^ou, and yet
he fell into a sin contrary to that very grace wherein he so excelled
others. Gen. xx. 2. Job had more patience than you ; which of you
could behave yourselves as he did, had you been in the like circum-
stances as he was ? chap. i. 2. he is renowned for it in the scripture,
James vi. 11. yet he fell into that sin which is contrary to this grace
also, chap. iii. Moses had more meekness than you : " Now the man
" Moses was the meekest man upon the earth.'' If you be but re-
proved, and that justly for your faults, how waspish are you ? Yet
see how this grace failed even in him, in an eminent trial of it,
Numb. xi. 13, 14, 15. Adam was much more advantaged in this
respect than you, being made upright, and no corruption inherent
in him, yet he fell ; the angels more again, yet they fell. Oh when
will you learn the vanity of self-dependence.
Consid. 4. Nothing more provoketh the Lord to withdraw his
Spirit, and let you fall, than this sin of self-confidence doth, Luke
xiv. 29, 30, 31. God will teach you by sad experience your own
weakness, and what frail and vain things you be, if you will learn
it by no other means.
Consid. 5. If God permit you to fall, (as doubtless he will, if you
be self-conceited,) then the more eminent you have been, or are for
grace, the more will the name of God be reproached by your fall.
This will furnish the triumphs of the uncircumcised, and the lamen-
tations of your brethren, and make them say, " How are the mighty
" fallen !" What dismal consequents will attend your fall.
Consid. 6. Have you not sad experience of your own weakness from
day to day in your lesser trials.? Have you not said in some smaller
conflicts, as David once did, " My feet had well nigh slipt." O me-
thinks this should teach you to look more to God, and less to self.
" If you have run with footmen, and they have wearied you in the
" land of peace, thinJc sadly how you should contend with horses in
*' the swellings of Jordan." Do not you see that you are but fea-
thers in the wind of temptation .? Consult your former experiences,
and they will tell you what weaklings you are.
Consid. 7. Lastly, Hath Christ given you more grace than others,
then how much more hath he obliged you to honour him thereby ?
And is this your requital of his love ! What ! to take the crown
from his head, and put it upon your own ! Certainly a greater in-
j ury cannot be done to Christ than this.
Well then, by all this be persuaded to cease from yourselves, yea,
E3
72 PBErARATIONS FOR SUFFERINGS ; OR,
from your religious selves ; and to all your other preparations, add
this as a choice one; if you do these things, you shall never fall. And
thus you see the complete Christian in his equipage for sufferings.
CHAP. XIV.
Containing ihcjirst use qftliepmnthy way of conviction, discovering
the unreadiness of' multitudes of professors for sujfering.woi'h.
Jl OU have seen, by all that hath been spoken, what the necessary
pre-requisites unto a suffering condition are ; and what manner of
persons you must be, (both for habitual and actual readiness), if
ever you honour Christ by bonds, or death for him. And I doubt
not but your judgments and consciences yield to the evident necessity
of these things, wherein I have placed the Christian's readiness. But,
alas ! where shall we find among the throngs and crowds of profes-
sors, any considerable numbers thus qualified and prepared ? To suf-
fer for Christ is a gift that few have received. We are fallen into
the dregs of time. O how little of primitive zeal and simplicity re-
gains among the professors of this age ! latter times have produced
a sort of professors of another stampand spirit. These have the light,
but they had the love: these see more, but they cZifZand siiffe?'ed more.
How many that are no ornament to religion, do adorn themselves
with the name of it !
Now, according to this account given of a ready Christian, divers
professing persons will be convicted of their unreadiness and stability
to manage suffering-work : As first,
1. The politic and hypocritical professors, whose hearts were never
set right at first, and therefore cannot be stedfast when trials come,
Psal. Ixxviii. 8. Their hearts were never sound in God's statutes^ and
therefore no wonder if they be not only a shame to, but ashamed of
their profession. Psalm cxix. 80. Never Avonder if you see that pro-
fession which began in hyposrisy, to end in apostasy. These want
their habitual readiness for sufferings, and so cannot drink of that
cup: Needs must they fall when tried; and when they fall, they
fall dreiadfully, and often irrecoverably ; for they neither have the
seed of God in them, nor any promise of God made to them.
And are there not many such to be found in every place ? For,
(1.) How difficult is it to persuade many of you to any duty that
hath loss or hazard attending on it ? Doth not the sincere heart
stand inclinable and disposed to all the known will of God.? Psalm
cxix. 6. Do Christians use to enquire more what is cheap, easy, and
safe for them, or v.hat is their duty ? Gal. i. 16. Speak conscience,
for to thee do I appeal ; art thou not conscious of some reserves limi-
tations, and exceptions ? Doth not the man, like Naaman, desire
the Lord to excuse and pardon him in this or that thing ? 2 Kings v.
THE BEST WORK IN THE WORST TIMES. 73
17. And thinkest thou that this is consistent with sincere obedience,
which excepts no duty, nor quarrels with any command, because they
all flow equally from the sovereignty of God, Jam. ii. 11. and so
doth what it doth intuitu vohmtatus, upon the siglit of God's will.
Say conscience, are there not great strugglings, disputes, and contests
betwixt thee and fleshly interests in such cases ? And art thou not
frequditly over-borne ? O search your hearts in this particular.
Yea, secondly, I appeal to you, whether there be not many among
you that choose sin rather than affliction ? This is always the hypo-
crite's option and choice : He judges sufferings the greatest evils, and
so orders himself in his election. It was merely to avoid persecution
that those hypocrites. Gal. vi. 12. constrained others to be cir-
cumcised only to gratify the Jews ; that so by a sinful compliance
with them, the offence of the cross might cease. If Paul would have
done so, he might have avoided it too, but he durst not whatever he
suffered. Gal. v. 11. O this is a shrewd sign of a false heart. Job
xxxvi. 21. And the contrary disposition is always found in the up-
right heart, Heb. xi. 25.
Nay, are there not some that have, and others that are ready to
throw up their professions, when they see into what difficulties it in-
volves them ? Whilst they could live upon the profession of truth,
they entertained it ; but when truth comes to live upon them, thev
thrust it out, and cry, aw^ay with this profession, it will beggar and
undo us : They then repent of their forwardness, and secretly wish
they had never engaged in it. O examine whether your hearts be
not thus turned back, and your steps dechned. If so, it is manifest
you are hypocritical professors, and that it was some outward self-re-
spect at first engaged you in your profession, but can never enable you
to hold out when difficult days come. I say it is manifest by this
departure from your profession, that some outward self-respect at
first allured you to it. As now, when I behold the artificial mo-
tions of the wheels in a watch, and see how regularly the needle marks
the journal-hours of the sun upon the flat of the quadrant, and see
nothing that moves or guides it; it would cause admiration if I had
never seen it before, or did not understand the cause and motion ;
but when I look upon the other side, and there find wheels, ressorts,
and counterpoises, and a spring that causes all those motions, I cease
to wonder. Certainly some lust or other was the spring of all thy re-
ligious motions; stop or take off that, and motion ceases-: And if it
be so, this scab of hypocrisy will at last break out into that botch of
apostasy. Thou canst never hold out long under trials, Matth. xiii.
21. Oh how many such sad sights may we live to see as trials come I
Difficult times are coming on, 2 Tim. iii. 1. And woe to such then
as want sincerity at the bottom of their profession.
2. And as these have no habitual readiness for sufferings, and,
consequently, must be ruined by them, so there are others that may
E 4
7'i prwEPAiiATioxs Fon sufferings; or,
be truly godly, and have the root of the matter in them, who are
yet far from an actual readiness, and so continuing, are like to be a
reproach to religion when their trial comes : for it is not a little grace
in the sleepy habit that will secure you from falling scandalously by
the hand of temptation : and although that seed of God which is in
you vnW recover you again, and prevent total and final apostasy, yet.
Oh, consider what a sad thing it is to enter into, and be conquered
by temptation, to be led away in triumph by the tempter, and made
a reproach to Christ. O it is a sad consideration to think how many
there be amongst the people of God, that discover little or no actual
preparations for sufferings : As first,
1. Upon how many of the saints is the spirit of slumber poured
out ? Even the wise, as well as foolish, seem now to be asleep. There
is a twofold spiritual sleep, the first is total, upon wicked men : and it
is one of God's sorest and dreadfullest strokes upon their souls, Isa.
xxix. 10. * The Hebrew word there is the same with that which is
used of Adam, when God cast him into that deep sleep whilst he took
out his rib. And in 2 Tim. ii. 26. it signifies such a sleep as that
which is occasioned by drunkenness ; out of such a sleep doth the
Lord awaken all that are saved, and they never fall into it any more.
The other is partial, Cant v. 2. and is incident to the people of
God, Matth. xxv. 5. This is nothing else but the torpor or slug-
gishness of Spirit which seizeth upon the saints; and never did it pre-
vail, I fear, among them more than now. For where is their activity
for God ? Where is he that stirreth up himself to take hold of God ?
Isa. Ixiv. 7. Where is there such a generation as that, Psal. xxiv. 6.
We pray, confer, and hear, for the most part, but, as men speak, be-
twixt sleeping and waking. Where can you find, except here and
there one, that hath a quick and lively sense of God's indignation
upon him, or that trembles at his judgments ? Is not that the very
case of the most ^. hich God describes, Isa. xlii. ult.
2. How many are seized by a private and worldly Spirit, every
man turning to his own house, and eagerly pursuing the world? Hab.
i. 9. Jer. xlv. 4, 5. Oh ! how are we intangled in the wilderness ?
How doth the world eat up our time, and eat out our zeal, cowar-
dize and soften our spirits, and render us utterly unfit for the yoke
and burden of Christ.? You that see so much beauty, and taste so
much sweetness in the creature, you will have an hard task when
called to deny it : You are not yet prepared to drink of the cup, or
take up the cross of Christ.
3. How many poor Christians are of a low and timorous Spirit,
ready to tremble at the shaking of a leaf.? Ah poor hearts ! how un-
fit are you for bonds or death I This passion of fear that so predomi-
nates in you, is the very passion which Satan assaults, and lays siege
to in the hour of temptation, as was before noted : And commonly
THE BEST WORK IN THE WORST TIMlS. 75
it is occasioned (where it flows not from the natural constitution)
from an excessive love to the world, or some guilt upon the spirit.
Itis true, the Lord can so assist weak faith, and so subdue strongfears,
as that you may be enabled to stand the shock when it comes : (For,
as I noted formerly, our strength lies not in any thing inherent in us,
but we are strong or weak, according to the divine presence and assis-
tances that we enjoy) but yet if you labour not to mortify this evil,
and stir not up yourselves in the use of all appointed means, to rouse
your zeal and courage for God, I know no warrant you have to ex-
pect such assistances.
Lastly, How many poor Christians among us are to this day dark
and cloudy in their evidences for heaven ? Had they walked closely
with God, benig laborious in the disquisition and search of their own
hearts, they had long since obtained a clearness and satisfaction about
the state of their own hearts : But as the case stands with them, how
unfit are they for bonds or death. Oh ! it is a sad case, when inward
and outward troubles meet together, as you may see. Gen. xlii. 21,
22. when there shall he fightings without, and Jears zvithin : When
such a pang as that. Lam. iii. 17, 18. shall come over thy heart,
what wilt thou do ?
By all that hath been said, it appears that the most of professors
are in a very unready posture for sufferings ; so that as troubles come
to an height, we are like to see many sad spectacles : Many offences
will come ; religion is like to be wounded in the house of its friends.
Oh ! what a day of mercy have we enjoyed ? What helps and choice
advantages, above any precedent age, and yet unready .^ How sad and
inexcMsable is this ?
CHAP. XV.
Containing another use of the point, hy rcay of exhortation, per-
suading all the people of God, whilst the Lord respites, and gra-
cioiisly delays their trials, to answer the end of God therein, and
prepare themselves for greater trials ; where several motives are
propounded to excite to the duty.
\j P then from your beds of sloth, awake from your security. Dye
saints, get upon your watch-towers, tremble in yourselves, that ye
may rest in the day of evil, Hab. ii. 1, 3, 16. " Put on the whole
" armour of God, that ye may be able to stand in the evil day, and
" when you have done all, to stand," Eph. vi. 11. O let it never be
said of your dwellings, as it is said of the tabernacles of the wicked.
Job xxi. 9. " Their houses are safe from fear.'^
Augustus hearing of one that was deeply in debt, who yet slept
heartily, sent for his pillow, supposing there was some strange virtue
m that pillow. I wonder what pillow ye have gotten, O ye drowsy
saints, that you can sleep so quietly upon it, now that all things about
76 PREPARATIONS FOR SUFFERINGS ; OH,
you are conspiring trouble, and threatening danger. Can you sleep
like Jonah, when seas of wrath are tumbling and roaring round about
you, and threaten to entomb you and all your enjoyments ? Behold,
" The stork in the heavens knows her appointed time," Jer. vii. 8.
and hath not God made you iche?^ than the'foids of the air, Job xxxv.
11. It may be the sound of some present judgment may a little startle
you, like a sudden clap of thunder in the air ; but how soon doth sloth
and security prevail, and overcome you again. They say poison by
being habituated, may be made innocent : We are so used to, or ra-
ther hardened under calamities, that nothing moves or effectually
awakens us. Lord, what will the end of these things be .'* Wilt thou
surprise thy people at unawares.^ Shall thy judgments find them se-
cure, and leave them desperate? O that God would persuade you " to
** gather yourselves together, yea, to gather together," (not in an un-
lawful and seditious way, but in the way of duty,) " before the de-
" cree bring forth, and the day pass as the chaff," Zeph. ii. 1, 2.
O prepare to meet your God, Amos iv. 12. Prepare your faith,
love, courage, &c. before God call you to the exercise of them.
And to excite you to this duty, besides all the forementioned be-
nefits of a prepared spirit, consider these following particulars by way
of motive.
1. Motive. The many calls which God hath given you to this
work. The Lord hath uttered his voice, and called from heaven
unto you ; will you be deaf to his calls ? He hath called upon you,
(1.) By the word : God would have it cry to you first, because he
would give the first honour to his word. He hath given all his pro-
phets one mouth, Luke i. 70. and they have warned you faithfully.
(2.) By the rod : this also hath a loud voice, Mic. vi. 9. Psal. ii. 5.
^len of understanding will hear this voice ; and those that will not
hear it shall be lashed by it even till they are sick with smiting, verse
13. (3.) By prodigious and portentous signs in the heavens and
earth, such as no age can parallel, these have a loud voice to all that
regard the works of the Lord, or the operations of his hands. Euse-
bius calls them God''s sermons to the ti)orld *. O that we were wise to
consider what God's ends are in these things ! one observes, ' That
' as they are the plainest and most obvious to sense, so they are com-
' monly the last sermons which God intends to preach to nations,
' before he inflicts his punishment on them, if they repent not.' O
let not God, speaking in ordinary and extraordinary ways to you,
still speak in vain.
Your preparations for sufferings, is the most probable means of
preventing your fall and ruin by those sufferings.
2. Motive. Sufferings prove fatal and destructive to some ; but it is
to secure and careless ones ; Such as are diligent and faithful in the
use of God's means, are secured from the danger. Christ lays our
* Ta TH ka XTi^vy f^ala. Euseb. hist. lib. iii. cap. 8.
THE BEST WORK TN THE WORST TIMES. 77
constancy and perseverance very much upon our forecasting the worst
that may fall out, Luke xiv. 28. "^Put on the whole armour of God,
" that ye may be able to stand," Eph. vi. He that hath first severed
Christ in his thoughts from all worldly advantages, and puts the case
thus to his own soul, O my soul, canst thou embrace or love a naked
Christ ? Canst thou be content to be impoverished, imprisoned, and
suffer the loss of all for him ? He is most hkely to cleave faithfully to
him, when the case is really presented to him indeed. And can it
seem a light thing in your eyes, to be enabled to stand in such an
evil day ? If you fall away from Christ, then all you have wrought is
lost, Ezek. xxxiii. 13. Gideon's onebastard destroyed all his seventy
sons. This act renders all former actions and professions vain. If
you fall, you shall thereby be brought into a more perfect bondage to
the devil than ever. Mat. xii. 23. Yea, ordinarily, apostates are ju-
diciallv given up to be persecutors, Hos. v. 12. 1 Tim. i. 20. and are
seldom or never recovered again by grace, Heb. vi. 4, 6. They that
lick up their vomit, seldom cast it up any more. It is a fall withiit
a little as low as the unpardonable sin, whence never any rise again.
In some cases the judge will not allow the offender his book. And is
it not then a choice and desirable mercy to escape and prevent such
a fall as this ? O good souls, ply your preparation- work close then ;
prepare, or you perish.
3. Motive. This will best answer the grace of God, in affording you
such choice helps and advantages as you have enjoyed. How long
have you enjoyed the free liberty of the gospel, shining in its lustre
among you ? This sun, which to some other nations hath not risen,
and to divers on whom it hath shined, yet it is but as a winter's sun,
remote, and its beams but feeble ; but you have lived, as it were, un-
der the li77e, it hath been over your heads, and shed its richest in-
fluences upon you. Yea, God's ministers, who are not only appointed
to be zvatchmen, Ezek. iii. 16. but trumpeters to discover danger.
Num. X. 8. These have faithfully warned you of a day of trouble, and
given you their best assistance to make you ready for it. And is not
their joy, yea, life, bound up in your stability in such a day of trial?
Doth not every one call upon vou in the words of the apostle, Phil,
iv. 1. " Therefore, my brethren, dearly beloved, and longed for, my
" joy and crown, so stand fast in the Lord, my dearly beloved."
Will it not cut them to the very heart, if after all their spending la-
bours among you, they still leave you unready 'f enemies still to the
cross of Christ, impossible to be reconciled and persuaded to suffering-
work for Christ.
I rem.ember I have read of the Athenian Codrus, who being in-
formed by the oracle^ that the people whose king should be slain in
battle should be conquerors : he thereupon disrobed himself, and in
a disguise went into the enemies quarters, that he might steal a death
to make his people victorious.
Oh ! how glad would your ministers be, if you might conquer and
78 r-REPARATIONS FOR SUFFERINGS ; OK,
overcome in the day of temptation, whatever become of their live*
and liberties ! Yea, mid iftliey he offered up upon the sacrifice and
service qfyourfaitli^ they can rejoice, and joy with you all. Such is
their zeal and longing after your security and welfare. But if stili
you remain an unready people, and do become a prey to temptation.
Oh how inexcusable will you be !
4. Motive. Remember how ready the Lord Jesus was to suiFer the
hardest and vilest things for you. He had a bitter cup put into his
hands to drink for you, into which the wrath both of God and man
was squeezed out. Never had man such sufferings to undergo as
Christ, * whether you consider, (1.) The dignity of his person, who
was in the form of God, and might have stood upon \{\s peei'age and
and equality with him ; he is Xh^ sparkling diamond of heaven, Acts vii.
BQ. the dajiing of the Father s soul, Isa. xlii. 1. glorious as the only
begotten of the Father, John i. 14. yea, glory itself. Jam. ii. 1. yea,
the very brightness of glory ^ Heb. i. 3. He is the delicice Christiani
orbis,Jairer than the sons of men ; And for him to be so debased, be-
low so many thousands of his own creatures, become a xoorm, and no
man ; this was a wonderful humihation. It was Jeremiah's lamenta-
tion, that such as were brought up in scarlet, embraced dunghills; that
princes were hanged up by the hands, and the faces of elders M'ere
not reverenced: But what was that to the humiliation of the Lord of
glory ? Or, (2.) That he suffered in the prime and flower of his years;
when full of life and sense, and more capable of exquisite sense of
pain than others : for he was optime comple.vioncUus^j' of a singular con-
stitution ; and all the while he hanged on the tree, his sense of pain
not at all blunted or decayed, Mark xv. 37, 39. Or, (3.) The man-
ner of his death. It was the death of the cross, which was a 7'ack to
Christ : for in reference to the distention of his members upon the
cross is that spoken, Ps. xxii. 17. "I may tell all my bones." Or,
(4.) That all this while God hid his face from him. When Stephen
suffered, he saw the heavens opened. The maityrs were many of
them ravished and transported with extasies of joy in their sufferings;
but Christ in the dark. He suffered in his soul as well as in his body ;
and the sufferings of his soul were the very soul of his sufferings. It
was the Father's wrath that lay so heavy on him, as to put him into
such an agony, that an instance was never given of the like nature :
for he sweat ^go/xSo/, great drops, or dodders of blood, which fell
from his body to the ground, Luke xxii. 44. " It amazed him, and
*' made him very heavy ;" see Mark xiv. 33. yea, sorrowful even to
« death," Mat. xxvi. 38.
And yet, as bitter as the cup was, he freely and willingly drank it
up, John xviii. 11. prepared himself to be offered up a sacrifice, Psak
xl. 6, 7. " gave his back to the smiters," Isa. 1. 6. yea, longed ex-
ceedingly for the time till it came, Luke xii. 50.
* Dotor Christ ijkit major omnibus doioribus, Aqui». | Aquinas.
THE BEST V/ORK IN THE WORST TIMES. 79
Now, if Christ so cheerfully prepared and addressed himself to such
sufferings as these for you, should you not prepare yourselves to en-
counter any difficulty or hardships for him ? O my brethren, doth not
this seem a just and fair inference to you, from the suiferings of Christ
for you ? 1 Pet. iv. 1. " Forasmuch then as Christ hath suffered
" for us in the flesh, arm yourselves likewise with the same mind.*^
Oh, trifle no longer, feed not yourselves with fancies and ground-
less presumptions of immunity and peace, but foresee difficulties, and
iit yourselves to bear them.
CHAP. XVI.
■Containing the last use of the point, by way of support and comfort
to poor tremhling souls, who do take pains to make themselves
ready for sufferings ; hut yet finding such strength in Satan''s
temptations, and their own corruptions, fear that all their labour
is vain, and that they shall faint, and utterly apostatize, when
their troubles and trials come to an height.
J.N the last place, if it be such a blessed thing to be ready for bonds,
or death for Christ, this may minister much comfort to such souls,
who though they cannot say as Paul here did, that they are ready ;
yet are at work daily upon their own hearts to make them ready,
and strive, in the use of all means, to conquer those corruptions that
hinder it, and improve those graces in which it mainly consisteth. O
poor soul, whatever present unreadiness or indisposition thou findest,
and complainest of in thine heart, yet thy condition is safe.
Objection, Oh ! but I cannot be satisfied in that : I fear I shall
be over-borne by temptations when they come to an height. I have
such experience of the deceits and treacherousness of my own heart,
that it seems impossible to me to do as these blessed souls did, when
I come to the like trials.
Solution. It is well thou suspectest thine own heart, and tremblest
in thyself; this fear will keep thee waking, while others are securely
sleeping. It was a good saying of a reverend minister,
Mr. A. H. now with God, * He that fears to flinch, shall never
flinch for fear.' It is true, seeming grace may be totally
lost, Luke vii. 18. Heb. vi. 4, 5. 2 Pet. ii. 20. It is granted also,
that the sin of believers deserve that God should forsake them, and
that he may suffer grace in them to be sadly abated, and they may
fall before a temptation, as Peter, and all the disciples did : but that
thou shalt never be separated from Christ, or fall totus a toto, in to-
turn, utterly away from God, thou mayest be abundantly satisfied,
upon these five or six grounds.
1. From God''s eternal electing love, wherewithal gracious souls artt
beloved and embraced, be their graces never so weak, or their cof-
80 PREPARATIONS FOR SUFFER IXGS ; OR,
ruptions never so strong. This is immutable, Heb. vi. 18. and hence
it is said, Mark xiii. 22. " They shall deceive (if it were possible)
*' the very elect." Now, this immutable purpose of God, is not
founded upon any mutable ground or reason in thee, Rom. ix. 11.
Yea, when he, Rom. viii. 29. elected thee, he saw what thou wouldst
be, and yet that hindered him not.
2. From the covenant of grace, in the bosom of which thou art
\\Tapped up : this is all thy salvation, and all thy hope ; it will afford
thee abundant satisfaction, if thou do but weigh particularly these
three things about it. 1. That the Author of this covenant is not a
Jickle creature, but st-Jciitltful God, with whom there is not yea and
nay ; with whom there is no variableness , nor shadow of turning;
whose gifts and callings are without repentance ; so that once w4thin
this blessed covenant, and in it for ever. 2. That God hath esta-
bhshed the covenant with you in the blood of Christ ; therefore the
sacramental cup, is called " the cup of the New Testament in his
" blood,"" Luke xxii. 20. The everlasting merit and efficacy whereof
gives the soul of a believer the highest satisfaction imaginable.
Lastly, Add to this, that in this covenant God hath undertaken for
us, as well as for himself: so that what is a condition in one scrip-
ture, is the matter o^ a. promise in another, Jer. xxxii. 40.
3. From that strict and intimate union that is betwixt Christ and
thee. And hence it is impossible thou shouldst be lost. For, 1.
Thy union with his person brings interest in his properties along with
it. Whatever he is, or hath, it is for thee : his eye of knowledge,
arm of power, bowels of pitv, it is all for thee.
2. This union with his person, secures thy feeble graces from per-
ishing, John iv. 14. Thy graces have an everlasting spring. Whilst
there is sap in this root, it will ascend into the branches.
3. It implies thy perseverance, because by tliis union thou becomest
an integral part of Christ's body, which would be mutilated and de-
fective, should thou be C2it oiF and lost.
4. From the prevalent intercession of Jesus Christ in the heavens,
for all his saints, in all their trials here on earth. From hence the
apostle infers the certaint}- of our perseverance, Rom. viii. 34. and a
pregnant instance of it you have in Peter's case, Luke xxii. 32. So
Heb. vii. 25. speaks fully to the case. To strengthen this, consider,
1. Who it is that intercedes : It is Christ, whose person is most dear
and ingratiated with the Father, John xi. 42. 2. What he intercedes
for: Surely for nothing but what is most suitable to his Father's
will. The will of Christ's and his Father's do not clash, John xvi.
26, 27. yea, what he prays for, he prays not for gratis, or aslcs upon
any dishonourable terms to the justice of his Father; but they are
all mercies purchased and paid for ; and therefore lear not the fail-
ing of your graces.
5. From the Spirit of Christ which dwelleth and abideth in thee,
and hath begun his saving work upon thee. I say, saving, for else it
1'HE BEST WOllK IN THE WORST TIMES. 81
Avould afford no argument. His common works on hypocrites come
to nothing, but in thee they cannot fail. For, 1. His honour is
pledged and engaged to perfect it. That reproach of the foolish
builder shall never lie upon him, that he began to build, but could
not finish. Besides, this would make void all that the Father and
the Son have done for thee ; both their works are complete and per-
fect in their kinds, and the Spirit is the last efficient in order of
working. 2. Besides, the grace he hath already wrought in thee,
may give thee yet further and fuller assurance of its preservation,
inasmuch as it hath the nature of a seal, pledge, and earnest of the
whole, Rom. viii. 23. 2 Cor. i. 22. So that it cannot fail.
6. From those multitudes of assertory, jpromissory, and compara-
tive scriptures, the rich veins whereof run through the book of God,
as so many streams to refresh thy soul. Of assertory scriptures, see
John vi. 39. John x. 28. 1 John ii. 19- O^ promissory scriptures,
see Isa. liv. 10. Jer. xxxiv. 40. 1 Cor. i. 8, &c. Of comparative
scriptures, see Psal. i. 3. Psal. cxxv. 1 John iv. 14, &c. The prin-
cipal scope of all which is to shew the indefectible nature of true
grace in the saints.
And now, how should this refresh thy drooping soul, make thee
gird up the loins of thy mind, since thoi) dost " not run as one uncer-
" tain, neither fightest as one that beats the air," 1 Cor. ix. 26. but
art so secured from total apostasy, as thou seest thou art by all these
things. O bless ye the Lord.
Obj. 2. But the Lord seems to be departed from my soul ; God is
afar off from me, and troubles are near. I seem to be in such a case
as Saul was when the Philistines made war upon him, and God was
departed from him ; and therefore I shall fall.
Sol. Not so ; for there are two sorts of Divine desertions ; the one
is absolute, when the Lord utterly forsakes his creatures, so that they
shall never behold his face more : The other is li7nited and respec^
tive, and so he forsook his own Son, and often does his own elect :
and of this kind, some are only cautional, to prevent sin ; some are
merely pi'ohat'ional, to try grace ; and others castigatory, to chastise
our negligence and carelessness. Now, though I have not a word
of comfort to speak in the case of total and absolute desertions ; yet
of the latter (which doubtless is thy case) much may be said by way
of support, be it of which of the three sorts it will, or in what de-
gree it will. For, 1. This hath been the case of many precious souls,
Psal xxii. 1, 2. Psal. Ixxvii. 2. Psal. Ixxxviii. 9. Jobxiii. 24,25,26.
This was poor Mr. Glover's case, as you will find in his story, and
it continued till he came within sight of the stake ; therefore no new
or strange thing hath happened unto you.
2. The Lord by this will advantage thee for perseverance, not only
as they are cautioned against sin, but as they make thee hold Christ
the faster, and prize his presence at an higher rate, when he shall
please graciously to manifest himself to thee again, Cant, iii, 4.
§2 PRErARATlOXS FOR 3UFFEI11NGS ; OR, &C.
3. This shall not abide for ever : it is but a little cloud, and will
blow over. It is but for a moment, and that moment's darkness
ushers in everlasting light, Isa. liv. 7.
Yea, lastly. The light of God's countenance shall not only be re-
stored ceriainli/, but it shall be restored seasonably ; when the dark-
ness is greatest, thy troubles at the highest, and thy hopes lowest.
He is a God of judgment, and knows how to time his own mercies,
Psal. cxxxviii. 3.
Obj. 3. But I am a weak woman, or a young person, how shall
I be able to confess Christ before rulers^ and look great ones in the
face ?
Sol. Christ delights to make his power known in such, 2 Cor. xii. 9.
for he affects not social glory.
2. " Thou shalt be holden up, for God is able to make thee stand,"
Rom. xiv. 4. Thou that art sensible of thine own infirmity, mayest
run to that promise.
5. Such poor weak creatures shall endure when stronger (if self-
confident) fall, Isa. xl. 30, 31. " Even the youths shall faint, and be
" weary, and the young men utterly fall. But they that wait upon
" the Lord, shall renew their strength : they shall mount up with
'' wings as eagles, run and not be weary, walk and not faint."
Youths, and young men, are bold, daring, and confident persons,
that trust to their own strength ; to whom such as wait upon the
Lord stand here opposed ; they shall faint, but these shall renew
their strength.
Art thou one that waitest and dependest upon an all-sufficient
God, in the sense of thine own weakness .? This promise then is for
thee.
4. You may furnish yourselves at pleasure, with examples of the
mighty power of God resting upon such as you are, out of our own
martyrologv.
Thomas Drowry the poor blind boy, Fox, vol. 3. p. 703. What
a presence of spirit was with him, when examined by the Chancellor!
Eulalia, a virgin of about 12 years of age, see how she acted
above those years, j-ea, above the power of nature. Fox, vol. 1. p.
.120. Tender women, yea, children, act above themselves, when
assisted by a strong God.
And thus you have some help offered you by a weak hand, in your
present and most important work.
The Lord carry home all with power upon your hearts, that if God
.call you to suffer for him, you may say as Paul did, " I am now ready
^' to be offered up, and the time of my departure is at hand. I have
** fought a good fight, I have finished my course, I have kept the
*' faith ; henceforth there is laid up for me a crown of righteousness,
** which God the righteous Judge shall give me at that day ; and not
'* to me only, but to them also which love his appearing," 2 Tim. iv.
6, 7, .8. And as you expect so to finish your course with joy ; be di-
THE LALM or THE COVENANT. 83
li<Teiit in the use of all means, to prepare and make yourselves rjady
to follow the call of God, whether it be to bonds, or to death, for the
naune of the Lord Jesus.
THE
BALM OF THE COVENANT
APPLIED TO THE
BLEEDING WOUNDS
OF
AFFLICTED SAINTS.
TO WHICH IS ADDED,
A SERMON preached for the Funeral of that excellent and re-
ligious Gentleman, JOHN UPTON, of Lupton, esq.
To the Virtuous and Much Honoured
Madam, URSULA UPTON, of Luptox in Devon.
Madam,
J-F I find it an hard task to write on such a doleful subject, it can-
not be imagined but your part must be abundantly harder, who feel
over and over what is here written. Could I tell how to administer
counsels and comforts to you, without exasperating your sorrows, I
would certainly take that way ; but seeing the one (in this case) can-
not be done without the other, it is our duty to submit to the method
Providence hatli prescribed to us.
The design of the ensuing discourse, is to evince the truth of what
seems a very great paradox to most men, namely, that the a^ictions
of the saints can do them no hurt, and that the wisdom, of men and
angels cannot lay one circumstance of their condition (how uneasy so-
ever it seems to be) better, or more to their advantage than God hath
laid it. I attempt not by a flourish of rhetoric to persuade you a-
gainst the demonstrations you can fetch from sense and feeling to the
contrary, but to overthrow the false reasonings of flesii and sense, by
the allowed rules of Scripture, and sure principles of religion.
And methinks you, and everv Christian, should gladly enterlain
Vol. VI. * F
^^ THE EPISTLE DEUrCATORY.
that comfortable conclusion, when you shall find the foundation of
It as strong-, as the influences thereof are siaeet and comfortable.
Certainly, Madam, the intent of the Redeemer's undertaking was
not to purchase for his people riches, ease, and pleasures on earth;
but to mortify their lusts, heal their natures, and spiritualize their
affections; and thereby to fit them for the eternal fruition of God.
Upon this supposition the truth of this conclusion (liow strange
soever it seems) is firmly built.
It was not without divine direction, that the subject of the ensuing
discourse was as pertinentl}^, as seasonably, recommended to me by
your dear husband, in the day of your sorrows for your only son.
He took, I hope, his portion of comfort out of it before he died, and
it is now left as a spring of comfort to you, who then mourned with
liim, and novv for him.
Heavy pressures call for strong support, and fainting seasons for
rich cordials. Your burden is indeed heavy : yet I must say it is
much our own fault our burdens are so heavy as we feel them to be ;
for according to the measure of our delight in, and expectation from
the creature, is our sorrow and disappointment when we part from
it. The highest tides are always followed with the lowest ebbs. We
find temperance and patience knit together in the same precept, and
intemperance and impatience as inseparably connected in our own ejc-
jjerience. It may be we did not suspect ourselves of any sinful excess
in the time of their enjoyment ; but it now appears the creature was
gotten deeper into our hearts than we imagined, by the pain we feel
at parting : Did we not lean too hard upon it, there would not be
such shakings as vre feel vdien it is slipt from us.
But, Madam, it is high time to recal your thoughts, and bound
your sorrows, whicli the following considerations would greatly assist
YOU in.
1. What is the very ground and reason of our excessive sorrows for
the loss of earthly comforts r Is it not this. That they are perishing
andtransitorij? That is, that you find them to be as God made them.
And can we expect that God should alter the laws of nature to please
and humour us? It is as natural to our relations to die, as it is for
fio-ioers to wither, or the moon to wane.
2. That there is no such necessary connection betwixt these things
and our comfort, that whenever Go*d removes the one, he must needs
remove the other with it. Christ and comfort are indeed so united,
but nothing beside him is or can be so. I hope you will shortly ex-
perience the truth of this conclusion, by the comfort God will give
you in the absence of those comforts you have lost. Can you not now
have as free access to God as before*.^ Yea, do not these very afflic-
tions send you oftener into his presence .? And if God meet you in
those duties, (as in days of distress he uses to meet his people,) then
It will be evident to you that your joy and comfort lives, though
your husband and children be laid in their o^raves.
THE EPISTLE DEDICATORY. 85
3. That the removing of your earthly comforts hinders not but
that you may still pursue the great end and business of your life, and
carry on all your designs for heaven as successfully as ever. Indeed^
jVIadam, had we been sent inio this world to raise estatesj contract
relations, and then sit down in the midst of them as our portion,
then our design had been utterly dashed and disappointed ; but you
know this is not your main end, or great business upon earth, but to
honour God by an holy fruitful life here, and make ready for the
full enjoyment of him hereafter. And what hinders but you may as
prosperously manage and carry on this your design as ever ? You do
not think the traveller is disabled for his journey, because he hath
fewer clogs and hinderances than before. I think few Christians find
much furtherance heavenward by their multiplicity of engagements
or enjoyments in this world. Your cares and fears about these things,
will now lie in a narrower compass than they did before, and thereby
you may have your thoughts more about you, to attend the great
concerns of God's glory, and your own salvation.
4. But above all, you will certainly find your relief and consolation
to lie in the everlasting covenant of God. Thence it was, that David
fetched his support under a much heavier burden and smarter rod
than yours : For your relations were such as gave you comfort in their
lives, and left you many grounds of hope in their deaths ; but his
were taken away in their sins. But though the grounds of his sor-
row (blessed be God) are not yours, yet I hope the grounds of his
comfort in the text are fully yours.
I confess, I have prepared these things in too much haste and dis-
traction of thoughts, which in this juncture was unavoidable; nor
have I bestowed much of art or language upon them : And if I had,
they would have been never the more effectual to your relief for
that. But such as they are, I humbly pi'esent them to you with my
hearty prayers, that God would make them a sovere'igm halm, by the
blessing of his Spirit on them, to your wounded spirit, and to allother
godly families groaning under the like strokes of God with you, and
remain,
MADAM^
Your most Faitliful
SijmpatMzwg Friend and Servaiit,
JOHN FLAVELv
F 'Z
86 THE BALM OF THE COVEXAXT
2 Sam. xxiii. 5.
Although my house he uot so ivith God ; yet he hath made imth me an
everlasthig covenant, ordered in all things and sure :Jbr this is all
my salvation^ and all my desire, although he make it not to grow,
A HESE are part of David's last words. The last words of dying
saints, but especially of dying prophets, are ponderous, memorable,
and extraordinarily remarkable ; and such are these acknowledged
to be, by all expositors. It is a golden sentence, a divine oracle, fit
to be the last words of every dying saint, as well as of David.
They are called his last words, not simply and absolutely, as
though he breathed them forth with his last breath ; (for he spake
many things afterwards) but either they are the last he spoke as a
prophet, by Divine inspiration, or because he had them often in his
mouth, to his last and dying day. They were his cpicediuju, his
sv/eet swan-like song, in which his soul found singular refreshment,
and strong support, amidst the manifold afflictions of his life, and
against the fears of his approaching death.
The whole chapter is designed for a coronis or honourable close of
the life of David, and gives us an account both of the worthy ex-
pressions that dropped from him, and of the renowned worthies that
were employed by him. But all the heroic atchievements recorded
to the honour of their memories, in the following part of the chap-
ter, are trivial and inglorious things, compared with this one divine
sentence recorded in my text ; in which we have two things to con-
sider, viz.
1. The preface, which is exceeding solemn.
2. The speech itself, which is exceeding weighty.
1. In the preface, we have both the instrumental and principal
efficient cause of this divine sentence distinctly set down, ver. 1. and
the efficient, or author of it, ver. 2.
The instrument or organ of its conveyance to us, was David ; de-
scribed by his descent or lineage, the smi of Jesse ; by his eminent sta-
tion, the man that was raised up on high ; even to the top and cul-
minating point of civil and spiritual dignity and honour, both as a
king, and as a prophet ; by his divine unction, the anointed qf the
God of Jacob ; and lastly, by the flowing sweetnees of his spirit and
stile, in the divine psalms that were penned by him, whence he here
gets the title of the sweet psalmist of Israel; the pleasant one, in'
tl be psalms of Israel, as some read it.
The principal efficient cause of this excellent passage, is here like-
wise noted, and all to commend it the more to our special observation
and acceptance : " The Spirit of God spake by me, and his word was
" ill my tongue.'' This stamps my text expressly with divine au-
thority. The Spirit of God spake by David, he was not the author,
APrLIED TO AFFLICTED SAINTS. 87
but only the scribe of it. Thus the ensuing discourse is prefaced.
Let us next see,
2. The matter or speech itself, wherein we shall find the maxims
and general rules of government prescribed, and the felicity of such a
government elegantly described. " He that ruleth over men must be
"just, ruling in the fear of God.'' Princes being in God's place,
must exalt the righteousness of God, in the government of men ;
and when they do so, they shall be as the light of the morning when
the sun riseth, even a morning without clouds, &c. What halcyon
days shall that happy people see, whose lot is cast into such times and
places! All this is typically spoken of David, and those pious princes
who succeeded him ; but mystically and eminently points at Christ,
who was to rise out of David's seed, Rom. i. 5. and to sit upon his
throne, Acts ii. 30. So that in this he was raised on high to an emi-
nency of glory and dignity indeed : he was so in his ordinary natural
seed ; a royal race, deriving itself from him, and sitting upon his
throne in a lineal succession, till the Babylonish captivity, which was
about four hundred and thirty years. And after that, the Jews had
governors of his line, at least rightful heirs to that crown, till the pro-
mised Messiah came. But that which was the top of David's honour,
the most sparkling jewel in his crown, was this, that the Lord Jesus
was to descend from him, according to the flesh, in whom all the
glorious characters before given should not only be exactly answered,
but abundantly exceeded. And tlius you find the natural line of
the Messiah is drawn down by Matthew, from David to the virgin
Mary, Matth. i. And his legal line by Luke, from David to Joseph,
his supposed father, Luke ii. 23.
Now, though the illustrious marks and characters of such a righ-
teous, serene, and happy government, did not fully agree to his day,
nor would do so in the reigns of his ordinary natural successors, his
day was not without many clouds both of sin and trouble ; yet such a
blessed day he foresaw and rejoiced in, when Christ, the extraordi-
nary seed of David, should arise, and set uphis kingdom in the world,
and with the expectation hereof, he greatly cheers and encourages
himself: Although my house be not so with God, yet hath he made
" with me an everlasting covenant," &c. In which words four
things are eminently remarkable.
1. Here is a sad concession of domestic evils.
2. A singular relief, from God's covenant with him.
2. The glorious properties of this covenant displayed.
4. The high esteem and dear regard his house had unto it.
1. Here is David's sad and mournful concession of the evils of his
house, both moral and penal. " Although my house be not so with
" God," i. e. neither so holy, nor so happy as this description of a
righteous and flourishing government imports ; alas ! it answers not
to it : For though he was eminent for godliness himself, and had so-
lemnly dedicated his house to God, Psal. xxx. as soon as it wasbuiltj
F3
88 . THE BALM OF THE COVENANT
yea, though he piously resolved to walk in the midst of it with a per-^
feet heart, and not to suffer an immortal person within his walls ; yet
^reat miscarriages were found even in David's house and person,
which God chastised him for, by a thick succession of sharp and sore
afflictions, Psal. ci. 2, 3, 4, 5, 6, 7. Tamar was defiled by her bro-
ther Amnon, 2 Sam. xiii. 13. Amnon was barbarously murdered
thereupon, by the advice of Absalom, 2 Sam. xiii. 28. Absalom un-
naturally rebels against his father David, and drives him out of the
royal citv, and perishes in that rebellion, 2 Sam. xa% 1. then Adoni-
jaii, another darling-son, grasps at the crown settled by David upon
Solomon, and perishes for that his usurpation, 1 Kings ii. 25. O
>vhat a heap of mischiefs and calamities did this good man live to see
within his own walls, besides the many foreign troubles that came
from other hands ! How many flourishing branches did God lop off
from him, and that in their sins too? So that his day was a day of
clouds, even from the morning unto the evening of it : Psal. cxxxii.
1. "Lord, remember David, and all his afflictions." AVell might
he sav, " his house was not so with God.*" But what then, doth he
faint and despond under these manifold calamities ? Doth he refuse
to be comforted, because his children are gone, and all things in-
volved in trouble .'' No, but you find,
2. He relieves himself by the covenant God had made with him :
*' Yet hath he made with me a covenant."*" He looks to Christ,
*• There is more in the covenant than this my house before God," as
the Chaldee turns it *. This little word yct^ wraps up a great and so-
vereign cordial in it. Though Amnon, Absalom, and Adonijah be
gone, and gone with many smarting aggravations too ; " yet hath he
^' made ^vith me a covenant," yet I have this sheet-anchor left to se-
cure me. God's covenant with me, in relation to Christ, this under-
props and shores up my heart.
This covenant was, without controversy, a gospel-covenant. It
was David's gospel : For ali his salvation and all his desire were in it;
which could never be, except Christ had been in it, who is the salva-
tion of all the ends of the earth, and the desire of all nations.
It is true, it was a more obscure and imperfect edition of the cotw^
nant of faith ; yet clearer than those that were made before it ; it
came not up to the fulness and clearness of the discoveries made by
Jeremy and Ezekiel : But yet in this covenant with David, God re-
vealed more of Christ than had been ever revealed before ; for the
light of Christ, like that of the morning, increased still more and
more, till it came to a perfect day. It is worthy our observation, how
God made a gradual discovery of Christ from Adam, down along to
the New Testament times. It was revealed to Adam, that he should
be the seed of the icomaii^ but not of what nation, till Abraham's time;
nor of what tr'ihe^ till Jacob ; nor of what sex andjcimilfj, till David ;
* Plus est juam here donius vieu ants Dcum, Jon.
APPLIED TO AFFLICTED SAINTS. 89
nor that he should be born of a virgin, till Isaiali ; nor in what town^
till Micah. The first revelation of tliis covenant with David, was by
Nathan the prophet ; 2 Sam. vii. 12, 13, 14. afterwards enlarged
and confirmed, Psal. Ixxxix. By it he knew much of Christ, and
wrote much of him. He spake o^\\is person, Psalm xlv. 6, 11. Psalm
viii. 4, 5, 6. of his offices, both prophetical, Psal. xl. 8, 9, 10. priestlijy
Psal. ex. 4. and Icingly, Psal. ii. 6. of his incarnation, Psalm viii. 5.
of his death on the cross, Psal. xxii. 16, 17. of his burial, Psal. xvi.
8, 9, 10. resurrection, Psal. ii. 7. and triumphant ascension. Psalm
Ixviii. 18. there was the sum of the gospel discovered, though in dark
and typical terms and forms of expression ; but if out of this cove-
nant as obscure as its revelation was, David fetched such strong sup-
port and consolation amidst such a heap of troubles, then the argu-
ment is good a fortiori : What support and comfort may we not
draw thence, who live under the most full and perfect display of it,
in all its riches and glory ; enough hath been said to prove it a gos-
pel-covenant ; but if any doubt should remain of that, it will be
fully removed, by considering,
3. The eximious properties and characters of the covenant, as we
find them placed in the text ; and they are three, viz.
(1.) Everlasting.
(2.) Ordered in all things, and
(3. Sure.
(1.) It is an everlasting covenant, or a perpetual covenant, a cove-
nant of eternity, * not in the most strict, proper, and absolute sense :
For that is the incommunicable property of God himself, who neither
hath beginning nor end ; but the meaning is, that the benefits and
mercies of the covenant are durable and endless to the peope of God :
For Christ being the principal matter and substance of the covenant,
there must be in it an everlasting righteousness, as it is called, Dan.
ix. 24. everlasting kindness. Isa. liv. 8. everlasting forgiveness, Jer.
xxxi. 34. and in consequence to all these, everlasting consolation,
Isa. Ii. 11. in all which the riches and bounty of free grace shine
forth in their greatest glory and splendor.
(2.) It is a covenant ordered in all things, or orderly prepared, dis-
posed, and set, as the word imports -|-. Every thing being here dis-
posed and placed in the most comely order, both persons and things
here keep their proper place : God the Father keeps the place of
the most wise contriver and bountiful donor of the invaluable mercies
of the covenant : and Christ keeps the proper place both of the pur-
chaser and surety of the covenant ; and all the mercies in it ; and be-
lievers keep their place, as the unworthy receivers of all the gratuitous
mercies and rich benefits thereof, and the most obliged creatures in
r" — ■ — ■ ~~~
* 72bl2f >2^T2 hta&ri%ri aioiviog. i.e. A covenant of age.
f "^Tii onlinavity disposuit, aptavit.
F4
90 THE BALM OF THE COVEXA??T
all the world to free grace, saying, although my house, yea, althougf?
my heart and my soul be not so with God, yet hath he made with me
an everlasting covenant. And as persons, so things, all things in this
covenant stand in the most exquisite order, and exact correspondence
to each other. O it is a ravishing sight to behold the habitude and
respect of the mercies in the covenant, to the sins and wants of all
tliat are in it ! Here are found full and suitable supplies to the wants
oi' all God's people. Here you may see pardon in the covenant, for
guilt in the soul ; joy in the covenant, for sorrow in the heart ; strength
in the covenant, for all defects and weaknesses in the creature; stabi-
lity in the covenant for the mutability in the creature. Never did the
wisdom of God shine forth more in any contrivance in the world,
(except that of Christ, the surety and principal matter of the cove-
nant) than it doth in the orderly dispose of all things in their beauti-
ful order, and comely proportions in this covenant of grace.
(3.) It is « sure covenant, or a covenant safely laid up and kept, as
the word imports* ; and upon this account the mercies of it are call-
ed, " The sure mercies of David,'" Isa. Iv. 3. And so Psal. Ixxxix.
28. speaking of this very covenant, God saith, " My covenant shali
" stand fast with him ;" there shall be no vacillancv, nor shaking in
this covenant : and ver. 34. " My covenant will I not break, nor
" alter the thing that is gone out of my lips." Every thing is as its
foundation is. Now, God's covenant being founded in his unchange-
able counsel and purpose, wherein there can be no lubricity, and
Christ being the surety of it, it must needs be, as the text calls it, a
sure covenant, wherein the faithfulness of God is as illustriously dis-
played, as his bounty and wisdom are in the two })roperties of it.
And such a covenant as this, so everlastingly, aptly disposed, and
sure, must needs deserve that precious respect and high esteem from
every believing soul, which David here doth pay it in.
4. The singular and high valuation he had of it, when he saith,
" This is all my salvation, and all my desire," or as some translate -[•
'• all my delight, or pleasure ;" i. e. here I find all repaired with an
infinite overplus, that I have lost in the creature : Here is a hfe in
death, fulness in wants, security in dangers, peace in troubles. It is
all my salvation ; for it leaves nothing in hazard thatis essential tomy
hapiness; and all my desire for it repairs whatever I have lost, or can
loose : It is so full and complete a covenant, that it leaves nothing
to be desired out of it. O it is a full fountain ! Here I repose my
weary soul with full satisfaction, and feed my hungry desires with
sweetest delights : so that my very soul is at rest and ease in the
bosom of this blessed covenant. Thus you have the parts and sense
of the text. The notes from it are three.
Observation 1. That God's covenant people may he exercised ivith
many sharp ajfflictions in their persons and families, Eccl. ix. 9.
* ^ 172^ custodivit, servavit^ t r^'iH h^\.
APPLIED TO AFFLICTED SAINTS. 91
Even David''s house was the house of mourning ; " Although my
" house be not so with God, though he make it not to grow." All
sorts of outward afflictions are incident to all sorts of men, " All
" things (saith Solomon) come alike to all : There is one event to
" the righteous, and to the wicked ; to the clean, and unclean ; to
" him that sacrificeth, and to him that sacrificeth not." The provi-
dences seem one and the same, though the subject on whom they
fall be vastly different. Estates and children, health and liberty will
still be like themselves, vanishing comforts, whoever be the owners of
them. No man's spiritual estate can be known by the view of his
temporal estate. A godly family cannot be a miserable^ but it may be
a mournful family. Religion secures us from the lorath, but it does
not secure us from the rod of God. The Lord hath chosen another
way of expressing his love to his people, than by temporal and ex-
ternal things : Therefore all things come alike to all. The cove-
nant excludes the curse^ but includes the cross^ " If his children
" forsake my law, he. then will I visit their iniquity with the rod>
" and their sin with stripes : nevertheless my loving-kindness will I
" not utterly take away."
Nor indeed would it be the privilege of God's covenanted people,
to be exempt from the rod ; a mark of bastardy can be no man's
felicity, Heb. xii. 8. to go without the chastising discipline of the rod,
were to go without the needful instructions and blessed fruits that
accompany and result from the rod, Psalm xciv. 1^.
Let us not therefore say as those iiTeligious persons did in Mai. iii.
14. " It is in vain to serve God, and what profit is it that we have
" kept his ordinances, and walked mournfully before him 'f Surely
none serve him in vain but those that serve him vainly. Godlinees
cannot secure you from affliction, but it can and will secure you from
hell, and sanctify your afflictions to help you to heaven. But I stay
not here.
Observation 2. A de dining family is a sore strolcefrom the hand-
of God, and so to be acknoidedged wherever it falls.
It was a growing sorrow to David, that his house did not grow ;
and he eyed the hand of God in it. He made it not to grow, as he
speaks in the text. He felt as many deaths as he had dead children.
It is God that builds and destroys families; hcenlargeth and strait-
eneth them again. A family may d^chne two ways, viz. either,
1. J^y the death: or,
2. By the degeneracy of its offspring.
1. By their death, when God lops off the hopeful springing branches
thereof; especially the last and only prop of it, in whom not only all
the care and love, but all the hope and expectation of the parents is
contracted and bound up. For,
The hearts of tender parents are usually bound up in the life of an
only son *. A s a man's wife is but himself divided, so his children
* Omnis in asca/iio stat chari cura pareiUis. Vivgil.
9^ THE BALM OF THE COVENANT
are but himself multiplied : and v,hen all love and delight, hope and
expectation, is reduced to one, the affection is strong, and that makes
the affliction so too. If it were not an unparalleled grief among all
earthly griefs and sorrows, the Spirit of God would never have cho-
sen and singled it out from among all other sorrows, to illustrate sor-
row for sin by it, yea, sorrows for that special sin of piercing Christ,
as he doth, Zech. xii. 10. " They shall look upon him whom they
" have pierced, and shall mourn for him, as one that mourneth for an
" only son/' How naked are these walls, and how unfurnished is
that house, where the children (its best ornaments) are taken down
and removed by death ? It is natural to all men to desire the conti-
nuance of their names and families on the earth ; and therefore when
God cuts off their expectations in that kind, they look upon them-
selves as dry trees, or as the withering stalks in the fields, when the
flowers are fallen off, and blown away from them.
2. Or, which is yet much worse, a family may decline by the de-
generacy of its offspring. "When the piety, probity, and virtues of
ancestors descend not with their lands to their posterity, here the
true line of honour is cut off, and the glory of a family dies, though
its children live ; the family is ruined, though there be a numerous
offspring. Surely it were better mourn for ten dead children, than
for one such living child.
How many such wretched families can England shew this day !
How hath Atlieism and debauchery ruined and subverted many great
and once famous families ! O it were better the arms of those fami-
lies had been reversed, and their hands alienated, yea, better had it
been a succession had failed, and that tlieir names had been blotted
out, than that Satan should rule by profaneness in the places where
God was once so seriousl}^ and sweetly worshipped.
Whensoever therefore God shall either of these ways subvert a
family, it becomes them that are concerned in the stroke, not only
to own and acknowledge the hand of God in it, but to search their
hearts and houses to find out the sins which have so provoked him ;
yet not so as to fall into an unbecoming despondency of spirit, but
withal to relieve themselves, as David here doth, from the covenant
of God ; " Yet hath he made with me an everlasting covenant.""
Which brings us to the third and principal point I shall insist on.
Observ. 3. That the everlasting, iceJUordered, and sure covenant
of grace ^ ajfords everlasting, well-ordered, and sure relief to all that
are within the bonds of if, how many or how great soever their per-
sonal or domestic trials and afflictions are.
This point will be cleared to your understandings, and prepared
for your use, by clearing and opening three propositions, which or-
derly take up the sum and substance of it, viz.
Proposition 1. That the minds of men, yea, the best men, are weak
and feeble things under the heavy pressures of affliction, and will reel
and sink under them, eoccept they be strongly relieved and under-
projjped.
APPLIED TO AFFLTCTEl-> SAT^'TS. 93
A bowing wall doth not more need a strong shore or hutlress^
than the mind of a man needs a strong support and stay from heaven,
when the weight of affliction makes it incline and lean all one way,
" Unless the law had been my delights, I should then have perished
'^ in my affliction," Psal. cxix. 92. q. d. What sliift other men make
to stand the shock of their afflictions, I know not ; but this I know,
that if God had not seasonably sent me the relief of a promise, I had
certainly gone away in a faint fit of despondency. O how season-
ably did God administer the cordials of his word to my drooping,
sinking soul !
This weakness in the mind to support the burdens of affliction,
proceeds from a double cause, viz.
1. From the sinking weight of the affliction.
S. From the irregular and inordinate workings of the thoughts
of it.
1. From the sinking weight that is in affliction, especially in some
sorts of afflictions : they are heavy pressures, ponderous burdens in
themselves. So Job speaks, " O that my grief were tlioroughly
*' weighed, and my calamity laid in the balances together ! For now
^' it would be heavier than the sand of the sea, therefore mv words
" are swallowed up," Job vi. 2, 3, 4. q. d. If all the sand that lies
upon all the shores in the Avorld, were shovelled up into one heap,
and cast into one scale, and my sorrows into the other, my grief
would weigh it all up. How heavy are the hearts of the afflicted !
what unsupportable sorrows do they feel and groan under, especially
when God smites them in the dearest and nearest concerns they have
in the world.
2. But especially the reelings and staggerlngs of the mind, are oc-
casioned by the inordinate and irregular workings of its own thoughts.
Were it but possible to keep the mind in a serene, sedate, and ordi-
nate frame, our burdens would be comparatively light to what we
now feel them to be ; but the falling of the thoughts into confusions,
and great distractions, spoils all. Upon this account it is, that afflic-
tions are compared to a stupifying doze, which casts the soul into
ama.^ement, Psal. Ix. 3. " Thou hast shewed thy people hard things,
" thou hast made us to drink the wine of astonishment."' xNffiictions
are called the wine of astonishment, from their effects upon the mind :
for under a great and sudden stroke of God, it is like a ivatch
ivound up above its due height, so that for a time it stands still,
neither grace nor reason move at all : and when it begins to move
again, O how confused and irregular are its motions ! it is full of
murmurs, disputes, and quarrels: these aggravate both our sin and
misery. It is our own thoughts which take th',' arrow of God shot
at us, (which did but stick before in our clothes, and was never in-
tended to hurt us, but only to warn us.) and thrust it into our very
hearts.
For thoughts as well as poniards', can pierce and wound the hearts
94 THE BALM OF THE COVENANT
of men, Luke ii. 35. " A sword shall pierce through thine own soul ;^
i. e. Thy thoughts shall pierce thee. They can shake the whole
fabric of the body, and loose the best compacted and strongly jointed
parts of the body : Dan. v. 6. '' His thoughts troubled him, and the
" joints of his loins were loosed.^ And thus a man's own mind be-
comes a rack of torment to him ; a misery which no creature, except
men and devils, are subjected to. O how many bodies have been
destroyed by the passions of the soul ! they cut through it, as a keen
knife through a narrow sheath, " Worldly sorrow works death,''
le Cor. vii. 10.
Proposition 2. TJie merciful God, in condescension to the weak-
ness of his people, hath provided the best supports and reliefs for
the feeble and afflicted spirits.
" In the multitude of my thoughts within me, thy comforts de-
'* light my soul," Psal. xciv. 17. Carnal men seek their relief un-
der trouble, from carnal things ; when one creature forsakes them,
they retreat to another which is yet left them, till they are beaten out
of all, and then their hearts fail, having no acquaintance with God,
or special interest in him : for the creatures will quickly spend all that
allowance of comfort they have to spend upon us. Some try what
relief the rules of philosoph?/ can yield them, supposing a neat sentence
of Seneca may be as good a remedy as a text of David or Paul ; but,
alas ! it will not do : submission from fatal necessity will never ease
the afflicted mind, as Christian resignation will do. It is not the
eradicating, but regulating of the affections, that composes a bur-
dened and distracted soul. One word of God will signify more to
our peace than all the famed and admired precepts of men.
To neglect God, and seek relief from the creature, is to forsake
the fountain of living waters, and go to the broken cisterns which can
hold no water, Jer. ii. 13. The best creature is but a cistern, not a
fountain ; and our dependence upon it makes it a broken cistern,
strikes a hole through the bottom of it, so that it can hold no water.
" I, even I (saith God) am he that comforteth you," Isa. Ivii. 12.
The same hand that wounds you, must heal you, or you can never
be healed. Our compassionate Saviour, to assuage our sorrows, hath
promised he will not leave us confortless, John xiv. 18. Our God
will not contend for ever, lest the spirit fail before him, Isa. Ivii. 16.
He knew how ineffectual all other comforts and comforters would be,
even physicians of no value, and therefore hath graciously prepared
comforts for his distressed ones, that will reach their end.
Proposition 3. God hath gathered all the materials a7id principles
of our relief into the covenant of grace, and expects that we betake
ourselves unto it, in times of distress, as to our sure, sufficient and
only remedy.-
As all the rivers run into the sea, and there is the congregation of
all the waters; so all the promises and comforts of the gospel are
gathered into the covenant of grace, and there is the congregation of
APPLIED To AFFLICTED SAIXTS. 95
all tlie sweet streams of refreshment that are dispersed throughout
the scriptures. The covenant is the store-house of promises, the shop
of cordials and rare elixirs^ to revive us in all our faiiitings ; though,
alas ! most men know no more what are their virtues, or where to
find them, than an illiterate rustic put into an apothecary's skojJ.
What was the cordial God prepared to revive the liearts of his poor
captives groaning under hard and grievous bondage, both in Iv^ypt
and in Babylon ? Was it not his covenant with Abraham ? And why
did he give it the solemn confirmation by an oath, but that it might
yield to him and all his believing seed, strong consolation , Heb. vi.
17, 18. the very spirit of joy amidst all their sorrows.
And what was the relief God gave to the believing ^wm^c/i^ that kept
liis sabbaths, took hold of his covenant, and chose the things in which
he delighted ? " To them (saith he) will I give in mine house, and
" within my walls, a place, and a name better than that of sons or
" of daughters,'' Isa. Ivi. 4, 5. Though they were deprived of
those comforts other men have in their posterity, yet he would not
have them look upon themselves as dry trees ; a covenant-interest
would answer all, and recompense abundantly the want of children,
or any other earthl}^ comfort.
Certainly, therefore, David was at the right door of relief and
comfort, when he repairs to the covenant, as here in the text, " Yet
" hath he made with me an everlasting covenant." There, or no-
where else, the relief of God's afflicted is to be found.
Now, to make any thing become a complete and perfect relief to
an afflicted spirit, these three properties must concur and meet in it,
else it can never effectually relieve any man.
I. It must be able to remove all the causes and grounds of trou-
bles.
II. It must be able to do so at all times.
III. It must be capable of a good personal security to us.
For if it only divert our troubles, (as creature-comforts use to do,)
and do not remove the ground and cause of our trouble, it is but
an anodyne, not a cnre or remedy. And if it can remove the very
ground and cause of our troubles for a time, but not for ever, then
it is but a temporary relief: our troubles may return again, and we
left in as bad case as we were before. And if it be in itself, able to
remove all the causes and m-ounds of our trouble, and that at all
times, but not capable of a personal security to us, or our well esta-
blished interest in it, all signifies nothing to our relief.
But open your eyes and behold, O ye afflicted saints, all these pro-
perties of a complete relief meeting together in ihe covenant, as it is
displayed in the text. Here is a covenant al le to remove all the
grounds and causes of your trouble ; for it is ordered in cdl things ;
or aptly disposed by the wisdom and contrivance of God, to answer
every cause and ground of trouble and sorrow in our hearts. It is
able to do this at all times ; as well in our day, as in David's or Abra-
d(y lilE BALM OF THE COVENANT.
ham's clay: for it is an everlasting covenant ; its virtue and efficacy i<»
not decayed by time. And, lastly, is is capable of a good personal
security or assurance to all God's afflicted people; for it is a, sure cove-
nant. The concurrence of these three properties in the covenant
makes it a complete relief^ and perfect remedy, to which nothing is
■wanting in the kind and nature of a remedy. These three glorious
properties of the covenant are my proper province to open and con-
firm, for your support and comfort in this day of trouble.
I. That the covenant of' grace is able to remove all the causes and
grounds of' a believer s trouble^ be they never so great or many.
This I doubt not will be convincingly evidenced and demonstrated
by the following arguments, or undeniable reasons.
Argument I. Whatsoever disarms afflictions of the only sting
■whereby they wound us, must needs be a complete rehef and remedy
to the afflicted soul.
But so doth the covenant of grace, it disarms afflictions of the only
sting by which they wound us.
Therefore the covenant of grace must needs be a complete relief
and remedy to the afflicted soul.
The sting of all afflictions is the guilt of sin; when God smites,
conscience usually smites too : and this is it that causes all that pain
and anguish in the afflicted. It is plainly so in the example of the
ividow of Zarephath, 1 Kings xvii. 18. when her son, her only son^
and probably her only child, died, how did that stroke of God revive
guilt in her conscience, and made the affliction piercing and intoler-
able! asappearsbyher passionate expostulation with Elijah, whothen
sojourned in her house : " What have I to do w ith thee, O man of
" God ? art thou come unto me to call my sin to remembrance, and
" to slay my son ?'' q. d. AVhat injury have I done thee ? Didst thou
come hither to observe my sins, and pray down this judgment upon
my child for them .^ The death of her son revived her guilt, and so
it generally doth, even in the most holy men.
When Job looked upon his wasted body under afflictions, every
wrinkle he saw upon it, seemed to him like a witness rising up to
testify against liim. " Thou hast filled me with wTinkles, which is
" a witness against me ; and my leanness rising up in me, beareth
" witness to my face,'' Job xvi. 8.
Affliction is like a hue and cry after sin in the ears of conscience,
and this is the envenomed poisonous sting of affliction : pluck out
this, and the afflicted man is presently eased, though the matter of
the affliction still abide with him, and lie upon him. He is afflicted
still, but not cast down by affliction ; the anguish and burden is
gone, though the matter of trouble remain.
This is plain both in scripture^ and in experience. Suitable here-
unto is that strange, but sweet expression, " The inhabitants shall not
" say I am sick, the people that dwell therein shall be forgiven their
«' iniquities/' Isa. xxxiii. ^4. It is not to be imagined these people
APPLIED TO AFFLICTED SAIXTS. M
had found sucli a fortunate island, or happy climate^ where no disease
could touch or invade their bodies ; no, sickness will find out the
bodies of the best men, wherever they live ; wherever sin hath been,
sickness and death will follow it. Heaven is the (3nly privileged place
from these miseries : but the meaning is, though they be sick, they
shall not feel the pains and burdens of sickness, " they shall not say
" they are sick :'' x\nd why so ? because their iniquities are for*
given ; plainly confirming what was before asserted, that the anguish
of an affliction is gone as soon as ever the sting of guilt is pluckt out.
And hence, pardoning of the soul, and healing of the body, are put
together as conjugate mercies ; " Bless the Lord, O my soul, who
" forgiveth all thine iniquities, and healeth all thy diseases," Psal.
ciii. 1, 3. When the soul is at ease, the pains of the body are next
to nothing : Sickness can cloud all natural joys, but not the joy of
a pardon.
Nay, which is yet more ; pluck out but the sting of sin, and there
is no horror in death, the king of terrors, and worst of all outward
evils. See how the pardoned believer triumphs over it : " O death,
'• where is thy sting ? O grave, where is thy victory ? The sting of
" death is sin," 1 Cor, xv. 55. They are words of defiance, as men
use to deride and scorn a boasting, insulting enemy, when they see
him cast upon his back, and his sword broken over his head. *
Where are your boasts and menaces now .^ O death, thou hast lost
thy sting and terror together. Thus the pardoned believer, with an
holy gallantry of spirit, derides and contemns his disarmed enemy
death. So then it is manifest, that whatever plucks out the poison-
ous sting of affliction, must needs be an effectual remedy and cure
to the afflicted person.
But tliis the covenant of grace doth ; it reveals and applies gospel-
remission to them that are within the blessed bond of it. '• This shall
" be the covenant that I will make with the house of Israel ; I will
*' forgive their iniquity, and I will remember their sin no more," Jer.
xxxi. 33, 34. f Behold here a gracious, full, and irrecoverable par-
don ! I ivill forgive, or be propitiously merciful, as that word imports;
pointing plainly to Christ our propitiation, our sins are forgiven us
for his name's sake. And a pardon as full as it hfrec ; iniquity and
bin, smaller and greater, are here forgiven ; for Gcxl, in the remission
of his people's sins, having respect to the propitiating blood of Christ,
he pardons all as well as some; that blood deserving and ])urchasing
the most full and complete pardons for his people, 1 John i, 7.
" The blood of Christ cleanseth us from all sin."
And this covenant-pardon is as firm, as it is/ree and full. So run
the expressions in the grant, I icill 7'ememher their sin no more: Or m
* Where is now thy threats ? See there thy fury laid. Ovid.
t n^D //.£&/; i60[Ma.i, It respects the propitiatory expiation of sin by Christ, i\Ijo
is therefore called i(X.(SliQi, and lAa^riom. l John ii. 2. and Rom. iii, 25.
9i^ IHE BALM OF THE C0\ EXANT
the apostle's works, Hob. viii. 12. a ,ar,tM'js?M in, I will not remember
them again : That is, not so remember, as to impute them, or con-
demn my pardoned ones for them : For the pardoned persons come
no more into condemnation. Job v. 24. Their sins are cast into the
x3epths of the sea, Mic. vii. 19. Sooner shall the East and the West,
the two opposite points of heaven, meet, than the pardoned soul and
its sins meet again in condemnation, Psal. ciii. 12.
Now, the case standing thus with all God's covenant people, all
their sins being graciously, fully, and irrevocably forgiven them, how
convincingly and sweetly doth this conclusion follow, that the cove-
nant is a complete remedy to all afflicted believers ? As nothing can
befal us before Christ and pardon be ours, which is sufficient to raise
us, so nothing can befal us afterwards, which should deject and sink
us. This is the first benefit afflicted believers receive from the cove-
nant, and this alone is enough to heal all our sorrows.
Jj'g. II. As the covenant of grace disarms all the afflictions of
believers of the only sting by which they wound them : so it alters
the very nature and property of their afflictions, and turns them from
a cu7'se into a hJesswg to them : And in so doing, it becomes more
than a remedy^ even a choice benefit and advantage to them.
All afflictions in their own nature, are a part of the curse ; they
are the consequence and punishments of sin ; they work naturally
against our good : But when once they are taken into the covenant,
their nature and property is altered. As waters in their subterranean
passages, meeting some vii'tuous mineral in their course, are thereby
impregnated, and endowed with a rare healing property to the body ;
so afflictions passing through the covenant, receive from it a heahng
virtue to our souls. They are, in themselves, sour and harsh, as
wild hedge-fruits ; but being ingrafted into this stock, they yield tlie
pleasant fruits of righteousness. " If his children break my sta-
*' tutes, and keep not my commandments, then will I visit their ini-
" quity with the rod, and their sins with stripes: Nevertheless my
" loving-kindness will I not utterly take away, nor suffer my faith-
" fulness to fail." Psal. Ixxxix. 30, 31. Here you may see all the
rods of affliction put into the covenant, as Aaron's rod was into the
ark. And hence two things necessarily follow.
(1.) That such afflictions can do the children of God no liurt.
They may affright, but cannot hurt them : We may meet them with
fear, but shall part from them with joy : An unsanctified rod never
did any man good, and a sanctified rod never did any man hurt: He
may afflict our bodies with sickness, deny, or cut off our comfort in
children, impoverish our estates, let loose persecutors upon us ; but in
all this he really doth us no hurt, as he speaks in Jcr. xxv. 6. No
more hurt than a skilful surgeon doth in saving his patient's life,
by cutting off a mortified, gangrened member : No more hurt than
frost and snow do the earth in killing the rank weeds that exhausted
the sap and strength of it, and preparing and mellowing it to produce
ArrLIED TO xVFFLICTED SAINTS, 99
a fruitful crop of corn. By these he recals our minds from vanity,
weans our fond and ensnaring affections from the world, discovers
and mortifies those lusts which gentler methods and essays could
not do : And is this for our hurt ?
I confess God's thoughts and ours often differ upon this case.-
We measure the good and evil of providences, by their respect to
the ease and pleasure of our flesh, but God sees this is the way to
cast our spirits into a dead formality, and in removing them, he doth
but deprive us of the occasions and instruments of spiritual mis-
chiefs and miseries, in which certainly he doth us no hurt.
(2.) But that is not all. Afflictions once put into the covenant,
must promote the good of the saints ; they are beneficial, as well ai
harmless things. " We know (saith the apostle) that all things work
*' together for good to them that love God." This promise is the
compass which sets the course, and directs the motions of all the afflic-
tions of the people of God ; and no ship at sea obeys the rudder so
exactly, as the troubles of the righteous do the direction of this pro-
mise. Possibly we cannot discern this at present, but rather pre-
judge the works of God, and say all these things are against us ; but
hereafter we shall see, and with joy acknowledge them to be the
happy instruments of our salvation.
How often hath affliction sent the people of God to their knees,
"with such language as this, ' O my God, how vain and sensual hath
* this heart of mine been under prosperity ! How did the love of
* the creature, like a sluice, cut in the bank of a river, draw away
* the stream of my affections from thee ! I had gotten a soft pillow
* of creature-comforts under ray head, and I easily fell asleep, and
* dreamed of nothing but rest and pleasure, in a state of absence
* from thee ; but now thy rod hath awakened me, and reduced me
* to a right sense of my condition. I was negligent or dead-hearted
' in the course of my duty, but now I can pray more fervently, feel-
* ingly, and frequently, than before. O it was good for me that I
' have been afflicted. O, saith God, how w^ell was this rod bestow-
* ed, which hath done my poor child so much good ; now I have
' more of his heart, and more of his time and company than ever ;
' now I hear the voice, and seethe gracious workings of the spirit of
* my child after me again, as in the days of his first love.' The sum
of all this you may see in the ingenuous meltings of Ephraim under
a sanctified rod, Jer. xxxi. 19, 20. and the sounding of the bowels
of mercy over him. ' Ephraim mourns at God's feet, and God falls
' upon Ephraim's neck. I have been as a beast, saith Ephraim :
' Thou art a dear son, a pleasant child, saith God. My bowels are
' troubled and j)ained for sin, saith Ephraim : And my bowels are
' troubled for thee, and my compassions rolled together, saith God,
O blessed fruits of sanctified rods ! such precious effects as these rich-
ly repay you for all the pain and anguish you feel. And thus as the
wound of a scorpion is healed by applying its own oil, so the evil of
Vol. VI, G
100 l-HE BALM OF THE COVENANT
affliction is cured by the sanctified fruits that it produceth, when it
is once put into the covenant.
Arg. III. The covenant doth not only alter the nature and property
of the saints afflictions, but it also orderly disposes^ and aptly places
them in the frame of providence, among the other means and instru-
ments of our salvation ; so that a council of angels could never place
them, or the least circumstance belonging to them, more aptly and
advantageously than it hath done. The knowledge of this must
needs quiet and fully relieve the afflicted soul : And who can doubt it
that believes it to be a covenant ordered in all things, as the text
speaks? Here all things, yea, the most minute circumstances that befal
you, are reduced to their proper class and place of service ; so exactly
ordered, that all the wisdom of men and angels know not how to
mend or alter any thing to your advantage.
If a small pin be taken out of the frame of a watch, and placed
any where else, the motion is either presently stopped, or made irre-
gular. And as Galen observes of the curious fabric of an human
body, that if the greatest naturalists should study an hundred years
to find out a more commodious situation, or configuration of any part
thereof, it could never be done. It is so here : No man can come
after God and say, this or that had been better placed or timed than
it is, if this affliction had been spared, and such an enjoyment stood
in the room of it, it had been better. All God's providences are the
results and issues of his infinite wisdom : For " he works all things
^' according to the counsel of his own will," Eph. i. 11. The wheeU^
i. e. the motions and revolutions of providence are full of eyes, Ezek.
i. 18. They are well advised and judicious motions, Non cceco im^
petu •volvuntur rotce ; they run not at random. The most regular
and excellent working must needs follow the most deep and perfect
counsel, Isa. xxviii. 29- " He is deep in counsel, and excellent in
*' working."
Now, every affliction that befals God's covenanted people, being
placed by the most wise and infinite counsel of God in that very
order, time, and manner in which they befal them, this very affliction,
and not that, at this very time, and not at another, (it being always
a time of need, 1 Pet. i. 6.) and ushered in by such forerunning occa-
sions and circumstances : it must follow, that they all take the proper
places, and come exactly at the fittest seasons ; and if one of them
Avere wanting, something would be defective in the frame of your
happiness. As they now stand, they work together for your good,
■which displaced, they would not do.
It is said, Jer. xviii. 11. " Behold, I frame evil, and I devise a de-
*' vice." It is spoken of the contrivance and frame of afflictions, as
the proper works of God. The project of it is laid for his glory and
the eternal good of his people. It turns to their salvation, Phil. i.
19. But O how fain would we have this of that affliction screwed
out of the frame of providence, conceiving it would be far better out
APPLIED TO AFFLICTED SAIKT5. 101
than in ! O if God had spared my child, or my health, it had been
better for me than now it is. But this is no other than a presump-
tuous correcting and controuling of the wisdom of God, and so he
interprets it. Job xl. 2. " He that reproveth God, let him answer it."
God hath put every affliction upon your persons, estates, relations,
just where you find and feel it; and that whole frame he hath
put into the covenant, in the virtue whereof it works for your salva-
tion ; and therefore let all disputings and reasonings, all murmurs
and discontents cease ; nothing can be better for you, than as God
hath laid it; and this, one would think, should heal and quiet all.
You yourselves would mar all, by presuming to mend any thing.
*' Who hath directed the Spirit of the Lord, or being his counsellor,
*' hath taught him.? With whom took he counsel, and who instructed
*' him, and taught him in the path of judgment, and taught him
*' knowledge, and shewed to him the way of understanding .?^ Isa.
xl. 18, 14. Well then, be satisfied it is best as it is; and nothing
can be so advantageous to you, as God's projects and contrivance,
■which you are so uneasy under, and dissatisfied about.
Arg. IV. As the covenant sorts and ranks all your troubles into
their proper classes and places of service, so it secures the special,
gracious presence of God with you in the deepest plunges of distress
that can befal you ; which presence is a full relief of all your troubles,
or else nothing in the world is or can be so.
The very heathens thought themselves well secured against all
evils and dangers, if they had their petty household-gods with them in
their journeys: but the great God of heaven and earth hath engaged
to be with his people, in all their afflictions and distresses. As a ten-
der father sits up himself with his sick child, and will not leave him to
the care of a servant only ; so God thinks it not enough to leave his
children to the tutelage and charge of angels, but will be with them
himself, and that in a special and peculiar way : so run the express
"Words of the covenant, Jer. xxxii. 40. " I will not turn away from
*' them to do them good, but I will put my fear into their hearts ;
*' and they shall not depart from me.*" Here he undertakes for both
parts, himself and them. / will not, and they shall not.
Here is the saints security for the gracious presence of God with
them, a presence which dispels all the clouds of affliction and sorrow,
as the sun scatters the morning mists. The God of all consolation
is with you, O poor dejected believers, and will not such a presence
turn the darkness into light round about you ? There is a threefold
presence of God with his creatures.
1. Essential, which is common and necessary to all.
2. Gracious, which is peculiar to some on earth.
3. Glorious, which is the felicity of heaven.
The first is not the privilege here secured; for it is necessary to all,
good and bad : In him we all live, and move, and have our being.
The vilest men on earth, yea, the beasts of i\iQ field, and the very devils
G2
102 tHE BALM OF THE COVEXA^^t
in hell, are always in this presence of God^ but it is tlieir torment,
rather than their privilege. The last is proper to the glorified saints
and angels. Such a presence embodied saints cannot now bear ; but
it is his special gracious presence which is made over and secured to
them in the covenant of grace ; and this presence of God is mani-
fested to them two ways.
1. Internally, by the Spirit.
2. Externally, by Providence.
1. Internally, by the Spirit of grace dwelling and acting in them^
this is a choice privilege to them in the day of affliction : for hereby
they are instructed and taught the meaning of the rod, Psal. xciv,
12. " Blessed is the man whom thou chastenest, and teachest him
*' out of thy law." O it is a blessed thing to be taught so many les-
sons by the rod, as the Spirit teacheth them ! Surely they reckon it
an abundant recompense of all that they suffer. " It is good for me
" that I have been afflicted, that I might learn thy statutes," Psal.
cxix. 71. Yea, he refreshes as well as teaches, and no cordials revive
like his. " In the multitude of the thoughts I had within me, thy
'' comforts delight my soul," Peak xciv. 19-
Yea, by the presence and blessing of his Spirit, our afflictions are
sanctified to subdue and purge out our corruptions. "By this shall the
*' iniquity of Jacob be purged, andthis is all the fruit to takeaway sin,''
Isa. xxvii. 9. Now, if a man be instructed in the ends and designs of
the rod, refreshed and comforted under every stripe of the rod, and
have his sins mortified and purged by the sanctification of the Spirit
upon his afflictions ; then both the burdensomeness and bitterness of
his afflictions are removed, and healed by the internal presence of the
Spirit of God with his afflicted ones.
2. Besides this, God is providentially present with his people, in all
their troubles, in a more external way; ordering all the circumstances
of their troubles to their advantage. He orders the degree and ex-
tent of our afflictions, still leaving us some mercies and comforts to
support and refresh us, when others are cut off. In measure doth he
debate with his covenanted people, staying the rough wind in the day
of the east-wind, Isa. xxvii. 8. He might justly smite allour outward
comforts at once, so that affliction should not rise up the second time:
for what comfort soever hath been abused by sin, is thereby forfeited
into the hand of judgment. But the Lord knows our inability
to sustain such strokes, and therefore proportions them to our
strength. We have some living relations to minister comfort to us
when mourning over our dead : He makes not a full end of all at
once. Yea, and his providence supports our frail bodies, enabling
them to endure the shocks and storms of so many afflictions, without
ruin. Surely there is as much of the care of Providence manifested
in this, as there is in preserving poor crazy leaking barks, and weather-
beaten vessels at sea, when the waves not only cover them, but break
into them, and they are ready to founder in the midst of them.
APPLIED TO AFFLICTED SAINTS. 103
O what a singular mercy is the gracious presence of God with men !
even the special presence of that God, " who is ubove all, and through
" all, and in you all," as the apostle speaks, Eph. iv. 6. Ahmw all,
in majesty and dominion ; through all, in his most efficacious provi-
dence ; and in you all, by his grace and Spirit. As he is above all,
so he is able to command any mercy you want, with a word of his
mouth ; as he is through all, so he must be intimately acquainted
with all your wants, straits, and fears; and as he is in you all, so he
is engaged for vour support and supply, as you are the dear members
of Christ's mystical body.
Objection. But methinks I hear Gideon's objection rolled into the
way of this sovereign consolation : " If God be with us, why is all
" this evil befallen us ?"
Solution. AXUvhai? If it had been all this rebellion and rage against
God, all this apostasy and revolting more and more, all this contu-
macy and hardness of heart under the rod ; then it had been a
weighty and stumbling objection indeed : but to say, If God be with
us, why are all these chastening corrections and temporal crosses be-
fallen us ? why doth he smite our bodies, children or estates ? is an
objection no way fit to be urged by any that are acquainted with the
scriptures, or the nature and tenor of the covenant of grace. Is
afflicting and forsaking all one with you ? must God needs hate, be-
cause he scourgeth you ^ I question whether Satan himself hath
impudence enough to set such a note or comment upon Heb. xii. 6.
*' For whom the Lord loveth, he chasteneth, and scourgeth every
'* son whom he receiveth.*'*
No, no. Christian, it is not a chastening rod, but the denying of
such a favour, and suffering men to sin with impunity, and go on
prosperously in the way of their own hearts, that speaks a rejected
man, as the next words, ver. 7. inform you. As he never loved you
the better for your prosperity, so you may be confident he loves you
never the less for your adversity : and will not this close and heal the
wounds made by affliction ? What, not such a promise as this, / will
he with him in trouble, Psal. xci. 15. Will not such a presence revive
thee ? What then can do it ! Moses reckoned that a wilderness with
God, was better than a Canaan without him, '' If thy presence go
" not with me, (saith he) then carry us not hence,'' Exod. xxxiii. 15.
And if there be the spirit of a Christian in thee, and God should give
thee thine own choice, thou wouldst rather chuse to be in the n^.idst
of all these afflictions with thy God, than back again in all thy pros-
perity, and among thy children and former comforts, without him.
Arg. V. As this covenant assures you of God's gracious and special
presence, so it fully secures all the essentials and substantial of your
happiness, against all hazards and contingencies ; in which security
lies your full relief and complete remedy against all your troubles for
the loss of other things.
There be two sorts of things belonging to all God's people, viz,
G 3
104 THE BALM OF THE COVENANT
1. Essentials.
2. Accidentals.
1. They have some things which are essential to their happiness ;
such are the loving-kindness of God, the pardon of sin, union with
Christ, and eternal salvation. And they have other things which
are accidentals, that come and go, live and die, without affecting or
altering their happiness ; such are health, estates, children, and all
sorts of relations and earthly comforts. These are to our happi-
ness, as leaves are to the tree, which fade and fall away without
endangering the tree ; but the other as the vital sap, without which
it withers and dies at the very root. Now if it can be made out that
the covenant fully secures the former ; then it will strongly follow,
that it therein abundantly relieves us under all our sorrows for the
latter : And that it doth so, will evidently appear by reviewing the
covenant, wherein you shall find all these substantial and essential
mercies of believers, fully secured against all hazards and contin-
gencies whatsoever.
There the loving-kindness of God is secured to their souls, what-
ever afflictions he lays upon their bodies, " Nevertheless my loving-
'' kindness will I not take away,'' Psal. Ixxxix. 33. And their par-
don is as safe as the favour of God is ; it is safely locked up in that
promise, " I will remember their sins no more," Jer. xxxi. 34. Yea,
heaven, together with our perseverance in the way to it, are both put
out of hazard by that invaluable promise, " They shall never perish,
" neither shall any man pluck them out of my hand," John x. 28.
Thus are all the essentials of a believer's happiness secured in the
covenant ; and these being safe, the loss of other enjoyments should
not much affect or wound them, because if he enjoy them, they add
nothing to his happiness ; and if he lose them, he is still happy in
God without them. And this unriddles that enigmatical expression
of the apostle, 2 Cor. vi. 10. "As having nothing, yet possessing all
*' things :" i. e. the substraction of all external things cannot make us
miserable, who have Christ for our portion, and all our happiness
entire in him.
If a man travelling on the road, fall into the hands of thieves, who
rob him of a few shillings, why this doth not much affect him ; for
though he has lost his spending money, yet his stock is safe at home,
and his estate secure, which will yield him more. Or if a man has
been at court, and there obtained a pardon for his life, or a grant of
a thousand pound per amuim, and returning home should chance to
lose his gloves, or his handkerchief, sure if the man be in his wits, he
will not take on or mourn for the loss of these*trifles, whilst the par-
don or grant is safe. Surely these things are not worth the men-
tioning.
It is true, the loss of outward and earthly things are to a believer
real trials, yet they are but seeming losses : and therefore they are ex-
pressed in the apostle's phrase, with a tanquam, s'lcut : " As chasten^
APPLIED TO AFFLICTED SAINTS. 105
** ed, and not killed ; as sorrowful, yet always rejoicing," 2 Cor. \i.
9. And if your losses be but as it were losses, your sorrows
should be but as it were sorrows : much like a physic-sickness, which
we do not call a proper sickness, but as it were a sickness because
it conduceth to the health, and not to the hurt of the person ; as all
God's medicinal afflictions on his people also do.
Indeed, if the stroke of God were at our souls, to cut them off
from Christ and heaven, to raise our names out of the covenant, or
revoke the pardon of sin; then we had cause enough to justify the
extremity of sorrow ; cause enough to weep out our eyes, and break
our hearts for such a dismal blow as that would be. But blessed be
God you stand out of the way of such strokes as these; let God
strike round about you, or lay his hand upon any other comforts
you possess, he will never smite you in these essential things, which
is certainly enough to allay and relieve all your other sorrows.
My name is blotted out of the earth, but still it is written in hea-
ven. God hath taken my only son from me, but he hath given his
only Son for me, and to me. He hath broken off my hopes and
expectations as to this world, but my hopes of heaven are fixed sure
and immoveable for ever. My house and heart are both in confu-
sion and great disorder, but I have still an everlasting covenant,
ordered in all things, and sure. I cannot say my son liveth, but I
can still say, " I know that my Redeemer liveth. The grass
" withereth, and the flower fadeth ; but the word of the Lord abid-
" eth for ever," Isa. xl. 8.
Arg. VI. As God strikes none of the substantial mercies of his co-
venant people, so when he doth smite their external accidental com-
forts, the covenant of grace assures them, that even those strokes are
the strokes of love, and not wrath ; the wounds of a friend, and not
of an enemy ; which is another singular relief to the afflicted soul.
The most frightful thing in any affliction, is the mark or character
of God's wrath which it seems to bear : take away that, and the afflic-
tion is nothing. " O Lord, rebuke me not in thine anger, neither
" chasten me in thy hot displeasure," Psal vi. 1. He doth not de-
precate the rebukes, but the anger of God ; not his chastening, but
his hot displeasure. God's anger is much more terrible than his re-
buking, and his hot displeasure than his chastening. Therefore he
intreats, that whatever God did to him in the way of affliction, he
would do nothing in the way of wrath ; and then he could bear any
thing from him. A mark of Divine anger engraven upon any afflic-
tion, makes that affliction dreadful to a gracious soul.
But if a man be well satisfied, that whatever anguish there be, yet
there is no anger, but that the rod is in the hand of love : O how it
eases the soul and lightens the burden ! Now this desirable point is
abundantly cleared in the covenant ; where we find a clear consist-
ence, yea, a necessary connection betwixt the love and the rod of
G4
106 THE BALM OF THE COVENANT
God, Psal. Ixxxix. 31. and Heb. xii. 6. Nay, so rare are the afflic-
tions of the saints from being marks of his wrath, that they are the
fruits and evidences of his fatherly love.
Two men walking through the streets, see a company of boys fight-
ing, one of them steps forth, and singles out one of those boys, and
carries him home to correct him ; which of the two, think you, is
that child's father.^ The case standing thus with all God's people,
surely there is no reason for their despondencies whatever their af-
flictions be.
Arg. VII. Lastly, The covenant doth not only discover the con-
sistence and connection betwixt the love and the rod of God, but it
also gives full satisfaction to the saints, that whatsoever contemporary
mercy they are deprived of, which was within the bond of the cove-
nant when they enjoyed it, is not lost, but shall certainly be restored
to them again with a rich improvement, and that they shall enjoy it
again to all eternity.
What a rare model or platform of consolatory arguments hatli the
apostle laid down to antidote our immoderate sorrows, for the death of
our dear relatives which died interested in Christ and the covenant !
1 Thes. iv. 13, 14, 15, 16, 17, 18. "I would not have you igno-
^•' rant, brethren, concerning them which are asleep," they are not
dead, but asleep. Sleep is but a parenthesis to the labours and tra-
vels of this life ; and it is but a partial privation, not of the habit, but
acts of reason, to which, upon awaking, the soul returns again. Just
such a thing is that which in believers is commonly called death.
And we do not use to bewail our friends because they are fallen
asleep : and therefore it no way becomes us to sorrow as those that
have no hope, nor to look upon them as lost ; for as he strongly
argueth and concludeth (ver. 14.) their restoration to their bodies,
yea, and to our enjoyment again, is fully secured both to them and
us by the resurrection of Jesus from the dead. The influence of
his resurrection is by the prophet Isaiah compared to the morning-
dew, Isa. xxvi. 19. to shew that what virtue there is in the morning-
dew, to cause the languishing plants of the earth to revive and
flourish, that and much more there is in the resurrection of Christ,
to revive and quicken the dead bodies of these saints ; their bodies
shall be restored by virtue of the warm animating dew or influence
of his resurrection.
Objection. But the marvellous change which the resurrection makes
upon glorified bodies, and the long separation of many ages betwixt
us and them, seems to make it impossible for us to know them, as
those that were once related to us upon earth ; and, if so, then that
comfort which resulted from them, as in relation to us, is perished
with them at death.
Solution. Whatever change the resurrection shall make on their
bodies, and the length of time betwixt our parting with them on earth,
and meeting them again in heaven shall be ; neither the one nor the
APPLIED TO AFFLICTED SAIXTS. 107
other seem sufficient to destroy the grounds of our hope, that we
shall know them to be the very persons that were once so dear to us
upon earth. There may remain some Uneament or property of indivi-
duation, whereby the acute glorified eye may possibly discover who
they were ; or if not, yet none can doubt but it may be discovered
to us by revelation from God ; and that one way or other it will be
discovered, is highly probable, because nothing will be denied to that
perfect state which may contribute to, or complete the joy and hap-
piness thereof, as we cannot but think this knowledge will do. If
Adam knew Eve to be flesh of his flesh, and bone of his bone, in
the state of innocence; and if the apostles knew Moses and Elias
upon the mount, yea, if Dives in hell knew Abraham and Lazarus
in heaven; sure we may well allow that knowledge to the glorified
saints in heaven, which we find in the state of innocence, or in the
sinful state on earth, or in the state of the damned in hell.
And if so, then the covenanted parents shall be able to say in that
day, this was our child for whom we prayed and travailed again, till
Christ was formed in him ; this is he whom we educated for God,
and trained up in the nurture and admonition of the Lord : and now
we sec the fruit of our prayers, counsels, catechisings ; a child of so
many prayers perished not. And the covenanted child shall say,
this was my pious Father, who took such care for my soul ; and
this my tender mother, who, like another Monica, was zealously con-
cerned for my eternal happiness. These are they that sowed so
many prayers, which God gave them not time to reap the fruits of
on earth, but now they shall reap the fruit and comfort of them for
ever. O joyful meeting in the kingdom of God ! The joy of such
a meeting abundantly recompenses for all the tears and groans of a
dolorous parting.
Now, put all this together, and value the arguments produced to
make good the first thing propounded, namely, the sufficiency of the
covenant to relieve and remedy all the sorrows and losses of believers,
be they never so many, or so great : this cannot be doubted, since it
hath been proved, that it disarms all their afflictions of the only sting
by which they wound ; alters the very nature and property of their
afflictions, turning them from curses into blessings; rariksand disposes
them into their proper class and place of service, so as the counsel of
n^en and angels could never lay them better to our advantage ; engages
the gracious and special presence of God with you in all your troubles;
secures all your essential and substantial mercies from all hazards and
contingencies ; discovers a consistency, yea, a connection betwixt the
rod and the love of God ; and assures you, that whatever temporal
mercy you ever enjoyed, in and by virtue of the covenant, shall be re-
stored to you again with an admirable improvement, and singular ad-
vantage. It is by all this, I say, abundantly proved, that the cove-
nant is a sovereign and effectual remedy to all the sorrows of God's
108 T«E BALM OF THE COVENANT
people; and that it was no hyperbole in David's encomium^ when he
called it his salvation, and all his desire. Butthen, as I hinted before,
II. It must be able to do these things at all times, and in all ages,
or else it will be but a temporary relief to some only and not to all.
Now, that the covenant hath this ability in all ages, and is as able to
relieve us now, as it was to relieve David in his day fully appears by
the epithet given it in the text, it is an EVERLASTING COVE^
NANT. " Yet hath he made with me an everlasting covenant."
Time is the measure of other things ; but everlastingness is the
measure of the covenant. When the Lord espouseth a people to
himself in covenant, " he betrothes them to himself for ever," Hos.
ii. 19. And from that day forward they may say on good grounds,
" This God is our God for ever and ever ; he will be our guide
'' even unto death," as it is in Psal. xlviii. 14. Nothing in nature is
so firmly established as the covenant is. Hills and mountains shall
sooner start from their basis and centre, and fly like wandering atoms
up and down in the air, than this covenant shall start from its sure
and steadfast foundation, Isa. liv. 10.
The causes and reasons of the immutability of the new covenant,
9.re,
1. The unchangeable purpose of God, which is a sure and stead-
fast foundation, 2 Tim. iii. ^9. " Nevertheless, the foundation of
" God standeth sure, having this seal, the Lord knoweth them that
'' are his." The first act of God's love to the creature, is that by
which he chooseth such a one to be his, and is therefore called the
foundation of God, as being that on which he lays the superstructure
of all other mercies. And this stands sure, there can be no vacillancy
or slipperiness in such a foundation ; for he knows who are his ; he
knows them as his creatures, and as his new creatures in covenant
with him ; as his by election, and his by covenant-transaction and
compact. The purpose of his grace before time, gave being to the
covenant of grace in time, and is the foundation of it.
2. The free grace of God in Christ, is that which gives immuta-
bility to this covenant. It is not built upon works, but grace :
" 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. This cove-
nant is not founded as the first was, upon the variable and incon-
stant obedience of man, but upon grace, which is a steady and firjn
foundation of it.
3. The suretiship of Christ gives everlasting stability to this cove-
nant, Heb. vii. 22. " He was made * the surety of a better testa-
" ment," or covenant : For oiu&rtXT} signifies both ; he struck hands,
or engaged himself for the whole covenant, and every condition in it,
and that both on God's part and ours ; to undergo all our punish-
ments, to pay all our debts, and to work in us all that God required
* Eyr-jo^j from syrvau which signifies to strike hands, iv yvioii.
APPLIED TO AFFLICTED SAINTS. 109
of US in the covenant of grace : And all this under the penalty that
lay upon us to have undergone. And this not as otlicr sureties, who
enter into one and the same bond with the principal, so that the
creditor may come upon which he will : but he lays all upon Christ,
and relies wholly upon him for satisfaction, knowing he was able to
perform it ; and so under the ty})e of God's covenant with David,
Christ is brought in, Psal. Ixxxix. 19. " Thou spakest in vision to
*"= thy holy One, and saidst, I have laid help on one who is mighty :""
q. d. I know thy ability, my Son, thou art able to pay me, and
therefore I lay all upon thee.
It follows strongly from what hath been said, that the virtue of
the covenant decays not by time as other things do, but is at this
day, and will be to the end of the world, as potent and efficacious a
relief to all God's people, as ever it was to David, or any of the
believers of the first ages.
And if so, certainly nothing can be more strongly supporting, or
sweetly relieving in such a changeable world tlian this, He hath made
with me an everlasting covenant. What David speaks of the natural
Ijeavens will be found true, of things overspread and covered by them,
Fsal. cii. 26, 27. " They shall perish, but thou shalt endure : and
" all of them shall wax old like a garment ; and as a vesture shalt
" thou change them, and they shall be changed. But thou art the
" same, and thy years shall have no end." The creature was, and
is not; but my covenant God is the same ; his name is I am, and his
covenant is the same that ever it was ; which is the second property
or ingredient of this complete remedy to the saints afflictions. The
covenant hath not only all power, virtue, and efficacy in itself to
relieve a distressed Christian, but it hath it in all ages, as well for
one as for another. The third and last follows, namely,
III. That it is a sure covenant. So David stiles it in my text. The
certainty of the covenant is the glory of the covenant, and the com-
fort of all that are in it. The certainty of it in itself is past all doubt,
by what hath been said before. It is certain God did make such an
everlasting covenant with his people in Christ, and it must remain an
eternal truth, that such a covenant there is betwixt God and them.
It is as impossible that this everlasting covenant should not be made
with them, as it is impossible for God to lie, Heb. vi. 18. If he might
make himself not to have covenanted everlastingly with them when
once he had so covenanted, such a supposition would destroy the
foundation of all faith and certainty, and overthrow the apostle's con-
sequence on which the faith and comfort of believers is built. Nor
is it an infringement of the Almighty power, to say, God himself
cannot do that which implies a plain contradiction, 2.?, factum iixfec-
turn reddere, to make that which was done, not to be done.
But of this there is no doubt ; it is a sure covenant in itself. That
which makes to my purpose here, is to prove it capable of personal
security and certainty to us. David had, and all the federates, as
110 THE BALM OF THE COVENANT
well as he, may have a subjective or personal certainty also. He
speaks categorically and positively in the text. " Yet hath he made
" [with me] an everlasting covenant.'"
Objection. If it be said, he might have a personal certainty of it, be-
cause it was revealed to him in an extraordinary way by the prophet
Natlian, 2 Sam. vii. 12, 13,. 14. and extraordinai'ia no7i current in
exemplum^ this was a pecuhar favour, which we may not expect.
Solution. I reply, and why may not we know it with as full a cer-
tainty to whom God is pleased to make it known in his ordinary way ?
Think you his word and Spirit cannot ratify it as fully and firmly to
our souls,, as Nathan's discovery of it did to David's soul ? God give
me hut such a seal of it in his ordinary method and way of confirma-
tion, and I will desire no more of him in this world for my relief
and comfort, whatever afflictions it shall please him to lay upon me.
And thus you see all the properties of a complete remedy in the
covenant, and of it every believer may say, '^ This is all my salvation,
'* and all my desire, though he make not my house to grow." And now
what hinders, but that all God's afflicted should say from henceforth,
" Return unto thy rest, O my soul, for the Lord hath dealt bounti-
" fully ^nth thee," Psal. cxvi. 7. I have all the desires of my heart in
the covenant of God, though he take away the desire of mine eyes
upon earth with his stroke. In this covenant my soul is at rest, and
my very heart is centred. Xo affliction can be great enough to make
the consolations of the Almighty seem small in mine eyes. Worldly
sorrows may swallow up worldly comforts, but no sorrows upon earth
can swallow up the consolations of the covenant.
I know many Christians droop and are dejected under the rod, not-
withstanding such sovereign cordials are prepared for them in the
covenant ; but this is not for want of efficacy in the covenant, but
for want of faith to clear their interest, and draw forth the virtue of
it to their relief Some are ignorant of their privileges, and others
diffident about their interest. It is vrith raanv of God's children,
as it is with our children in their infancy, they know not their father,
nor the inheritance they are born unto.
That which remains, is the improvement of this truth to our
actual comfort and relief in the day of trouble. And this I shaU
assist you in, as God shall assist me, by way of,
1. Information.
2. Exhortation.
S. Examination, and
4. Consolation.
USE 1. For iiiformation^ in three corollaries.
Corollary 1. By what hath been discoursed from this text, it ap-
pears, That God governs the spiritual part of the world by faiths
and not by sense. He will have them live upon his covenant and
promises^ and fetch their relief and comfort thcncCy under all their
sorrows and distresses in this life.
God never intended temporal things for liis people^s portion^
APPLIED TO AFFLrCTED SAIXf S, 111
therefore from them they must not expect their reUef in times of
trouble. He will have us read his love to us by things within us, not
by things without us. He hath other ways of expres.sing his love to
his people, than by the smiles of his providence upon them. How-
would earthly things be overvalued and idolized, if besides their con-
veniency to our bodies, they should be the marks and evidences of
God's love to our souls ! A Christian is to value himself as the mer^
chant, or the husbandman doth. The merchant values himself by
his bills and goods abroad, not by the ready cash that lies by him.
And the husbandmen by his deeds and leases, and so many acres of
corn he hath in the ground, and knows he hath a good estate, though
sometimes he be not able to command twenty shillings. Christian,
thy estate also lies in good promises, and new-covenant-securities,
whether thou hast more or less of earthly comforts in thy hands.
Every creature feeds according to its nature ; the same plant af-
fords food to several sorts of creatures: The bee feeds upon the flower,
the sheep upon the branch, the bird upon the seed, and the swine
upon the root. One cannot live upon what the other doth. So it
is here : A Christian can feed upon the promises, and make a sweet
meal upon the covenant, which the carnal mind cannot relish. " The
'' life that I now live, I live by the faith of the Son of God ;'' saith
the apostle, Gal. ii. 21.
This is that mysterious and excellent life of faith, and the test of
true Christianity, to relieve ourselves by our hopes of things to come,
against present evils ; to balance the sorrows and losses of this life,
with the promises and expectations of the next. Thus did the re-
nowned believers of the first age ; whenever they felt a pang or qualm
upon their hearts, under their trials and sorrows from the world, they
would presently run to their cordial, the promises, and, by faith, from
thence would refresh and invigorate their souls with new life and
power. " We faint not, whilst we look not at the things which are
" seen, for they are temporal ; but at the things which are not seen,
" for they are eternal,*' 2 Cor. iv. 16, 17, 18. And truly so must
we also, when our hearts are faint within us in days of affliction, or
our spirits will fail, and we shall go away in a faint fit of despon-
dency.
Corol. 2. Lenrn hence the sovereign efficacy of the icord^ and
•what a choke privilege it is to have these lively oracles of God in
our hajids, in a day of distress and trouble.
It is no ordinary mercy to be born in a land of bibles and ministers;
to have these choice supports and reliefs at hand, in all our fainting
hours. " This is my comfort in my affliction, for thy word hath
" quickened me," Psal. cxix. 50, It was no small mercy gained by
the reformation, that it put the oracles of God into our hands. It
affords us many cordials for the support of our souls. For this, among
other great and excellent uses, the scriptures were written, " That
*' we, through patience, and comfort of the scriptures, might have
112 THE BALM OF THE COVENANT
" hopc,'^ Rom. XV. 4. In other parts of the world, it is a sealed
book ; bless God it is not so to you. All creature-comforts have a
double defect, they are neither suitable nor durable ; but the word is
so. Compare the arguments that have been urged from the cove-
nant with such as these. It is in vain to trouble ourselves about what
we cannot help : We are not alone in trouble, others have their losses
and afflictions as well as we. Alas ! what dry and ineffectual com-
forts are these ! they penetrate not the heart, as pardon of sin, peace
with God, and sanctification of troubles to our salvation do.
And no less is the mercy of an able New-testament ministry, to
open, apply, and inculcate the consolation of the scriptures, to be
esteemed. It is no common favour to the afflicted soul, to have with
or near him an " Interpreter, one among a thousand, to shew unto
" him his uprightness,'' Job xxxiii. 23. O England, prize and im-
prove these mercies, and provoke not thy God to bereave thee of
them.
lean find no such settlement made of the gospel and ministry upon
any place or people, but that God may remove both upon their abuse
of them ; and if he do, sad will the case of such a people be, especi-
ally when a day of distress and trouble shall be upon them. It is
sad to be in a storm at sea, without a compass or pilot to direct and
advise the distressed passengers. Much so is the case of the afflicted,
when deprived of the word and ministry.
Let it therefore be your care to hide the word in your hearts, and
get the teachings of the Spirit ; that whatever changes of providence
be upon the world, you may have the light and comfort of the scrip-
tures to direct and cheer your souls. Sanctification is the writing of
God's law in your hearts ; and what is written there is secure and
safe. The word within you is more secure, sweet, and effectual, than
the word without you. Jerom saith of Nepotianus, that by long and
assiduous meditation of the scriptures, his breast was at last become
the library of Christ. O that the breast of every Christian were so
too.
Corol. 3. How sad and deplorably miserable is their condition^
who have no title to, nor comfort from the covenant of God, when a
day of affliction and great distress is upon them !
Unrelieved miseries are the most intolerable miseries. To be over-
weighed with troubles on earth, and want support and comfort from
heaven, is a dismal state indeed ; yet this is the case of multitudes in
the world. If abehever be in trouble, his God bears his burden for
him, yea, he bears up him and his burden too ; but he that hath no
covenant-interest in God, must say as it is, Jer. x. 19. *' This is my
" affliction, and I alone must bear it."
There are but two ways they can take for relief, either to divert
their trouble by that which will inflame them, or rest their burdened
spirits upon that which will fail them. To run to the tavern or
ale-house, instead of the closet, is to quench the fire by pouring on
APPLIED TO AFFLICTED SAINTS. 113
Oil : and to run from one creature whieh is smitten and withered, to
another which still continues with us, is to lean upon a broken reed,
which not only deceives us, but wounds and pierceth us. What a
miserable plight was Saul in, and how doleful was his cry and com-
plaint to Samuel, 1 Sam. xxviii. 15. " I am sore distressed, for the
" Philistines make war against me, and God is departed from me,
" and answereth me no more." Heaven and earth forsook him at
once.
Reader, if this be thy case, I advise thee to rest no longer in so
miserable a condition. Thy very distress seems by an happy necessity
to put thee upon God, and drive thee to him for refuge ; and it seems
to be the very aim and design of God in blasting all thy earthly com-
forts, to necessitate thee to come to him, which thou wouldst never
be persuaded to do, whilst thou hadst any creature-prop to stay and
rest upon. And think not that thou shalt be rejected, because thou
art brought by a plain necessity to him ; come sincerely, and thou
shalt not be upbraided because a necessity threw thee upon him.
Use II. Seeing then that the covenant of God is the great relief
and support of all his afflicted people, let the afflicted soul go to this
blessed covenant ; study and apply it in all distresses. It is in itself a
sovereign cordial, able to revive a gracious spirit at the lowest ebb ;
but then it must be studied and applied, or it will never give forth its
consolations to our refreshment. Extreme sorrows are apt to deafen
our ears to all voices of comfort. The loud cries of affliction too
often drown the sweet still voice of spiritual consolation ; but either
here or no where our redress is to be found. Why seek we the
living among the dead ? Comfort from things that cannot yield it ?
The covenant can discover two things which are able to pacify the
most discomposed heart, viz.
i Thefnd^} °f^®<=t'<'"-
1. It will discover to us the good of affliction, and so rectify our
mistaken judgments about it. God is not undoing but consulting our
interest and happiness in all these dispensations. It will satisfy us, that
in all these things he doth no more than what we ourselves allow and
approve in other cases. It is not merely from his pleasure, but for
our profit, that these breaches are made upon our families and com-
forts, Heb. xii. 10. Who blames the mariner for casting the goods
over-board to save ship and hfe in a storm .^^ or the surgeon for lancing,
yea, or cutting off a leg or arm to preserve the life of his patient ? or
soldiers for burning or beating down the suburbs to save the city in a
siege ? And why must God only be censured, for cutting off those
things from us which he knows will hazard us in the day of tempta-
tion ? He sees the less we have of entanglement, the more prompt-
ness and fitness we shall have to go through the trials that are coming
upon us ; and that all the comforts he cuts off' from our bodies are
for the profit and advantage of our souls.
114? THE BALM OF THE COVEKAXT
2. Here you gain a sight not only of the good of affliction, but also
of the comfortable end and issue of affliction. This cloudy and stormy
morning will wind up in a serene and pleasant evening. There is a
vast difference betwixt our meeting with afflictions, and our parting
from them. " You have heard of the patience of Job, and have seen
" the end of the Lord."" O get but Jobs spirit under affliction, and
you may see as happy an end of them as he did.
Had Naomi seen the end of tlie Lord in taking away her liusband,
and starving her out of Moab, she would not have changed her name,*
or said the Lord had dealt bitterly M-ith her, in grafting her daughter
by that providence into that noble line, out of which the Saviour of the
world was to rise ; and could you but see that good in order to which
all this train of troubles is laid, you would not murmur or despond
as you do.
Objection 1. O but this is a grievous stroke ; God hath smitten me
in the apple of mine eye, and written bitter things against me. No
soiTow is like my sorrow ; it is a mourning for an only son ; I have
lost all in one.
Solution!. Yon can never lose all in one, except that one be Christ;
and he being your's in covenant can never be lost. But your mean-
ing is, you have lost all of that kind in one, no more sons to build
up your house, and continue your name.
2. But yet religion will not allow you to say that your dead chil-
dren are a lost generation. Prcemittuntur, non amittuntur ; They
are sent before, but not lost. For they are a covenant-seed, by you
dedicated to the Lord : They were children of many prayers ; a great
stock of prayers was laid up for them ; in them also you, and all that
knew them, discerned a teachable spirit, pious inclinations, and con-
science of secret duties, some good things toward the Lord God of
Israel, as was said of young Abijah, 1 Kings xiv. 13. So that you
parted from them upon easier terms than good David parted from
his Amnon, Absalom, or Adonijah,who died in their sins and open
rebellions. There was a sting in his troubles which you feel not ; and
if he comforted himself, notwithstanding, in the covenant of his
God, in this respect you may much more.
Object. 2. O but my son was cut off in the very bud, just when
the fruits of education were ready to disclose and open,
Sol. Let not that consideration so incense your sorrows ; God
knows the fittest time both to give and to take our comforts ; and
seeing you have good grounds to hope your child died interested in
the covenant of God, you have the less reason to insist upon that
afflicting circumstance of an immature death. He that dies in Christ
hath hved long enough both for himself and us. That mariner hath
sailed long enough that hath gained his port ; and that soldier fought
long enough that hath won the victory ; and that child lived long
enough that hath won heaven, how early soever he died.
APPLIED TO AFFLICTED SAINTS. 115
l3esi(le, the sooner he died, the less sin he hath committed, and
the less misery he saw and felt in this wretched world, which we are
left to behold and feel. And it is but a vanity to imagine that the
parting pull with him would have been easier, if the enjoyment of
him had been longer : For the long enjoyment of desirable comforts
doth not use to weaken, but abundantly to strengthen and fasten
the ties of affection.
Submit your reason therefore, as is meet, to the wisdom of God,
"who certainly chose the fittest season for this affliction.
but, ' — -No more buts and objections, I beseech you.
Enough hath been offered from the covenant of your God, to silence
all your objections, and to give you the ease and pleasure of a resigned
will. And what are all your buts and objections, but a spurning at
Divine Sovereignty, and the thrusting in the affliction deeper into
your own hearts, which are wounded but too deep already ?
1 persuade you not to put off, but to regulate natural affections :
To be without them would deservedly rank us among the worst of
heathens : but rightly to bound and manage them, would set you
among the best of Christians.
I cannot imagine what ease or advantage holy, * Basil gained by
such a particular and heart-piercing account as he gave of a like af.
fliction with this ; nor to what purpose it can be to you, to recal and
recount those things which only incense and aggravate your trou-
bles : Doubtless, your better way were to turn your thoughts from
such subjects as these ; to your God in covenant, as David in the
text did, and to recount the many great and inestimable mercies that
are secured to you therein ; which death shall never smite, or cut
off from you, as it doth your other enjoyments.
Quest But yet unless we can in some measure clear our covenant-
interest, all these excellent cordials prepared, will signify no more
to our relief, than water spilt upon the ground : Help us therefore
to do that, or else all that hath been said is in vain ? How may a
person discern his covenant-right and interest.
Answ. This indeed is worthy of all consideration, and deserves a
serious answer, forasmuch as it is fundamental to 3^our comfort, and
all actual refreshment in times of trouble ; and will bring us to the
next use, which is for trial of our covenant-interest.
USE III. The great question to be decided, is, whether God be
our covenant-God, and we his people.^ A question of the most solemn
nature, and such as requires awful attention.
We cannot expect satisfaction in this matter by such an extraor-
dinary way as David had it, but we may know it by,
Firsts Our covenant-engagements.
* I once had a son (said he), who was a young man, my only successor, the solace
of my age, the glory of his kind, the prop of my family, arrived to the endearing age>
'Vol. VI. H
116 THE BALM OF THE COVENANT
Secondly, Our covenant impressions.
Thirdly, Our covenant-conversations.
First, By our covenant-engagements, or dedications of ourselves t(J
God ; sometimes called our joining ourselves to the Lord, Zech. ii. 11#
our yielding ourselves to him, Rom. vi. 19- our giving ourselves to
him, 2 Cor. viii. 5. The soul that freely and deliberately consents to
take or choose the Lord to be his God, may warrantably conclude
the Lord hath taken or chosen him : for our choice of God is but the
result of his choice of us, John xv. 16. '•' You have not chosen me,
'' but I have chosen you," i. e. you could never have chosen me,
but in consequence to, and by virtue of my first choice of you.
Well then, let it be seriously considered, whether you have duly
consented to take the Lord for your God, and Christ for your Re-
deemer. This includes two things in it.
1. Your relinquishing of all things inconsistent with him.
2. Your acceptation of all that promotes the glory and enjoyment
of hiin.
1. Your rehnquishing of all things that are inconsistent with an
interest in him. Except we let these go, God cannot be our God,
nor Christ our Redeemer. The things to be relinquished for Christ
are, in short, both our sinful, and our righteous self. Sinful-self
must be disclaimed and renounced: For we cannot be the servants
of sin, and the servants of Christ too, Rom. vi. 14, 18. And right-
eous-self must be renounced also, or we can have no part or interest
in his righteousness, Rom. x. 3. These are two difficult points of
self-denial, to part with every beloved lust, and to give up our own
righteousness. Thousands choose rather to be damned for ever,
than to do either of these.
% Your acceptance and embracing of all things that promote his
glory, and further the enjoyment of him. As all the painful ways
of duty, hearing, praying, meditating, and all this with the intention
of the inner-man, and offering up of the soul to God, in these duties ;
and the more painful ways of suffering for God, and enduring all
losses, reproaches, torments, and death for him, if his glory requires
it, and you may be thereunto called. All this is included in your
choosing God to be your God. And upon our understanding and
free consent, and sealing to these articles, we have right to call him
our God. Matth. xxi. 24. " If any man will come after me, let him
^' deny himself, and take up his cross and follow me."" Now, have
you considered the terms of the covenant, weighed and balanced all
the conveniences and inconveniences of godliness, and then deter-
mined for Christ and hoHness, let the cost be what it will ; then you
have chosen him aright for your God. Many think they have cho-
sen God for their God, that never understood or deliberated these
terms. But non consentit, qui non seniit : He that neither knows
nor ponders them, is not capable of giving a due consent.
Secondly, We may discern our covenant-interest, in the covenant*
APPLIED TO AFLFICTED SAIXTS. 117
impressions that are maide upon our souls. All God's covenant-people
have a double mark or impression made upon them, viz.
1. Upon their minds.
2. Upon their hearts.
1. Upon their minds, in a more spiritual and efficacious know-*
ledge of God, Jer. xxxi. 33. " They shall all know me, from the
" greatest of them, even to the least of them." This knowledge is
said to be given, not acquired by mere strength of natural abilities
and human aids ; said given as in theJuceqfCh?'ist, not by the foot-
steps of the creatures only, as he speaks, 2 Cor. iv. 6. It is the
choice teaching of the anointing, 1 John ii. 27. A knowledge
springing from inward experience and spiritual sense ; as we know
the sweetness of honey by tasting, better than by all the descriptions
and reports that can be made of it.
2. Upon their hearts, in that gracious tenderness and meltings of
it for sin, or the discoveries of free-grace in the pardon of it. So you
read in Ezek. xxxvi. 26. " A new heart also will I give you, and a
'' new spirit will I put within you, and I will take away the stony
*' heart out of your flesh, and I Avill give you an heart of flesh.
It is as easy to melt the obdurate rocks into sweet syrup, as it is to
melt the natural heart into a penitential and tender melting for sin ;
but now there is a principle or habit of tenderness implanted in the
soul, whereby it is disposed and inclined to relent and thaw ingenu-
ously upon any just occasion.
Thirdly y Our covenant-interest may be evinced in and by our
covenant-conversations. All the knowledge which is communicated
to our minds, and all the tenderness given to our hearts, do respect
and tend to this : Ezek. xxxvi. 27. " I will put my Spirit within
♦' you, and cause you to walk in my statutes." Habits and princi-
ples are for action and practice : Grace in the heart is for obedience
and holiness of life.
It is true, that as our graces are imperfect, so is our obedience also.
Perfect working is not to be expected from imperfect creatures. God's
own covenanted-people do often grieve him, and provoke him to
bring them under the rod of affliction ; but those their infirmities
break not the bond of the covenant, Psal. Ixxxix. 30, 31, 32. Care
and watchfulness ordinarily go before them, conflicts and resistance
accompany them, and shame, grief, and renewed care, usually follow
them, 2 Cor. vii. 11. By these things (which deserves a more co-
pious discourse than my present design can allow) we may be helped
to clear our interest in the covenant of grace: And that being done,
it should be out of the power of all the afflictions in the world to sink
your spirits. Let me therefore in the last place add,
USE IV. A word of consolation to your dejected and drooping
hearts, upon this sad and mournful occasion. Why are you so trou-
bled ? And why do thoughts arise in your hearts ? Methinks there
hath been so much of support and comfort already discovered to you
H2
118 THE BALM OF THE COVENAKT
in this blessed covenant, that could your faith but once fix upon it,
and realize and apply it, I might lay down my pen at this period,
and say, The work is done, there needs no more ; but knowing how
obstinate deep sorrows are, and how difficult a task the comforting of
an afflicted mind is, I will, for a close, superadd a few considerations
more, to all that hath been urged and argued before.
Consideraiionl. Consider how small and trivial the comforts, whose
loss you bewail, are in comparison with Jesus Christ, who is still your
own, under the bond of a sure covenant. A son, an only and
promising son, is a great thing, when he stands in comparison with
other creature-comforts, but surely he will seem a small thing,
and next to nothing, when set by, or compared with Jesus Christ.
Behold the Father, Son, and Spirit ! Pardon and eternal salvation
are this day presented in the covenant of grace before your souls, as
your OAvn. " God, even our own God, shall bless,'" Psal. Ixvii. 6,
When you feel your hearts wounded with such a thought as this, I
cannot embrace my children in my arms, they are now out of my
reach ; then bless and admire God, that the arms of your faith can
embrace so great, so glorious a Saviour, and that you can say, " My
" beloved is mine, and I am his."
Ccnisid. II. Consider what evil days are coming on, and what a
mercy it is to your dead, that God hath taken them away from the
evil to come, Isa. Ivii. 1, 2. There are two sorts of evils to come,
viz. Evils of sin, and evils of sufferings ; and it is no small favour
to be set out of the way of both. The grave is the hiding-place
where God secures some from the dangers of both.
We are apt to promise ourselves times of tranquillity, and then it
cuts us to think that our dear ones shall not partake with us in that
felicity : But if we wisely consider the sins or the signs of the times,
•we have more cause to rejoice that God hath set them out of harm's
way.
All things seem to conspire and work towards a day of great temp-
tation and tribulation. Now as Christ told his disciples, who were so
dejected, because he was to leave them, John xiv. 28. " If ye loved
" me, ye would rejoice, because I said, I go to the Father :" So
truly you would much better express and manifest your love to your
children, in your satisfaction in the will and appointment of God, in
taking them into rest and safety, than in your dejections and sorrows
for their removal. Surely they are better where they are, than
where they were, whom God hath housed in heaven out of the storm
and tempest. And could your dear friends that are with Christ,
have any more intercourse with this world, and see your tears, and
hear your sighs for them, they would say to you, as Christ did to
those that followed him wailing and mourning, Weep not for us^
but for yourselves, and such as remain in the world with you, ta
see and feel the calamities that are coming on it.
Consid. III. Consider how near you are to that blesed state your*
APPLIED TO AFFLICTED SAINTS. 119
Selves, where God shall he all in all^ and you shall feel no want of
any creature-comfort, 1 Cor. xv. 28.
Creature-comforts are only accommodated comforts to this animal
life we now live, but shortly there will be no need of them : for God
will be all in all: That is, all the saints shall be abundantly satisfied
in and with God alone. As there is water enough in one sea to fill
all the rivers, lakes, and springs in the world : And light enough in
one sun to enlighten all the inhabitants of the world : So there is
enough in one God eternally to fill and satisfy all the blessed souls
in heaven, without the addition of any creature-comfort. God is
complete satisfaction to all the saints in the absence (I cannot say
"want) of wives and children, meats and drinks, estates and sensitive
pleasures ; There will be no more need of these things, than of can-
dles at noon-day. You shall be as the angels of God, who have no
concernment for relations.
Your fulness of years, infirmities of body, and I hope, I may add,
your improvements in grace, speak you not far short of this blessed
state : And though you may seem to need these comforts in the
way, your God shall supply all your wants.
Consid. IV. To conclude. Whatsoever your troubles, wants,
fears, or dangers are, or may be in your passage to this blessed state,
the covenant of grace is your security, and by virtue thereof your
troubles shall open and divide, as Jordan did, to give you a safe
passage into your eternal rest.
Look, as when the Israelites came near the land of promise, there
was a swelling Jordan betwixt it and them, which seemed to forbid
their farther passage and progress; but is is said. Josh. iii. 17.
'' The priests that bore the ark of the covenant of the Lord, stood
*' firm on the ground in the midst of Jordan ; and all the Israelites
^' passed over on dry ground, until all the people were passed clean
" over Jordan."" Just so it is here : The covenant of grace stands
on firm ground, in the midst of all the deep waters of tribulation
you are to pass through, to secure unto you a safe passage through
them all. Rejoice, therefore, and triumph in the fulness and firm-
ness of this blessed covenant, and whatsoever affliction your God
shall please to lay upon you, or whatsoever comfort he shall please
to remove from you, still comfort and encourage yourselves, as David
here doth. " Yet hath he made with me an everlasting covenant,
" ordered in all things, and sure : For this is all my salvation, and
^^ and all my desire ; although he make it not to grow."
113
( 120 )
A
SERMON
Preached for the Funeual of that Excellent and Religious
Gentleman,
JOHN UPTON, OF LUPTON, Esq.
2 Che.on. XXXV. 24, 25.
His servants therefore took him out of that chariot, and put hirji in
the second chariot that he had ; and they brought him to Jerusa^
lem, and he died, and was buried in one of the sepulchres of his
fathers : and all Judah and Jerusalem mourned for Josiah. And
Jeremiah lamented for Josiah, and all the singing-men and the
singing-womeyi spahe of Josiah in their lamentations to this day^
and made them an ordinance in Israel : and behold they are writ-'
ten in the lamentations.
XN this context we have the history of the pious life^ and tragical
death of good king Josiah. The history of his life gives us an ac-
count of both what he was, and what he did. As to his personal
endowments and qualifications, they were singular and eximious, as
appears by the fourfold character by which he is described in the
context: For,
First, He espoused the interest of religion betimes, even in his
youth ; chap, xxxiv. ver. 3. " For in the eighth year of his reign,
^' while he v/as yet young, he began to seek after the God of David
" his father :" And that under the great disadvantage of an ill
education, such a morning promised a glorious day.
Secondly, He hated all corrupt mixtures in the worship of God,
and was answerably zealous for reformation : " And in the twelfth
" year he began to purge Judah and Jerusalem from the high places,
^* and the groves,*'' &c. as knowing well he and his people might expect
no more of God's blessing on the ordinances, than there was of his
presence in them ; and no more his presence can rationally be ex-
pected, than there is of his own order and institution.
Thirdly, He was of a very tender and impressive heart, mourning
for public sins and dangers ; chap, xxxiv. 26, 27. " Because thy heart
" was tender, and thou didst humble thyself before God, when
" thou heardest his words against this place, and against the inhabi-
*' tants thereof; and humblest thyself before me, and didst rend thy
*' clothes and weep before me," &c. He was not so intent upon his
own pleasures, (though in the sprightly vigour of youth) nor on the
A SERMON PREACHED, kc. 121
•weio-hty concerns of the kingdom, as to forget the interest of God,
and the greater concerns of his glory.
Fourthly, He was exceeding careful to propagate the interest of re-
ligion, and spread it far and wide among his people. Though he
could not infuse the inward principle^ (that was the work of God) yet
he did enjoin the extei-nal practice of it upon all his subjects, which
was his part and duty: chap, xxxiv. ver. 33. " He made all that
" were present in Israel to serve, even to serve the Lord their
" God. And all his days they departed not from following the God
" of their fathers."
But yet good Josiah had his mistakes and failings. The best of
men are but men at best: he was too rash and hasty in resolving,
and too stiff and obstinate when resolved ; and this was the occasion
of his ruin. The case v/as thus :
Pharaoh Necho, king of Egypt, was at that time making war upon
Charchemish, a place tliat belonged to him, but was taken from him
by the king of Assyria; so the war .of Necho was a just war; and
Judah lying between him and Charchemish, and being at peace with
Judah, he requests leave of Josiah to march his army peaceably
througli his country to the seat of war : Josiah takes an alarm from
this message, and arms against him. Hereupon Necho sent ambassa-
dors to Josiah, chap. xxxv. ver. 21. saying, " What have I to do
" with thee, thou king of Judah ? I come not against thee this day,
^' but against the house wherewith I have war : For God commanded
" me to make haste ; forbear thee from meddling with God, who is
'' with me, that he destroy thee not."
Expositors conceive Necho had this discovery of the mind of God,
from the prophet Jeremiah, Per oraculum non sc7^iptum,sed viva voce
editum'^^ : even by word of mouth. If so, no doubt Jeremiah ajso
dissuaded Josiah from going out against him : however, this is clear,
Josiah did not consult the mind of God about that expedition as he
ought, and was too hasty and resolute therein ; chap. xxxv. 22.
" Nevertheless Josiah would not turn his face from him," &c. By
this means this excellent man came to a tragical end, and that in the
very flower of his days. He dies in that unhappy expedition, from
which he would not be diverted ; is brought home to Jerusalem in
the second chariot : dies, and is buried in the sepulchre of his fathers,
to the universal sorrow of all good men in Israel, as you read in the
text ; wherein we have these two parts to consider ;
I. The nature and quality of the lamentation.
II. The cause and grounds of it.
1. For the lamentation here made, it was extraordinary; never
such cries heard before in Israel at any funeral, whether we consider
it either,
* Jerom. a Lapide. Just. Mart.
H 4
1S2 A SERMON PREACHED AT THE
1. Extensively,
S. Intensively, or,
3. Protensively.
1. Extensively^ AllJudah and Jerusalem, that is, city and country
mourned that day ; not every individual, but all that had any sense
of the worth of the man, the good that he did, or the evils that fol-
lowed upon his removal. No doubt the priests of Baal, their abettors
and associates, secretly rejoiced at his fall; but all good men mourned.
But among all the mourners, one is only specified by name, and that
is Jeremiah the prophet, in whom all the faithful ministers of God
were included. To them he was a true and faithful friend; and in
him they lost a father, and a famous instrument of reformation.
2. Consider it. Intensively, as to the degree of the sorrow, it was a
bitter lamentation : so pungent, intense, and deep, that the mourning
of the Jews for Christ, at the time of their conversion to him, is
compared to this mourning for Josiah, Zech. xii. 11. " In that day
<' there shall be a great mourning in Jerusalem, as the mourning of
*' Hadadrimmon in the valley of Megiddon." This Hadadrimmon
was a little town in the valley of Megiddon, near the place of this
fatal battle, whose inhabitants receiving the first tidings of the fall
of Josiah, made the town ring with doleful cries and lamentations.
3. Consider it Protensively, in its continuance and duration, it was
*' made an ordinance in Israel ;''' and accordingly " the singing-men
*' and singing- women spake of Josiah in their lamentations to this
*' day ;" i. e. Whenever any solemn funeral or public calamity was
solemnized in Israel, those persons that were skilful in lamentations,
brought in the story of Josiah's death, as the burden of that doleful
song or funeral elegy.
II. Let us consider the cause and ground of this lamentation,
which certainly was great and weighty enough to justify that sorrow,
as great and bitter as it was : for in him they lost a faithful, public,
useful, zealous, and tender-hearted instrument, whose life had been
eminently useful to the church of God, and whose death opened the
gap to all the following calamities upon Judah.
Now, considering Josiah here, especially in his religious capacity,
as so faithful, industrious, and useful an instrument for the church
of God, rather than in his political capacity as a king, the note from
it will be this,
Doct. That faitli fill, active, and puhlic-sjnritcd men in the clmrch of
God should not be laid in their graves without great lamentati07is.
When Jacob was buried, a man famous for religion, a great and
sore lamentation was made for him. Gen. 1. 10. And when Aaron
died all the house of Israel mourned for him thirty days. Numb. xx.
29. When Stephen the proto-martyr died, devout men carried him
to his grave with great lamentations. Acts viii. 2. and indeed for any
good man to be laid in his grave without lamentation, is lamentable.
The living saints have ever paid this respect and honour todead saints.
rUNEEAL OF JOHN rPTON, ESQ.
123
«s men sensible of their worth, and how great a loss the world sus-
tains by their removal.
I know the departed souls of saints have no concernment in these
things, yet respect is due to their very bodies, as the temples wherein
God hath been served and honoured, as they are related to Christ,
who will one day put great glory and honour upon them.
In the explication and conlirmation of this point, I will shew you,
1. Negatlvclij, On what account the death of good men is not
to be lamented.
2. Positively, On what account tears and lamentations are due
to them, with the grounds and reasons thereof
1. Negatively, There is' not a tear or sigh due to the death of any
good man, upon the account of any real loss or detriment that he sus-
tains thereby. No, in this case all tears are restrained, all sorrow
prohibited by the principles and rules of Christianity, 1 Thess. iv.
13, 14. llehgion differences the sorrows, as well as the joys of its
professors, from the common joys and sorrows of the world. Dead
saints are better wliere they are, than where they were ; to be with
Christ is far better : death to them is gain and infinite advantage,
Phil. i. 21, 23. This world is the worst place that ever God designed
his people to live in ; for if a state of perfect holiness and purity be
better than a state of temptation and corruption ; if a state of rest
and peace, be better than a state of labour and sorrow ; if it be better
to be triumphing above than sighing and groaning beneath; then
it is better for departed Christians to be where they are, than where
they were. And could they now communicate their minds to us by
words, as they lately did, they would say to us as Christ said, Luke
xxiii. 28. " Daughters of Jerusalem, weep not for me, but weep for
" yourselves, and for your children."' Or, as he spake to his disci-
ples under their sad resentments of his departure, John xiv. 28. " If
" ye loved me, ye would rejoice, because I go to the Father."" So
then no tears of sorrow are due to them, or becoming us, upon the
account of any real loss or detriment they receive by death.
2. Positively. But the true grounds and causes of our lamentation,
are upon divers other weighty accounts ; as,
1 Reason. First, Because so much of the Spirit of God as dwelt
in them, when amongst us, is now recalled and gathered up from
this lower world. Those precious graces which they exercised among
us, in prayer, conference, and other beneficial duties, are now gone
with them to heaven.
The church had the benefit of them during their abode with men,
but now no more, except only what the remembrance of their holy
words and instructive examples (whereby they still speak to us,
though dead) may afford unto us.
Theje are choice effusions of the Spirit at the time of our sanctifi-
cation, of which the church reapeth the benefit whilst we live ; but
all these are recalled at our dissolution, and thenceforth we can be no
124! A SERMON PIIE ACHED AT TKE
farther useful in this lower world : for as the soul is the subject in
which these precious graces inhere, so they accompany and go along
with the soul into glory.
Now, as it is a real loss to a company when any merchant with-
draws a great stock he had running in trade, out of the bank ; so
certainly it is a great loss to the church of God, when the precious
gifts and graces of the Spirit, dwelling in the saints, are drawn out
by death ; so as the church can have no farther benefit by them, their
prayers for us, and with us, are now ended ; Abraham knoweth us
not, and Israel is ignorant of us.
2 Reason. Secondly^ The death of the saints deserves a bitter lamen-
tation, because thereby a breach is made, a gap opened, to let in the
judgments of God upon the remnant that is left. It is said of Moses,
Psal. cvi. 23. " Therefore he said, that he would destroy them, had
'' not Moses his chosen stood before him in the breach, lest he should
*' destroy them.*" A metaphor from a besieged city, when a breach
is made in the walls, and an enemy ready to enter; but some cham-
pion stands in the breach to defend the city. Such a champion was
Moses, who by his constant and fervent prayers, put a stop to the in-
undation of God's judgments against Israel. And such another was
Lot, Gen. xix. 22. whose prayers for that wicked place he lived in
bound up the hand of judgment, insomuch as the Lord told him,
/ can do nothing till thou art gone. But when the Lord by death re-
moves such men, he thereby maizes a way to his anger ^ as the expres-
sion is, Psal. Ixxviii. 50. Hence the death of eminent saints, especi-
ally when many are taken away at or near the same time, hath been
ever looked upon as a direful omen, and dreadful presage of ensuing
judgments, and that not without good scripture-authority, Isa. Ivii.
1. " The righteous perish, and no man layeth it to heart ; and mer-
" ciful men are taken away, none considering that the righteous is
" taken away from the evil to come."
Thus Methuselah, whose very name signified a /oo<:/co7«^M, died
the year before the flood : Augustine, a little before the sacking of
Hyppo : Paraeus, a little before the taking of Hydelberg : And Lu-
ther, before the wars broke out in Germany. Death, as a pioneer,
clears the way to a troop of miseries following after. This, there-
fore, is a just and weighty ground of our lamentations for the death
of useful and godly men.
3 Reason. Thii-dly, The beauty and ornaments of the places they
lived in, are defaced and removed by their death ; they look not lika
themselves, when the gcdly are removed out of them : for as wick-
ed men are the spots and blemishes, so good men are the beauty and
ornaments of their country. A good man was wont to say of Mr.
Barrington, of Barriiigton-ha]), in Essex — Methinks the town is not
at home when Mr. Barrington is out of town. How desolate and dis-
mal doth a family look (whatever other ornaments be about it) when
the religious governor of it is gone ! Take away good men from theii*
Funeral of john urxox, esq. 1^5
ffimilies and country ; and what are they but like a vineyard when
the vintage is past ? as the prophet speaks, Mic. vii. 1.
4 Reason. Fourthly, The death of good men deserves a bitter la-
mentation, because thereby the passage of the gospel, and propaga-
tion of religion, is obstructed in the places from whence they are
removed. Of how great use in a country may one zealous, public-
spirited man be ? Hundreds may have cause to bless God for such a
man. It was the apostle's desire to the Thcssalonians, " to pray that
^' the word of the Lord may have its free course, that it might run
" and be glorified, '" 2 Thess. iii. 1. The removal of such a person
as naturally took care for the souls of those that were about him, to
provide food for them, is no small loss, nor lightly to be passed over.
5 Reason, Fiftlihj, The consideration of the time in which good
men die aggravates the loss, and justly incenses the sorrow of them
that remain, and that upon a 4:hreefold account (1.) That it fallsout in
the declining state of religion, when the spirit and pov, er of godli-
ness is so much weakened and impoverished. This is like the loss of
good blood in a consumptive body, which must bring it very low. (.^.)
That it falls out also in a time when the numbers of the godly are so
much thinned and lessened, not when the church's children say in her
ears, the place is too strait, give place that we may dwell : but when
they are every where lamenting the paucity of good men, as the
psalmist did, FsaL xii. 1. '^ Help, Lord, for the godly man ceaseth,
" for the righteous fail from among the children of men."" At a time
when they are bewailing themselves in the language of the prophet,
Micah vii. 1. " Woe is me, for I am as when they have gathered the
" summer fruits, as the grape gleanings of the vintage : there is no
" cluster to eat : my soul desireth the first ripe fruit."" Alluding to
a hungry man that goes into a vineyard to refresh his spirits with the
fruit thereof; but, alas ! there is not one pleasant bunch to be found,
none but sour grapes to increase his hunger, and set his teeth on edge
(3.) And that which more aggravates the loss is this ; when it falls in
a time wherein the spring and succession of good men is obstructed.
In this case death, like a storm of wind, overturns the fairest, plea-
santcst, and most fruitful trees in the orchard, when there is no nur^
scry from whence others may be taken to plant in their rooms.
6 Reason. Lastly, There is just cause to lament the removal of
public and pious men, when we consider what influence our sins
and provocations have had upon those judgments and calamities: our
unworthiness of them, unthankfulness for them, and non-improve-
ments of such mercies have bereaved us of them. I look upon every
good man, as a good book, lent by its owner for another to read, and
transcribe the excellent notions and golden passages that are in it
for his own benefit, that they may return with him when the owner
shall call for the book again : But in case this excellent book shall
be thrown into a corner, and no use made of it, it justly provokes
the owner to take it away in displeasure.
iS6 A SERMON PrvEAClIED AT THE
Thus you see upon what account our sorrows for the death of good
men are restrained, and upon what accounts and reasons they are a
due debt to the death of eminent and useful instruments for God.
AVhat remains, is the application of this point. And,
1. Use. Firsts The point before us justly reproves three sorts of
men.
1. Tlie worst of men, such as secretly rejoice, and are inwardly glad
at the removal of such men ; they took no dehght in them while
they lived, and are glad they are rid of them when they are dead.
Those that persecuted and hated them when alive, may be presumed
to be pleased and gratified with their death. But, alas ! poor crea-
tures, they know not what they do ! The innocent preserve the island.
" Except the Lord of hosts (saith the prophet) had left us a small
" remnant, we had been as Sodom, we had been like unto Gomor-
" rah," Isa. i. 9. It is a proverb among the very Jews, Sine suppli-
cationibus non staret mundus : The world stands by the prayers of the
godly. Let the world think what they will of them. I tell you these
men are a screen, a partition wall, betwixt them and destruction.
2. It reproves the insensibleness of good men, who are apt too
slightly to pass over such tremendous strokes of God : For this it was
that God reproved his own people, Isa. Ivii. 1. No man layeth it to
heart. Where the want of affection is charged upon the want of
consideration, none considering their worth, their use, or the conse-
quences of their fall. Such rebukes of God do certainly call for a
deeper sense and sorrow, than is found in most men.
3. It reproves the very best of men, who though they do bewail
and lament the loss of such men, yet they do not lament it in the
due manner. They lament it one to another, saying, Alas ! alas,
such a worthy is fallen, such an eminent instrument in the church
or state is dead; but they do not lament it in prayer to the Lord,
they mourn not over the matter to him, as David did, Psal. xii. 1.
*' Crying, Help, Lord, for the godly man ceaseth.''' Help, Lord,
the remnant that is left ; help, Lord, to repair the breach made by
their death ; let the God of the spirits of all flesh raise up a man
to fill the room, and supply the want. Alas, how insignificant are
the lamentations of most men upon this account.
Use 2. Secojidhj, This point invites us all this day to bewail the
stroke of God that is upon us. I could wish that he that looks upon
this text and then upon the countenace of this assembly, might be
able to discern the agreeableness of the one to the other, on such a
sad and solemn occasion.
O let all that love Zion lament, this day, the fall of one of her
true friends and lovers. I know funeral panegyrics are apt to be sus-
pected of flattery ; but as I want a rhetorical tongue for such a work,
so if I had it, it should never be saleable for so bad a use and purpose.
I am sure, by sending the generality that die to heaven, many are
confirmed in the way to hell : Nor can I but think of that serious
rrxERAL OF jonx tPTox, Es(i. 127
line in Chrysostom, * What a poor comfort is it to be praised, where
* a man is not ; and to be tormented where he is :' ** But yet the
*' righteous shall be had in everlasting remembrance,^ Psal. cii. 6.
Expect nothing from me on this occasion, but what may be spoken
with the greatest assurance of truth, and that intended for the benefit
and imitation of all that hear it. Some may think it a strain too
high, to compare a private person with such a glorious king as Josiah
was ; but if Christ compared and preferred the very grass of the field
to Solomon in all his glory, 1 know no reason why we may not com-
pare and parallel the precious graces of a private person with a royal
saint ; especially since the comparison is made in the Q'eUgious, not
in the civil capacity,
I am sure the graces, and gracious performances of David, Hezekiah,
and Josiah, with all the other dignified saints, were intended and
propounded as patterns for our imitation ; and no doubt but private
Christians may measure by their pattern. Beside, it is abundantly
more safe to relate the virtues of the saints when they are dead, than
whilst they were alive ; for now there is no danger of provoking
pride and vain-glory in them that are praised, but much hope of
provoking a holy emulation and imitation in them that hear them.
Well then, Ahsit invidia verbis: Suffer me this day to erect a pillar,
to perpetuate the memory of this deceased worthy ; to pay the tri-
bute of my tears due to that mournful hearse ; and to engage you to
imitate those excellencies of his, which I shall, with equal truth and
modesty, display this day ; that v/e also may be duly affected with the
rebuke of God upon us, and mourn over it before him.
If, when an eminent commander in any army falls, the whole army
is affected with, and concerned at his death :
The mourning drum, the lance and ensigns trrnVd^
The robes of honour all in sables vaiVd.
Let it not be thought much, Christians should express their sense
and sorrow in sighs and tears, for so useful and worthy a man as God
hath this day removed from among us ; whose character I shall give
you in the following imitable particulars.
1. That worthy man, whose fall we lament this day, was seasoned
with religion in his youth, by God's blessing upon his pious education :
In this he had the advantage of Josiah. His progenitors were men
of piety, and himself a child of many prayers : and as Monica said of
herson Austin, it was not likely that a child of so many prayers should
perish. How importunately did they request the fervent prayers of
their pious friends for him, in the time of his education ? Nor was
it in vain, for they were manifestly answered in him : He soon dis-
covered that probify and piety, in his youth, which justly raised
great expectations from him in his riper years.
2. Nor did he frustrate those hopes ; for as soon as ever God had
fixed him a proper sphere of activitv (I mean a family of his own) those
graces that were in him shone forth to the comfort and benefit of
128 A SERMON PREACHED AT THE
all that were about him : Joshua's pious resolution was his ; " A^
" for me, and my house, we will serve the Lord."
He kept up the\vorship of God in his closet, as well as in his family:
And truly, if religion languish in the closet, it will quickly die in the
family. His house Vv as a temple consecrated to God ; there the morn-
ing and evening sacrifices of prayers and praises were offered up : He
called his children and servants"^ to those duties, not reckoning that
time lost to him which was spent for God. The Lord had endowed
him with an excellent spirit of prayer himself I have sometimes ac-
cidentally heard him praying in his family, with such solidity of judg-
ment, pertinency of expressions, and holy warmth of affection, that
hath at once edified, refreshed, and reproved me in hearing him.
He constantly read the scriptures in course before prayer, and
oft-times with a commentary upon them, for his own and his family's
edification.
The Lord's day he sanctified, not only in more public attendance
on the ordinances, but in the duties of reading, repeating, singing,
and catechising all his children and servants about him : And all
this before he allowed himself or them any bodily refreshments, lest
the edge of their affections should be blunted in duty, by the clog-
ging of nature with creature-repasts. And thus did he, as Job, con-
tinually : to this course he was severe and constant ; no incident oc-
casions, how great or many soever, could divert him from it.
3. Neither was his holy zeal and Christian care limited and cir-
cumscribed within his own family, but was extended to the souls of
all in his neighbourhood, who desired helps and means in the way
of salvation.
His house was seldom without a godly minister in it ; and loth he
was to cat his pleasant morsels alone. It was the joy of his heart to
see his house filled on this account : How many witnesses to the truth
of this are here this day ! Like another Joseph, he provided food
for your souls; he loved, honoured, received, and encouraged the
ministers of the gospel in their deepest sufferings ; gave them op-
portunities of service, when some durst not own them, and others
violently persecuted them.
4. When God called him to public employments in the common-
wealth, he neither purchased, nor abused that trust ; but with a true
English, rather a Christian, zeal and courage, he dedicated himself
to the service of God and his country; cheerfully quitting all domes-
tic concerns, spent his estate, time, and pains, to heal the breaches
of England. I know not a man, whose zeal for the common good
■would have carried him nearer to the example of that noble Roman,
who, when a chcism was made by an earthquake, and the oracle had
declared, that it could never be closed, except something of value
w^as thrown into it, cast in himself to close it.
I could truly have said, had there been conveniency and opportu-
nity for it, when he was laid in his grave. ' Here lies a man that
rUNERAL OF JOHN UPTON, ESQ. 129
' never betrayed nor deserted the public, for any private interest of
*^ his own.'
5. He was a man that came as near Josiah in tenderness of heart,
as ever I had the happiness to be acquainted with. The church's
troubles were his troubles ; they all met in him as lines in a centre ;
he even hved and died with the interest of religion : And of him I
will say, as the apostle said of Timothy, Phil. ii. 20, 21. "I have
" no man like-minded, who will naturally care for your state, for
« all seek their own, not the things which are Jesus Christ's."" Na-
turally, in this place, is not opposed to spiritually^ but to artificially.
Many can artificially act the part of a zealot, when their own inte-
rest lies in it ; but he naturally^ and therefore, freely, cheerfully,
and constantly.
6. But though these excellencies were in him, he had his 7ioevi^
blemishes, and imperfections. Elias was a man of like passions and
weaknesses of spirit. All these I doubt not but God hath covered,
and he is now perfectly freed from them all.
There is now no passion left within him to be stirred by tempta-
tion ; no despondencies and sinkings of spirit under dismal aspects
of providence. His graces are perfected, and his corruptions finally
eradicated.
T. To conclude ; He was a man of great afflictions, as well as
tender affections. And as the Lord greatly honoured him in the
course of active obedience, so he greatly proved and tried him in a
course oi passive obedience. He not only gave the cross'm. his coat^hnt
bare it upon his shoulders : For besides those troubles which were
properly sympathetical, he had his idiopatheticcd sufferings also, and
that both from the hands of men, and from the hand of God. His
piety made and marked him for an object of persecution ; the ar-
chers shot at him, and sorely grieved him ; he and his family were
hunted with a net : The Lord lay it not to their cliarge ; Ef hinc
nice lachrymce. The sad effects thereof I chose rather at this time
to pass over with a sigh, than in this place to commemorate.
And as the hand of man was upon him, so the hand of his God
also: first lopping off all the pleasant branches that sprang from him,
and that one after another, when come to the endearing age, open-
ing and disclosing the bud ; and, as the complement and issue of all,
breaking his constitutional strength with a long languishing disease,
which at last extinguished this bright lamp, and hath left his family
and neighbourhood in darkness and sorrow. His poor heart was the
anvil on which many hammers of affliction had been a long time beat-
ing ; and no v/onder it appeared relaxed and tumified when it was
inspected, having endured so many successive strokes of sorrow.
And now what the Lord spake of Israel, in Jer. xi. 16. is fulfilled
upon this worthy person : " The Lord called thy name a green olive
" tree, fair and of goodly fruit : with the noise of a great tumult he
130 A SERMOX PREACHED AT TlJE
" hath kindled a fire upon it, and the branches of it are brot^en.''*
Use S. Thirdli)^ I shall wind up tlie vhole in several seasonable
and necessary counsels ; some more general, others more particular,
and some most particularly and especially.
Firsts Counsel to all in jreneral to awaken themselves, and recovei^
a due sense of such sore rebukes of God as this is. When Saul fell,
" David lamented it, saying, The beauty of Israel was slain on thy
*' high places."
God hath this day stript off an ornament from this country. Such
dispensations of Providence speak indignations coming on : It requires
almost an age to breed and furnish a man with due qualifications foi*
the service of the church and commonwealth. England doth not so
abound with pious, zealous, and faithful gentlemen at this time, but
that it may sensibly feel the loss of such a man.
Secondly^ jMore particularly, let the ministers of Christ lament his
fall, as Jeremiah did the fall of Josiah in the text. He was a true
friend to Christ's faithful ministers, and had them in honour for their
work's sake. It is true, he hath no more need of us, he is now wiser
than his teachers ; but we greatly need him, and men of his spirit,
in such a dull degenerate age as we live in.
Thirdly, And most particularly, I shall apply and close all with a
few words of counsel to the dear and now desolate relict of this wor-
thy person, whose sad lot it is this day, to overlive the mercies and
comforts she once enjoyed in him.
Madam, God hath this day covered you with sables, written bitter
things against you, broken you with ])reach upon breach. Your
sorrows need not to be excited, but regulated. It is my trouble that
I cannot discharge my duty to the memory of your dear husband,
without exasperating your griefs, which, alas, were too acute before;
but rods have their voices ; " Blessed is the man whom God cor-
" recteth, and teacheth him out of his law."" Hear you the rod, and
who hath appointed it ; and, oh ! that your soul may this day take
in these necessary counsels and cautions, without which your afflic-
tions cannot be sanctified to the advantage of your soul I And,
1. Learn froin hence the vanity of the creature, the emptiness, and
nothingness of the best things here below. How hath God made
your best comforts on earth to shrink up and vanish into nothing f
How do your fancies varnish and gild over these empty bubbles ?
What great expectations are we apt to raise from them ? How apt
to fall asleep in the bosoms or la})S of earthly enjoyments, and say
with Job, " I shall die in my nest, and multiply my days as the sand?^*
When lo, in a moment, the projects and expectations of many years
are overturned. O what a difference will you find betwixt hope
founded in Christ, comforts drav/n out of the promises, and the
flattering comforts and vain hopes founded in the creature, whose
breath is in its nostrils ?
It is time for you, and for us all, to wean off from this vain world ;
rUNERAL OF JOHN UPTON, Esa. 131
mortify your fancies and affections to it, and place them where they
shall not be capable of disappointment.
2. Guard carefully, I beseech you, against those temptations
which probably may accomplish this affliction. It may be Satan will
suggest to your heart, what he once put into their lips; I\Ial. iii. 14.
" What profit is it that we have kept his ordinances, and walked
" mournfully before him .?" Where is the fruit of prayer ? What
good have I seen of fasting ? What hath religion availed ? Do not
prayerless and ungodly families thrive and prosper ? Beware of this.
Madam, I doubt not but you will acknowledge, there liave been
sins and provocations within your walls, yea, within your heart, for
which God may as justly and severely judge your house as he did
Eli's. Remember the rewai'ds of religion are not in this world ; and
should we speak thus, we shall offend against the generation of
his children. All we must expect from religion, is to save our souls
by it.
3. Call not the love of God into question to yourself, or yours,
because of these severe strokes of God upon you and them : You
know Josiah was dear to God^ yet he died in the prime of his daysj
by a violent hand, remote from his own home, and was brought home
in the second chariot to Jerusalem ; a spectacle of far greater sorrow
than your dear husband was ; and yet, notwithstanding all these sad
circumstances of his death, the promise of his God was punctually
performed to him, that he should die in peace, and not behold the
evil that was to come. " There is a vanity (saith Solomon) which
" is done upon the earth, that there be just men unto whom it hap-
*' peneth according to the work of the wicked : Again, there be
" wicked men, to whom it happeneth according to the work of the
*' righteous," Eccl. viii. 14. But then remember, that it is but in
the earth ; here, or no where, God must chastise his children.
4. See that you maintain that holy course of religious exercises in
your family, and in your closet, wherein he walked so exemplarily
before you. Let religion live, though he be dead ; and convince the
world, I pray you, that it was God's influence, and not your husband's
only, which was the spring and principle of this holy course.
5. Strive not with your Maker, nor fret against the Lord under
this irksome and painful dispensation : Remember, there is a woe
hanging over this sin ; Isa. xlv. 9, 10. Woe to him that striveth with
his Maker. There is a twofold striving of men with God, one law-
ful and commendable ; when we strive with him upon the knee of
importunity in prayer ; thus Jacob wrestled with God, and prevail-
ed, Hos. xii. 4. The other is highly sinful and dangerous, when we
presume to censure, or accuse any of his works, as defective in wis-
dom or goodness. He that reproveth God, let him answer it, i. e.
At his peril be it. This sinful striving with God is twofold ; either
I'ocal or mental.
1. Vocal. When men, in bold blasphemous language, arraign the
Vol. VI. I
132 A SERMON PilEACHED AT TIIi:
wisdom, power, goodness, or faithfulness of the Lord, at the bar of
tlieir own reason ; and there condemn them, setting their mouths
against the heavens, Ps. Ixxiii. 8, 9- This is the sin of the wicked,
yea, of the first-born sons of wickedness.
2. Mental. In inward frets, murmurs, repinings against God ;
Prov. xix. 3. " The foolishness of man perverts his way, and his heart
^' fretteth against the Lord." The heart may cry out impatiently
against God, when the tongue is silent : And if the frets and mur-
murs of the heart be (as indeed they are) interpretatively no better
than a striving with our Maker ; then this sin would be found more
common among good men in the jmroxisms of affliction than we
imagine. It will be necessary therefore, for your sake, and for the
sakes of many more in a like state of affliction with you, to stay a
while on this head, and consider these following queries.
Qiiei-y I. How far may we enquire of God, expostulate, and com-
plain in times of affliction, without sin ?
Query II. Wherein lies the sinfulness and danger of exceeding
these bounds ?
Query III. What considerations are most proper and powerful to
restrain the afflicted soul from this sinful excess ?
Query 1. How far may we enquire of God, expostulate with him^
and complain to him in times of affliction, without sin .?
Sol. 1. We may humbly enquire into the causes and reasons of
God's displeasure against us, not to seek matter for owx justification^
but direction in the work of our humiliation : so David enquired about
the three years famine, and the Lord informed him, for whose sake,
and for what sin it was, 2 Sam. xxi. 1. And thus Job addressed to
him in the day of his affliction, Job x. 2. Shew me wherefore thou
contendest with me ; i. e. convince me, what special sin it is, for which
I am thus afflicted. This is so far from being our sin, that it is both
our duty, and the excellency of our spirits : it is a child-like temper,
willing to know, that we may be particularly humbled for that sin,
and for ever the more careful to shun it. " That which I see not,
" teach thou me ; if I have done iniquity, I will do so no more,"
Job xxxiv. 32. Thus far we are safe.
2. We may plead by prayer, and put him in mind of his mercies,
relations, and promises, in order to the change of his providential dis-
pensations towards us : Wc may say to him under the smartest rod,
as the church did, " Doubtless thou art our Father,"" Psalm Ixxiv.
20. Have respect to the covenant; or as Jacob, Gen. xxxii. 9, 12.
" Thou saidst, I will surely do thee good."
3. We may complain to God under our sufferings, and spread
them before him in all their circumstances and aggravations, as Job,
Heman, Asaph, Hezekiah and David did. He allows his children to
complain to him, bat not of him : " I poured out my complaint before
" him ; I shewed before him my trouble," Psal. cxlii. 2. To whom
FUTfERAL OF JOHN UPTOX, ESQ, 183
sliould a child make his complaint, but to his father ? So far we are
safe.
4. We may submissively pray for the removal of his hand from us,
and entreat, that his anger may cease, and that he will turn again and
heal us and our families, and not draw forth his anger for ever. So
did David, Psal. xxxix. 10. " Remove thy stroke awav from me ;
" I am consumed by the blow of thine hand ;'"* q. d. Ah, Lord, I
am not able to endure another stroke. All this while, we are safe,
within the bounds of our duty. But then.
Query 2. Wherein lies our sin and danger, in exceeding these
bounds.' I answer,
Sol. When forgetting God's sovereignty, and the desert of our
iniquities, we arrogantly censure his affecting, or permitting provi-
dences, as if they had no conducency to his own glory, or our good.
This is both sinful and dangei*ous : For,
1. This is a proud exalting of our own reason and understandino*
above the infinite wisdom of God. God hath made our reason a
judge and arbiter in matters ^vithin its own sphere and province: but
when it comes to summon God to its bar, and article against heaven,
it is an insufferable arrogancy ; and we do it at our own peril. God
will have all men know, that he is an unaccountable being, Jobxxxiii.
13. Yea, he will have us to know, thot the " foolishness of God is
'' wiser than men,'' 1 Cor. i. 25. That is^ that those very works of
God, which man's proud reason adventures to censure as not so wise
a method as their own would be, hath more wisdom in them, than
all the deep-laid designs of the greatest politicians in the world. And
it is strange that men should dare to attempt such a wickedness as this,
after God hath so severely punished it in the fallen angels.
2. It is no less than a spurning at the sovereignty of God, from
whose pleasure we derive our beings, and all our mercies, Rev; iv.
11. In these quarrellings at providence, and frets at divine appoint-
ments, we invade his throne, and controul his sovereign pleasure :
How monstrous were it to hear a child quarrelling with his father,
that he was not so and so figured ; or the clay to chide the potter
for moulding it as it is ?
3. It is destructive to our inward peace and tranquillity of mind,
which is part of the punishment of this sin: and a smart stripe, a
sore rebuke it is from the hand of God upon us.
Contention is uncomfortalile, thouo^h but with a neig-hbour, worse
with a near relation ; but a quarrel with God is destructive to all
comfort in the world. Afflictions may disturb a good man's peace;
but a mutinous spirit against God, destroys and stabs it at the very
heart. What is the sin and torment of the devils, but their rage a-
gainst the Lord, and swelling against the metliods of his grace.? "He
" seeketh rest, but findeth none," Mat. xii. 43. The peace of our
spirit is a choice mercy, and might be maintained amidst all our af^
12
134j a sermon rHEACHED AT THE
flictions, were but our interest in his promises, and the true level of
his providences cleared to us.
4. It is irrational, and highly unjust, to give the cause, and quarrel
at the effects. God hath righteously and inseparably linked^^TiaZ with
moral evils ; sin and sorrow, by the laws of heaven are tacked and
linked together; he that doth evil, shall feel evil, Gen. iv. 7. We
adventure upon sin, and then fret at affliction, Prov. xix. 3. " The
" foolishness of man perverts his way, and his heart fretteth against
" the Lord."" Is this becoming a reasonable creature ? Doth not
every man reap as he soweth ? Can the seed of sin bring forth a crop
of peace and comfort ? " Why doth the living man complain, a man
" for the punishment of his sins .^" Lam. iii. 39- Search your hearts,
and search your houses, and you will quickly find that all your af-
flictions in this world, were they ten thousand times more, and heavier
than they are, do not come near to the desert of one sin. All sorrows,
losses, afflictions on this side hell, are quite below the value of sin,
the meritorious and provoking cause of them all.
5. It is foohsh and vain, to strive against God, and contest per-
versely with him. Can our discontents relieve us.'^* Or our murmurs
ease us ? Will they turn God out of his way ? No, He is in one
mind, and wlio can tnrn him aside? Job xxiii. 13. The wheels of
providence go straight forward, and turn not when they go, Ezek.
i. 17. We may bring them over us to crush us, by standing thus
in their way ; but cannot turn them out of their way.
" If they still walk contrary to me, then will I walk contrary to
" you, and pvmish you yet seven times for your sins,^"* Lev. xxiii. 14.
Or I will walk in the rashness of mine anger,-|- smiting you without
moderation, as men do in their rage and fury. This is all we shall
get by fretting against God. Never expect relief under, or release
from the yoke God hath laid on your necks, till you be brought to
accept the punishment of your iniquities. Lev. xxvi. 41.
6. It is a sin full of odious ingratitude towards your God : Which
appears (1.) In murmuring because it is so bad, when we should be
admiring that it is no worse. Are there not millions in hell that never
sinned at higher rates than you have done.^ Is this affliction as bad as
hell ! Hath God pardoned you and saved you, and yet doth he deserve
to be thus requited by you ? (2.) In murmuring that our condition is
so bad, when we may every day see others in a far worse case, who
are equal with us by nature, and we are equal with them in guilt and
provocation. If we speak of outward afflictions, certainly others
would be glad to exchange conditions with us, and account themselves
happy in our circumstances. Consider the description given of those
persons. Job xxx. 3, 4, 5. And how little they differ in the manner
* When a patient struggles under the physician's hand he receives a smarter
touch.
t ^Ipl tcmere ambulabo^ u e. I will walk rashly.
KSQ. 135
of life from brute beasts : And if we speak of inward troubles, com-
pare your own with those of Heman, and Asaph, in Ps. Ixxvii. and
Jxxxviii. and if both together, and that in an intense degree, consider
Job vii. 4. and you will soon find your condition full of sparing mercy:
Those excellent persons that were so much above you in grace, were
yet plunged so much deeper than you into afflictions. And is it not
then vile ingratitude in you, thus to mutiny and charge your God
JboUshly? (3.) But especially here lies our ingratitude, in quarrellino-
and censuring those providences, whose very end and errand is our
eternal good ; Heb. xii. 10. " But he for our profit, that we might
" be partakers of his holiness."
7- It is a sin that deprives us of the fruits and benefits of our afflic-
tions : A tumultuous raging spirit reaps no good by the rod. The
fruits of affliction are called the peaceable Jt'uits^ Heb. xii. 11. becausO
they are always gathered and reaped down by the afflicted soul in a
quiet and peaceful temper : Anima sedcfulo, Sf qu'iescendofit sapie?is.
Blossoms and flowers open not in the boisterous storms of winter,
but in the mild and gentle spring.
Well then, be convinced of the sin and danger of a discontented
spirit under the hand of God, and instead of mourning over lost re-
lations, now mourn for the loss of patience, the want of submission,
and for the pride and arrogancy of your own reason, that presumes
to correct the works of the Almighty ; and say to God, as Joseph did
to his father, when he wittingly crossed his hands in blessing Ephraim
and Manasseh, Not so, myjather. This is not fit.
Query 3. But how may these evils be prevented ore ured, and tlie
tempestuous soul calmed under the rod.'' How shall all strifes betwixt
God and his people be ended, and the soul made quiet at his feet ?
Reply. This blessed frame of spirit may in a great degree and
measure be attained in the use of the following directions : I say, in
their use and application, not by the prescription or simple know-
ledge of them. And,
Rule 1. The first rule or direction is this : Study zcell the glorious
sovereignty of God over you, and awe your hearts with the same con-
sideration of' it. From his mere pleasure, you, and all that is yours,
proceeded ; on his pleasure you depend, and into that good pleasure
of his will, your wills therefore ought to be resolved: "Whatever the
** Lord pleased, that he did, in heaven and in earth, in the sea, and
" in all deep places," Psal. cxxv. 6. Man and man stand on equal
ground ; and if our reason be not satisfied about tlie equity of men's
dealings with us, we may ask who did it, and demand the reasons
why he did it ; but when we have to do with God, we must not
dispute his pleasure. Let the potsherd strive with the potsherds of
the earth ; but let not the clay dispute with \\\e potter. Now the so-
vereignty of God is gloriously displayed in \\\^ decrees, laws, and provi-
dences. (1.) In his decrees, appointing the creatures to their ends,
whether to be vessels of mercv, or of wrath, Rom. ix. 18, 19, 20. In
' 13
136 A SERMON PREACHED AT THE
this case there must be no disputing with God. (2.) In his laws, ap-'
pointing the work and duty of the creature, as also the rewards and
punishments ; Jam. iv. 12. " There is one Lawgiver, that is able to
save and to destroy.*' In this case his sovereignty immediately and
indispensably binds the conscience of man, and no human authority
can dissolve that obligation : Nor must we snuff at the severest com-
mand. (3.) The glorious sovereignty of God is displayed in his pro-
vidential administrations, appointing every man to that station and
condition in which he is in this world ; whether it be high or low,
prosperous, or afflicted : Ps. Ixxv. 6. " I said to the fools, deal not
" foolishly, &c. for promotion cometh not from the east, nor the
*' west, but God is Judge ; he putteth down one, and setteth up ano-
*' ther.'' Let not them that are at the top of the world be lifted up ;
nor those that are at the bottom be dejected ; for God casts every
man's lot, and changeth their condition at his pleasure ; a word of
his mouth plucks dov. n the lofty, and exalts the lowly ; he woundeth,
and his hands make ^hole. Hence it becomes the afflicted to be
still, and knoAV that he is God, Psal. xlvi. 10. to put his mouth in
the dust, and quietly to wait for his salvation : All our fretting and
struggling cannot shake off the voke which he hath put upon us ;
but a meek and quiet submission to his will, and compliance with
his designs, is the best expedient to procure our freedom. There
is not one circumstance of trouble befals you without his order ; nor
can you expect deliverance but by order from him.
Rule 2. Study the transcendent evil ofsin^ and wJiat the demerit of
the least sin that ever you committed is. This will becalm your tem-
pestuous spirits, and at once work them into contentment with your
present state, and admiration that it is no worse. Lam. iii. 22,69, 40.
Consider, thou querulous and discontented soul, that the wages of
sin is death, Rom. vi. ult. that tribulation, anguish, and wrath, are
due by law, to every soul of man that doth evil ; that so often as we
have sinned, so often have we deserved hell : and shall we then
charge God with severity, for scourging us with the rods of gentle,
fatherly, chastisements.? Is this hell ? Dare'you say the severest afflic-
tion that ever was upon you, is above the demerit of your sin ?
It is true, indeed, the Lord tells Jerusalem, that she had " received
" of his hand double for all her sins,'' Isa. xl. 2. But that is not the
language of strict justice, but of compassions rolled together. There
is not a gracious soul in all the world but will readily subsciibe Ezra's
confession, that God hath afflicted it less than its iniquities deserve,
Ezra ix. 13. Oh ! if once we measure our afflictions by our sins,
we shall admire they are so few, so mild and gentle as they are !
Rule 3. Consider uhat a difference there is hetzoixt the saints meet-'
ing with ajffiictions, and their parting iviih them. You meet them
with trembling and astonishment, but you shall part with them with
praise and thanksgiving ; blessing God for the manifold blessings they
have instrumentally conveyed to your souls. It is good for me, saith
FUNERAL OP JOHN UPTON, ESQ, 137
David, that I have been afflicted. By these things sin is prevented,
discovered, and mortified, the ensnaring world embittered, and the
rest to come sweetened.
Many other excellent rules may be added : try these, and the
blessing of the Spirit accompany them.
To conclude ; be not swallowed up of sorrows for what you have
lost; but balance all the troubles of this life with the hopes of the
next. Your dear children are gone, your sweet husband is gone ;
but to consider who took them, and whither. It is said of Enoch,
Gen. V. 24. " He walked with God, and was not, for God took him."
Mr. Upton is not, and yet he is : he is not with men, — he is with
God : he ceases not to he^ though he ceases to breathe : he is taken
away, but God took him : he is better where he is than where he
was : though he be not in your bosom, he is in Christ's.
Imitate his zeal, plain-hcartcdness, diligence in duties, and you shall
shortly meet him again, and never part any more ; 1 Thess. iv. 15,
16, 17, 18. "For this we say by the word of the Lord, that we
" which are alive, and remain to the coming of the Lord, shall not
*' prevent them which are asleep. For the Lord himself shall des-
" cend from heaven with a shout, and with the voice of the arch-
" angel, and the trump of God : and the dead in Christ shall rise
*' first : Then we which are alive, and remain, shall be caught up
" together with them in the clouds, to meet the Lord in the air :
" and so shall we ever be with the Lord. Wherefore comfort one
'' another with these words." Did you but know the deep emphasis
of these words, ever with the Lord ; I doubt not, but you would find
comfort enough in them for yourself, and a great overplus for the
(comforting of others.
14
AX
EXPOSITION
OF THE
ASSEMBLY'S CATECHISM.
With Practical Inferences from each Question :
As it was carried on in the Lord's Days Exercises in Dartraoutli,^ in
the first Year of Liberty, 1688,
THE PREFACE.
JL HAT catechising is an ordinance of God, {ew will doubt, when
they consider the apostles did first lay the fundamentals of religion ;
Heb. vi. 1. And **fed babes with milk, teaching them the first prin-
*^ ciples of the oracles of God," Heb. v. 12. and questionless taught
them in that manner, which was most suitable to the capacity of the
learners, which may be well supposed to be by plain and short ques-
tions, and suitable answers thereunto ; and therefore this hath been
a constant practice in the church of God ; and the primitive church
had a particular person appropriated thereunto, whom they called
Catechisf.
And so all well-governed, and wisely-managed chiu'ches, have
still maintained and used it, as knowing the necessity and usefulness
thereof; for the younger sort to inform them in the principles of
that religion whereinto they were baptized ; and for the establish-
ment of the adult and more aged therein.
Hence have issued those little composures of all the fundamental
doctrines of faith and practice so handled (which we call Catechisms)
in the churches ; and particularly in ours, whereof there are many
and divers, whose authors have well deserved for their endeavours to
inform and edify the people thereby.
But among them all, none excel this little Catechism of the As-
sembly for orthodoxy, fulness, and method.
And because the answers therein are some of them pretty large,
and treat of the most profound mysteries of our religion ; therefore
several persons have bestowed their good and laudable pains, some in
descanting more largely, and proving by scriptural reasons the parti-
culars : one has shown the harmony thereof with the articles and ho-
milies of the church of England (designed, I suppose, to remove the
prejudice which some have taken against it:) others have parted the
AN EPISTLE TO THE rtEADElt. 139
q\]cstions and answers into several little ones, under each, to make
them more intelligible to younger ones, and more easy to be remem-
bered.
Among whom, worthy, orthodox, and excellent Mr. John Flavel
may be ranked, who among other of liis many most profitable labours,
applied himself to the chewing of tliis bread of life, or crumbling it
into smaller pieces, for the covenience of children, and, indeed, of
all ; wherein (as in all his other works) he hath shewn himself a
workman, that needs not to be ashamed.
There needs no other recommendation to this posthumous piece,
but the worthy author's name; he was removed before he had com-
pletely finished it ; he had prepared his questions and answers upon
the second petition of the Lord's Prayer ; but lived not to propose
them in the public congregation. God then translated him into his
kingdom of glory above, while he was so industriously endeavouring
to promote the kingdom of grace below.
The other five remaining questions and answers (to complete the
work) were done by a ruder hand ; as may be easily discerned by
any observant reader, who will find himself transferred from a plain,
clear, and delightful stile, method, and manner, into more rough,
disorderly, and unpleasant ones ; for, who indeed could equal this di-
vine labourer ? Not the completer ; who would account himself to
have made very great attainments in divinity and usefulness, if he
were left but a few furlongs behind him.
Let the reader use and peruse this piece, and he will see cause to
bless God for the author.
VALE.
TO THE READER.
JL HE Divine Providence having unexpectedly cast my lot, for a
few days, in Dartmouth, where that blessed man of God, Mr. John
Flavel, did for many years honour Christ, and was honoured by
him ; I have been favoured with a sight of that most judicious ex-
plication of the Assembly's Catechism, which is emitted herev/ith.
Being desired to testify my respect to the worthy author, by pre-
facing this excellent labour of his with a few lines ; I can truly say,
(as sometimes Beza of Calvin,) Now Mr. Favel is dead, life will be
less sweet, and death less bitter to me.
My heart bleeds to look on this desolate place, and not to see him,
that, whilst living, was the glory of it.
But neither the author, nor his writings, stand in need of the com-
mendation of others, much less of mine.
His works, already published, have made his name precious in
both Englands; and it will be so, as long as the earth shall endure.
There are some considerations which may cause the reader to ex-
I4i0 AN EPISTLE TO THE HEADER.
pect (and he will not find himself disappointed therein) that which is
extrordinary in this httle manuel ; for the author's heart was very-
much engaged in doing this service for Christ, in thus feeding his
lambs. And he did himself design the publication of what is here
committed to the press ; and was very desirous (with an holy sub-
mission to the will of God) to have perfected this work before his
decease; but had strange intimations that he should finish his course
before that could be done.
When he did, viva voce, deliver his meditations, there were many
enlargements, and lively passages, which are not here inserted; never-
theless, here is as much as he thought needful for public view, not
being willing that his book should be voluminous.
In his last catechetical exercise, concerning Hallowing' the name
of God, he was exceedingly enlarged; but he must himself go into
the kingdom of glory, when he intended to have discoursed on that
petition, Th?/ I'lngdom come.
He also began some meditations on ihejoys of heaven ; but before
he had an opportunity to express what had been in his heart, the
Lord Jesus said unto him, " Enter thou into the joy of thy Lord.'*
And thus doth it happen many times to the eminent and holy ser-
vants of God.
Another consideration, recommending what comes herewith, isj,
that it was amongst Mr. Flavel's last works. The {i'^ohia ^ni^ala) last
sayings of wise and great men have been esteemed oraculous ; and
the Scripture puts an emphasis on the last words of David, the sweet
singer of Israel, 2 Sam. xxiii. 1. Not that those were the last words
that ever David spake, only they were written not long before his
death, when he was come near heaven.
So was what is now put into the reader's hand, written by Mr.
Flavel not long before his translation to the world of souls, where
the spirits of just men are made perfect.
There was a more than ordinary presence of God with him to his
last; and in his last day, not the last sermon that he preached (which
was June 21, 1691) he did more than once surprize his hearers with
an intimation, that that might be the last time he should speak to
them in the name of the Lord. And was not then the secret of the
Lord with him .?
Dartmouth will know, and Devonshire will know, that there has
been a prophet among them.
And now my soul bleeds to look on the dear flock of God, which
are as sheep without a shepherd. The Lord Jesus, the great Shep-
herd of the sheep, have compassion on them, and give them a shep-
herd like to his blessed servant Flavel, who did for many years feed
them with knowledge, and with understanding.
Dartmouth, March ^\st.
}
1692. I IiNCREASE MATHER.
AX
EXPOSITION
or THE
ASSElNlBLY's SHORTER CATECHISM,
Question I. Of Man^s chief End.
Vr HAT is the chief end of man ?
A. Marts chief end is to glorify God, and to enjoy him for ever,
Q. 1. Seeing a chief supposeth an inferior end ; what is that in-
ferior end for which man was made ?
A. It is prudently, soberly, and mercifully, to govern, use, and
dispose of other creatures in the earth, sea, and air, over wliich God
gave man the dominion ; Gen. i. 26. And God said let us make
man in our own image, after our likeness : and let him have dominion
over the fish of the sea, and over the fowl of the air, and over the
cattle, and over all the earth, and over every creeping thing that
creepeth upon the earth. So Psal. viii. 6. Thou madest him to
have dominion over the works of thy hands ; thou hast put all things
under his feet.
Q. S. What then is to be thought of those men, who being wholly
intent upon inferior things, forget and neglect their principal end?
A. They are dead whilst they live; 1 Tim. v. 6. But she that
liveth in pleasure, is dead whilst she liveth : They have their portion
in this life; Psal. xvii. 14. From men of the world, which have
their portion in this life, and their end is destruction, Phil. iii. 19.
Whose end is destruction.
Q. 3. How can a man glorify God, seeing he is perfectly glorious
in himself.?
A, Man cannot glorify God by adding any new degree of glory to
liim ; Job xxxv. 7. If thou be righteous, what givest thou him, but
by manifesting his glory with the lips .? Psal. 1. 23. Whoso offereth
praise, glorifieth me; or with the life ; Matth.v. 16. Let your light
so shine before men, that they may see your good works, and glorily
your Father which is in heaven.
Q. 4. Wherein consists the enjoyment of God .?
A. It consists, ^r^^, in the facial vision of him in heaven. Second-
ly, in full conformity to him ; 1 John iii. 2. But we know, that
when he shall appear, we shall be like him, for we shall sec him as
he is. Thirdly, in that full satisfaction which results from both the
former; Psal. xvii. 15. I shall be satisfied when I awake with thy
likeness.
142 AX EXPOSITION OF TIIF- ASSEMBLY'S CATECHISM.
Q. 5. Can none enjoy him in lieaven, who do not glorify him on
earth ?
A. No adult person can scripturally expect happiness in heaven
-without hohness on earth ; Heb. xii. 14. And hohness, without which
no man shall see the Lord. Rom. viii. 30. Whom he justifiedy
them he also glorified.
Q. 6. How comes the glory and enjoyment of God our chief end ?
A. He is our Master, and rightful Owner and Benefactor ; we re-
ceive our being and preservation from him, of him, and through him,
and therefore to him be all things, Rom. xi. 36.
Q. 7. Do all men make God their chief end ?
A. No, they do not ; some make their sensual pleasure their chief
end : Phil. iii. 19. Whose God is their belly : and some the worlds
Col. iii. 5. Mortify therefore your members which are upon the
earth, and covetousness, which is idolatry.
Q. 8. What are the signs of a man's making liimself his chief
end.f^
A. Those make themselves their chief end, who ascribe the glory
of what they have, or do, to themselves, and not to God ; Dan. iv. 30.
The king spake, and said, Is not this great Babylon which I have
built ? Isa. X. 18. For he saith, by the strength of my hand have I
done it ; and by my wisdom, for I am prudent ; therefore they sacri-
fice to their own net, and burn incense unto their drag, Hab. i. 16.
Q. 9. Why are the glorifying and enjoying of God put together,
as making up our chief end ?
A. Because no man can glorify God, that takes him not for his
God ; and none takes him for his God, that takes him not for his
supreme good ; and both these being essentially included in this
notion of the chief end, are therefore justly put together.
Q. 10. What is the first truth inferred hence ?
A. That God hath dignified man above all other creatures on earth,
in giving him a capacity of glorifying God here, and of enjoying
him hcreaiter.
Q 11. What is the second truth inferred hence .^
A. That the soul of man is not annihilated by death, but advanc-
ed by it; Phil. i. 21. To die is gain. V. S3. Having a desire ta
depart, and to be with Christ, which is far better.
Q. 12. What is the third truth inferred hence ?
A. That it is the duty and wisdom of every Christian to renounce,
deny, and forsake all inferior interests and enjoyments, when they
come in competition with the glory of God, and our enjoyment of
him : Luke xiv. 33. So likewise whosoever he be of you, that for-
saketh not all that he hath, he cannot be my disciple.
Q. 13. What is the fourth inference hence ?
A. That we are to abhor and renoimce all those doctrines and
practices, that debase the glory of God, and exalt and magnify the
creature.
AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. 14)S
Of the Scrijjtures as our Rule.
Quest. 2. W HAT rule hath God given to direct us how we may
glorify and enjoy him ?
A. The word of' God, which is contained in the Scriptures erf the
Old and new Testament, is the only rule to direct us how we mat/
glorify and enjoy him.
Q. 1. How can the Scriptures be called the word of God, seeing
the things contained there were spoken and written by men ?
A. They are truly and properly called the word of God, because
they came not by the will of man ; but holy men of God spake as
they were moved by the Holy Ghost, 2 Pet. i. 21.
Q. 2. What are the principal arguments to persuade us that the
scriptures are of Divine authority and inspiration ?
A. Three things especially convince us : First, The holiness of
the doctrine therein contained. Secondly, The awful efficacy thereof
on the soul. Thirdly, The uncontrollable miracles by which they
are sealed, put it beyond all rational doubt that they are the very
words of God.
Q. 3. AVhat is the holiness of the scriptures ; and how doth that
prove them to be God's word ?
A. The holiness of the scriptures doth appear in two things :
First, In commanding and encouraging whatsoever is pure, and
holy ; Phil. iv. 8. Whatsoever things are pure. Secondly, In for-
bidding all unholiness, under pain of damnation ; 2 Cor. vL 9-
Know ye not, that the unrighteous shall not inherit the kingdom of
God, c5'C. This shews that they came not from Satan, being cross
to his design ; nor from man, it being against his corrupt nature ;
and therefore from God only.
Q. 4. What is their authority and efficacy on the soul ? and how
doth that prove them divine ?
A. Their authority, and efficacy on the soul, consists in three things:
First, In the power they have to search and discover the secrets of
men ; Heb. xii. 4. The word of God is quick and powerful, and
sharper than any two-edged sword, piercing even to the dividing
asunder of soul and spirit, and of the joints and marrow ; and is a
discerner of the thoughts and intents of the heart. Secondly, In
their converting efficacy, changing and renewing the soul; Psalm
xix. 7. The law of the Lord is perfect, converting the soul. Thirdly,
In their cheering and restoring efficacy, when the soul is cast down
under any inward or outward trouble; Psal. xix. 8. The statutes
of the Lord are right, rejoicing the heart. No Imman power can
do such things as these; John xvii. 17. Sanctify them through thy
truth ; thy word is truth.
Q. 5. How do miracles confirm it }
A. Because all proper miracles are wrought only by the hand of
God : John iii. 2, And no man can do these miracles that thou
1 44 AX EXPOSITION OF THE ASSEMI?LY*S CATECHISM.
dost, except God be with him : and so are his seal to whatsoever he
affixes them, and it consists not with his trutli, and hoUness to set it
to a forgery.
Q. 6. What was the end of writing the word?
A. That the church to the end of the world might have a sure,
known, standing-rule, to try and judge all things by, and not be
left to the uncertaintv of traditions ; John v. 39- Search the scrip-
tures, for in them ye think ye have eternal life, and they are they
which testify of me.
Q. 7. Doth not the authority of the scriptures depend on the
church, fathers, and councils ?
A. No, the scriptures are not built on the authority of the church,
but the church on them ; Eph. ii. 20. And are built on the founda-
tion of the apostles and prophets, Jesus Christ himself being the chief
comer-stone. And as for councils and fathers, the scriptures are not
to be tried by them ; but they by the scriptures ; Isa. viii. 20. To the
law and to the testimony ; if they speak not according to this word, it
is because there is no light in them.
Q. 8. What may be fairly inferred from this proposition, that the
scriptures are the word of God ?
A. Three things may be hence inferred. First, The perfection of
the scriptures, which being the only rule given by God, must there-
fore be perfect. Secondly, That it is the right of common people to
read them; John v. 39. Search the scriptures, Actsxvii. 11. These
were more noble than those of Thessalonica, in that they received the
"word with all readiness of mind, and searched the scriptures daily,
whether those things were so. Thirdly, That we owe no obedience
to the injunctions of men farther than they are sufficiently warranted
by the written word ; Matth. xv. 9. But in vain do they worship
me, teaching for doctrines the commandments of men.
Of Faith and Obedience.
Quest. 3. W HAT do the scriptures principally teach ?
A. The scriptures principally teach what man is to believe con-
cerning God, and 7vhat duty God requires of man.
Q. 1. Why is faith conjoined with obedience, and put before it ?
A. Because faith is the principle from whence all obedience flows;
and no man can perform any duty aright in the estate of unbelief;
Heb. xi. 6. But without faith it is impossible to please him ; for he
that Cometh to God, must believe that he is.
Q. 2. Can there be no saving faith where the scriptures are not
known and preached ?
A. No ; for the apostle saith, Rom. x. 14, 15. How then shall
they call on him in whom they have not believed ? and how shall
they beheve in him of whom they have not heard ? and how shall
they hear without a preacher.? and how shall they preach except they
AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. 145
be sent ? And ver. 17. So then, faith cometh by hearing, and hear-
ing by the word of God.
Q. 3. Are not we bound to believe what learned men teach us, as
points of faith, though the things they teach be not contained in the
word of God ?
A. No ; if the things they teach be not contained expressly, or by
necessary consequence in the word of God, we are not obliged to be-
lieve them as points of faitJi ; Isa. viii. 20. To the law, and to the
testimony, if they speak not according to this word, it is because there
is no light in them : Gal. i. 8. Though we, or an angel from hea-
ven, preach any other gospel unto you than that which we have
preached unto you, let him be accursed. And Christ hath charged
us, Matth. xxiii. 10. To call no man master, for one is your mas-
ter, even Christ.
Q. 4. Are there some things in scripture more excellent than
others ; because it is said, the scriptures principally teach matters of
faith and duty ?
A. Every part of scripture is alike pure ; Prov. xxx. 5. Every
word of God is pure, and of equal authority, but not of equal weight;
as several pieces of gold are alike pure, and of the same stamp, but
not of equal value.
Q. 5. What may be inferred hence for use ?
A. Firsts Hence it is our duty to examine what we hear, by the
word ; and not receive any doctrine because men confidently affirm
it, but because the scriptures require it ; Acts xvii. 11. These were
more noble than those of Thessalonica, in that they received the
word with all readiness of mind, and searched the scriptures dailv,
whether these things were so. Secondly^ That the Christian religion
is not notional, but practical ; and that impractical faith saves no
man ; James ii. 20. Faith without w^orks is dead.
God is a Spirit
Quest. 4. W^HATisGod.?
A. God is a Spirit^ infinite^ eternal^ anduncltangeahle in his beings
ii'isdom, powej', holiness^ justice^ goodness, and truth.
Q. 1. Can the nature of God be defined, so as men may express
properly and strictly what God is?
A. No ; Job xi. 7. Canst thou by searching find out God ? canst
thou find out the Almighty unto perfection ?
We do then conceive most rightly of God, when we acknowledge
him to be inconceivable ; and therefore, one being asked the ques-
tion, what God is ? answered rightly ; If I fully knew that, I should
be a God myself; for God only knows his own essence.
Q. 2. How many ways are there by which men may know and
describe the nature of God, though still with imperfect knov, ledge?
A. There are two ways of knowing God in this life. J^irst, By
116 A>? EXPOSITION OF THE ASSEMBLY'S CATECHISM.
■way of affirmation; affirming that of God by way of eminence, wliicli
is excellent in the creature ; as when we affirm him to be wise, good^
merciful, &c. Secondly, By way of negation, when we remove from
God, in our conceptions, all that is imperfect in the creature; so we
say, God is immense, infinite, immutable ; and in this sense we also
call him a Spirit, i. e. he is not a gross corporeal substance.
Q. 3. How many sorts of spirits are there ? and of which sort is
God ?
A. There be two sorts of spirits, created and finite, as angels and
the souls of men are. Secondly, Uncreated, and infinite ; and such
a Spirit God only is, infinitely above all other spirits.
Q. 4. If God be a Spirit, in what sense are we to understand all
those scriptures which speak of the eyes of the Lord, the ears and
hands of God 't
A. We are to understand them as expressions of God, in con-
descension to the weakness of our understanding; even as the glory
of heaven is expressed to us in scripture by a city, and the royal
feast. These shadows are useful to us whilst we are in the body ;
but we shall know him in heaven after a more perfect manner.
Q. 5. What may be inferred from the spiritual nature of God ?
A. Hence learn, that it is both sinful and dangerous to frame an
image or picture of God. Who can make an image of his soul,
which yet is not so perfect a spirit as God is "t And as it is sinful
to attempt it, so it is impossible to do it; Deut. iv. 15, 16. Take
ye therefore good heed unto yourselves ; for ye saw no manner of
similitude on the day that the Lord spake to you in Horeb, out of
the midst of the fire ; lest ye corrupt yourselves, and make you a
graven image, the similitude of any figure, &c.
Q. 6. W^hat else may be inferred from thence ?
A. That our souls are the most noble and excellent part of us,
which most resembles God ; and therefore our chief regard and care
should be for them, whatever becomes of the vile body ; Matth. xvi.
26. For what is a man profited, if he gain the whole world, and
lose his own soul ? Or what shall a man mve in exchanfije for his soul 't
Q. 7. What further truth mav be inferred hence ?
A. That men should beware of spiritual sins, as well as of gross and
outward sins ; for there is a faithfulness of the spirit, as well as of the
flesh ; 2 Cor. vii. 1. Let us cleanse ourselves from all filthiness of
flesh and spirit ; and as God sees them, so he greatly abhors them,
as sins that defile the noblest part of man, on which he stamped his
own image.
Q. 8. What also may be inferred from hence ?
A, Hence we learn, that spiritual worship is most agreeable to
his nature and will ; and the more spiritual it is, the more acceptable
it will be to him ; John iv. 24. God is a Spirit, and they that wor-
sliip him must worship him in spirit and in truth. Externals in wor-
ship are of little regard with God; as places, habits, gestures, &e.
Ale EXPOSITION OF THE ASSEMBlV's CAtECHISM. 147
Apply this.
First, To superstitious men, Isa. Ixvi. 1, 2^ 3.
Secondly, To children, that say a prayer, but mind not to whom,
tior what they say,
Of God's Infinity.
Quest. 1. W HAT is the sense and meaning of this word, in-
finity ?
A. It signifies that which hath no bounds or limits, within which
it is contained, as all created things are.
Q. 2. In how many respects is God infinite ?
A. God is infinite and boundless in three respects.
First, In respect of the perfection of his nature ; his wisdom, power,
and holiness, exceed all measures and limits ; as 1 Sam. ii. 2. There
is none holy as the Lord, &c. Secondly, In respect of time and place;
no time can measure him ; Isa. Ivii. 15. Thus saith the high and lofty
One, that inhabiteth eternity; 1 Kings viii. 27. Behold the heaven of
heavens cannot contain thee, how much less this house which I have
built ? The heaven of heavens contains all created things ; but not
the Creator. Thirdly, In respect of his incomprehensibleness, by
the understanding of all creatures ; Job xi. 7. Canst thou by search-
ing find out God ? Canst thou find out the Almighty to perfection ?
Q. 3. *[f God be thus infinite, and no understandmg can compre-
hend him, how then is it said in 1 John iii. % We shall see him as
he is ?
A. The meaning is not, that glorified saints shall comprehend God
in their understandings ; but that they shall have a true apprehensive
knowledge of God ; and that we shall see him immediately, and not
as we do now through a glass darkly.
Q. 4. What is the first lesson to be learnt from God's infinity ?
A. That therefore men should tremble to sin even in secret ; Psal.
cxxxix. 11. If I say, surely the darkness shall cover me, even the
night shall be light about me.
Q. 5. What is the second instruction from hence ?
A. The second instruction is, That there is an infinite evil in sin,
objectively considered, as it is committed against an infinite God ; and
therefore it deserves eternal punishment : and no satisfaction can pos-
sibly be made for it, but by the blood of Christ ; 1 Pet. i. 18. Foras-
much as ye know that we are not redeemed with corruptible things,
as silver and gold but with the precious blood of Christ.
Q. 6. What is the third instruction from God's infinity ?
A. The third instruction is, that those who are reconciled to God
in Christ, need not fear his ability to perform any mercy for them ;
for he is able to do exceeding abundantly above all that we can ask or
think, Eph. iii. 20. And those that are not reconciled are in a very
miserable condition, having infinite power set on work to punish
them ; 2 Thess. i. 9. Who shall be punished with everlasting des*
Vol. VI. K
148 AN EXPOSITION OF THE ASSEMBLY'S CATECHISM.
truction from the presence of the Lord, and from the glory of hi3i
power.
Q. 7. What is the fourth instruction from God''s infinity ?
A. That no place can bar the access of gracious souls to God ;
They are as near him in a dungeon, as Avhen at liberty ; and that he
knows their thoughts when their tongues cannot utter them.
[Eternal.']
Quest. 1. W HAT is it to be eternal as God is ?
A. The eternity of God is, to be without beginning, and without
end ; Psal. xc. 2. From everlasting thou art God.
Q. 2. How doth God's eternity differ from the eternity of angels,
and human souls ?
A, It differs in two respects ; First, In this, that though angels,
and the souls of men shall have no end ; yet they had a beginning,
which God had not. Secondly, Our eternity is by gift from God, or
by his appointment ; but his eternity is necessary, and from his own
nature.
Q. 3, In what sense is the covenant called the everlasting covenant?
A. The covenant is called an everlasting covenant, 2 Sam. xxiii.
5. because the mercies of it, conveyed to believers, as pardon, peace,
and salvation, are mercies that shall have no end. "
Q. 4. In what sense is the gospel everlasting ?
A. The gospel is called the everlasting gospel. Rev. xiv. 6. because
the effects thereof, upon the soul it sanctifies, will abide in them
for ever.
Q. 5. In what sense is the redemption of Christ called the eternal
redemption ?
A. The redemption of Christ is called eternal redemption in Heb.
ix. 12. because those whom he redeems by his blood, shall never
more come into condemnation ; John v. 24. He that heareth my
word, and believeth on him that sent me, hath e\'prlasting life, and
shall not come into condemnation, but is passed from death unto life.
Q. 6. Why is the last judgment of the world by Christ called
eternal judgment ?
A. The last judgment is called eternal judgment, not because God
judged men from eternity, or because the day of judgment shall last
to eternity ; but because the consequences of it will be everlasting
joy or misery to the souls of men ; therefore it is called eternal
judgment ; Heb. vi. 2.
Q. 7. What may wicked men learn from the eternity of God ?
A. Hence wicked men may see their own misery in the perfection
of it ; that they will have an eternal enemy to avenge himself upon
them for ever, in the world to come ; 2 Thess. i. 9. Who shall
be punished with everlasting destruction, from the presence of the
Xord.
AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. 149
Q. 8. Wliat may good men learn from it ?
A. That their joy and happiness will be perfect and endless, who
iiave the eternal God for their portion ; Psal. xvi. 11. In thy pre*
sence is fulness of joy, at thy right hand there are pleasures for ever-
more.
Q. 9. What may all men, good and bad, learn from it ?
J. All men may learn three things from the eternity of God; Firsfy
That their life is a thing of nought compared with God ; Psal. xxxix.
5. Mine age is as nothing before thee. Secondly^ That sins, or duties,
long since committed, or performed, are all present before God.
Thirdhj, That God can never want opportunity to do his work, and
carry on his designs in the world. All time is in the hand of the eter-
nal God; Rev. xii. 12. The devil is come down unto you, having
great wrath, because he knoweth that he hath but a short time.
Cff God's Unchangeableness.
Quest. 1. T T HAT scriptures plainly assert this attribute.?
A. Exod. iii. 14. And God said unto Moses, I AM that I AIM.
Dan. vi. 16. For he is the living God, and stedfast for ever; Jam. i.
17. With whom is no variableness, neither shadow of turning,
Q. % Whence doth God's immutability flow ?
A. The immutability of God flows from the perfection of his na-
ture, to which nothing can be added, and from which nothing can be
taken away. If any thing could be added to make him better than
he is ; or if any thing could be taken away, to make him less good
than he is, then he were not the chiefest good, and, consequently,
not God.
Q. 3. By what other argument prove you his immutability ?
A. I prove it from the eternity of God. If God be eternal, he
must be immutable : for if he change by addition of sometliing to him
he had not before, then there is something in God which he had not
from eternity : And if he change by diminution, then there was some-
thing in God from eternity, which now is not ; but from everlasting
to everlasting he is the same God, and therefore changeth not.
Q. 4. But it is said, God repents, and repentance is a change :
How then is he unchangeable, and yet repents ?
A. In these phrases God speaks to us, as we must speak of, and
to him ; not properly, but after the manner of men : ^nd it only
notes a change in his providence, not in his nature.
Q. 5. But how could God become man, and yet no change made
on him ?
A, There is a twofold change ; one active, made by God, that we
allow : He made a change upon our nature by uniting it to Christ ;
but a passive change made upon God, we deny. The nature of
man was made more excellent, but the divine nature was still the
same.
K2
150 AN EXrOSISION OF THE ASSEMBLY'S CATECHISIif*
Q. 6. What is the first instruction from God's immutability ?
A, That those that are most unchangeable in holiness, are most
like God : Let him that is holy be holy still.
Q. 7. What is the second instruction hence ?
A, That the happiness of God's people is firm and sure, being still
upon the word of an unchangeable God ; Mai. iii. 6. For I am the
Lord ; I change not : therefore ye sons of Jacob are not consumed,
Heb. vi. 18.
Q. 8. What is the third instruction from this attribute ^
A. That the hopes of all -svicked men are vain, being built upon zt
presumption, that God will not deal with them as he hath threat-
ened he will do.
Q. 9. What is the last instruction from God's immutability ?
A. That Christians may take as much encouragement now from
the nature, word, and providence of God, as the saints in any for-
mer generation did, or might do ; for he is the same now he was
then.
Of GocTs Wisdom.
Quest. 1. How manifold is the wisdom of God ?
A. There is a personal and essential wisdom of God ; the personal
wisdom is the Son of God ; 1 Cor. i. 24. Christ, the power of God,
and the wisdom of God ; Col. ii. 3. In whom are hid all the trea-
sures of wisdom and knowledge. The essential wisdom of God is
the essence of God ; of which this question speaks.
Q. 2. What is the essential wisdom of God.
A. The essential wisdom of God is his most exact and perfect
knowledge of himself and all his creatures, and his ordering and dis-
posing them in the most convenient manner, to the glory of his own
name; Eph. i. *11. According to the purpose of him who worketh
all things after the counsel of his own will.
Q. S. What is the first property of God's wisdom ?
A. The first property is, he is only wise ; Rom. xvi. 27. To God,
only wise, be glory : And whatsoever wisdom is in angels, or men,
is all derived and borrowed from God, but his from none ; Isa. xL
14. With whom took he counsel ? and who instructed him, and
taught him in the path of judgment, and taught him knowledge, and
shewed to him the way of understanding ?
Q. 4. What is the second property of God's wisdom ?
A. The second property is, that he is incomprehensible in his wis-
dom ; Rom. xi. 33, 34. O the depth of the riches, both of the wis-
dom and knowledge of God, &c.
Q. 5. What is the third property of the wisdom of God ?
A. The third property is, that Gbd is perfectly wise, which no
creatures, no, not the very angels in heaven are : Job iv. 18. And
his angels he chargeth with folly.
i^N EXPOSITION OF THE ASSEMBLY'S CATECHISM. 151
Q. 6. What is the most glorious and eminent discovery of the wis-
dom of God ?
A. The most glorious display of the wisdom of God, was in the
work of our redemption by Jesus Christ ; Col. ii. 3. In whom are
hid all the treasures of wisdom and knowledge ; 1 Cor. i. 24. Christ
the wisdom of God.
Q. 7. What is the first instruction from God's wisdom ?
A. The first instruction is, that God is a fit object of our trust, de-
pendence and resignation ; Isa. xxx. 18. And therefore will the Lord
wait, that he may be gracious unto you ; and therefore will he be
exalted, that he may have mercy upon you ; for the Lord is a God
of judgment; blessed are all they that wait for him.
Q. 8. What is the second instruction from hence ?
A. The second instruction is, that it is a dangerous arrogancy in
the creature, either to prescribe unto God, and direct his Maker ; Job
xxi. 22. Shall any teach God knowledge, seeing he judgeth those
that are high ? Or to quarrel with his pi^ovidences, as not so fit and
convenient as they should be ; Job xl. 2. Shall he that contendeth
with the Almighty instruct him ? He that reproveth God, let him
answer it.
Q. 9. What is the third instruction from it ?
A. That the people of God have much reason to quiet and encou-
rage themselves, when crafty and subtle enemies surround them ; for
the foolishness of God is wiser than men, 1 Cor. i. 25.
Q. 10. What is the fourth instruction from God's wisdom ?
A. The fourth instruction is, that the true way to wisdom is to be
sensible of our own folly; 1 Cor. iii. 18. If any man among you
seemeth to be wise in this world, let him become a fool, that he may
be wise. And to apply ourselves by prayer to God the foundation of
it, Jam. i. 5. If any man lack wisdom, let him ask it of God.
Q. 11. What is the last instruction from God's wisdom ?
A. That the study of Christ, and of the scriptures, is to be preferred
to all other studies in the world ; Col. ii. 3. In whom are hid all the
treasures of wisdom and knowledge. And the scriptures contain all
that wisdom which is for our salvation ; 1 Cor. ii. 17. But we speak
the wisdom of God in a mystery, even the hidden wisdom which
God ordained before the world unto our glory.
Of God's power.
Quest. 1. TV HAT is the power of God ?
A. An essential property of his nature, whereby he can do all things
that he pleases to have done ; Jer. xxxii. 17. Ah Lord God, behold,
thou hast made the heavens and the earth by thy great power and
stretched-out arm ; and there is nothing too hard for thee.
Q. 2. What evidences have we before our eyes of the almighty
power of God .''
K3
152 AN EXPOSITION OF THE ASSEMBLY'S CATECHISM.
A. It appears in the creation of the world ; Rom. i. 20. For the
invisible things of him, from the creation of the world, are clearly
seen, being understood by the things that are made, even his eternal
power and Godhead. And its sustentation ; Heb. i. 8. Who up-
holdeth all things by the word of his power.
Q. Did God's power ever act its utmost ?
A. No ; he can do more than ever he did, or ever will do ; Mat.
iii. 9. God is able of these stones to raise up children unto Abraham,
Mat. xxvi. 53.
Q. 4. Are there not some things which God cannot do ?
A. Yes, there are ; but thev are such things as are inconsistent
with his truth and holiness; Tit. i. f2.- which God, that cannot
lie; 2 Tim. ii. 13. He cannot deny himself
Q. 5. What is the first thing inferred from God's power ?
A. That all the creatures necessarily depend on him for what
ability they have; and without the permission of the supreme
power they can do us no hurt ; John xix. 11. Thou couldcst have
no power against me, except it were given thee from above.
Q. 6. W^hat is the second inference from hence ?
A. That the difficulties which lie in the way of the promises need
be no stumbling-blocks to our faith ; Rom. iv. 20, 21. He staggered
not at the promises through unbelief, being fully persuaded, that
what he had promised he was able also to perform.
Q. 7. What is the third inference from this attribute ?
A. The saints need not to be scared at the greatness of their suffer-
ings; their God can carry them through; Dan. iii. IT. Our God,
whom we serve, is able to deliver us from the burning fiery furnace.
Q. 8. What is the fourth inference ?
A. That the salvation of God's people is certain, whatever their
dangers be, being kept by this mighty power ; 1 Pet. i. 5. Who are
kept by the power of God through faith unto salvation.
Q. 9. What is the last inference hence ?
A. That the state of the damned is inconceivably miserable ; their
punishment proceeding from the glory of the Almighty ? 2 Thes. i.
2. Who shall be punished with everlasting destruction, from the pre-^
sence of the Lord, and the glory of his power.
Of God^s Holiness.
Quest. 1. iloW manifold is the holiness of God ?
A. The holiness of God is tv/ofold ; communicable, or incommuni-
cable ; of his communicable holiness the apostle speaks, Heb. xii. 10.
But he, for our profit, that we might be partakers of his holiness.
Of his incommunicable holiness that scripture speaks, 1 Sam. ii. 2.
There is none holy as the Lord.
Q. 2. What is the essential and incommunicable holiness of God ?■
A. It is the infinite purity of his nature, whereby he delights in his
own holiness, and the resemblance of it it his creatures, and hates all
AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. 153
impurity; Hab. i. 13. Thou art of purer eyes than to behold evil,
and canst not look on iniquity.
Q. S. What is the first property of God's holiness ?
J. He is essentially holy : Holiness is not a separable quality in
God, as it is in angels and men ; but his being and his holiness are
one thing.
Q. 4. What is the second property of God's holiness ?
A. God is essentially holy, the author and fountain of all commu-
nicated holiness ; Lev. xx. 8. I am the Lord which sanctifieth you.
Q. 5. What is the third property ?
A. That the holiness of God is the perfect rule and pattern of
holiness to all creatures ; 1 Pet, i. 16. Be ye holy, for I am holy.
Q. 6. What is the first instruction ?
A. That the holiest of men have cause to be ashamed and hum-
bled when they come before God ; Isa. vi. 3, 5. And one cried
vmto another, saying, Holy, holy, holy is the Lord of hosts, the
whole earth is full of his glory." Then said I, Woe is me, for I am
undone, because I am a man of unclean lips, S^c.
Q. 7. What is the second instruction from God's holiness ?
A. That there is no coming near to God without a Mediator ; for
our God is a consuming fire.
Q. 8. Wlmt is the third instruction from God's holiness ?
A. That holiness is indispensably necessary, to all those which
shall dwell with him in heaven ; Heb. xii. 14. And holiness, with-
out which no man shall see the Lord.
Q. 9. What is the fourth instruction from hence ?
A. That the gospel is of inestimable value, as it is the instrument
of conveying the holiness of God to us ; 2 Cor. iii. 18. But we all
with open face, beholding as it were in a glass the glory of the Lord,
are changed into the same image, from glory to glory, even as by the
Spirit of the Lord : John xvii. 17. Sanctify them through thy
truth, thy word is truth.
Q. 10. What is the last instruction from God's holiness ?
A. That all the despisers of, and scoffers at, holiness, are despisers
of God ; for holiness is the very nature of God ; and in the creature
it is his represented image.
Of GocVs Justice.
Quest. 1. What is the justice of God ?
A, The justice of God is the perfect rectitude and equity of his
nature; whereby he is just in himself, and in all his ways towards
the creatures ; Deut. xxxii. 4. He is the rock, his work is perfect ;
for all his ways are judgment: a God of truth, and without ini-
quity : just and right is he.
Q. 2. What is the first property of God's justice ?
4' That it infinitely excels all human justice in the perfection of
K4
154i
it. No creature can compare in justice with God ; Job ix. S. How
shall man be just with God ?
Q. 3. What is the second property of God^s justice ?
A. That he is universally righteous in all his administrations in the
world; Psal. cxlv. 17. The Lord is righteous in all his ways, and
holy in all his works.
Q. 4. What was the greatest demonstration of the justice of God,
that ever was given to the world ?
A. The greatest evidence that ever was givenof the justice of God,
Avas in his exacting full satisfaction for our sins of Christ; Rom. iii. 25,
S6. Whom God hath set forth, to be a propitiation through faith
in his blood, to declare his righteousness for the remission of sins that
are past, through the forbearance of God. To declare, I say, at this
time, his righteousness, that he might be just, and the justifier of
him which believeth in Jesus, Rom. viii. 3S. He spared not his own
son, but delivered him up for us all.
Q. 5. What is the second discovery of God's justice ?
A. The second discovery of the justice of God, is in the eternal
punishment of sin in hell upon all that do not repent, and come to
Christ by faith, in this woi'ld ; Rom. ii. 5. But after thy hardness
and impenitent heart, treasurest up unto thyself WTath against the day
of wrath, and revelation of the righteous judgment of God.
Q. 6. What is the third evidence of God's justice ?
A. The third evidence of the justice of God, is in making good all
the mercies he hath promised to believers, exactly to a tittle ; 1 John
i. 9. If we confess our sins, he is faithful and just to forgive us our
sins, and to cleanse us from all unrighteousness, 2 Tim. iv. 8. Hence-
forth there is laid up for me a crown of righteousness, which the
Lord, the righteous Judge, will give me at that day.
Q. 7. What is the first inference from God's justice ?
A. That sinners have no cause to complain of God's judgments,
though they be never so terrible or durable ; Rom. ii. 5. But after
thy hardness, and impenitent heart, treasurest up unto thyself wrath
against the day of wrath, and revelation of the rigliteous judgment
of God.
Q. 8. What is the second inference from God's justice.^
A. That without doubt there is a judgment to come in the next life,
otherwise God would not have the glory of his justice ; Eccl. iii. 16,
17. I saw under the sun the place of judgment, that wickedness was
there ; and the place of righteousness, that iniquity was there ; I said
in mine heart, God shall judge the righteous, and the wicked.
Q. 9. What is the third inference from God's justice.?
A. That penitent and believing sinners need not doubt of the
forgiveness of their sins ; 1 John i. 9. If we confess our sins he is
faithful and just to forgive us our sins, and to cleanse us from all
unrighteousness.
Q. 10. What is the last inference from it ?
AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. 155
J. The last inference is, that meekness and patience under afflic-
tions, is our unquestionable duty ; and murmuring against God, is
a great sin and evil ; l.am. iii. 39. Wherefore doth a hving man
complain, a man for the punishment of his sins ?
Of GocTs Goodness.
Quest. 1. fVlIAT is the goodness of God ?
A. It is an essential property of his nature, whereby he is abso^
lutely and perfectly good in himself, and the fountain of all com-
municated goodness to the creature ; Psal. cxix. 68. Thou art good,
and dost good, teach me thy statutes.
Q. 2. How doth the goodness of God differ from the mercy of Gpd ?
A. It differs in its objects ; for misery is the object of mercy ; but
goodness extends to the creatures that are happy, as well as miserable,
as the angels ; Psal. cxlv. 9- The Lord is good to all, and his tender
mercies are over all his works.
Q. 3. What is the first property of God's goodness ?
A. That all his other attributes flow out of it as their fountain :
the other acts of God are but the effluxes of his goodness ; Exod.
xxxiii. 19. And he said I will make all my goodness pass before thee,
and I will proclaim the name of the Lord before thee, and I willbe
gracious to whom I Avillbe gracious, and will shew mercy unto whom
I will shew mercy. Exod. xxxiv. 6. And the Lord passed by before
him, and proclaimed. The Lord, the Lord God, merciful and gra-
cious, long-suffering, and abundant in goodness and truth.
Q. 4. What is the secondary property of the divine goodness ?
A. That it is supreme and perfect in itself, so as the goodness of
no creature is, or can be; Luke xviii. 19. None is good save one,
and that is God : And consequently above all additions from the
creature ; Psal. xvi. 2. O my soul, thou hast said unto the Lord,
My goodness extendeth not unto thee.
Q. 5. What is the third property of God's goodness .?
A. That it is communicative with pleasure and delight to the crea-
ture : no mother draws out her breast to an hungry child with more
pleasure than God doth his goodness to the saints ; Psal. cxlv. 9.
The Lord is good to all, and his tender mercies are over all his works.
Q. 6. In what acts hath God manifested his goodness ?
A. He hath manifested it in the creation and government of the
world ; Psal. civ. 24. O Lord, how manifold are thy works ! in
wisdom hast thou made them all.
Q. 7. What was the principal work in which God hath manifested
his goodness to men.
A. The principal manifestation of God's goodness was in the work
of redemption by Christ ; Rom. v. 8. God commended his love
towards us, in that while we were yet sinners, Christ died for us»
1 John iv. 9. In this was manifested the love of God towards us, be-
156 AN EXPOSITION OF THE ASSEMBLY'S CATECHISM.
cause that God sent his only begotten Son into the world, that we
might live through him.
Q. 8. But are not the judgments of God on the wicked, and his
afflictions on the saints, impeachments of his goodness.
A. No ; it is the property of goodness to hate and punish evil in
the impenitent ; Exod. xxxiv. 7. Keeping mercy for thousands, for-
giving iniquity, and transgression, and sin, and that will by no means
clear the guilty, &c. And the affliction of the saints flow from his
goodness, and end in their true and eternal good ; Heb, xii. 6. For
Avhom the Lord loveth he chasteneth, and scourgeth every son whom
he receiveth, Psal. cxix. 71. It is good for me that I have been afflict-
ed, that I might learn thy statutes.
Q. 9. What may we infer from the goodness of God ?
A. The first thing is, that sin hath made our natures base and dis-
ingenuous, in that we take no notice of his goodness ; Isa. i. 3. The
ox knoweth his owner, and the ass his master's crib ; but Israel doth
not know, my people doth not consider, and answer not the design
of it ; Rom. ii. 4. Not knowing that the goodness of God leadeth
thee to repentance.
Q. 10. What is the second inference from the goodness of God ?
A. That therefore God is the fittest object of our delight and love,
and of our trust and confidence, (1.) Of our delight and love ; Psal.
cxvi. 1. I love the Lord, because he hath heard my voice, and my
supplications. (2.) Of our trust and confidence ; Psal. xxxiv. 8. O
taste and see that the Lord is good ; blessed is the man that trusteth
in him.
Q. 11. What is the third inference from God's goodness.?
A. That Christians should imitate God in his goodness, in love to
our enemies ; INIatth. v. 44, 45. But I say unto you, love your ene-
mies, bless them that curse you, do good to them that hate you, pray
for them which despitefully use you, and persecute you, that ye may
be the children of your Father which is in heaven.
Q. 12. What is the last inference from God's goodness ?
A. That Christians have great encouragement to go to God for
pardon in case of sin ; Psal. cxxx. 4. But there is forgiveness with
thee, that thou mayest be feared ; and for refuse in dangers. The
Lord is good, a strong hold in the day of trouble ; he knoweth them
that trust in him, Nahum i. 7.
OfGocTs Truth,
Quest. 1. ^VhAT is the truth of God ?
A. It is an essential property of his nature, whereby he is perfectly
faithful in himself, and in all that he hath spoken ; Deut. xxxii. 4.
He is the rock, his work is perfect, for all his ways are judgment ;
a God of truth, and without iniquity, just and right is he, Psal.
cxix. 142. Thy righteousness is an everlasting righteousness, and
thy law is the truth.
AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. 157
Q. 2. What is the first property of Divine trutli ?
J. The first property of it is, That it is essential and necessary
to God : He cannot lie, Titus i. 2.
Q. 3. What is tlie second property of it ?
J. The second property is, That it is everlasting, and abiding to
all generations, Psal. c. 5. For the I^ord is good, his mercy is ever-
lasting, and his truth endureth to all generations. Isa. xxv. 1. O
Lord, thou art my God, I will exalt thee thy counsels of old
are faithfulness and truth.
Q. 4. What is the third property of Divine truth ?
A. The third property is, that he is universally true in all his words
and works. (1 .) In all his words; John xvii. 17. Thy word is truth.
(2.) In all his works ; Psal. xxv. 10. All the paths of the Lord are
mercy and truth, unto such as keep his covenant.
Q. 5. What is the first lesson from God's truth to be learnt ?
A. That truth and sincerity of heart is that which is most suitable
and pleasing to God ; Psal. h. 6. Behold thou desirest truth in the
inward parts.
Q. 6. What is the second lesson from God's truth ?
A. That whatever God hath foretold shall assuredly come to pass,
and be fulfilled in his time ; Josh, xxiii. 14. Not one thing hath fail-
ed of all the good things which the Lord our God spake concerning
you ; all are come to pass unto you, and not one thing hath failed
thereof
Q. 7. What is the third lesson from the trutli of God .?
A. That a promise from God is full security to the faith of his
people, and they may look upon it as good as a mercy in hand; Heb.
X. 2,S. For he is faithful that promised.
Q. 8. What is the fourth lesson from God's truth ?
That whatever God hath threatened in his word against sinners
shall surely come upon them except they repent ; Zech. i. 6. But
my word, and my statutes, which I commanded my servants the
prophets, did they not take hold of your fathers ? and they returned,
and said, like as the Lord of hosts thought to do unto us, according
to our ways, and according to our doings, so hath he dealt with us.
Ezek. xii. 27, 28. The word which I have spoken shall be done, saith
the Lord God.
Q. 9. What is the fifth lesson from God's truth ?
A. That falsehood in words and actions is contrary to God's nature,
and abhorred by him ; John viii. 44. Ye are of your father the devil,
and the lusts of your father ye will do ; he was a murderer from the
beginning, and abode not in the truth, because there was no truth
in him ; when he speaketh a lie, he speaketh of his own ? for he is
a liar, and the father of it.
Q. 10. What is the last lesson from God's truth ?
A. The day of judgment will rightly and justly state every man's
15S AN EXPOSITION OF THE ASSEMBLY'S CATECHISM.
condition ; Rom. ii. 2. But we are sure that the judgment of God is
according to truth against them which commit such things.
Of one God.
Quest. 5. xSlRE there more gods than one ?
A. There is but one only^ the living and true God,
Q. 1. How doth it appear that there is but one God ?
A. It is evident from scripture there is but one God ; Deut. vi. 4.
Hear, O Israel, the Lord our God is one Lord. Jer. x. 10. but the
Lord is the true God; he is the hving God, and an everlasting King:
and as scripture reveals no more, so reason will allow no more.
Q. 2. Why will reason allow no more but one God ?
A. Because God is the first being; Rev. i. 11. Saying, I am
Alpha and Omega, the first and the last ; and there can be but one
first being, and God is the most perfect and excellent being ; Psal.
Ixxi. 19. Thy righteousness, also, O God, is very high, who hath
done great things : O God, who is hke unto thee ? And there can
be but one most perfect and excellent being.
Q. 3. But doth not the scriptures say, in 1 Cor. viii. 5. that there are
gods many, and lords many ?
A. Yes ; there are many in title, and many in opinion, but one
only in truth; Jer. x. 10. But the Lord is the true God, he is the
living God, and an everlasting King.
Q. 4. Why is he called the true God ?
A, To distinguish him from the idols and false gods of the hea-
thens ; 1 Thes. i. 9. How ye turned to God from idols, to serve the
living and true God. Acts xiv. 15. We preach unto you, that ye
should turn from these vanities unto the living God, which made
heaven and earth, and the sea, and all things that are therein.
Q. 5. Why is he called the living God ?
A. Because all life, natural, spiritual, and eternal, is in him, and
from him only. Firsts Natural life; Acts xvii. 28. For in him we
live, and move, and have our being. Secondly^ Spiritual life ; Eph.
11. 1. You hath he quickened who were dead in trespasses and sins.
Thirdly^ Eternal life in glory ; Col. iii. 4. When Christ who is our
life, shall appear, then shall ye also appear with him in glory.
Q. 6. What is the first instruction from hence ^
A. If but one God, then all his children should be of one heart,
having one and the same Father ; Eph. iv. 5, 6. One Lord, one
faith, one baptism, one God and Father of all, who is above all, and
through all, and in you all.
Q. 7. What is the second inference from hence ?
A. That it is idolatry to perform worship to any other but God
only ; Psal. Ixxxvi. 9, 10. All nations whom thou hast made, shall
come and worship before thee, O Lord, and shall glorify thy name,
for thou art great, and dost wondrous things, thou art God alone.
Q. 8. What is the third inference from it ?
{
' AN EXPOSITION OF THE ASSEMfiLv's CATECHISM. 1-59
A. That our supreme love is due to God only, and it is very sinful
to place it in any other ; Deut. vi. 4, 5. Hear, O Israel. The
Lord our God is one Lord ; and thou shalt love the Lord thy God
with all thy heart, and with all thy soul, and with all thy might.
Q. 9. What is the fourth inference from God's unity ?
A. That God only must have the reliance and dependence of our
souls; Jer. xvii. 5, 7. Thus saith the Lord, cursed be the man that
trusteth in man, that maketh flesh his arm, and whose heart depart^
eth from the Lord. Blessed is the man that trusteth in the Lord,
and whose hope the Lord is.
Q. 10. What is the last inference from it?
A. That we have great cause to be thankful for the gospel, which
discovers the only true God to us ; and that we are not as the hea-
thens, worshipping many and false gods ; 1 Cor. viii. 5, 6. For
though there be that are called gods, wdiether in heaven or in earth,
ss there be gods many, and lords many ; but to us there is but one
God^ the Father, of whom are all things, and we in him ; and one
Lord, Jesus Christ, by whom are all things, and we by him,
Oftliree Persons in the Godhead.
Quest. 6. JtlOW many persons are there in the godhead ?
A, There are three persons in the godhead, the Father, the Son,
and the Holy Ghost, and these three are one God, the same in sub--
stance, equal in power and glory.
Q. What mean you by the word, godhead ?
A. It is the nature, essence, or being of God, as the apostle speaks,
Acts xvii. 29. Forasmuch then as we are the offspring of God, we
ought not to think that the godhead is like unto gold, or silver, or
stone, graven by art, and man's device.
Q. 2. W^hat is a person in the godhead ?
A. It is the godhead distinguished by personal properties ; each
person having his distinct personal properties ; Heb. i. 3. Who be-
ing the brightness of his glory, and the express image of his person,
upholding all things by the word of his power.
Q. 3. How doth it appear there are three persons, and no more ?
-4. Fir^^, From Christ's baptism; Mat.iii. 16, 17. And Jesus, when
he was baptized, went up straightway out of the water, and lo, the
heavens were opened unto him, and he saw the Spirit of God de-
scending, like a dove, and lighting upon him ; and lo, a voice from
heaven, saying, This is my beloved Son in whom I am well pleased,
Q. 4. How else in the second place, doth it appear ?
A. From the institution of our baptism ; Mat. xxviii. 19. Go ye,
therefore, and teach all nations, baptizing them in the name of the
Father, of the Son, and of the Holy Ghost.
Q. 5. What is the third proof from scripture ?
A. From the apostolical benediction ; 2 Cor. xiii. 14. The grace
©f our Lord Jesus Christ, and the love of God, and the fellowship of
100 'aV. exposition? of the assembly's CATECHISSf. '
the holy Ghost, be with you all, Amen : Where the three distinct bless-
ings are wished from the three divine persons in the godhead, grace
from Christ, love from the Father, and communion with the Spirit.
Q. 6. What farther evidence is there of it in scripture?
A. From plain positive assertions of the scripture, asserting, First,
A trinity of persons. Secondly^ A unity of essence ? 1 John v. 7. For
there are three that bear record in heaven, the Father, the Word,
and the Holy Ghost, and these three are one.
Q. 8. AVhat is the first instruction from the trinity ?
A. That the doctrine of the gospel concerning Christ, is fully con-
firmed and ratified by three witnesses from heaven, who are above
all exceptions ; 1 John v. 7. For there are three that bear record
in heaven, the Father, the Word, and the Holy Ghost,
Q. 8. What is the second instruction from the trinity ?
A. Hence we learn the true order and manner of worshipping
God, in the Son ; John xvi. 23. Whatsoever ye shall ask the Father
in my name, he shall give it you. And by the Spirit ; Eph. vi. 18.
Praying always, with all prayer and supplication in the Spirit.
Q. 9. What is the third instruction from the trinity ?
A. That the covenant of grace conveys a rich portion to behevers
in making over all three persons to them; Jer. xxxi. 33. But this
shall be tlie covenant that I will make with the house of Israel after
those days, saith the Lord ; I will put my law into their inward parts,
and ^vrite it in their hearts ; and I will be their God, and they shall
be my people.
Q. 10. What is the fourth instruction from the trinity ?
A. That as it is the duty of all the saints to give distinct glory to
the three persons in the Godhead ; so it will be a special part of their
blessedness in heaven, to conteaiiplate the distinct benefits received
from them all ; Rev. i. 5. And from Jesus Christ, who is the faith-
ful witness, and the first begotten of the dead, and the prince of the
kings of the earth ; unto him that loved us, and washed us from our
sins in his own blood.
Of Gocts decrees.
Quest. % fT HAT are the decrees of God ?
A. The decrees of God are his eternal purpose, according to tht
council of his loiU, icherehyfor his own glory he hath fore-ordained
whatsoever comes to pass.
Q. 1. What things are decreed of God .?
A. All things whatsoever come to pass, even the smallest ; Eph. i,
11. In whom also we have obtained an inheritance, being predesti-
nated according to the purpose of him who worketh all things after
the counsel of his own will.
Q. 2. What is the end of God's decrees ?
A. The glory of his own name ; Eph. i, 11, \% Who worketh
AN EXPOSITION OF THE ASSEMBLY'S CATECIIlSxM. IGl
all things according to the counsel of his own will, that we should be
to the praise of his glory, who first trusted in Christ.
Q. 8. But there are some evil things done in the world ; Do they
fall under God's decree ?
J. Though God doth neither approve them, nor necessitate men
to commit them, yet he doth permit and suffer them to be done, and
will turn them to his own glory ; Acts iv. 27, 28. For of a truth,
against thy holy child Jesus, whom thou hast anointed, both Ilerod,
and Pontius Pilate, with the Gentiles, and the people of Israel are
gathered together, for to do whatsoever thy hand and thy counsel
determined before to be done.
Q. 4. Who are the objects of God^s special decrees.^
A. Angels and men are the objects of God's special decrees ; 1
Tim. V. 21. I charge thee before God, and the Lord Jesus Christ,
and the elect angels, that thou observe these things, &c. Rom. viii.
33. Who shall lay any thing to the charge of God's elect ?
Q. 5. What is the first property of God's decrees ?
A. That they are most wise acts of God, laid in the depth of wis-
dom and counsel ; Rom. xi. 83. O the depth of the riches both of
the wisdom and knowledge of God ! How unsearchable are his judg-
ments, and his ways are past finding out !
Q. 6*. What is the second property of God's decrees ?
A. The decrees of God are most free, all flowing from the mere
pleasure of his will; Rom. ix. 18. Therefore hath he mercy on whom
he will have mercy, and whom he will he hardeneth.
Q. 7. What is the third property of God's decrees ?
A, They are most firm and stable ; 2 Tim. ii. 19. Nevertheless,
the foundation of God standeth sure ; having this seal, The Lord
knovveth them that are his; Zech. vi. 1.
Q. 8. What is the fourth property of God's decrees ?
A. They are eternal, and before all time ; Acts xv. 18. Known
unto God are all his works, from the beginning of the world.
Q. 9. What is the fifth property of God's decrees ?
A. They are most pure, and altogether unspotted of sin ; 1 John
i. 5. This is the message which we have heard of him, and declare
unto you. That God is light, and in him is no darkness at all.
Q. 10. What is the first instruction from God's decrees ?
A. That we ought to ascribe nothing to chance, but to the appoint-
ment or providence of God ; Prov. xvi. 33. The lot is cast into the
lap ; but the whole disposing thereof is of the Lord.
Q. 11. What is the second instruction from God's decrees ?
A. That God's hand is to be acknowledged in the greatest afflic-
tions that befal us ; 2 Sam. xvi. 11. And David said to Abishai,
and to all his servants, behold my son, which came forth of my bow-
els, seeketh my life ; how much more now may this Benjaniite do
it ^ Let him alone, and let him curse, for the Lord hath bidden him.
16£ i\N EXPOSITIOX OF THE ASSEMBLY'S CATECHlSIt^.
Q. 12. What is the last instruction from God's decrees?
J. That we ought to be thankful to God for all the good, and
patient under all the evils that befal us ; Job ii. 10. Shall we receive
good at the hand of God, and shall we not receive evil ?
Quest. 8. XXOW doth God execute his decrees ?
A. God executeth his deci^ees in the woi'hs of creation and jprovi"
dence.
Of the Creation.
Quest. 9. TT HAT are the works of creation ?
A. The zivrJc of creation is, God''s making all things of nothing,
by the word of his power, in the space of six days, and all very
good.
Q. 1 . What is it to create ?
A. To create, is to give a being to that which had no being ; or
to bring something out of nothing ; Heb. xi. 3. Through faith we
understand that the worlds were framed by the word of God ; so that
things which are seen were not made of things that do appear.
Q. 2. How did God create the world ?
A. By his infinite power, executed in his word of command ; PsaL
xxxiii. 6, 9. By the word of the Lord were the heavens made, and
all the host of them by the breath of his mouth ; for he spake, and
it was done ; he commanded, and it stood fast.
Q. 3. What attributes of God shme forth in the creation ?
A. The wisdom of God shines forth gloriously, not only in their
formation, but dependence one upon another; Psal. civ. 24. O Lord,
how manifold are thy works ! In wisdom hast thou made them all.
The earth is full of thy riches.
Q. 4. What may we learn from the creation ?
A. That God perfectly knows all that is in the creature, be it ne-
ver so secret ; Psal. xciv. 8, 9. Understand, O ye brutish among the
people ; and ye fools, when will ye be wise ? He that planted the ear,
shall he not hear : He that formed the eye, shall he not see ?
Q. 5. AVhat is the second instruction from the creation ?
A. That God is the rightful owner of us all, and may do what he
will with us ? Rom. ix. 20. Nay but, O man, who art thou that re-
pliest against God ! shall the thing formed say to him that formed
it, why hast thou made me thus ? Hath not the potter power over
the clay of the same lump to make one vessel to honour, and another
to dishonour ?
Q. 6. What is the third instruction from the creation ?
A. That God only is the proper object of worship; Jer. x. 11»
Thus shall he say unto them. The gods that have not made the hea-
vens, and the earth, even they shall perish from the earth, and from
under these heavens.
Q. 7. What is the fourth instruction from hence ?
AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. 163
J. That Christians should not fear the power of creatures,
Since they derive their being and power from God ; Isa. Uv. 16, 17.
Behold, I have created the smith that bloweth the coals in the fire,
that bringeth forth an instrument for his work ; and I have created the
waster to destroy ; no weapon that is formed against thee shall prosper.
Q. 8. What is the fifth instruction from hence ?
A, That Atheism is a sin against natural light and reason ; Rom,
i. 20. For the invisible things of him from the creation of the world
are clearly seen, being understood by the things that are made, even
his eternal power and godhead ; so that they are without excuse.
Q. 9- AVhat is the sixth instruction from hence ?
A. That God's glory is the end of all being ; Col. i. 16. For by
him were all things created, that are in heaven, and that are in earth,
visible and invisible, whether they be thrones, or dominions, or princi-
palities, or powers : all things were created by him and for him.
Q. 10. What is the seventh instruction from hence ?
A. That there is an unnatural rebellion in sin, smiting at him that
made and preserves our being ; Isa. i. 6. I have nourished and
brought up children, and they have rebelled against me.
Q. 11. What is the eighth instruction from hence .'^
A. That God can in a moment revive and save the church when
at the lowest ebb ; Isa. Ixv. 18. Behold, I create Jerusalem a res-
joicing, and her people a joy.
Q. 12. What is the last instruction from hence?
A. That it is easy with God to revive a dejected soul ; Isa. Ivii. 19-
I create the fruit of the lips : Peace, peace to him that is far off, and
to him that is near, saith the Lord ; and I will heal him.
Of Mali's Creation,
Quest. lO.lrloW did God create man.?
A. God created man male and female^ after Ms own image, in know-
ledge, righteousness, and holiness, with doninion over the creatures,
Q. 1. How did God create man ?
A. God created man in his own image; Gen. i. 27. So God
created man in his own image, in the image of God created he him,
male and female created he them.
Q. 2. What is meant by the image of God ?
A. Not a resemblance of God in any bodily shape or figure, but
in holiness ; Eph. iv. 24. And that ye put on the new man, which
after God is created in righteousness and true holiness.
Q. 3. In what graces did man resemble God ?
A. In such a knowledge of God himself, and the creatures, which
made him happy ; Col. iii. 10. And have put on the new man,
which is renewed in knowledge, after the image of him that created
him.
Vol. VI, L
164 AN EXPOSITION OF THl
Q. 4. In what other graces did this image consist ?
A. In righteousness as well as holiness ; Eph. iv 24. And that ye
put on the new man, which after God is created in righteousness
and true holiness.
Q. 5. ^Vhat is the first inference from hence ?
A. The deplorable misery of the fall ; Rom. v. 12. Wherefore as
by one man sin entered into the world, and death by sin, and so
death passed upon all men, for that all have sinned*
Q. 6. What is the second instruction from hence ?
A. The beauty of holiness, which is the image of God, and the ex-
cellency of man ; Psalm xvi. 3. But to the saints that are in the earth,
and to the excellent, in whom is all my delight.
Q. 7. What is the third instruction from hence .''
A. We have infinite cause to bless God for Christ, who repairs
this lost image in his people ; Eph. iv. 23. And be renewed in the
spirit of your mind.
Q. 8. What is the fourth instruction from hence ?
A. That the despisers of holiness are the despisers of God ; for
holiness is God's imao^e.
Q. 9. What is the fifth instruction from hence ?
A. The excellency of sanctification, which defaces the image of
Satan, and draws the image of God upon the soul of man.
Of Divine Providence.
Quest. 11. V V HAT are God's works of providence ?
A. God's icorks of providence are his most holy^ wise, and power^
ful preserving and governing all his creatures, and all their actions ^
Q. 1. How doth it appear that there is a Divine Providence ?
A. It appears by plain scripture testimonies. Heb. i. 3. Upholding
all things by the word of his power. Col. i. 17. By him all things
consist, Luke. xii. 6, 7. Are not five sparrows sold for two farthings,
and not one of them is forgotten before God ; but even the very
hairs of your head are all numbered.
Q. 2. How else is providence evinced ?
A. By scripture emblems; as Jacob's ladder, Gen. xxviii. 12, 13.
And he dreamed, and behold a ladder set upon the earth, and the
top of it reached to heaven ; behold the angels of God ascended and
descended on it : And Ezekiefs wheels, Ezek. i. 20. Whithersoever
the spirit was to go, they went, thither was their spirit to go, and the
wheels were lifted up over against them, for the spirit of the living-
creature was in the wheels.
Q. 3. What farther scripture evidence is there ?
A. The sure accomplishment of scripture predictions; as Israel's
captivity, and deliverance from Egypt and Babylon; Christ's incarna-
tion ; the rise and ruin of the four monarchies ; Dan. ii. 31. Thou,
O king, sawest, and behold a great image, whose brightness was ex-
cellent, stood before the€, and the form thereof was terrible. Daiw
AN EXPOSITION OF THE ASSEMBLY'S CATECHISM, 165
Vii. 3. And four great beasts came up from the sea, diverse one from
the other.
Q. 4. What is its first act about the creatures ?
J. It sustains, preserves, provides for them ; Psalm cxlv, 15, 16.
The eyes of all wait upon thee, and thou givest them their meat
in due season ; thou openest thine hand, and satisfied the desire of
every living thing, and defendest them from danger. Psalm xxxvi. 6.
Thy righteousness is like the great mountains, thy judgments are a
great deep ; O Lord, thou preservest man and beast.
Q. 5. What is the second act of providence about the creatures?
A. It rules and governs the creatures and their actions; Psalm Ixvi,
7. He ruleth by his power for ever, his eyes behold the nations ; let
not the rebellious exalt themselves.
Q. 6. How manifold is Divine Providence ?
A. It is common and general over all, or special and peculiar to
some men ; 1 Tim. iv. 10. Who is the Saviour of all men, especially
of those that believe.
Q. 7. How is providence exercised about sinful actions ?
A. In permitting them ; Acts iv. 16. In restraining them; Psalm
Ixxvi. 10. Surely the wrath of man shall praise thee, and the re-
mainder of wrath shall thou restrain. And over-ruling them to good ;
Gen. L 20. But as for you, ye thought evil against me, but God
meant it unto good, to bring to pass, as it is this day, to save much
people alive.
Q. 8. What are the properties of providence ?
A. It is (1.) Holy ; Psalm cxlv. 17. The Lord is righteous in all
his ways, and holy in all his works. (2.) Wise ; Psal. civ. 24. O
Lord, how manifold are all thy works ! in wisdom hast thou made
them all. (3.) Powerful .? Dan. iv. 35. And all the inhabitants of
the earth are reputed as nothing, and he doth according to his will^
in the armies of heaven, and among the inhabitants of the earth, and
none can stay his hand, or say unto him. What dost thou ?
Q. 9. What is the first instruction from it ?
A. That God's people are safe amidst all their enemies and dan-
gers; 2 Chron. xvi. 9. For the eyes of the Lord run to and fro
throughout the whole earth, to shew himself strong in the behalf of
them whose hearts are perfect toward him.
Q. 10. What is the second instruction from it.
A. That prayer is the best expedient to prosperity and success of
our lawful affairs ; Psalm cxlv. 18. The Lord is nigh unto all them
that call upon him, to all that call upon him in truth.
Q. 11. What is the third instruction from \i?
A. That God's people should rest quietly in the care of his provi-
dence for them in all their straits ; JVIatth. vi. 26. Behold the fowls of
the air, for they sow not, neither do they reap, nor gather into barns ;
yet our heavenly Father feedeth them: are not ye much better than^
thev ?
L2
166 AN EXPOSITION OF THE ASSEMBLY'S CATECHISIif.
Q. 12. What is the last instruction from it?
A. That it is no small privilege to be adopted children of GoJ^
and the members of Christ ; for all is ordered for their eternal good ;
Eph. i. 22, 23. And hath put all things under his feet, and gave
him to be head over all things to the church, which is his body, the
fulness of him that filleth all in all.
Of the Covenant of Worhs.
Quest. 12. T T HAT special act of providence did God exercise
towards man, inthe estate wherein he was created ?
A. When God created man, he entei-ed into a covenant of life with
him, upon condition of perfect obedience, forhidding him to eat of
the tree of knowledge of good and evil, upon pain of death.
Q. 1. What was God's covenant with Adam before the fall.?
A. It was to give life and happiness upon condition of perfect
personal obedience; Gal. iii. 12. The law is not of faith; but the
man that doth them shall live in them.
Q. 2. Was this covenant made only with Adam, or with him and
his posterity ?
A. It was made with him, and all his natural posterity, descending
in the ordinary way of generation from him ; Rom. v. 12. Where-
fore as by one man sin entered into the world, and death by sin, and
so death passed upon all men, for that all have sinned. Ver. 14, and
18. Nevertheless, death reigned from Adam to Moses, even over
them that had not sinned after the similitude of Adam's transgres-
sion, who is the figure of him that was to come : Therefore as by
the offence of one, judgment came upon all men to condemnation ;
even so by the righteousness of one, the free gift came upon all men
unto justification of life.
Q. 3. Was Adam able to perform the obedience required of him
in this covenant ?
A. Yes ; for he was made upright ; Eccl. vii. 29. God made man
upright ; but they have sought out many inventions.
Q. 4. Had this covenant any Mediator ?
A. No ; he neither had, nor needed any Mediator for satisfac-
tion, because no sin was in him ; nor intercession, for he wanted
nothing.
Q. 5. Did this covenant admit of no repentance, nor accept any
shorter endeavours ?
A. No, it did not ; but sentenceth and curseth the transgressors
of it, for the least breach ; Gal. iii. 10. Cursed is every one that
continueth not in all things which are written in the book of the
law to do them.
Q. 6. How was this threatening fulfilled, of dying the day he eat,
seeing he lived 930 years ?
A. He died spiritually that day : and though the sentence on his
AS EXPOSITION OF THE ASSEMBLY'S CATECHISM. 167
body was respited in order to posterity, yet then his body received
the death's wound, of which afterward he died.
Q. 7. What is the first inference from Adam's covenant ?
A. Miserable are all they that grow on the natural root of the first
Adam : Gal. iv. 21, 22. Tell me, ye that desire to be under the law,
do ye not hear the law ? For it is written, that Abraham had two
sons, the one by a bond-maid, the other by a free-woman.
Q. 8. What is the second inference ?
A. That God is just in all the punishments and miseries that come
upon man ; yea, infants that never sinned after his similitude; Rom. v.
1 4. Nevertheless death reigned from Adam to Moses, even over them
that had not sinned after the similitude of Adam's transgression.
Q. 9. What is the third inference ?
A. The glorious privilege of believers who are under a better cove-
nant, established upon better promises ; Heb. viii. 6. But now hath
he obtained a more excellent ministry, by how much also he is the Me-
diator of a better covenant, which is established upon better promises.
Q. 10. What is the last inference?
A. That we should pity the unregenerate, especially our own
among them ; and labour to plant them in the second Adam.
Of the Fall of Man,
Quest. 13. X-rlD our first parents continue in the estate wherein
they were created ?
A. Our first parents he'ing left to the freedom of their own willy
fell from the estate wherein they were created, hy sinning against God.
Q. 1. How doth it appear that man is fallen ?
A. By the scripture history : An account of it is in Gen. iii. 6, 7.
And when the woman saw that the tree was good for food, and that
it was pleasant to the eyes, and a tree to be desired to make one wise,
she took of the fruit thereof and did eat, and gave also unto her hus-
band with her, and he did eat. And the eyes of them both were
opened, and they knew that they were naked, and they sewed fig-
leaves together, and made themselves aprons ? and they heard the
voice of the Lord God walking in the garden in the cool of the day ;
and Adam and his wife hid themselves from the presence of the Lord
God, amongst the trees of the garden. And the sad experience we
all have of it in ourselves ; Rom. v. 12. Therefore as by one man
sin entered into the world, and death by sin, and so death passed
upon all men, for that all have sinned.
Q. 2. How could man fall, since he was made upright ?
A. Though he was upright, yet his will was mutable ; and by
abusing that liberty, he fell ; Eccles. vii. 29. Lo, this only have I
found, that God hath made man upright, but they have sought ou-
jnany inventions.
L3
IGB AN EXPOSITION OF THE ASSEMBLY'S CATECHISM.
Q. S. How did God leave him to abuse the freedom of his will ?
A. Not by inclining him to abuse it ; but by withholding that
further grace which he was no way obliged to continue to him.
Q. 4. Did the will of man lose its Hberty to good by the Fall ?
A. Yes, it did, and is so wounded, that it cannot, without thy pre-
venting and regenerating grace, put forth one spiritual and saving act;
Eph. ii. 8, 9, 10. For by grace are ye saved through faith, and that
not of yourselves ; it is the gift of God. Not of works, least any
man should boast ; for we are his workmanship, created in Christ
Jesus unto good works, &c.
Q. 5. What was the aggravation of Adam's sin ?
A. It was aggravated in his being a public innocent person, sq,
newly placed in a state of happiness and liberty.
Q. 6. What is the first inference from the fall .''
A, That the best creature left to himself, cannot be long safe; as
the angels, and Adam ; Psal. :^\ix. 12. Nevertheless, man being in
honour abideth not ; he is like the beasts that perish.
Q. 7. What is the second inference ?
A. That since man could not be his own keeper, he can be much
less his own saviour ; 2 Cor. iii. 5. Not that we are sufficient of ourr=
selves to think any thing as of ourselves ; but our sufficiency is of
God.
Q. 8. What is the third inference ?
A. That it is impossible for the covenant of works to justify any
one ; Rom. iii. 20. Therefore by the deeds of the law there shaU
no flesh be justified in his sight; Rom. viii. 3. For what the law
could not do, in that it was weak through the flesh ; God sending
his own Son, in the likeness of sinful flesh, and for sin condemned
sin in the flesh.
Q. 9. What is the last inference?
A, What cause have we to bless God for Christ, who recovered
us when the fall left us helpless ? Rom. v. 6. For M'hen we were
yet without strength, in due time Christ died for the ungodly.
Of Sin,
Quest. 14. W'hAT is sin.?
A. Sin is any want of cotiformity vnto, or transgression of the
law of God.
Q. J . What is meant by the law ?
A. Tlie commands and rules flowing from God's sovereignty,
whereby his will is manifested, and the creature bound to obedience.
Q. 2. Where is this law written ?
A. It is written either in the heart ; Rom. ii. 25. Which shewg
the work of the law written in their hearts, (which we call the law:
of nature ;) or in the Bible, which we call the written moral law.
Q. 3. What conformity is due to the law of God .?
i
AN EXrOSITFON OF THE ASSEMBLY'S CATECHISM. 169
A, A twofold conformity is due to it : Firsts Internal, in our
hearts. Secondly^ External, in our lives ; and the want of either is
sin ; 1 John iii. 4. Whosoever committeth sin, transgresseth ^Iso
the law ; for sin is the transgression of the law.
Q. 4. How doth it appear that the want of internal conformity is
sin .'*
A. Because the law requires it ; Mark xii. 30. And thou shalt
love the Lord thy God with all thy heart, and with all thy soul,
and with all thy mind, and with all thy strength ; for this is the first
commandment: And condemns the want of it.'' Rom. vii. 7. What
shall we say then .? Is the law sin ? God forbid ! nay, I had not
known sin but by the law ; for I had not known lust except the law
had said, Thou shalt not covet.
Q. 5. Is nothing a sin but what is against God's law ?
A. No, nothing can be a sin but what God hath either expressly,
or by consequence, forbidden in his word.
Q. (j. Wherein lies the evil of transgressing God's law ?
A. The evil of sin principally lies in the offence and wrong done
to God, whose sovereignty it labours to shake off, and despises his
will ; Psal. li. 4. Against thee, thee only have I sinned, and done
this evil in thy sight.
Q. 7. What further evil is in sin ?
A. It highly wrongs the sinner's soul by defacing, defiling, and
damning it ; Prov. viii. 36. But he that sinneth against me, wrong-
eth his own soul : all they that hate me, love death.
Q. 8. Wherein is the evil of sin manifested ?
A. It is manifested in the death of Christ, the terrors of conscience,
and torments of hell.
Q. 9. What course must the sinner take to recover himself out of
his misery ?
A. Repentance towards God, faith towards Christ, and both evi-
denced by new obedience; Acts xx. 91. Testifying both to the Jews,
and also to the Greeks, repentance towards God, and faith towards
our Lord Jesus Christ.
Q. 10. What may we infer from hence ?
A. That we have infinite cause to bless God for Christ's satisfac-
tion of the law for our sins.
Of the Tree of Knowledge.
Quest. 15. T ▼ HAT was the sin whereby our first parents fell
from the estate wherein they were created ?
A. The sin whereby our first -parents fell from the estate xoherem
they were created^ was their eating the forbidden fruit.
Q. 1. Why was this tree called the tree of knowledge?
A' Not from any natural efficacy it had to give knowledge, but the
L 4
ITO AN EXPOSITION OF THE ASSEMBLy'^S CATECHISM.
knowledge he should have by eating, or not eating, was experimental
knowledge, i. e. Knowledge to his sorrow.
Q. 2. Why did God forbid him this tree ?
A. Firsts For the discovery of his dominion over man. Secondly,
For the trial of his subjection and obedience. Thirdly, For the ag-
gravation of his sin, if he should eat.
Q. 3. What evil was there in eating of it ?
A. There was a twofold evil, the evil of sin, and the evil of punish^
nient, both very great.
Q. 4. What was the evil of sin ?
A. A threefold evil of sin. First, Against God, called disobedi-
ence; Rom. V. 19. For as by one man's disobedience many v/ere
made sinners. Secondly^ Against himself, soul, body, and estate.
Thirdly, Against his postenty ; Rom. v. 12. Wlierefore as by one
man sin entered into the world, and death by sin ; and so death
passed upon all men, for that all have sinned.
Q. 5. What was the evil of punishment ?
A. First, Loss of God's image. Secondly, Horror of conscience.
Thirdly, Sorrow on the female sex. Fourthly, Curse on the crea-
ture. Fifthly, Expulsion from paradise. Sixthly, Death both of
body and soul.
Q. 6. What is the first instruction from it .?
^. To take heed of small beginnings of temptations, and to resist
it in the first motions ; James iii. 5. Behold how great a matter a
little fire kindleth.
Q. 7. What is the second inference "i
A. Not to hold a parly with the tempter ; see 2 Cor. xi. 3. But
I fear lest by any means, as the serpent beguiled Eve, through his
subtilty, so your minds should be corrupted from the simplicity that
is in Christ.
Q. 8. W^hat is the third inference .^
A. That Satan's policy lies much in the choice of his tempting
instruments ; as Eve and Peter, 4"c.
Q. 9. What y< the fourth inference.^
A. A necessity of keeping strong guards on our senses; Isa. xxxiii.
15. That stoppeth his ears from hearing of blood, and shutteth his
eyes from seeing evil, he shall dwell on high, his place of defence
shall be the munition of rocks.
Q. 10. What is the fifth inference.?
A. That covenant- breaking is a heinous sin, which God will pun-
ish ; Hosea viii. 1. He shall come as an eagle against the house of
the Lord, because they have transgressed my covevant, and trans-
gressed against my laws.
Q. 11. What is the last inference?
A. That the corruption of our nature is much seen in desiring for-
bidden things ; Rom. vii. 7. W^hat shall we say then .? Is the law
fcin t God forbid ; Nay, I had not known sin, but by the law ; for I
AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. 171
liad not known lust, except the law had said, Thou shalt not covet.
Of the Fall of Adam ^ and ours in him.
Quest. 16. JLf ID all mankind fall in Adam's first transgression?
A. The covenant hein^made zc'ith Adam, not only for himself hut
Jor his poster ity^ all mankind deseendingfrom him hy ordinary gene^
ration, sinned in him, and fell "with him in his first transgression^
Q. 1. Did no man ever escape the sin of Adam ?
A. Yes, the man Christ Jesus did, and he only ; Heb. vii. 2(5.
For such an High Priest became us, who is holy, harmless, undo-
filed, separate from sinners.
Q. 2. Why was not Christ tainted with it ?
A. Because he came into the world in an extraordinary way ;
Matth. i. 18. Now the birth of Jesus Christ was on thiswise: When
as his mother Mary was espoused to Joseph, before they came to-
gether, she was found with child of the Holy Ghost.
Q. 3. How doth it appear all others are tainted w4th it ?
A. It appears by scripture testimony, Rom. v. 12. Wherefore as
by one man sin entered into the world, and death by sin, and so
death passed upon all men, for that all have sinned ; and experience
of the best men, Rom. vii. 91. I find then a law, that when I would
do good, evil is present with me.
Q. 4. How came all men to fall with Adam ?
A. Because all were included in Adam's covenant, as a man's co-
venant includes his children before they be born, or the treason of
the father affects his posterity.
Q. 5. What infer you from hence ?
A. The stupendous wisdom of God in sending Christ in our na-
ture, and yet witnout the sin and taint of it ; 1 Cor. i. 24. Christ
the wisdom of God.
Q. 6. What is the second inference ?
A. Hence we learn the admirable love of Christ in taking our na-
ture, with all the sinless infirmities thereof; Rom. viii. 3. For what
the law could not do, in that it was weak, through the flesh, God
sending his own Son in the likeness of sinful flesh, and for sin con-
demned sin in the flesh.
Q. 7. What is the third inference ?
A. The necessity of our union with Christ, in order to our partici-
pation of his righteousness and redemption ; 1 Cor. xv. 22. For as in
Adam all die, so in Christ shall all be made alive.
Q. 8. What is tlie fouith inference ?
A. Hence we learn the malignant and mortal nature of sin^ inas-
much as one sin defiled and destroyed a whole world.
Q. 9. What is the fifth inference ?
A. That though ail be not equally sensibb of their need, yet one
sinner needs Christ as much as another.
172 AN EXPOSITION OF THE ASSEMBLY'S CATECHISM.
Q. 10. What is the last inference ?
A. That no man hath any cause or reason to boast of the goodness,
of his nature, since the best were by nature under the same sin and
misery as the worst ; Eph. ii. 3. Among whom also, we all had our
conversation in times past, in the lusts of our flesh, fulfilling the de^
sires of the flesh, and of the mind, and were by nature the children
of wrath even as others.
Of Original Sin.
Quest. 17. Into what estate did the fall bring mankind ?
A. The Jail hrougJit mankind into a state of sin and misery.
Quest. 18. ▼ ▼ HEREIN consists the sinfulness of that estate
■wherein to man fell ?
A. The siirfulness of that estate where? nto manjell^ consists in the-
guilt of Adam^s first sin, the want of original righUousness, and the
corruption of his whole nature, which is commonly called original
sin, together with all actucd transgressions which proceed from it.
Q. 1. How many sorts of sins are all men under?
A. All men are guilty before God of two sorts of sin; of original,
and of actual ; Psal. li. 5. Behold I was shapen in iniquity, and in
sin did my mother conceive me. Eccles. vii. 20. For there is not
a just man upon earth, that doth good, and sinneth not.
Q. Hov/ can we be guilty of Adam's first sin ?
A. We are guilty of it, because Adam sinned not only as a single,
but also as a public person, and representative of all mankind : Rom.
V. 1-5, 16, 17. But not as the offence, so also is the free gift: for if
through the offence of one many be dead ; much more the grace of
God, and the gift by grace, which is by one man, Jesus (Christ, hath
abounded unto many : And not as it was by one that sinned, so is
the gift ; for the judgment was by one to condemnation.
Q. 3. How else came Ave under his guilt?
A. We are guilty of his sin by generation ; for we were in his.
loins, as treason stains the blood of the posterity, or parents leprosy
the children : Psalm, li. 5. Behold, I was shapen in iniquity, and in
sin did my mother conceive me.
Q. 4. Wherein doth it consist ?
A. It consists in tv.o things. First, In our aversion and enmity
to that which is good; Rom. vii. 18. In me, that is, in my flesh,
there dwelleth no good thing, Secondly, In proneness to that which
is evil ; Rom. vii. 14. But I am carnal, sold under sin. .
Q. 5. Is this corruption of nature in all men ?
A. Yes ; in all mere men, and women, none exempted ; Rom.
iii. 10. and 23. As it is written, there is none righteous, no not oiie^
for all have sinned, and come short of the glory of God.
Q. 6. In what part of our nature doth this sin abide ?
AN EXPOSITION OF TIIF ASSEMBLY'S CATECHISM. 173
A. It abides in the whole man, in every part of man, botli soul
and body ; Gen. vi. 5. God saw that the wickedness of man was
great in the earth, and that every imagination of the thoughts of his
heart was only evil continually; 1 Thess. v. 23. Now the God of peace
sanctify you wholly; and I pray God your whole spirit, and soul, and
body, be preserved blameless unto the coming of our Lord Jesus
Christ.
Q. 7. How is the body infected by it ?
A. In the readiness of the bodily members to further sin, and its
temptations in the soul; Rom. iii. 13, 14, 15. Their throat is an
open sepulchre, with their tongues they have used deceit, the poison
of asps is under their lips, whose mouth is full of cursing and bitter-
ness, their feet are swift to shed blood.
Q. 8. What learn we from original sin !
A. Tq bear patiently the miseries we see on our children, and their
death also without murmuring; Rom. v. 14. Nevertheless death
reigned from Adam to Moses, even over them that had not sinned
j;fter the similitude of Adam's transgression.
Q. 9. What is the second instruction ?
A. It teaches us humility, and should be matter of confession and
humiliation, when we sin actually ; Psal. h. 5. Behold I was shapen
in inl.^uity, and in sin did my mother conceive me.
Q. 10. What is the third instruction.?
A. It should provoke parents to use their utmost diligence for the
conversion of their children who draw sin from them.
Q. 11. What is the last instruction ?
A, It teaches us the necessity of regeneration, and should provoke
ps greatly to desire it.
W]
Of Man's Misery.
Quest. 19- ▼ T HAT is the misery of that estate whereinto man
fell.?
A. All manMnd hy their fall lost communion with God, are under
his wrath and curse ; a7id so made liable to all the miseries in this
life, to death itself and to the pains of hell for ever.
Q. 1. What communion had God with man before the fall ?
A. Man that enjoyed the gracious presence and favour of God
with him, which was better than life.
Q. 2. How doth it appear this was lost by the fall .?
A. It appears by scripture-testimony, that Adam lost it as to him-
self; Gen. iii. 8. And Adam and his v/ife hid tii-^mselves from the
presence of the Lord God, among the trees of the garden. And we
in him ; Eph. ii. 12. At that time ye were without Ciu'ist, being
aliens from the common-wealth of Israel, ard strangers from the
covenant of promise, having no hope, and without God in the world.
Q. 3. Was this the only misery that came by -the fall.?
174 AN EXPOSITION OF THE ASSEMBLY'S CATECHISM.
J. No ; man did not only lose communion with God, but fell
under his wrath and curse ; Eph. ii. 3. And were by nature children
of ^\Tath, even as others.
Q. 4. Doth the wrath and curse of God then lie on all men ?
A. It lies on all the unregenerate in the world ; Gal. iii. 10. Curs-
ed is every one that continueth not in all things which are written in
the book of the law, to do them : But believers are delivered from it
by Christ; 1 Thess. i. 10. Even Jesus, which delivered us from the
wrath to come.
Q. 5. How are the miseries of man by the fall divided ?
A. They are divided into the miseries of this world, and of the
"World to come.
Q. 6. What are the miseries that come on them in this world .^
A. The miseries of life, as sickness, pain, poverty on the body ;
fear, trouble, sorrow on the mind, and at last death itself; Rom. vi.
ult. The wages of sin is death.
Q. 7. What are the miseries after this life ?
A. The pains and torments of hell for ever; Psal. ix. 17. The
wicked shall be turned into hell.
Q. 8. What are the torments of hell ?
A. Pain of loss and pain of sense; Matth. xxv. 41. Depart from
me, ye cursed into everlasting fire.
Q. 9- What learn you from hence ?
A. The woeful state of the unconverted ; miserable here, and
miserable to eternity.
Q. 10. What else learn we hence ?
A. The great salvation believers have by Christ from all this mi-
sery; Heb. ii. 3. How shall we escape, if we neglect so great salvation,
which at the first began to be spoken by the Lord, and was confirm-
ed unto us by them that heard him.
Of the Salvation ofGotTs Elect, and of the Covencmt of Grace,
Quest. 20. UlD God leave all mankind to perish in the estate of
sin and misery ;
A. God having out of his mere good pleasure, from all eternity,
elected some to everlasting life, did enter into a covenant of grace, to
deliver them out of the estate of sin and misery ; and to bring them
into an estate of salvation hy a Redeemer.
Q. 1. Are some persons chosen to salvation, and others left .?
A, Yes : God hath chosen some to salvation, and passed by others;
as the Scriptures speak ; See Rom. viii. 30. Moreover whom he did
predestinate, them he also called. And Jude 4. For there are cer-
tain men crept in unawares, who were before of old ordained to this
condemnation, ungodly men, &c.
Q. 2. Did God chuse some, because he foresaw they would be
better than others ;
AN EXrOSITIOX OF THE ASSEMBLY'S CATECHISM. 175
A. No : God's choice was not on foreseen works, but merely of
his grace, and good pleasure of his will ; Eph. i. 5, 6. Having pre-
destinated us unto the adoption of children by Jesus Christ to him-
self, according to the good pleasure of his will, to the praise of the
glory of his grace.
Q. 3. Is this election of God made in time, and that according as
men use their free-will, or from eternity ?
A. Election is an eternal act of God before the world was, and
depends not on man's using his free-will ; as appears from Eph. i. 4,
According as he hath chosen us in him, before the foundation of the
world, that we should be holy, and without blame before him in love.
Q. 4. Shall all that are elected be called and saved ?
A, Yes, the scripture is full and plain for it ; Acts xiii. 48. And
when the Gentiles heard this, they wer6 glad, and glorified the word
of the Lord ; and as many as were ordained to eternal life believed.
Rom. viii. 30. Moreover, whom he did predestinate, them he also
called, &c.
Q. 5. By whom are the elect saved ^
A. By Christ, the only Redeemer ; Titus iii. 4, 5, 6. But after
that the kindness and love of God our Saviour towards man appear-
ed not by works of righteousness which we have done, but according
to his mercy, he saved us, by the washingof regeneration, and renew-
ing of the Holy Ghost, which he shed on us abundantly through
Jesus Christ our Saviour.
Q. 6. Is there no other way of salvation but by Christ ?
A. No ; no other way is revealed in scripture ; Acts iv. 12. Nei-
ther is there salvation in any other : for there is no other name under
heaven given among men, whereby we must be saved.
Q. 7. What learn you from God's election ?
A. What cause we have to admire free-grace in our choice, who
were no better than others ; Eph. ii. 3. And were by nature children,
of wrath even as others.
Q. 8. What is the second instruction ?
A. It teaches us humility ; we made not ourselves to differ, but
the free-grace of God made the difference ; 1 Cor. iv. 7. For who
xnaketh thee to differ from another ?
Q. 9. AVhat is the third instruction ?
A. It teaches us diligence to make our election sure to ourselves,
by our calling ; 2 Pet. i. 10. Wherefore the rather, brethren, give di*
ligence to make your calling and election sure.
Q. 10. What is the fourth instruction ?
A. It is matter of comfort to God's elect, amidst all dangers in the
world ; 2. Tim. ii. 19. Nevertheless, the foundation of God standcth
sure, having this seal, The Lord knoweth them that are his.
1T6
Of the Covenant of Greece.
Quest. 1. ▼ T HAT is the covenant of grace?
A. It is a new compact, or agreement, made mth sinners, out of
mere gi'ace, wherein God promiseth to be our God, and that we shall
be his people, and to give everlasting life to all that believe in Christ ;
Jer. xxxi. 33. But this shall be the covenant that I will make with
the house of Israel, after those days, saith the Lord, I will put my
law in their inward parts, and write it in their hearts, and will be
their God, and they shall be ray people.
Q. 2. How doth this covenant differ from the covenant of works ?
A. They differ many ways ; but principally in three things. Firsts
The covenant of works had no Mediator ; the covenant of grace
hath a Mediator ; Heb. xii. 24. And to Jesus the Mediator of the
new covenant. Secondly, In the former no place was found for re-
pentance ; in the second^ God admits it ; Heb. viii. 10. For this is
the covenant that I will make with the house of Israel, after those
days, saith the Lord, I will put my laws in their minds, and write
them in their hearts, and I will be to them a God, and they shall be
to me a people ; ver. 12. For I will be merciful to their unrighteous-
ness, and their sins will I remember no more. Thirdly^ in their con-
dition, the former requires exact obedience ; the latter faith and sin-
cere obedience; Mark xvi. 16. * He that believeth, and is baptized*
shall be saved.
Q. 3. May a sinner that hath no worthiness at all of his own, be
taken into the covenant of grace ?
A. Yes, he may ; Isa. xliii. 25. I, even I, am he that blotteth out
thy transgressions for mine own sake, and will not remember thy sins.
This covenant is not of works, but of grace, Rom. xi. 6. And if by
grace, then it is no more of works, otherwise grace is no more grace.
But if it be of works, then it is no more grace, otherwise work is no
more work.
Q. 4. Is this covenant changeable, or an unchangeable covenant ?
A. No, it is not changeable, but everlasting and unchangeable
for ever; Isa. liv. 10. For the mountains shall depart, and thehilLs
be removed, but my kindness shall not depart from thee, neither
shall the covenant of my peace be removed, saith the Lord, that
hath mercy on thee.
Q. 5. AVhat are the principal things bestowed in this covenant ?
A. God himself, and in and with him pardon and salvation; Jer.
xxxi. 33. I will be their God, and they shall be my people.
Q. 6. Can no sin be forgiven out of this covenant ?
A. No, God pardons none out of this covenant; John iii. 18.
But he that believeth not is condemned already.
Q. 7. What is the first instruction hence ?
A. Humbled and believing sinners have singular supports from this
AV EXrOSlTIO:5^ OF THE ASSEMBLY'S' CATECHISK. 177
rrevf covenant, 1 John ii. 12. I write unto you, little children, be-
cause your sins are forgiven you for his name's sake.
Q. 8. What is the second instruction from hence ?
A. That it is the great concern of all men to examine whether they
be in this covenant or no ; 2 Cor. xiii. 5. Examine yourselves, whe-
ther ye be in the faith ; prove your ownselves ; know ye not your
ownselves, how that Jesus Christ is in you, except ye be reprobates ?
Q. 9. What is the third instruction ?
A. See here the miserable state of the wicked, which have no in-
terest in it : Psalm 1. 16. But unto the wicked God saith. What hast
thou to declare my statutes, or that thou shouldst take my covenant
in thy mouth ?
Q. 10. What is thfe last instruction ?
A. That Christians are obliged to walk as people in covenant with
God ; 1 Pet. ii. 9. But ye are a chosen generation, a royal priesthood,
an holy nation, a peculiar people, that ye should shew forth the praises
of him who hath called you out of darkness into his marvellous light.
Of the only Redeemer.
Quest. 21. T ▼ HO is the Redeemer of God*s elect ?
A. The only Redeemer of God's elect is the Lord Jesus Christy
who, heing the eternal Son of God, became man, and so was, and
continueth to be God and man, in two distinct natures, and one per^
son for ever.
Q. What doth the name Redeemer signify.^
A. It signifies one that frees another out of captivity and bondage,
as Christ did us ; Matth, xx. 28. And to give his lite a ransom for
many. .
Q. 2. What was the misery from which Christ delivered us .^
A. A twofold misery, viz. Sin and hell. First, Sin ; Matth. i. 21.
Thou shalt call his name Jesus, for he shall save his people from
their sins. Secondly, Hell ; 1 Thess. i. 10. Even Jesus, who deli-
vered us from the wrath to come.
Q. 3. How did Christ deliver us from this misery.'*
A. First, by price; Secondly, l^y power. By price ; 1 Pet. i. 18,
19. Ye are not redeemed with silver and gold from your vain conver-
sation, received by tradition from your fathers ; but with the precious
blood of Christ, as of a lamb without blemish, and without spot. By
power; Col. i. 13. Who hath deUvered us from the power of dark-
ness, and hath translated us into the kingdom of his dear Son.
Q. 4. When was the redemption wrouglit by Christ ?
A. It was decreed from eternity ; it was actually wrought on the
cross ; Col. i. 20. And (having made peace through, the blood
of his cross) by him to reconcile all things unto himself, by him, I
say, whether they be things in earth, or things in heaven.
Q. 5. How then could they be redeemed tliat died before?
ITS AX EXrOSlTlON OF THE ASSEMBLY'S CxVTECHlSM.
A. Though Christ's blood was actually shed after the Old Testa-
ment believers died: yet the virtue of Christ's death extends to them^
as well as us ; Heb. xi. 39, 40. And these all, having obtained a
good report through faith, received not the promise, God having
provided some better things for us, that they without us should not
be made perfect.
Q. 6. Why would not God deliver us without such a Redeemer ?
A. Because it was not so much for the honour of his justice ; Rom.
iii. 25, 26. Whom God hath set forth to be a propitiation through
faith in his blood, to declare his righteousness for the remission of sins
that are past, through the forbearance of God. To declare, I say, at
this time, his righteousness, that he might be just and the justifier
of him that belie veth in Jesus.
Q. T. What is the first instruction from hence ?
A. That all that are out of Christ are in a miserable bondage and
captivit)/ ; John viii. 36. If the Son therefore shall make you free,
ye shall be free indeed.
Q. 8. What is the second instruction ?
A. Hence see the heinous nature of sin, which required such a
price to satisfy^ for it ; 1 Pet. i. 18, 19- We were not redeemed with
corruptible things, as silver and gold, but with the precious blood
of Christ, as of a lamb without blemish, and without spot.
Q. 9. What is the third instruction from hence ?
A, The wonderful love of Christ in redeeming us at such a rate ;
Rev. i. 5. Who loved us, and washed us from our sins in his own blood,
Q. 10. What is the last instruction ?
A. This strongly obligeth us to an universal holiness ; 1 Cor. vi,
SO. For ye are bought with a price ; therefore glorify God in your
body, and in your spirit, which are God's.
o OfChrisfs Incarnation.
Quest. 22. Jio W did Christ, being the Son of God, become man ?
A. Christ the Son of God became man hij taking to himself a true
body and a reasonable soul^ being conceived by the power of the Holy
Ghost in the womb of the Virgin Mary, and born of her, yet with"
out sin.
Q. 1. Who is the only Redeemer of God's elect .?^
A. The Lord Jesus Christ is their only Redeemer, and there is
no other Redeemer besides him ; Acts iv. 12. Neither is there salva-
tion in any other ; for there is none other name under heaven given
among men, whereby we must be saved.
Q. 2. How is he the Son of God, or can be, as no other is so ?
A. He is the Son of God by nature, from all eternity, and so no
angel or saint is ; Heb. i. 5. For unto which of the angels said he at
any time. Thou art my Son, this day have I begotten thee ?
AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. 179
Q. 3. Why was it necessary he should become man ?
A. That he might be capable to suffer death in our room ; Heb.
ii. 15, 16, 17. For verily he took not on him the nature of angels,
but he took on him the seed of Abraham ; wherefore in all things it
behoved him to be made like unto his brethren, that he might be a
merciful and faithful high priest, in things pertaining to God, to make
reconciliation for the sins of the people.
Q. 4. Why must the Redeemer be God as well as man ?
J. Because the blood of a mere man could not satisfy and redeem
us ; Acts XX. 28. Feed the church of God, which he hath purchased
with his own blood.
Q. 5. Do these two natures make two persons ?
A, No, the human nature is united to the second person, and sub-
sists in union with it; John i. 14. And the word was made flesh,
and dwelt among us, and we beheld his glory, the glory as of the
only begotten of the Father, full of grace and truth.
Q. 6. Was the union only for a time ?
A. No, it continues and abides for ever; Heb. vii. 24. But this
man, because he continueth ever, hath an unchangeable priesthood.
Q. 7. What is the first instruction from hence ?
A. Hence we learn the transcendent love of God to poor sinners ;
John iii. 16. God so loved the world, that he gave his only begotten
Son, that whosoever beheveth on him should not perish, but have
everlasting life.
Q. 8. What is the second instruction ?
A. Hence we learn the matchless love of Christ, that he should
stoop to such a condition for us ; 2 Cor. viii. 9. For ye know the
grace of our Lord Jesus Christ, that though he was rich, yet for your
sakes he became poor, that ye through his poverty might be made rich.
Q. 9. What is the third instruction ?
A. That the greatest sins are capable of remission to believers ;
John i. 29- Behold the Lamb of God which taketh away the sins of
the world.
Q. 10. What is the fourth instruction ?
A. That those that be in Christ need not fear the denial or want
of any other mercy ; Rom. viii. 32. He that spared not his own
Son, but delivered him up for us all ; how shall he not with him
also freely give us all things ?
Q. 11.* What is the fifth instruction ;
A. Hence we learn how impious it is to ascribe any part of the
glory of redemption to any other besides Christ.
Q. 12. What is the sixth instruction ;
A. This teaches us the miserable condition of all that are out of
Christ, and the necessity of their damnation, he being the onlj
Redeemer.
Vol. VI. M
180 AN EXrOSISION OF THE ASSEMBLY'S CATECHlSSf*
Of the Manner ofChrisfs Incatmation.
Quest. 1. T T AS Christ's incarnation a voluntary act in him ?
A. Yes, it was ; for though he had a command to die for us, John
X. 18. No man taketh it from me, but I lay it down of myself; I
have power to lay it down, and I have power to take it again. Yet
he came willingly ; Psal. xl. 6^ 7. Sacrifice and offering thou didst
not desire, mine ears hast thou opened ; burnt-offerings and sin-
offerings hast thou not required ; lo, I come ; in the volume of thy
book, it is written of me. Ver. 8. I delight to do thy will, O my
God, yea, thy law is within my heart.
Q. 2. Was the body of Christ a real and true human body ?
A. Yes, it was a true and real body, not the appearance and shape
of a body only ; Luke xxv. 38. And he said unto them, Why are
ye troubled, and why do thoughts arise in your hearts ? Ver. 39-
Behold my hands and my feet, that it is I myself; handle me, and
see, for a spirit hath not flesh and bones as you see me have.
Q. 3. Had he a true human soul as well as a body ?
A. Yes, he had a real human soul also, and all the natural faculties
and powers thereof; Matth. xxvi. 38. Then saith he unto them.
My soul is exceeding sorrowful, even unto death.
Q. 4. Was he then in all respects like to other men ?
A. No, his conception was not like others; Isa. vii. 14. Behold,
a Virgin shall conceive and bear a Son, and shall call his name Emma-
>ruEL. And he had no sin in him- as others have ; Heb. vii. 26. For
such an High Priest became us, who is holy, harmless, undefiled,
separate from sinners.
Q, 5. Did Christ put off the human nature at his ascension .?
A. No, he did not, but carried it up to glory, and now is in our
nature in heaven ; 1 Tim. iii. 16. Received up into glory.
Q. 6. Why did he assume our nature ?
A. That he might die in it for our salvation; Heb. ii. 15. And
deliver them, who through fear of death were all their lifetime sub-
ject to bondage.
Q. 7. Why did he rise in it after death ?
A. He raised it from the dead for your justification ; Rom. iv. 25.
Who was delivered for our offences, and was raised again for our
justification.
Q. 8. Why did he ascend in our nature into heaven ?
A. To be a Mediator of intercession in our nature; Heb. vii. 25.
Wherefore he is able also to save them to the uttermost that come unto
God by him, seeing he ever liveth to make intercession for them.
Q. 9. What is the first instruction from hence ?
A. That the body of Christ is not every where, but is contained
in heaven ; Acts iii. 21. Whom the heaven must receive, until the
times of restitution of all things.
Q. 10. What is the second instruction?
A^ EXPOSITION OF THE ASSEMBLY'S CATECHISM. 181
J, That Christ is full of tender compassion to his people's infir-
tnlties ; Heb. iv. 15. For we have not an high priest which cannot
be touched with the feeling of our infii*mities; but was in all points
tempted like as we are, yet without sin.
Q. 11. What is the third instruction.?
J. That great and admirable is the glory designed for the bodies
of believers ; Phil. iii. 21. Who shall change your vile bodies, that it
may be fashioned like unto his glorious body, according to the work-
ing whereby he is able even to subdue all things unto himself
Q. 12. What is the last instruction.?
J. That the bodily eyes of believers after the resurrection, shall
see Christ in glory ; Job xix. 26, 27. And though after my skin
■worms destroy this body, yet in my flesh shall I see God, whom I
shall see for myself, and mine eyes shall behold, and not another.
0/ ChrisCs Offices,
Quest. 23. W HAT offices doth Christ execute as our Redeem-
er .''
A. Christ, as our Redeemer, cloth execute the office of a prophety
of a priest, and of a Icing, both in his estate of humiliation and ex--
altation.
Q. 1. What are the states and conditions of our Redeemer?
A. Christ's states are twofold ; namely, his state of humiliation,
and his state of exaltation; Phil. ii. 8, 9- And being found in fashion
as a man, he humbled himself, and became obedient unto death, even
the death of the cross : Wherefore God also hath highly exalted
him, and given him a name above every name.
Q. 2. How many offices belong to Christ in these states ?
A. Christ hath a threefold office ; namely, of a prophet, of a priest,
and of a king.
Q. 3. Why doth Christ take all these three offices ?
A. Because they are all necessary for our salvation, and we have
the benefit of them all ; 1 Cor. i. 30. Who of God is made unto
us wisdom, and righteousness, and sanctification, and redemption.
Q. 4. Can no man take Christ in one office, and not in another ?
A. No; whoever will have the benefit of any one, must receive
him in all ; Acts v. 31. Him hath God exalted with his right hand
to be a Prince, and a Saviour, for to give repentance unto Israel, and
forgiveness of sins.
Q. 5. What respect have the offices of Christ to the promises?
A. The promises flow out of them as out of their fountain ; 2
Cor. i. 20. For all the promises of God in him, are yea, and in him,
Amen.
Q. 6. What promises flow out of the prophetical office ?
A. All promises of illumination, guidance, and direction flow out
of Christ's prophetical office ?
Q. 7. What promises flow out of the priestly office ?
M2
182
A. All the promises of a pardon and peace flow out of it
Q. 8. "What promises flow out of the kingly ofl^ice ?
A. All the promises of defence, protection, and deliverances,
Q. 9. What is the first instruction ?
A. Henc€ we learn the completeness of Christ for all the wants of
his people ; Col. ii. 10. And ye are complete in him.
Q. 10. What is the second instruction ?
A. Hence we learn the folly and misery of all those hypocrites that
close partially with Christ.
Q. 11. What is the third instruction.?
A. Hence we learn the singular dignity of the Lord Jesus : None
ever having had all those ofiices but Christ.
Q. 12. What is the last instruction.?
A. That faith is a considerate act ; and requires much deliberation.
OfChrisfs Prophetical Office.
Quest. 24. JlI-OW doth Christ execute the ofiice of a prophet.?
A. Christ executeth the office of a prophet^ in revealing to us hy
his word and Spirit^ the will of God for our salvation.
Q. 1. What doth Chrisfs prophetical oflice imply.?
A. It implies man's natural blindness and ignorance ; 1 Cor. ii.
14. But the natural man receiveth not the things of the Spirit of
God, for they are foolishness unto him ; neither can he know them^
because they are spiritually discerned.
Q. 2. AY hat else doth it imply .?
A. That Christ is the original and fountain of all that Hght which
guides us to salvation ; 2 Cor. iv. 6, 7. For God who commanded
the light to shine out of darkness, hath shined in our hearts, to give
the light of the knowledge of the glory of God in the face of Jesus
Christ.
Q. 3. How doth Christ teach men the will of God .?
A. He doth it by external revelation of it; Acts ili. 22. For Mo-
ses truly said to the fathers, A prophet shall the Lord your God raise
up unto you of your brethren, like unto me, him shall ye hear, in all
things, whatsoever he shall say unto you. And by internal illumina-
tion ; Luke xxiv. 45. Then opened he their understanding, that they
might understand the scripture.
Q. 4. What need then of man's ministry .?
A. Very much; for Christ hath instituted ministers as instruments,
by whom he will teach us; Eph. iv. 11, 12. And he gave some
apostles, and some prophets, and some evangelists and some pastors,
and teachers, for the perfecting of the saints, for the work of the mi-
nistry, for the edifying of the body of Christ. Acts xxvi. 18. To open
their eyes, and to turn them from darkness to light, and from the
power of Satan unto God, that they may receive forgiveness of sins.
AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. 18S
Q. 5. Can no man savingly know the will of God without the
teachings of Christ ?
J. No ; though common knowledge may be obtained in a natural
way, yet not saving; Matth. xi. 25. At that time .Jesus answered,
and said, I thank thee, O Father, Lord, of heaven and earth, because
thou hast hid these things from the wise and prudent, and hast re-
vealed them unto babes.
Q. 6. How appears it that Christ is appointed to this oflTiice ?
A. We have the written word for it ; Acts iii. 22. For Moses truly
said unto the fathers, A prophet shall the Lord your God raise up
unto you of your brethren, like unto me, him shall ye hear in all
things, whatsoever he shall say unto you.
Q. 7. What is the first instruction from hence ?
A. None need be discouraged at their natural weakness, if Christ
be their teacher ; Matth. xi. 25. At that time Jesus answered and
said, I thank thee, O Father, Lord of heaven and earth, because thou
hast hid these things from the wise and prudent, and hast revealed
them unto babes. Psalm, xix. 7. The testimonies of the Lord arc
sure, making wise the simple.
Q. 8. AVhat is the second instruction ?
A. That it is a dreadful judgment to be spiritually blinded under
the gospel ; 2 Cor. iv. 3. 4. But if our gospel be hid, it is hid to them
that are lost ; in whom the god of this world hath blinded the minds
of them which believe not, lest the light of the glorious gospel of
Christ, who is the image of God, should shine unto them.
Q. 9. What is the third instruction ?
A. That prayer is the best expedient to obtain saving knowledge ;
James i. 5. If any of you lack wisdom, let him ask of God, that
giveth to all men liberally, and upbraideth not; and it shall be given
him.
Q. 10. What is the last instruction ?
A. Learn hence the transcendent excellency of the knowledge of
Christ above all other knowledge ; Phil. iii. 8. Yea, doubtless, I
count all things but loss, for the excellency of the knowledge of Christ
Jesus my Lord.
Of Chrisfs Priesthood,
Quest. 25. XXOW doth Christ execute the office of a priest ?
A. Christ executeth the office of a priest^ in his once offering up
of himself a sacrifice to satisfy divine justice y and recmicile us to
Godf and in making continual intercession for us.
Q. 1. What is the priesthood of Christ in general ?
A. It is his expiation of our sins by the sacrifice of himself, and
obtaining God's favour for us ; Col. i. 20. And (having made peace
through the blood of his cross) by him to reconcile all things unto
himself; by him, I say, whether they be things in earth, or things
in heaven.
M 3
184
Q. 2. What are the parts of Christ's priestly office ?
A. It hath two parts. Firsts Oblation, or offering of himself;
Heb. ix. 14. How much more shall the blood of Christ, who through
the eternal Spirit offered himself without spot to God, purge youf
consiiences from dead works, to serve the living God ? Secondly^ In-
tercession for us; Heb. vii. 9,5. Wherefore he is able also to save
them to the uttermost, that come unto God by him, seeing he ever
liveth to make intercession for them.
Q. 3. What is the end of Christ's oblation ?
A. The end of it, as to God, was to satisfy his incensed justice ;
Rom. iii. 25. Whom God hath set forth to be a propitiation, througli
faith in his blood, to declare his righteousness for the remission of
sins that are past, through the forbearance of God. And as to men,
to put away their sins ; Heb. ix. 26. For then must he often have
suffered since the foundation of the world ; but now once in the end
of the world, hath he appeared to put away sin by the sacrifice of
himself.
Q. 4. What is the first difference between Christ and other priests ?
A. Other priests offered the blood of beasts ; Christ his own blood ;
Heb. ix. 12. Neither by the blood of goats and calves, but by his own
blood, he entered once into the holy place, having obtained eternal
redemption for us.
Q. 5. What is the second difference ?
A. They offered many sacrifices ; Christ perfected all by one offer-
ing, Heb. X. 14. For by one offering he hath perfected for ever them
that are sanctified.
Q. 6. What was the sacrifice Christ offered to God.?
A. His body ; Heb. x. 10. By the which will we are sanctified,
through the offering of the body of Jesus Christ once for all. And
h s soul ; Isa. hii. 10. When thou shalt make his soul an offering
for sin.
Q. 7. Whence is the efficacy of this sacrifice ?
A. From the divine Person to whom that soul and body was
united ; Acts xv. 28. Feed the church of God, which he hath
purchased with his own blood.
Q. 8. What is the first inference from hence ?
A. That believers are discharged by Christ from all their sins and
debts ; Acts xiii. 39. And by him, all that believe are justified from
all things. -
Q. 9. What is the second inference ?
A. That it is a fearful thing to fall into the hands of an absolute
God ; Luke xxiii. 31. For if they do these things in a green tree,
what shall be done in the dry ?
Q. 10. What is the third inference.?
A. That it is impossible for man to satisfy God for his own sins ;
J*sal. cxxx. 3. If thou, Lord, shouldest mark iniquities, O Lord, wlio
shall stand ?
AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. 185
Q, 11. What is the last inference ?
A. That the Christian religion only settles the conscience in peace;
Heb. ix. 14. How much more shall the blood of Christ, who through
the eternal Spirit offered himself without spot to God, purge your
consciences from dead works to serve the living God ?
Of Christ's Kingly Office,
Quest. 26. JtlOW doth Christ execute the office of a king?
A. Christ exectiteth the office of a king, in subduing us to hivu
self, in ruling and defending us, and in restraining and conquer-
ing all his and our enemies.
Q. 1. How manifold is Christ's kingdom ?
A. Twofold. First, Internal in men's souls ; Lukexvii. 21. Be-
hold, the kingdom of God is within you. Secondly, External, over
all the world ; Eph. i. 22. And hath put all things under his feet,
and gave him to be Head over all things to the church.
Q. 2. What is the end of Christ's providential kingdom ?
A. The good and salvation of the church ; John xvii. 2. As thou
hast given him power over all flesh, that he should give eternal life
to as many as thou hast given him.
Q. 3. Wherein doth he exercise his kingly power ?
A. In restraining his, and his people's enemies; Psal. Ixxvi. 10.
Surely the wrath of man shall praise thee ; the remainder of wrath
shalt thou restrain.
Q. 4. How else is it exercised ?
A. In protecting his church amidst all enemies ; Exod. iii. 3. And
Moses said, I will now turn aside, and see this great sight, why the
bush is not burnt.
Q. 5. What instruments doth Christ use.^
Af Angels are ministring spirits to him ; Heb. i. 14. Are they not
all ministring spirits, sent forth to minister for them who shall be heirs
of salvation ; And men, yea, the worst of men ; Rev. xii. 16. And
the earth helped the woman, and the earth opened her mouth, and
swallowed up the flood which the dragon cast out of his mouth.
Q. 6. In what manner doth Christ rule the world ?
A. By supreme power; Rev. xix. 16. He hath on his vesture, and
on his thigh a name written. King of kings, and Lord of lords. And
perfect wisdom ; Eph. i. 11. In whom also we have obtained an in-
heritance, being predestinated according to the purpose of him who
worketh all things after the counsel of his own will.
Q. 7. What learn we from hence ?
A. That the church is saved amidst all dangers; Jer. xxx. 11.
For I am with thee, saith the Lord, to save thee ; though I make a
full end of all nations, whither I have scattered thee, yet will I not
make a full end of thee.
Q. 8. What is the second instruction ?
M4
186 AN EXPOSITION OF THE ASSEMBLY S CATECHISM.
A. That the godly may safely trust to Christ's care ; 2 Chron. xvi.
9. For the eyes of the Lord run to and fro throughout the whole
earth, to shew himself strong in the behalf of them whose heart is,
perfect towards him.
Q. 9. What is the third instruction ?
A. That all plots against the church shall surely be defeated ; Isa.
liv. 17. No weapon that is formed against thee shall prosper.
Q. 10. What is the fourth instruction ?
A. It gives the saints full satisfaction in all conditions ; Rom. viii.
28. And we know that all things work together, for good to them
that love Gcd, to them that are the called according to his purpose.
Q. 11. What is the last inference.^
A. We should not stand in a slavish fear of men ; Isa. li. 12. I,
even 1 am he that comfovteth you ; who art thou, that thou shouldst
be afraid of a man that shall die, and of the son of man, which shall
be made as grass.
Of Chrisfs Humiliation.
Quest. 27. tV HEREIN did Christ's humiliation consist ?
A. Chrisfs liumiliation consisted in his being born^ and that in
a low conditioji, made under the law, undergoing" the miseries of
this life^ the wrath qfGod, and the cursed death of the o-oss ; in being
buried, and continuing under the power of death fbr a time.
Q. 1. What doth Christ's liumbling of himself import ?
A. His voluntariness in the deepest point of self-denial ? Psal. xl.
7. Then said I, Lo, I come ; in the volume of the book it is written
of me.
Q. 2. What was the first act of Christ's humiUation ?
A. His taking man's nature on him, with all its sinless infirmities ;
Rom. viii. 3. God sending his own Son in the likeness of sinful flesh,
and for sin condemned sin in the flesh.
Q. 3. What is the second part of his humihation ?
A. That mean life he lived in this world, which obscured his di-
vine glory .? Mark vi. 3. Is not this the ca]penter, the son of Mary ?
Q. 4. What was the first thing in Christ's life that humbled him ?
A. The poverty of it; Mat. vii. 20. And Jesus saith unto him,
the foxes have holes, and the birds of the air have nests ; but the
Son of man hath not where to lay his head.
Q. 5. What was the second thing in his life that humbled him ?
A. The temptations of Satan, to which he was subject ; Mat. iv. 1.
Then was Jesus led up of the Spirit into the wilderness, to be tempt-
ed of the devil, and that for our sakes. Heb. ii. 17. Wherefore in
all things it behoved him to be made like unto his brethren, ver. 18.
For in that he himself hath suffered, being tempted, he is able to
succour them that are tempted.
Q. 6. What was the third thing in Christ's life that humbled
him.^
AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. 1^7
yf. His subjection to the law; Gal. i. 4. But when the fulness of
the time was come, God sent forth his Son, mad'j of a woman, made
under the law.
Q. 7. What was the fourth thing in Christ's life that humbled
him ?
A. The revilings and contradictions of sinners ; Heb. xii. 3. For
consider him that endureth such contradiction of sinners against
himself
Q. 8. Wherein was Christ humbled in his death?
A. His death was painful aixl ignominious ; Gal. iii. 13. Christ
hath redeemed us from the curse of the law, being made a curse for
us : For it is written, cursed is every one that hangcth on a tree.
Made a curse for us, and deserted in it ; Mat. xxvii. 46. And about
the ninth hour, Jesus cried with a loud voice, saying, Eli, Eli, lama
sabacthani ; that is to say, My God, My God, why hast thou for-
saken me ?
Q. 9. What is the first inference from hence ?
A. That lowliness and humility becomes Christ's followers ; Mat.
xi. 29. Take my yoke upon you, and learn of me, for I am meek
and lowly in lieart.
Q. 10. What is the second inference ?
A. That Christ's love to sinners is astonishingly great; 2 Cor. viii.
9. For ye know the grace of our Lord Jesus Christ, that though he
was rich, yet for our sakes he became poor, that ye through his
poverty might be made rich.
Q. 11. What is the third inference ?
A. Christians should be ready to suffer for Christ ; 1 Pet. iv. 1.
Forasmuch as Christ hath suffered for us in the flesh, arm your-
selves likewise with the same mind : for he that hath suffered in the
flesh hath ceased from sin,
Q. 12. What is the last inference ?
A. That humiliation is the true way to exaltation; Mat. xxiii. 12.
And whosoever shall exalt himself, shall be abased ; and he that shall
humble himself, shall be exalted.
Of Christ'' s Exaltation.
Quest. 28. W HEREIN consists Christ's exaltation ?
A. Christ''s exaltation consists in his risi?ig again from the (lend on
the third day ; in ascending up into heaven.^ in sitting at the right
hand of God the Father^ and in coming tojudge tJi e zmrldai the last day,
Q. 1. What is the first step of Christ's exaltation ?
A. His resurrection from the dead.
Q. 2. How dotli his resurrrection appear ?
A. By the scripture prophecies accomplislied in him ; 1 Cor. xv.
4. And that he was buried, and that he rose again the third day, ac-
cording to the scriptures.
18S AN EXPOSITION OF THE ASSEMBLY'S CATECHISM,
Q. 3. Why did Christ rise again?
A. To establish our faith, and abolish our sins ; 1 Cor. xv. 17,
And if Christ be not risen, your faith is vain ; ye are yet in your sins.
Q. 4. What other end was there of Christ's resurrection ?
A. To declare his divine power ; Rom. i. 4. and declared to be the
Son of God with power, according to the Spirit of holiness, by the
resurrection from the dead. And to evidence the fulness of his
satisfaction ; John xvi. 10. Of righteousness, because I go to my
Father, and ye see me no more.
Q. 5. Did Christ rise in the same body he laid down ?
A. It was substantially the same ; John xx. 27. Then saith he to
Thomas, Reach hither thy finger, and behold my hands ; and reach
hither thy hand, and thrust it into my side, and be not faithless, but
believing.
Q. 6. What doth Christ's resurrection teach us ?
A. The certainty of our resurrection after death ; 1 Cor. xv. 20.
Rut now is Christ risen from the dead, and become the first fruits
of them that slept.
Q. 7. What is the second step of Christ's exaltation ?
A. His ascension after forty days into heaven ; Acts i. 2, 3. Until
the day in which he was taken up, after that he through the Holy
Gho3t, had given commandment unto the apostles, whom he had
chosen : To v/hom also he shewed himself alive after his passion, by
many infallible proofs, being seen of them forty days, and speaking
of the things pertaining to the kingdom of God.
Q. 8. Why did Christ stay so long on earth ?
A. To assure the truth of his resurrection, and to settle the due
government of his church. Acts i. 2, 3.
Q. 9. For what end did he ascend ?
A. To take possession of his glory ; John xvii. 5. And now, O.
Father, glorify thou me with thine own self, with the glory which
I had with thee before the world was. And that as our fore-run-
ner, Heb. vi. 20. Whither the Fore-runner is for us entered, even
Jesus, &c.
Q. 10. In what manner did Christ ascend ?
A. Triumphantly, and magnificently ; Psal. xlvii. 5. God is gone
up with a shout, the Lord with the sound of a trumpet.
Q. 11. What doth his ascension teach us ?
A. Heavenly-mindedness ; Col. ill. 1, 2. If ye then be risen with
Christ, seek those things which are above, where Christ sitteth at the
right-hand of God ; set your affections on things above, and not on
things on the earth. And an encouragement in our Christian race ;
Heb. xii. 1, 2. Wherefore, seeing we also are compassed about with
so great a cloud of witnesses, let us lay aside every weight, and the sin
which doth so easily beset us, and let us run with patience the race
that is set before us, looking unto Jesus the author and finisher of
our faith ; who for the joy that was set before him, endured the
AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. 189
eross, despising the shame, and is set down at the right-hand of the
throne of God.
The second Part of the 9Sth Question of Christ'' s exaltation.
Quest. 1. W HAT was the third degree of Christ's exaltation .?
A. His sitting at God's right-hand in heaven ; Heb. i. 3. When
he had by himself purged our sins, sat down on the right-hand of
the majesty on high,
Q. 2. What doth God's right-hand signify ?
A. A state of honour; Heb. i. 13. But to which of the angels
said he at any time, Sit on my right-hand until I make thine enemies
thy footstool .f^ And power; Matt. xxvi. 64. Hereafter shall ye see
the Son of man sitting on the right-hand of power.
Q. 3. What is implied in Christ's sitting there ?
A. That his work on earth is finished ; Heb. x. 12. But this man
after he had offered one sacrifice for sin, for ever sat down on the
right-hand of God.
Q. 4. What else doth it signify ?
A. Christ's power over all his enemies ; Psal. ex. 2. The I^ord
shall send the rod of thy strength out of Zion: Rule thou in the
midst of thine enemies.
Q. 5. What learn we from Christ's sitting there ?
A. The high honour believers are advanced to by Christ ; Eph.
ii. 6. And hath raised us up together, and made us sit together in
heavenly places in Christ Jesus.
Q. 6. What is the last step of Christ's exaltation ?
A. His coming to judgment; Acts x. 42. And he commanded
us to preach unto the people, and to testify that it is he which was
ordained of God to be the Judge of quick and dead.
Q. 7. Is it certain there shall be a judgment-day .'*
A. Yes; the scripture assures it; 2 Cor. v. 10. For we must all
appear before the judgment-seat of Christ. And every man's con-
science witnesseth to it; Rom. ii. 16. In the day when God shall
judge the secrets of men by Jesus Christ, according to my gospel.
Q. 8. What is the first property of Christ's judgment ?
A. It will be awful and solemn; 1 Thess. iv. 16. For the Lord
himself shall descend from heaven with a shout, with the voice of
the archangel, and with the trump of God ; and the dead in Christ
shall rise first.
Q. 9. What is the second property of it ?
A. It will be exact and critical; Rom. ii. 16. In the day when
God shall judge the secrets of men by Jesus Christ, according to my
gospel. Mat. xii. 36. But I say unto you, That every idle word
that men shall speak, they shall give an account thereof in the day
of judgment.
Q. 10. What is the third property of it ?
A, It will be an universal judgment ; Rev. xx. 12. And I saw the
190 AN EXPOSITION OF THE ASSEMBLY'S CATECHISM.
dead, small and great, stand before God, and the books were opened.
Q. 11. How is this a }3art of Christ's exaltation ;
A. He now acts in the fulness of his kingly power ; Mat. xxv. 34.
Then shall the king say unto them on his right-hand, Come ye bles-
sed of my Father, inherit the kingdom prepared for you from the
foundation of the world. And this will roll away the reproach of
his enemies ; Rev. i. 7. Behold, he cometh with clouds, and every
eye shall see him, and they also which pierced him.
Q. 12. What learn we from Christ's being judge ?
A. That believers shall not be cast in judgment; Rom. viii. 1.
There is therefore now no condemnation to them that are in Christ
Jesus.
Q. 13. What learn we from hence ?
A. The deplorable state of Christless persons ; Luke xix. 27. But
those mine enemies that \\ould not that I should reign over them,
bring hither, and slay them before me.
Q. 14. What else learn we from Christ''s judgment ?
A. To give all diligence to be found of him in peace ; 2 Pet. iii.
14. Wherefore, beloved, seeing that ye look for such things, be dili-
gent, that ye may be found of him in peace.
Of the Applicaticni of Christ.
Quest. 29. -HO"W are we made partakers of the redemption pur-
chased by Christ.'^
A, We are made partakers of the redemption purchased hy Chj'isf^
hy the effectual application of it to us by Ms Holy Spirit,
Q 1. What did our redemption cost Christ.''
A. It cost him his own blood to obtain it; Heb. ix. 12. Neither
by the blood of goats and calves, but by his own blood, he entered in
once into the holy place, having obtained eternal redemption for us.
Q. 2. Can none have the benefit of it, except it be applied to them ?
A. No, if Christ be not applied, we cannot be saved ; John i. 12.
But as many as received him, to them gave he power to become the
sons of God, even to them that believe on his name.
Q. 3. Whose work or office is it to apply Christ to us ?
A. It is the office and work of God's Spirit; Titus iii. 4, 5. But
after that the kindness and love of God our Saviour toAvards man ap-
peared, not by works of righteousness which we have done, but
according to his mercy he saved us, by the washing of regeneration,
and renewing of the Holy Ghost.
Q. 4. What means doth the Spirit use in applying Christ ?
A. The external means he makes use of, is the ministry of the
gospel ; 1 Cor. iii. 5. Who then is Paul, and who is Apollos, but
ministers by whom ye believed ?
Q. 5. Is this sufficient of itself .?
-/. No, the blessing and power of the Spirit must accompan}^ it,
or Christ cannot be apphed \ 1 Thess, i. 5, 6. For our gospel came
AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. 191
not unto you in word only, but also in power, and in the Holy Ghost,
and in much assurance, as ye know what manner of men we were
among you for your sake. And ye became followers of us, and of
the Lord, having received the word in much affliction, with joy of
the Holy Ghost.
Q. 6. To whom doth the Spirit apply Christ ?
A. To those that were given him of the Father before the world was;
Acts xiii. 48. And as many as were ordained to eternal life believed.
Johnxiv. 17. Even the Spirit of truth, whom the world cannot re-
ceive, because it seeth him not, neither knoweth him ; but ye know
him, for he dwelleth with you, and shall be in you.
Q. 7. Is the application of Christ to a soul finished at once ?
A. Though the first act of faith unites the soul to Christ, yet it is
a continued act ; 1 Pet. ii. 4. To whom coming, as unto a Hving
stone.
Q. 8. What learn we from hence ?
A. What a destitute thing the soul is that is out of Christ ; Rev.
iii. 18. Because thou sayest I am rich, and increased with goods, and
have need of nothing ; and knowest not that thou are wretched and
miserable, and poor, and blind, and naked.
Q. 9. What else doth it teach us ?
A. The riches and dignity of believers. Christ and all his purcha-
ses are theirs ; 1 Cor. iii. 22, 23. Whether Paul, or Apollos, or Ce-
phas, or the world, or life, or death, or things present, or things to
come ; all are yours, and ye are Christ's, and Christ is God's.
Q. 10. What else doth it teach us ?
A. The righteousness of God in the destruction of all unbelievers;
John V. 40. Mark xvi. 16. He that believeth, and is baptized, shall
be saved ; but he that believeth not shall be damned.
Of our Union with Christ
Quest. 30. iioW doth the Spirit apply to us the redemption
purchased by Christ ?
A. By worh'mgjmth in us, and thereby uniting us to Christ in
our effectual calling.
Q. 1. Can none have saving benefit by Christ, but such as are
united to him ?
A. No, for as Adam's sin could not hurt us, except we liad been
in him ; so Christ's redemption cannot profit us, except we are in
him; 1 Cor. i. 30. But of him are ye in Christ Jesus, who of God
is made unto us wisdom, and righteousness, afid sanctification, and
redemption.
Q. 2. What are the bonds of this union ?
A. The Spirit on God's part; 1 John iii. 24. And he that keepeth
his commandments, dwelleth in him, and he in him; and hereby
we know thg^t he abideth in us, by the Spirit which he hath given
11)2 AN EXPOSITION OF THE ASSEMBLY'S CATECHISM*
US. And faith on our part: Eph. iii. 17. That Christ may dwell
ill jour hearts by faith.
Q. 3. What is the first property of this union?
A. It is an intimate union ; Eph. v. 30. For we are members of
his body, of his flesh, and of his bones.
Q. 4. What is the second property •'*
J. It is an union never to be dissolved ; Rom. viii. 35, 88. Who
shall separate us from the love of Christ ? Shall tribulation, or dis-
tress, or persecution, famine, or nakedness, or peril, or sword ? For
I am persuaded, that neither death, nor life, nor angels, nor princi-
palities, nor powers, nor things present, nor things to come, nor
height, nor depth, nor any other creature, shall be able to separate
us from the love of God which is in Christ Jesus our Lord.
Q. 5. What is the third property of this union ?
A. It makes Christ, and all that he hathpurchased, become ours;
I Cor. iii. 22, 23. AH are yours, and ye are Christ's ; and Christ is
God's.
Q. 6. What is the fourth property of this union ?
A. It is the foundation and root of all our spiritual and acceptable
obedience ; John xv. 4. Abide in me, and I in you. As the branch
cannot bear fruit of itself, except it abide in the vine ; no more can
ye, except ye abide in me.
Q. 7. What is the first inference from hence ?
A. That saving grace in the saints is immortal, being secured to
them in and by Christ ; Col. iii. 3. Your life is hid with Christ in
God.
Q. 8. What is the second inference ^
A> That the relation between Christ and believers is very near
and intimate ; Eph. v. 30. For we are members of his body, of his
flesh, and of his bones.
Q. 9. What is the third inference .?
A, That believers need not be afraid to go down to the grave ;
Rom. viii. 38, 39. For I am persuaded, that neither death nor life,
— nor any other creature shall be able to separate us from the love of
God, which is in Christ Jesus our Lord. And this union holds after
death ; Mat. xxii. 31, 32. But as touching the resurrection of the
dead, have ye not read that which was spoken unto you by God,
saying, I am the God of Abraham, and the God of Isaac, and the
God of Jacob ? God is not the God of the dead, but the God of
the living.
Q. 10. W^hat is the fourth inference .?
A. That in wronging and persecuting the saints, men wrong and
persecute Christ himself; Acts ix. 4. And he fell to the earth, and
heard a voice saying unto him, Saul, Saul, why persecutest thou me?
Q. 11. What is the fifth inference?
A. That in relieving and refreshing the saints, we relieve and re-
fresh Christ himself; Matth. xxv. 35, 36. For I was an hungered,
AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. 103
ftnd ye gave me meat ; and I was thirsty, and ye gave me drink ; I
was a stranger, and ye took me in; naked, and ye clothed me ; I was
sick, and ye visited me ; I was in prison, and ye came unto me. Ver.
40. Inasmuch as ye have done it unto one of the least of these my
brethren, ye have done it unto mc.
Q. 12. What is the last inference.?
A. That there is a sympathy in Christ, under all the pressures and
grievances of his people; Heb. iv. 15. We have not an high priest
which cannot be touched with the feeling of our infirmities, but wa»
in all points tempted like as we arc, yet without sin.
Of Effectual Calling.
Quest. 31. ?T HAT is effectual calling.?
A. Effectual calling is the icork of God's Spirit, •where!??/ convinc^^
ingus of' our sin and misery, enlightening our minds in the know-
ledge of Christ, and renewing our wills, he doth persuade aiid enable
us to embrace Jesus Christ, freely offered to us in the gospel.
Q. 1. What makes the difference between effectual and ineffectual
calling ?
A. Ineffectual calling is, when men have nothing but the external
sound of the gospel ; Matth. xx. 16. For many be called, but few
chosen. Effectual is, when the Spirit works in conjunction with the
word ; John vi. 45. It is written in the prophets, iVnd they shall be
all taught of God ; every man therefore that hath heard, and hath
learned of the Father, cometh unto me.
Q. 2. What is the first act of the Spirit in effectual calling ?
A. Conviction of sin ; John xvi. 8. And when he is come, he will
reprove the world of sin.
Q. 3. Do the called of God hear any voice from heaven ?
A. Ordinarily it is a call without sound, yet as efficacious as an
audible voice from heaven.
Q. 4. What is the second act of the Spirit in our effectual calling?
A. The illumination of the mind in the knowledge of Christ; Acts
xxvi. 18. To open their eyes, and to turn them from darkness to
light, and from the power of Satan unto God.
Q. 5. In what things doth it enlighten them ?
A. In this; That Christ is their only remedy; Acts iv. 12. Nei-
ther is there salvation in any other; for there is none other name
under heaven given among men, whereby we must be saved. And
their all-sufficient remedy; Heb. vii. 25. Wherefore he is able also
to save them to the uttermost that come unto God by him.
Q. 6. What is the third act ?
A. His renewing of tlie sinner's will, and making it flexible ; Psal.
ex. 3. Thy people shall be willing in the day of thy power. Ezek.
xxxvi. 26. A new heart also will I give you, and a new spirit will I
19^
put within you, and I will take away the stony heart out of yowT
iiesh, and 1 will give you an heart of flesh.
Q. 7. Can no man come to Christ till thus enabled ?
A. No ; it is not in the power of man's nature or will, till thus re-
newed and enabled ; Eph. i. 19, 20. And what is the exceeding
greatness of his power to us-ward, who believe, according to the
working of his mighty power, which he wrought in Christ, when he
raised him from the dead, and set him on his own right-hand in the
heavenly places. John vi. 44. No man can come to me except the
Father, which hath sent me, draw him,
Q. 8. What sort of men are most ordinarily called ?
A. The poor and mean ones in the world ; 1 Cor. i. 26. For ye
see your calling, brethren, how that not many wise men after the flesh,
not many mighty, not many noble, are called ; but God hath chosen
the foolish things of the world to confound the wise; and God hath
chosen the weak things of the world to confound the things which
are mighty.
Q. 9. What is the first instruction from it ?
A. Souls effectually called are never lost ; Rom. xi. 9Q. For the
gifts and calling of God are without repentance.
Q. 10. What is the second instruction ?
A, All things co-operate to their good ; Rom. viil. 28. For we
know that all things work together for good to them that love God,
to them who are called according to his purpose.
Q. 11. What is the third instruction.^
A. It is dangerous to refuse God's call ; Prov. i. 24. Because I
have called, and ye have refused, I have stretched out my hand, and
no man regarded.
Q. 12. What is the last instruction ?
A. That Christians are obliged to walk suitably to their heavenly
calling; 1 Thess. ii. 12. That ye would walk worthy of God, who
hath called you into his kingdom and glory.
Of the Concomitants of Vocation.
Quest. 32. Vf HAT benefits do they that are efi*ectually called
partake of in this life ?
A. They that are effectually called do in this life partak'e of jus-
tification, adoption, and sanctification, and the several benejits which
in this life do either accompany or jiowfrom them.
Q. 1. Are all that be effectually called, justified "^
A. Yes; God justifies all, and every soul that obeys and answers
his call ; Rom. viii. 30. Whom he called, them he also justified.
Q. 2. What other benefits have the called in this life .?
A. They are all the adopted children of God ; Eph. i. 5. Having
predestinated us unto the adoption of children, by Jesus Christ,
unto himself, according to the good pleasure of his will.
Q. 3, Are those all the benefits the called receive ?
AX EXPOSITION OF THE ASSEMBLY'S CATECHISM. IQS
A. No ; they are not only justified and adopted, but also sanctified ;
1 Cor. i. 30. But of him are ye in Christ Jesus, who of God is made
unto us wisdom, righteousness, and sanctification, and redemption.
Q. 4. Do these three blessings come singly to the called ?
A. No; they are all accompanied with multitudes of other blessings
flowing from them ; Eph. i. 3. Blessed be the God and Father of
ourLord Jesus Christ, who hath blessed us with all spiritual blessings,
in heavenly places in Christ.
Q. 5. What are the mercies flowing from justification ?
A. They are great and manifold ; Rom. v. 1, 2, 3, 4, 5. There-
fore being justified by faith, we have peace with God through our
Lord Jesus Christ, by whom also we have access by faith into this
grace wherein we stand, and rejoice in hope of the glory of God.
Q. 6. What are the benefits flowing from adoption ?
A. Free access to God ; Eph. iii. 12. In whom we have boldness
and access with confidence by the faith of him. And a title to
heaven; Rom. viii. 17. If children, then heirs.
Q. 7. What blessings accompany sanctification ?
A. Union with Christ; Heb. ii. 11. For both he that sanctifieth^
and they who are sanctified, are all of one. And right to the in-
heritance ; Acts XX. 32. And now, brethren, I commend you to
God, and to the word of his grace, which is able to build you up, and
to give you an inheritance among all them which are sanctified.
Q. 8. What is the first lesson from hence ?
A. That they are enemies to their own souls, who obey not the
gospel call ; 2 Thes. i. 8. In flaming fire, taking vengeance on them
that know not God, and that obey not the gospel of our Lord Jesus
Christ.
Q. 9. What is the second lesson from hence ?
A. That the estate of believers abounds with spiritual privileges ;
1 Cor. iii. 22, 23. Whether Paul, or Apollos, or Cephas, or the
world, or life or death, or things present, or things to come, all are
yours, and ye are Christ's, and Christ is God's.
Q. 10. What is the third lesson from hence.'*
A. That all the believer's privileges are not in hope, but some in
hand; 1 John iii. 1. Behold what manner of love the Father hath
bestowed upon us, that we should be called the sons of God.
Q. 11. What is the fourth lesson from hence.?
A. The greatest sufferers for Christ have no reason to repent their
call ; Rom. viii. 18. For I reckon, that the suff*erings of this presen.
time are not worthy to be compared with the glory that shall be
revealed in us.
Q. 12. What is the last lesson from hence ?
A. That we have infinite reason to bless God for the gospel, by
which we are called; 2 Thes. ii. 14. Whereunto he called you bj
our gospel.
Vol. VL N
196 AN EXPOSITION OF THE ASSEMBLY'S CATECHISJf.
>
Of Justification.
Quest. 33. W HAT is justification ?
A. Justification is an act of God! s free grace ^ wlierein he par^
doneth all our sins^ and accepteth us as righteous in his sight, only
for the righteousness of Christ imputed to us, and received by faith
alone.
Q. 1. What are the parts of justification ?
A. It consists of two parts. First, The pardon of sin ; Acts xiiio
-39. And by him all that believe are justified from all things, from
which ye could not be justified by the law of Moses. Secondly^ The
acceptation of our persons as righteous; Rom. v. 1, 2, 3. There-
fore being justified by faith, we have peace with God, through our
Lord Jesus Christ, by whom also we have access by faith into this
grace wherein we stand, and rejoice in hope of the glory of God.
Q. 2. Whose act is it to justify sinners ?
A. It is the act of God alone ; Rom. viii. 33. It is God that
iustifieth. Man'sjustifying of him self is nothing: Lukexvi. 15. And
he said unto them, Ye are they which justify yourselves before men,
but God knoweth your hearts ; for that which is highly esteemed
amongst men, is abomination in the sight of God. Nor other men's
justifying of us; Rev. iii. 1. I know thy works, that thou hast'a name
to hve, and art dead.
Q. 3. Is there any thing in man to merit his justification.''
A. No; it is an act of free grace in God;, Rom. iii. 24. Being
justified freely by his grace, through the redemption which is in Jesus
Christ.
Q. 4. If it be not for any inherent righteousness ; how then ?
A. It is for the righteousness of Christ imputed to us ; Rom. iv.
6. Even as David also describeth the blessedness of the man unto
whom God imputeih righteousness without works.
Q. 5. How is Christ's righteousness made ours ?
A. By apphcation of it to us by faith ; Gal. ii. 16. 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 jus-
tified by the faith of Christ, and not by the works of the law ; for
by the works of the law shall no flesh be justified.
Q. 6. Js it not partly by Christ's righteousness made ours, and
partly our own ?
A. No ; by Christ's righteousness, without any mixture of ours ;
Rom. iii. 28. Therefore we conclude, that a man is justified by faith
without the deeds of the law.
Q. 7. But doth not James say otherwise, James ii. 14. What doth
it profit, my brethren, though a man say he hath faith and have not
works ; Can faith save him ?
A. The two apostles contradict not one another ; Paul speaks of
at: exposition of the assembly's catechism. 197
justification before God ; and James of justifying our faith before
men.
Q. 8. Is no regard then to be had to good works?
A. Yes, very great ; tliey that believe must be careful to maintain
good works ; Tit. iii. 8. That they which have believed in God might
be careful to maintain good works. These things are good and pro-
fitable unto men.
Q. 9- Why can none be justified by works.?
A. Because all are guilty before God ; Rom. iii. 29. Is he the
God (;f the Jews only ? Is he not also of the Gentiles ? Yes, of the
Gentiles also. And the law curses all that are under guilt ; Gal. iii.
10. Cursed is every one that continueth not in all things which are
written in the book of the law to do them.
Q. 10. What is the first inference from hence.?
A. The happy state of believers who are now at peace with God ;
Rom. v. 1. Therefore being justified by faith, we have peace with
God through our Lord Jesus Christ. And whom he justifieth he
glorifieth. Rom. viii. 80. Whom he justified, them he also glorified.
Q. 11. What is the second inference from hence ?
A. The excellency and necessity of faith ; Rom. iii. 30. The cir-
cumcision is justified by faith, and the uncircumcision through faith.
Q. 12. What is the third inference.?
A. That the greatness of sin is no bar to faith, since it is the righ-
teousness of Christ that justifieth ; 2 Cor. v. 21. For he hath made
him to be sin for us, who knew no sin, that we may be made the
righteousness of God in him.
Q. 13. What is the last inference ?
A. That believers ought to be exceeding humble, and far from
boasting. The law of faith excludes boasting; Rom. iii. 27. Where
is boasting then.? It is excluded: By what law.? of works.? nay,
but by the law of faith.
Of Adoption,
Quest. 34. >VhAT is adoption .?
A. Adoption is an act of God's free grace, whereby we are received
into the number, and have a right to all the privileges qftlie sons of
God.
Q. 1. How many sorts of sons are there .?
A. There is one by generation, and another by adoption ; John
i. 12, 13. But as many as received him, to them gave he power to
become the sons of God, even to them that believe in his name ;
which were born, not of blood, nor of the will of the flesh, nor of
the will of man, but of God.
Q. 2. What moves God to adopt any man ?
A. Nothing but his free love; 1 John iii. 1. Behold what manner
of love the Father hath bestowed on us, that we should be called tli^
sons of God.
N2
198 AN EXPOSITION OF THE ASSEMBLY'S CATECHISM*
Q. 3. Is this privilege common to all men ?
A. No ; it is peculiar to them that receive him ; John i. 12. But
as many as received him, to them gave he power to become the soni
of God.
Q. 4. What is the first property of adoption ?
A. It is a costly relation ; Gal. iv. 4. When the fulness of time
was come, God sent forth his Son, made of a woman, made under the
law, to redeem them that were under the law, that we might receive
the adoption of sons.
Q. 5. What is the second property of adoption ?
A. It is an high and honourable relation ; 1 John iii. 1. Behold
what manner of love the Father hath bestowed on us, that we should
be called the sons of God.
Q. 6. What is the third property of adoption ?
A. It is a free relation on God's part ; Eph. i. 4, 5. According as
he hath chosen us in him before the foundation of the world, that we
should be holy and without blame before him in love. Having pre-
destinated us unto the adoption of children, by Jesus Christ to him-
self, according to the good pleasure of his will. And it makes us
free ; John viii. 36. If the Son therefore shall make you free, ye
shall be free indeed.
Q. 7. What is the fourth property of adoption ?
A. It is a permanent relation ; John viii. 35. The Son abideth in
the house for ever.
Q. 8. What is the first privilege of the adoption?
A. They have an interest in God, as children in a father ; 2 Cor,
vi. 18. And I will be a Father unto you, and ye shall be my sons
and daughters, saith the Lord Almighty.
Q. 9. What is the second privilege ?
A. Being God's sons, they are heirs of God, and joint heirs with
Christ; Rom. viii. 17. And if children, then heirs, heirs of God,
and joint heirs with Christ.
Q. 10. What was the third privilege ?
A. Seasonable and sanctified afflictions ; Heb. xii. 6. He scourgeth
every son whom he receiveth.
Q. 11. What is the fourth privilege ?
A. The attendance and ministry of angels ; Heb. i. 14. Are they
not all ministering spirits, sent forth to minister for them who shall
be heirs of salvation ?
Q. 12. What is the fifth privilege ?
A. The assistance of the Spirit in prayer ; Rom. viii. 15. For wo
have not received the spirit of bondage again to fear, but ye have re-
ceived the Spirit of adoption, whereby we cry, Abba, Father. And
God's audience of their prayers ; 1 John v. 14. And this is the
confidence that we have in him, That if we ask any thing accord-
ing to his will, he heareth us.
Q. 13. What use should we make of this ?
AN EXPOSITION OF THE ASSEMBLy''s CATECHISM. 19^
A. It teacheth us to carry ourselves as children to our heavenly
Father. First, In our imitation of him ; Eph. v. 1. Be ye therefore
followers of God, as dear children. Secondlij, In our submission to
him ; Heb. xii. 9- Furthermore, we have had fathers of our flesh,
who corrected us, and we gave them reverence ; shall we not much
rather be in subjection to the Father of spirits, and live ? Thirdlyy
In our dependence on him ; Matth. v. 32. For your heavenly Fa-
ther knoweth that you have need of all these things.
Of Sanctification.
Quest. 35. W HAT is sanctification .?
A. Sanctification is the worlc of Godtsfree grace^ ivherehy we are
renezved in the whole man after the image of God, and are enabled
more and more to die unto sin, and live imto righteousness.
Q. 1. What are the parts of sanctification ?
A. Dying unto sin, and living unto God; Rom. vi. 11. Like-
wise reckon ye also yourselves to be dead indeed unto sin, but alive
unto God, through Jesus Christ our Lord.
Q. 2. Who is the Author of sanctification ?
A. God only ; Jude ver. 1. To them that are sanctified by God
the Father.
Q. 3. What is the instrument of it ?
A. The word of God; John xvii. 17. sanctify them through thy
truth ; thy word is truth.
Q. 4. What part of man is sanctified ?
A. Every part, both of soul and body; 1 Thess. v. 23. And the
Tery God of peace sanctify you wholly ; and I pray God your whole
spirit, soul, and body be preserved blameless unto the coming of our
Lord Jesus Christ.
Q. 5. Is sanctification perfected at once ?
A. No; but by degrees; 2 Pet. iii. 18. But grow in grace, and in
the knowledge of our Lord and Saviour Jesus Christ.
Q. 6. When will it be made perfect ?
A. When we come to heaven, and not before; 1 Cor. xiii. 10, 11.
But when that which is perfect is come, then that which is in part
shall be done away.
Q. 7. What are the signs of true sanctification ?
A. When it runs into all parts of our conversation ; 1 Pet. i. 15.
But as he which hath called you is holy, so be ye holy in all manner
of conversation. Secondly, And continues to the end ; Rev. xxii. 11.
Let him that is holy be holy still.
Q. 8. What is the inseparable companion of sanctification ?
A. Righteousness towards men ; Luke i. 74, 75. That he would
grant unto us, that we being delivered out of the hands of our ene-
mies, might serve him without fear, in holiness, and righteousness
before him all the days of our life.
Q. 9. What is opposite to sanctification ?
N3
^00
A. All filthiness of flesh and spirit; 2 Cor. vii. 1. Having there-
fore these promises, dearly beloved, let us cleanse ourselves from
all filthiness of flesh and spirit.
Q. 10. What is the privilege of the sanctified ?
A. They are all elected, and shall be glorified ; 1 Pet. i. 2, 4. Elect
according to the foreknowledge of God the Father, through sanctifi-
cation of the Spirit — to an inheritance incorruptible and undefiled,
and that fadeth not away, reserved in heaven for you.
Q. 11. What is the case of them who live and die unsanctified ?
A. They shall never see God ; Heb. xii. 14. Follow peace with
all men, and holiness ; without ^vhich no man shall see the Lord.
Q. 12. What difi'erenceth true from pretended sanctification .?
A. True sanctification pargeth the heart from the love of sin ;
Rom. vii. 15. For that which I do, I allow not. And the life from
the dominion of sin ; Rom. vi. 19. As ye have yielded your members
servants to uncleanness, and to iniquity unto iniquity; even so now
yield your members servants to righteousness, unto holiness.
Q. 13. May great sinners be sanctified ?
A. Yes ; the Spirit of God can sanctify the vilest heart ; 1 Cor.
"vi. 11. And such were some of you ; but ye are washed, but ye
are sanctified.
Of Assurance, the Fruit of Justification,
Quest. 36. T ▼ HAT are the benefits which in this life do either
accompany or flow from justification, adoption, and sanctification?
A. The benefits ivhich hi this life do either accompany, or Jlom
Jrom justification, adoption, and sanctification, are assurance of
God's love, peace of conscience, joy in the Holy Ghost, increase of
gi'ace, and perseverance therein to tlie end.
Q. 1. Is assurance possible to be attained in this life .^
A. Yes ; for some have had it ; Cant. vi. 3. I am my beloved's,
and my beloved is mine. And all Christians are commanded to
strive for it; % Pet. i. 10. Wherefore the rather, brethren, give
diligence, to make your calling and election sure.
Q. 2. How many sorts of assurance are there .^
A. There is an objective assurance ; 2 Tim. ii. 19. Nevertheless,
the foundation of God standeth sure, having this seal, The Lord
knoweth them that are his. And a subjective or personal assurance;
Gal. ii. 20. Who loved me, and gave himself for me.
Q. 3. Is personal assurance perfect in this life "^
A. No; It admits of doubts and fears, which interrupts it, and it
is not always at one height; 1 Cor. xiii. 10. When that which is
perfect is come, then that which is in part shall be done away.
Q. 4. On what testimony is personal assurance built "^
A. Upon the testimony of God's Spirit v/itnessing with ours ;
AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. 20l
Rom. vili. 16. The Spirit itself beareth witness with our spirit, that
are the children of God.
Q. 5. Doth the Spirit make use of signs in us to assure us ?
A. Yes; ordinarily he doth; 1 John iii. 14. We know that we
are passed from death to life, because we love the brethren. And
ver. 24. Hereby we know that he abideth in us, by the Spirit which
he hath given us.
Q. 6. How is true assurance discerned from presumption ?
A. True assurance humbles the soul ; Gal. ii. 20. I am crucified
with Christ : nevertheless I live : yet not I, but Christ liveth in me.
And makes the soul afraid of sin; 2 Cor. vii. 1. Having therefore
these promises, dearly beloved, let us cleanse ourselves from all filthi-
ness of the flesh and spirit, perfecting holiness in the fear of God.
Q. 7. What is the usual season of assurance ?
A. The time of greatest sufferings for Christ ; 1 Pet. iv. 14. If
ye be reproached for the name of Christ, happy are ye ; for the
Spirit of glory and of God resteth upon you.
Q. 8. Is personal assurance absolutely necessary to salvation ?
A. No; a man may be saved, and in Christ, without it ; Isa. 1.
10. Who is among you that feareth the Lord, that obeyeth the voice
of his servant, that walketh in darkness, and hath no light ? Let him
trust in the name of the Lord, and stay upon his God.
Q. 9. What is the fruit of assurance ?
A. Joy unspeakable amidst outward troubles; Rom. v. 11. And
not only so, but we also joy in God, through our Lord Jesus Christ,
by whom we have now received the atonement.
Q. 10. What sins usually eclipse our assurance ?
A. Negligence in duty starves it ; 2 Pet. i. 10. Give diligence to
make your calling and election sure : For if you do these things ye
shall never fall. And sinning against light, stabs it ; Psalm li. 8.
Make me to hear joy and gladness; that the bones which thou hast
broken may rejoice.
Q. 11. What is the first inference from this doctrine ?
A. That no unregenerate person can have any assurance ; for it
is the fruit of justification, adoption, and sanctification.
Q. 12. What is the second inference.'^
A. That all the joys of heaven are not to come; but some com-
municated in this life ; 1 Pet. i. 8. Whom having not seen ye love ;
in whom though now ye see him not, yet believing, ye rejoice with
joy unspeakable, and full of glory.
Q. 13. What is the third inference ?
A. That assured believers need to be circumspect persons, that
they grieve not the Spirit ; Eph. iv. 30. And grieve not the holy
Spirit of God, whereby ye are sealed unto the day of redemption.
N4.
AN EXPOSITION OF THE ASSEMBLY S CATECHISM.
Of Peace of Conscience.
Quest. 1. ▼ V HAT doth the word peace signify in scripture ?
A. In the language of the Old Testament it signifies all temporal
good ; 1 Sam. xxv. G. Peace be both to thee, and peace be in thine
house, and peace be unto all that thou hast. And in the New Tes-
tament all special good ; as 2 Thess. iii. 16. Now the Lord of peace
himself give you peace always.
Q. 2. What are the kinds of special peace .^
A. There is a twofold peace; one without us, by reconciliation ;
Rom. V. 1. Therefore, being justified by faith, we have peace with
God. And peace within us, by -vvay of consolation ; Col. iii. 15. And
let the peace of God rule in your hearts.
Q. 3. What did our peace cost Christ ?
A. It cost him bloody stripes and sufferings; Isa. liii. 5. The chas-
tisement of our peace was upon him ; and by liis stripes we are
healed.
Q. 4. Can none have true peace but such as are in him .?
A. No; others mav have false peace; Luke xi. 21. When a strong
man armed keepeth his palace, his goods are in peace. But believers
only have true peace; Rom. v. 1. Therefore, being justified by
faith, we have peace with God through our Lord Jesus Christ.
Q. 5. Have all believers peace in their consciences at all times .'^
A. No, they are always in a state of peace, but have not always
the sense of peace; Isa. 1. 10. Who is among you that feareth the
Lord, and obeveth the voice of his servant, that walketh in darkness,
and hath no hght "t Let him trust in the name of the Lord, and stay
upon his God.
Q. 6. What is that which hinders the sense of peace in believers }
A. Their sins against the Lord, and grieving of his Spirit; Isa. lix.
% But your iniquities have separated between you and your God ;
and your sins have hid his face from you, that he will not hear.
Q. 7. What maintains the state of peace when the sense of peace
is lost "^
A. Christ's continual and potent intercession with the Father for
us ; 1 John ii. 12. My little children, these things write I unto you,
that ye sin not : And if any man sin, we have an Advocate with the
Father, Jesus Christ the righteous.
Q. 8. What is the best way to maintain our peace with God "^
A. Strict walking by gospel rules; Gal. vi. 16. And as many as
walk according to this rule, peace be on them.
Q. 9. Doth this peace come and go with outward peace ?
A. No ; we may enjoy this when no peace is to be had in the world ;
John xvi. 33. These things have I spoken unto you, that in me ye
might have peace. In the world ye shall have tribulation ; but be
of good cheer, I have overcome the world.
Q. 10. What is the first instruction fi'oni hence ?
A^ EXPOSITION OF THE ASSEMBlVs CATECHISM. 203
A. That the wicked are in a sad case at all times, but especially in
evil times; Isa. Ivii. 20, 21. But the wicked are like the troubled
sea when it cannot rest, whose waters cast up mire imd dirt. There
is no peace, saith my God, to the wicked.
Q. 11. AVhat is the second instruction from hence?
J. That the chief care of a Christian should be to keep his peace
with God ; Jer. xvii. 17. Be not a terror to me ; thou art my hope
in the day of evil.
Q. 12. What is the last instruction from hence ?
A. Let the saints long to be in heaven, the state of full and per-
fect peace ; Isa. Ivii. 2. He shall enter into peace ; they shall rest in
their beds, each one walking in his uprightness.
Of Jot/ in the Holy Ghost.
Quest. 1. JHOW many sorts of joy are there among men ?
A. There is a sensitive joy ; Acts xiv. 17. Nevertheless he left
not himself without witness, in that he did good, and gave us rain
from heaven and fruitful seasons, filling our hearts with food and
gladness. A sinful joy; Prov. xv. 21. Folly is joy to him that is
destitute of wisdom. And a spiritual joy ; Rom. v. 11. And not
only so, but we also joy in God through our Lord Jesus Christ.
Q. 2. Why is spiritual joy called joy in the Holy Ghost ?
A. Because the Holy Ghost is the author of it ; Gal. v. 22. But
the fruit of the Spirit is love, joy, peace, &c.
Q. 3. What is the first thing begets joy in the saints ?
A. The first thing they joy in is, their justification before God ;
Isa. Ixi. 10. I will greatly rejoice in the Lord ; my soul shall be joy-
ful in my God ; for he hath cloathed me with the garments of sal-
vation, he hath covered me with the robes of righteousness. Rom. v.
11. And not only so, but we also joy in God, through our Lord Jesus
Christ, by whom we have now received the atonement.
Q. 4. What is the second thing that breeds this joy ?
A. Hope of glory breeds joy in the saints ; Rom. v. 2. And rejoice,
in hope of the glory of God.
Q. 5. What is the instrument by which the Spirit conveys this
A. Faith is the instrument of it; Phil. i. 25. And having this
confidence, I know that I shall abide and continue with you all, for
your furtherance and joy of faith.
Q. 6. ^Vhat is the first property of this joy ?
A. It is joy unspeakable, and full of glory ; 1 Pet. i. 8. Believing,
ye rejoice with joy unspeakable, and full of glory.
Q. 7. What is the second property of it ?
A. That it is not in the power of men to deprive the saints of it ;
John xvi. 22. And your joy no man taketh from you.
Q. 8. What is the third property of it ?
A. It makes the soul free and cheerful in the ways of obedience ;
204f AN EXrOSITIOX OF THE ASSEMBLY'S CATECHI&M.
Psal. cxix. 32. I will run the ways of thy commandments, when
thou shalt enlarge my heart.
Q. 9. What is most destructive to a Christian's joy ?
J, Sin, especially sin against light ; Psal H. 8. Make me to hear
joy and gladness, that the bones which thou hast broken may rejoice.
Q. 10. What should be the main care of a Christian in this world?
A. To maintain his joy in God to the last ; Acts xx. 24*. But none
of these things move me ; neither count I my life dear unto myself,
so that I might finish my course with joy.
Q. 11. Have not hypocrites their joys as well as real Christians ?
A, Yes; but the joy of the hypocrite is not grounded upon scrip-
ture-warrant, and will vanish away, and will come to nothing at last ;
John V. 35. He was a burning and a shining light ; and ye were
willing for a season to rejoice in his hght.
Q. 12. AVhat is the first inference from hence ?
A. Let all that expect joy in the Holy Ghost, see that they pre-
serve purity of conscience and conversation ; 2 Cor. i. 12. For our
rejoicing is this, the testimony of our conscience, that in simplicity and
godly sincerity, not with fleshly wisdom, but by the grace of God, we
have had our conversation in the world, and more abundantly to
you-wards.
Q. 13. What is the last inference.?
A. That religion is no melancholy thing, but the fountain of all
joy and pleasure ; Prov. iii. 17. Her ways are ways of pleasantness^
and all her paths are peace.
Of the Increase of Grace.
Quest. 1. JL^OTH all true grace increase and grow ?
A. Yes, it doth, like the morning light ; Prov. iv. 18. The path
of the just is as the shining light, that shineth more and more unto
the perfect day. And for that end God hath appointed ministers and
ordinances : Eph. iv. 11, 12. And he gave some, apostles ; and some,
prophets ; and some, evangelists ; and some, pastors and teachers ;
for the perfecting of the saints, for the work of the ministry, for the
edifying of the body of Christ.
Q. 2. Cannot false or seeming grace grow.?
A. It may spring up, and seem to flourish for a time, but comes
not to perfection ; Luke viii. 14. And that which fell among thorns,
are they, which when they have heard, go forth, and are choaked
with the cares, and riches, and pleasures of this life, and bring no
fruit to perfection.
Q. 3. What is the first respect in v, hich grace grows .''
A. It grows by deeper rooting itself in the soul ; Eph. iii. 17. That
Christ may dwell in your hearts by faith ; that ye being rooted and
grounded in love, may be able, &:c.
Q. 4. What is the second respect or manner of its growth ?
A. It grows in respect of its greater fitness and readiness for acts;
AN EX?0STTION OF THE ASSEMBLY'S CATECHISM. 205
of obedience; Col. i. 11. Strengthened with all mioht, according to
liis glorious power, unto all patience and long-suffering with joyful-
ness.
Q. 5. What is .tlie third respect or manner of its growth ?
A. It grows in respect of its abilities to fix the mind more steadily
on spiritual things. Hence grown Christians are called spiritual
inen; Gal. vi. 1. Ye which are spiritual, restore such an one in the
spirit of meekness.
Q. G. Why must all true grace grow ?
A. Because there is a stature to which Christians arc appointed ;
Eph. iv. 13. Till we all come in the unity of the faith, and of the
knowledge of the Son of God, unto a perfect man, unto the measure
of the stature of the fulness of Christ.
Q. 7. What are the causes of a Christian's growth ?
A. Union with Christ; John xv. 4. As the branch cannot bear
fruit of itself, except it abide in the vine ; no more can ye, except ye
abide in me. And his blessings on the ordinances; Isa. Iv. 10, 11.
For as the rain cometh down, and the snow from heaven, and return-
eth not thither, but watereth the earth, and maketh it bring forth and
bud, that it may give seed to the sower, and bread to the eater; so
shall my word be that goeth forth out of my mouth ; it shall not re-
turn unto me void, but it shall accomplish that which I please, and it
shall prosper in the thing whereto I sent it. And providences ; Phil.
i. 19. For I know that this shall turn to my salvation through your
prayers, and the supply of the Spirit of Jesus Christ.
Q. 8. May not true grace sometimes decay ?
A. Yes, it may ; Rev. ii. 4. Nevertheless, I have somewhat against
thee, because thou hast left thy first love. But not utterly ; 1 John
iii. 9. Whosoever is born of God, doth not commit sin ; for his seed
femaineth in him.
Q. 9. What is the first inference from hence ?
A. To bless God for gospel ordinances; Psal. xcil. 13, 14. Those
that be planted in the house of the Lord shall flourish in the courts
of our God ; they shall still bring forth fruit in old age ; they shall
be fat and flourishing.
Q. 10. What is the second inference ?
A. Hence we see the miserable state of tlicm that grow worse and
worse; Judc, ver. 12. These are spots in your feasts of charity, when
they feast with you, feeding themselves without fear : Clouds they
;ire without water, carried about of winds : Trees whose fruit wi-
thereth, without fruit, twice dead, plucked up by the root.
Q. 11. What is the third inference.?
A. Christians should not be discourac^cd at their weakness in grace,
for they have a merciful Christ ; Isaiah xlii. 3. A bruised reed shall
he not break ; and the smoking flax shall he not quench ; he shall
bring forth judgment unto truth. And a sure promise ; Job xvii. 9.
206 AN EXPOSITION OF THE ASSEMBLy'^S CATECHISjr.
The righteous also shall hold on his way ; and he that hath clean
hands shall be stronger and stronger.
Q. 12. What is the last inference.?
A. That all true Christians draw daily nearer and nearer to the
heavenly and perfect state ; S Cor. iv. 16. For v/hich cause we faint
not ; but though our outward man perish, yet the inward man is
renewed day by day ; Rom. xiii. 11. For now is our salvation nearer
tlian when we believed.
Of Perseverance.
Quest. 1. VV HAT is perseverance to the end.?
A. It is the steady and constant continuance of Christians in the
ways of duty and obedience, amidst all temptations and discourage-
ments to the contrary ; Col. i. 23. If ye continue in the faith,
grounded and settled, and be not moved away from the hope of the
gospel, which ye have heard, and v/hich was preached to every crea-
ture which is under heaven, whereof I Paul am made a minister.
Q. 2. Do all that profess Christ continue in him ?
A. No; many that at first zealousl}^ profess him, afterwards fall
away; John vi. 66. From that time many of his disciples went back,
and walked no more with him.
Q. 3. Why do not all persevere .?
A. Because all professors have not a good root and foundation ;
Matth. xiii. 20, 21. But he that received the seed into stony places,
the same is he that henreth the word, and anon with joy receiveth it ;
yet hath he not root in himself, but endureth for a while; for when
triI)ulation or persecution ariseth because of the word, by and by he
is offended.
Q. 4. What is the first ground of the saints perseverance.?
A. God's electing love, in which they are given to Christ ; John
X. 20. My Father which gave them me is greater than all ; and none
is able to pluck them out of my Father's hand.
Q. 5. What is the second ground of perseverance ?
A. The immortal nature of sanctifying grace ; John iv. 14. But
whosoever drinkethof the water that I shall give him shall never thirst,
but the water that I shall give him shall be in him a well of water
springing up into everlasting life, 1 John iii. 9. For his seed remain-
eth in him.
Q. 6. What is the third ground of it .?
A. The covenant of grace; Jer. xxxii. 40. And I will make an
everlasting covenant with them, that I will not turn away from them
to do them good ; but I will put my fear in their hearts, that thej
shall not depart from me.
Q. 7. What is the fourth ground of it ?
A, Christ's effectual intercession ; Luke xxii. 32. But I have pray-
ed for thee, that thy failii fail not.
Q. 8. Are there no declinings of grace in the saints.?
A, Yes, there are ; Rev. ii. 4. Nevertheless I have somewhat
AN EXPOSITION OF THE ASSEMI}LY''s CATECHISM. SO?
against thee, because thou Jiast left thy first love. Yet grace cannot
be totally or finally lost : For the seed of God remaineth in the sanc-
tified; 1 John iii. 9. Whosoever is born of God, doth not commit
sin ; for his seed remaineth in him : And he cannot sin ; because he
is born of God.
Q. i). Is there no hope of salvation for final apostates ?
A. No, the gospel gives none ; Heb. x. 38. But if any man draw
back, my soul shall have no pleasure in him.
Q. 10. What is the first instruction from hence ?
A. It warns all men to lay a good foundation, lest the buildings of
hope be over-turned when the storm comes; Matth. vii. 24, 25.
Therefore, whosoever heareth these sayings of mine, and doth them,
I will liken him unto a wise man which built his house upon a rock :
And the rain descended, and the floods came, and the winds blew,
and beat upon that house ; and it fell not, for it was founded upon a
rock.
Q. 11. What is the second instruction ?
A. That all men should look to themselves, lest they lose the things
which they have wrought; 2 John, verse 8. Look toyourselves, that
ye lose not these things which we have wrought, but that we receive
a full reward. 1 Cor. x. 12. Wherefore let him that thinketh he
standeth take heed lest he fall.
Q. 12. What is the last instruction.''
A. Let no true Christian be discouraged, how weak soever, for
God is able to make him stand ; Rom. xv. 4. Who art thou that
judgest another man's servant ? To his own master he standeth or
falleth; yea, he shall be holden up, for God is able to make him stand.
Of Perfection at Death,
Quest. 37. ▼ T HAT benefits do believers receive from Christ at
their death .?
A. The souls of believers are at their death made perfect in hoVu
ness, and do immediately pass into glory ; and their bodies being
9till united to Christy do rest in their graves till the resurrection.
Q. 1. What is the state of perfect holiness.?
A. It consists in a perfect freedom from sin, or tlie least inclinations
to sin ; Eph. v. 27. That he might present it to himself a glorious
church, not having spot or wrinkle, or any such thing; but that it
should be holy and without blemish.
Q. 2. Wherein else doth perfection consist ?
A. It consists in the attainment of the highest measures and de-
grees of holiness the creature is capable of; Eph. iv. 12, 13. For the
perfecting of the saints, Till we all come in the unity of the faith,
and of the knowledge of the Son of God, unto a perfect man, unto
the measure of the stature of the fulness of Christ.
Q. 3. Cannot this be attained whilst in the body ?
A. No, for here all our graces are imperfect ; 2 Cor. xiii. 12. For
now we see through a glass darkly ; but then face to face. And we
20S AX EXPOSITION OF THE ASsE:irSLY''s cateciiIsm;
live at a distance from God ; 2 Cor. v. 6. Whilst we are at home in
the body, we are absent from the Lord.
Q. 4. How is this attained at death ?
A. At death the roots of sin are pulled up out of the believer's
nature ; Heb. xii. 23. And to the spirits of just men made perfect.
Q. 5. Why must the soul be made perfect at death ?
A. Because the purity of the heavenly state admits no sin or imper-
fection ; Rev. xxi. 27. And there shall in no wise enter into it any
thing that defileth, neither whatsoever worketh abomination, or mak-
eth a lie, but they which are written in the I^amb's book of life.
Q. 6. What is the first inference from hence ?
A. That death should be lovely and desirable in the eyes of believ-
ers ; Phil. i. 23. Having a desire to depart, and to be with Christ ;
which is far better.
Q. 7. What is the second inference ?
A. That God hath provided singular relief for his people that now
groan under their sins, and many imperfections : 1 Cor. xiii. 12. For
now we see through a glass darkly ; but then face to face : Now I
know in part ; but then shall I know even as I am known.
Q. 8. What is the third inference ?
A. That the heavenly state is infinitely above and beyond \vhaU
ever we enjoy here; 1 Cor. ii. 9. But as it is written, eye hath not
seen, nor ear heard, neither have entered into the heart of man, the
things which God hath prepared for them that love him.
Q. 9. What is the fourth inference ?
A. That believers are but at a small distance from the satisfaction
of all their desires ; Rom. xiii. 11. For now is our salvation nearer
than when we believed.
Q. 10. What is the fifth inference?
A. That the saints should earnestly pursue that perfection, evei^
in this imperfect state; Phil. iii. 13, 14. Brethren, I count not my^
self to have apprehended ; but this one thing I do, forgetting those
things which are behind, and reaching forth to those things which are
before, I press towards the mark, for the prize of the high calling
of God in Christ Jesus.
Q. 11. What is the sixth inference.
A. That death to the saints is better than life ; Phil. i. 21. For to
me to live is Christ, and to die is gain.
Q. 12. What is the last inference.
A. That faith is absolutely necessary to entitle us to this perfect
state.
Of immediate Glorification.
Quest. 1. JLIO all that die in Christ immediately pass into glory ?
A. Yes, they do ; Luke xxiii. 43. To day-shalt thou be with me
in paradise ; Phil. i. 23. Having a desire to depart, and to be with
Christ.
A^NT EXPOSITION OF THE ASSEMBLY'S CATECHISM. l7l
Q. 2. What is the first reason for their immediate glorification ?
A. Because heaven is prepared and ready for them ; Matth. xxv.
34. Come, ye blessed of my Father, inherit the kingdom prepared
for you from the foundation of the world.
Q. S. What is the second reason for it ?
A. Because at death they are as ready for heaven as ever they shall
be; John ix. 4. I must work the work of him that sent me, while it
is day ; the night cometh, when no man can work.
Q. 4. What is the third reason for it ?
A. Because death else could not be gain, as it is, Phil. i. 21. For
to me to live is Christ ; and to die is gain.
Q. 5. What is the fourth reason for it ?
A. Because there is the same reason for all, as for any one : But
some are immediately glorified ; Luke xxiii. 43. To-day shalt thou
be with me in Paradise.
Q. 6. What is the fifth reason for it ?
A. Because Christ longs for their coming to him, and they for his
enjoyment ; and these longings are in vain, if not satisfied ; Ilev. xxii.
17, 20. And the Spirit, and the bride say. Come. And let him that
heareth, say. Come. And let him that is athirst, come : And who-
soever will, let him take the water of life freely. He which testifieth
these things, saith. Surely I come quickly. Amen, Even so come,
Lord Jesus.
Q. 7. What is the first instruction from hence ?
A. That the apparition of departed saints ordinarily are but fa-
bles: They wander not; Rev. iii. 12. Him that overcometh, will
I make a pillar in the temple of my God, and he shall go no more
out.
Q. 8. What is the second inference ?
A. That Purgatory is a groundless fable, and invention of men ;
and the scriptures alleged to countenance it, grossly abused ; 1 Pet.
iii. 19. By which also he went and preached unto the spirits in
prison.
Q. 9. What is the third inference ?
A. That heaven must needs be a marvellous surprise to believers,
how long soever they have conversed with it here.
Q. 10. What is the fourth inference ;
A. The consideration of this should provoke saints to work hard
to finish all they have to do on earth ; Eccles. ix. 10. Whatsoever
thy hand findeth to do, do it with thy might; for there is no work,
nor device, nor knowledge, nor wisdom, in the grave, whither thou
goest.
Q. 11. What is the fifth inference ?
-4. That there is no reason to grieve excessively for departed saints;
1 Thess. iv. 14. Even so them also which sleep in Jesus, will God
bring with him.
210 AN EXPOSITION OF THE ASSEMBLY'S CATECIIISaT.
Q. 12. What is the last inference ?
A. That Christless ones are immediately in hell; Luke xvi. 22, 2S^
The rich man also died, and was buried ; and in hell he lift up his
eyes, being in torments.
Of Rest in the Grave.
Quest. 1. T y HY must believers come to the grave ?
A. Because where sin has been, death by the law must follow ;
Kom. y. 12. Wherefore, as by one man sin entered into the worlds
and death by sin ; and so death passed upon all men, for that all
have sinned. Rom. viii. 10. And if Christ be in you, the body is dead
because of sin ; but the spirit is life, because of righteousness.
Q. 2. What is the first privilege of their bodies there ?
A. It is the privilege of their bodies to be there in union with
Christ; 1 Thess. iv. 14. Them also which sleep in Jesus, will God
bring with him.
Q. 3. What is their second privilege ?
A. Their graves are places of rest ; not prisons, but beds of rest ;
Isa. Ivii. 2. He shall enter into peace ; they shall rest in their beds,
each one walking in his uprightness.
Q. 4. What is the first evil they rest from ?
A. All the toils, and troubles, and afflictions, of this life ; Rev.
xiv. ] 3. They may rest from their labours ; and their works do fok
low them.
Q. 5. What is the second evil they rest from ?
A. They rest from all persecutions from men ; Job iii. 17. There
the wdcked cease from troubling ; and there the weary be at rest.
Q. 6. What is the third evil they rest from ?
A. They rest from sin, never to feel temptation or inclination to
sin ; Heb. xii. 23. And to the spirits of just men made perfect.
Q. 7. How long shall the bodies rest in the grave ?
A. Not for ever, but till the day of the resurrection ; Job xix. 26.
And though after my skin, worms destroy this body, yet in my flesh
shall I see God.
Q. 8. What is the first inference from hence ?
A. That union with Christ redounds to the singular advantage of
the body, as well as the soul ; Rom. viii. 11. But if the Spirit of him
that raised up Jesus from the dead, dwell in you ; he that raised up
Christ from the dead, shall also quicken your mortal bodies, by his
Spirit that dwelleth in you.
Q. 9. What is the second inference ?
A. That death dissolves not the union betwixt Christ and the souls
or bodies of his ; Mat. xxii. 32. I am the God of Abraham, and the
God of Isaac, and the God of Jacob ; God is not the God of the
dead, but of the living.
Q. 10. What is the third inference ?
AN fiXrosiTIOX OF THE ASSEMBLY'S CATECHISM. Sll
A. That seeing our bodies are to have so long and so sweet rest in
the grave, we should not spare them in God's service now ; 2 Pet. i.
13, 14. Yea, I think it meet, as long as I am in this tabernacle, to
stir you up, by putting you in remembrance : Knowing that shortly
I must put off this my tabernacle, even as our Lord Jesus Christ
hath shewed me.
Q. 11. What is the fourth inference?
A. That (christians should neither too much fear their own, nor
sorrow for others death; Rom. viii. 38, 39- For I am persuaded, that
neither death, nor life, nor angels, nor principalities, nor powers,
nor any other creature, shall be able to separate us from the love
of God, which is in Christ Jesus our Lord. 1 Thess. iv. 13. But I
would not have you to be ignorant, brethren, concerning them which
are asleep, that ye sorrow not, even as others which have no hope.
Of the Resurrection.
Quest. 1. JtS the resurrection a credible doctrine ?
A. Yes, it is ; Acts xxvi. 8. Why should it be thought a thing
incredible with you, that God should raise the dead ?
Q. 2. Why then doth it seem incredible to man ?
A. Because they err, not knowing the scriptures and the power of
God ; Mark xii. S4. Do ye not therefore err, because ye know not
the scriptures, nor the power of God ? The power of God assures us
it ma}^ be so, and the word of God tells it must be so.
Q. 3. Is it sinful to doubt of the doctrine of the resurrection ?
A. It is not only a sin to doubt it, but an heresy to deny it, it
being a fundamental article ; Heb. vi. 2. And of the resurrection of
the dead. 1 Cor. xv. 13, 14. But if there be no resurrection of the
dead, then is Christ not risen ; and if Christ be not risen, then is our
preaching vain, and your faith is also vain.
Q. 4. Who must rise again at the resurrection ?
A. All men, good and bad, must rise again ; Acts xxiv. 15. And
have hope towards God, which they themselves also allow, that
there shall be a resurrection of the dead, both of the just and the
unjust, Rev. xx. 12, 13, 14. And I saw the dead, small and great,
stand before God, &c.
Q. 5. What is the first difference betwixt the resurrection of the
just and unjust ?
A. Saints rise by virtue of their union with Christ ; Rom. viii. 11.
But if the Spirit of him that raised up Jesus from the dead, dwell
in you ; he that raised up Christ from the dead, shall also quicken
your mortal bodies, by his Spirit that dwelleth in you; But the
^vicked by his power.
Q. 6. What is the second difference ?
A. The second and main difference will be in the contrary ends to
which they rise; some to life, and some to condemnation; Dan. xii.
2. And many of them that sleep in the dust of the earth shall awak^.
Vol. VI. O
212 AN EXPOSITION 01" THE ASSEMBLY'S CATECHISM.
some to everlasting life, and some to shame, and everlasting con*
tempt.
Q. 7. What is the glory to which saints bodies shall be raised ?
A. In the likeness of Christ's glorious body; Phil. iii. 21. Who
shall change our vile body, that it may be fashioned like to his glo-
rious body.
Q. 8. What is the first inference from hence ?
A. That every man should strive to the uttermost to attain to the
resurrection of the just ; Phil. iii. 10, 11. That I may know him, and
the power of his resurection, and the fellowship of his suiTerings,
being made conformable unto his death, if by any means I might
attain to the resurrection of the dead.
Q. 9. What is the second inference ?
A. Comfort to them that now groan under manifold distempers,
and deformities of body ; they being made equal to angels ; Mark
xii. 25. For when they shall rise from the dead, they neither marry,
nor are given in marriage, but are as the angels which are in heaven.
Q. 10. What is the third inference ?
A. Get union with Christ by faith, as you expect a joyful resur-
rection ; John xi. 25. Jesus said unto her, I am the resurrection,
and the life ; he that believeth in me, though he were dead, yet
shall he live.
Q. 11. W^hat is the fourth inference ?
A. Saints should not fear death ; Gen. xlvi. 3. Fear not to go down
into Egypt.
Q. 12. What is the last inference.?
A. Employ your bodies for good now.
Of Christ'' s acknowledging Believers.
Quest. 38. ▼ V HAT benefit do believers receive from Christ at
the resurrection ?
A. At the resurrection believers being raised up in glory, shall be
openly acknowledged, and acquitted in the day of judgment, and
7nade perfectly blessed in the full enjoyment of God to all eternity.
Q. 1. What is it to be acknowledged by Christ.?
A. It is Christ's owning of the special relation betwixt him and
them ; Mat xxv. 34. Come ye blessed of my Father, inherit the
kingdom prepared for you from the foundation of the world.
Q. 2. Whom will Christ acknowledge for his?
A. Such as confess Christ now; Mat. x. 32. Whosoever therefore
shall confess me before men, him will I confess also before my Father
which is in heaven.
Q. 3. Before whom will Christ confess them ?
A. Before his Father, angels and men ; Rev. iii. 5. He that over-
cometh, the same shall be clothed in white raiment, and I will not
blot out his name out of the book of life, but I will confess his name
befoie my Father, and before his angels.
AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. SIB
Q. 4. Who shall be denied by Christ in that day ?
A. All that now deny Christ, shall be denied by him ; 2 Tim. ii.
12. If we deny him, he also will deny us, Tit. i. 16. They profess
that they know God ; but in works they deny him, being abominable,
and disobedient, and unto every good work reprobate.
Q. 5. Why will Christ openly acknowledge them ?
A. To wipe off all aspersions and censures that now are cast upon
them ; Isa. Ixvi. 5. Your brethren that hated you, that cast you out
for my name's sake, said, Let the Lord be glorified ; but he shall
appear to your joy, and they shall be ashamed.
Q. 6. What will be the efect of Christ's acknowledgment ?
A, It will put a full end to all doubts, fears and jealousies of
themselves; 1 Cor. iv. 3, 4. But with me it is a very small thing
that I should be judged of you, or of man's judgment ; yea, I judge
not my own self; for I know nothing by myself, yet I am not here-
by justified; but he that judgeth me, is the Lord.
Q. 7. What other effect will it produce in them ?
A. Joy unspeakable and transcendent : hence called time of re-
freshing ; Acts iii. 19. When the time of refreshing shall come from
the presence of the Lord.
Q. 8. Is this the only time Christ acknowledgeth them ?
A. No ; he acknowledgeth them b)^ his Spirit's testimony now, but
that is private in their bosoms ; Rom. viii. 16. The Spirit itself bear-
eth witness with our spirits, that we are the children of God.
Q. 9. What is the first inference from hence ?
A. To warn all how they pass rash censures on Christ's servants;
Psal. Ixxiii. 15. If I say, I will speak thus; behold I should offend
against the generation of thy children.
Q. 10. What is the second inference ?
A. Let none be afraid or ashamed to confess the person, office, or
any truth of Christ, for any loss or danger that may threaten them ;
Luke xii. 8, 9. Also I say unto you. Whosoever shall confess me
before men, him shall the Son of man also confess before the angels
of God. But he that denieth me before men, shall be denied before
the angels of God.
Q. 11. W^hat is the third inference ?
A. Let Christians abound in good works. Every act of charity for
Christ shall be acknowledged by him in the day of judgment ; Mat.
XXV. 35. For I was an hungered, and ye gave me meat; I was thirsty,
and ye gave me drink ; I was a stranger, and ye took me in.
Q. 12. What is the last inference ?
A. Let all Christians love and long for the day of Christ's appear-
ing; 2 Tim. iv. 8. Henceforth there is laid up for me a crown of
righteousness, which the Lord, the righteous Judge shall give me at
that day, and not to me only, but unto them ajso that love his ap-
pearing.
02
^14 AN EXPOSITION 0^ THE ASSEMBLY'S CATECHISM,
Of Chris£s acquitting Believers.
Quest. 1. W HAT is it to be acquitted by Christ?
A. It is to be discharged and cleared from all the guilt of sin, and
punishment due to it by the law, upon the account of Christ's right-
eousness imputed by God, and received by faith ; Rom. v. 1. There-
fore being justified by faith, we have peace with God through our
Lord Jesus Christ. Rom. viii. 1. There is therefore now no con-
demnation to them which are in Christ Jesus.
Q. 2. How many ways are believers acquitted ?
A. They are acquitted now in the court of heaven ; Rom. viii. 33.
Wlio shall lay any thing to the charge of God's elect ? It is God that
justifieth. In the court of their own consciences ; 1 John iii. 21.
Beloved, if our hearts condemn us not, then have we confidence to-
wards God. And in the day of judgment : both particular, Heb. ix.
27. As it appeared unto men once to die, but after this the judgment.
And general; Acts iii. 19. Repent ye therefore, and be converted,
that your sins may be blotted out. Their sins are then blotted out.
Q. 3. How doth Christ's acquittance now, differ from that at
judgment ?
A. They differ in respect of publicness ; this is secret in the believ-
er's bosom, and that open before men and angels ; Rev. iii. 5. I will
confess his name before my Father, and before his angels.
Q. 4. What is the second difference ?
A. They differ in respect of subjective certainty and assurance. A
bsliever may doubt of this, but not of that ; 1 Cor. iv. 4, 5. For I
know nothing of myself, yet am I not hereby justified ; but he that
judgeth me, is the Lord; therefore judge nothing before the time,
initil the Lord come.
Q. 5. What is the third difference betwixt them ?
A. They differ in point of consolation : this way always bears pro-
portion to the certainty of it. Hence that day is called the time of
refreshing ; when Christ blots out their sins by sentencial justification;
Acts iii. 19. Repent ye, therefore, and be converted, that your sins
may be blotted out, when the times of refreshing shall come froni
the presence of the Lord.
Q. 6. Do believers then lie under condemnation till that day ?
A. No; they are truly and fully justified now; John v. 24. He
that heareth my word, and believeth on him that sent me, hath ever-
lasting life, and shall not come into condemnation; but is passed from
death unto life. But this sentence is not yet published by Christ's
own mouth, as it shall be then.
Q. 7. On what account shall they be acquitted in that day .''
A. On the very same account and score they are now, viz. For the
imputed righteousness of Christ in the way of free grace ; Eph. i. 7.
In whom we have redemption through his blood, the forgiveness of
sins, according to the riches of his grace.
Q. 8. Must the saints be summoned to Christ's bar in that day ?
AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. 215
J. Yes; they must appear as well as others; 2 Cor. v. 10. For
we must all appear before the judgment seat of Christ. But not to
the same end ; John v. 29- And shall come forth ; they that have
done good, unto the resurrection of life, and they that have done
evil, unto the resurrection of damnation.
Q. 9. What is the first inference hence ?
A. How sure is a believer's justification, being so ratified privately
and publicly in this world, and that to come.
Q. 10. What is the second inference ?
A. Though the day of judgment be awfully solemn, it should not
be dreadful to believers : they should look for, and hasten to the
coming of the day of God ; 2 Pet. iii. 12. Looking for, and hasten-
ing unto the coming of the day of God, &c.
Q. 11. What is the third inference?
A. That faith is a grace of absolute necessity, and unspeakable
excellency; Rom. v. 1, 2. Therefore being justified by faith, we
have peace with God, through our Lord Jesus Christ; by whom
also we have access by faith into this grace wherein we stand.
Q. 12. What is the last inference.?
A. All unbelievers re in a miserable state now; John iii. 18. He
that belie veth not, is condemned already. And worse in the world
to come; Matth. xxv. 41. Depart from me ye cursed into everlast-
ing fire, prepared for the devil and his angels.
Of the full etijoyment of God.
Quest. 1. * T HAT doth perfect blessedness suppose and imply ?
A. It supposes the total freedom of believers from all the moral
evil of sin ; Eph. v. 27. That he might present you to himself a
glorious church, not having spot nor wrinkle, or any such thing, but
that it should be holy and without blemish. And from all the penal
evils of suffering ; Rev. xxi. 1;. And God shall wipe away all tears
from their eyes, and there shall be no more death, neither sorrow^
nor crying, neither shall there be any more pain, for the former
things are passed away.
Q. 2. What else is implied in perfect blessedness ?
A. It implies the full and perfect enjoyment of God v 1 Cor. xv.
28. And when all things shall be subdued unto him, then shall the
Son also himself be subject unto him that put all things under him,
that God may be all in all.
Q. 3. What is it for God to be all in all ?
A. It implies three things in it. Firsts That all the saints shall
be filled and satisfied from God alone. Secondly, That there shall
be no need of other things out of which they were wont to fetch
comfort. Thirdly, That all other things, as heaven, angels, saints,
shall be loved and enjoyed in God.
03
S16 AN EXPOSITION OF THE ASSEMBLY'S CATECHISM.
Q. 4. In what respect shall they enjoy God in heaven?
A. They shall have the glorious and immediate presence of God
Tvith theni ; Rev. xxi. 3. God himself shall be with them, and be
their God.
Q. 5. In what other respects shall they enjoy God ?
A. They shall see him as he is ; 1 John iii. 2. We shall be like
him ; for we shall see him as he is.
Q. 6. What will such a vision of God produce ?
A. It will produce perfect conformity in them to God ; 1 John iii.
2. When he shall appear, we shall be like him, for we shall see him
as he is. And perfect joy will result from hence; Psalm, xvi. 11. In
thy presence is fulness of joy ; at thy right hand there are pleasures
for evermore.
Q. 7. Do not the saints enjoy God here ?
A. Yes, they do ; but not so as they shall enjoy him in heaven ;
1 Cor. xiii. 12. Now we see through a glass darkly, but then face
to face ; now I know in part, but then shall I know even as also I
am known.
Q. 8. What are the special differences between the saints commu-
nion with God here, and that in heaven ?
A. Their communion with God here is clogged with sin ; Rom.
vii. 21. I find then a law, that w^hen I would do good, evil is pre-
sent with me. Here it is not constant ; Psalm xxii. 1. My God, my
God, why hast thou forsaken me ? Nor is it satisfying; but in heaven
it will be pure, constant, and satisfying.
Q. 9. How long shall they here enjoy God .''
A. Not for days, years, ages, but for ever and ever ; 1 Thess. iv.
17. x\nd so shall we be ever with the Lord.
Q. 10. What is the first instruction from hence.?
A. That the world is not the placeof the saints rest and satisfaction;
Heb. iv. 9. There remaineth therefore a rest to the people of God.
2 Cor. V. 2, 6. For in this we groan earnestly, desiring to be clothed
upon with our house, which is from heaven : therefore we are al-
ways confident, knowing that whilst we are at home in the body, we
are absent from the Lord.
Q. 11. What is the second instruction from hence.''
A. That death is a singular benefit to the saints ; and though it be
an enemy to nature, yet it is the medium to glory ; 2 Cor. v. 4. For
-we that are in this tabernacle do groan, being burdened, not for that
we would be unclothed, but clothed upon, that mortahty might be
swallowed up of life.
Q. 12. What is the third instruction from hence.''
A. The necessity of faith and regeneration in this world. None
shall be raised up in glory, acknowledged, acquitted, and made per-
fectlv blessed in the full enjoyment of God, but believers; Rom.
viii. 30. Moreover whom he did predestinate, them he also called ;
and whom he called, them he also justified ; and whom he justified.
AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. 21T
them he also glorified. Heb. xii. 14. Follow peace with all men, and
holiness, without which no man shall see the Lord.
Of Mali's Duty to God.
Quest. 39. ▼ ▼ HAT is the duty that God requireth of man.?
A. The duty which God requireth of man is obedience to his re"
vealed will.
Q. 1. Is obedience to God's will the duty of every man ?
A. It is unquestionably the duty of every man to obey the will of
God, so far as he hath made it known to him; Micah vi. 8. He hath
shewed thee, O man, what is good: and what doth the Lord require
of thee, but to do justly, and to love mercy, and to walk humbly with,
thy God.
Q. 2. On what account is man's obedience due to God?
A. It is due to him, First, as he is our Creator, in whom we live,
and move, and have our being ; Acts xvii. 27, 28. Secondly, As he
is our Benefactor, from whom we receive all our mercies ; Dent.
xxviii. 47. Because thou servedst not the Lord thy God with joyful-
ness, and with gladness of heart, for the abundance of all things ;
therefore shalt thou serve thine enemies, which the Lord shall send
against thee, in hunger, thirst, and in nakedness, and in want of all
things. Thirdly, As he is our Lord, and lawgiver; James iv. 12.
There is one Lawgiver, who is able to save and to destroy.
Q. 3. Is obedience due to none but God only ?
A. Yes; subjects must obey their lawful magistrates; 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. Peo-
ple their ministers; Heb. xiii. 17. Obey them that have the rule
over you, and submit yourselves, for they watch for your souls, as
they that must give an account. Children their parents ; Eph. vi.
1. Children obey your parents in the Lord, for this is right. But
not as they are to obey God.
Q. 4. What is the difference betwixt our obedience to God's com-
mands, and men's ?
A. We are to obey God, chiefly and supremely, for his own sake,
but creatures secondarily, and for God's sake ; 1 Pet. ii. 13. Submit
yourselves to every ordinance of men for the Lord's sake. And Eph.
vi. 1. Children obey your parents [in the Lord,] for this is right.
Q. 5. What must we do when the commands of God and men fall
cross to one another ?
A. In that case we must yield our obedience to God, and not to
man, whatever we suffer for it; Acts iv. 19. Whether it be right
in the sight of God, to hearken unto you more than unto God^
judge ye.
Q. 6. Why must we obey God rather than man ?
04
SI 8 AN EXPOSITION OF THE ASSEMRLy's CATECHISM,
A. Because God is the supreme and sovereign Lord of our con-
sciences ; and no creature hath power to command our obedience
but in and from him ; Isa. xxxii. 22. For the Lord is our judge,
the Lord is our lawgiver, the Lord is our king, he will save us.
Q. 7. Have the people liberty to compare the laws of God and
men, and judge how they agree or differ ?
A. Yes ; their judgment of discretion is both commanded ; 1 Cor,
i. 10, 15. I speak as to wise men ; judge ye what I say. And com-
mended ; Acts xvii. 11. These were more noble than those in Thes-
salonica, in that they received the word with all readiness of mind,
and searched the scriptures daily, whether those things were so.
Q. 8. What is the only rule for our obedience to God ?
A. The will of God revealed in the scriptures is our only rule of
obedience ; Isa. viii. 20. To the law and to the testimony ; if they
speak not according to this word, it is because there is no light ia
them.
Q. 9. But if a man have a voice, a vision, or a dream, seeming to
hint the secret v\ ill of God, may he not obey it ?
A. Yes; if it be consonant to the revealed will of God in the word,
otherwise not ; Deut. xxix. 29. The secret things belong unto the
Lord our God ; but those things which are revealed, belong unto us,
and to our children for ever, that we may do all the words of this
law.
Q. 10. What is the first instruction from hence ?
A. That it is highly sinful and dangerous to disobey the known will
of God in any thing ; Horn. i. 18. For the wrath of God is revealed
from heaven against all ungodliness and unrighteousness of men who
hold the truth in unrighteousness. Luke xii. 47. And that servant
which knew his Lord's will, and prepared not himself, neither did
according to his will, shall be beaten with many stripes.
Q. 11. What is the second instruction ?
A. That is a blessed man, who conscientiously labours to obey the
will of God, so far as he can discover it ; John xiii. 17. If ye know
these things, happy are ye if ye do them. Gal. vi. 16. And as many
as walk according to this rule, peace be on them, and mercy.
Q. 12. What is the third inference?
A. It is highly sinful and dangerous to command others, or obey
commands from others, which are not according to God's command;
Hosea v. 11. Ephraim is oppressed and broken in judgment, because
he willingly walked after the commandment. Jer. vii. 31. And they
have built the high places of Tophet, which is in the valley of the son
of Hinnom, to burn their sons and their daughters in the fire, which
I commanded them not, neither came it into my heart*
Of the Moral Law.
Quest. 40. and 41. W HAT did God at first reveal to man for
the rule of his obedience r
AX EXPOSITION OF THE ASSEMBLy's CATECHISM. 219
A. The rule which God at first revealed to man for his obedience,
was the moral law,
Q. 41. Wherein is the moral law summarily comprehended ?
A. The moral law is summarily comprehended in the ten com-
Qnundments.
Q. 1. Is every man under the direction and obligation of law?
A. Yes ; man being a reasonable creature, is capable of, and fitted
for government by law, which other creatures are not ; and being an
accountable creature to God, must needs be under a law ; Rom.
ii. 15. Which shew the works of the law written in their hearts ;
their consciences also bearing witness, and their thoughts the mean
while accusing, or else excusing one another.
Q. 2. How could man be under a law before the law was given
by Moses ?
A. Before ever the law was given at Sinai, all tlie race of Adam
had a law written in their hearts, viz. the light of reason, and dictates
of natural conscience; Rom. ii. 14. For when the Gentiles, which have
not the law, do by nature the things contained in the law, these having
not the law, are a law unto themselves. And besides this, the church
had the revealed will of God to direct them ; 2 Pet. i. 19, 20. We
have also a more sure word of prophecy, whereunto ye do well to take
heed, as unto a light that shineth in a dark place, until the day
dawn, and the day star arise in your hearts. Knowing this first,
that no prophecy of the scripture is of any private interpretation.
Q. 3. What is the meaning of the moral law ?
A. It is not a law to direct and order our manners ; but a law that
binds universally and perpetually, as the ten commandments do those
to whom they are promulged, and the light of nature doth all others ;
Rom. ii. 14. For when the Gentiles, which have not the law, do by
nature the things contained in the law, these having not the law, are
a law unto themselves. Luke xvi. 17. It is easier for heaven and
earth to pass, than one tittle of the law to fail.
Q. 4. Why is it said to be summarily comprehended in the ten
commandments ?
A. Because much more is included in every command than is ex-
prest, as our Saviour shews in his exposition of it ; Mat. xxii. 40. On
tliese two commandments hang all the law and the prophets.
Q. 5. Doth the moral law bind Christians under the gospel ?
A. Yes, it doth, as a rule to order their conversations by ; Jam.
ii. 8, 9, 10. If ye fulfil the royal law according to the scripture. Thou
shalt love thy neighbour as thyself; ye do well : But if ye have res-
pect to persons, ye commit sin, and arc convinced of the law as
transgressors ; for whosoever shall keep the whole law, and yet
offend in one point, is guilty of all.
Q. 6. Is the moral law the same thing with the covenant of
works, and imposed for the same end ?
A, God never designed the law to be the way of man's justifica-
S20 AN EXPOSITION OF THE ASSEMBLY'S CATECHISM.
tion since the fall; Gal. iii. 21, 22. Is the law then against the pro-
mises of God ? God forbid ! for if there had been a law given which
could have given life, verily righteousness would have been by the
law ; but the scripture hath concluded all under sin, that the promise
by faith of Jesus Christ might be given to them that believe. But it
was promulged to convince man of sin ; Rom. vii. 7. What shall we
say then ? Is the law sin ? God forbid ! Nay, I had not known sin,
but by the law ; for 1 had not known lust except the law had said.
Thou shalt not covet. And bring them to Christ ; Gal. iii. 24.
Wherefore the law was our schoolmaster, to bring us unto Christy
that we might be justified by faith.
Q. 7. What is the first inference from hence ?
A. Hence we learn the abominable nature of Popery. The Pope
being that lawless one, who will not be bound by the laws of God
himself; 2 Thess. ii. 8. Then shall that wicked one be revealed
whom the Lord shall consume with the Spirit of his mouth, and
shall destroy with the brightness of his coming ; but assumes power
to dispense with God's laws to others.
Q. 8. What is the second inference hence ?
A. That man dieth not as beasts die ; which are under no moral
law, and therefore capable of no sin ; but must come to judgment
after death ; Eccl. iii. 21. Who knoweth the spirit of man that goeth
upward, and the spirit of the beast that goeth downward to the
earth ? Heb. ix. 27. And as it is appointed unto men once to die,
so after this the judgment.
Q. 9. Wlmt is the third inference hence ?
A. That though the actions of men naturally considered are tran-
sient, yet their consequences and effects are permanent ; an act is
soon done, a word soon spoken, a thought soon thought ; but when
done, spoken, or thought, they are placed to account ; Gal. vi. 7, 8.
Be not deceived, God i^ not mocked; for whatsoever a man soweth,
that shall he also reap ; for he that soweth to the flesh, shall of the
flesh reap corruption ; but he that soweth to the spirit, shall of the
spirit reap life everlasting.
Q. 10. What is the fourth inference from hence ?
A. That God will proceed with men by different rules in the day
of judgment, according to the different laws they lived under in this
world; Rom. ii. 12. For as many as have sinned without law shall
also perish without law ; and as many as have sinned in the law,
shall be judged by the law.
Q. 11. What is the fifth inference from hence ?
A. That those who have sinned against the clearest light, and best
helps, will, if they die impenitent, be judged to the greatest misery ;
Matth. xi. 23. And thou, Capernaum, which art exalted unto hea-
ven, shall be brought down to hell ; for if the mighty works which
have been done in thee, had been done in Sodom, it would have
AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. 22t
remained until this day. Heb. ii. 3. How shall we escape if we
neglect so great salvation.
Q. 12. What is the sixth inference from hence?
A. That we are to prize the moral law highly, as a rule of life ;
Ps. cxix. 105. Thy word is a lamp unto my feet, and a light unta
my path : So are we to bless God for the gospel dispensation, by
which only we can attain to justification and salvation ; Heb. xii. 22.
But ye are come to mount Sion, and unto the city of the hving God,
the heavenly Jerusalem, to an innumerable company of angels.
Of love to God and Man.
Quest. 42. ? 7 HAT is the sum of the ten commandments.^
A. The sum of the ten commandments is to love the Lord our
God with all our heart, with all our soul, with all our strength, and
with all our mind, and our neighbour as ourselves.
Q. 1. What is the sum of the ten commandments ?
A. To love the Lord our God with a supreme love, and men with
a sincere love, in and for him ; Mat. xxii. 37, 38. Jesus said unto
him. Thou shalt love the Lord thy God with all thy heart, and
with all thy soul, and with all thy mind. This is the first and great
commandment : The second is like unto it, Thou shalt love thy
neighbour as thyself
Q. 2. What is the first thing contained in our supreme love to God ?
A. It implies tlie loving of God purely and absolutely for himself
The excellencies that are in him ; Cant. i. 3. Thy name is as oint-
ment poured forth ; therefore the virgins love thee. And the
benefits we receive from him ; Psal. cxvi. 1. I love the Lord, be-
cause he hath heard my voice and my supplication.
Q. 3. What is the second property of this supreme love ?
A. Supreme love denotes the whole man to God and Christ : So
that in life and death that man designs the glory of God as his main
end ; Rom. xiv. 7, 8. For none of us liveth to himself, and no man
dieth to himself; for whether we live, we live unto the Lord, and
whether we die, we die unto the Lord ; whether we live therefore
or die, we are the Lord's.
Q. 4. What is the third property of supreme love ?
A. It causes the soul to depreciate and slight all other things in
comparison of God's glory, and an interest in Christ ; Acts xx. 24.
But none of these things move me, neither count I my life dear unto
myself, so that I might finish my course with joy ; Phil. iii. 8. I
count all things but loss for the excellency of the knowledge of
Christ Jesus my Lord.
Q. 5. What is the fourth property of supreme love ?
A. It centers the soul in God as its only rest ; Psal. cxvi. 7. Re-
turn unto thy rest, O my soul. And cannot be satisfied till it come
to the full enjoyment of liim ; 2 Thess. iii. 5. And the Lord direct
S22 AN EXPOSITION OF THE ASSEMBLY'S CATECinsST.
your hearts into the love of God, and into the patient waiting for
Christ.
Q. 6. Why must we love God with a supreme love ?
A. Because such a love only suits the transcendent excellency of
God ; commands all we are and have for God ; and is the only love
that will continue to the end ; Rom. viii. 35. Who shall separate us
from the love of Christ ?
Q. 7. What is it to love our neighbour as ourselves.
A. It is the exact observation and practice of the golden rule of
Christ; Matth. vii. 12. Therefore all things whatsoever ye would
that men should do to you, do ye even so to them ; for this is the
law and the prophets.
Q. 8. Are all men to be loved alike, and with the same degree of
love ?
j4. No ; though we must love all men with the love of benevo-
lence, yet the saints only with the love of complacency ; Ps. xvi. 3.
But to the saints that are in the earth, and to the excellent in whom
is all my dehght. Ps. xv. 4. In whose eyes a vile person is contemn-
ed ; but he honoureth them that fear the l.ord. And to such we
must especially do good ; Gal. vi. 10. As we have therefore oppor-
tunity, let us do good unto all men, especially unto them who are
of the household of faith.
Q. 9. What is the first instruction from hence ?
A. Hence we learn the excellency of divine love. Moses expresses
the whole duty of man in ten commandments : Christ hangs the whole
law upon these two, love to God and our neighbour ; Mark xii. 30,
31. And thou shalt love the Lord thy God, with all thy heart, and
with all thy soul, and with all thy mind, and with all thy strength :
This is the first commandment. And the second is like, namely this,
Thou shalt love thy neighbour as thyself: There is none other com-
mandment greater than these. And the apostle reduces these two
into one; Gal. v. 14. For all the law is fulfilled in one word, even
this. — Thou shalt love thy neighbour as thyself.
Q. 10. What is the second inference from hence ?
A. It convinces the holiest of men how far short they come in
their obedience to the rule of duty, and therein the law was our
schoolmaster to bring us to Christ, Gal. iii. 24.
Q. 11. What is the third inference from hence .'*
^. It discovers the excellency and perfection of the law of God ;
Psal. xix. 7. The law of the Lord is perfect, converting the soul :
And that we are highly to honour and magnify it as a rule of duty,
though we must utterly renounce it as the way of our justification.
Q. 12. What is the last inference from hence ?
A. That there is nothing too dear for a Christian in this world,
but he must give it up by self-denial, when it comes in competition
with his supreme love toGod ; Luke xiv. 26. If any man come to
me, and hate not his father, and mother, and wife, and children, and
AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. 5!23
brethren, and sisters, yea, and his own life also, he cannot be my
disciple ; i. e. Love them less than me.
Of the Preface to the ten Commandments.
Quest. 43. f ▼ HAT is the preface to the ten commandments ?
A. The preface to the ten commandments is in these zvords, I am
the Lord thy God, which have brought thee out of the land of Egypt^
out of the house of bondage.
Q. 44. What doth the preface to the ten commandments teach us?
A. The preface to the ten commandments teacheth us that because
God is the Lord, and our God, and Redeemery therefore we are
bound to keep all his commandments.
Q. 1. Why doth God use arguments and inducements to win
men to the obedience of his laws ?
A. Because he loves to work on man as a rational creature, ac-
cording to the principles of his nature ; Hos. xi. 4. I drew them
with cords of a man, with bands of love : And because he delights
In none but free and cheerful obedience ; Psal. ex. 3. Thy people
shall be willing in the day of thy power.
Q. 2. What is the first argument in this preface ?
A. It is the sovereignty of the Lawgiver, [I am the Lord,] which
sliould awe the heart of every man to obedience ; James iv. 12,
There is one Lawgiver, who is able to save and to destroy.
Q. 3. What is the second argument to obedience ?
A. Our propriety in God by covenant, [I am the Lord thy God ;]
this obligeth to obedience, and aggravateth disobedience ; Psal. 1. 7-
Hear, O my people, and I will speak ; O Israel, and I will testify
against thee; I am God, even thy God. Hos. ix. 1. For thou ha^i
gone a whoring from thy God.
Q. 4. What is the third argument unto obedience ?
A. The benefits of redemption that they receive from God. Be-
nefits persuade to duty ; and the goodness of God Icadeth thee to
repentance, Rom. ii. 4.
Q. 5. How can deliverance out of Egypt be an argument to them
that never were in Egypt ?
A. As that deliverance was a type of our deliverance, so it is an
argument to us, and an argument from the less to the greater ; for
it obligeth us more than them ; Luke i. 74, 75, That he would
grant unto us, that we being delivered out of the hands of our
enemies, might serve him without fear, in holiness and righteousness
before him, all the davs of our life.
Q. 6. What is that deliverance we have ? and how doth it oblige
us to obedience ?
A. Our deliverance is not from Egypt, but from hell ; Col. i. IS,
Who hath delivered us from the power of darkness, and hath trans-
lated us into the kingdom of his dear Son. And our persons are
bought by the Redeemer to glorify God; 1 Cor. vi. 19, 20. What
S2-i AX EXrOSISION- OF THE ASSEMBLY'S CATECHISM.
know ye not that your body is the temple of the Holy Ghost, which
is in you ? For ye are bought with a price : Therefore glorify God
in your body, and in your spirit, which are God's.
Q. 7. Is it not mercenary to serve God upon the account of
benefits received, or to be received ?
A. He that maketh religious duties mediums to attain carnal ad-
vantages only, is of a worse than mercenary spirit; Hosea vii. 14.
And they have not cried unto me with their hearts, when they
howled upon their beds : They assemble themselves for corn and
wine, and they rebel against me. But to be quickened by mercy to
duty is not mercenary, but evangelical ; Hosea iii. 5. They shall
fear the Lord, and his goodness.
Q. 8. What is the first inference from hence ?
A. That great is the condescension of God to man, that he will
use arguments to induce him to obedience, who might exact it only
by his sovereignty, and justly damn us for our disobedience; 2 Cor.
V. 20. Now then we are ambassadors for Christ, as though God did
beseech you by us : We pray you in Christ's stead, be ye recon-
ciled to God.
Q. 9. AVhat is the second inference from hence .'*
A. That the more mercy any receive from God, the more obliga-
tions are laid on them to obey him ; Psalm cxvi. 1, 2. I love the
Lord, because he hath heard my voice, and my supplications : Be-
cause he hath inclined his ear unto me, therefore will I call upon
him as long as I live.
Q. 10. Vv hat is the third inference from hence ?
A. The more mercies and favours any man sins against, the greater
is that man's sin, and the sorer will be his punishment ; Amos iii.
2. You only have I known of all the families of the earth ; there-
fore I will punish you for all j'our iniquities.
Q. 11. What is the fourth inference from hence.?
A. That God's expectations are greater, where his mercies and fa-
vours have been so ; Isa. v. 4. AVhat could have been done more to
my vineyard, that I have not done in it ? Wherefore when I looked
that it should bring forth grapes, brought it forth wild grapes.
Q. 12. What is the last inference from hence ?
A. That memorials of God's mercies are to be kept by us, to pro-
yoke us to constant and cheerful duties of obedience ; Exod. xvii.
14. And the Lord said unto Moses, write this for a memorial in a
book, and rehearse it in the ears of Joshua. Psal. ciii. 2, 3. Bless
the Lord, O my soul, and forget not all his benefits.
Of tJiC first Commandment,
Quest. 45. V? HICH is the first commandment ?
A. The first commandment is, Thou shcdt have no other gods he^
fore me.
AK EXrOSlTIO\* OF THE ASSEMDLY's CATECHISM. 225
Q. 1. What is the first duty enjoined in the first commandment ?
A. It is to know and acknowledge the existence or being of God,
and consequently condemns all atheism, both in judgment and prac-
tice; Heb. xi. 6. For he that cometh to God, must believe that he
is, and that he is a rewarder of them that diligently seek him. Ps.
xiv. 1. The fool hath said in his heart, there is no God.
Q. 2. What is the second duty of the first commandment ?
A. It requires all men to know and acknowledge the unity of
God ; Deut. vi. 4. Hear, O Israel, the Lord our God is one Lord.
And condemns polytheism, or plurality of gods ; 1 Cor. viii. 5, 6.
For though there be that are called gods, whether in heaven or in
earth (as there be gods many, and lords many ;) but to us there is
but one God.
Q. 3. Whence sprang the opinion of more gods than one at first
in the world ?
A. It sprang from ignorance of God's omnipresence and omnipo-
tence. Hence came their vain imaginations; Rom. i. 21. Because
that when they knew God, they glorified him not as God, neither
were thankful, but became vain in their imaginations, and their foolisli
heart was darkened. They thought the presence and power of God
might reach one place, and not another ; 1 Kings xx. 23. And the
servants of the king of Syria said unto him. Their gods are gods of
the hills, therefore they were stronger than we : But let us fight
against them in the plain, and surely we shall be stronger than they.
Q. 4. What were the first creatures worshipped as gods ?
A. Probably the heavenly bodies, sun, moon, and stars, because
of their splendour and influences. These as heralds, do proclaim
God to the world; Ps. xix. 1, 2. The heavens declare the glory of
God ; and the firmament shev/eth his handy work : Day unto day
uttereth speech, and night unto night sheweth knowledge. And
these messengers of God were mistaken for God himself; Job xxxi.
26, 27, 28. If I beheld the sun when it shined, or the moon walking
in brightness, and my heart hath been secretly enticed, or my mouth
hath kissed my hand ; this also were an iniquity, for I should have
denied the God that is above.
Q. 5. What doth these words [before me] import ?
A. It notes God's perfect knowledge and abhorrence of all idola-
try, or worshipping of another God, as what he cannot endure to
behold ; Jer. xliv. S, 4. Because of their wickedness which they have
committed to provoke me to anger, in that they went to burn in-
cense to serve other gods whom they knew not, neither they, you,
nor your fathers. Howbeit, I sent unto you all my servants the
prophets, rising early, and sending them, saying. Oh do not this
abominable thing that I hate.
Q. 6. Are none guilty of this sin but heathenish idolaters ?
A. Yes ; all that place their supreme love or trust in any creature,
22G AN EXPOSITION OF THE ASSEMBLY'S CATECHISM.
make that creature their god ; and in scripture are called idolaters,
CoL iii. 5. And covetousness, which is idolatry. Phil. iii. 19. Whose
end is destruction, whose god is their belly, and whose glory is in their
shame, who mind earthly things.
Q. 7. How^ doth the idolatry forbidden in the first, differ from
that forbidden in the second commandment.
A. The idolatry forbidden in the first commandment is a sin re-
specting the object of worship, when we set up any thing in the place
of God, which by nature is not God ; Gal. iv. 8. Howbeit, then
when ye knew not God, ye did service unto them which by nature
are no gods. But that against the second commandment is, when
we pretend to worship the true God, but do it by such means, and
in such a manner as he hath not required, or hath forbidden ; Exod.
xxxii. 4. And he received them at their hands, and fashioned it
with a graven tool, after he had made it a molten calf; and they said.
These be thy gods, O Israel, which brought thee up out of the
land of Egypt.
Q. 8. What is the first inference from the first commandment ?
A. That it is a special mercy to be brought forth in a land where
the true God is known and worshipped ; Psal. cxlvii. 20. He hath
not dealt so with any nation ; and as for his judgments, they have
not known them ; praise ye the Lord.
Q. 9. What is the second inference from the first command-
ment ?
A. That it is a great and dreadful sin to live without the worship
of God in the world ; Eph. ii. 12. That at that time ye were without
Christ, being aliens from the commonwealth of Israel, and strangers
from the covenants of promise, having no hope, and without God
in the world.
Q. 10. What Is the third inference from the first commandment.?
J. That Christians must not comply with idolatrous and supersti-
tious w orship, when they are cast into idolatrous places, how great
soever the danger be ; Psal. xvi. 4. Their sorrows shall be multi-
plied, that hasten after another god ; their drink-offerings of blood
%vill I not offer, nor take up their name into my lips.
Q. 11. What is the fourth inference from hence ?
A. That supreme love, fear, and trust of the soul, is God's pecu-
liar right and due. Whosoever places them on any other besides
God, is guilty of a very heinous and great sin against him ; 1 John
ii. 15. Love not the world, neither the things that are in the world :
If any m.an love the world, the love of the Father is not in him.
Compared with Job xxxi. 24, — 28. If I have made gold my hope,
or have said to the fine gold, thou art my confidence; this also were
an iniquity to be punished by the judge; for 1 should have denied
the God that is above.
Q. 12. What is the fifth inference from hence ?
A. That God's eye discovers the closest idolatry in the world,
O07
whether it be in secret actions; Ezek viii. 12. Hast thou seen wliat
the ancients of the house of Israel do in the dark ? Every man in the
chambers of his imagery ? for they say, the Lord seeth us not, the
Lord hath forsaken the earth. Or inward affections ; Col. iii. 5.
Mortify therefore your members which are upon the earth, fornica-
tion, uncleanness, inordinate affection, evil concupiscence, and covet-
ousness, which is idolatry.
Q. 13. What is the sixth inference from hence?
J, That an high and full condition in the world, is a dangerous
condition, and lies most exposed to the danger of heart-idolatry ;
Prov. XXX. 9. Lest I be full, and deny thee, and say, who is the Lord?
Mark x, 24. How hard is it for them that trust in riches to enter
into the kingdom of heaven ?
Q. 14. What is the last inference ?
A. That in covenanting with Gt)d, and avouching him for our
God, we must wholly renounce all others, and take God alone for
our portion, and object of our love and dependence ; Hosea iii. 3.
Thou shalt not be for another man ; so will I also be for thee.
Luke xiv. 33. So likewise, whosoever he be of you that forsaketh not
all that he hath, he cannot be my disciple.
Oftlie second Commandment.
Quest. 49. ▼ ▼ HIGH is the second commandment?
A. The second commandment is,[Tkou shali not make unto thee any
graven image ^ or any likeness of any thing, that is in heaven above,
or that is in tlie earth beneath, or that is in the water under the earth;
thou shalt not bow down thyself to them, nor serve them : For I the
Lord thy God am a jealo^i^ God, visiting the iniquities of the fa-
thers upon the children, unto the third and fourth generation of
them that hate me, and shewing merxy unto thousands of them that
love me, and keep my commandments.]
Quest. 50. What is required in the second commandment ?
A. Tlie second command^ment requireth, the receiving, observingy
and keeping pure and entire all such religious ivorship and ordi-
nances, as God hath appointed in his word.
Quest. 51. WHiat is forbidden in the second commandment?
A. The second commandment frbiddeth the worshipping of God
by images, or any other way not appointed in his word.
Quest. 52. What are the reasons annexed to the second com-
mandment ?
A, The reasons annexed to the second commandment, are God's
sovereignty over us, his propriety in us, and the zeal he hath to his
own worship.
Q. 1. What is the sin especially forbidden in the second command-
ment ?
A. The sin here forbidden, is the corruption of God's worship, by
making any similitude of any person in the Godhead, and performing
Vol. VI, P
228 AN EXPOSITION OF THE ASSEMBLY'S CATECHISM.
divine worship before it, or to it ; Exod. xxxii. 8. They have turned
aside quickly out of the way which I commanded them : They have
made them a molten calf, and have worshipped it, and have sacrificed
thereunto, and said, these be thy gods O Israel, which have brought
thee up out of the land of Egypt. Deut. iv. 15, 16. Take ye there-
fore good heed unto yourselves (for ye saw no manner of simihtude
on the day that the Lord spake unto you in Horeb, out of the midst
of the fire) lest ye corrupt yourselves and make you a graven image,
the similitude of any figure, the likeness of male or female.
Q. 2. What is the second sin forbidden in this commandment ?
A. The second sin against this commandment is will- worship, con-
sisting in the addition of man's inventions to the worship of God, as a
part thereof; Matth. xv. 9. But in vain they do worship me, teach-
ing for doctrines the commandments of men. Col. ii. 20, 21, 22, 23.
Whereof if ye be dead with Christ from the rudiments of the world,
why, as though living in the world, are ye subject to ordinances.
(Touch not, taste not, handle not, which all are to perish with the
using) after the commandments and doctrines of men ? Which things
have indeed a shew of wisdom in will-worship and humility, and
neglecting of the body, not in any honour to the satisfying of the
flesh.
Q. 3. But if those additions be for the more decent worshipping
of God, is it not allowed by 1 Cor. xiv. 40. Let all things be done
decently, and in order ?
A. No ; that scripture commands that God's institutions be regu-
larly and decently performed, but not that we invent ceremonies that
are symbolical, to make them more decent than Christ left them.
Q. 4. Why is the second commandment left out in all the public
oflBces of the popish church ?
A. Because it expressly condemns their idolatrous images, kneel-
ing at the sacrament, prayers to saints, and all their superstitious
crosses, surplices, and chrisme, as sinful.
Q. 5. Do they not clear themselves from idolatry, by telling us
they only worship God before, or by them, but not the images them-
selves ?
A. No, they do not ; for the use of images in God's worship is
expressly condemned in this commandment ; as if this would excuse
the papists, it had also excused the Israelite in worshipping the calf,
Exod. xxxii. 4. — And they said, These be thy gods, O Israel, that
brought thee out of the land of Egypt.
Q. 6. What is the first reason annexed to the second command-
ment ?
A. The first reason annexed is God's sovereignty, I the Lord; which
shews that it belongs to God only to institute his own worship, and
make it effectual ; and therefore to do that in his worship which he
never commanded, is sinful and dangerous ; Jer. vii. 31. And they
have built the high places of Tophet, which is in the valley of the
AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. ^29
son of Hinnom, to burn their sons and their .daughters in the fire,
which I commanded them not, neither came it into my heart.
Q. 7. What is the second reason annexed to the second com-
mandment ?
J. The second reason is God's propriety in us : He is our God, and
we belong to him ; and therefore to corrupt his worship, greatly ag-
gravates our sins ; Hosea ix. 1. Rejoice not, O Israel, for joy, as
other people ; for thou hast gone a whoring from thy God, &c.
Q. 8. AVhat is the third reason annexed to the second command-
ment ?
A. The jealousy of God over his worship and worshippers; so that
this sin of corrupting his worship will dreadfully incense his wrath,
as it did. Lev. x. 1, 2. And Nadab and Abihu, the sons of Aaron,
took either of them his censer, and put fire thereon, and offered
strange fire, before the Lord, which he commanded them not. And
there went out fire from the Lord, and devoured them, and they
died before the Lord.
Q. 9. What is the first instruction from the second command-
ment ?
A. That it is an heinous sin to neglect the w^orship of God in that
manner he hath appointed us to worship him, as in prayer ; Jer. x.
25. Pour out thy fury upon the heathen that know thee not, and
upon the families that call not on thy name. Hearing the word ;
Prov. xxviii. 9. He that turneth away his ear from hearing the law,
even his prayer shall be abomination.
Q. 10. What is the second instruction from the second command-
ment.
A, That those who suffer for endeavouring to preserve the purity
of God's ordinances, and nonconformity to the contrary injunctions
of men, have a good warrant to bear them out in all such sufferings ;
Deut. iv. 2. Ye shall not add unto the word which I command you,
neither shall you diminish ought from it, that ye may keep the com-
mandments of the Lord your God, which I command you.
Q. 11. What is the third instruction from the second command-
ment ?
A. That it is highly sinful and dangerous to innovate and prescribe
by human authority such symbolical rites in the worship of God, as
he never appointed or allowed in his word ; Matth. xv. 9. But in
vain do they worship me, teaching for doctrines the commandments
of men.
Q. 12. What is the fourth instruction hence?
A. Hence we learn how much parents and children are obliged to
worship God constantly, spiritually, and agreeably to his will revealed
in his word ; otherwise the jealousy of God will visit them both in
•the way of judgment : For as obedience entails a blessing, so disobe-
dience entails a curse on posterity ; Exod. xxxiv. 14. For thou shalt
P2
230 A>; EXPOSITION? OF THE ASSEMBLY^'s CATECHISM.
worship no other god ; for the Lord, whose name is Jealous, is si
jealous God.
Of the tim'd Commandment.
Quest. 53. W HIGH is the third commandment?
A. The third commandment is, [Thou shalt not take the name of
the Lord thy God in vain : for the Lord xvill not hold him g'uiltless,
that takeih his name in vain.'\
Quest. .54. What is required in the third commandment?
A. The tJiird commajidment requireth the holy and reverend use of
God's names, titles, attributes, ordinances, words, and woi-ks.
Quest. 55. What is forbidden in the third commandment?
A. The third commandment Jbrbiddeth all profaning or abusing
of any thing whereby God maketh himself known.
Quest. 5^. What is the reason annexed to the third command-
ment ?
A. The reason annexed to the third commandment is, that however
the breakers of this commandment may escape punishment from men,
yet the Lord our God will not suffer them to escape his righteous judg-
ment.
Q. 1. How doth this commandment differ from the first and se-
cond ?
A. The first hath respect to the object of worship, forbidding us
to worship any other but God. The second respects the means of
worship, forbidding us to worship God by any other means than what
he hath prescribed. But the third respects the manner of his wor-
ship, forbidding all careless, or profane use of his name, and conv-
manding an holy reverence from us in all our solemn addresses to
him, or ordinary mention of his name. Mai. i. 6. A son honoureth
his father, and a servant his master : If then I be a father, where is
mine honour ? and if I be a master, where is my fear! saith the Lord
of hosts unto you, O priests, that despise my name : And ye say.
Wherein have we despised thy name ?
Q. % What is the first thing especially required in the third com-
mandment ?
A. It requires the most awful and reverential frame of our hearts
in all our approaches to God ; Psal. Ixxxix. 7. God is greatly to be
feared in the assembly of the saints ; and to be had in reverence of
all them that are about him. And in his worship ; John iv. 24.
God is a Spirit ; and they that worship him must worship him in
spirit and in truth.
Q. 3. AVhat is the second thing required in this commandment ?
A. It requires truth in our witness-beaiing, as knowing God seeth
our hearts, and is witness to all that we think or speak ; Zech. v. 4.
I will bring it forth, saith the Lord of hosts, and it shall enter into
the house of the thief, and into the house of him that sweareth falsely
by my name, &c.
Q. 4. What is the third thing required in this commandment ?
AN EXPOSITION OF THE ASST.MBLY's CATECHISM. -^1
A. That in all our appeals to God in secret, or doubtful matters,
we be sure that the appeal be necessary, awful, and true ; Jer. xvii,
16. As for me, I have not hastened from being a pastor to follow
tliee, neither have I desired the woeful day, thou knowest : that
which came out of my lips was right before thee. Psalm cxxxix. 23,
24. Search me, O God, and know my heart : try me, and know my
thoughts. And see if there be any wicked way in me ; and lead me
in the way everlasting.
Q. 5. What doth this commandment especially forbid ?
A. It forbids and condemns all profane oaths, as most injurious to
the name of God, Matth. v. 34, 37. — Swear not at all, neither by
heaven, for it is God's throne, &c. But let your communication be,
Yea, yea ; Nay, nay : for whatsoever is more than these, cometh of
evil.
Q. 6. AVhat is the danger of profane or false swearing ?
A. Such are reckoned enemies to God, Psalm cxxxix. 20. Thine
enemies take thy name in vain. The curse of God enters into such
families. Zech. v. 4. I will bring it forth, saith the Lord of hosts,
and it shall enter into the house of the thief, and into the house of
him that sweareth falsely by my name, &c. And the Lord will not
hold them guiltless.
Q. 7. What else is forbidden in this commandment.?
A. It forbids and condemns all heedless, wandering, and drowsy
performance of God's worship; Isa. xxix. 13, 14. Wherefore the
Lord said, Forasmuch as this people draw near me with their mouths,
and with their lips do honour me, but have removed their heart far
from me, and their fear towards me is taught by the precept of men :
Therefore, behold I will proceed to do a marvellous work among this
people, even a marvellous work, and a wonder ; for the w isdom of
their wise men shall perish, and the understanding of their prudent
men shall be hid. And 2 Kings x. 31. But Jehu took no heed to
walk in the law of the Lord God of Israel, with all his heart : for he
departed not from the sins of Jeroboam, which made Israel to sin.
Q. 8. What other sin is forbidden in this command ?
A. It forbids all light and irreverent use of the scriptures, espe-
cially in our jests, or by way of scoffing ; Jer. xvii. 15. Behold, they
say unto me. Where is the word of the Lord ? Let it come now.
Jer. vi. 10. — Behold, the word of the Lord is unto them a reproach;
they have no delight in it.
Q. 9. By what argument doth God enforce the third command-
ment on men ?
A. That the breakers of this commandment shall surely be punish-
ed by the Lord, either in this life, Deut. xxviii. 58, 59. If thou wilt
not observe to do all the words of this law, that are written in this
book, that thou mayest fear this glorious and fearful name, the Lord
thy God : Then the Lord will make thy plagues wonderful, and the
plagues of thy seed, even great plagues, and of long continuance, and
P3
232 AN EXPOSITION OF THE ASSEMBLY'S CATECHISM.
sore sickness, and of long continuance : Or in that to come, Rom,
ii. 5. But after thy hardness and impenitent heart, treasurest up unto
thyself wrath against the day of wrath, and revelation of the righteous
judgment of God : Except they repent and reform.
Q. 10. What is the first instruction from the third command-
ment ?
A. That great and infinite is the patience of God in forbearing
and provoking sinners so long as he doth ; Rom. ix. 22. What if
God, willing to shew his wrath, and to make his power known, en-
dured with much long-suffering the vessels of wrath fitted to destruc-
tion ?
Q. 11. What is the second instruction from hence.''
A. That God is to be justified in the severest of his judgments, by
which at any time he manifests his displeasure against the profaneness
of the world ; Hosea iv. 1, 2, 3. Hear the word of the Lord, ye chil-
dren of Israel : For the Lord hath a controversy with the inhabitants
of the land, because there is no tru :h, nor mercy, nor knowledge of
God in the land. By swearing, and lying, and kiUing, and stealing,
and committing adultery, they break out, and blood toucheth blood.
Therefore shall the land mourn, and every one that dwelleth therein
shall languish, with the beasts of the field, and wdth the fowls of hea-
ven, yea, the fishes of the sea also shall be taken away.
Q. 12. VvHiat is the third instruction from hence ?
A. That God takes special notice of, and greatly delighteth in them
that fear and reverence his name ; Isa. Ixvi. 5. Hear the word of the
Lord, ye that tremble at his word : Your brethren that hated you,
that cast you out for my name's sake, said, Let the Lord be glorified;
but he shall appear to your joy, and they shall be ashamed. Mai. iii.
16. — And a book of remembrance was written before him, for them
that feared the Lord, and that thought upon his name.
Q. 13. What is the last inference from hence ?
A. That those parents have much to answer for, that by their ex-
amples teach, or by their negligence encourage their children to pro-
fane God's name : Jer. v. 7. How shall I pardon thee for this ? Thy
children have forsaken me, and sworn by them that are no gods, &c.
Of the Sabbath.
Quest. 57. y? HIGH is the fourth commandment.?
A. The fourth commandment is, [Remember the Sabbath-da?/, to
"keep it Iwly. Six days shalt than labour and do all thy work ; but the
seventh day is the Sabbath of the Lord thy God ; in it thou shalt not
do any work, thou, nor thy son, nor thy daughter, thy man-servant,
nor thy maid-servant, nor thy cattle, nor the stranger which is
within thy gates. For in six days the Lord made heaven and earth,
the sea, and all that in them is, and rested the seventh day, wherefore
the Lord blessed the Sabbath-day, and hallowed i7.]
Q. 58. What is required in the fourth commandment ?
AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. 233
A. The fourth commandment requireth the Iceep'mg holy to God^
such set time as he hath appointed in his word, expressly one whole
day in seven, to be an Jioly Sabbath unto the I^rd.
Quest. 59. Which day of the seven hath God appointed to be
the weekly Sabbath ?
A. From the beginning of the world to the resurrection of Christy
God appointed the seventh day of the iveek to be the weekly Sab
bath ; and the first day of the week ever since, to continue to the end
of the world, which is the Christian Sabbath.
Q. 1. What special marks of honour hath God set upon this fourth
commandment.
J, God hath set four peculiar marks of honour on it»
(1.) It is the largest of all the commands.
(2.) It hath a solemn memento prefixed to it.
(3.) It is delivered both positively and negatively, which the rest
are not. And,
(4.) It is enforced with more arguments to strengthen the com,
mand on us, than any other.
Q. 2. Why will God have a Sabbath on earth ?
A. God will have a Sabbath on earth, to give us therein an em-
blem of that eternal Sabbath in heaven, wherein his people shall be
serving him, and praising him without interruption, or mixture of
any other business throughout eternity ; Heb. iv. 9- There remain-
eth therefore a rest to the people of God.
Q. S. For what other reasons will God have a Sabbath ?
A. He will have a Sabbath for the honour of his name, Isa. Iviii.
13. If thou turn away thy foot from the Sabbath, from doing thy
pleasure on my holy day, and call the Sabbath a delight, the holy
of the Lord, honourable, and shalt honour him, not doing thine own
ways, nor finding thine own pleasure, nor speaking thine own words.
For the good of men's souls ; Mark ii. 27. And he said unto them,
The Sabbath was made for man, and not man for the Sabbath.
And in mercy to the bodies of men and beasts.
Q. 4. Is this commandment moral and perpetual, or ceremonial
and temporary ?
A. It is, and must needs be moral, and not ceremonial ; because all
the reasons that enforce it are perpetual, and the Sabbath continued
when the ceremonial law ceased, and was vanished; Mat. xxiv. 20.
But pray ye, that your flight be not in the winter, neither on the
Sabbath-day.
Q. 5. What day of the seven is the Christian Sabbath ?
A. The first day of the week is our Sabbath, since the resurrection
of Christ. This is the day which was foretold to be our Sabbath ;
Psal. cxviii. 24. This is the day which the Lord hath made ; we
will rejoice and be glad in it. The Lord hath marked it for himself,
by setting his own name on it ; Rev. i. 10. I was in the Spirit on the
P4
Lord's day. And the apostles and primitive church constantly set
it apart to religious uses and ends ; Acts xx. 7. And upon the first
day of the week, when the disciples came together to break bread,
Paul preached unto them, &:c. 1 Cor. xvi. 2. Upon the first day of
the week, let every one of you lay by him in store, as God hath pros^
pered him, that tliere be no gatherings when I come»
Q. 6. When doth the Christian Sabbath begin ?
A. It appears that this day is not to be reckoned from evening to
evening, but from morning to morning ; because the Christian Sab-
bath must begin when the Jewish Sabbath ended, but that ended
towards the morning. Mat. xxviii. 1. In the end of the Sabbath, as
it began to dawn towards the first day of the week, came Mary
Magdalen, and the other Mary, to see the sepulchre.
Q. 7. What is the ground of changing the day ?
A. The solemn commemoration of our redemption by the resur-
rection of Christ from the dead, is the ground of translating the
Sabbath from the seventh to the first day of the week : Psal. cxyiii.
24. This is the day which the Lord hath made ; we will rejoice and
be glad in it. Mark xvi. 9- Now when Jesus was risen early the
first day of the week, he appeared first to Mary Magdalen, out of
whom he had cast seven devils.
Q. 8. Is it the whole day, or only some hours of the day, that are
set apart for God ?
A. Not a part, but the whole day is the Lord's; and it is as dan-
gerous to halve it with God in point of time, as it was for Ananias
and Sapphira to halve their dedicated goods, and bring in but a part.
Remember that thou keep holy the Sabbath-day, is the command.
Q. 9. Is there any other day holy besides this day ?
A. No day but this is holy by institution of the Lord ; yet days of
humiliation and thanksgiving may be lawfully set apart by men on
a call of providence ; but popish holidays are not warrantable, nor to
be observed ; Gal. iv. 10. Ye observe days, and months, and times,
and years.
Q. 10. But seeing every day sliould be a Sabbath to a Christian,
•what needs any other set time ?
A. Though Christians must walk every day with God, yet every
day cannot be a Sabbath, because God calls us to other duties on
those days, but will have this to be a solemn and entire day to him-
self.
Q. 11. But if a man scruple the change of the Sabbath, may he
not keep both days weekly .''
A. No ; for then, by doing more than God requires, he breaks a
plain command. Six days shalt thou labour.
Q. 12. At what time should Christians be up, and at their duties,
on the Lord's day ?
A. As early in the morning as their strength will permit, to pre-
pare by private for public duties; yet the public are not to be en-
AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. ^'j5
trenched on by private duties ; Acts x. 33. Now therefore are we all
here present before God, to hear all things that are commanded
thee of God.
Of the SabbatJi.
Quest. 60. IrloW is the Sabbath to be sanctified ?
A. The Sabbath is to be sanctified by an holy resting all that day^
even from such worldly employments and recreations as are lawful
on other day s^ and spending the whole time in the public and private
exercises of God's worship, except so much as is to be taken up in
the works of necessity and mercy.
Q. 61. What are the sins forbidden in the fourth commandment.^
A. The fourth comraandment forbiddeth the omission or careless
performance of the duties required, and the profaning the day by
idleness, or doing that which is in itself sinfid, or by unnecessary
thoughts, words, or works, about our worldly employments or re-
creations.
Q. 62. What are the reasons annexed to the fourth command-
ment ?
A. The reasons annexed to the fourth commandment are, God's
allowing us six days of the weekfoP our ozmi employment, his chal-
lenging a special propriety in the seventh, his own example, and his
blessing the Sabbath-day.
Q. 1 . What is the rest which God requires on the Sabbath ?
A. It is not a mere natural or civil, but an holy rest, resembling
the rest in heaven, wherein the mind is most active and busy in the
work of God, though the body be at rest, and the spirit not wearied
with its work ; Rev. iv. 8. and the four beasts had each of them six
wings about him, and they were full of eyes within, and they rest
not day and night, saying. Holy, holy, holy, Lord God almighty,
which was, and is, and is to come.
Q. % May not any works of our civil calling be ordinarily done
on that day ?
A. No ; it is sinful to put our hands ordinarily to our callings on
that day, and God usually punishes it. Neh. xiii. 15, 16, 17, 18. In
those days saw I in Judah some treading wine-presses on the Sabbath,
and bringing up sheaves, and lading asses, as also wine-grapes, and
figs, and all manner of burdens which thev brought into Jerusalem on
the Sabbath-day ; and I testified against them in the day wherein they
sold victuals. There dwelt men of Tyre also therein, which brought
fish, and all manner of ware, and sold on the Sabbath, unto the chil-
dren of Judah, and in Jerusalem. Then I contended with the no-
bles of Judah, and said unto them. What evil thing is this that ye
do, and profane the Sabbath-day.? Did not your fathers thus, and
did not our God bring all this evil upon us, and upon this city ? Yet
ye bring more wrath upon Israel by profaning the Sabbath.
Q. 3. May we not refresh our bodies by recreations, or our minds
236 AN EXPOSITION OF THE ASSEMBLY'S CATECHISM.
by thoughts of earthly business, or discourses, on that day ?
A. Recreations of the body, which are lawful on other days, are
sinful on this day ; and all the recreations of the mind allowed on thi«
day, are spiritual and heavenly ; Isa. Iviii. 13, 14. If thou turn away
thy foot from the Sabbath, from doing thy pleasure on my holy day,
and call the Sabbath a delight, the holy of the Lord, honourable,
and shalt honour him, not doing thine own ways, nor finding thine
own pleasure, nor speaking thine own words; then shalt thou delight
thyself in the Lord, and I will cause thee to ride upon the high
places of the earth, and feed thee with the heritage of Jacob thy
father ; for the mouth of the Lord hath spoken it.
Q. 4. What works may lawfully be done on that day ?
A. Christ's example warrants works of necessity, and works of
mercy, but no other ; Mat. xii. 3, 4. But he said unto them, have
ye not read what David did, when he was an hungered, and they that
were with him. How he entered into the house of God, and did eat
the shew-bread, which was not lawful for him to eat, neither for
them that were with him, but only for the priests. And ver. 7.
But if ye had known what this meaneth, I will have mercy, and
not sacrifice, &c.
Q. 5. What are the holy duties of the Sabbath ?
A. The public worship of God ; in reading, and hearing the word
preached. Isa. Ixvi. 23. And it shall come to pass, that from one new
moon to another, and from one Sabbath to another, shall all flesh
come to worship before me, saith the Lord, Luke iv. 16. — And as
his custom was, he went into the synagogue on the Sabbath-day, and
stood for to read. And prayer; Acts xvi. 13, 14. And on the Sab-
bath-day we went out of the city by a river side, where prayer was
wont to be made, &c. And receiving the Sacrament ; Acts xx. 7.
And upon the first day of the week, when the disciples came to-
gether to break bread, Paul preached, &c.
Q. 6. Are private duties in our families required, as well as
public, on the Sabbath ?
^. Yes; it is not enough to sanctify the Sabbath in public ordin-
ances, but God requires it to be sanctified in family and private
duties; Lev. xxiii. 3. But the seventh day is the Sabbath of
rest, an holv convocation ; ye shall do no work therein : it is the
Sabbath of the Lord in all your dwellings.
Q. 7. With what frame of spirit are all Sabbath duties, both
public and private, to be performed ?
A. They are to be performed with spiritual delight; Isa. Iviii. 13.
If thou turn away thy foot from the Sabbath, from doing thy plea-
sure on my holy day, and call the Sabbath a delight, he. And all
grudging at, and weariness of spiritual exercises, is a sin forbidden;
Mai i. 13. Ye said also, behold what a weariness is it, and ye have
snuffed at it, saith the Lord of hosts, and ye brought that which was
torn, and the lame, and the sick ; thus ye brought an offering : should
AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. 237
I accept this of your hand ? saith the Lord. Amos viii. 5. When
will the new moon be gone, that we may sell com ? and the Sabbath,
that we may set forth wheat ? &c.
Q. 8. What is the first reason annexed to this command ?
J. The first reason is the sufficient, and large allowance of time
God hath given us for our civil callings, and earthly business. Six
days in the week is a large allowance.
Q. 9. What is the second reason annexed to this fourth com-
mand ?
A. The second reason is God's sanctifying and separating this day
by a special command and institution for his service ; so that to pro-
fane this time, is to sin against an express divine command.
Q. 10. What is the third reason annexed to this command ?
A. The third reason is God's own example, who rested the seventh
day from all his works, and blessed this day, by virtue of which
blessing we are encouraged to sanctify it.
Q. 11. Is it not enough to sanctify this day in our own persons ?
A. No ; if God hath put any under our authority, their profaning
the Sabbath will become our sin, though we be never so strict in
the observation of it ourselves.
Q. 12. May we continue our civil employment to the last mo-
ment of our common time ?
A. Except necessity or mercy urge us, we ought to break off be-
fore, and allow some time to prepare for the Sabbath, Luke xxiii. 54.
And that day Avas the preparation, and the Sabbath drew on.
Q. 13. What is the first inference from hence ?
A. That we have all great cause to be humbled for our Sabbath
transgressions, either in our unpreparedness for it, our want of de-
light and spirituality in it, or the due government of our families as
God requires.
Q. 14. What is the second inference from hence?
A. That Christians on the Sabbath-day have a fair occasion and
help to realize to themselves the heavenly state, in which they are
to live abstract from the world, and God is to be all in all to them.
Of the Jiflh Commandment.
Quest. 63. Which is the fifth commandment.?
A. The fifth commandment is^ [Honour thy father and thij mo-
ther, that thy days may be long in the land which the Lord thy God
g'lveth thee.]
Quest. 64. What is required in the fifth commandment ?
A. The fiflh comma^idment requlrcth the preserving the honour^
and performing the duties belongi?ig to every one in their several
places and relations^ as superiors, inferiors, or equals.
Quest. Q5. What is forbidden in the fifth commandment?
A. The fifth commandment forbiddeth the neglecting of,or doing any
25S AN EXPOSITION OF THE ASSEMBLY'S CATECHIS>f»
thing against the honour and duty which helongeth to every one in
their several places and relations.
Quest. QQ. What is the reason annexed to the fifth command-
ment ?
A. The reason annexed to the fifth commandment is, a promise of
long life and prosperity (as far as it shall serve for God's glory and
their own good) to all such as keep this commandment.
Q. 1. What relatives are directly and more especially concerned
in this fifth commandment ?
A. All superiors and inferiors are concerned in it; especially, (1.)
Political fathers and their children ; that is, kings and subjects ; Mark
xi. 10. Blessed be the kingdom of our father David, &c. (2.) Spirit-
ual fathers, and their children ; that is, ministers, and their people ;
1 Cor. iv. 15. For though you have ten thousand instructors in
Christ, yet have ye not many fathers, for in Christ Jesus have I be-
gotten you through the gospel. (3.) Natural parents, and their chil-
dren ; JEph. vi. 1. Children, obey your parents in the Lord. (4.)
All civil superiors and inferiors, as husbands and wives, masters
and servants ; Eph. v. 22. Wives, submit yourselves unto your hus-
bands, as unto the Lord. And Eph. vi. 5. Servants be obedient to
them that are your masters, according to the flesh, &c.
Q. 2. What is the duty of political fathers, or magistrates, to
their political children, or subjects ?
A. It is to rule and govern the people over whom God hath set
them with wisdom ; 2 Chron. i. 10. Give me now wisdom and know-
ledge, that I may go out and come in before this people. Justice ;
S Chron. xix. 5, 6, 7. And he set judges in the land, throughout all
the fenced cities of Judah, city by city. And he said to the judges,
take heed what ye do ; for ye judge not for man, but for the Lord,
who is with you in the judgment. Wherefore now, let the fear of the
Lord be upon you, take heed, and do it, &c. And piety ; 2 Sam.
xxiii. 3. He that ruleth over men must be just, ruling in the fear of
God. Carefully providing for their souls in every place of their do-
minion ; 2 Chron. xvii. 9- And they taught in Judah, and had the
book of the law of the Lord with them, and went about throughout
all the cities of Judah, and taught the people. And for their common
outward peace and safety; 2 Chron. xvii. 12. And Jehoshaphat waxed
great exceedingly, and he built in Judah castles and cities of store.
Q. 3. What are the duties of subjects to their rulers ?
A. It is to pray for them ; 1 Tim. ii. 1, 2. I exhort therefore, that
first of all supplications, prayers, intercessions, and giving of thanks,
be made for all men : For kings, and for all that are in authority, &c.
To honour them ; 1 Pet. ii. 17. Fear God, honour the king. To
obey their just laws; Rom. xiii. 1. Let every soul be subject unto
the higher powers, t^-c. And to pay them the tribute that is due to
them ; Rom. xiii. 7. Render therefore to all their dues, tribute to
whom tribute is due, custom to whom custom, 4'C.
AN EXfOSlTION OF THE ASSEMBLY'S CATECHISM. 239
Q. 4. What are the duties of ministers to their people ?
A. Their duty is, (1.) To feed their flock constantly with whole-
some food ; 2 Tim. iv. 2. Preach the word, be instant in season, and
out of season ; rebuke, reprove, exhort, with all long-suffering and
doctrine. (2.) To be full of bowels of tender affection to them ;
1 Thess. ii. 7, 8. But we were gentle among you, even as a nurse
cherisheth her children : So 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. (3.) To pray
for them, Eph. i. 15, 16. Wherefore I also, after I heard of your
faith in the Lord Jesus, and love unto all the saints, cease not to
give thanks for you, making mention of you in my prayers. (4.) To
watch over them ; 1 Pet. v. 2. Feed the flock of God which is
among you, taking the oversight thereof, not by constraint, but wil-
lingly, &c. And, (5.) To walk as an example of godliness before
them ; Tit. ii. 7. In all things shewing thyself a pattern of good
works, &c. All which duties require their residence among them ;
1 Pet. v. 2. Feed the flock of God which is among you, &c.
Q. 5. What are the people's duties towards their ministers ?
A. Their duty is, (1.) To esteem and love them dearly for their
work's sake; 1 Thess. v. 12, 13. And we beseech you, brethren,
to know them which labour among you, and are over you in the
Lord, and admonish you ; and to esteem them very highly in love
for their work's sake. (2.) To attend on the word preached by them,
as the word of God ; 1 Thess. ii. 13. For this cause also thank we
God without ceasing, because when ye received the word of God,
which ye heard of us, ye received it not as the word of men, but (as
it is in truth) the word of God. (3.) To pray for them, and the
success of their labours ; Heb. xiii. 18. Pray for us, &c. (4.) Not
to receive light and malicious reports against them ; 1 Tim. v. 19.
Against an elder receive not an accusation, but before two or three
witnesses. (5.) To make a competent and comfortable provision for
them ; Gal. vi. 6. Let him that is taught in the word, communicate
unto him that teacheth in all good things.
Q. 6. What are the duties of natural parents to their children ?
A. It is their duty, (1.) To be tenderly, but not fondly affection-
ate to, and tender over them ; Isa. xlix. 15. Can a woman forget her
sucking child, that she should not have compassion on the son of her
womb ? (2.) To educate them for God ; Eph. vi. 4. And ye fa-
thers, provoke not your children to wrath, but bring them up in the
nurture and admonition of the Lord. (3.) To restrain their sins by
correction; Prov. xxix. 15. The rod and reproof give wisdom, but a
child left to himself bringeth his mother to shame. (4.) To provide
for their livelihood ; 1 Tim. v. 8. But if any provide not for his own,
and especially for those of his own house, he hath denied the faith,
and is worse than an infidel. (5.) To pray daily for them ; Job i. 5,
And it was so, when the days of tlieir feasting were gone about, that
S-iO AN EXPOSITION OF THE ASSEMBLy''s CATECHISM.
Job sent and sanctified them, and rose up early in the morn, and of-
fered burnt- offerings according to the number of them all : for Job
said, It may be that my sons have sinned, and cursed God in their
hearts : Thus did Job continually. (6.) To encourage them with
endearing language in the way of godliness ; Prov. xxxi. 2, S. The
words of king Lemuel, the prophecy that his mother taught him.
What, my son ? and what the son of my womb ? and what the son
of my vows? Give not thy strength unto women, nor thy ways to
that which destroyeth kings.
Q. 7. What are the duties of children to parents ?
A. Their duty is, (1.) To obey them only in the Lord; Eph. vi,
1. Children, obey your parents in the Lord. (2.) To reverence and
honour them ; Lev, xix. 3. Ye shall fear every man his mother and
his father, &c. (3.) To submit to their reproofs and corrections ;
Heb. xii. 9. Furthermore, we have had fathers of our flesh, which
corrected us, and we gave them reverence. (4) To provide for
them, if they be poor and needy, and we have ability ; Gen. xlvii.
12. And Joseph nourished his father and his brethren, and all his
.father s household, with bread, according to their families.
Q. 8. What shall children do when parents abuse their authority,
hy forbidding duty, or commanding sin ?
A. In such cases children are to obey God, rather than their
parents; Acts iv. 19. But Peter and John answered, and said unto
them, whether it be right in the sight of God, to hearken unto you,
more than unto God, judge ye. But yet to manage their refusals
of obedience with all meekness and humility.
Q. 9. What is the first duty of husbands to their wives ?
A. The first duty, on which all other duties depend, is cohabita-
tion with them; 1 Pet. iii. 7. Likewise ye husbands, dwell with them,
according to knowledge, &c. And nothing can make this duty void,
but a lawful divorce for adultery ; Mat. v. 31, 32. But I say unto
you. That whosoever shall put away his wife, saving for the cause
of fornication, causeth her to commit adultery, &c.
Q. 10. What is the husband's second duty to his wife ?
A. True and hearty love to soul and body; Eph. v. 25. Husbands,
love your wives, even as Christ also loved the church, and gave him-
self for it. Evidencing itself in careful provision for them ; 1 Cor. vii.
83. But he that is married, careth for the things of the world, how he
may please his wife. But especially to their souls, in winning them to
Christ; 1 Cor. vii. 16. Or, how knowest thou, O man, whether
thou shalt save thy wife ? And building them up in Christ ; 1 Pet.
iii. 7. Likewise ye husbands, dwell with them according to know-
ledge, giving honour unto the wife, as unto the weaker vessel, and
as being heirs together of the grace of life, that your prayers be not
hindered.
Q. 11. What are the duties of wives to their husbands.?
A. It is their duty. (1.) to be in subjection to their own husbands;
AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. 241
Eph. V. 22, 23. Wives, submit yourselves unto your own husbands^
as unto the Lord : For the husband is the head of the wife, even as
Christ is the head of the church. (2.) To reverence them ; Eph. v.
33. And the wife see tliat slie reverence her husband. (3.) To ex-
press tlicir reverence in suitable words and actions; 1 Pet. iii. 6. Even
as Sarah obeyed lAbrah am, calling him Lord, <SfC. (4.) To be faith-
ful to them ; Prov. xxxi. 12. She will do him good, and not evil,
all the days of her life. (5.) To adorn their relation with meekness,
and quietness of spirit ; 1 Pet. iii. 4. But let it be the hidden man of
the heart, in that which is not corruptible, even the ornament of a
meek and quiet spirit, which is in the sight of God of great price.
Q. 12. What are the duties of servants to their masters ?
A. It is their duty, (1.) To be faithful in all things committed to
their charge ; Tit. ii. 10. Not purloining, but shewing all good
fidelity, <^c. (2.) To honour them in all respectful words and
carriages ; 1 Tim. vi. 1. Let as many servants as are under the yoke,
count their own masters worthy of all honour, ^c. (5.) To bear
patiently their rebukes; 1 Pet. ii. 18, 19. Servants, be subject to
your masters with all fear ; not only to the good and gentle, but
also to the froward. For this is thank-worthy, if a man for con-
science toward God endure grief, suffering wrongfully.
Q. 13. AVhat is the first duty of masters to their servants .''
A. The first duty is to rule over them with gentleness, and not
with terror and rigour; Eph. vi. 9- And ye masters, do the same things
unto them, forbearing threatening : Knowing that your Master also
is in heaven, neither is there respect of persons with him.
Q. 14. What is the second duty of masters to their servants ?
A. To pay them their wages fully, and without delay ; Deut.
xxiv. 14, 15. Thou shalt not oppress an hired servant that is poor and
needy, whether he be of thy brethren, or of thy strangers that are in
thy land within thy gates. At his day thou shalt give him his hire,
neither shall the sun go down upon it, for he is poor, and setteth his
heart upon it ; lest he cry against thee unto the Lord, and it be sin
unto thee. And to provide food for them convenient ; Prov. xxvii.
27. And thou shalt have goat's milk enough for thy food, for the
food of thy household, and for maintenance for thy maidens.
Q. 15. What is the third duty of masters to their servants ?
A. The third and principal duty is, to engage them as much as in
them lies, to the ways of God, and duties of religion, as Abraham '
did ; Gen. xviii. 19. For I know him, that he will command his
children, and his household after him, and they shall keep the way
of the Lord, &c. And Joshua, Josh. xxiv. 15. But as for me and
my house, we will serve the Lord.
Of the sixth Commandment.
Quest. 67. TT HIGH is the sixth commandment.^
A. The sixth commcmdment i^ [Thou shalt not kill]
2i2 AN EXPOSITION OF THE ASSEMBLY'S CATECHISM.
Quest. 68. What is required in the sixth commandment ?
A. The sixth commandment requirefh all lawful endeavours to
preserve our own life, and the life of others.
Quest. 69. What is iorbidden in the sixth commandment ?
A. The sixth commandment fhrbiddeth the talcing away of our own
life, or the life of our neighbour unjustly, or wkatsoever tendeth
thereunto.
Q. 1. What is the natural order of these commandments in the
second table ?
A. In these commands God begins with the nearest concern of
man, which is life ; Job ii. 4. — Skin for skin, yea, all that a man
hath, will he give for his life. Next to that his command guards his
nearest relative, from whom the best outward comfort is to rise, his
wife : Mark x. 8. And they twain shall be one flesh, &c. After that
his good name, which is very precious to him ; Eccl. vii. 1. A good
name is better than precious ointment. And then his goods, which
support his life; Isa. iii. 1. For behold, the Lord, the Lord of hosts,
doth take away from Jerusalem, and from Judah, the stay and the
stafl", the whole stay of bread, and the whole stay of water.
Q. 2. How far doth this commandment extend itself.'*
A. It prohibits all cruelty, and commands all help, care, and pity,
so far as men's hearts and hands can go, for the relief and preservation
of others; Ps. cxix. 96. — But thy commandment is exceeding broad.
Q. 3. Doth this command respect only the outward action, or
also the inward passion of the soul ?
A. It respects and bridles the inward passion of the soul, as well
as outv.ard actions ; as hatred, 1 John iii. 15. Whosoever hateth his
brother, is a murderer, &c. And causeless anger ; Matth. v. 22.
But I say unto you, that whosoever is angry with his brother with-
out a cause, shall be in danger of the judgment, &c.
Q. 4. Doth this command only respect the lives of others ?
A. No ; it primarily respects our own lives, and forbids us all
things tliat tend to the shortening and ruin of them ; Eph. v. 29.
For no man ever yet hated his own flesh, but nourisheth and cher-
isheth it, even as the Lord doth the church.
Q. 5. How many ways may men sin against this command, with
respect to their own lives.
A. A man sinneth against his own life, not only by destroying
himself, as the jailor would have done; Acts xvi. 27. And the
keeper of the prison awaking out of his sleep, and seeing the prison
doors open, he drew out his sword, and would have killed himself,
supposing that the prisoners had been fled ; but by refusing food or
physic to preserve life, or macerating our bodies with excessive sor-
rows; 2 Cor. vii. 10. But the sorrow of the world worketh
death. Or envy at others felicity ; Prov. xiv. 30. — But envy, the
rottenness of the bones.
Q. 9. How are men guilty of murder with respect to others ?
I
AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. S45
A. Murder, witli respect to others, may be either with relation
to their bodies; Numb. xxxv. 30. Whoso killeth any person, the
murderer shall be put to death, &c. Or to their souls, which is the
most heinous murder in the world ; Ezek. iii. 18. When I say unto
the wicked. Thou shalt surely die, and thou givest him not warning,
nor speakest to warn the wicked from his wicked way to save his
life : the same wicked man shall die in his iniquity ; but his blood
will I require at thine hand.
Q. 7. Is all destruction of another's life murder in the account of God?
A, No ; It is not, if the life of a person be taken away in the course
of justice ; Gen. ix. 6. Whoso sheddeth man's blood, by man shall
his blood be shed. Or, in a just and necessary war; Judg. v. 23. Curse
ye Meroz, (said the angel of the Lord) curse ye bitterly the inhabit-
ants thereof; because they came not to the help of the Lord, to the
help of the Lord against the mighty. Or by pure accident ; Deut.
xix. 5. As when a man goeth into the wood with his neighbour to
hew wood, and his hand fetcheth a stroke with the ax to cut down
the tree, and the head slippeth from the helve, and lighteth upon his
neighbour that he die, he shall flee unto one of those cities, and live.
Or in self-defence ; Exod. xxii. 2. If a thief be found breaking up,
and be smitten that he die, there shall no blood be shed for him.
Q. 8. Is there no other way of breaking this command ?
A. Yes there is : Innocents may be murdered under the forms
and solemnities both of justice and religion. So Naboth v/as mur-
dered by Jezebel : 1 Kings xxi. 12, 13. They proclaimed a fast,
and set Naboth on high among the people. And there came in two
men, children of Belial, and sat before him : And the men of Belial
witnessed against him, even against Naboth, in the presence of the
people, saying, Naboth did blaspheme God and the king. Then
they carried him forth out of the city, and stoned him with stones
that he died. And the martyrs by bloody Papists. And this
strongly proves a day of judgment ; Eccl. iii. 16, 17. And moreover,
I saw under the sun the place of judgment, that wickedness was
there, and the place of righteousness, that iniquity was there. I
said in mine heart, God shall judge the righteous and the wicked :
For there is a time there for every purpose, and for every work.
Q. 9. Are duels forbidden in this commandment ?
A. Yes, they are ; for whatever point of honour be touched, or
whatever provocation be given, we are not to be our own avengers ;
Rom. xii. 19- Dearly beloved, avenge not yourselves, &c.
Q. 10. What is the first inference hence.?
A. That we have great cause to bless God for his protecting law,
and for human laws grounded upon his law for the protection of our
lives ; Rom. xiii. 4. For he is the minister of God, a revenger
to execute wrath upon him that doth evil.
Q. 11. What is the second inference hence.?
A. That all that are guilty of this sin, have great cause to be hum*
Vol. VL ' Q
S44 AN EXPOSITIOX OF TilE ASSEMBLY'S CATECHISM*
bled and afflicted : For it is a crying sin, Gen. iv. 10. The voice
of thy brother's blood crieth unto me from the ground. Yet not to
despair of mercy upon true repentance. Manasseh shed innocent
blood, and yet was pardoned, upon repentance ; 2 Kings xxi. 16.
Moreover, Manasseh shed innocent blood very much, till he had
filled Jerusalem from one end to another, &c.
Q. 12. What is the third inference hence ?
A.J^et all men watch against pride, passion, malice, and revenge,
the sin of the heart, from which this horrid sin proceeds ; Mat. xv.
18, 19. For out of the heart proceed evil thoughts, murders, &c.
Of the seventh Commandment.
Quest. TO. ▼ T HIGH is the seventh commandment.?
A. The seventh commaiidment is, [Thou shalt not commit adidtery.']
Quest. 71. What is required in the seventh commandment.?
A. Tlie seventh commandmejit requireth the preservation of our
own and our neighbour's chastify in heart, speech, and behaviour.
Quest. 72. AVhat is forbidden in the seventh commandment .?
A. The seventh commandmefit Jbrbiddeth all unchaste thoughts,
7cords, and actions.
Q. 1. What is the duty required in this commandment.?
A. The first duty required in this commandment is, the preserva-
tion of our own chastity in heart, lip, and life ; 1 Thess. iv. 3, 4. For
this is the will of God, even your sanctification, that ye should ab-
stain from fornication. That every one of you should know how to
possess his vessel in sanctification and honour. And Eph. iv. 29-
Let no corrupt communication proceed out of your mouth, &c.
Q. 2. Why must we preserve our own chastity ?
A. Because our bodies are, or ought to be the temples of the Holy
Ghost ; 1 Cor. vi. 15, 19. Know ye not, that your bodies are the
members of Christ ? Shall I then take the members of Christ, and
make them the members of an harlot ? God forbid. What, know
ye not that your body is the temple of the Holy Ghost, which is in
you, which ye have of God, and ye are not your own ? And it is
the express charge of God that they be kept pure and clean ; 1
Thess. iv. 3, 4. For this is the will of God, even your sanctification,
that ye should abstain from fornication. That every one of you
should know how to possess his vessel in sanctification and honour.
Q- 3. What is the second reason ?
A. The second reason is, because of the evil of it to ourselves : As,
(1.) It injures the body; 1 Cor. vi. 18. He that committeth fornica-
tion, sinneth against his own body. (2.) It levels us with the Hea-
then ; Eph. iv. 17, 19. This I say therefore, and testify in the Lord,
that ye henceforth walk not as other Gentiles walk, — who being past
feeling, have given themselves over to lasciviousness, to work all un-
cleanness with greediness. (3.) Dishonours our names; Prov. vi. 32,
53« But whoso committeth adultery with a woman, a wound and
AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. 245
dishonour shall he get, SfC. (4.) Scatters our estates; Prov. v. 10.
Leb't strangers be filled with thy wealth, and thy labours be in the
house of strangers. (5.) Destroyeth the soul ; Prov. vi. 32. He
that doth it, destroyeth his own soul.
Q. 4. What age is most incident to this sin ?
A. The youthful age is most apt to be drawn into this sin ; Prov.
vii. 7. And behold among the simple ones, I discerned among the
youths, a young man void of understanding. And 2 Tim. ii. %%
Flee also youthful lusts, c^c.
Q. 5. How far doth this command extend itself.''
A. It extends itself to the heart, mind, and fancy, as well as to
the body, and external actions ; Matth. v. 28. But I say unto you,
that whosoever looketh on a woman, to lust after her, hath commit-
ted adultery with her already in his heart.
Q. 6. What are the usual inducements to this sin ?
A. The usual inducements to this sin are, (1.) Idleness and fulness
of the creatures; Ezek. xvi. 49, 50. Behold, this was the iniquity of
thy sister Sodom ; pride, fulness of bread, and abundance of idleness
was in her, and in her daughters, S^c. (2.) Wanton gestures ; Isa.
iii. 16. Moreover, the Lord salth. Because the daughters of Zionare
haughty, and walk with stretched forth necks, and wanton eyes,
walking, and mincing as they go, and making a tinkling with their
feet. (3.) Filthy communication ; Eph. v. 4. Neither filthiness, nor
foohsh talking, nor jesting, which are not convenient, &;c.
Q. 7. What is the first remedy against this sin ?
A. The first remedy, and the most effectual, is, to get the Spirit
of God within us, to sanctify and rule us; Gal. v. 16. Walk in
the Spirit, and ye shall not fulfil the lusts of the flesh.
Q. 8. What is the second remedy ?
A. The keeping of a strict wach over the heart ; Prov. iv. 23.
Keep thy heart with all diligence, &c. And over the external senses;
Job xxxi. 1. I made a covenant with mine eyes; why then should
I think upon a maid ?
Q. 9. What is the third remedy against it ?
A. Deep and serious consideration of the danger of this sin, and
what God threatens against adulterers; Heb. xiii. 4. Whore-
mongers and adulterers God will judge. 1 Cor. vi. 9, 10. — Be not
deceived, neither fornicators, nor idolaters, nor adulterers, nor effe-
minate, — shall inherit the kingdom of God. And how he describes
them, Prov. xxii. 14. The mouth of a strange woman is a deep pit;
he that is abhorred of the Lord shall fall therein.
Q. 10. What is the fourth remedy against it ?
A. Prayer; Psalm cxix. 37. Turn away mine eyes from behold-
ing vanity, &c. And, to evidence our sincerity in prayer, we must
study to shun all occasions of this sin ; Psal. xviii. 23. I was also up-
right before him ; and I kept myself from mine iniquity.
Q. 11. What is the first inference from hence '^
Q2
246 AX EXPOSITION OF THE ASSEMBLIES CATECHISM.
A. What cause those have to bless God, that have been kept from
this sin ; though the best ought to be humbled for their heart-pol-
lutions.
Q. 12. What is the second inference from hence .^
A. Let it warn parents to do what in them lies to prevent the ruin
of their children by this sin, (1.) By fiUing their heads and hands
with lawful business. (2.) By serious admonitions and prayers for
them. (3.) By keeping them from vain and tempting company.
(4.) By disposing them seasonably in suitable marriage.
Q. 13. What is the third inference from hence ?
A. Let those that are defiled with this sin repent seriously of it as
David did ; Psalm li. 8. Make me to hear joy and gladness, that the
bones which thou hast broken may rejoice. And apply the blood
of Christ by faith ; for in so doing it may be pardoned ; 1 Cor. vi.
11. 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 Christy
and by the Spirit of our God.
Of the eiglitli Commandment
Quest. 73. ^ V HICH is the eighth commandment ?
A. The eighth commandment is, [Thou shalt not steal.'\
Quest. 74. What is required in the eighth commandment ?
A. The eighth commandment requireth the lazvful procuring and
furthering the wealth, and outward estate of ourselves and others.
Quest. 75. W^hat is forbidden in the eighth commandment ?
A. The eighth commandment forbiddeth whatsoever doth, or may
iinjustly] binder our own, or our neighbour'' s wealth, or outward estate,
Q. 1. What is presupposed in this commandment.^
A. It presHpposeth that God hath given every man a propriety in
his estate, and that no man's goods are common to others, except by
his consent in times and cases extraordinary ; Acts ii. 44. And ali
that believed were together, and had all things common.
Q. 2. What is required in this commandment ?
A.\t requires of every man diligence in a lawful calling, to get
and preserve an estate for his own and other's good ; Prov. xiii. 11.
He that gathereth by labour, shall increase. Eph. iv. 28. But
rather let him labour, working with his hands the thing which is
good, that he may have to give to him that needeth.
Q. 3. What else is required in this commandment ?
A. It requires us not only to get and keep the things of the world
in a lawful manner, but to distribute and communicate them to those
that are in want, and not cast them into temptations of sin, or ine-
vitable ruin; Isa. Iviii. 10. And if thou draw out thy soul to the
hungry, and satisfy the afflicted soul : Then shall thy light rise in
obscurity, and thy darkness be as the noon-day ; 1 John iii. 17. But
whoso hath this world's good, and seeth his brother have need, and
An exposition* of the ASSEilBLV's CATECltlSM. 247
shutteth up his bowels of compassion from him, howdwelleth the love
of God in him ?
Q. 4. What else is required in this commandment ?
A. It requires in every man a public spirit to procure and promote
the good and prosperity of others : 1 Cor. x. 24. Let no man seek
his own, but every man another's wealth.
Q. 5. What else is required in this command ?
A. It requires restitution of all goods, unjustly gotten, or taken
from others ; Lev. vi. 4. Then it shall be, because he hath sinned,
and is guilty, that he shall restore that which he took violently away,
or the thing which he hath deceitfully gotten, &c. And the restor-
ing of pawns and pledges, when they are due ; Ezek. xviii. 7. And
hath not oppressed any, but hath restored to the debtor his pledge,
&c. Or things lost, if we can discover the true owners.
Q, 6. What is the first sin forbidden in this command ?
A. It forbids all cozening and cheating of others in our dealings,
and civil commerce with them ; 1 Thess. iv. 6. That no man go be-
yond and defraud his brother in any matter, &c. Prov. xxvi. 2S. A
lying tongue hateth those that are afflicted by it, and a flattering
mouth worketh ruin.
Q. 7. What is the second thing forbidden in this command ?
A. It forbids all exaction and oppression of our neighbour, by go-
ing beyond them, or working on their necessities, or detaining their
dues ; Lev. xxv. 14. And if thou sell ought unto thy neighbour, or
buyest ought of thy neighbour's hand, ye shall not oppress one ano-
ther ; Prov. xxiv. 28, 29- Be not a witness against thy neighbour
without cause : And deceive not with thy lips. Say not, I will do so
to him as he hath done to me : I will render to the man according
to his work.
Q. 8. What is the third thing forbidden in this command ?
A. It forbids all unlawful weights and measures, which is no bet-
ter than theft in God's account ; Micah vi. 10, 11. Are there yet the
treasures of wickedness in the house of the wicked, and the scant
measure that is abominable? Shall I count them pure with the wicked
balances, and with the bag of deceitful weights ?
Q. 9. What is the fourth sin forbidden in this command ?
A. It forbids all family frauds by children ; Prov. xxviii. 24. Who-
so robbeth his father or his mother, and saith, it is no transgression,
the same is the companion of a destroyer. Or servants ; Tit. ii. 9,
10. Exhort servants to be obedient unto their own jnasters; — 'not
purloining, but shewing all good fidelity, &c.
Q. 10. What is the fifth thing forbidden in this command ?
A. It forbids all tempting o?^ or encouraging others to defraud
those who have any trust committed to them; Psalm 1. 1$. When
thou sawest a thief, then thou consentedst with him ; Prov. xxix. 24.
Whosoever is partner with a thief, hateth his own soul, &c.
Q. 11. What is the sixth thing forbidden in this command .^
Q3
S48 AN EXPOSITION OF THE ASSEMBLY'S CATECHISM.
A. It forbids the taking away of another's goods by open robbery
by sea or land ; Job v. 5. And the robber swalloweth up their
substance. Or clandestinely and privately ; 1 Pet. iv. 15. But let
none of you suffer as a murderer, or as a thief, &c.
Q. 12. What is the danger of this sin .'*
A. It brings men's souls, bodies, and estates, under the curse of
God ; Zech. v. 3, 4. Then said he unto me. This is the curse that
goeth forth over the face of the whole earth : For every one that
stealeth shall be cut off, as on this side, according to it : — I will
bring it forth, saith the Lord of hosts, and it shall enter into the
house of the thief
Q. 13. What is the first instruction hence.?
A. Let all that are guilty of this sin repent, and restore, as they
expect mercy from God ; JEph. iv. 28. Let him that stole, steal no
more, c^r. Luke xix. 8. And Zaccheus stood, and said unto the
Lord, Behold, Lord, the half of my goods I give to the poor, and
if I have taken away any thing from any man by fake accusation,
I restore him fourfold.
Q. 14. What is the last inference from hence ?
A. To excite all, to whom God hath given a competency of the
things of the world, that they bless God for keeping them from the
temptations of this sin ; Prov. xxx. 8, 9- Give me neither jx)verty
nor riches, feed me with food convenient for me : Lest I be full,
and deny thee, and say, Who is the Lord ? Or lest I be poor, and
steal, and take the name of my God in vain.
Of the ninth Coimnandnient.
Quest. 76. ▼ ? HICH is the ninth commandment.-*
A. The ninth commandment is, [Thou shalt not bear Jhlse wit-
ness against thy neighbour.']
Q. 77. What is required in the ninth commandment.?
A. The ninth commandment requireth the maintaining and pio-
moting of' truth beticcen man and man, and of our own and our
neighhour'^s good name, especially in witness-bearing,
Q. 78. What is forbidden in the ninth commandment ?
A. The ninth commandment Jbrbiddeth whatsoever is jirejtidicial
to truth, or injurious to our own or our neighbour''s good name.
Q. 1. What is thje general scope and aim of the ninth command-
ment?
A. The ninth command aims chiefly at the preservation and pro-
moting of truth amongst men ; Zech. vlii. 16. — Speak ye every man
the truth to his neighbour, c^r. This being of indispensible necessity
to the subsistence and welfare of human society ; Eph. iv.^5. Where>
fore putting away lying, speak every man truth with his neighbour,
for we are members one of another.
Q. 2. What is the first thing required particularly in this com-
mand ?
AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. 249
A. This command requires every man to take care of preserving
his own good name, by ordering his conversation in universal inte-
grity ; 1 Pet. iii. 15, 16. But sanctify the Lord God in your hearts,
and be ready always to give an^answer to every one that asketh you
a reason of the hope that is in you, with meekness and fear ; having
a good conscience ; that whereas they speak evil of you, as of evil-
doers, they may be ashamed that falsely accuse your good conver-
sation in Christ.
Q. 3. What is the second thing required in this command ?
A. It requires all due care to preserve the good name and honour
of other men as well as our own ; for Christians are not to be of
narrow and private spirits, which centre only in their own interests
and concernment; Phil. ii. 4. Look not every man on his own
things ; but every man also on the things of others.
Q. 4. How are we to preserve the good names of others ?
A. We are to preserve the good names of others by an inward
esteem of all the good that is in them ; Phil. ii. 3. — In lowness of
mind let each esteem others better than themselves. And mani-
festing our inward esteem of them by a wise and seasonable expres-
sion thereof for their encouragement in the ways of godliness ; Rom.
i. 8. First, I thank my God through Jesus Christ for you all, that
your faith is spoken of throughout the whole world.
Q. 5. How else are we to defend other men's names ?
A. By our readiness to receive with joy the reports of that good
that is in them ; 3 John 3. For I rejoiced greatly when the breth-
ren came and testified of the truth that is in thee, even as thou
walkest in the truth. And discountenancing all reproaches mali-
ciously vented against them ; Psalm xv. 3. — Nor taketh up a re-
proach against his neighbour.
Q. 6. But what if the report be evidently true ?
A. In that case we are to grieve for their miscarriages, as the effect
and fruit of our love to their souls; 2 Cor. ii. 4. For out of much
affliction and anguish of heart, I wrote unto you with many tears,
not that ye should be grieved, but that ye might know the love which
I have more abundantly unto you. And to discharge our duties
privately and faithfully, in order to their recovery ; Matth. xviii. 15,
16, 17. Moreover, if thy brother shall trespass against thee, go and
tell him his fault between thee and him alone, &c. Winking at,
and concealing in love, their lesser and common infirmities ; 1 Pet.
iv. 8. And above all things have fervent charity among yourselves :
For charity shall cover the multitude of sins.
Q. 7. AVhat is forbidden in the ninth commandment ?
A. It forbids us to injure others, by raising or receiving lies,. and
false reports which are highly injurious to their good names ; CoL
iii. 9. Lie not one to another, &c.
Q. 8. What else is forbidden in the ninth commandment ?
Q4
^50
A. It especially forbids perjury, or false swearing, whereby not
only the names, but estates and lives of the innocent are injured and
ruined ; Psal. xxxv. 11. False witnesses did rise up. They laid to
my charge things that I knew not ; Prov. xix. 5. A false witness shall
not be unpunished : And he that speaketh lies shall not escape. A
sin which God will punish ; Mai. iii. 5. And I will come near to you
to judgment, and I will be a swift witness against the sorcerers, and
against the adulterers, and against false swearers, &c.
Q. 9. What else is forbidden in this commandment ?
A. It forbids all whispering and backbiting of others secretly ;
52 Cor. xii. 20. — Lest there be debates, envyings, wraths, strifes,
backbitings, whisperings, &c. And all tale-carrying from one to
another, to our neighbour's injury; Lev. xix. 16. Thou shalt not
go up and down as a tale-bearer among the people, &c. And 1 Tim.
V. 13. — And not only idle, but tatlers also, and busy-bodies, speak-
ing things which they ought not.
Q. 10. What else doth the ninth commandment forbid ?
A. It forbids all rash and unwarrantable judging of other men's
hearts and final estates which is usually accompanied with ignorance
of our own ; Matth. vii. 1, 3. Judge not, that ye be not judged.
And why beholdest thou the mote that is in thy brother's eye, but
considerest not the beam that is in thine own eye ?
Q. 11. What else is forbidden in this commandment ?
A. It forbids the eclipsing of the true worth and honour of others,
by a proud exalting of ourselves ; 1 Cor. xiii. 4, 5. Charity envieth
not, charity vaunteth not itself, is not puffed up, &c. Or by crying
up one to the disparagement of another good man ; 1 Cor. iii. 4, 5.
For while one saith, I am of Paul, and another, I am of Apollos,
are ye not carnal ? &c.
Q. 12. What is the first inference from hence ?
A. That the best Christians have cause to be humbled for the sins
of the tongue whereby God is dishonoured, and others are injured ;
James iii. 2. If any man offend not in word, the same is a perfect
man, and able also to bridle the whole body. And verse 5, 6. Even
so the tongue is a little member, and boasteth great things : behold
how great a matter a little fire kindleth. And the tongue is afire,
a world of iniquity : so is the tongue amongst our members, that
it defileth the whole body, and setteth on fire the course of nature;
and it is set on fire of hell.
Q. 13. What is the second inference from hence.?
A. It is our great concernment to walk with that piety and justice
towards God and men, as to cut off all just occasions of reproach
from our names ; 2 Cor. xi. 12. But what I do, that I will do, that
I may cut off occasion from them which desire occasions, &c. 1
Tim. V. 14 I will therefore that the younger women marry, bear
children, guide the house, give none occasioti to the adversary to
speak reproachfully.
AN fex^dsiTTOU or TiiE asIsewtjly's catechism. 25t
Q. 14. What is the third inference from this commandment?
A. To bless God that our names are kept sweet and honourable
in the world among good men ; 3 John 12. Demetrius hath a good
report of all men, SfC. Or if we be reproached, it is by none but
wicked men, and that for our duty to God ; Dan. vi. 5. Then said
these men, we shall not find any occasion against this Daniel, except
we find it against him concerning the law of his God.
Of the tenth Commandment.
Quest. 79. W HICH is the tenth commandment.?
A. The tenth commandment is, [ Thou shalt not covet thy neigh-
hour's hoicse, thou shalt not covet thy neighbour's 'wife, nor his man-
servant, nor his maid-servant, nor his ox, nor his ass, nor any thing
that is thy neighbour'' s.]
Q. 80. What is required in the tenth commandment?
A. The tenth commandment rcquireth J'ldl contentment with our
own condition, and a right and charitable frame of spirit towards
our neighbour, and all that is his.
Q. 81. What is forbidden in the tenth commandment ?
A. The tenth commandment forbiddeth all discontentment with
our ozvn estate., envying or grieving at the good of our neighbour,
and all inordinate motions and affections to any thing that is his.
Q. 1. AVhat is the principal scope and aim of the tenth command-
ment?
^. It is to prevent all occasions of transgressing the other pre-
cepts of the second table, by restraining this sin of covetousness in
the heart ; Psalm cxix. 35, 86. Make me to go in the path of thy
commandments, for therein do I delight. Incline my heart unto thy
testimonies, and not to covetousness.
Q. 2. What doth this tenth command require of us in reference
to ourselves?
A. It requires of us perfect contentment and satisfaction with that
estate and condition wherein God hath placed us in the world ; Ileb.
xiii. 5. Let your conversation be without covetousness, and be con-
tent with such things as ye have, &c. Reckoning it to be good for
us to be in that state we are, though never so low or afflicted ; Psal.
cxix. 67. Before I was afflicted, I went astray ; but now have I kept
thy word. And verse 71. It is good for me that I have been afflict-
ed, that I might learn thy statutes.
Q. 3. Is contentment with God's appointments attainable in this
life ?
A. Some Christians have attained to a very great measure, and
eminent degree of contentment in the midst of changeable and afflic-
tive providences; Phil. iv. 11. — I have learned in whatsoever state
I am, therewith to be content. Psal. xvi. 5, 6. The Lord is the por-
tion of mine inheritance, and of my cup : thou maintainest my lot.
252 AN EXPOSITION OF THE ASSEMBLY'S CATECHISM.
The lines are fallen unto me in pleasant places : yea, I have a goodly
heritage.
Q. 4. Is there no danger of the sin of discontentment in a full and
prosperous condition ?
A. Fulness of the world secures no man from the sin of discon-
tentment with his own, or covering that which is another's ; because
the desires enlarge as the estate doth ; Psalm Ixii. 10. — If riches
increase, set not your heart upon them. An instance whereof we
have in Ahab, 1 Kings xxi. 4. And Ahab came into his house heavy
and displeased, because of the v,ord which Naboth the Jezreelite
had spoken to him : for he had said, I will not give thee the inherit-
ance of my fathers ; and he laid him down upon his bed, and turned
away his face, and would eat no bread.
Q. 5. Whence doth discontent with our condition spring .''
^. It springs partly from our ignorance of God's wisdom and love
in ordering all for our good ; Rom. vii. 28. And we know that all
things work together for good to them that love God, &c. Partly
from our inconsiderateness of the vanity of the creatures ; 1 Tim. vi.
7, 8. For we brought nothing into this world, and it is certain we can
carry nothing out. And having food and raiment, let us be there-
with content. And partly from our unbelief; Matth. vi. 31, 32.
Therefore take no thought, saying. What shall we eat.? Or what
shall we drink.? Or wherewithal shall we be clothed.? (For after all
these things do the Gentiles seek;) for your heavenly Father know-
eth that ye have need of all these things.
Q. 6. Is contentment with our own estate all that this command-
ment requires i*
J. No ; it requires a charitable frame of spirit towards our neigh-
bours also; Rom. xii. 10, 15. Be kindly affectionate one to another,
with brotherly love, in honour preferring one another. Rejoice
with them that do rejoice, and weep with them that weep.
Q. 7. W^hat is the first sin forbidden in this commandment ?
J. It directly and especially forbids all sinful and inordinate de-
sires and motions after other men's enjoyments ; Col. iii. 5. Mortify-
therefore your members which are upon the earth, fornication, un-
cleanness, inordinate affection, evil concupiscence, and covetousness,
which is idolatry.
Q. 8. What is the second sin forbidden in this commandment.?
A. It forbids all cruelty and incompassionateness to others in ne-
cessity, and keeping back from them that relief which is made theirs
by God's command ; Prov. xi. 24. There is that with-holdeth more
than is meet, but it tendeth to poverty. Lev. xix. 9, 10. And when
ye reap the harvest of your land, thou shalt not wholly reap the
corners of thy field, neither shalt thou gather the gleanings of thy
harvest. And thou shalt not glean thy vineyard, neither shalt thou
gather every grape of thy vineyard ; thou shalt leave them for the
poor and the stranger : I am the Lord your God.
AN EXPOSITION OF THE ASSEMBLy''s CATECHISM. 253
Q. 9. What is the third sin forbidden in this commandment ?
Jf. It forbids the detaining of the hirelings wages, when it is due ;
Hab. ii. 9, 10, 11» Woe to him that coveteth an evil covetousness
to his house, that he may set his nest on higli, that he may be de-
livered from the power of evil. Thou hast consulted sliame to thy
house, by cutting off many people, and hast sinned against thy soul.
For the stone shall cry out of the wall, and the beam out of the
timber shall answer it.
Q. 10. What is the fourth sin forbidden in this commandment ?
A. It forbids all inward grudgings at, and envyings of the enjoy-
ments of others, whether they be inward goods of the mind, or out-
ward, belonging to the body; 1 C'or. xiii. 14. Charity envieth not,
&c.
Q. n. What is the mischief of covetousness.'^
A. It distracts thy heart in duties; Ezek. xxxiii. 31. And they
come unto thee as the people cometh, and they sit before thee as my
people, and they hear thy words, but they will not do them ; for
with their mouths they shew much love, but their heart goeth after
their covetousness. Provokes the wrath of God ; Isa. Ivii. 17. For
the iniquity of his covetousness was I wroth, and smote him, &c.
And where it reigns it becomes idolatry ; Gol. iii. 5. And covetous-
ness, which is idolatry.
Q. 12. What is the first inference from hence .'^
A. It calls all men to humiliation for the inordinacy of their affec-
tions towards the world, their discontent with their own and envyings
of others conditions.
Q. 13. What is the second inference from hence ?
A. As ever we would keep clear from this sin, let us make God
our portion ; Psal. xvi. 5, 6. The Lord is the portion of mine inhe-
ritance, and of my cup ; thou maintainest my lot. And labour to
get the soul- satisfying comforts of his Spirit ; John iv. 14. But who-
soever drinketh of the water that I shall give him, shall never thirst,
&c. 2 Cor. vi. 10. As having nothing, and yet possessing all
things.
Q. 14. What is the last inference from hence .''
A. If God has given us a sufficiency of the things of this life for
our necessity, let us be satisfied, though we want other things for our
delight ; 1 Tim. vL 8. And having food and raiment, let us be
therewith content. And relieve ourselves by an expectation of those
better things laid up in heaven for us, if we be believers ; James ii. 5.
Hath not God chosen the poor of this world, rich in faith, and heirs
of the kingdom, which he hath promised to them that love him.
Cff keephig' the Law.
Quest. 82. XS any man able perfectly to keep the commandments
of God .?
A. No mere man since the Jail is able in this life perfectly to keep the
S54 AN EXrOSlTION OF THE ASSEMJ^LY's CATECHlsk.
commemdments of God, but doth dally break them in thought, w&rd,
and deed.
Q. 1. Wherein doth the perfect keeping of Grod's la# consist ?
A. It consists in the perfect and constant conformity of the internal
and external actions of heart and life, to every command of God ;
Gal. iii. 10. Cursed is every one that continueth not in all things
V'hich are written in the book of the law to do them. Matth. xxii.
87, 38, 39. Jesus said unto them. Thou shalt love the Lord thy
God with all thy heart, and with all thy soul, and with all thy mind.
This is the first and great commandment. And the second is like
unto it, Thou shalt love thy neighbour as thyself.
Q. 9.. But if a man commit no external act against the latv, may
he not be said perfectly to keep it, although in mind or thought ht
should trangress.?
A. No; for an inward motion of sin in the heart, that nevier breaks
forth into act, is a violation of the law, and brings the soul under the
curse of it; Matth. v. 21, 22. Ye have heard that it was said by
them of old time. Thou shalt not kill : And whosoever shall kill,
shall be in danger of the judgment. But I say unto you, that who-
soever is angry with his brother without a cause, shall be in danget*
of the judgment, &c. And ver. 27, 28. Ye have heard that it was
said by them of old time. Thou shalt not commit adultery. But I
say unto you, that whosoever looketh upon a woman to lust after
her, hath committed adultery with her already in his heart.
Q. 3. May not a man keep the law if he keep some of its com-
mands, though he cannot keep every one of them punctually 't
A. No, he cannot; for the transgression of any one command in
the least degree, is a breach of all, and brings the curse of the whole
upon a man's soul ; James ii. 10. For vrhosoever shall keep the
whole law, and yet offend in one point, he is guilty of all.
Q. 4. Was the law never kept b}^ any since it was made ?
A. Yes, Adam in his innocent state kept it ; for he was made up-
right ; EccL vii. 29. God made man upright, &c. And Christ per-
fectly kept it; Mat. v. 17. Think not that I am come to destroy
the law or the prophets : I am not come to destroy, but to fulfil.
Q. 5. What is the first reason why no mere man in this hfe can
fulfil and keep the law of God perfectly ?
A. It is because the law of God is perfect, and the best of men in
this life are imperfect ; Psal. xix. 7. The law of the Lord is perfect,
&c. Eccl. vii. 20. For there is not a just man upon earth, that doeth
good, and sinneth not.
Q. 6. But may not men perfectly keep it when regenerate, and
born of God ?
A. No ; because even in the regenerate there is a law of sin, which
wars against the law of God ; Gal. v. 17. For the flesh lusteth against
the spirit, and the spirit against the flesh, &c. Rom. vii. 22, 23. For
I dehght in the law of God after the inward man. But I see another
AN EXPOSITION 0;F THE ASSEMBLY'S CATECHISM. S55
law in my members, warring against the law of my mind, &c. And
though thev are said not to sin, 1 John iii. 9. Whosoever is born of
God, doth not commit sin, &c. That is not to be taken absolutely,
but comparatively, as they once did, and others still do.
Q. 7. But did not Christ command the young man to keep the law ?
A. It is true that Christ did put the young man upon this task ;
Matth. xix. 17. If thou wilt enter into life, keep the commandments.
But it was not on a supposition that he was able to do it ; but to
convince him of the impossibility of justification that way.
Q. 8. But doth not the apostle say, that the righteousness of the
law is fulfilled in believers ?
A. It is true that the apostle doth say, Rom. viii. 4. but the mean-
ing is not, that we fulfil it in our own persons, by our complete obedi-
ence to it ; but it is fulfilled in us, by our union with Christ, whq
perfectly kept it ; and the righteousness of the law, which is in Christ,
becomes ours, by God's imputation of it to us ; Rom. iv. 23, 24.
Now it was not written for his sake alone, that it was imputed to
him ; but for us also, to whom it shall be imputed, if we believe on
him that raised up Jesus our Lord from the dead,
Q. 9. What is the first inference from hence ?
A. That justification by our own works is utterly impossible to
the holiest of men; Gal. ii. 16. For by the works of the law no
flesh can be justified ; Psalm ciii. 3. If thou, Lord, shouldst mark
iniquities ; O Lord, who shall stand ?i
Q. 10. What is the second inference from hence .^^
A. Hence we learn what an infinite mercy it is, that God sent Jesus
Christ made under the law ; Gal. iv. 4, 5. But when the fulness of
time was come, God sent forth his Son, made of a w oman, made
under the law, &c. To do that for us we could never do for our-
selves ; Rom. viii. 3, 4. For what the law could not do, in that it
was weak through the flesh, God sending his own Son in the like-
ness of sinful flesh, and for sin condemned sin in the flesh ; that the
righteousness of the law might be fulfilled in us ; who walk not
after the flesh, but after the Spirit.
Q. 11. What is the third inference from hence ?
A. That the dreadful curse must needs lie on all unbelievers that
are out of Christ ; John iii. 36. He that believeth not the Son, shall
not see life ; but the wrath of God abideth on him. And seek their
justification by the deeds of the law ; Gal. iii. 10. For as many as
are of the works of the law, are under the curse, &c.
Q. 12. What is the fourth inference from hence ?
A. That a deluge of sin and misery brake in upon the whole world
by the fall of Adam, and all his posterity being by him plunged under
both ; Rom. v. 12. Wherefore, as by one man sin entered into the
world, and death by sin : And so death passed upon all men, for that
all have sinned.
Q. 13. Wha.t is the fifth inference from Keuce f .
S56 AN EXPOSITION OF THE ASSEMBLY'S CATECHISM.
A. Tk^at the Popish doctrines of merits, and works of supereroga-
tion, are lalse and groundless doctrines, springing out of the ig-
norance and pride of man's heart.
Q. 14. What is the last inference from hence ?
A. That all God's people should sigh under their unhappy necessity
of sinning ; Rom. vii. 24. O wretched man that I am, who shall de-
liver me from the body of this death ! And long to be with Christ
in the perfect state ; Heb. xii. 23.< And to the spirits of just men
made perfect.
Of the incqualky of Sin.
Quest. 83. -A-RE all transgressions of the law equally heinous ?
A. Some sins in themselves, and hy reason of several aggrava-
tions, are more heinous in the sight of God than others.
Q. 1. Whence ariseth the first difference of sin ?
A. The first difference betwixt one sin and another, ariseth from
the immediate object, against which the sin is committed ; on this
account, sins immediately committed against God, are more heinous
than sins immediately committed against man ; 1 Sam. ii. 25. If one
man sin against another, the judge shall judge him : But if a man sin
against the Lord, who shall intreat for him ? And all sins of the first
table are greater than those of the second : yet there are crying sins
against the second.
Q. 2. What is the first sin noted for an heinous sin ?
A. The sin of murder is in scripture set down for an heinous
and crying sin in its own nature ; Gen. iv. 10. The voice of thy
brother's blood crieth unto tne from the earth.
Q. 3. What other sin is noted for a crying sin ?
A. The sin of oppression is noted in scripture for a crying siri; Hab.
ii. 11. For the stone shall cry out of the wall, and the beam out of
the timber shall answer it. Especially the oppression of the widow
and fatherless; Exod. xxii. 22, 23. Ye shall not afflict any widow,
or fatherless child. If thou afflict them in any wise, and they cry
at all unto me, I will surely hear their cry.
Q. 5. What is reckoned in scripture an heinous sin against the
rst table.
A. The sin of atheism, or denying the being of a God, is a sin of
the first magnitude ; Job xxxi. 28. This also were an iniquity to be
punished by the judge; for I should have denied the God that is
above. This was the sin of Pharaoh ; Exod. v. 2. And Pharaoh
said, Who is the Lord, that I should obey his voice to let Israel
^o ? I know not the Lord, neither will I let Israel go.
Q. 5. What other sin is heinous in God's account ?
A. The sin of idolatry is a most heinous sin, and goes nearer to the
heart of God than other sins do ; Ezek. vi. 9. And they that escape of
you, shall remember me among the nations whither they shall be car-
ried captives ; because I am broken with their whorish heart, which
AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. 25T
liath departed from me, and with their eyes, which go a whoring
after their idols; and tliey shall lothe themselves, for tlie evils
which they have committed in all their abominations. Jer. xliv. 4. O
do not this abominable thing that I hate.
Q. 6. What is the most heinous of all the sins in the world ?
A. The sin against the Holy Ghost is the most heinous of all other
sins, and shall never be forgiven by him ; Matth. xii. 31. All man-
ner of sin and blasphemy shall be forgiven unto men ; but the blas-
phemy against the Holy Ghost shall not be forgiven unto men.
Q. 7. From whence doth this scripture aggravate sin ?
A. The Spirit of God in scripture aggravates and estimates sin,
from the degree of light and knowledge men sin against; Luke xii.
47. And that servant which knew his Lord''s will, and ^^repared not
himself, neither did according to his will, shall be beaten with many-
stripes. John XV. 22. If I had not come, and spoken unto them, they
liad not had sin : But now they have no cloak for their sin.
Q. 8. What is the second thing that aggravates sin ?
A. The more mercies any man sins against, the greater is his sin ;
Rom. ii. 4. Or despisest thou the riches of his goodness, and for-
bearance, and long suffering, not knowing that the goodness of Crod
leadeth thee to repentance ? And especially when it is against spiri-
tual mercies, and means of salvation ; Heb. ii. 3. How shall we
escape, if we neglect so great salvation ? &c.
Q. 9. Are heinous and crying sins capable of forgiveness ?
A. Yes ; great and heinous sins are capable of forgiveness, upon
true repentance ; Isa. i. 18. Though your sins be as scarlet, they
shall be as white as snow ; though they be red like crimson, they
shall be as wool.
Q. 10. From what fountain doth the pardon of all sins, both
great and small, flow ?
A. They all flow from the free grace of God; Luke vii. 41, 42.
And when they had nothing to pay, he forgave them both. And
through the meritorious, satisfying blood of Christ ; Eph. i. 7. In
whom we. have redemption through his blood, the forgiveness of
sins, according to the riches of his grace.
Q. 11. What is the first inference hence ?
A. Though some sins are more heinous than others, yet no sinner
should absolutely despair of mercy ; for the vilest have been par-
doned ; 1 Cor. vi. 11. And such were some of you : But ye are
washed, but ye are sanctified, but ye are jutsified, &:c.
Q. 12. What is the second inference hence ?
A. That there are different degrees of torments in hell, propor-
tioned to the different degrees of sins on earth ; Mat. xl. 21, 22. Wo
unto thee, Chorazih, wo unto thee, Bethsaida : For if the mighty
works which were done in you, had been done in Tyre and Sidon,
they would have repented long ago in sackcloth and ashes. But
So8 AN EXBOSITION OF THE ASSEMBLY'S CATECHISM.
\ say unto you, it shall be more tolerable for Tyre and Sidon, at
the day of judgment, than for you.
Q. 13. What is the third inference hence?
A. That great sinners, when pardoned and received to mercy,
should excel all others in love to Chrisi; Luke vii. 42, 43. Which
of them will love him most? Simon answered and* said, I suppose
that he to whom he forgave most. And he said unto him, Thou
hast rightly judged.
Q. 14. "What is the last inference hence ?
A. Let no man neglect Christ, because his sins are not so heinous
as others; because the least sin without Christ is damning; Rom.
vi. 23. For the wages of sin is death, &c. And greater sinners are
often called when lesser are not ; Mat. xxi. 81, 32. The publicans
and harlots go into the kingdom of God before you.
Of the Demerit of Sin.
Quest. 84. V V HAT doth every sin deserve ?
A. Every sin descrveth God's wrath and curse, both in this life
and in that which is to come.
Q. Wherein doth the evil of sin principally consist ?
A. It consists principally in the offence it gives, and the wrong it
doth to God ; Psalm h. 4. Against thee, thee only have I sinned,
and done this evil in thy sight.
Q. 2. What is the first offence and wrong sin doth to God ?
A. It consists in its enmity to God ; Rom. viii. 7. Because the
carnal mind is enmity against God, &c. Expressed in scripture by
walking contrary to him ; Lev. xxvi. 40. They have also walked
contrary to me. Fighting against God; Acts v. 39. Lest haply ye
be even found to fight against God. And resisting his Spirit ; Acts
vii. 51. Ye do always resist the Holy Ghost.
Q. 3. Wherein is its enmity to God further discovered in scripture ?
A. It is discovered under the names and notions of hatred of God ;
Rom. i. 30. Backbiters, haters of God, &c. Rebellion against God ;
1 Sam. XV. 23. For rebellion is as the sin of witchcraft, &c. And
despising the commandment of God ; 2 Sam. xii. 9. Wherefore hast
thou despised the commandment of the Lord ?
Q. 4. What are the attributes of God that sin wrongs?
A. It wrongs all his attributes ; for it slights his sovereignty; Exod.
V. 2. And Pharaoh said, Who is the Lord, that I should obey his
voice, to let Israel go ? Resists his power ; I Cor. x. 22. Are we
stronger than he ? Despiseth his goodness ; Rom. ii. 4. Or despisest
thou the riches of his goodness, &c. Taxeth his justice ; Ezek. xviii.
25. Yet ye say, the way of the Lord is not equal, &c. And clouds
his holiness ; Jam. ii. 7. Do not they blaspheme that worthy name,
by which ye are called ?
Q. 5, What doth sin deserve in the course of justice from God?
AN EXPOSITION O'F THE AS8EM1BLY*S CATECHTSM. ^59
J. It deserves all temporal and eternal effects of God's wrath, on
the souls and bodies of sinners, all which in scripture go under the
name of death ; Rom. vi. 23. For the wages of sin is death, &c.
Q. 6. Can these siifferings satisfy God for all this wrong?
J. No, they cannot; and therefore they must, and shall be eter-
nal on the damned ; Matth. v. 26. Verily, I say unto thee, thou
shalt by no means come out thence, till thou hast paid the uttermost
farthing. Mark ix. 44. Where their worm dieth not, and the fire is
not quenched.
Q. 7. Shall all sinners bear the desert of their sins ?
A. No, all that are out of Christ shall ; but Christ hath freed be-
lievers from it ; John iii. 18. He that believeth on him is not con-
demned, &c.
Q. 8. But is it not hard, that sinners should suffer eternally for
the sins of a few years ?
A. No, it is not; for the evil of sin is not to be measured by the
time in which, but by the object against which it is committed ; Psal.
ii. 4, 5. Against thee, thee only have I sinned, and done this evil in
thy sight, &c.
Q. 9. What learn we from hence .^
A. Hence in the first place we learn the impossibility of satisfying
God's justice for the least sin that ever we committed ; Job vii. 20.
I have sinned, what shall I do unto thee.'' &c. Psalm cxxx. 3. If
thou. Lord, shouldst mark iniquity, O Lord, who shall stand ?
Q. 10. What is the second instruction hence ?
A. Hence we see the necessity of a Mediator betwixt God and us ;
Psal. xl. 6, 7. Sacrifice and offering thou didst not desire, &c. Then
said I, Lo, I come : in the volume of the book it is written of me.
Q. 11. What is the third instruction hence ?
A. That the greatest suffering is rather to he chosen than the least
€in ; Heb. xi. 25. Chusing rather to suffer affliction with the pco])le
of God, than to enjoy the pleasures of sin for a season.
Q. 12. What is the fourth instruction hence ?
A. It teacheth us wliat an invaluable mercy tlie full, free, and final
remission of sin is; Psal. xxxii. 1. Blessed is he whose transgression
is forgiven, whose sin is covered, &c.
Q. 13. What is the fifth instruction hence?
A. It vindicates God in his severest strokes on sinners ; Hos. vi.
Therefore have I hewed them by the prophets : I have slain them
by the words of my mouth, and thy judgments are as the light that
goeth forth.
Q. 14. What is the last instruction?
A. Hence we learn the infinite nature of Christ's sufferings; Rom.
viii. 32. He that spared not his own Son, but dehvered him up for
us all, how shall he not with him also freely give us all tilings?
Vol. VI. R ^
260 AN EXPOSITION OF THE ASSEMBLY'S CATECHISM.
Of what God requires of us.
Quest. 85. ? ▼ HAT doth God require of us, that we may escape
his wrath and curse due to us for sin ?
A. To escape the ivrath and curse of God due to us for sin, God
reqiiheth qfusja'iih in Jesus Christ, repentance unto life, with the
diligent use of all the outward means, wherehy Christ cornmnnicatetli
to us the benefits of redemption.
Q. 1. What are the things required of us to escape God's wrath
and curse due to us for sin ?
A. The things required of us are, (1.) Faith in Jesus Christ ; Acts
xvi. 31. And they said. Believe on the Lord Jesus Christ, and thou
shalt be saved, and thy house. (2.) Repentance for sin ; Acts iii. 19.
Repent ye, therefore, and be converted, that your sins may be blot-
ted out, &c. (3.) Diligent striving in the use of all God's appointed
means ; Luke xiii. 24. Strive to enter in at the strait gate : For many,
I say unto you, shall seek to enter in, and shall not be able.
Q. 2. Are these things in man's power to perform, that God re-
quires of him .'^
A. Though they are our duties, yet we have no power in ourselves
by nature to perform them, but the power is of God ; 2 Cor. iii. 5.
Not that we are sufficient of ourselves to think any thing as of our-
selves, but our sufficiency is of God.
Q. 3. But if men be in Christ, and justified from eternity, what
need of this ?
A. Though God from eternity decreed, and Christ long since pur-
chased the salvation of the elect ; yet have they no union with Christ
till they believe; Eph. iii. 17. That Christ may dwell in your hearts
by failh, that ye being rooted and grounded in love. Nor remission
of sin ; Acts iii. 19- That your sins may be blotted out, when the
times of refreshing shall come from the presence of the Lord. But
lie under wrath as others do ; Eph. ii. 3, 12. And were by nature
the children of wrath, even as others. Ver. 12. That at that time
ye were without Christ, being aliens from the common-wealth of
Israel, and strangers from the covenants of promise, having no hope,
and without God in the world.
Q. 4. If it be God that can only work these graces in us, to what
purpose is our striving ?
A. God's working doth not exclude man's striving, but more ex-
cites and obliges us to it; Phil. ii. 12, 13. Work out your own sal-
vation with fear and trembling : For it is God which worketh in
you, both to will and to do, of his own good pleasure.
Q. 5. To what purpose is it to strive in the use of means, except
we knew we were elected ?
A. The knowledge of our election is not antecedent to our diH^
gence, but our diligence is required antecedently to that knowledge;
1 Pet. i. 10. Wherefore the rather, brethren, give diligence to make
your calling and election sure, &c.
AN EXPOSITION^ OF THE ASSEMBLY'S CATECHISM. 261
Q. 6. Is it not legal to put natural men upon striving in the use
of means ?
J. No, it is not ; for Christ himself enjoins it ? Luke xiii. 24.
Strive to enter in at the strait gate, &c. And so did the apostles after
him ; Acts viii. 22. Repent therefore of this thy wickedness, and
pray God, if perhaps the thought of thy heart may be forgiven thee.
Q. 7. Is' there no escaping of God's wrath and curse without faith
and repentance ?
A. No, it is impossible to escape them ; John iii. 18. He that be-
lieveth not, is condemned already. Heb. ii. 3. How shall we escape
if we neglect so great salvation ?
Q. 8. But if a man reform his life, and live soberly and justly
for time to come, may he not that way escape God's wrath and
curse ?
A. No; sobriety and reformation are duties, but it is faith and re-
generation that puts men into Christ, and out of danger; Matth. v.
20. Except your righteousness shall exceed tiie righteousness of the
Scribes and Pharisees, ye shall in no case enter into the kingdom of
heaven. Tit. iii. 5. Not by works of righteousness, which we have
done, but according to his mercy he saved us, by the washing of re-
generation, and renewing of the Holy Ghost.
Q. 9. Do all believing and penitent sinners escape God's wrath
and curse ?
A. Yes, they do, and shall for ever escape it; Rom. viii. 1. There
is therefore now no condemnation to them which are in Christ Jesus,
&c. Col. i. 12, 13. Giving thanks unto God the Father, which hath
made us meet to be partakers of the inheritance of the saints in
light ; who hath delivered us from the power of darkness, and hath
transLited us into the kingdom of his dear Son. John v. 24. He
that hearcth my word, and bclieveth on him that sent me, hath ever-
lasting life, and shall not come into condemnation ; but is passed
frorn death unto life.
Q. 10. What is the first inference hence.?
A. Hence it appears how false and dangerous the Antinomian doc-
trine is, which teaches that our sins are pardoned before they are
conmiitted, or we either believe or repent ; contrary to Acts xxvi. 18.
To open their eyes, and to turn them from darkness unto light, and
from the power of Satan unto God, that they may receive forgive-
ness of sin, and inheritance among them which are sanctified by faith
that is in me. James v. 20. He which converteth the sinner from
the error of his way, shall save a soul from death, &c. Acts x. 43.
To him give all the prophets witness, that through his name whoso-
ever beheveth in him shall receive remission of sins.
Q. 11. What is the second inference hence.''
A. Hence it follows, that it is dangerous on the one side not to
strive in all the ways of duty for Christ and salvation, contrary to
R2
26s AN EXPOSITION OF THE ASSEMBLY'S CATECHISM.
Luke xili. 24. Strive to enter in at the strait gate ; for many, I say
unto you, will seek to enter in, and shall not be able. And as dan-
gerous, on the other side, to rest in, and depend on our own works
and duties ; Phil. iii. 9. And be found in him, not having mine own
righteousness, which is of the law, but that which is through the
faith of Christ, the righteousness which is of God by faith.
Q. 12. What is the third inference hence ?
A. Hence we learn the miserable state of all unbelievers, and im-
penitent persons ; the curse and wrath of God lies upon them ; Gal.
iii. 10. For as many as are of the works of the law are under the
curse, &c. And their mittimus for hell is already made ; John iii.
18. He that belie veth not, is condemned already.
Q. 13. What is the fourth inference hence ?
A. Hence we learn the happy state into which faith and repent-
ance bring the souls of men ; Acts xiii. 38, 39. By him all that believe
are justified from all things, from which ye could not be justified by
the law of Moses.
Of saving Faith.
Quest. 86. T^^HAT is f\iith in Jesus Christ.?
A. Faith in Jesus Christ is a saving grace^ UDherehy we receive
and rest upon him alone for salvation, as he is offered to us in the
gospel.
Q. 1. What is the root or cause of faith.?
A. Not the power of man's will ; Eph. ii. 8. For by grace are ye
saved through faith, and that not of yourselves ; it is the gift of God ;
But the Spirit of God. Gal. v. 22. But the fruit of the Spirit is
love, joy, long-suffering, gentleness, goodness, faith. John i. 12, 13.
But as many as received him, to them gave he power to become the
sons of God, even to them that believe on his name ; which were
born, not of blood, nor of the will of the flesh, nor of the will of
man, but of God.
Q. 2. Hov/ doth the Spirit of God ordinarily produce faith ?
A. By the preaching of the word he ordinarily begets it ; Rom.
X. 17. Faith cometh by hearing, and hearing by the word of God;
though sometimes he doth it immediately.
Q. 3. Who are the proper subjects of faith ?
A. Convinced and sensible sinners are the proper subjects of faith ;
John xvi. 8, 9, 10. And when he is come, he will reprove the world
of sin, of righteousness, and of judgment. Of sin, because they be-
lieve not on me : of righteousness, because I go to my Father, and
ye see me no more: of judgment, because the prince of this world
is judged.
Q. 4. What is the seat or habitation of faith ?
A. Not only the head or understanding, but principally the heart
and will ; Rom. x. 10. With the heart man believeth unto righteous-
AX EXPOSITION OF TITE ASSEMBLY S CATECHISM. xbb
ness, &c. Acts viii. 37. And Philip said, If thou believest with all
thine heart, thou niayest.
Q. 5. But is not the assent of the understanding true faith ?
A. The mere assent of the understanding to the truths of scrip-
ture, is not such a faith as will save the soul ; James ii. 19. Thou
believest that there is one God ; thou doit well : the devils also be-
lieve, and tremble.
Q. 6. AVhat is the act of faith that justifies a sinner?
A. It is the receiving of Christ, by the full and hearty consent of
the heart that justifies us ? John i. 12. But as many as received him,
to them gave he power to become the sons of God, even to thera
that believe on his name.
Q. 7. What is the object of faith ?
A. The primary object of faith is the person of Christ, and the se-
condary are his benefits ; Isa. xlv. 22. Look unto me, and be saved,
all the ends of the earth, &c. Phil. iii. 8, 9- Yea, doubtless, and I
count all things but loss, for the excellency of the knowledge of
Christ Jesus my Lord : For whom I have suffered the loss of all
things, and do count them but dung that I may win Christ, and
be found in him, not having mine own righteousness which is of
the law, but that which is through the faith of Christ ; the righte-
ousness which is of God by faith.
Q. 8. May not a man look partly to Christ, and partly to his own
works and duties for righteousness ?
A. No; he must eye Christ only, and exclude all others, or he
cannot be justified; Phil. iii. 9. And be found in him, not having
mine own righteousness, which is of the law, but that which is through
the faith of Christ: The righteousness which is of God by faith,
Rom. iv. 5. But to him that worketh not, but belie veth on him that
justifieth the ungodly, his faith is counted for righteousness.
Q. 9. Is it enough to eye the person of Christ only in believing?
A. No ; we must eye the person of Christ, as clothed with all his
offices ; Acts xvi. 31. And they said. Believe on the Lord Jesus
Christ, and thou shalt be saved, and thine house. Our ignorance
needs him as a prophet, our guilt as a priest, our sins and enemies
as a king.
Q. 10. Is true faith faith exclusive of all fears and doubts ?
A. No ; it is not, but true believers are troubled with many fears
and doubtings ; Isa. 1. 10. Who is he among you that feareth the
Lord, that obeyeth the voice of his servant, that walketh in dark-
ness, and hath no light, &c. Mark ix. 24. And straightway the
Father of the child crieth out with tears, Lord, I believe, help thou
mine unbelief.
Q. 11. Is no man actually justified till he believe?
A. No, he cannot be justified actually till he believe actually; Gal.
iii. 22. But the scripture hath concluded all under sin, that the pro-
raise by faith of Jesus Christ might be given to them that believe
R3
^64
John ill. 18. He that beUeveth on him, is not condemned : But he
that beheveth not is condemned alread}^^ because he hath not be-
heved in the name of the only begotten Son of God.
Q. 12. Is every man that believes justified immediately and fully
upon his believing ?
A. Yes, he is ; Rom. v. 1. Therefore being justified by faith, we
have peace with God through our Lord Jesus Christ. John v. 24.
He that heareth my words, and believeth on him that sent me, hath
everlasting life, and shall not come into condemnation ; but is passed
from death unto life.
Q. 13. What is the true character or description of a believer 't
A. He is one that, having been convinced of his sin and misery,
and of his own and all other creatures inability to save him, and of
the ability and willingness of Christ to save him, lets go all hold
and dependence on creatures, and his own righteousness, and casts
himself entirely upon Christ for righteousness and life.
Of the Properties, Signs, and Means of Faith.
Quest. 1. W HAT is the first property of faith ?
J. It is a most precious grace ; 2 Pet. i. 1. To them that have
obtained like precious faith with us, &c. And must needs be so,
seeing it is the bond of our union with Christ ; Eph. iii. 17. That
Christ may dwell in your hearts by faith, that ye being rooted and
s^rounded in love. That by which we are justified; Rom. v. 1.
Therefore being justified by faith, &c. And that by which our souls
do hve ; Heb. ii. 4. The just shall Hve by faith.
Q. 2. What is the second property of saving faith ?
A. The second property of faith is this, that it is the most useful
grace in this world to a believer, it being the souPs eye ; Heb. xi. 27.
By faith he forsook Egypt, not fearing the wi^ath of the king : For he
endured, as seeing him who is invisible, &c. It is hard to apprehend
Christ; Phil. iii. 12. That I may apprehend that for which also I
am apprehended of Christ Jesus. It is a cordial in a fainting season ;
Psal. xxvii. 3. I had fainted unless I had beheved, &c.
Q. What are the foundations that support faith ?
A. The first foundation or prop of faith, is the power of God ;
Rom. iv. 20, 21. He staggered not at the promise through unbelief,
but was strong in faith, giving glory to God. And being fully
persuaded, that what he had promised, he was able also to perform.
Heb. vii. 25. He is able also to save them to the uttermost that come
unto God by him, &c.
Q. 4. What is the second prop of faith ?
A, The truth and faithfulness of God in his promises; Heb, x. 23.
Let us hold fast the profession of our faith Avithout wavering, for he is
faithful that hath promised. Heb. vi. 18. That by two immutable
things, in which it was impossible for God to lie, we might have a
AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. 265
Strong consoliitlon, who have fled for refuge to hy hold upon tlie
hope set before us.
Q. 5. What encourages the faith of the saints?
A. The manifold, sweet, and sensible experiences of others ; Psal.
Ixxiv. 14. Thou breakest the heads of Leviatlian in pieces, and gavest
him to be meat for the people inhabiting the wilderness. And espe-
cially their own experiences ; Josh, xxiii. 14. Ye know in all your
hearts, and in all your souls, that not one thing hath failed of all the
good things which the Lord your God spake concerning you ; all are
come to pass unto you, and not one thing hath failed thereof
Q. 6. What is the first sign of a weak faith ?
A. Staggerings in our assent to divine truths, argue the weakness
of faith ; Rom. iv. 10. He staggered not at the promise of God
through unbelief, but was strong in faith, &c.
Q. 7. What is the second sign of a weak faith ?
A. Inability to trust God in time of danger, evidenced by sinfid
haste to avoid it ; Isa. xxviii. 16. He that belie veth, shall not make
haste.
Q. 8. What is the third sign of a weak faith ?
A. When we cannot live purely by faith, except we have some
sensible encouragement; John xx. 25. Except I shall see in his
hands the print of the nails, and put my finger into the print of the^
nails, and thrust my hand into his side, I will not believe.
Q. 9. What is the fourth sign of a weak faith ?
A. When a new temptation makes us easily let go our former
confidence; Luke xxiv. 21. But we trusted that it had been he
which should have redeemed Israel : And besides all this, to-day is
the third day since these things were done.
Q. 10. What is the fifth sign of a weak faith ?
A. The prevalence of carnal fears, in times of trouble, argues weak
faith ; Matth. viii. 26. And he saith unto them, Why are ye fear-
ful, O ye of little faith ? <SfC.
Q. 11. What is the sixth sign of a weak faith ?
A. Too much carefulness and anxiety about the things of this life ;
Matth. vi. 30. Wherefore if God so clothe the grass of the field,
which to-day is, and to-morrow is cast into the oven, shall he not
much more clothe you, O ye of little faith ?
Q. 12. What is the first benefit of a strong faith ?
d. A strong faith gives much glory to God ; Rom. iv. 19, 20.
And being not weak in faith, he considered not his own body now
dead, when he was about an hundred years olrl, neither yet the
deadness of Sarah's womb. He staggered not at the promise of God
through unbelief; but was strong in faith, giving glory to God.
Q. 13. What is the second benefit of a strong faith ?
A. It gives the soul the ravishing foresight and foretastes of hea-^
ven upon earth ; 1 Pet. i. 8. Whom having not seen, ye love ; in
R4
266 AN EXPOSITION OF THE ASSEMBLY'S CATECHISxV,
whom though now ye see him not, yet believing, ye rejoice witli
joy unspeakable, and full of glory.
Q. 14. What is the last office faith doth for a believer in this-
world ?
A. It supports and encourages him at death by the promises, when
all other comforts fail ; Heb. xi. 13. These all died in faith, not hav-
ing received the promises, but having seen them afar off, and were
persuaded of them, and embraced them, and confessed that they were
strangers and pilgrims on the earth.
Of saving Repentance.
Quest. 87. ▼ V HAT is repentance unto life ?
A. Repentance unto life is a saving grace, whereby a sinner, out
of a true sense of his sin, and apprehension of the mercy of God in
Christ, doth "tcith grief and hatred of his sin, turn J'rom it unto Gody
with full purpose of and endeavour after new obedience.
Q. 1. Who is the author of saving repentance ?
A. The Spirit of God is the author of it ; the heart by nature is
so hard, that none but the Spirit can break it ; Ezek. xxxvi. 26, 27.
A new heart also will I give you, and a new spirit will I put within
you : And I will take away the stony heart out of your flesh, and
I will give you an lieart of flesh. And I will put my Spirit within
you, &c.
Q. 2. In what act doth all true repentance begin ?
A. It begins in a true sight and sense of sin, and the danger and
misery we are in- by sin ; Acts ii. 37. Now when they heard this,
they were pricked hi their hearts, &c.
Q. 3. Way doth God work such a sense of sin and misery ?
A. He doth it to make Christ desirable in the sinner's eyes, that
he may fly to him ; Matth. ix. 12, 13. But when Jesus heard that,
he said unto them. They that be whole need not a physician, but
they that are sick. But go ye and learn what that meaneth, and I
will have mercy, and not sacrifice ; for I am not come to call the
righteous, but sinners to repentance.
Q. 4. Is the sight of sin sufficient to repentance ?
A. No; there must be apprehension of mercy and forgiveness
■with God, or else no man can sincerely repent ; Rom. ii. 4. Not know-
ing that the goodness of God leadeth thee to repentance. And this
mercy must be discerned in and through Christ ; Zech. xii. 10. And
they shall look upon me whom they have pierced, and they shall
mourn for him as one moumeth for his only son, and shall be in
bitterness for him as one that is in bitterness for his first-born.
Q. 5. Wherein doth repentance chiefly consist ?
A. It consists in real inward sorrow for sin, as committed against
God: Psalm Ii. 3, 4. For I acknowledge my transgressions, and my
sin is ever before me. Against thee, thee only have I sinned, and
done this evil in thy sight, &c. A loathing of ourselves for it ; Ezek.
AN EXPOSTTIOX OF THE ASSEMBLY'S CATECHISM* ^T
xxxvi. 31. And shall lothe yourselves in your own sight, for your
iniquities, and for your abominations. And of our best duties, as sin-
ful and insufficient things ; Isa. Ixiv. 5, 6. We are all as an unclean
thino- ; and all our righteousnesses are as filthy rags, kc.
Q. 6. Wherein else doth it consist ?
J. In turning from sin, as well as grieving for it ; Isa. Iv. 7. Let
tlie wicked forsake his way, and the unrighteous man his thoughts,
&c. Prov. xxviii. 13. He that covereth his sins, shall not prosper ;
but whoso confesseth and forsaketh them, shall have mercy.
Q. 7. Is turning from sin sufficient ?
A. No, that is but the negative part of religion ; there must be
also a sincere turning to God ; Psalm cxix. 59. I thought on my
ways, and turned my feet unto thy testimonies ; Acts xi. 23. And
exhorted them all, that with purpose of heart they would cleave
unto the Lord.
Q. 8. Is all sorrow for sin saving.?
A. No ; there is a repentance that doth no good ; Matth. xxvii.
3. Then Judas which had betrayed him, when he saw that he was
condemned, repented himself, &c. And a repentance unto life ;
Acts xi. 18. Then hath God also to the Gentiles granted repen-
tance unto life.
Q. 9. What are the signs of true repentance ?
A. Fear of sin ; care to preserve ourselves from it ; and zeal to
honour God by new obedience ; 2 Cor. vii. 11. For behold, this self-
same thing that ye sorrowed after a godly sort, what carefulness it
wrought in you ; yea, what clearing of yourselves ; yea, what indig-
nation ; yea, what fear ; yea, what vehement desire ; yea, what zeal;
yea, what revenge.'' In all things you have approved yourselves to
be clear in this matter.
Q. 10. Is there a necessity of repentance in order to forgiveness?
A. Yes, there is; and they are therefore conjoined in scripture;
Acts V. 31. For to give repentance to Israel, and forgiveness of sins*
And destruction threatened to the impenitent : Luke xiii. 3. Except
ye repent, ye shall all likewise perish.
Q. 11. AVhat is the first inference hence ?
A. That it is a false doctrine which teaches us that sins are ac-
tually forgiven from eternity ; and therefore no need either of re-
pentance or prayer, save only for the manifestation of pardon.
Q. 12. What is the second inference hence ?
A. That an hard heart is a dreadful sign of a lost state of soul ;
Rom. ii. 5. But after thy hardness and impenitent heart, treasurest
up unto thyself wrath against the day of wrath, and revelation of the
righteous judgment of God.
Q. 13. What is the last inference hence ?
A. That there is no cause to despair of the vilest sinner, seeing
there is power enough in the Spirit of God to break the hardest heart;
268 AN ExrosiTiON of the assembly's catechism.
Ezek. xxxvi. 26. I will take away the stony heart out of your flesh,
and I will give you an heart of flesh.
OfChrisfs Ordinances.
Quest. 88. W HAT are the outward means whereby Christ
communicateth to us the benefits of redemption.^
A. The outzvard and ordinary means whereby Christ communis
cateth to us the benefits of redemption^ are his ordinances ; especi-
ally the word, sacraments, and prayer ; all which are made effec-
tual to the elect for salvation.
Q. 1. What makes any thing become a divine ordinance .^^
A. The institution or appointment of God, is that alone which
makes a divine ordinance ; Matth. xxviii. 20. Teaching them to
observe all things whatsoever I have commanded you, &c.
Q. 2. Are the institutions of all ordinances alike clear in scrip-
ture ?
A. No ; Some are more explicitly and clearly revealed in scripture
than others; as the Lord's supper is more clear than baptism : But
whatever hath scripture-warrant, in the words or consequence, is of
divine appointment.
Q. 3. May not men institute ordinances of divine worship ?
A. No ; this in scripture is condemned as will-worship ; Col. ii.
20, 22, 23. Wherefore if ye be dead with Christ from the rudiments
of the world ; why, as though living in the world, are ye subject to
ordinances ? &c. W^hich things indeed have a shew of wisdom in
will- worship, &c.
Q. 4. Why cannot man institute a divine ordinance ?
A. He cannot do it, because it is the prerogative belonging to
Christ's kingly ofiice ; Mat. xxviii. 20. Teaching them to observe
all things whatsoever I have commanded you.
Q. 5. For what other reason cannot man do it ?
A. Because he cannot bless them, and make them effectual to their
ends: but they will be in vain ; Matth. xv. 9. But in vain do they
worship me, teaching for doctrines the commandments of men.
Q. 6. Why are the ordinances called means of salvation ?
A. Because by and through them the Spirit of the Lord conveys
spiritual graces into men's souls; 1 Cor. i. 21. It pleased God, by
the foolishness of preaching, to save them that believe. 1 Cor. iii. 5.
Who then is Paul, and who is ApoUos, but ministers by whom ye
believed, even as the Lord gave to every man ?
Q. T. Whence is the virtue of ordinances ?
A. It is not in and from themselves, or the gifts and abilities of
him that administers them, but from the blessing and Spirit of the
Lord ; 1 Cor. iii. 7. Neither is he that planteth any thing, neither
he that watereth, but God that giveth the increase.
Q. 8. Do all God's ordinances attain their end ?
A. Yes ; there is none of them in vain, but do attain their end, in
269
the salvation or damnation of all that come under tliem ; Isa. Iv. 10,
11. For as the rain cometh down, and the snow from heaven, and
returneth not tliither, but watereth the earth, and maketh it bring
forth and bud, that it may give seed to the sower, and bread to the
eater: So shall my word be, that goeth forth out of my mouth : It
shall not return unto me void ; but it shall accomplish that which I
please, and it shall prosper in the thing whereto I send it. 2 Cor. ii.
15, 16. For we are unto God a sweet savour of Christ, in them that
are saved, and in them that perish : To the one we are the savour
of death unto death, and to the other the savour of hfe unto life, &c.
Q. 9. Are instituted ordinances the only means of salvation ?
J. They are not the only means ; for God can convert men to
Christ Avithout them ; Acts ix. 4, 5. And he fell to the earth, and
heard a voice saying unto him, Saul, Saul, why persecutes! thou me ?
And he said. Who art thou Lord ? And the Lord said, I am Jesus,
whom thou persecutest : It is hard for thee to kick against the pricks.
But they are the ordinary standing means ; Rom. x. 14, 15. How
then shall they call on him, in whom they have not believed ? And
how shall they believe in him, of whom they have not heard ? And
how shall they hear without a preacher ? And how shall they preach,
except they be sent ? &c.
Q. 10. To whom are the ordinances made effectual to salvation ?
A. To all God's elect they are effectual to salvation, and to them
only ; Acts xiii. 48. As many as were ordained to eternal life, be-
lieved. John X. 26. But ye believe not, because ye are not of my
sheep, &c.
Q. 11. What is the first instruction from hence ?
A. That great preparation is due to all the ordinances, before we
engage in them ; Job xi. 13, 14. If thou prepare thine heart, and
stretch out thine hands towards him. If iniquity be in thine hand,
put it far away, and let not wickedness dwell in thy tabernacles. 1
Chron xxix. 18. And prepare their heart unto thee.
Q. 12. What is the second inference from hence .'^
A. That great reverence is due to God's ordinances, when we
are actually engaged in the use of them ; Psalm Ixxxix. 7. God is
greatly to be feared in the assembly of the saints ; and to be had \\\
reverence of all them that are about him.
Q. 13. What is the third inference from hence.?
A. That those people that want ordinances, are in a sad and de-
plorable condition; Eph. ii. 11, 12. Wherefore remember that ye
being in time past Gentiles in the flesh, who are called uncircum-
cision by that which is called the circumcision in the flesh made by
hands; that at that time ye were without Christ, being aliens from
the commonwealth of Israel, and strangers from the covenants of
promise, having no hope, and without God in the world.
Q. 14. What is the last instruction hence ?
A. That those that perish in the midst of ordinances, and means of
270 AN EXPOSITION OF THE ASSEMBLY'S CATECHISIC.
salvation, will perish with aggravated perdition ; Mat. xi. 23. And
thou Capernaum, which art exalted unto heaven, shalt be brought
down to hell : for if the mighty works, which have been done in
thee, had been done in Sodom, it would have remained until this
day.
Of the Word read and heard.
Quest. 89- JHOW is the word made effectual to salvation ?
A. The Spirit of God maketh the readings but especially the
preaching of' the rc'ord, an effectual means of' convincing and con-
verting sinners ; and building tJiem up i7i holiness and comfort^
through Jaith^ unto salvation.
Q. 1. What mean you by the word ?
A. By the word is meant the word of God, consigned to writing
in the books of the Old and New Testament ; which though it be
ministered by men, yet is no other than the very word of God, and as
such to be received ; 1 Thess. ii. 13. For this cause also thank we
God ^vithout ceasing, because when ye received the word of God,
which ye heard of us, ye received it not as the word of men ; but (as
it is in truth) the word of God, &c.
Q. 2. Whence is the efficacy of this word ?
A. It is wholly from the Spirit of God that it becomes effectual to
any man's salvation ; 1 Cor. iii. 6, 7. I have planted, and Apollos
watered, but God gave the increase. So then, neither is he that
planteth any thing, neither he that watereth ; but God that giveth
the increase.
Q. 3. Is the reading of the scripture an ordinance of God for
men's salvation ?
A. Yes, it is; Deut. xvii. 19- And it shall be with him, and he
shall feed therein all the days of his life, that he may learn to fear the
Lord his God, to keep aii the words of this law, and these statutes
to do them. And in reading of it, God sometimes comes in by his
Spirit to men's conversion ; Acts viii. ^7, 28, 29. And he arose and
went, and behold a man of Ethiopia, an eunuch of great authority
under Candace queen of the Ethiopians, who had the charge of all her
treasure, and had come to Jerusalem for to worship, was returning,
and sitting in his chariot, read Isaias the prophet. Then the Spirit
said to Philip, Go near, and join thyself to this chariot, &c.
Q. 4. Is the hearing of the word a means of salvation ?
A. Yes, it is; Isa. Iv. 3. Incline your ear, and come unto me;
hear, and your soul shall live, &c. 1 Cor. i. 21. It pleased God by
the foolishness of preaching, to save them that believe.
Q. 5. To v,hat end is the word useful to men.'*
A. The first end and use of the word is to convince men of their
sin and misery out of Christ ; 1 Cor. xiv. 24, 25. But if all prophesy,
and there come in one tliat bdieveth not, or one unlearned, he is con-
AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. 271
\mced of all, he is judged of all. And thus arc tlic secrets of his
heart made manifest, &c.
Q. 6. What is it useful for, besides conviction ?
A. It is useful for conversion, as well as conviction ; Psal. xix. 7.
The law of the Lord is perfect, converting the soul, &c. Acts xxvi.
18. To turn them from darkness to light, and from the power of
Satan unto God, &c.
Q. 7. Doth the word convince and convert all that hear it ?
A. No, but tiiose onlythat are ordained to eternal life; Actsxiii.
48. As many as were ordained to eternal life believed.
Q. 8. What else is the word useful for ?
A. To build up the saints to perfection in Christ; Eph. iv. 11, 12,
13. And he gave some apostles, and some prophets, and some evan-
gelists, and some pastors and teachers; for the perfecting of the saints,
for the work of the ministry, for the edifying of the body of Christ ;
till we all come in the unity of the faith, and of the knowledge of
the Son of God, unto a perfect man ; unto the measure of the stature
of the fulness of Christ. Acts xx. 32. And now, brethren, I com-
mend you to God, and to the word of his grace, which is able to
build you up, and give you an inheritance among all them that are
sanctified.
Q. 9. May the common people read the scriptures ?
A. Yes, it is a duty commanded by Christ ; John v. 39. Search
the scriptures, &c. And commended by the apostle; Acts xvii. 11.
These were more noble than those in Thessalonica, in that they
received the word with all readiness of mind, and searched the
scriptures daily, whether those things were so,
Q. 10. Is it their duty or liberty also to preach it ?
A. No, it is not ; for besides abilities for that work, there must be
a call ; Rom. x. 1 4, 15. How shall they hear without a preacher r
and how shall they preach, except they be sent, Sec.
Q. 11. What is the first instruction from hence ?
A. That the enjoyments of the scriptures, and an able, faithful
ministry to expound and apply them, is a special mercy to any
people ; Psal. cxlvii. 19, 20. He sheweth his word unto Jacob, his
statutes and judgments unto Israel ; he hath not dealt so with any
nation ; and as for his judgments they have not known them.
Q. 12. What is the second instruction ?
A. That men cannot expect special and spiritual blessings from
God in the wilful neglect of the ordinances ; Prov. xxviii. 9. He
that turneth away his ear from hearing the law, even his prayer
shall be abomination.
Q. 13. What is the third inference ?
A. That sad is their condition, who sit all their days under tlie
word to no purpose at all ; 2 Cor. iv. 3, 4. If our gospel be hid, it
is hid to them that are lost : in whom the god of this world hath
blinded the minds of them which believe not, lest the light of th«^
27^ AN EXPOSITION OF THE ASSEMBLY'S CATECHISM.
glorious gospel of Christ, who is the image of God, should shine
into them.
Q. 14. What is the last inference ?
A. That Christ's ordinances and ministers should be most wel-
come to the people to whom God sends them ; Isa. lii. 7. How-
beautiful upon the mountains are the feet of him that bringeth good
tidings, that pubhsheth peace, that publisheth salvation, that saith
unto Zion, Thy God reigneth.
Cff the Manner of' Hearing.
Quest. 90. JrloW is the word to be read and heard, that it may
become effectual to salvation ?
A. That the zcord may become effectual to salvation, we must at-
tend thereunto with diligence, preparation, and prayer, receive itwith
faith and love, lay it up in your hearts, and practise it in your lives.
Q. 1. If the matter we read or hear be good, is not that enough
for our salvation ?
A. No, God requires that the word be read and heard in a due
manner, and the manner of hearing is of special regard with God ;
Luke viii. 18. Take heed therefore how ye hear, &c.
Q. 2. How many things belong to the due manner of hearing?
A. Three sorts of duties belong to it ; some antecedent, as pre-
paration and prayer ; some concomitant, as due diligence and re-
tention ; and some subsequent, as practice.
Q. 3. What is due preparation for hearing ?
A. It consists in serious consideration of the greatness and holiness
of that God whom we approach in hearing the word ; Acts x. 33.
Now therefore v*e are all here present before God, to hear all things
that are commanded thee of God. And awing the heart even to a
degree of holy trembling thereby ; Isa. Ixvi. % To him will I look,
even to him that is poor and of a contrite spirit, and trembleth at
my word.
Q. 4. What is the principal consideration thus to awe the heart ?
A. The word is in its own nature a heart-searching word ; Heb.
iv. 12. For the word of God is quick and powerful, and sliarper
than any two-edged sword, piercing even to the dividing asunder of
soul and spirit, and of the joints and marrow, and is a discerner of
the thoughts and intents of the heart. And that eventually it will
be the savour of life or death to us; 2 Cor. ii. 16. To the one we
are the savour of death unto death; and to the other the savour of
life unto life, &c.
Q. 5. What else belongs to due preparation to hear ?
A. The discharging of the heart from worldly cares; Mat. xiii. 7.
And some fell among thorns, and the thorns sprang up and choaked
them. And carnal lusts; James i. 21. Whereiore lay apart all
iilthiness and supei-fluity of naughtiness, and receive with meekness
the ingrafted word, whicli is able to save your souls.
AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. 275
Q. 6. What is the third act of due preparation ?
A. Longing after the word for further communications of grace by
it ; 1 Pet. ii. 2. As new-born babes desire the sincere milk of the
word, that ye may grow thereby. Isa. ii. 3. And many people shall
go and say, Come ye, and let us go up to the mountain of the Lord,
to the house of the God of Jacob, and he will teach us of his ways,
and we will walk in his paths : for out of Zion shall go forth the
law, and the word of the Lord from Jerusalem.
Q. 7. What is the second antecedent duty of hearing ?
A. Prayer is an antecedent duty to hearing the word, and that
both for the assistance of the minister; 2 Thess. iii. 1. Finally,
brethren, pray for us, that the word of the Lord may have free
course, and be glorified, even as it is with you. And our own il-
lumination ; Psal. cxix. 18. Open thou mine eyes, that I may be-
hold wondrous things out of thy law.
Q. 8. What else should we pray for ?
A. That God would pour out his Spirit with the word, according
to that promise, Prov. i. 23. I will pour out my Spirit upon you,
I will make known my words unto you.
Q. 9. Doth unpreparedness for the word always hinder its efficacy
on the heart ?
A. No, God sometimes is found of them that sought him not ;
Isa. Ixv. 1. I was found of them that sought me not, S^c. But it is
a sin to neglect it, and needs a pardon of God.
Q. 10. What is the first motive to prepare for solemn duties ?
A. That it argues the sincerity of the heart, and in that case God
will be merciful to infirmities ; 2 Chron. xxx. 18, 19. For a multitude
of the people, even a multitude of Ephraim and Manasseh, Issachar,
and Zebulun, had not cleansed themselves, yet did eat the passover,
but not as it is written ; wherefore Hezekiah prayed for them, saying.
The good Lord be merciful towards him that prepareth his whole
heart to seek the Lord God, the God of his fathers, though he be
not cleansed according to the purification of the sanctuary.
Q. 11. W^hat is the second motive ?
A. It is a sweet sign that God will make that duty successful for
which the heart is prepared ; Psalm x. 17. Thou .preparest their
heart ; thou bendest thine ear to them.
Q. 12. What is the third motive to preparation?
A. The majesty and jealousy of God, to whom we approach,
obliges us to solemn preparation ; Ileb. xii. 28, 29. Whereby we
may serve God acceptably, with reverence and godly fear ; for our
God is a consuming fire.
Q. 13. But must a man neglect the duty, if his heart be not duly
prepared for it ?
A. No ; for that would be to add a new sin to a former, and ag-
gravate it the more.
274 AN ExrosiTioN of the assembly's catechism.
Q. ] 4 In what manner must the prepared heart go to the word p
A. Not in dependence on its own preparations, but upon the
Spirifs assistance; Psal. Ixxi. 16. I will go forward in the strength
of the Lord God, &c.
Q. 15. What is the first act of faith due to the word ?
A. The assenting act of faith is required to the word read or
preached, whereby we acknowledge it to be of divine authority ;
2 Tim. iii. 16. All scripture is given by inspiration of God, and is
profitable for doctrine, for reproof, for correction, for instruction in
righteousness; 2 Pet. i. 21. For the prophecy came not in old time
by the will of man ; but holy men of God spake as they were
moved by the Holy Ghost.
Q. 16. What is the second act of faith required of us ?
A. An applying act of faith is also required of us; Rom. xv. 4.
For whatsoever things were written aforetime, were written for our
learning, that we through patience and comfort of the scriptures
might have hope.
Q. 17. What is the first end in applying the word ?
A. It is first to be applied to our conviction both of sin and misery ;
Acts ii. 37. Now when they heard this they were pricked in their
hearts, and said unto Peter, and to the rest of the apostles. Men
and brethren, what shall we do ?
Q. 18. What is the second end, or use of applying it ?
A. It must be applied for our guidance and direction to Christ ;
John vi. 45. Every man therefore that hath heard, and hath learned
of the Father, cometh unto me.
Q. ID. What is the third use to which it must be applied ?
A. We must apply it for our direction through the whole course
of Christian duties: 2 Pet. i. 19- We have also a most sure word of
prophecy ; whereunto ye do well that ye take heed, as unto a light
that shineth in a dark place, until the day dawn, and the day-star
arise in 3'Oin' hearts.
Q. 20. What other use must we apply it to ?
A. It must be applied for our comfort in all inward and outward
troubles: Rom. xv. 4. For whatsoever things were written afore-
time, were written for our learning, that we through patience and
comfort of the scriptures might have hope.
Q. 21. On what account are we to receive it with love .''
A. We are to love it for its author's sake, because it is tlie word
ef God ; Psal. cxix. 159- Consider how I love thy precepts, &c.
Q. 22. What is the second motive of love to the word ?
A. The holiness and purity of it deserves and engages our love
to it; Psal. cxix. 140. Thy word is very pure; therefore thy ser-
vant loveth it.
Q. 23. What is the third motive to engage our love to it ?
A. The great and constant usefulness of it to our souls, as that we
AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. 275
cannot subsist without ; Job xxiii. 1% I have esteemetl the words
of his mouth more than my necessary food.
Q. 24s. How doth this love to the word manifest itseh\^
A. Our love manifests itself in our longing after it ; Psalm cxix.
SO. My soul breaketh for the longing that it hath unto thy judg-
ments at all times. Our diligent attendance on it ; Acts x. 33. Im-
mediately therefore I sent unto thee, and thou hast well done that
thou art come. Now therefore are we all here present before God,
to hear all things that are commanded thee of God.
Q. 25. How is faith and love evidenced to the word after hear-
ing it ?
A. By preserving it carefully in our hearts and memories ; Psalm
cxix. 11. Thy word have I hid in ray heart, that I might not sin
against thee.
Q. 26. What is the best cure for a bad memory ?
A. Labour to get an high esteem of it, and an experimental feel-
ing of it, and frequently meditate on it ; Psal. cxix. 16. I will delight
myself in thy statutes : I will not forget thy word. Psal. cxix. 93.
I will never forget thy precepts ; for with them thou hast quickened
me. Psalm cxix. 99. Thy testimonies are my meditation.
Q. 27. How is faith and love principally manifested to the word
after hearing ?
A. It is principally manifested by bringing forth the fruits of it in
our lives ; Col. i. 5, 6. For the hope which is laid up for you in hea-
ven, whereof ye heard before in the word of the trutli of the gos}>el,
which is come unto you, as it is in all the world, and bringeth forth
fruit, as it doth also in you, since the day ye have heard of it, and
knew the grace of God in truth.
Q. 28. What is the use of all this ?
A. This serves to reprove our formal and dead hearing the word,
and excites us all to evidence and exercise more faith, love, and obe-
dience, in hearing it.
Cff Sacraments as Means of Salvation.
Quest. 91. JrlOAV do the sacraments become effectual means of
salvation ?
A, The sacraraents become effectual means of salvation^ not from
uny virtue in them, or in him that doth administer them, hut only
hy the blessing of Christ, and the working of his Spirit in them
that byjaith receive them,
Q. 1. What is the first proper sense of this word sacrament.'*
A. It primarily signifies a solemn oath taken by soldiers, when they
iist themselves under a prince or general ; and this oath was mutual.
Q. 2. Why do we use it, seeing it is not a scripture word?
A. Though the word be not found in scripture, yet the thing in-
tended by it is, and that brings the word in use; for in the sacraments
God obliges himself to us by confirming his covenant bv it ; Rom. iv.
Vol. VI. ' S
276 AX EXPOSITION OF THE ASSEMBLY'S CATECHISM.
11. And he received the sign of circumcision, a seal of the righteous-
ness of the faith, which he had yet being uacircumcised : that he
might be the father of all them that believe, though they be not cir-
cumcised; that righteousness might be imputed unto them also. And
we oblige ourselves to God ; Rom. vi. 3, 4. Know ye not that so
many of us as were baptized into Christ, were baptized into his
death ? Therefore we are buried with him by baptism into death,
that like as Christ was raised up from the dead by the glory of the
Father, even so we also should walk in newness of life.
Q. 3. What is here meant by salvation ?
A. By salvation is meant our complete and final deliverance from
sin and misery, both temporal and eternal. From sin, Mat. i. 21.
For he shall save his people from their sins. From misery, 1 Thess.
i. 10. Even Jesus who delivered us from the wrath to come.
Q. 4. What is a mean of salvation ?
A. A mean of salvation signifies any appointment of God, where-
by he promotes and accomplishes his design of saving our souls ; so
the word is a mean ; Rom. i. 16. For I am not ashamed of the gos-
pel of Christ, for it is the power of God unto salvation, to every one
that believeth.
Q. 5. How doth the word and sacraments differ as means of sal-
vation ?
A. The word is appointed to be the first means of begetting faith ;
1 Cor. iii. 5. Who then is Paul ? And who is Apollos ? But minis-
ters by whom ye believed, &c. Sacraments are to seal and confirm
it; Rom. iv. 11. And he received the sign of circumcision, a seal of
the righteousness of faith, &c.
Q. 6. What is meant by an effectual mean of salvation ?
A. By an effectual mean, is meant such a mean as fully obtains
and accomplishes the end it was appointed for, 1 Thess. ii. 13. Be-
cause when ye received the word of God, which ye heard of us, ye
received it not as the word of men ; but (as it is in truth) the word
of God, which effectually worketh also in you that believe.
Q. 7. Do not all the means of salvation prove effectual to men ?
A. Though the means of salvation prove effectual to all God's
elect, yet they are not so to others ; Acts xxviii. 23, 24. And when
they had appointed him a day, there came many to him into his lodg-
ing, to whom he expounded and testified the kingdom of God, per-
suading them concerning Jesus, both out of the law of Moses, and
out of the prophets, from morning till evening. And some believed
the things which were spoken, and some believed not.
Q. 8. Do not the sacraments save all that partake of them ?
A. No, they do not ; baptism may pass on a cast-away ; Acts viii
23. For I perceive that thou art in the gall of bitterness, and in the
bond of iniq uity. And the Lord's supper may be received unworthily ;
1 Cor. xi. 27. Wherefore, whosoever shall eat this bread, and drink
AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. 277
the cup of the Lord unworthily, shall be guilty of the body and blood
of the Lord.
Q. 9. What is the reason they prove not effectual to all ?
J. Because their virtue and efficacy is not in themselves, but in
God ; for we see they work as God's Spirit concurs, or not concurs
with them, as in the instance before given.
Q. 10. But is not that for want of wisdom, holiness, or zeal in the
minister, that they have no more efficacy ?
A. No, it is not principally, or only from thence; for it is not in
the power of the holiest minister in the world to make them effectual;
1 Cor. iii. 7. Neither is he that planteth any thing, neither he that
watereth ; but God that giveth the increase.
Q. 11. Whence is it that sacraments become effectual ?
A. It is only from the Spirit of Christ working in them, and by
them on the souls of men ; 1 Cor. xii. 13. For by one Spirit are we
all baptized into one body, — and have been all made to drink into
one Spirit.
Q. 12. What is the first instruction hence?
A. That men enjoying all the ordinances of the gospel, and par-
taking of the sacraments annexed to the covenant of grace, may vet
perish for ever ; 1 Cor. x. 3, 4, 5. And did all eat the same spiritual
meat; and did all drink the same spiritual drink; (for they drank
of that spiritual rock that followed them : and that rock was Christ.)
But with many of them God was not well pleased ; for they were
overthrown in the wilderness; Luke xiii. 26, 27. Then shall ve be-
gin to say, we have eaten and drunk in thy presence, and thou hast
taught in our streets. But he shall say, I tell you, I know you not
whence ye art? ; depart from me all ye workers of iniquity.
Q. 13. What is the second inference ?
A. That men should not idolize some ministers for the excellency
of their gifts, and despise others, seeing it is not in them to make
the means effectual.
Q. 14. What is the last inference ?
A. That in all our attendance upon the means of salvation, we
should be careful to beg the Spirit and blessing of Christ, without
which they cannot be effectual to our salvation.
Oftlie Nature of Sacraments.
Quest. 92. What is a sacrament?
A. A sacrament is an holy ordinance institutedhy Christ ; where-
in by sensible signs, Christ and the beiiejits of the new covenant are
represented, sealed, and applied to believei's.
Q. 1. How many sorts of sacraments are found in scripture ?
A. Of sacraments there are two sorts, some extraordinary and tran-
sient, as the fiery pillar, manna, and water out of the rock ; 1 Cor. x.
1, 2, 3, 4. Moreover, brethren, I would not that ye should be igno-
rant, how that all our fathers were under the cloud, and all passed
S2
278 AX EXPOSITION OF THE ASSEMBLY'S CATECHISM.
through the sea ; and were all baptized unto Moses in the cloud,
and in the sea; and did a)l eat the same spiritual meat ; and did all
drink the same spiritual drink ; (for they drank of that spiritual rock
that followed thera : and that rock was Christ.) And some ordinary
and standing, as circumcision and the passover, before Christ ; and
baptism and the Lord's supper, since (Christ's death.
Q. 2. How many things are to be considered in every sacrament ?
A. In every sacrament five things must be considered ; (1.) The
author. (2.) The parts. (3.) The union of those parts. (4.) The
subjects. (5.) The ends and uses of it.
Q. 3. Who is the author of the sacraments ?
A. The Lord Jesus Christ as King of the church, by whose sole
authority baptism was instituted ; Mat. xxviii. 19, 20. Go ye there-
fore and teach all nations, 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, &c. And the Lord's
supper ; 1 Cor. xi. 23, 24. For I have received of the Lord that
which also I delivered unto you, that the Lord Jesus, the same
night in which he was betrayed, took bread, and when he had given
thanks, he brake it, and said, take, eat, this is my body, which is
broken for you : This do in remembrance of me.
Q. 4. Are the old sacraments yet in being and in use in the
church ?
A. No, they are passed away, and the new come in their room.
Baptism takes place of circumcision ; Col. ii. 11, 12. In whom also ye
are circumcised with the circumcision made without hands, in putting
off the body of the sins of the flesh by the circumcision of Christ ;
buried with him in baptism, &c. And the Lord's supper of the pass-
over ; 1 Cor. V. 7. Purge out therefore the old leaven, that ye may
be a new lump, as ye are unleavened, for even Christ our passover
is sacrificed for us.
Q. 5. Of what parts doth every sacrament consist ?
A. Every sacrament consists of two parts, one external and earthly;
another internal and heavenly, or spiritual. Bread, wine, and water,
are the external, Christ's blood and Spirit the internal parts ; Rom.
vi. 3. Know ye not, that so many of us as were baptized into Jesus
Christ, were baptized into his death ? 1 Cor. xi. 25. This cup is the
New Testament in my blood, &c.
Q. 6. Wherein consists the sacramental union of those parts ?
A. It consists, by virtue of Christ's institution, in three things;
(1.) In apt signification. (2.) Firm obsignation. And, (3.) Real
exhibition of the blessings signified and sealed.
Q. 7. What are the blessings signified by water in baptism ?
A. It signifies our implantation into Christ, and communion with
him in his death and resurrection ; Rom. vi. 4. Therefore we are
buried with him by baptism into death, that hke as Christ was raised
up from the dead'by the glory of the Father ; even so we also should
AN EXPpSITION OF THE ASSEMBLY'S CATECHISM. 279
"walk in newness of life. And our solemn admission into the visible
church ; Gal. iii. 26, 27, 28, 29. For ye are all the children of God
by faith in Christ Jesus. For as many of you as have been baptized
into Christ, have put on Christ. There is neither Jew nor Greek,
there is neither bond nor free, there is neither male nor female ; For
ye are all one in Christ Jesus. And if ye be Christ's then are ye
Abraham's seed, and heirs according to the promise.
Q. 8. What are the blessings signified by bread and wine ?
J. They signify Christ's body and blood, broken and poured out
for us, with all the blessings of remission, peace, and salvation pur-
chased by his blood, 1 Cor. x. 16, 17. The cup of blessing which
we bless, is it not the communion of the blood of Christ ? The bread
which we break, is it not the communion of the body of Christ ?
For we being many, are one bread, and one body ; for we are all
partakers of that one bread.
Q. 9. Do the sacraments seal, as well as signify these things ?
A. Yes, they do; Rom. iv. 11. And he received the sign of cir-
cumcision, a seal of the righteousness of the faith, &c. Their use
is to confirm God's covenant with believers.
Q. 10. Who are the proper subjects of the sacraments.?
A. Believers and their seed are the subjects of baptism, but adult
Christians only of the Lord's supper ; Acts ii. 38, 39. Repent, and
be baptized every one of you ; for the promise is unto you, and to
your children, even as many as the Lord our God shall call. 1 Cor.
xi. 28. But let a man examine himself, and so let him eat of that
bread, and drink of that cup.
Q. 11. What is the main use and end of sacraments .?
A. It is to ratify and confirm God's covenant with believers ; Rom.
iv. 11. And he received the sign of circumcision, a seal of the righ-
teousness of the faith which he had yet being uncircumcised, &c.
1 Cor. xi. 26. For as often as ye eat this bread, and drink this cup,
ye do shew the Lord's death till he come.
Q. 12. What is the first instruction from hence.?
A. That the abuse of such holy and solemn mysteries is a sin of
dreadful aggravation, and such as God will punish ; 1 Cor. xi. 27.
Wherefore, whosoever shall eat this bread, and drink this cup of the
Lord unworthily, shall be guilty of the body and blood of the Lord.
Q. 13. What is the second instruction .?
A. Hence we learn the tender care and love of Christ over the
church, in instituting such useful and comfortable ordinances for us.
Of the Number of Sacraments.
Quest. 93. W^HICH are the sacraments of the New Testament.?
A. The sacraments of the New Testament are, baptism and the
Lord's supper.
Q. 1. How many sacraments hath Christ appointed in the New
Testament ?
S6
280 AN EXPOSITION OF THE ASSEMBLY'S CATECHTS.\r.
J. Christ hath appointed two, and no more : these being sufficient
for our initiation and confirmation.
Q. 2. How many have the Papists added to them ?
J. They have added five more ; viz. Confirmation, penance, or-
dination, marriage, and extreme unction.
Q. i!>. What is their sacrament of confirmation ?
A. It is the anointing of the baptised with chrism in the forehead,
with this form of words ; I sign thee with the sign of the cross, and
confirm thee with the chrism of salvation, in the name of the Father,
Son, and Holy Ghost.
Q. 4. What is their ground for this practice ?
A. The abuse of that Scripture, Heb. vi. 2. Of the doctrine of
baptisms, and laving on of hands, &c. which, by a figurative speech,
expresseth the whole standing ministry in the church, by laying on
of hands.
Q. 5. What is their sacrament of penance ?
A. It is repentance manifested by outward signs, to which the word
of absolution coming, makes it a sacrament misgrounded on John
XX. 23. Whosoever sins ye remit, they are remitted unto them ; and
whosoever sins ye retain, they are retained.
Q. 6. What is their sacrament of orders, or ordination ?
A. It is the laying on of hands in ordination of ministers, by which
they conceive spiritual grace is given ; by mistake of 2 Tim. i. 6.
Wherefore I put thee in remembrance, that thou stir up the gift of
God which is in thee, by the putting on of my hands.
Q. 7. What is their fourth superadded sacrament ?
A. It is marriage, grounded upon those words of the apostle, Eph.
V. 32. This is a great mystery ; but I speak concerning Christ and
the church. Which only shews a similitude of our union with Christ,
not an instituted sign to that end.
Q. 8. What is their fit\h superadded sacrament ?
A. Extreme unction, or anointing the sick, near death, with con-
secrated oil, grounded on Mark vi. 13. And anointed with oil many
that were sick, and healed them. And James v. 14. Is any sick
among you ? Let him call for the elders of the church, and let them
pray over him, anointing him with oil in the name of the Lord.
Which are neither sacramental rites, nor of ordinary standing use
in the church, but extraordinary and temporary for that age.
Q. 9. What learn we hence ?
A. Hence we learn, how apt men are to corrupt God'*s ordinances,
by their superstitious additions ; Mat. xv. 9. Teaching for doctrines
the commandments of men.
Q. 10. What is the second instruction hence .^
A. How just and necessary our separation from Rome is, who have
grossly corrupted God's ordinances, and left men no other remedy;
Rev. xiii. 6. And he opened his mouth in blasphemy against God, to
AN EXPOSITION OF THE ASSEMBLV's CATECHISM. 281
blaspheme his name and his tabernacle, and them that dwell in hea-
ven.
Q. 11. What is the third instruction.?
A. That the reformation of religion is an invaluable mercy, a
^reat deliverance from spiritual bondage; Rev. xi. 19. And the
temple of God was opened in heaven, and there was seen in his tem-
ple the ark of his testament : and there were lightnings, and voices,
and thunderings, and an earthquake, and great hail.
Q. 12. What is the fourth instruction.'^
A. That Rome shall certainly fall, and all her adherents, for the
horrid injury done by them to Christ, and the souls of men ; Rev.
xviiL 20, 21. Rejoice over her thou heaven, and ye holy apostles
and prophets; for God hath avenged you on her. And a mighty
angel took up a stone like a great milstone, and cast it into the sea,
saying, Thus with violence shall that great city Babylon be thrown
down, and shall be found no more at all.
Of Baptism^
Quest. 94. \t HAT is baptism ?
A. Baptism is a sacrament^ wherein the washing with water, in
the navie of the Father, and of the Son, and of the Holy Ghost,
doth signify and seal our ingrafting into Christ, and partaking rrf
the benefits of the covenant of grace, and our engagement to be the
Lord's.
Q. 1. AVhat is the external part of baptism ?
A. It is pure unmixed water ; Hex. x. 22. And our bodies wash-
ed with pure water. And therefore it is a vile practice of Papists,
to add oil, salt, and spittle, to water in baptism.
Q. 2. What doth water in baptism signify ?
A. It signifies the blood of Christ ; Rev. i. 5. Unto him that lov-
ed us, and washed us from our sins in his own blood.
Q. 3. What is the first resemblance it hath to Christ's blood ?
A. In the freeness of it to all, it represents the unpurchased blood
of Christ ; Isa. Iv. 1. Ho, every one that thirsteth, come ye to the
waters ; and he that hath no money, come ye, buy and eat ; yea,
come, buy wine and milk, without money, and without price.
Q. 4. What is the second resemblance to Christ's blood ?
A. It resembles it in its refreshing quality ; water refresheth the
thirsty, so doth Christ's blood ; John vi. 35. He that believeth on
me shall never thirst.
Q. 5. What is the third resemblance it hath to Christ's blood ?
A. The cleansing property of water shews the purifying virtue of
Christ's blood ; Heb. ix. 14. How much more shall the blood of
Christ, who through the eternal Spirit, offered himself without spot
to God, purge your conscience from dead works, to serve the living
God.?
S4
23S
Q. 6. What is the fourth resemblance it hath to Christ's blood ?
A. It resembles it in the necessity of it : For as the body cannot
live without water, so neither can the Soul without Christ's blood ;
Heb. ix. 23. It was therefore necessary that the patterns of things
in the heavens should be purified with these, but the heavenly things
themselves with better sacrifices than these.
Q. 7. What is the fifth resemblance of water to the blood of
Christ ?
A. As water neither refresheth nor purifies the body without ap-
plication ; so neither doth Christ's blood refresh or purify the soul
till applied ; 1 Cor. i. 30. But of him are ye in Christ Jesus, who of
God is made unto us wisdom, and righteousness, and sanctification,
and redemption.
Q. 8. Is it necessary to plunge the whole body under water, in
baptizing every person ?
A. The Vvord [baptize] signifying as Avell to wash, as to plunge;
a person may be truly baptized, that is not plunged. And we cannot
think by the circumstance of time and place, that the jailor, in the
night, was carried to a river out of the city ; Acts xvi. 33. And he
took them the same hour of the night, and washed their stripes, and
was baptized, he and all his straightway.
Q. 9. But it is not said, John iii. 23. That John also was bap-
tizing in Enon, near to Salim, because there was much water there :
and they came and were baptized ?
A, The word signifies many waters, that is, springs of waters there;
whicli are known by travellers to be small, not capable of plunging
into.
» Q. 10. What are the benefits accruing to us by baptism ?
A. The benefits are twofold : some external, called the fatness of
the olive-tree ; i. e. ordinances, and visible membership ; Rom. xi.
17. And thou being a wild olive-tree, wert graffed in amongst them,
and with them partakers of the root and fatness of the olive-tree.
And some spiritual and saving ; 1 Pet. iii. 21. The like figure where-
unto, even baptism, doth also now save us, (not the putting away
the filth of the flesh, but the answer of a good conscience towards*
God) by the resurrection of Jesus Christ.
Q. 11. What engagements are laid on the baptized .^
A. They are engaged to be the Lord"*s people, and to walk suitably
to that engagement ; Rom. vi. 4. Therefore we are buried with him
by baptism into death : that like as Christ was raised up from the
dead by the glory of the Father, even so we also should walk in new-
ness of life.
Q. 12i Is baptism to be reiterated, as the Lord's supper.^
A. No ; for the Lord's supper is a sacrament for nourishing, but
this tor implantation ; Rom. vi. 4, 5. Therefore we are buried with
him by baptism into death : that like as Christ was raised up from the
dead by the glory of the Father, even so we also should walk in new-
AN EXPOSITION or THE ASSEMBLY'S CATECHISM, 28S
ness of life. For if we have been planted together in the likeness
of his death, we should be also in the likeness of his resurrection.
Q. IS. Doth baptism regenerate men, and confer saving grace ?
A. No, it doth not, in its own virtue, convey grace, no more
than the Lord's supper ; but the Spirit of God is the author of
grace, and works it as he pleases, before or after baptism.
Of the Subjects of Baptism.
Quest. 95. X O whom is baptism to be administered ?
A. Baptism is not to be administered to any that are out of the
visible churchy till they profess their faith in Christ, and obedience
to him. ; but the infants of such as are members of the visible church
are to be baptized.
Q. 1. Who are to be baptized ?
A. Believers, and their infant-offspring; Acts ii. 39. For the pro-
mise is to you, and your children, and to all that are afar off, even
many as the Lord our God shall call.
Q. 2. How doth it appear, that the infant-seed of believers ought
to be baptized ?
A. It appears by this, that they being Abraham's seed, were taken
into covenant with God, and ordered to have the sign of the cove-
nant applied to them ; and that grant was never reversed ; Gen. xvii.
7, 10. And I will establish my covenant between me and thee, and thy
seed after thee, in their generations, for an everlasting covenant ; to
be a God unto thee, and to thy seed after thcc. This is my cove-
nant, which ye shall keep between me and you, and thy seed after
thee ; even every man-child among you shall be circumcised.
Q. 3. But was not that the covenant of works ; and so will not
hold, to infer their privilege under the covenant of grace ?
A. No, it was not ; for God never did, nor will become a God by
way of special interest to any people ; by virtue of the covenant of
works, since the breach of it by the fall.
Q. 4. But if it were the covenant of grace, how doth it appeat
the right of believers infants is still the same it was before in Abra-
ham's time ?
A. Itappears plainly from the apostle's own words and arguments ;
Acts ii. 39. For the promise is to you, and to your children, &c.
Q. 5. But though infants then were members of God's visible
church among the Jews, how doth it appear they are so now, when
God hath cast them off.?
A. It appears, the membership and privileges are as free and
complete to them now, that are the children of Gentile believers, as
ever they were to the Jewish infants; Rom. xi. 17. And if some of
the branches be broken off, and thou being a wild olive tree, were
graffed in amongst them, and with them partakest of the root and
fatness of the olive-tree.
Q. 6, How else doth it appear they are within the covenant.?
S84
A. It appears by this, that they are pronounced holy ; 1 Cor. vlL
14. Else were your children unclean, but now are they holy. Which
is a foederal holiness, and none out of covenant can be holy by cove-
nant.
Q. 7 But may not that place mean only their legitimacy "^
A. No, it cannot ; for then the apostle must pronounce all the in-
fants in the world bastards, that descend not at least from one believ-
ing parent.
Q. 8. But infants are not capable to covenant with God, or to
perform covenant-duties ; and therefore why should they be admit-
ted to covenant-privileges .^
A. A child now of eight days old, is as capable of being admitted
into covenant with God, as children of the same age were in Abra-
ham's days : and then it is manifest they were admitted.
Q. 9. Though they were admitted by circumcision then, will it
follow, they may be so by baptism now, seeing that ordinance is
abolislied r
A. i'es, it will : For though circumcision cease, yet baptism is
come in its place ; Col. ii. 10, 11, 12. And ye are complete in him,
which is the head of all principality and power. In whom also ye
are circumcised with the circumcision made without hands, in put-
ting off the body of the sins of the flesh, by the circumcision of
Christ, buried with him in baptism, &c.
Q. 10. But circumcision was a seal of the covenant of works;
and th: aigiiment will not ho! ri, from a seal of the covenant of works,
to a seal oi the covenant of gi'ace .?
A, Circumcision never was, nor was intended to be a seal of the
covenant of works, but of the righteousness of faith ; Rom. iv. 11.
And he received the sign of circumcision, a seal of the righteousness
of the faith which he had yet, being uncircumcised, &c.
Q. 11. But have we no express command in the New Testament
to baptize infants .^
A. There needed no new command ; their privilege had been set-
tled many ages before upon them, and never reversed by Christ, or
his apostles, but their former right declared to continue still to them ;
Acts ii. 39. For the promise is to you and to your children, &c.
Q. 12. But if they have a right, we might expect to find some
examples of their baptizing .^
^. It is manifest that believers households were baptized with them;
Acts xvi. 15, 33. And when she was baptized, and her household,
&:c. Ver. 33. And he took them the same hour of the night, and
washed their stripes, and was baptized, he and all his straightway.
And if infants are not named, so neither are any of age, born of
Christian parents.
Q. 13. But many trust to their infant-baptism, as to their regene-
ration, and so much mischief is done .^
A. They do so ; yet the duty is not therefore to be neglected. Th&
A>J EXPOSITION OF THE ASSEMBLY'S CATECHISM. 285
preaclilng of Christ is to some a stumbling-block ; yet Christ must
be preaclied for all that.
Q. 14. But many baptized infants prove naught?
J. And so do many baptized at age too. Duties are not to be
measured by events.
Of the Lord's Supper.
Quest. 96. W HAT is the Lord's supper ?
A. The Lord's supper is a sacrament, li^herein, hy giving and
receiving bread and zvine, accord'mg to ChrisCs appointment, his
death is shewed Jbrth ; and the worthy receivers are not after a cor-
paral and carnal manner, but by faith made partakers of his body
and blood, with all his benefits, to their spiritual nourishment, and
growth in grace.
Q. 1. By whose authority is the Lord's supper instituted and ap-
pointed ?
A. By the sovereign authority of Christ, the king of the church,
and not by the pleasuie of man ; 1 Cor. xi. 23. For I have received
of the Lord, that which also I delivered unto you ; that the Lord
Jesus, the same night in which he was betrayed, took bread.
Q. 2. Of what parts doth this sacrament consist ?
A. It consists of two parts ; one earthly and visible, to wit, bread
and wine ; the other spiritual add invisible, the body and blood of
Christ ; 1 Cor. x. 16. The cup of blessing which we bless, is it not
the communion of the blood of Christ.'^ The bread which we break,
is it not the communion of the body of Christ.'^
Q. 3. How doth these earthly and heavenly things become a sa-
crament ?
A. Hy the word of institution, and blessing coming from Christ
upon them ; 1 Cor. xi. 23, 24, 25. For I have received of the Lord,
that which also I delivered unto you ; that the Lord Jesus, the same
night in which he was betrayed, took bread. And when he had
given thanks, he brake it, and said. Take, eat, this is my body which
is broken for you : This do in remembrance of me. After the same
manner also be took the cup, when he had supped, saying. This
cup is the New Testament in my blood ; This do ye, as often as ye
drink it, in remembrance of me.
Q. 4. When did Christ ordain and institute this sacrament ?
A. He instituted it in the same night he was betrayed ; 1 Cor. xi.
23. The Lord Jesus, the same night in which he was betrayed, took
bread. It could not be sooner, because the passover must be first
celebrated, and, by the institution of this, abrogated ; not later, for
soon after he was apprehended.
Q. 5. AVhat doth the time of its institution teach us ?
A. It teaches us, how great Christ's care and love to his people
is, that he makes in his ordinance such provision for our comfort,
though he knew his own bitter agony was just at hand.
Q. 6. What is the general use and end of this sacrament ?
S86 AN EXPOSITION OF THE ASSEMBLY'S CATECHJSM.
A. It is to confirm, seal, and ratify the new covenant to believers ;
1 Cor. xi. 35. This cup is the New Testament in my blood : This
do ye, as oft as ye drink it, in remembrance of me.
Q. 7. What are the particular ends and uses of it ?
J. The first particular end and use of it, is, to bring Christ and
his sufferings afresh to our remembrance ; 1 Cor. xi. 24, 25. This
do in remembrance of me.
Q. 8. What kind of remembrance of Christ is here intended ?
A. Not a mere speculative, but an affectionate heart-melting re-
membrance of him like that of Peter, Matth. xxvi. 75. And Peter re-
membered the words of Jesus, which said unto him. Before the cock
shall crow thou shall deny me thrice. And he went out, and wept
bitterly. Or of Joseph, Gen. xliii. 29, 30. And Joseph made haste,
for his bowels did yern upon his brother : And he sought where to
weep, and he entered into his chamber and wept there.
Q. 9. What doth this end of the sacrament imply ?
A. It implies this ; that the best of God's people are too apt io
forget Chi-ist, and what he hath endured and suffered for them.
Q. 10. What else doth it imply ?
A. It implies this ; that none but those that have the saving know-
ledge of Christ, and have had former acquaintance with Christ, are
fit for this ordinance ; for no man can remember what he never
knew ; 1 Cor. xi. 28. But let a man examine himself, and so let him
eat of that bread, and drink of that cup.
Q. 11. Wliat is the second particular use and end of this sacra-
ment ?
A. It is to represent Christ to believers, as an apt sign of him,
and of his death ; and that both memorative, significative, and in-
structive.
Q. 1 2. How is it a memorative sign of Christ ?
A. It brings Christ to our remembrance, as his death and bitter
sufferings are therein represented to us, by the breaking of bread,
and pouring forth of wine ; 1 Cor. xi. 26. For as often as ye eat
this bread, and drink this cup, ye do shew forth the Lord's death
till he come.
Q. 13. How is it a significative ordinance ?
A.li is a significative ordinance, not only as it represents Christ's
sufferings, but the believers union with him as the Head, and with
each other as members of his body ; 1 Cor. x. 16, 17. The cup of
blessing which we bless, is it not thecommunion of the blood of Christ;
The bread which we break, is it not the communion of the body of
Christ ? For we being many, are one bread, and one body, &c.
Q. 14. In what respect is it an instructive sign?
A. It is an instructive sign in divers respects ; namely, first, as it
teaches us, that Christ is the only nutritive bread, by which our souls
live; John vi. 51. I am the living bread, which came down from
heaven : If any man eat of this bread, he ghall live for ever, and the
AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. 287
"bread that I will give is my flesh, which I will give for the life of the
world. And, secondly^ as it instructs us, that the New Testament is
now in its full force, by the death of Christ the Testator ; Heb. ix.
16, 17. For where a Testament is, there must also of necessity be the
death of the Testator. For a testament is of force after men are
dead ; otherwise it is of no force at all, whilst the Testator livcth.
Thus much of the Author, nature, and ends of the Lord's supper.
Of the Elements, Action, arid Subjects of it.
Quest. 1. ill RE not bread and wine too small and common things,
to represent the body and blood of Christ ?
A. Though a bit of bread, and a draught of wine, be things of
small value in themselves ; yet they are great in respect of their use
and end. A pennyworth of wax is a small thing in itself, but being
applied to the label of a deed, may be advanced to the worth of thou-
sands of pounds, as it receives the seal to a great inheritance.
Q. 2. Is not the bread in the sacrament turned into the very body
of Christ itself, by transubstantiation ?
A. No, it is not ; but the elements retain still their own proper
nature of bread and wine, after the words of consecration ; and are
so called ; 1 Cor. xi. 26. For as often as ye eat this bread, &c.
Mat. xxvi. 29. But I say unto you, I will not henceforth drink of
this fruit of the vine, until that day when I drink it new with you
in my Father''s kingdom.
Q. 3. What is the first argument, by which Protestants confute
the Popish doctrine of transubstantiation ?
A. The first argument against it, is taken from the end of the
sacrament ; whicli is, to bring Christ's body and blood to our remem-
brance ; 1 Cor. xi. 24, 25. This do in remembrance of me. Now
signs for remembrance, are of things absent, not present.
Q. 4. What is the second argument ?
A. Because the language in which our Saviour spake, had no other
property of expression ; there being no other word for signify, but
is instead thereof, as is manifest in both Testaments ; Gen. xli. 27.
And the seven ill-favoured kine, that came up after them, are seven
years of famine. Rev. i. 20. Tlie seven stars, are the angels of the
seven churches ; and the seven candlesticks which thou sawest, are
the seven churches.
Q. 5. "What is the third argument against transubstantiation ?
A. The manifold gross absurdities, that naturally and necessarily
follow on this doctrine, shew the falseness of it, and that it is justly
rejected and abhorred by all sound Christians.
Q. 6. What is the first absurdity that follows it ?
A. This doctrine allows that to a silly priest, which is not to be al-
lowed to all the angels in heaven. It allows him power to make his
Maker, and eat his God ; and in justifying this by the omnipotency
-S88 AN EXPOSITION OF THE ASSEMBLY'S CATECHISit.
of God, they say no more, than what a Turk may say to justify the
most ridiculous fooleries of the Alcoran.
Q. 7. What is the second absurdity of transubstantiation ?
A. The second absurdity is this, that it denies the truth of the tes-
timony given by the senses of all men, that it is real bread, and
real wine, after consecration, and not flesh and blood. And if the
testimony of sense be not certain, then the being of God cannot be
proved by the things that are made ; contrary to Rom. i. 20. For the
invisible things of him from the creation of the world, are clearly seen,
being understood by the things that are made, even his eternal power
and Godhead, &c. Nor the truth of Christ's resurrection, by seeing
and feeling ; contrary to Luke xxiv. 39. Behold my hands and my
feet, that it is I myself; handle me, and see, &c.
Q. 8. What is the third absurdity of transubstantiation ?
A. The third absurdity is this, that in affirming the accidents of
bread and wine to remain, and their substance to vanish ; they affirm,
that there is length, breadth, thickness, moisture, and sweetness ;
and yet nothing long, broad, thick, moist, or sweet ; which is a
perfect contradiction.
Q. 9. W^hat is the fourth absurdity of transubstantiation ?
A. It implies, that the entire living body of Christ sat at the table,
and at the same time was dead, and in the disciples mouths and
stomachs in the first sacrament ; and that in all after-sacraments it
is wholly in heaven, and wholly in as many thousand places in the
world, as there are sacraments administered.
Q. 10. What doth the breaking of this bread, and pouring out
of wine in the sacrament, signify?
A. It signifies the violent painful death, and bitter sufferings of
Christ for us ; 1 Cor. xi. 26. For as often as ye eat this bread, and
drink this cup, ye do shew the Lord's death till he come.
Q. 11. What doth the giving and taking of the sacramental bread
and wine signify ?
A. These actions signify God's exhibiting, and the believers ap-
plying of Christ, and all his benefits, to their souls.
Q. 12. Who arc fit subjects to receive the Lord's supper.^
A. None that are grossly ignorant, scandalous, or unbelievers in
their natural state, for such cannot examine themselves, as the word
requires ; 1 Cor. xi. 28. But let a man examine himself, and so let
him eat of that bread, and drink of that cup. But do eat and drink
judgment to themselves; 1 Cor. xi. 29. For he that eateth and
drinketh unworthily, eateth and drinketh damnation to himself, not
discerning the Lord's body.
Q. 13. Are morally honest and sober persons qualified for this
sacrament.
A. No ; civility and morality do not qualify persons, they are not
the wedding-garment; but regenerating grace and faith doth, in the
smallest measure ; Mat, xxii. 12. And he saith unto him, Friend^
AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. 289
bow earnest thou in hither, not having a wedding garment ? &c. 1
Cor. X. 16, 17. The cup of blessing which we bless, is it not the
communion of the blood of Christ ? The bread which we break, is it
not the communion of the body of Christ.'' For we being many, are
one bread, and one body ; for we are all partakers of that one bread.
Of the Duties of Communicants.
Quest. 97. ▼ ▼ HAT is required to the worthy receiving of the
Lord's Supper ?
A. It is required of them that would worthily partake of the Lords
supper, that they examine themselves of their knowledge to discern
the Lord's body; of their faith to feed upon him ; of their repentance^
love, and new obedience ; lest coming tmworthily, they eat and drink
judgment to themselves.
Q. 1. What are the duties of worthy receivers.?
A. There are three sorts of duties incumbent on them; some an-
tecedent to it, some concomitant of it, and some subsequent to it.
Q. 2. What are the antecedent duties to it ?
A. They are two. (1.) Examination of their graces. (2.) Prepa-
ration of their souls. Examination of their graces ; 1 Cor. xi. 28,
29. But let a man examine himself, and so let him eat of that bread,
and drink of that cup. For he that eateth and drinketh unworthily,
eateth and drinketh damnation to himself, not discerning the Lord's
body. And preparation of their souls ; 1 Cor. v, 8. Therefore let
us keep the feast, not with old leaven, neither with the leaven of
malice and wickedness, but with the unleavened bread of sincerity
and truth.
Q. 3. What is the first grace to be tried ?
A. Our saving knowledge of God in Christ, without which we
cannot discern the Lord's body ; 1 Cor. xi. 29. For he that eateth
and drinketh unworthily, eateth and drinketh damnation to himself,
not discerning the Lord's body.
Q. 4. What are we to enquire of, touching our knowledge of
God in Christ.?
A. We are to examine whether it be competent for quantity, and
savingly operative and influential on the heart and life, for quality ;
Hosea iv. 6. My people are destroyed for lack of knowledge, &c.
1 Cor. xiii. 1. Though I speak with the tongues of men, and of
angels, and have not charity, I am become as a sounding brass, or
tinkling cymbal.
Q. 5. When is knowledge competent and influential ?
A. When we truly understand, by the teachings of the Father, the
sin and misery of the fall, the nature and necessity of Christ, and ^ un-
der these convictions, come to liim in the way of faith; John vi. 45.
Every man therefore that hath heard, anrl hath learned of the
Father, conieth unto me. And subject ourselves to him in sincere
obedience ; Mat. xi. 28, 29. Come unto me, all ye that labour and
5290 AN EXrOSlTIOX OF THE ASSE^rBLYV CATECHISM.
are heavy laden, and I will give you rest. Take my yoke upon you,
and learn of me, for I am meek and lowly in heart; and ye shall
find rest unto your souls.
Q. 6. What are we to examine ourselves about, besides know-
ledge ?
A. We are obliged to examine ourselves about our faith, whether
we have it in any saving degree ; ^ Cor. xiii. 5. Examine yourselves,
"whether ye be in the faith : Prove yourselves, &c. For without faith
we cannot please God ; Heb. xi. 6. But without faith it is impossible
to please God, &c. Nor enjoy spiritual communion with Christ;
Eph. iii. 17. That Christ may dwell in your hearts by faith: that
ye being rooted and grounded in love, &c.
Q. 7. What other grace must be examined and sought for ?
A. We must examine our love to Christ, and all that are his : be-
cause no gifts signify any thing without love ; 1 Cor. xiii. 2. And
though I have the gift of prophecy, and understand all mysteries, and
all knowledge ; and though I have all faith, so that I could remove
mountains, and have not charity, I am nothing.
Q. 8. What else must worthy receivers examine themselves about ?
A. The sincerity of their hearts, evidenced by their obedience ;
without which they cannot worthily approach the table ; 1 Cor. v.
8. Therefore let us keep the feast, not with old leaven, neither with
the leaven of malice and wickedness, but with the unleavened bread
of sincerity and truth.
Q. 9. But if, upon examination^ we are in doubts about our faith
and sincerity, must we forbear ?
A. If our doubts arise from the weakness, and not the total want
of grace, such doubts should not hinder us; Rom. xiv. 1. Him that
is weak in the faith, receive you, &c.
Q. 10. What is the danger of coming to the Lord's table without
these graces ?
A. The danjrer is exceeding great both to soul and body. (1.)
To the soul ; 1 Cor. xi. 29. For he that eateth and drinketh un-
worthily, eateth and drinketh damnation to himself, &c. And to
the body; 1 Cor. xi. 30. For this cause many are weak and sickly
among you, and many sleep.
Q. 11. W^hat are the duties of worthy receivers at the Lord's
table ?
A. Their duties at the table are, to discern Christ by the eye of
faith, under those signs of his body and blood ; 1 Cor. xi. 29. For he
that eateth and drinketh unworthily, eateth and drinketh damnation
to himself, not discerning the Lord's body. On the discovery of him,
to mourn bitterly for sin ; Zech. xii. 10. — And they shall look upon
me whom they have pierced, and they shall mourn for him, as one
mourneth for his only son, and shall be in bitterness for him, as one
that is in bitterness for his first-born. And to excite all their graces
into vigorous acts for the applying of Christ to themselves; Cant. iv. 16.
AN EXPOSITION OF THE ASSEMfiLY^S CATECHIWT. 291
Awake, O north-wind, and come, thou south, blow upon my gar-
den, that the spices thereof may flow out, &c.
Q. 12. What is the duty of worthy receivers, after the sacra-
ment ?
J. Their duty is, heartily to bless God for Christ, and the benefits
of his blood, Matth. xxvi. 30. And when they had sung an hymn,
they went out into the mount of Olives. To double their care and
watchfulness against sin ; Eph. iv. 30. And grieve not the Holy Spi-
rit, whereby ye arc sealed to the day of redemption. And to grow
more fruitful in all spiritual obedience ; Col. i. 10. That ye might
walk worthy of the Lord unto all pleasing ; being fruitful in every
good work, and increasing in the knowledge of God.
Q. 13. What is the first inference from hence ?
J. That the abuse and profanation of this ordinance, either by
coming to it for carnal ends, or being forced upon it by fear of suffer-
ings, or approaclnng to it without due qualifications, is a dreadful sin,
which God will terribly avenge : Matt. xxii. 11, 12, 13. And when
the king came in to see the guests, he saw there a man which had
not a wedding-garment. And he saith unto him. Friend, how earnest
thou in hither, not having on a wedding-garment? And he was
speechless. Then said the king unto the servants. Bind him hand
and foot, and take him away, and cast him into outer darkness: There
shall be weeping and gnashing of teeth.
Q. 14. What is the second inference from hence ?
A. That great and manifold are the blessings and advantages
which Christians duly prepared may reap by this ordinance.
Of Prayer.
Quest. 98. What is prayer?
A. Prayer is an offering up of our desires unto God^for things
agreeable to Ms will, in the navie of Christ, zvith confession of our
sins, and thankful achnowledgment of his mercies.
Q. 1. Who is the proper and only object of prayer ?
A. God only is the proper object of prayer ; it is a part of
his natural worship, therefore it is peculiarly his honour and pre-
rogative, and none else can hear and answer them but God ; Psalm
Ixv. 9. O thou that hearest prayer, unto thee shall all flesh come.
Q. 2. Through whom, or in whose name, are our prayers to be
directed to God ?
A. Our prayers are to be directed to God only through Christ,
and his name ; and not by the mediation of angels or saints ; Cd.
ii. 18. Let no man beguile you of your reward, in a voluntary humi-
lity, and worshipping of angels. For the merit and satisfaction of
Christ alone give success and acceptance to our prayers ; Rev. viii. .^»
4. And another angel came, and stood at the altar, having a golden
censer; and there was given unto him much incense, that he should
offer it with the prayers of all saints, upon the goldeu altar, which w»s
Vol. VI. T
"29^ AN EXPOSITION OF THE ASSEMBLY'S CATECHISM.
before the throne. And the smoke of the incense which came with
the prayers of the saints, ascended up before God, out of the angelV
hand. 1 Tim. ii. 5. For there is one God, and one Mediator be-
tween God and men, the man Christ Jesus.
Q. 3. What is the first property or quaHty of acceptable prayer ?
A. No prayer can be acceptable to God, except the matter of it
be agreeable to his will ; Jam. iv. 3. Ye ask and receive not, because
ye ask amiss, that ye may consume it upon your lusts ; 1 John v. 14,
15. And this is the confidence that we have in him, that if we ask
any thing according to his will, he heareth us. And if we know that
he hear us, whatsoever we ask, we know that we have the petitions
that we desire of him.
Q. 4. Is it enough to make prayer acceptable, that the matter is
agreeable to God's will ?
A. No, it is not ; for the manner, as well as the matter, must be
so too ; Psalm Ixvi. 18. If I regard iniquity in my heart, the Lord
will not hear me.
Q. 5. What is the first qualification of an acceptable prayer, res-
pecting the manner of it ?
A. That it be sincere, and flowing from the heart of a regenerate
person ; Prov. xv. 29. The Lord is far from the ^vicked ; but he
heareth the prayer of the righteous. Jer. xxix. 13. And ye shall
seek me, and find me, when ye shall search for me with all your
heart.
Q. 6. What is the second qualification of prayer respecting the
manner ?
A. It must be performed in the heart of a child of God by the
Spirit of adoption ; Gal. \\. 6. And because ye are sons, God hath
sent forth the Spirit of his Son into your hearts, crying, Abba, Fa-
ther. Rom. viii. 26. Likewise the Spirit also helpeth our infirmities ;
for we know not what we should pray for as we ought ; but the Spi-
rit itself maketh intercession for us, with groanings which cannot be
uttered.
•Q. 7. What is the third qualification of an acceptable prayer,
respecting the manner ?
A. It must be fervent and important, not cold and formal, James
V. 16. The effectual fervent prayer of a righteous man availeth
.much, Matth. vii. 7. Ask, and it shall be given you ; seek, and ye
shall find ; knock, and it shall be opened unto you.
Q 8. Wherein doth true importunity with God in prayer con-
sist ?
A. Not in the multitude of words : Matth. vi. 7. But when ye
pray, use not vain repetitions, as the Heathen do : for they think they
shall be heard for their much speaking. But in an holy earnestness
of spirit to be heard; Psalm cxliii. 7. Hear me speedily, O Lord, my
spirit faileth ; hide not thy face from me, lest I be like unto them
that go down into the pit. A prudent choice of prevalent argu-
A^ EXPOSITION OF THE ASSEMBLY\s CATECHISM. 293
rnents; Job xxiii. 4. I would order my cause before him, and fill my
mouth with arguments. And a resolute persistance in our requests,
till they be granted ; Isa. Ixii. 7. And give him no rest, till he esta-
blish, and till he make Jerusalem a praise in the earth.
Q. 9. Do not prayers thus qualified sometimes miscarry ;
J. God may delay and suspend the answer of them for a time ;
Psal. xxii. 2. O my God I cry in the day-time, but thou hearest not,
&c. But sooner or later God will always answer them, either in the
very thing we ask ; 1 John v. 15. -We know that we have the
petitions that we desired of him : Or in that which is equivalent, or
better ; Gen. xvii. 18, 19. And Abraham said unto God, O that
Ishmael might live before thee : And God said, Sarah thy wife
shall bear thee a son indeed, and thou shalt call his name Isaac :
and 1 will establish my covenant with him, for an everlasting cove-
nant, and with his seed after him.
Q. 10. Is there no prayer but what is stated and fixed ?
A. Yes, there is a sudden occasional prayer, which we call ejacu-
latory. Such was Jacob's, Gen. xlix. 18. I have waited for thy sal-
vation, O Lord. And this is exceeding useful, to maintain constant
communion with God, and keep the heart in a spiritual frame.
Q. 11. Is all stated and fixed prayer public in the congregation
or church ?
A. No ; stated prayer ought to be in our families, with those under
our charge ; and in our closets, betwixt God and us alone ; Josli,
xxiv. 15. But as for me and my house, we will serve the Lord,
And Mat. vi. 6. But when thou prayest, enter into thy closet ; and
when thou hast shut thy door, pray to thy Father which is in se-
cret ; and thy Father which seeth in secret shall reward thee openly.
Q. 12. What do you infer from hence ?
A. That the restraint of prayer is not only a great sin, but an ill
sign of a graceless heart ; Job vi. 4. Yea, thou castest off* fear, and
restrainest prayer before God. And that which entails a judgment
and curse upon men, and their families ; Jer. x. 25. Pour out thv
fury upon the Heathen that know thee not, and upon the families
that call not upon thy name.
Q. 13. What is the second inference from the ordinance of prayer ?
A. That the true reason why we enjoy not the mercies we pray
for, is not because God is unwilling to grant mercies, but because wc
either neglect prayer, or miscarry in the manner of prayer; James
iv. 2, 3. Ye lust, and have not : ye kill, and desire to have, and
cannot obtain : ye fight and war, yet ye have not, l^ecause ye ask not.
Ye ask, and receive not, because ye ask amiss, that ye may consume
it upon your lusts.
Of Direction in Prayer .
Quest. 99. W HAT rule hath God given for our direction in the
duty of prayer.^
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294? AN EXPOSITION OF THE ASSEMBLy's CATECHISM.
A. The whole word of God is of use to direct us in prayer ; but the
special rule of direction, is that form of prayer which Christ taught
his disciples, commonly called the LordCs prayer.
Q. 1. Do men need directions, rules, and helps in prayer ?
A, They do greatly need them, for in, and of ourselves we know
not what to pray for as we ought ; Rom. viii. 26. Likewise the Spi-
rit also helpeth our infirmities ; for we Vuow not what we should
pray for as we ought, &c. Nor how to pray in a right manner, and
for right ends; and a mistake in either frustrates our prayers;
James iv. 3. Ye ask, and receive not, because ye ask amiss, that ye
may consume it upon your lusts.
Q. 2. When do men mistake in the matter of their prayer.?
A. They mistake in the matter of prayer, when they ask of God
things that are not lawful, good and agreeable to his will. So the dis-
ciples were ready to do, in calling for fire from heaven on the Sama-
ritans ; Luke ix. 54, 55. And when his disciples, James and John,
saw this, they said. Lord, wilt thou that we command fire to come
down from heaven, and consume them, even as Elias did ? But he
tunied and rebuked them, and said, Ye know not what manner of
spirit ye are of.
Q. 3. When do men mistake in the manner of prayer ?
A. They mistake in the manner, v.hen they ask mercies of God
for carnal ends, to satisfy their lusts ; James iv. 3. Ye ask, and re-
ceive not, because ye ask amiss, that ye may consume it upon your
lusts. Or in a drowsy and careless manner ; Isa. Ixiv. 7. And there
is none that calleth upon thy name, that stirreth up himself to take
hold of thee, &c.
Q. 4. What helps hath God afforded us to furnish us to prayer,
both in respect of the matter and manner ?
A. The scriptures abundantly furnish us with all sorts of helps and
directions for the matter of prayer. It directs us, both in confession
of sin, original and actual ; Psalm li. 4, 5. Behold I was shapen
in iniquity, and in sin did my mother conceive me. Against thee,
thee only have I sinned, and done this evil in thy sight, &c. Peti-
tion and thanksgiving ; Phil. iv. 6. Be careful for nothing, but in
every thing, by prayer and supplication, with thanksgiving, let your
requests be made known unto God.
Q. 5. Doth it afford us any help, or direction, as to the manner
of prayer also ?
A. Yes, it doth; and that both as to, (1.) Our sincerity in pray-
er ; Heb. x. 22. Let us draw near with a true heart, in full assurance
of faith ; having our hears sprinkled from an evil conscience, and
our bodies washed with pure water. (2.) As to our humility in pray-
er; Psalm X. 17. Lord, thou hast heard the desire of the humble;
thou wilt prepare their heart, thou wilt cause thine ear to hear. (3.)
As to our faith in prayer; James i. 6. But let him ask in faith, no-
thing wavering, &c. (4.) As to our fervency in prayer ; James v. 6.
AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. S95
—The effectual fervent prayer of a righteous man availeth much.
Q. 6. Are these external rules and directions sufficient in them-
selves to enable us to pray acceptably ?
A. In respect of external direction they are sufficient, and we need
no other outward rules than what the scriptures furnish ; but besides
that, the internal helps and assistances of the Spirit are necessary to
the offering up acceptable prayer; Rom. viii. 26. Likewise the Spirit
also helpeth our infirmities ; for we know not what we should pray
for as we ought ; but the Spirit itself maketh intercession for us, &c.
Q. 7. But doth the scripture only furnish us with general rules
of direction for prayer ;
J. No, it furnishes us also with an excellent pattern and example
of prayer, composed by Christ for our direction ; Matth. vi. ^.
After this manner therefore pray ye: Our Father, which art in
heaven, &c.
Q. 8. Are Christians tied by a necessity to use that form of words .^
Or was it only intended for a directory to them ?
A. That form of words may be lawfully used, but it is plain its
intention was to regulate our petitions by it ; and therefore they that
use it in spells and charms, as the Papists ; or those that think
nothing is prayer, but that form of words ; abuse Christ's intention
in it.
Q. 9. How doth it appear, it was not Christ's intention strictly to
bind us to that very form of words in our prayers ?
A. Divines give us these reasons against it, (1.) Because this prayer
is set down diversly by the evangelists; Mat. vi. 10, 12. Thy king-
dom come. Thy will be done in earth, as it is in heaven. And forgive
us our debts, as we forgive our debtors. And Luke xi. 3, 4. Give us
day by day our daily bread. And forgive us our sins ; for we also
forgive every one that is indebted to us. And lead us not into
temptation, but deliver us from evil. (2.) Christ and his apostles did
not always use this form of words afterwards, as appears by his prayer
at Lazarus' grave, John xi, and that for his apostles, John xvii.
(3.) Because these words. Mat. vi. 9. After this manner, &c. plainly
shew, its use was intended for a directory to us.
Q. 10. What is the first inference from hence ?
A. Hence we learn the fulness and completeness of the Scriptures,
not only for the guiding and settling of our faith in things that are
to be believed, but also of our whole practice, in every duty we are
to perform.
Q. 11. What is the second inference hence ?
A. Hence we are informed, liow necessary it is to acquaint our-
selves with the mind of God, revealed in his word, that we may
guide ourselves in prayer, both for matter and manner thereby : and
not utter to God words without knowledge.
Q. 12. What is the last int'erence from hence ?
A. That those who neglect all prayer, and those that satisfy them*
T3
296 AN EXPOSITION OF THE ASSEMBLY'S CATECHISM.
selves with a form of prayer, which they utter without knowledge of
affection, do greatly sin against God. And that it is the duty of all
Christians, from a sense of their own sins, wants, and mercies, to be
often with God in prayer, guiding themselves in that spiritual duty,
by such inward, and outward helps, as his word and Spirit are able
to furnish them with.
Of the Preface to the Lord's Prayer.
Quest. 100. W HAT doth the preface of the Lord's prayer
teach us.'*
A. The preface to the Lord's prayer^ which is, [Our Father which-
art in heaven,] teacheth us to draw near to God with all holy rever-
ence and confidence^ as children to a Father, able and ready to help
us: and that we should pray with and for others.
Q. 1. What doth the word Father import in this preface ?
A. It imports the Spirit of adoption to be the principal thing in
all acceptable prayers ; Gal. iv. 6. And because ye are sons, God
hath sent forth the Spirit of his Son into your hearts, crying, Abba,
Father.
Q. 2. What is the first benefit, or help we have in prayer, from
the Spirit of adoption ?
A. He excites our spirits to seek God in prayer ; Psal. xxvii. 8.
When thou saidst. Seek ye my face ; my heart said unto thee. Thy
face, Lord, will I seek.
Q. 3. What is the second assistance he gives us in prayer ?
A. He indites and suggests suitable and acceptable matter to us
in prayer ; Rom. viii. 26. Likewise the Spirit also helpeth our in-
firmities : for we know not what we should pray for as we ought ;
but the Spirit itself makcth intercession for us, &c.
Q. 4. What is the third benefit we have by him in prayer.^
A. He fills our souls with spiritual and holy affections in prayer,
and helps us to act his graces in our duties ; Rom. viii. 26. Likewise
the Spirit also helpeth our infirmities : for we know not what we
should pray for as we ought ; but the Spirit itself maketh interces-
sion for US, with groanings which cannot be uttered.
Q. 5. What else doth this word Father import ?
A. It imports that holy confidence which believers may, and ought
to draw near to God withal, as children to a Father ; Eph, iii. 12.
In whom we have boldness and access, with confidence, by the faith
of him.
Q. 6. Doth it only signify our relation and confidence ?
A. No, it also signifies the reverential fear of God, which ought
at all times to be on our hearts, especially in prayer ; Mai. i. 6. A
son honoureth his father, and a servant his master: If then I be a
father, where is mine honour.? and if I be a master, where is my fear ?
Q. 7. What is further imported in this word Father .?
. A^ It imports God's willingness and readiness to grant the best
AX EXPOSITION OF THE ASSEMBLV's CATECHISM:. 297
mercies to bis people that seek them duly at his hand; Mat. vii. 11.
If ye then being evil, know how to give good gifts unto your chil-
dren ; Ik)W much more shall your Father which is in heaven give
good things to them that ask him ?
Q. 8. Why is he here called our Father "?
A. To signify to us, that it is not only our duty to pray secretly
by and for ourselves, but also with and for others? Eph. vi. 18.
Praying always, with all prayer and supplication in the Spirit, and
watching thereunto with all perseverance, and supplication for all
saints.
Q. 9. Why is God said here to be in heaven ?
A, It is to note his sovereign power and dominion over all, as a
ground-work of faith in prayer.
Q. 10. What else doth it import ?
A. The great distance between God and us, which should fill our
hearts with an holy awe of him ; Eccl. v. 2. God is in heaven,
and thou upon earth : therefore let thy w^ords be few.
Q. 11. What is the first inference from hence ?
^. It shews us, what a sad case all those are in, that have no
special interest in God as a Father.
Q. 12. What is the second inference from hence.'*
A. It shews us, what a glorious privilege the Lord Jesus Christ
hath purchased for, and settled on his people.? Heb. iv. 15, 16. For
we have not an high-priest which cannot be touched with the feeling
of our infirmities ; but was in all points tempted like as we are, yet
without sin. Let us therefore come boldly unto the throne of grace,
that we may obtain mercy, and find grace to help in time of need.
Q. 13. What is the last inference from hence ?
A. That seeing believers have a Father in lieaven, thev should
never fear wants while they live, nor be afraid to die, since death
briags them to heaven their Father's house.
Of sanctifying God's Name.
Quest.. 101. f V HAT do we pray for in the first petition ?
A. In the first petition, which is, [Hallowed be thy name,] zve
pray, that God would enable us and others, to glorify him in all
that whereby he maketh himself' known, and that he would dispose
all things to his own glory.
Q. 1. Is there any ward full enough, perfectly to express what
God is ?
A. No, his name is secret; Judges xiii. 18. And the angel of the
Lord said unto him. Why askest thou thus after my name, seeing it is
secret ? A name which none can tell ; Prov. xxx. 4. AVhat is his
name, and what is his Son's name, if thou canst tell ?■ A name above
every name ; Phil. ii. 9. Wherefore God also hath highly exalted him,
and given him a name which is above every name. But the name by
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S98 AN EXPOSITIO^^ OF THE ASSEMBLY'S CATECHISMr
which he more especially manifests himself, is the name I AM ; Exod,
iii. 14. And God said unto Moses, I AM THAT I AM : And he
said, Thus shalt thou say unto the children of Israel, I AM hath
sent me unto you.
Q. 2. What doth the name of God, I AM, signify to us ?
A.\t signifies to us, first, The reality of his being, in opposition to
idols, which are but imaginary and fantastic things ; 1 Cor. viii. 4,
We know that an idol is nothing in the world, &c. God is not
only the most perfect Being, but the root of all other beings,
Q. 3. What else doth this name I AM import ?
A. It imports both the perfection and eternity of God's being.
I A]\I implies, he hath not that now, which he had not formerly ;
and that he shall not afterwards have, what he hath not now ; and
that there is neither beginning, end, nor succession with God, whose
name is I AM.
Q. 4. But what are we here to understand by the name of God ?
J. All those things are here intended, by which he manifests him-
self to the creature ; as his words, works, and ordinances, but espe-
cially his glorious attributes ; Exod. xxxiv. 5, 6. The Lord, the
Lord God, merciful and gracious, long-suffering, and abundant in
goodness and truth.
Q. 5. What is it to hallow, of sanctify his name ?
A. Not to infuse any holiness into him, which he had not before;
so he sanctifies us ; but to manifest and acknowledge the holiness of
God ; Isa. xxix. 23. But when he seeth his children, the work of my
hands in the midst of him, they shall sanctify my name, and sanctify
the holy one of Jacob, and shall fear the God of Israel.
Q. 6. Why hallowed or sanctified, rather than glorified ^ Why
that word, rather than this ?
A. Because his holiness is the beauty and lustre of his other attri-
butes. His greatness appears in his holiness ; Isa. xii. 6. — Great is
the holy One of Israel in the midst of thee. So doth his power;
Luke i. 49. For he that is mighty hath done to me great things, and
holy is his name. And therefore his holiness is that attribute, which
angels single out especially to celebrate ; Isa. vi. 3. And one cried
unto another, and said. Holy, holy, holy is the Lord of hosts, &c.
An ■ so did men also, as it is the cause why they should glorify him ;
Exod. XV. 11. Who is like thee, glorious in holiness, &c.
Q. 7. What is the first thing we are to intend in this petition ?
A. The meaning is, that God would so dispose and order all things
in the world, as may best promote and advance the glory of his name;
on which account we may pray for the defeat of God's enemies ;
Psal. Ixxxiii. 16, 17, 18. Fill their faces with shame, that they may
seek thy name, O Lord. Let them be confounded and troubled for
ever; yea, let them be put to shame, and perish ; that men may know
that thou, whose name alone is Jehovah, art the most High over all
the earth. And the deliverance of his church and people ; Psalm
AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. S99
Ixxlx. 9. Help us, O God of our salvation, for the glory of
thy name ; and deliver us, and purge away our sins for thy name's
sake.
Q. 8. What is the second thing we are to intend in it ?
A. That God would fit us for, and use us in the most serviceable
capacity for the glorifying of his name ; Psal. Ixvii. 1, 2, 3. God be
merciful unto us, and bless us, and cause his face to shine upon us :
That thy way may be known upon earth, thy saving health among
all nations. Let the people praise thee, O God, let all the people
praise thee.
Q. 9. What is the third thing intended in this petition ?
A. That God may not only glorify his own name, and use us to
glorify it, but that it should be our endeavour and joy to have it
glorified by others all the world over ; Psalm cxlv. 4, 5, 6. One
generation shall praise thy works to another, and shall declare thy
mighty acts. I will speak of the glorious honour of thy majesty,
and of thy wondrous works. And men shall speak of the might of
thy terrible acts ; and I will declare thy greatness.
Q. 10. Why must our hearts be so intently set upon the sanctifi-
cation of God's name ?
A. Because this is the ultimate end of our own, and every other
being ; Rom. xi. 36. For of him, and through him, and to him, are
all things ; to whom be glory for ever, Amen. And the particular
end of God in our effectual calling ; 1 Pet. ii. 9- but ye are a chosen
generation, a royal priesthood, an holy nation, a peculiar people, that
ye should shew forth the praises of him who hath called you out of
darkness into his marvellous light.
Q. 11. What is the first inference from hence?
A. That the dishonour of God's name must needs be a cutting
affliction to a gracious soul ; Psalm xlii. 10. As with a sword in my
bones my enemies reproach me ; while they say daily unto me, Where
is thy God ?
Q. 12. What is the second inference hence ?
A. That it is a dreadful infatuation, and spiritual judgment upon
those men that think they glorify God in doing those things which
his soul hateth ; Isa. Ixvi. 5. Hear the word of the Lord, ye that
tremble at his word : Your brethren that hated you, that cast you
out for my name's sake, said, Let the Lord be glorified : But he shall
appear to your joy, and they shall be ashamed. And John xvi. 2.
They shall put you out of the synagogues : Yea, the time cometh,
that whosoever killeth you, he will think that he doth God service.
Q. 13. What is the third inference from hence?
A. That it should be indifferent to a Christian what condition God
puts him into, so that he may but be useful to sanctify and exalt the
name of God therein ; Phil. i. 20. — As always, so now also Christ
ghall be magnified in my body, whether it be by life or by death.
Q. 14. What is the last inference hence .^
300 AN EXPOSITION OF THE ASSEMBLY'S CATECHISM.
A. That it is an high and dreadful provocation of God to pro-
fane and abuse his worship, whereon his name is called, and where-
in it is to be sanctified ; Lev. x. 1, 2, 3. And Nadab and Abihu, the
sons of Aaron, took either of them his censer, and put fire therein,
and put incense thereon, and offered strange fire before the Lord,
which he commanded them not. And there went out fire from the
Lord, and devoured them, and they died before the Lord. Then
iMoses said unto Aaron, this is that the Lord spake, saying, I will be
sanctified in them that come nigh me, and before all the people will
I be glorified.
Of God's Kingdom.
Quest. 102. ▼ T HAT do we pray for in the second petition ?
A. In the second petition, which is, [Thy kingdom come,] we pray
that Satan'' s kingdom may be destroyed, and that the kingdom of
grace may he advanced, ourselves and others brought into it, and
kept in it, and that the kingdom of glory may be hastened.
Q. 1. What is the first thing signified by the kingdom of God here.?
A. The gospel is here intended by the kingdom of God, Matth.
xiii. 47. Again, the kingdom of heaven is like unto a net that
was cast into the sea, and gathered of every kind.
Q. 2. What is the thing signified by the coming of this kingdom
of God.?
A. It signifies the removal of all impediments, that hinder its pro-
pagation in the world ; 2 Thess. iii. 1. Finally, brethren, pray for
us, that the word of the Lord may have free course, and be glorified,
even as it is with you.
Q. 3. Who, and what hinders the propagation of it .?
A. Antichrist, that man of sin, hinders it externally ; 2 Thess. ii.
4. Who opposeth and exalteth himself above all that is called God,
or that is worshipped ; so that he as God sitteth in the temple of God,
shewing himself that he is God. The devil and men's lusts inter-
nally ; 1 Thess. ii. 18. Wherefore we would have come unto you
(even I Paul) once and again ; but Satan hindered us. Luke xix.
14. But his citizens hated him, and sent a messenger after him, say-
ing. We will not have this man to reign over us.
Q. 4. What then is the desire of all good men, with respect to
the coming of the gospel-kingdom .?
A. That all nations may be brought to Christ by the preaching of
it, and so Christ's kingdom be greatly exalted and enlarged ; Isa. ii.
2. And it shall come to pass in the last days, that the mountain of the
Lord's house shall be established in the top of the mountains, and
shall be exalted above the hills ; and all nations shall flow into it.
Q. 5. What is the second thing here meant by the kingdom of
God?
A. It signifies and intends the work of saving grace wrought ia
AN EXPOSITION OF THE ASSEMBLY'S CATECHISxM. 801
men's souls ; Luke xvii. 21. Behold, the kingdom of God is
within you.
Q. 6. Why is this work of grace called the kingdom of God ?
A. Because wherever saving-grace comes, it subdues the soul to
Christ's sceptre ; 2 Cor. x. 5. Casting down imaginations, and every
high thing that exalteth itself against the knowledge of God, and
bringeth into captivity every thought to the obedience of Christ ?
Q. 7. Wherein consists the kingdom of grace ?
A. It consists not in external rites and observances, but in righte-
ousness, and peace, and joy in the Holy Ghost ; Rom. xiv. 17. For
the kingdom of God is not meat and drink, but righteousness and
peace, and joy in the Holy Ghost.
Q. 8. What do we ask of God in this petition, with respect to this
kingdom of grace ?
A. Herein we desire not only our own personal progressive sancti-
fication, but the sanctification of others all the world over ; Acts xxvi.
9Q. And Paul said, I would to God that not only thou, but also all
that hear me this day, were both almost, and altogether such as I
am, except these bonds.
Q. 9. What is the third thing here meant by the kingdom of God?
A. By it is here meant the future state of glory and blessedness ;
1 Cor. XV. 50. Now this I say, brethren, that flesh and blood cannot
inherit the kingdom of God, &c.
Q. 1 0. Why is the heavenly state called the kingdom of God ?
A. This is called the kingdom of God, because in that state God
reigns over his people gloriously, there being no rebellion in them
in the least degree ; Luke xx. 36. — For they are equal unto the an-
gels, and are the children of God, being the children of the resur-
rection. And they reign with Christ ; Rev. iii. 21. To him that
overcometh, will I grant to sit with me in my throne, &c.
Q. 11. W^hat do we desire in prayer for the coming of this king-
dom ?
A. We desire not only our preservation in our passage to that state
of glory ; 1 Pet. v. 10. But the God of all grace, who hath called us
unto his eternal glory by Christ Jesus, after that ye have suffered a
while, make you perfect, stablish, strengthen, settle you. But the
hastening of it to ourselves and others ; Rev. xxii. 20.— Amen,
even so come Lord Jesus.
Q. 12. What is the first instruction hence ?
A. That the gospel is an invaluable mercy, as it is the instrument
of bringing us into Christ's gracious and glorious kingdom ; Acts
xxvi. 18. To open their eyes, and to turn them from darkness to
light, and from the power of Satan unto God, that they may receive
forgiveness of sins, and inheritance among them which are sanctified
by f^ith that is in me.
Q. 13. What is the second inference from hence .^
302 AN EXPOSITION OF THE ASSEMBLY'S CATECHISM.
A. That men may really hate and oppose the very thing they
pray for.
Q. 14. What is the last instruction hence?
A. That how firmly soever Satan's and Antichrist's kingdom seem
to be founded in the world, they must and shall fall before the daily
prayers of the saints.
Concerning the Doing of God's Will
Quest. 103. V? HAT do we pray for in the third petition ?
A. In the third petition, which is, [Thy ^^ ill be done in earth as
it is in heaven], zee pray that God, hy his grace, would make us able
and willing to know, obey, and submit to his will in all things, as
the angels do in heaven.
Q. 1. What will of God is here intended ?
A. Not the will of his decree ; for that is in himself alone ; 1 Cor.
ii. 11. The things of God knoweth no man, but the Spirit of God.
Q. 2. What will then is here meant ?
A. The will of his providence may be here meant ; Psal. cxxv. 6.
Whatsoever the Lord pleased, that did he in heaven, and in earth,
and in the seas, and all deep places. And Psal. cxix. 89. For ever,
O Lord, thy word is settled in heaven. Ver. 91. They continue this
day according to thine ordinances ; for all are thy servants.
Q. 3. How are we to understand the doing of this will of provi-
dence in heaven ?
A. (I.) As it done by the sun, moon, and stars ; Psalm cxix. 89.
Thy word is settled in heaven. Ver. 91. They continue this day
according to thine ordinances. Psalm xix. 6. His going forth is
from the end of the heaven, and his circuit unto the ends of it ; and
there is nothing hid from the heat thereof. (2.) As it is done by
angels ; Psal. civ. 4. AVho maketh the angels spirits, his ministers a
flaming fire. Heb. i. 14. Are they not all ministering spirits, sent
forth to minister for them who shall be heirs of salvation ?
Q. 4. How do these perform the vvill of God's providence ?
A, (1.) The heavenly bodies do it evenly, constantly, and unwea-
riedly ; Psalm civ. 19- He appointeth the moon for seasons, the sun
knoweth his going down. (2.) The angels do it speedily, voluntarily,
cheerfully, and so knowingly ; Psalm ciii. 21. Ye ministers of his
that do his pleasure.
Q. 5. Must we be agents in this providential will ?
A. Yes, we must ; Acts xiii. 36. For David, after he had served
his generation by the will of God, fell on sleep.
Q. 6. How must we do it ?
A. By employing our abilities, faculties, and interests, in the duties
of our particular callings, and by moving constantly, prudently, and
vigorously in our own sphere, and so imitate those in heaven.
Q. 7. Why do we pray that God's will of providence may be done
bv us?
AIJ EXPOSITION OF THE ASSEMBLY'S CATECHISM. SOS
A. Because we are his creatures, and the most noble instrument of
the inferior world ; and therefore we should be willing to be acted
bv him, and active for him ; and because this will of providence is
always just, good, and true, and for his own glory ; Psalm cxlv. 17.
The Lord is righteous in all his ways, and holy in all his works. Psal.
cxix. 89- Forever, O Lord, thy word is settled in heaven. Ver. 9L
They continue this day according to thine ordinances ; for all are
thy servants.
Q. 8. What other will of God is here meant ?
A. The will of his precepts, and this is chiefly intended.
Q. 9. And how is this will of God done in heaven ?
A. By the angels it is done universally, cheerfully, constantly,
humbly, thankfully, readily ; Psalm ciii. 20. Bless the Lord, ye hia
angels that excel in strength, that do his commandments, hearken-
ing unto the voice of his word. And so it is done by the saints in
heaven ; Rev. vii. 15. Therefore are they before the throne of God,
and serve him day and night in his temple ; And chap. xxii. 3. And
his servants shall serve him.
Q. 10. Do we pray then that we may thus do the will of God ?
A, Yes ; for though we cannot perfectly without sin do it, yet that
is our duty ; Mat. v. ult. Be ye therefore perfect, even as your Fa-
ther which is in heaven is perfect. And in all other particulars we
may and we must intimate them herein ; Psalm cxix. 6. Then shall
I not be ashamed, when I have respect unto all thy commandments.
Verse 14. I have rejoiced in the way of thy testimonies as much as
in all riches. Verse 69. I made haste, and delayed not to keep thy
commandments. Verse 112, &c. I have inclined my heart to perform
thy statutes always even unto the end.
Q. 11. How must we know God's will.''
A. Not notionally and rationally only ; but spiritually also ; 1
Cor. ii. 14. They are spiritually discerned.
Q. 12. Why is knowing God's will placed here before doing it*
&c. .?
A. Because the understanding is the leading faculty, without
which it is impossible there should be any obedience ; Prov. xix. 2.
Also that the soul be without knowledge it is not good. Jer. v. 4.
Therefore I said. Surely these are poor, they are foolish ; for they
know not the way of the Lord, nor the judgment of their God.
Q. 13. Why pray we to God for this knowledge ? can we not
know it of ourselves ?
A. No, it is the special gift and grace of God ; Gal. i. 15, 16. But
when it pleased God, who separated me from my mother's womb, and
called me by his grace, to reveal his Son in me, that I might preach
him among the Heathen, immediately I conferred not with flesh and
blood. Eph. i. 17, 19. That the God of our Lord .Tesus Christ, the
Father of glory, may give unto you the Spirit of wisdom and revela-
■tion in the knowledge of him. ■ ■ A nd what is the exceeding great-
SOi AN EXPOSITION OF THE ASSE^fBLY^S CATECHISM.
ness of his power to us-ward who beheve, according to the workino"
of his mighty power. Eph. v. 8. For ye were sometimes darkness,
but now are ye light in the Lord.
Q. 14. AVhy do we pray that we may obey; can we not do it of
our own free-will when we know it ?
A. No, for our wills are stubborn and rebellious asrainst God's
commands, as well as our minds ignorant of them ; Rom. viii. 7.
Because the carnal mind is enmity against God; for it is not subject
to the law of God, neither indeed can be. Ezek. xxxvi. 25, 26.
Then will I sprinkle clean water upon you, and ye shall be clean ;
from all your filthiness, and from all vour idols, will I cleanse you.
A new heart also \N-ill I give you, and a new spirit will I put within
you ; and I will take away the stony heart out of your flesh, and I
will give you an heart of flesh. Phil.'ii. 13. For it is God that work-
eth in you, both to will and to do of his good pleasure.
Q. 15. What is meant by submitting to God's will ?
A. (1.) Either a voluntary subjection of soul, and a preparedness
actually to do his will : Or, (2.) A voluntary and silent submission
to his will of providence in affliction : but in this particular we can-
not imitate those in heaven, because no cross ever befals them.
Q. 16. Why is will added in all things ?
A. Because partial obedience is no obedience ; he that does not
obey God in every thing, obeys him in nothing; James ii. 10. For
whosoever shall keep the whole law, and yet offend in one point, he
is guilty of all.
Q. 17. Why do we pray that God by his grace would work this
will in us, and by us ?
A. Because it is free grace that determines it ; 2 Tim. i. 9. Who
hath saved us. and called us Avith an holy calling, not according to
our works, but according to his own purpose and grace, which was
given us in Christ Jesus, before the world began. And efficacious
grace that works it in us, and enables us to do it ; Eph. v. 8. For
ye were sometimes darkness, but now are ye light in the Lord.
Verse 10. Proving what is acceptable unto the Lord.
Q. 18. What is the first inference from hence ?
A. That it is man's glory and felicity to be conformed to the will
of God, Prov. xii. 26. The righteous is more excellent than his
neighbour. Psal. xix. 10, 11. More to be desired are they than gold,
yea, than much fine gold ; sweeter also than honey and the honey-
comb. Moreover, by them is thy servant warned, and in keeping of
them there is great reward.
Q. 19. What is the second inference.^
J. That we must mortify in ourselves every lust that contradicts
God's will, and renounce without ourselves every thing that comes in
competition therewith ; 1 Cor. ix. ult. But I keep under my body,
and bring it into subjection ; lest that by any means, Avhen I have
preached to other?;, I myself should be a cast-away. Gal. vi. 14. But
AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. 305
God forbid that I should glory, save in the cross of our Lord Jesus
Christ, by whom the world is crucified unto me, and I unto the
world.
Q. 20. What is the third inference ?
A. That it is in vain, yea, a provocation to pray, if we be not
obedient to God's will ; Prov. ii. 8, 9. He keepeth the paths of
judgment, and preserveth the way of his saints. Then shalt thou
understand righteousness, and judgment, and equity ; yea, every
good path.
Q. 21. What is the fourth inference ?
A. That the law still hath the authority of a rule to believers, be-
cause it reveals God's will, which they must do.
Concerning our daily Bread.
Quest. 104. ▼ ▼ HAT do we pray for in the fourth petition ?
A. In the fourth petition, which is^ [Give us this day our daily
bread,] we pray that ofGodCsfree gift we may receive a competent
portion of the good things of this life^ and enjoy his blessing with
tliem.
Q. 1. Why is this petition placed after the three former?
A. Because those concern immediately and generally God's glory,
in the advancement of his name, kingdom and will, which ought to
be preferred to all our personal concerns ; Psal. Ixix. 9. The zeal
of thine house hath eaten me up. Acts xxi. 13. I am ready not to
be bound only, but also to die at Jerusalem for the name of the
Lord Jesus.
Q. 2. Why is it put before the two following petitions ?
A. Not for its worth, but for its order ; for we can have no spirit-
ual blessings, unless we have a natural being in this life.
Q. 3. What kind of bread is here meant?
A. Not spiritual bread, or our Lord Jesus Christ, (as some,) but
corporal and temporal.
Q. 4. What is included in this word bread ?
A. Not that only which we call strictly bread, but all the good
things of this present life.
Q. 5. Do we hereby beg pure necessaries only ?
A. No, we pray for conveniences for our comfort, as well as neces-
saries for our life.
Q. 6. Do we herein pray only for personal good things for our
being ?
A. No, we pray for civil good things for our condition, that ac-
cording to our degree in the world, in which God hath placed us,
we may have a convenient allowance.
Q. 7. Do we pray here for ourselves only ?
A. No, but also for our charge, children, and family, that under
and with us they may have the good things of this life.
80C
Q. 8. Why do we pray to God for these good things, can we not
get them ourselves, or our fellow-creatures give them to us ?
A. Not without God : whatever we have of these things, they are
from God ; whoever be the second cause or instrument : If ourselves,
God gives us ability and success to get them ; if others, God inclined
their hearts, and opened their hands to bestow them ; Deut. viii. 17,
18. And thou say in thine heart, My power and the might of my
hand hath gotten me this wealth. But thou shalt remember the
Lord thy God ; for it is he that giveth thee power to get wealth.
Q. 9. Why do we pray to God to give us bread ?
A. Because the least crumb of bread is a free gift, and never can
be merited by all we can do or suffer; Luke xvii. 10. So likewise
ye, when ye shall have done all these things which are commanded
you, say, We are unprofitable servants.
Q. 10. Why are all these things couched under the expression of
bread ?
A. (1.) Because bread is one of the most necessary and useful things
to preserve life. (2.) Because we must not ask delicacies and dainties
of God.
Q. 11. What is meant by day in our petition ?
A. Either (1.) A natural day of twenty four hours ; or, (2.)
The day of our whole life.
Q. 12. Why do we pray for daily bread ?
A. Becnuse God must give us the mercies and good things of every
day, or else we cannot have them.
Q. 13. Why should we not pray for weekly, or monthly, or year-
ly bread, as well as daily ?
A. (1.) Because it is fit we should be still sensible of our depen-
dence upon God. (2.) Because we do frequently pray to God, and
so exert our graces, and maintain communion with him, and daily ren-
der thanks for daily favours ; Psalm Iv. 17. Evening and morning,
and at noon will I pray, and cry aloud, and he shall hear my voice.
Q. 14. What need we to pray for daily bread, when we may have
stores laid up for years ?
A. They that have the good things of this life need to pray this
petition, as well as they that have them not. Not that they may have
bread, but that it may be bread to them : for except God give his
blessing upon it, bread would be ashes, and not sustenance to us ;
neither could all the comforts of this life do us any good ; Isa. iii. 1.
For behold, the Lord, the Lord of hosts doth take away from Jeru-
salem, and from Judah, the whole stay of bread, and the whole stay
of water. Mai. ii. 1, 2. And now, O ye priests, this commandment
is for you : if ye will not hear, and if ye Avill not lay it to heart, to
give glory unto my name, saith the Lord of hosts, I will even send
a curse upon you, and I will curse your blessings ; yea, I have cur-
sed them already, because you do not lay it to heart.
AN EXPOSITION OF THJ2 ASSliMHLY's CATKCIIISM. -^07
Q. 15. Why do we pray only for daily bread, or a coinpetLUcy,
may we not pray for abundance and riches ?
J. No, because riches are a great snare and temptation ; Matth.
xix. 23, 24. Then said Jesus unto his disciples, Vcriiy I say unto
you, that a rich man shall hardly enter into the kinodom of heavem
And again I say unto you, It is easier for a camel to go through the
eye of a needle, than for a rich man to enter into the kingdom of
God. Prov. XXX. 8, 9- Remove far from me vanity and lies ; give
me neither poverty nor riches, feed me with food convenient for me:
lest I be full and deny thee, and say. Who is the Lord ? Or lest I
be poor, and steal, and take the name of my God in vain.
Q. 16. What shall we then do with riches, if providence cast them
upon us, shall we cast them away ?
A. No, for some of the best of men, and greatest of God's favour-
ites, have lived and died rich. But, (1.) We must wean our hearts
from them ; Psal. Ixii. 10. Trust not in oppression, and become not
vain in robbery ; if riches increase, set not your heart upon them.
(2.) Be thankful for them ; and, (3.) Fruitful with them in acts of
piety and charity; 1 Tim. vi. 17, 19. Charge them that are rich in
this world, that they be not high-minded, nor trust in uncertain riches,
but in the living God, who giveth us richly all things to enjoy : lay-
ing up in store lor themselves a good foundation against the time to
come, that they may lay hold on eternal life.
Q. 17. Wherefore is the bread called our bread.?
A. Not because we are absolute lords and possessors of it, for it is
God's only ; Psal. xxiv. 1, 2. The earth is the Lord's and the ful-
ness thereof; the world, and they that dwell therein. For he hath
founded it upon the seas, and established it upon the floods. Psalra
1. 10, 12. For every beast of the forest is mine, and the cattle upon
a thousand hills. If I were hungry, I would not tell thee, for the
world is mine, and the fulness thereof. But, (1.) Because we must
have a covenant right to it ; and, (2.) A civil right ; we must come
lawfully and honestly by, and so keep the good things of this life; 2
Thess. iii. 10. For even when we were vvith you, this we commanded
you, that if any would not work, neither should he eat.
Q. 18. Having prayed for our daily bread, need we to labour and
endeavour to get it ?
A. Yes, we must labour in good and honest callings; God's bles^
sing and man's industry must concur towards the present maintenance
of life; Psal. cxxviii. 1, 2. Blessed is every one that feareth the Lord:
that walketh in his ways. For thou shalt eat the labour of thine
hands : happy shalt thou be, and it shall be well with thee. Prov.
X. 4, 22. He becometh poor that dealeth with a slack hand ; but the
hand of the diligent maketh rich. The blessing of the Lord maketh
rich, and he addeth no sorrow with it.
Q. 19. What is the first inference from it ?
A. That we must not seek *?reat matters for ourselves, neither make
Vol. VL U
308 AN' EXPOSrriON OF THE ASSEMBLY'S CATECHISM.
them the matter of prayer to God ; nor the end and design of our
labours and callings among men.
Q. 20. What is a second inference from hence ?
J. That having food and raiment, we must be therewith content,
and therefore thankful ; 1 Tim. vi. 8. And having food and raiment,
let us be therewith content. 1 Thess. v, 18. In every thing give
thanks.
Q. 21. What is tlie third inference.?
J. That we ascribe not our success in the world to our own skill
and industry, for the wisest and most industrious do sometimes labour
in the fire, and put their gain in a bag with holes ; but to God's free
donation to us, and to his blessing upon our endeavours ; Gen. xxxiii.
5, 11. And he hft up his eyes, and saw the women and the children,
and said, Who are those with thee ? And he said, the children which
God hath graciously given thy servant. Take, I pray thee, my
blessing that is brought to thee, because God hath dealt graciously
with me, and because I have enough. Deut. xxviii. 3. Blessed shalt
thou be in the city, and blessed shalt thou be in the field. Ver. 6.
Blessed shalt thou be when thou comest in, and blessed shalt thou
be when thou goest out.
Concei'ning Forgiveness of Sins.
Quest. 105. V? HAT do we pray for in the fifth petition?
A. In the fifth petition, which is, [And forgive us our debts,
as we forgive our debtors,] zee praij, that God, for Christ's sake,
licouldfrecJy pardon all our sins ; which zoe are the rather encoura-
ged to ask, because by his g7'ace ive are enabled from the heart to
forgive others.
Q. 1. Why doth this petition immediately follow the former.''
A, To teach, that all temporal and corporal good things, without
special and spiritual ones, are little worth ; Psalm iv. 6. There be
many that sa}', who will shew us any good ? Lord, lift thou up the
light of thy countenance upon us. Psalm xvii. 14, 15. From men
which are thy hand, O Lord, from men of the world, which have
their portion in this life, and whose belly thou fillest with thy hid
treasure. They are full of children, and leave the rest of their sub-
stance to their babes. As for me, I will behold thy face in righteous-
ness ? I shall be satisfied, when I awake, with thy likeness.
Q. 2. Why is it annexed to the former with the copulative and ?
A. To teach, that to be one minute in the confluence of all earth-
ly good things, without the pardon of sin, is a very dangerous and
dreadful condition ; Luke xii. 16, 20. And he spake a parable unto
them, saying. The ground of a certain rich man brought forth plen-
tifully : But God said unto him, Thou fool, this night shall thy
soul be required of thee ; then whose shall those things be which
thou hast provided r
AM EXPOSITION OF THE ASSEMliLV's CATECHISM. 309
Q. 3, Why is forgiveness of sins placed in the front of spiritual
blessings ?
J. Because till sin be pardoned, we are under wrath, and can have
no special saving grace applied to us, till we are accepted ; till we are
in Ciirist, we have no covenant-right to the blessings of Christ ; Mat.
xi. 28. Come unto me all ye that labour and are heavy laden, and I
will give you rest. Ver. 30. For my yoke is easy, and my burden is
light ; John xv. 4, 5. Abide in me, and I in you ; as the branch can-
not bear fruit of itself, except it abide in the vine ; no more can ye,
except ye abide in me. I am the vine, ye are the branches. He
that abideth in me, and I in him, the same bringeth forth much
fruit ; for without me ye can do nothing. Ver. 7. If ye abide in
me, and my words abide in you ; ye shall ask what ye will, and it
shall be done unto you. John iii. nit. He that believeth on the Son,
hath everlasting life ; and he that believeth not the Son, shall not
see life ; but the wrath of God abideth on him.
Q. 4. Why do we pray for forgiveness ? Cannot we make amends
for our sins, and be freed from their guilt, without pardon ?
A. No, all that we can ever do, or suffer, can never expiate the
guilt of the least sin ; Psalm xlix. 7, 8. None of them can by any
means redeem his brother, nor give to God a ransom for him ; (for
the redemption of their soul is precious, and it ceaseth for ever)
1 Sam. ii. 25. If one man sin against another, the judge shall judge
him : but if a man sin against the Lord, who shall entreat for him ?
Q. 5. Does God then freely, and out of mere grace, forgive us ?
A. Yes, without any respect had to anything we can do, or be; Isa.
xliii. 25. I, even I am he that blotteth out thy transgressions for mine
own sake, and will not remember thy sins. Rom. ix. 15. I will have
mercy on whom I will have mercy, and I will have compassion on
whom I will have compassion. Ver. 18. Therefore hath he mercy
on whom he will have mercy, and whom he will he hardeneth.
Q. 6. How doth God forgive sins ?
A. (1.) Universally, all sins; Exod. xxxiv. 6, 7. And the Lord
passed by before him, and proclaimed, the Lord, the Lord God, mer-
ciful and gracious, long-suffering, and abundant in goodncssand truth,
keeping mercy for thousands ; forgiving iniquit}, and transgression,
and sin. Jer. xxxiii. 8. And I will cleanse them from all their ini-
quities, whereby they have sinned against me ; And I will pardon all
their iniquities, whereby they have sinned, and where])y they have
transgressed against me. Hosea xiv. 2. Take away all iniquity, and
receive us graciously. (2.) Completely, and perfectly ; Isa. xliii. 25.
I, even I am he that blotteth out thy transgressions for mine own sake,
and will not remember thy sins. Psal. ciii. 12. As far as the east is
from the west, so far hath he removed our transgressions from us.
Mic. vii. 19. He will subdue our iniquities ; and thou wilt cast all our
sins into the depths of the sea. Isa. xxxviii. 17. Forlhou hastcastallmv
sins behind thy back. (3.) Everlastingly ; Jer. xxxi. 34. For I will
U2
310 AN EXPOSITION OF THE ASSEMBLY'S CATECHISM.
forgive their iniquity, and I will remember their sin no more. Heb.
viii. 12. And their sins and their iniquities will I remember no more.
Q. 7. But doth not God punish them afterward, whom he has
justified and forgiven ?
A. No, not with a proper and vindictive punishment; but he brings
evils upon them for their sins, as a Father chastises his child ; and
other sorts of afflictions for their spiritual good : He may be angry,
as a Father, with those he has pardoned, but never hate them as a
condemning Judge; Psal. Ixxxix. 28. My mercy will I keep for him
for evermore, and my covenant shall stand fast with him. Ver. 34.
My covenant will I not break, nor alter the thing that is gone out
of my lips.
Q. 8. How can God be said freely to pardon all our sins, when we
pray it may be done for Christ's sake ; does not that imply that Christ
nas satisfied God for our sins, and deserved our remission ?
A. Yes, it does so ; for the Lord Christ, by his life and death, did
satisfy Divine Justice, and did merit our forgiveness : But if he did
so, we did not so ; our sins cost him dear, but their pardon cost us
nothing ; our pardon is perfectly free to us, though due to Christ, for
God gave Christ freely for us ; God accepts of his merits, and applies
them to us freely ; Rom. iii. 24. Being justified freely by his grace,
through the redemption that is in Jesus Christ.
Q. 9. But is there nothing required from us as the condition of
pardon ? and if so, how can it be absolutely free ?
A. There are required repentance from sin, and faith in the Lord
Christ ; Luke xiii. 3. But except ye repent, ye shall all likewise per-
ish ; John iii. ult. And he that believeth not the Son, shall not see
life ; but the wrath of God abideth on liim. This is required from
us towards our pardon, but yet it is free, (1.) Because God freely
ordains thus to pardon. (2.) Because both these are the free gifts
of God; Acts xi. 18. Then hath God also to the Gentiles granted
repentance unto life. Eph. ii. 8. For by grace are ye saved, through
faith ; and that not of yourselves, it is the gift of God.
Q. 10. When then are our sins forgiven .''
A. Just upon our closure with Christ by faith, in that very mo-
ment; Rom. V. 1. Therefore being justified by faith, we have peace
with God, through our Lord Jesus Christ. Rom. viii. 1. There is
therefore now no condemnation to them which are in Christ Jesus.
Q. 11. Why do we pray, in the answer, for the forgiveness of all
our sins
A. Because if the least guilt should remain upon us, it would ex-
clude us from God's favour, and lodge us in everlasting burnings;
Rom. vi. ult. For the wages of sin is death.
Q. 12. What are the privileges and blessings that accompany par-
don ?
A. Justification is accompanied with adoption ; John i. 12. But
as many as received him, to them gave he power to become the
AN EXPOSITION OF THE ASSEMBTA'Vs CATECHISM. 311
sons of God, even to them that believe on his name. With the Spi-
rit and principle of all grace and holiness; 1 Cor. vi. 11. 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. With an infallible title to eternal glory ; John iii. 16. That
whosoever belicveth in him should not perish, but have everlasting
life; Rom. viii. 30. Whom he justified, them he also glorified.
Q. 13. How may we know that we are pardoned and justified.?
A. Ordinarily, by our sanctification, by our loathing of sin, our
contempt of the world, our valuing of Christ, our love and thankful-
ness to God, &c. 1 Cor. vi. 11. But ye are sanctified. Rom. vii. 24.
O wretched man that I am, who shall deliver me from the body of
this death ? Gal. vi. 14. By whom the world is crucified unto me,
and I unto the world. 1 Pet. ii. 7. Unto you therefore which be-
lieve, he is precious. Luke vii. 47. Her sins, which are many, are
forgiven ; for she loved much.
Q. 14. What is meant by [our ?] Is it only such sins as we have
personally and actually committed ?
A. No, but also Adam's sin, which is ours by imputation; Rom.
V. 19. By one man's disobedience many were made sinners. And ori-
ginal sin, which is ours by inhesion ; Psal. li. 5. Behold, I was sha-
pen in iniquity, and in sin did my mother conceive me. And other
men's sins, which we have made ours, by exciting them to them, not
hindering of them, silence at them, and other ways ; 2 Sam. xii. 9.
Thou hast killed Uriah the Hittite with the sword, and hast taken his
wife to be thy wife, and hast slain him with the sword of the children
of Ammon. 1 Tim. v. 22. Neither be partaker of other men's sins.
Q. 15. Wherefore are sins called debts ?
A. Because they are a non-payment of God's dues, a non per-
formance of our duty ; which makes us liable to the arrest of death,
and to the prison of hell.
Q. 16. Why do we plead our own forgiveness of others?
A. Not as any merit of our own pardon ; but either as an encou-
ragement of ourselves to beg pardon ; seeing such evil, envious, and
malignant persons, are enabled to forgive others, much more may we
hope the good and gracious God will forgive us : or, as a condition,
without which we can have no pardon, and with which we shall ;
Matth. vi. 14. For if we forgive men their trespasses, your heavenly
Father will also forgive you.
Q. 17. How do others trespass against us ?
A. When they injure us, either in our persons, or names, or fami-
lies, or estates, or souls, &c. 1 Sam. ii. 25. If one man sin against
another, the judge shall judge him; but if a man sin against the
Lord, who shall intreat for him ?
Q. 18. Can we forgive our neighbour freely, fully^ and perfectly,
as God doth forgive us ?
A. We cannot.
U3
812 AN EXPOSITION OF THE ASSEMBLY'S CATECHISM.
Q. 19. What then is the meaning of God's forgiving us, as we
forgive others ?
A. Not as to the quantity and perfection of forgiveness, but as to
the sincerity and quality thereof; Mat. xviii. ult. So likewise shall
my heavenly Father do also unto you, if ye from your hearts forgive
not every one his brother their trespasses.
Q. 20. Are we always bound to manifest outwardly our love and
forgiveness to all our enemies, and to behave ourselves towards them
as friends ?
A. No, if we have experienced them to be treacherous and false,
and see no change, we are not bound to trust them ; if they be, and
remain wicked and profane, we must not associate with them ; Psal.
xxvi. 5. I have hated the congregation of evil doers, and will not sit
with the wdcked. Ver. 4. I have not sat with vain persons, neither
will I go in with dissemblers.
Q. 21. What then must we do to such .?
A. We must heartily forgive them all their injuries, we must love
them with the love of benevolence, pray for them, and be ready and
willing to do them all good, both of body and soul ; Mat. v. 44, 45.
But I say unto you, Love your enemies ; bless them that curse you,
do good to them that hate you, and pray for them which despite-
fully use you and persecute you. That you may be the children of
your Father which is in heaven ; for he maketh his sun to rise on the
evil and on the good, and sendeth rain on the just and on the unjust.
Q. 22. If we forgive others, shall we be forgiven ourselves ?
A. We shall, if out of obedience to God, and love to Christ, we
do it.
Q. 23. What is the first inference from hence ?
A. That except our sins be forgiven, we are lost and undone crea-
tures ; and therefore we must never be contented, till we are par-
doned.
Q. 24. AVhat is a second inference 't
A. That God is a God of love, goodness, and pardon ; seeing he
will not pardon us, if we do not pardon others ; but will, if we
do so.
Q. 25. What is a third inference .?
A. That if we live in hatred when we pray the Lord's prayer, we
pray for our own damnation ; Mat. xviii. 22. Jesus saith unto him,
I say not unto thee, Until seven times, but until seventy times seven.
Ver. 45. So likewise shall my heavenly Father do also unto you, if
ye from your hearts forgive not every one his brother their tres-
passes.
Of Gods hading us into temptation.
Quest. 106. ▼ T HAT do we pray for in the sixth petition ?
A. In the sixth petition, which is, [And lead us not into
temptation ; but deliver us from evil :] we prai/, that God
AN EXPOSITION OF THE ASSEMBLY'S CATECHISM. J^18
: .i'ould either leap tisjrorn being' tempted to sin, or support and de-
liver us when we are tempted.
Q. 1. Why is this petition joined to the former with the copulative
and?
J. Because it will be but little advantage to have former sins par-
doned, and to be left to the povver and practice, to the love and trade
of sin for the future ; Ezek. xviii. 26. When a righteous man turn-
eth away from his righteousness, and committeth iniquity, and dieth
in them; for his iniquity that he hath done, shall he die.
Q. 2. What is meant by temptation ?
A, In general, a trial or probation of what is in us, or of what we
will do.
Q. 3. What is meant by temptation here ?
A. Temptation to sin and wickedness.
Q. 4. How may we be said to be tempted to sin ?
A. (1.) Effectually by ourselves, and our own hearts; Jam. i. 14,
15. But every man is tempted, when he is drawn away of his own
lust, and enticed. Then when lust hath conceived, it bringeth forth
sin ; and sin when it is finished, bringeth forth death. (2.) Formal-
ly, with an intention to draw into sin ; and so we are tempted of the
devil ; 1 Chron. xxi. 1. And Satan stood up against Israel, and pro-
voked David to number Israel. Mat. iv. 1, 3. Then was Jesus led
up of the Spirit into the wilderness, to be tempted of the devil. And
when the tempter came to him, he said. If thou be the Son of God,
command that these stones be made bread. (3.) Innocently, and
blamelessly; and so God is said to tempt; 2 Sam. xxi v. 1. And
again the anger of the Lord was kindled against Israel ; and he
moved David against them to say, Go number Israel and Judah.
Q. 5. How many ways may God be said to tempt evil ?
A. (1.) By withdrawing his grace, either common or special ; 2
Chron. xxxii. 31. Howbeit, in the business of the ambassadors of the
princes of Babylon, who sent unto him to enquire of the wonder that
Avas done in the land ; God left him to try him, that he might know
all that was in his heart. (2.) By permitting Satan, and wicked men,
to tempt; 2 Sam. xxiv. 1. He moved David against them, to say.
Go and number Israel and Judah. With 1 Chron. xxi. 1. Satan
stood up against Israel, and provoked David. Matth. iv. 1. Then
was Jesus led up of the Spirit into the wilderness, to be tempted of
the devil. (3.) By presenting occasions in his providence, which he
knows will be abused to sin ; as in the fall of Adam, the hardening
of Pharaoh, &c.
Q. 6. What do we beg in this petition ?
A. We beg, that we may not any of these, or any other ways,
whereby the holy God may be said to lead into temptation, be led
thereinto; Psalm cxli. 1. Incline not my heart to any evil thing, to
practise wicked works with men that work iniquity ; and let me not
cat of their dainties, Psal. xix. 13. Keep back thy servant also froia
U4
314 AN EXPOSITION OF THE ASSEMBLY''s CATECHISM.
presumptuous sins ; let them not have dominion over me : Then shall
I be upright, and I shall be innocent from the great transgression.
Q. 7. What is meant by evil ?
A. Some understand of the devil, but the best meaning is sin,
which is the evil of evils, and makes the devil evil,, and is the worst
of evils the devil can bring upon us, and is usually so understood in
scripture; Psalm xcvii. 10. Ye that love the Lord, hate evil, Isa. i.
16. Cease to do evil. Amos v. 15. Hate the evil, and love the good.
Rom. xii. 9. Abhor that which is evil.
Q. 8. What is meant by deliverance from evil ?
A. That if God sees meet to permit us to be tempted by Satan,
and the wicked without, or by our own hearts within, to sin ; or oc-
casionally, by his providence; that he will not leave us, but undertake
for us, that we may not be led into sin thereby, but by his grace be
made more than conquerors. Psal. li. 10. Create in me a clean heart,
O God, and renew a right spirit within me. Psal. cxix. 133. Order
my steps in thy word and let not any iniquity have dominion over
me. According to his promise; 1 Cor. x. 13. But God is faithful,
who will not suffer you to be tempted above that ye are able. 2
Cor. xii. 9. And he said unto me. My grace is sufficient for thee ;
for my strength is made perfect in weakness.
Q. 9. What is the first inference ?
A, That sin is the worst of evils.
Q. 10. What is the second inference.^
A. That without God's grace we can never withstand, but shall be
overcome by every temptation ; 9, Cor. iii. 5. Not that we are suffi-
cient of ourselves, to think any thing as of ourselves ; but our suffi-
ciency is of God, John xv. 5. For without me ye can do nothing.
Q. 11. What is the third inference.'^
A. That we must do all we can to keep ourselves from temptation,
and to engage the grace of God with us in temptation, by prayer, by
pleasing the Spirit of God, by looking to Jesus, &c.
Of the Conclusion.
Quest. 197. ▼'? HAT doth the conclusion of the Lord's prayer
teach us.^
A. The conclusion of the Lord's prayer^ which is, [For thine is
the kingdom, and the power, and the glory, for ever and ever;
Ame?!.'^ teacheth us, to take our encouragement in prayer from God
only ,• and in our prayers to praise him; ascrihing'kingdom,power^
and glory to him ; and in testimony of our desire, and assurancCy
to be heard, zee say, Amen.
Q. 1. Why is the conclusion joined to the particle For ?
A. To teach us, that therein are included arguments, or reasons
to press God withal, and to prevail with him for audience.
Q. 2. But is it lawful to argue with God, and to urge him with
reasons in prayer ?
\
AN EXi-OSITlON OF THE ASSEMBLY'S CATECHISM. 315
A. It is not only lawful, but expedient, yea, highly commendable;
as is seen in the saints prayer. In Moses,' Num. xiv. 13. And Moses
said unto the Lord, Then the Egyptians shall hear it, (for thou
broughtest up this people in thy might from among them.) Ver. 19.
Pardon, I beseech thee, the iniquity of this people, according unto the
greatness of thy mercy, and as thou hast forgiven this people from
Egypt, even until now. In Joshua's, chap. vii. 7. And Joshua said,
Alas ! O Lord God ; wherefore hast thou at all brought this people
over Jordan, to deliver us into the hand of the Amorites, to destroy
us.? Would to God we had been content, and dwelt on the other side
Jordan. Ver. 9. For the Canaanites, and all the inhabitants of the
land shall hear of it, and shall environ us round, and cut off our name
from the earth : And what wilt thou do unto thy great name ? Jn
Asa's, 2 Chron. xiv. 11. And Asa cried unto the Lord his God, and
said. Lord, it is nothing with thee to help, whether with many, or
with them that have no power. Help us, O Lord our God, for we
rest on thee ; and in thy name we go against this great multitude. O
Lord, thou art our God; let no man prevail against thee. In Jeho-
shaphat's, 2 Chr. xx. 6. 'And said, O Lord God of our fathers,
art not thou God in heaven ? And rulest not thou over all the king-
doms of the heathen ? And in thine hand is there not power and
might, so that none is able to withstand thee ? And Hezekiah's, 2
Kings xix. 15. And Hezekiah prayed before the Lord, and said, O
Lord God of Israel, which dwellest between the cherubims; thou
art the God, even thou alone, of all the kingdoms of the earth :
Thou hast made heaven and earth. Ver. 19- Now therefore, O
Lord our God, &c.
Q. 3. But to what purpose, can we think to prevail with God, by
our arguments and importunities ?
A. They are not used, as though we would put God in remem-
brance of any thing, or would prevail with God to do that for us,
which he is unwilling to give.
Q. 4. Why then ?
A. For our own profit, for the enlarging of our own hearts, for
the exciting of our fervency, for the exerting of faith, hope, zeal,
charity, &c. in prayer ; and so to prepare ourselves for the mercy,
that we may the more gratefully receive it, and the more fruitfully
employ it.
Q. 5. How many arguments are in this conclusion ?
A. Three.
Q. 6. From whence are they taken ?
A. From God's kingdom, from his power, and from his glorjr-
Q. 7. What kingdom is here meant ?
A. God's universal, essential, and absolute kingdom; wherein may
be, and is involved, his special kingdom over the church.
Q. 8. What are the arguments from hence.?
A. Because all that we can pray for in this prayer, is for the ad-
S16 AN EXPOSITION OF THE ASSEMBLY'S CATECHISM.
vancement and perfecting of this his kingdom^ by the destructioi?
of all persons and things that oppose it, and the completion of his
dominion over all his subjects ; therefore he would grant all these
requests.
Q. 9. What is another ?
A. Because he being such an absolute Lord and Sovereign has an
undeniable right, and unquestionable authority, to give and grant
all we ask, and to effect and bring to pass all we beg : For all per-
sons and things are his own, and at his disposal. Mat. xx. 15. Is it
not lawful for me to do what I will with mine own ?
Q. 10. What is meant by power ?
A. God's essential, infinite, irresistible power, whereby he can do
what he pleases ; Psal. cxxxv. 6. Whatsoever the Lord pleased, &c.
Q. 11. What is the argument from hence .'^
A. That we ask nothing from God, but what we can do with in-
finite ease, in despite of all the opposition that hell, earth and heart
can make to the contrary ; Phil. iii. ult. According to the working,
&c. Eph. iii. 20. Now unto him that is able, &c.
Q. 12. What is meant by glory ?
A. Not his essential glory, which no man, or angel, can ever ap-
prehend.
Q, 13. What glory then ?
A. His declared and acknowledged glory, even the accomplish-
inent of all his decrees by his providence ; and then the love, the
adoration, and the praises, the self-dedications of angels and saints,
returned to him for the same.
Q. 14. What is the argument or motive from hence ?
A. That seeing the substance of every request does directly tend to,
and will perfectly end in, this glory of God, when they are fully an-
swered; therefore he would gradually answer them while we are here,
and perfectly at last, to the advancement of his glory now, and the
completion of it then. 1 Chron. xxix. 11. Thine, O Lord, is the
greatness, and the power, and the glory, &c. Josh. vii. 9- And what
wilt thou do unto thy great name ? Isa. xlii. 8. I am the Lord, that
is my name, &c. Isa. xlviii. 11. For my own sake, even for my own
sake, will I do it, &c.
Q. 15. Why is Amen added ?
A. Because it is the usual conclusion of prayers and praises; Psal,
xli. 13. Blessed be the Lord God of Israel, &c. Psal . Ixxii. 19. And
blessed be his glorious name for ever, &c. 2 Cor. xiii. ult .The grace
of the Lord Jesus, and the love of God, &c. Rom. xvi. 20. The grace
of our Lord Jesus Christ be with you. Amen.
Q. 16. But what does this word here signify.?
, A. It signifies, (1.) The reality and ardency of our desires to be
granted in what we pray for: Rev. xxii. 20. He which testifieth
these things, saith, Surely I come quickly. Amen. Even so come
Lord Jesus.
31T
Q. 17. And what besides ?
A. Our trust and firm confidence that we shall be heard and an-
swered in all these our requests ; Rev. i. 7. Even so, Amen. Rev.
vii. 12. Saying, Amen. Blessing, and glory, and wisdom, &c.
Q. 18. What are the inferences from hence ?
J, That we ought to use in prayer all such arguments, as may
most and best affect our hearts towards God, excite our graces, and
succeed with God.
Q. 19. What is another .5*
A. That all we pray for must be in a subserviency to God's king-
dom, and with a desire of his glory.
Q. 20. What is the next ?
A. That we must act according to our prayers ; do all we can for
the advancement of God's kingdom, and the exaltation of his glory,
as subjects and votaries thereto ; Psalm cxvi. 16. 1 Cor. x. 31.
Q. 21. What may more be gathered hence ?
A. That as we ought to begin, so to continue, and conclude our
prayers, in lowest adorations of God, and acknowledgments of his
glory and attributes.
Q. 22. What more doth this conclusion teach ?
A. That in prayer we must be fervent in our desires, and long-
ing for what we pray, James v. 16.
Q. 23. Is there any thing besides ?
A. That praying for things agreeable to God's will, we ought to
be confident that we shall succeed in bur requests praying for the
matter, and after the manner of this prayer ; James i. G, 8. Matth.
xxi. 22.
r 318 ]
Vindicice Legis et Fosderis :
OE, A
REPLY
TO
MR. PHILIP CAHY'S solemn CALL;
Wherein he pretends to answer all the Arguments of
Me. ALLEN,
Mr. BAXTER,
Mk. SYDENHAM,
Mr. SEDGWICK,
Mr. ROBERTS, anb
Dr. BURTHOGGE,
For the Right oi Believers Infants to BAPTISM.
By proving the law at Sinai, and the Covenant of Circumcision
with Abraham, were the very same with Adam's Covenant of
Works, and that because the Gospel-covenant is absolute.
A friendly Preface to the Author of the Soleirrm Call,
and the more discreet and charitable of the Party con-
cerned with him in this Controversy.
Christian Friends^
▼ T HEN we open our Bibles, and read that text, 1 Cor. i. 10.
we have cause to deal with it as Origen once did by another scrip-
ture, even close the book and weep over it, in consideration of the
weak and feeble influences such melting words, delivered with such a
pathos, have upon the hearts of professors this day. " Now, I be-
*' seech you, brethren, by the name of our Lord Jesus Christ, that
'' ye all speak the same thing, and that there be no divisions among
'^ you, but that ye be perfectly joined together in the same mind,
" and in the same judgment."
/ beseech you] He dips the nail in oil, that it may drive the easier. /
beseech you, brethreii] A compellation breathing sweetness and affec-
tion, and should drop from our lips into each others ears with the same
effect that word once did upon the ears of Benhadad's servants, My
brother Benhadad. Sirs, (said Moses to the striving Israelites) ye are
brethren. O when shall the church become a true Philadelphia ?
I beseech you, brethren, by the name of our Lord Jesus Christ] or as
you love Jesus Christ, ut quantumipsum amant tantumsiudeant con-
A FRIENDLY PREFACE TO THE AUTHOR. 819
cordice, saith Calvin ; Be as studious of concord as you are free in pro-
fessing love to Christ.
That tJi£re be no divisions] or rents among you ; a 2;^/<r/xa^, schism,
or rent in the church, is much the same, and altogether as dangerous
as a 2ra<r/;, or sedition in the commonwealth, and harder to be cured.
For as the Lord Verulam truly observes, Differences amongst perse-
cuting enemies and the church, are like the strivings of the Egyptian
with the Israelite, which Moses quickly ended by knocking down the
Egyptian ; but dissensions in the church are like the striving of
one Israelite with another; and all that Moses can do to quiet and
part these, is only by fair and gentle words, and reiuinding them
that they are brethren.
Great is the mischief of divisions among Christians ; and the less
the grounds and causes are, the greater always is the sin and mischief
of them. In the primitive church contentions grew fervent about
meats lawful and unlawful, which did not profit, the meaning is, it
greatly damnified them that were occupied therein, Heb. xiii. 9.
Practical religion among them grew cold, as disputations about these
trifles grew fervent.
The readiest way to cool such heats is, by discovering the trivial na-
ture of the matter contended about ; as Demosthenes appeased the
tumult among the people raised by a small occasion, by relating to
them the story of a man that hired an ass to carry him a journey, but
the sun shining fervent, he was forced to quit her back, and betake
himself to her shadow ; the owner withstood him, alleging, that he
had hired the body of the ass, but her shadow was not in the bargain ;
and so the contention between them grew as hot as the sun. Many
such trifles have raised great contentions in the world, witness the
great contention betwixt the Eastern and Western church about
keeping of Easter.
Other points there are of greater moment, about which good men
contend, and yet these oftentimes are magnified much above their true
intrinsical value. So I am sure it is in the controversy before us. Mr.
Cary tells us, that these things will be found at length to be of highest
concernment unto us, and must therefore be our most serious prac-
tice, p. 243. If so, then the proper subject of baptism must be one of
those that is of greatest weighty and the profession thereof the very
Schibboleth to distinguish one person from another in matters of re-
ligion. No wonder therefore the fires of contention are blown up to
such a vehement heat, even in such an improper season ; much like
the contentions among the 'Engiishjugitives at Frankfort, when their
brethren were frying in the flames at Smithfield. Just so we must be
scuffling, whilst thousands of our brethren are bleeding in Ireland.
Had we a true sense of the quality of the subjects, or the unseasonable-
ness of the time, it should certainly allay those heats among us. Did
we see who stand by, and look with pleasure upon our follies, it
would quickly allay our hearts. Tertullian tells the Christians of his
820 A FJIIENDLY PREFACE TO THE AUTltOE.
time, that they were Hke the Funarabulones, or men that walk upon
hopes, the least tread awry might be their ruin, so narrowly did their
enemies watch them.
Sirs, the peace, safety, and honour, of the dissenting interest are
things of too great value to be hazarded amongst the hands of our
common enemies. You may fancy they will neglect the advantage
you give them ; but if they do, the devil will call them fools for it.
Hr. Herle tells us of a king's fool, who wrote down the king himself
in his table among his brother-fools, because he had trusted an Af-
rican stranger with four thousand pounds to buy Barbary horses. The
kingasked him how he would make him amends, if the stranger should
come again .^ AVhy then (said he) I'll blot your name out of my table
of fools, and write down the African in your stead. Think not our
enemies are such fools to neglect the advantage we cast into their hands.
It is a weighty note of Livy, Consilia non dant homines rehus^ sed
res hominibus ; Men do not counsel things, but time and things
counsel men. Methinks the postures of times and affairs give us
better counsels than we seem to be governed by in such work as this.
Divisions of forty years standing and more, about infants baptism,
have eaten up the time, wasted the spirits, and alienated the hearts of
English professors, divided them both in society and love ; by reason
"vvhereof God's pleasant plant in this resembles the bramble, which
taking root at both ends, by reason of the rencounters of the sap, com-
monly withers in the middle. Your brethren, in their Narrative
from their General- Assembly, make a sad and sensible complaint of
withering in the power of godliness. And truly we as well as they
may complain with the church, We do all fade as a leaf: The Lord
help us to discern the true cause, whether it be not the misplacing
of our zeal, our being cold where we should be fervent, and fervent
hot where it should be cold ; and whether the eating up of so much
time and study about baptizing of infants, have not kept us these
forty years in the infancy of our graces ?
I well remember that blessed time, when o^irs and yours were terms
almost unknown amongst professors in England. When their affec-
tions and prayers melted and mingled together sweetly in days of hu-
miliation, and other duties of edifying and heavenly communion ; and
then churches began to flourish, and the graces of Christians every
where flourished, and became fruitful : but no sooner did the saints
divide in society and affection, but these pleasant blossoms were nipt by
it, as by a frosty morning, the church formed itself as it were, into
two armies set in battalia against each other. It was now with us
much like as it is said of the amphisbcna^ that hath an head at either
end, of which neither can well move without the consent of both ;
but, if each move a contrary way, the body tears in the middle. I
doubt not but many that differed from us belonged to Christ, the same
Jicad with us; and yet it is past doubt, that many who seemed to be
of us were headed by Satan ; and quickly discovered themselves to
A FRIENDLY PREFACE TO TH£ AUTHOR. 321
be SO, by running farther than we first, or you next, imagined, even
into Quakerism, Socinianism, Ranterism, and the foulest puddle and
sink of complicated errors ; of which an imperial stranger, under the
name of HonoriusReggius, amy^aiiixarutug, Georgius Hornius having
heard the report in his own country, came over on purpose into
England for his particular and perfect information, and hath given
the foreign churches a full and sad account thereof in a Latin narra-
tive, which I have by me ; whereby I find, that, if the Lord in mercy
to us had not let in a third party with the common calamity upon
us all, we ourselves must in all probability have mutually ruined each
other. But God saw other hands fitter for such dirty work than
ours ; and now it was time to reflect upon former follies, and renew
our ancient acquaintance in the common gaols. And, through the
goodness of God, this did somewhat allay the heats of good men, and
gave us fresh hopes of an hearty and lasting redintegration. We
hoped the furnace might have purged our dross, and melted our
hearts into unity, both by discovering the evils for which the Lord
afflicted us, and the sincerity of the sufferers hearts under those trials.
' Christians, (saith Mr. Jenkins) if we must die, let us die like men,
' by an unanimous holy contention against the common enemy ; not
' like fools, by giving him our sword, and destroying one another
* by schisms in our own bowels.'
But alas ! alas ! no sooner is the rod of our backs, and a respite
from sufferings given us, but we are presently sounding an alarm to
the battle again, and, to my sorrow, myself unavoidably engaged
therein.
Friends, I have a witness in many of your bosoms, how peaceably
and respectfully I have always carried it towards you, even to such a
degree as began to bring me under the suspicion of some of your party,
that I was inclining to their opinion, though I did not openly pro-
fess it. But the true reasons of my moderation in this point were,
(1.) That I ever did, and still do look upon many of you as Christians,
sound in the other great doctrines of the gospel. (2.) That there are
difficulties in this controversy which may puzzle the minds of well-
meaning Christians. (3.) I highly value the peace of the churcJu
and durst do nothing that tended to keep open the breaches upon a
controversy of this nature, you being for purity in doctrine and
worship in most other controverted points, as well as we. (4.) I oh-
served how rare a thing it is for engaged parties to give ground.
Qui velit mgenio cedere, varus erit.
' Mad disputants to reason seldom yield.'
(5.) My head, heart, and hands have been filled with better em-
ployments, from which I am extremely loth to be diverted. If Bcl-
larmine turned with loathing from school-divinity, because it wanted
the sweet juice of piety, much more may I turn from such perverse dis-
putes as these : Sure I may find as fair expositions of scripture, and
322 A FKIEKBLY rHEFACE TO THE AUTIIOK.
and as accurate and legitimate distinctions among the school-men, as \n
Mr, Tombes' Examen and Apology ; or (which for the most part is
but a transcript of both) in Mr. Gary's Solemn Call. But I see I must
not be my own chuser ; I cannot now be both silent and innocent ;
for in this Solemn Call I find the great doctrines of God's covenants
abused by my neighbour ; the books dispersed into many families re-
lated to me in this place, one of them delivered to me by the Author's
own hands, with a pressing desire to give my judgment upon it:
Several objections which I privately and seasonably sent him to pre-
vent the sin and folly of his attempt, pretended to be answered from
p. 164. ad p. 183. Thus I am necessarily brought into the field of
controversy : whither I come not a volunteer^ but a pressed man ;
not out of choice, but necessity. And now I am here, I resolve to
be only Adversarius litis, nan personoe, an adversary in the con-
troversv, not to the person, especially of my friendly neighbour.
Neither would I have appeared thus publicly against him, if dif-
ferences could have been accommodated, and the evil prevented, in
a more private way ; in order thereunto, I have punctually observed
and kept the rules and measures of friendship.
It is possible some may judge ray stile against him to be too sharp;
but if they please to read the conclusion of his Call, and my Answer,
I presume they will find enough to make atonement for that fault,
if it be a fault. It is from the nature of the matter before me, not
from defect of charity to the person or party, that I am forced to
be so plain and pungent as I am.
To conclude, I suspect this very preface may be also censured
for its plainness and tediousness. I confess, when times are busy
we should be brief; and I am persuaded a sufficient preface may
be contracted into four words, auu Teoi/Miojv y.ai 'ra&ujv, without pre-
face or passions. However, I have a little eased my own heart, by
discharging my duty to my differing brethren, and pleased myself,
if not them.
The God of peace create peace in all the borders of Sion, beat
our swords into plow-shares, and our spears into pruning-hooks ;
I mean, our polcmicals into practicals ; that Jerusalem may once
more be a city compact, and no more terrible to herself, but only
to her enemies, as an army with banners. This, brethren, is the
prayer, and sliall ever be the endeavour of,
Your Friend and Servant in Christ,
JOHN FLAVEL.
( 323 )
PROLEGOMENA.
XjEFORE we enter into the main controversy, it will be necessary
to acquaint the reader, why I begin with the middle of the book ;
and it is because I there find these three principles or positions, on
which the other parts of his discourse are superstructed ; and these
being destroyed, his other discourses are but arence, sine calse. I
properly therefore begin with the foundation.
Next I shall shew how far we are agreed in the matters here con-
troverted, and where it is in each of these that the controversy indeed
Hes betwixt us. And as to
I. Position^ viz.
That the Sinai law is the same with Adam's covenant (yf worhs^
made in paradise.
The difference betwixt us here is not (1.) Whether both these
be called covenants in Scripture ? Nor (2.) Whether there was no
grace at all in both, or either of them ; for we are agreed, it is grace
in God to enter into covenant with man, whatever that covenant be.
Nor (3.) Whether the Sinai law be not a covenant of works to some
men, by their own fault and occasion ? Nor (4.) Whether the scrip-
tures do not many times speak of it in that very sense and notion
wherein carnal justiciaries apprehend and take it ; and by rejecting
Christ, make it so to themselves ? Nor (5.) Whether the very mat-
ter of the law of nature be not revived and represented in the Sinai
law? These are not the points we contend about. But the ques-
tion is, Whetlier the Sinai law do in its own nature, and according to
God's purpose and design in the, promulgation of it, revive the law of
nature, to the same ends and uses it served to in Adam's covenant;
and so be properly and truly a covenant of works ? Or whether God
had not gracious and evangelical ends and purposes, viz. By such a
dreadful representation of the severe and impracticable terms of the
first covenant, instead of obliging them to the personal and punctual
observance of them for righteousness and life, he did not rather de-
sign to convince them of the impossibihty of legal righteousness, hum-
ble proud nature, and shew them the necessity of betaking themselves
to Christ, now exhibited in the new covenant, as the only refuge to
fallen sinners. The latter I defend according to the Scriptures, the
former Mr. Cary seems to assert and vehemently argue for.
2dZz/, In this controversy about the Sinai law, I do not iind Mr.
Cary distinguish (as he ought) betwixt the law considered more large-
ly and complexly, as containing both the moral and ceremonial law,
for both which it is often taken in Scripture, and more strictly for the
moral law only, as it is sometimes used in Scripture. These two he
Vol. VI, X
524 rROLEGOMEN'A.
makes one and the same covenant qficorks ; though there be some
that doubt whether the mere moral laze, may not be a covenant of
works ; yet I never met with any man before, that durst affirm the
ceremonial laic, which is so full of Christ, to be so; and to this law
it is that circumcision appertains.
^dJy, The moral law, strictly taken for the ten commandments, is
not by him distinguished (as it ought to be, and as the scripture fre-
quently doth) according to God's intention and design in the promul-
gation of it, which was to add it as an appendix to the promise. Gal.
iii. 19. and not to set it up as an opposite covenant, Gal. iii. 21. as
the carnalJews, mistaking and perverting the use and end of the
law, and making it to themselves a covenant of works, by making it
the very rule and reason of their justification before God, Rom. ix.
32, 33. Rom. x. 3. These things ought carefully to have been distin-
guished, forasmuch as the whole controversy depends on this double
sense and intention of the law ; yea, the very denomination of that
law depends hereon : for I affirm, it ought not to be denominated from
the abused and mistaken end of it amongst carnal men, but from the
true scope, design and end for which God published it after the fall :
and though we find such expressions as these in Sci'ipture, " The man
" that doth them shall live in them ;" and, " Cursed is every one
'' that continueth not in all things," Sec. yet these respecting the law,
not according to God's intention, but man's corruption and abuse of
it, the law is not thereby to be denominated a covenant of works.
God's end was not to justify them, but to try them by that terrible
dispensation, Exod. xx. 20. whether they would still hanker after
that natural way of self- righteousness ; for this end God propounded
the terms of the first covenant to them on Sinai, not to open the way
of self-justification to them, but to convince them, and shut them up
to Christ ; just as our Saviour, Matth. xix. 17. puts the young man
upon keeping the commandments not to drive him from, but neces-
sitate him to himself in the way of faith.
The law in both these senses is excellently described, Gal. iv. in
that allegory of Hagar and Sarah, the figures of the two covenants.
Hagar, in her first and proper station was but a serviceable handmaid
to Sarah, as the law is a schoolmaster to Christ ; but when Hagar the
handmaid is taken in Sarah's bed, and brings forth children that as-
pire to the inheritance, then saith the Scripture, " Cast out the bond-
" woman with her son." So it is here ; take the law in its primary
use, as God designed it, as a schoolmaster or handmaid to Christ and
the inomisc, so it is consistent with them, and excellently subservient
to them ; but if we marry this handmaid, and espouse it as a covenant
of works, then are we bound to it for life, Rom. vii. and must have
nothing to do with Christ. The believers of the Old Testament had
true apprehensions of the right end and use of the law, which direct-
ed them to Christ, and so they became children of the free-woman.
The carnal Jews trusted to the works of the law for righteousness.
niOLEGOMENA. 325
hnd so became the children of the bond-woman ; but neither could
be children of both at once, no more than tlie same man can na-
turally be born of two mothers. This is the difference betwixt U9
about the first position. And as to the
II. Position,
That Ahrahairi's covenant^ Gen. xvii. is an Adani's covenant of
works also^ because circumcision was annexed to it, which obliged
men to keep the n^hole law.
The controversy betwixt us in this point, is not whether circunici-
sion were an ordinance of God, annexed by him to his covenant with
Abraham ? Nor (2.) Whether Abraham's ordinary and extraordina-
ry seed ought to be, and actually were signed by it? Nor, (-S.) Whe-
ther it were a seal of the righteousness of faith to any individual per-
son, for he allows it to be so to Abraham ? Nor (4.) Whether it per-
tained to the ceremonial law, and so must cease at the death of Christ?
J3ut the difference betwixt us is, Whether (1.) It was a seal of the
covenant to none but Abraham ? And (2.) W^hether in the very na-
ture of the act-, or only from the intention of the agent, it did oblige
men to keep the whole law, as Adam was obliged to keep it in inno-
cency ? (.'^5.) Whether it were utterly abolished at the death of Christ,
as a condition of the covenant of works ? or being a sign of the same
covenant of grace we are now under, it be not succeeded by the new
gospel-sign, which is baptism? Mr. Cary affirms, that it was in itself a
condition of the covenant of works, and being annexed to God's cove-
nant with Abraham, Gen. xvii. it made that a true Adam's covenant
of works also. This I utterly deny, and say, Abraham's covenant was
a true covenant of grace. (2.) That circumcision was a seal of
righteousness of faith, and therefore could not possibly belong to the
covenant of works. (3.) That as it was applied both to the ordinary
and extraordinary infant-seed of Abraham, during that administra-
tion of the covenant, so it is the will of Christ that baptism should
take its place under the gospel, and be applied now to the infant-seed
of all Abraham's spiritual children. These are the things wherein
we differ about the second position. And lastly, as to the
III. Position.
That neither Moses"" law, Exod. xx. nor God's covenant with Abra-
ham. Gen. xvii. can be any other than an Adam^s covenant ofworks^
because they have each of them conditions in them on man s part ; but
the gospel-CQvenanthath none at all, but is altogether free andabsolute.
The controversy here betwixt us is not (1.) Whether the gospel-
covenant requires no duties at all of them that are under it ? Nor
(2.) Whether it required any such conditions as were in Adam's co-
venant, namely, perfect, personal, and perpetual obedience, under
the severest penalty of a curse, and admitiing no place of repentance ?
Nor, (3.) Whether any condition required by it on oz^?*part, have any
thing in its own nature meritorious of the benefits promised ? Nor
(4.) Whether we be able in our own strength, and by the power of
X2
S36 PI10LEG03IEXA.
our free-will, ^\4t"hout the preventing as well as the assisting grace of
God, to perform any such work or duty as we call a condition 9 In
these things we have no controversy ; but the only question betwixt
us is,
Whether in the new covenant some act of ours (though it have no
merit in it, nor. can be done in our own single strength) be not re-
quired to be performed by us, antecedently to a blessing or privilege
consequent by virtue of a promise ? And whether such an act of
duty, being of a suspending nature to the blessing promised, it have
not the true and proper nature o^ a gospel-condition ? This I affirm,
and he positively denies.
These three ^o.577io?i* being confuted, and the contrary well con-
firmed, viz. that the law at Sinai was not set up by God as an Adam's
covenant, to open the old way of righteousness and life by works; but
was added to the promise, as subservient to Christ in its design and
use, and consequently can never be a pure Adam's covenant of works.
And, secondly^
That Abraham's covenant, Gen. xvii. is the very same covenant of
grace we are now under ; and, (9,dlij,) That circumcision in the na-
ture of the act did not oblige all men to keep the whole law for righ-
teousness. And (3f%,)
That the neiv covenant is not absolutely and wholly unconditional,
though notwithstanding a most free and gracious covenant; the pil-
lars on which Mr. Gary sets his new structure sink under it, and the
building falls into ruins.
I have not here taken i\Ir. Gary's two Syllogisms, proving Abra-
ham's coc;^?ia?z^ to hQ2i covenant of works, because I find myself therein
prevented by that ingenious and learned man, Mr. Whiston, in his late
answer to Mr. Grantham. Neither have I particularly spoken to his
twenty-three arguments to prove the Sinai law to be a pure Adam's co-
venant, hQQ,?LU?>Q frustrajit per 2:)lura, qiiod fieri, 'potest per paucior a :
I have overthrown them all together at one blow, by evincing every
argument to have four terms in it, and so proves nothing. But I
have spoken to all those scriptures which concern our four jyo.yi^iow^,
andfully vindicated them from the injurious senses to which Mr. Gary
(following Mi\ Tombes) had wrested them.
These things premised, I shall only further add, that if Mr. Gary
shall attempt a reply to my answer, and free his own theses from
the gross absurdities with which I have loaded them, he must plainly
and substantially^ prove against me,
(1.) That the Sinai law, according to its true scope and end, was
promulgated by God for man's justification and happiness in the
way of personal obedience ; and that the Jews, that did accordingly
endeavour after righteousness by the works of the law, did not mis-
take its true end and meaning ; or if they did, and thereby made it
what God never intended it to be, a covenant of works to themselves,
that the Sinai law ought rather to be denominated from their mistake
A EEPLY TO MR. CARy's SOLEMN CALL. 327
and abuse of it, than from its primary and proper use, and God's
design in its promulgation.
(2.) He must prove against me, with the Uke evidence of truth, that
circumcision discovered no more of man's native corruption, nor any
more of his remedy by Christ; nor sealed to any person whatsoever
the righteousness of faith, than Adam's covenant in paradise did ; and
that it did in its own nature oblige all upon whom it passed, to the
same terms of obedience that Adam's covenant obliged him. And,
(3.) That there is not to be found in the new covenant any such
act or duty of ours, as hath been described and limited above ; which
is of a suspending nature to the benefits therein granted. x\nd,
(4.) That the respective expositions he gives of the several texts to
be explained and vindicated, are more congruous to the scope and
grammar than mine are, and more agreeable to the current sense of
orthodox' expositors ; and then he shall be sure to receive an answer-
able return from me, else it is but labour lost to write again.
A •
REPLY
TO
Mr. PHILIP GARY'S Solemn Call, &c.
X HE book I have undertaken to animadvert briefly upon, bears
the title of a solemn call ; but I am not so much concerned with the
solemnity, as I am with the authority of this call. Not how it is,
but whose it is. If it be the call of God, it must be obeyed though
it be to part not only with \\\q privileges, but lives of our dearest chil-
dren ; but then we had need to be very well assured it is the call of
God, else we are guilty at once of the highest folly, and basest treach-
ery, to part with so rich an inheritance, conveyed by God's covenant
with Abraham, to us believing Gentiles, and our seed, at Mr. Gary's
call.
You direct your Solemn Call to all that would he oztmedas Chrisfs
JmthJiU witnesses.
Here you are too obscure and general : do you mean, all that would
be owned by you, or by Christ ? If you mean, that we must not ex-
pect to be owned by you till we renounce infants baptism, you tell us
no news, for you have long since turned your back upon our minis-
try and assemblies: yet,methinks it is strange, that we who were lately
owned as Christ's faithful witnesses, under our late sufferings, must
now be disowned by you, when we liave liberty to amplify and con-
X3
628 A REPLY TO MR. GARY S SOLEMN CALL.
firm our testimony in the peaceful improvement of our common
liberty.
But if your meaning be, (as I strongly suspect it is) that we must
not expect to be owned bv Christ, except we give up infants baptism ;
then, I sav, it is the most uncharitable, as well as unwarrantable, and
dangerous censure that ever dropt from the pen of a sober Christian.
It is certainly your great evil to lay salvation itself on such a point as
the proper subject of baptism, and to make it articulus stantis velca-
dentis religion'is^ the very basis on which the whole Christian religion,
audits professors salvation must stand. I hope the rest of your breth-
ren are more charitable than yourself; but however it be, I do openly
profess, that I ever have, and still do own you, and many more of your
persuasion, for my brethren in Christ, and am persuaded Christ will
own you too, notwithstanding your many errors and mistakes about
the lesser and lower matters of religion. Nor need your censure
much to afreet us, as long as we are satisfied you have neither a fa-
culty nor commission thus solemnly to pronounce it upon us.
But what is the condition upon which this dreadful sentence de-
pends ? wh}^, it is our attendance or non-attendance to the primitive
purity of the gospel-doctnne.
Sir, I hope we do attend it, and, in some respects, better than some
great pretenders to primitive purity, who have cast off not only the
initiating sign of God's covenant, (this did not Abraham) but also
that most comfortable and ancient ordinance o^ singing Psnlms : and
what other primitive ordinance of God may be cashiered next, who
can tell ?
AVe have a witness in our bosom, that the defence of Chrisfs pure
icoj'ship and institution hath cost us something; and as for me, were I
convinced by all that you have here said, or any of your friends, that
in baptizing the infants of believers, we did really depart from the pri-
mitive purity, I would renounce it, and turn Anabaptist the same day.
But really, sir, this discourse of yours hath very much convinced
me of the weakness and sickliness of your cause, which is forced to
seek a new foundation, and is here laid by you upon such a founda-
tion as must inevitably ruin it, if your party, as well as yourself,
have but resolution enough to venture it thereupon.
And it appears to me very probable, that they intend to fight us
upon the new ground you have here chosen and marked out for them,
bvthehigh encomiums they give your hook in their epistles to it, where-
in they tell us, your notions are of so rare a nature, that you are not
beholden to any other Jvr them ; and it is a wonder if you should, for
I think it never entered into any sober Christian's head before you,
that Abraham's covenant. Gen. xvii. was the very same with Adam's
covenant made in paradise ; or that Moses, Abraham, and all the
elect of God in those days were absolutely under the very rigour and
tyranny of the covenant gfzvorl's, and at the same time under the
covenant of grace, and all the blessings and privileges thereof; with
A RErLY TO MR. CARY's SOLEMN CALL. 3S9
•many otlier such rare notions, of which it is pity but you should
have the sole propriety.
I am particularly concerned to detect your dangerous mistakes,
both in love ioyoitr oicn soul, and care of itit/ people's, amongst whom
you have dispersed them ; though I foresee by M. E's epistle to
9/our boolc, what measure I am like to have for my plain and faithful
deahng with you : for if that gentleman, upon a mere surmise and pre-
sumption that one or otlier would oppose your book, dare adventure
to call your unknown answer, before he ever put pen to pa])er, a
man-piease?; a quarreller at reformation, and rank him with the Pa-
pists, which opposed the faithful for their non-conformity to their
inventions ; what must I expect from such rash censurers, for my
sober, plain, and rational confutation of your errors ?
As to the controversy betwixt us, you truly say, in your title page,
and many parts of your boolc, and your brethren comprobate it in
their epistles, that the main arguments made use of by the Pasdo-bap-
tists, for the support of their practice, are taken from the covenant
of God with Abraham, Gen. xvii. You call this the very hinge of
the controversy ; and therefore if you can but prove this to be the very
same covenant of works with that made with Adam m paradise, we
shall then see what improvements you will quickly make of it.
Ay, sir, you are sensible of the advantage, no less than a complete
victory you shall obtain by it : and therefore being a more hardy and
adventurous man than others, put desperately upon it, (which never
any before you durst attempt) to prove Abraham's covenant, which
stands so much in the way of your cause, to be a mere covenant of
works, and therefore now abolished.
My proper province is to discover here, that part of the foundation
(I mean Abraham's coveiiant) whence our divines with great strength
and evidence, deduce the right of believers infants to baptism now.
Next, to evince the absurdity of your assertions, and arguments you
bring to destroy it : And, lastly, to reflect, briefly upon the answers
you give in the beginning of your book, to those several texts of scrip-
ture pleaded by the learned and judicious divines you oppose, for
the justification of infants baptism.
(1.) Those that plead God's covenant with Abraham, Gen. xvii. as
a scripture-foundation for ba])tizing believers infants under the gos-
pel, proceed generally upon these four grounds or principles.
(1.) That God's covenant with Abraham, Gen. xvii. was the same
covenant for substance we Gentile believers are now under; and they
substantially prove it from Luke i. from the 54th to the 74th verse ;
which place evidently shews the sameness of the covenant of grace
they were, and we are now under; and from Matth. xxi. 41, 43. the
same vineyard and kingdom the Jews then had, is now let out to us
Gentiles; and from Rom. xi. that the Gentile Christians are grafted
into the same olive-tree, from which the Jews were broken off for
X4
830 A REPLY TO Mil.
their unbelief; and that the blessing of Abraham cometh now upon
the Gentiles, Gal. iii. 8, 14, 16. And in a word, that the partition-
wall bet\\axt them and us is now pulled down ; and that we, through
faith, are let into the self-same covenant, and all the privileges they
then enjoyed, Eph. ii. 13.
(2.) They assert and prove, that in Abraham's covenant the infant-
seed were taken in with their parents, and that in token thereof,
they were to have the sign of the covenant applied to them, Gen.
xvii. 9.
(3.) They affirm and prove. That the promise of God to Abra-
ham and his seed, with the privileges thereof to his children, do, for
the substance of them, descend to believers now, and their seed, Actsii.
38, 39. and though the external sign, viz. circumcision^ be changed,
yet baptism takes its place under the gospel. Col. ii. 11, 12.
(4.) They constantly affirm, that none of those grants or privileges
made to the infant-seed of Abraham's family, were ever repealed or
revoked by Christ or his apostles; and therefore believers children
are now in the rightful possession of them ; and that therefore there
needed no new command or promise : In Abraham's covenant we
find our duty to sign our children ^vith the sign of the covenant ; and
in Abraham's promise we find God's gracious grant to our children,
as well as his, especially since the apostle directs us, in this very re-
spect, to the covenant of God with Abraham, Acts ii, 38, 39.
These, sir, are the principles on which we lay (as you say) great
stress, and which to this day you have never been able to shake down;
here therefore you attempt a new method to do it, by proving this
covenant is now abolished ; and this is your method, in which
you promise yourself great success : Three things yon pretend to
prove ;
(1.) That the Sinai covenant, Exod. xx.
(2.) That Abraham's covenant, Gen. xvii. are no gospel-cove-
nants ; and that because,
(3.) The gospel-covenant is absolute and unconditional.
How you come to hook in the Mosaic covenant into this controver-
sy, is not very evident, unless you think it were easy for you to prove
that to be a covenant ofucorks ; and then Abraham's covenant, Gen.
xvii. being an Old Testament covenant, were the more easily proved
to be of the same nature. I am obliged to examine your three posi-
tions above noted, and if I evidence to the world the falsity of tliem,
the cause you manage is so far lost, and the right of believers infants
to baptism stands firm upon its old and sure foundation. I begin
therefore with your
1. Position.
That the covenant made with Israel, on mount Sinai, is the very
same covenant qficorks made zcith Adam in innocency, p. 122. and
divers other places of your book, the very same.
A REPLY TO WR. CAllY^S SOLEMN CALL. 331
Now, if you prove that this assertion of yours doth naturally and re-
gularly drawmany false and absurd consequents upon vou, which yoii
are, and must be Ibrced to own, then this your ^067^7o/? cannot be true;
for from true premises, nothing but truth can naturally and regularly
follow ; but I shall make it plain to you, that this your position regu-
larly draws many false conclusions, and gross absurdities, upon you ;
some of which vou own expressly, and others you as good as own, be-
ing able to return nothing rational or satisfactory in your own de-
fence against thtm.
(1.) From this assertion, that the Sinai covenant was a pure cove-
nant o/'zcorJis, the very same with Adam's covenant^ it regularly and
necessarily follows, that either Moses and all Israel were damned,
there being no salvation possible to be attained by that first cove-
nant ; or else, that there was a covenant of grace at the same time
running parallel with that covenant of works ; and so the elect peo-
ple of God were at one and the same time under the first, as a cove-
nant of death and condemnation ; and under the second, as a cove-
nant of grace and justification.
This dilemma pinches you. To assert, that Moses, and all the elect
of God, under that dispensation, were damned, you dare not ; and if
you had, you must have expunged the eleventh chapter to the He-
brews, and a great part of the New Testament, together with all your
hopes of sitting down with Abraham, Isaac and Jacob, in the kingdom
of heaven. The latter, therefore, (seeing you cannot avoid) you are
forced upon, and in plain words yield it, p. 174, 175. ' That Moses
and the whole body of the children of Israel, without exception of
any, were under, yea, absolutely under the severest penalties of a
dreadful curse ; that the covenant they were under, could be no other
than a covenant of works, a ministration of death and condemnation ;
when yet it is also evident from the same holy scriptures of truth, that
at the same time both Moses and all the elect among that people were
under a pure covenant of gospel-grace; and that these two covenants
were just the opposite the one to the other; but to this you have
nothing to say, but with the apostle in another case, O the depth !'
Here, sir, you father a pure and perfect contradiction upon the
holy scriptures, that it speaks things just opposite and contradictory-
one to the other, and of necessity one part or member of a contradic-
tion must be false : this all the rational world knows ; but so it is, say
you, and fly to the infinite wisdom to reconcile them ; for you say,
You know not what to say to it. Just so the papists serve us in the
confroversy about tr an substantiation, when they cannot reconcile
one thing with another, they fly to the omnipotent power to do it.
But, sir, I wonder how you hold and hug a principle that runs na-
turally into such gross absurdities: Do you see wh.at follows from
hence by unavoidable consetjuences? You must, according to thisprin-
ciple, hold, That Moses, and all God's pecidiar elect people in Israel,
352 A KEPLY TO MR. CARY*S SOLEMN CALL.
most, during their life, hang mid- way between justification and con-
demnation ; and, after death, between heaven and hell.
(1.) During life, they must hang mid-way between justification
and condemnation; justified they could not be, for justification is
the soul's passing from death to life, 1 John iii. 14. John v. 24.
This they i:ould not possibly do, for the ministration of death and
condemnation hindered. He that is under condemnation by the law,
cannot, during thai state, pass into life. And yet to be under con-
demnation is as impossible on the other side; for he that is justified,
cannot at the same time be under condemnation, Rom. viii. 2. John
v. S4. What remains then, but that during life they must stick
mid-way betwixt both, neither justified nor condemned; and yet
both so and so. Justification is our life, and condemnation our death,
in law : Betwixt these two, which are privately opposed, there can
be no meditim of participation, and yet such a medium you here fancy*
(2.) And then after death they must necessarily hang betwixt hea-
ven and hell ; to heaven none can go that are under the very rigour
and tyranny of the law, a pure covenant of works^SiS you say they were.
To hell they could not go, being under the pure covenant of
grace : What remains then, but some third state must be assigned
them ? and so at last w^e have found the limhm: patiirim, and your
position leads us right to purgatory : a conclusion which, I believe,
you yourself abhor as much as I.
(^dly.) This hypothesis pinches you with another dilemma, viz.
Either there was pardon or repentance in Moses' covenant, and the
Sinai dispensation of the laic, or there was none ; if you say none,
you directly contradict Lev. xxvi. 40, 46. if there were, then it can-
not be Adam's covenant of works.
You answer, p. 179. ' That God promiseth pardon for the breach
of Moses' covenant, and of Adam's covenant too, but neither Adam's
covenant, nor the Jewish legal covenant, promised any pardon upon
repentance, but rather threatens and inflicts the contrary.'
Reply. Either this is a direct answer to my argument, to prove the
law at Sinai cannot be a pure Adam's covenant, because it had a pro-
mise of pardon annexed to it. Lev. xxvi. 40. but Adam's covenant had
none. If your answer be direct, then it is a plain contradiction in say-
ing it had* and it had not a promise of pardon belonging to it. Or
else it is a mere evasion, and an eluding of the argument ; and your
only meaning is, that the relief I speak of is not to be found in any
promise belonging to the Sinai dispensation, but in some other gospel
covenant or promise. But, sir, this will not serve your turn ; you see
I cite the verv promise of grace made to the Israehtes on mount Sinai
by the hand of Moses, wherein God promiseth upon their humiliation
to remember his covenant for their good. Now, sir, you had as good
have stood to your first answer, which is less contradictory, as to this
which is no less so ; as will evidently appear, by a nearer and more
particular view of the place, and gathering up your own concessions
A REPLY TO Mil. GARY S SOLEMN CALL, "33
4^1)out it. That this text, Lev. xxvi. 40. hath tlie nature of a gracious
promise in it, no man will deny, except he that will deny that God's
remembering of his covenant^ for the relief of poor broken-hearted
sinners, is no gospel promise pertaining to the covenant of grace :
That it was made to the penitent Israelites upon mount Sinai, and
tliere delivered them by the hand of Moses for their relief, is as
visible and plain as the words and syllables of the 4Gth verse are to
him that reads them. Let the promise then be considered both ways,
(L) In your sense, as ii plain direction to tlic covenant of grace made
•With Abraham for their relief; for you say it was, p. 1 SO. or let it
be considered absolutely, as that which contained relief in itself for
the penitent Israelites that should live towards the end of the v/orld,
after they should be gathered from all their dispersions and capti-
vities, as you there speak, and more fully explicate in your accom-
modation of a parallel promise, p. Ill, IIS, 113. First, Ictus
view it in your sense, as a relative j)romise to the covenant of grace
made with Abraham, Gen. xii. to which, say you, it plainly directs
them ; and then this legal dispensation can never be the same with
Adam's covenant, for to that covenant no such promise was ever
annexed, which should guide and plainly direct them to Christ and
pardon, as that star which appeared to the wise men directed their
way to Christ. If there be any such relative promise belonging to
Adanf s covenant in paradise, as this which I plainly shew you was
made on mount Sinai, be pleased to produce it, and you end the
controversy ; but if you cannot, (as you know you cannot) then
never say the legal dispensation at Sinai, and the covenant of works
with Adam in paradise, are the very same covenant. Secondly, Let
us consider this promise absolutely in itself, aud then I demand, was
there mercy, relief and pardon contained in it for any penitent sin-
ner present or to come? Yes, say you, it extends relief to penitents,
after God shall gather them from all their captivities at the end of
the world ; very good. Then it is a very vigorous promise of grace,
which not only reaches 430 years backward, as far as the first pro-
mise to Abraham, but also extends its reliefs and comforts many
thousand years forwards, even to the purest times of the gospel, just
before Christ's coming to judgment: And can such a promise as
this be denied to be in itself a gospel-promise ? Sure it can neither
be denied to be such, nor yet to be made upon mount Sinai by the
hand of Moses. This dilemma is as pinching as the former.
Perhaps you will say. This promise did not belong to the moral
lazv given at Sinai, but to the ceremonial laic : If so, then I shoidd
reasonably conclude, that you take the ceremonial law (of which you
seem to make this a branch, p. 181.) to be a covenant of grace, see-
ing one of its branches bears such a gracious promise upon it. No,
that must not be so neither; for say you, p. 151. the ceremonial
covenant is of the same nature with the covenant of zoorhs, or law-
written in tables of stone : Whillier then shall we send x\\u promise.^
334- A REPLY TO MK. CAKY's SOLEMN CALL.
To the covenant of grace we must not send it, unless only as an
inde^: or finger to point to it, because it was made upon mount Sinai,
and delivered to Israel by the hand of Moses : To the gospel-cove-
nant we must not therefore annex it; and to the legal dispensation
at Sinai you are as loth to annex it, because it contains so much re-
lief and grace in it for poor penitents ; and that will prove, that
neither the moral nor ceremoniul laio (place it in which you please)
can be a pure covenant of works as Adam's was.
Moreover, in making this the promise which must relieve and com-
fort the distressed Israelites in the purest gospel-times, towards the
end of the world, you as palpably contradict yourself in another res-
pect ; for we shall find you by and by stoutly denying, that the gos-
pel promises have any conditions or qualifications annexed to them ;
but so hath this, which you say relates to them that shall live at the
end of the world, " If their uncircumcised hearts be humbled, and
if they accept the punishment of their iniquities, then will I remem-
ber my covenant," S^c. But be this promise conditional or abso-
lute, two things are undeniably clear : (1) That it is a promise full
of grace, for the relief of law- transgressors, ver. 40. (2.) That it
was a mount Sinai promise^ ver. 46. And such a promise as you
can never shew in Adam's covenant.
Besides, it is to me an unaccountable thing, that a promise which
hath a double comfortable aspect 430 years back, and some thousands
of years forward, should not cast one comfortable glance upon the
penitents of the present age, when it was made, nor upon any till
near the end of the world. What think you, sir, of the 3000 Jews
pricked at the heart. Acts ii. had they no relief from it, because
their lot fell not late enough in time ? Were the penitent Jews in
Closes and Peter's days all born out of due time for this promise to
relieve ? O what shifting and shuffling is here ? Who can think a man
that twists and winds every way, to avoid the dint of an argument,
can possibly have a moral assurance of the truth of his own opinion.^
(3.) You say, page 134. ' That through Christ's satisfaction there
' is no repugnanc}", or hostile contrariety, betwixt the law and pro-
' mise, but an agreement betwixt them, and that they differ only in
' respect of strength and weakness ; the gospel is able to go througli-
* stitch with it, which the law cannot do.'
Reply. Well then, the law considered as a covenant of works,
whose terms or condition is, " Do this and live ;" and the promise or
gospel, whose condition is, " Believe and thou shalt be saved ;" are
not specifically different, but only gradually, in point of strength and
weakness : and the reason you give is as strange, that this comes to
jmss through the satisfaction of Christ. Good sir, enlighten us in this
rare notion. Did Christ die to purchase a reconciliation betwixt the
covenant of works as such and the covenant of grace, as if both were
now by the death of Christ agreed, and to be justified by works and by
faith, should after Christ's death, make no odds or difierence between
A REPLY TO MR. CARy''s SOLEMN CALL. S35
lliem ? If it be so, why liave you kept such a coil to prove Moscs^
and Adam's covenant, yea, Abraham's too, being a covenant ofivorks^
can never consist or mingle with the gospel-covenant f And then I
say, you contradict the apostle^ who so directly opposes the covenant
of works as such, to the covenant of grace ^ Gal. iii. 18. and tells us
tliey are utterly inconsistent and exclusive of each other; and this
he spake after Christ's death and actual satisfaction. But,
(4.) That which more amazes me, is the strange answer you give
to Mr. Sedgwick,;?. 132, 153. In your return to his argument, ' That
' if the law and the promise can consist, then the law cannot be set
* up as a covenant of works. You answer^ That the law and the pro-
' mise having divers ends, it doth not thence follow, that there is an
' inconsistence betwixt them, and that the law, even as it is a cove-.
* nant of works, instead of being against the promise, tends to the
* estabhshment of it. And j9. 13S. that by convincing men of the
' impossibility of obtaining rest and peace in themselves, and the ne-
* cessity of betaking themselves to the promise, &c. the law is not
' against the promise, having so 5/f?5^<?f/«^i«te?'i'i£^7ic?/ towards the esta-
* blishment thereof.' Here you own a subserviency^ yea, a hlcssed suh-
serviencyo^the\siv/ to the promise, which is that Mr. Sedgwick and my-
self have urged to prove it cannot be so, as it is a pure Adam's cove-
nant, but that thereof it must come under another consideration ;
only here we differ ; you say it hath a blessed subserviency to the pro-
mise, as it is the same with Adam's covenant ; we say it can never be
so as such, but as it is either a covenant of grace, though more obscure,
as he speaks ; or though the matter of it should be the same with x\danf s
covenant, yet it is subserviently a covenant of grace, as others speak;
and under no other consideration can it be reconciled to the promise.
But will you stand to this, that the law hath no hostile contradic-
tion to the promise, but a blessed subserviency to it, as you speak, ^7.
173. where you say, * That if we preach up the law as a covenant of
life, or a covenant of faith and grace (which are equipollent terms)
let us distinguish as we please between a covenant of grace absolutely
and subserviently such ; then we make an ill use of the law, by per-
verting it to such a service as God never intended it for, and are
guilty of mingling lavv^ and gospel, life and death together.'
Reply. Here, sir, my understanding is perfectly posed, and I know
not how to make any tolerable orthodox sense out of this }X)sition : Is
the law preached upas a Y^^ve, covenant of works, (that is, pressing men
to the personal and punctual obedience of it, in order to their justifi-
cation by works) no way repugnant to the promise, but altogether so,
when preached in subserviency toChrist and faith ? This is new divinity
with me, and I believe must be so to every intelligent reader. Do not
I oppose the promise when I preach up the law as a pure covenant of
works, which therefore as such must be exclusive of Christ and the
promise .? And do I oppose either, when 1 tell sinners the terrors of
the law serve only to drive them to Christ, their only remedy, who is
336 A liEfLV TO MH. CARl's SOLEM]^ CALt.
•' the end of the law for righteousness, to every one that believeth,'*
Rom. X. 4. Are works and grace more consistent than grace with
grace ? Explain your meaning in this paradoxical eocpression, and
leave not yourself and others in such a maze. I read, Gal. iii. 19.
for what end God published the law 430 years after the promise
•was made to Abraham, and tind it zcas added because of ' transgres-
sion, rr^cGiTidn, it was put to, not set up by itself alone as a distinct
covenant, but added as an appendix to the cove^iajit of grace ; whence
it is plain, that God added the Sinai laiv to the profnise, with evaii-
gelical ends and purposes. If then I preach the law to the very same
evangelical uses and purposes for which God added it to the promise,
do I therein make an ill use of the law, and mingle life and death
together .'^ But preaching it, as a pure covenant of ivories, as it holds
forth justification to sinners by obedience to its precepts, do I thcri
make it blessedly subservient (as you speak) to the promise or cove-
'iiant of grace .? The law was added because of transgression, that is.
to restrain sin in the world, and to convince sinners under guilt, of tlie
necessity of another righteousness than their own, even that of Chri,'3t,
and for the same ends God added it to the promise. I always did,
and still shall preach it, and I am persuaded, without the least danger
of mingling law and gospel, life and death together, in vour sense.
It is plain to me, that in the publication of the law on Sinai, God
did not in the least intend to give them so much as a direction how
to obtain justification by their most punctual obedience to its precepts,
that being to fallen man utterly impossible ; and beside, had he pro-
mulged the law to that end and purpose, he had not added it, but di»
rectly opposed it to the promise ; which it is manifested he did not ;
Gal. iii. 21. " Is the lavr then against the promise of God .? God for-*
bid." And verse 18. makes it appear, that had it been set up to that
end and purpose, it had utterly disannulled the promise ; for iftln;
inheritance he of the law, it is no more hy promise. What then can
be clearer, than that the law at Sinai was published with graciou3
gospel-ends and purposes, to lead men to Christ, which Adam's co-
venant had no respect or reference to 't And therefore it can never
be a pure Adam's covenant, as you falsely call it, neither is it capable
of becoming a pure covenant oficorks to any man, but by his own
fault, in rejecting the righteousness of Christ, and seeking justifica-
tion by the works of the law, as the mistaken carnal Jews did, Rom.
X. 3. and other legal justiciaries now do. And upon this account
only it is that Paul, who so highly praises the law in its subserviency
to Christ, thunders so dreadfully against it, as it is thus set by igno-
rant mistaken souls in direct opposition to Christ.
(pthly,) And further, to clear this point, the apostle tells us, Rom.
X. 4. " For Christ is the end of the law for righteousness to every
one that believeth.'' Whence I argue. That if Adam's covenant had
an end, namelv, the justification of men by their own personal obe-
dience ; and the law at Sinai had a quite contrary end, namely, to
A REPLY TO MR. CARY"*S SOLEMX CALL. 337
Wing sinners to Christ by faith for their rii^hteousncss ; the one to
keep him witliin himself, tlie other to take him quite out of himself,
and bring liim for his justification to the righteousness of another,
even that of Christ ; then that Sinai law cannot possibly be the same
thing with Adam's covenant of' Kvrks. But the antecedent is true
and plain in the forecited text, therefore so is the consequent.
Christ is the end of the law for righteousness. Take the law here
either more strictly, for the moral la:i\ or more largely, as it compre-
hends the ceremonial laza, still Christ is the end of the laze. The
moral law shuts up every man to Christ for righteousness, by con-
vincing him (according to God's design in the publication of it) of
the impossibility of obtaining justification in the way of works.
And the ceremonial law many ways prefigured Christ, his death and
satisfaction, by blood, in our room, and so led men to Christ their true
propitiation ; and all its types were fulfilled and ended in Christ. Was
there any such thing in Adam's covenant? You must prove there was,
else you will never be able to make them one and the same covenant.
(6thl//,) It seems exceeding probable from Acts vii. 27, 38. that
the Sinai cove }ia7it wasdelivercd to Mosesby Jesus Christ, therecalled
the ayigel. " This is he that w^as in the church in the wilderness,
with the angel that spake to him in the mount Sinai, and with our
fathers, who received the lively oracles to give unto us." Now, if
Christ himself were the Angel, and tlie precepts of the law delivered
by him to Moses were the lively oracles ofGod^ as they are expressly
aifirmed to be ; then the law delivered on mount Sinai cannot be a
pure Adam's covenant of works : for it is never to be imagined that
Jesus Christ himself should deliver to Moses such a covenant, di-
rectly opposite to all theends of hisfuture incarnation; and that those
precepts (which, if they were of the same nature, and revived to the
same end, at which Adam's covenant directly aimed) should be call-
ed the lively oracles of God ; when contrariwise, upon your supposi-
tion, they could be no other than a ministration of condemnation and
death : but that they were lively oracles, viz. in their design and in-
tention, is plain in the text ; and that they were delivered to Moses
by Jesus Christ, the angel of the covenant, seems more than proba-
ble, by comparing it with the former verses.
(7^/%,) Neither is it easy to imagine how such a covenant, which by
the fall of Adam had utterly lost all its promises, privileges and bles-
sings, and could retain nothing but the curses and punishments an-
nexed to it, in case of the least failure, could possibly be numbered
among the chief privileges in which God's Israel gloried ; as it appa-
rently was, Rom. ix. 4. " Who are Israelites ; to whom pcTtaineth
the adoption, and the glory, and the covenants, and the givino- of
the law, and the service of God, and the promises."
These things considered, with many more (whicli the intended bre-
vity of this discourse will not now admit) I am fully satisfied of the
S38 A RrPLY TO ME. CAR\"s SOLEMN CALL.
falsity of youv position, and so may you too, when you shall review tnc?
many gross and palpable absurdities with which I have clogged and
loaded it, with many more, regularly and fairly deducible from it ;
which I could easily produce, did I not suspect these I have produced,
liave already prest your patience a Httle too far ; but if ever I shall see
(which I never expect) a fair and scriptural solution of these weighty
objections, you may expect from me more arguments against your
unsound jjosition^ which, at the present, I judge needless to add.
To conclude: These premises (as before I noted) can never be true,
from whence such, and so many gross and notorious absurdities are
regularly and unavoidably deducible. For ex veris nil nisi verum,
from true premises nothing but truth can regularly follow.
Had 3^ou minded those things which I seasonably sent you, you had
avoided all those bogs into which you are now sunk, and been able
fairly to reconcile all those seeming contradictions in Paufs epistles^
with respect to the law at Sinai: But, however, by what hath been
said, your first position, That the Sinai covenant is the same covenant
of' icorks li'ith Adam's in paradise, vanishes before the evidence of
scripture, truth, and sound reason.
But yet, though v.hat I have said destroys your false position, I
am not wilhng to leave you, or the reader ignorant, wherein the
truth lies in this controverted point betwixt us ; and that will appear,
by a due consideration of the follov/ing particulars.
(1.) It is plain and uncontroverted, that Adam's covenant in para-
dise, contained in a perfect law and rule of natural righteousness,
founded both in God's nature and in man's ; which, in its perfect
state of innocency, was every way enabled perfectly to comply there-
with : For the scripture tells us, Eccl. vii. 29. That God made man
upright ; and his punctual complying therewith, was the righteous-
ness by which he stood.
(2.) This covenant oficorlis being once broken, can never more be
available to the justification and salvation of any fallen man. There
was not now a law found that could give righteousness : The broken
covenant qf works lost immediately ail the blessings and privileges
which before it contained, and retained only the curse and pun ish ment ;
in token whereof, cheruhims, with flaming swords, turning every
way, were set to keep the way of the tree of life. Gen. iii. 24*.
(3.) Soon after the violation of the covenant ofzco?'ks, God was gra-
ciously pleased to publish for therehef of mankind, now miserable and
hopeless, the second covenant, which we caWthe covenant of grace. Gen.
iii. 15. which is the first opening of the grace of God in Christ to
fallen man. And though this first promise of Christ was but short and
obscure, vet it was in every age to be opened clearer and clearer, until
the promised seed should come. After the first opening of this new
covenant, in the first promise of Christ, the first covenant is shut up
forever, as a covenant of life and salvation; and all the world are shut
up to the only way of salvation by Christ, Gal. iii. 23. It being con*
A REPLY TO MR. CARy's SOLEMN GALL. 339
trary to the will of God, that two ways of salvation should stand open
to man at once, and they so opposite one to another, as the w-ay of
works, and the way of faith are, Acts iv. 12. John xiv. 6. Gal. ii. 21.
(4.) It is evident, however, that after the first opening of the pro-
mise of Christ, Gen. iii. 15. God foreseeing the pride of fallen man,
who naturally inclines to a righteousness of his own in the way of do-
ing, was pleased to revive the law of nature, as to its matter, in the Si-i
nai dispensation; which was 430 years after the first promise had been
renewed, and further opened unto Abmham, of whose seed Christ
should come : And this he did, not in opposition to the promise, but
in subserviency thereto. Gal. iii. 21. And though the matter and
substance of the law of nature be found in the Sinai covenant, strictly
taken for the ten commandments; yet the ends and intentions of God
in that terrible Sinai disj^ensation were twofold; (1.) To convince
fallen man of the s'mfulneas and impotency of his nature, and the im-
possibility of obtaining righteousness by the law, and so by a blessed
necessity, to shut him up to Christ, his only remedy. And, (2.) To
be a standing rule of duty, both towards God and man, to the end
of the world. But if we take the Sinai covenant more largely, as
inclusive of the cc7'emonial with the moral law (as it is often taken,
and is so by you, in the New Testament ;) then it did not only serve
for a conviction of impotency, and a rule of duty ; but exhibited and
taught much of Christ, and the mysteries of the new covenant in
those its ceremonies, wherein he was prefigured to them.
(5.) Whence it evidently appears, that the Sinai covenant was nei-
ther repugnant to the nexo covenant in its scope and aim ; " The law-
is not against the promise,"" Gal. iii. 21. nor yet set up as co-ordi-
nate with it, with a design to open two different ways of salvation to
fallen man; but was added to the promise in respect of its evangelical
purposes and designs; On which account it is called by some a
covenant of faith, or grace, in respect of its subserviency unto Christ,
who is the end of the law for righteousness, Rom. x. 4, and by
others a subservient covenant, according to Gal. iii. 23, 24. And
accordingly we find both tables of the law put into the ark, Heb. ix.
4. which shews their consistency and subordination with, and to the
method of salvation by Christ in the new-covenant.
(6.) This design and intention of God was fatally mistaken by the
Jews, ever since God promulgated that law at Sinai, and was by them
notoriously perverted to a quite contrary end to that which God pro-
mulged it for, even to give righteousness and life, in the way of per-
sonal and perfect obedience ; Rom. x. 3. " For they being ignorant
" of God's righteousness, and going about to establish their own
righteousness, have not submitted themselves unto the righteousness
of God.'' Hence Christ came to be slighted by them, and his righ-
teousness rejected; For they rested in the law, Eoin.. ii. 17. were
married to the law, as an husband, Rom. vii. 2, 3. and so might
have no conjugal coajmuniou with Christ. However, Moses, Abra-
VoL. VI. Y
340 A REPLY TO MR. CARTAS SOLEMN CALL.
elect, discerned Christ as the end of the law for righteousness, and
were led to him thereby.
(7) This fatal mistake of tlie use and intent of the law, is the
ground of those seeming contradictions, in Paul's epistles. Sometimes
he magnifies the law, when he speaks of it according to God's end
and purpose in its promulgation, Rom. vii. 12, 14, 16. But as it was
fatally mistaken by the Jews, and set in opposition to Christ ; so he
thunders against it, calls it a ministration of death and cmidemnor-
i'lon : and all its appendant ceremonies weal: and beggarly elements.
And by this distinction, whatsoever seems repugnant in PauPs epis-
tles, may be sweetly reconciled ; and it is a distinction of his own
making, 1 Tim. i. 8. " We know that the law is good if we use it
lawfully."" There is a good and an evil use of the law. Had you
attended to these things, you had not so confidently and inconsider-
ately pronounced it a pure covenant of works.
II. Position.
Secondly, You affirm with like confidence. That the covenant of
circumcision is also the same ; viz. the covenant qfworlis made with
Adam in paradise.
This I utterly deny ; and will Xxy whether you have any better
success in the proof of your second, than you had in your ^Y$,t posi-
tion. And to convince you of your mistake, let us consider what
the general nature of this ordinance of circumcision was ; what its
ends were ; and then prove, That it cannot be what you affirm it to
be, the very same covenant God made with Adam before the fall,
but must needs be a covenant of grace.
(1.) Circumcision^ in its general nature, was, (1.) An ordinance of
God's own institution, in the 99th year of Abraham's age ; at which
time of its institution, God renewed the covenant with him. Gen. xvii.
9, 10. (2). That it consisted (as all sacraments do) of an external
sign, and a spiritual mystery signified thereby. The external part
of it (which we call the sign) was the cutting off the foreskin of the
genital part of the Hebrew males, on the eighth day from their birth.
The spiritual mystery thereby signified and represented, was the cut-
ting off the filth and guilt of sin from their souls, by regeneration and
justification, called " the circumcision of the heart," Deut. x. 16.
And though this was laid upon them by the command, as their duty,
yet a gracious promise of power from God to perform that duty, was
added to the command; Deut. xxx. 6. "The Lord thy God will
circumcise thy heart to love him," &c. just as promises of grace in the
New Testament are added to commands of duty. (3.) Betwixt this
visible outward sign, and spiritual mystery, there was a sacramental
relation ; from which revelation it is called the " token of the cove-
nant," Gen. xvii. 12. " The sign and seal of the covenant," Rom.
iv. 11. Yea, " the covenant itself," Acts vii. 8.
A REPLY TO MR. CA11Y*S SOLEMN CALL. 841
(S.) Next, let us consider the ends for which circumcision was insti-
tuted and ordained of God ; Of which these were the principal.
(1.) It was instituted to be a convictive sig^i of their natural cor-
ruption, propagated by the way of natural generation : For which
reason, this natural corruption goes in scripture under the name of
the uncircumcision of the hearty Jer. ix, 26.
(2.) It also signified the putting off of this body of sin, in the vir-
tue of Christ's death. Col. ii. 11.
(3.) It was appointed to be the initiating sign of the covenant, or
a token of their matriculation, and admission into the church and
covenant of God, Gen. xvii. 9, 10, H.
(4.) It was ordained to be a discriminating mark betwixt God's
covenanted people, and the Pagan world, who were strangers to the
covenant, and without God in the world. And accordingly both
parties were, from this ordinance, denominated the circumcision and
the uncircumcision. Col. iii. 11.
(5.) It was also an obliging sign to Abraham and his seed, to walk
•with God in the uprightness and sincerity of their hearts, in the per-
formance of all covenanted duties ; in which duties, Abraham, and
the faithful, walked obediently, Avith God, looking to Christ for righ-
teousness: but the carnal Jews resting in, and trusting to those duties
and ordinances for righteousness and justification, made it a covenant
of works to themselves, and circumcision itself a bond o^ thai covenant.
(6) Now, forasmuch as circumcision prefigured Christ, who was to
come of this holy circumcised seed of Abraham, and his death also
was pointed at therein, Heb. ii. 16. Col. ii. 11. of necessity this ordi-
nance must vanish at the death of Christ : and accordingly did so.
These things duly pondered, how irrational is it to imagine this
covenant of circumcision to be the very same with the paradisical
covenant ? Did that covenant discover native corruption, and direct
to its remedy in Christ, as this did ? Surely it gave not the least
glimpse of any such thing. Did that covenant separate and distin-
guish one person from another, as this did ? No, no ; it left all under
equal and common misery, Eph. ii. 3.
Had Adam's covenant a seal of the righteousness of faith annexed
to it, as thishad.^ Rom. iv. 11. " He received circumcision, a seal of
the righteousness of faith." The righteousness of faith is evangelical
righteousness; and tliis circumcision sealed. Say not it was to Abra-
ham only that it sealed it ; for it is an injurious restriction put upon
the seal of a covenant, which extended to x\\g Jhthers as well as to
Abraham, Luke i. 72. But you admit, however, that it sealed
evangelical righteousness to Abraham : but I hope you will not say,
that a seal of the covenant oficorTts ever did, or could, seal evange-
lical righteousness to any individual person in the world. So then,
turn which way you will, this truth still follows you, and will fasten
upon you, that the covenant of circumcision was not a pure covenant
ofzvorks, but a gospcl-covcnanf. Which I thus prove :
342 A REPLY TO MR. CARY's SOLEMN CALL. ^
Argument I.
If circumcision be a part of the cermonial law, and the ce^'emO"
nial lazv was dedicated by blood, and whatsoever is so dedicated, is
by you confessed to be ho part of the covenant of works ; then cir-
cumcision is no part of the covenant of works, even by your own
confession. But it is : ergo.
That it is a part of the ceremonial lato, was never doubted, or de-
nied by any man : that it was dedicated by blood, and therefore no
part of the moral law, you yourself not only acknowledge, but vehe-
mently plead for it, page 148, where you blame Mr. Sedgwick with
some sharpness, and unbecoming reflection, for making no distinction
heX.'ivhiiihe ceremonial covenant,\v\\\ch was dedicated by blood, and the
law written in tables of stone; which was not so dedicated, and there-
fore could not be the same with the moral law, which you make the
covenantofworh ; telling him, that this dedication by blood ought to
distinguish it from the moral law, or Sinai covenant o^ y!oxk%, as you
say it doth, and ought to do ; how then can circumcision be the same
with, and yet quite another thing from the Sinai covenant ? Was the
ceremonial law dedicated by blood? Yes, the apostle plainly asserts it,
(Heb. ix. 18, 19.) from Exod. xxiv. 7, 8. ' Moses took the book of
the covenant, and read it m the audience of the people ; and took the
blood, and sprinkled it upon the people, and said, Behold the blood
of the covenant, which the Lord hath made with you, concerning
these things." But what kind of covenant then was this covenant
that was sprinkled with blood ? You tell us, p. 147, it could not pos-
sibly be the law written in stones, (which you make the covenant of
works;) h\ii was indeed another covenant, delivered at a distinct sea-
son, and in a distinct method. What covenant then must this be,
seeing it could not possibly (as you say) be the Sinai covenant written
in stones .? It must either be the covenant of grace, or none. No,
say you, that it was not, neither ; for it was of the same nature with,
and is no other than a covenant of works, p. 151. It was the same,
and yet could not possibly be the same.
Mr. Sedgwick, that learned and grave divine, is checked, p. 148. for
confounding the ceremonial lazv that was sprinkled with blood, with
themorallaw (which you call the covenant of works)t.hgit was not sprink-
led with blood ; and say you, p. 147. It could not possibly he the same.
And then, p. 151, you say. It is clear, these two, viz. the moral and
ceremonial law, were both ofths same nature; that is, no other Hian a
covenant of works. How doth this hang together ? Pray reconcile
it if you can. You say. It is an ungrounded supposition of Mr.
Sedgmck's, that that covenant which was so confirmed by blood, must
of necessity be confirmed by the blood of Christ also: p. 148. But, sir,
the truth you oppose, viz. That the book of the ceremonial law was
sprinkled by typical blood, and therefore confirmed by the blood of
Christ, for the time it was to continue, shines like a bright sun-beam
A REPLY TO MR. fAIlv's SOLEMN CALL. 543
in your own eyes, from Heb. ix. 14, 23. Was not the blood that
sprinkled this law, the figure or type of Christ's own blood ? Whose
blood was it then, if not Christ's .? How dare you call this an un-
grounded supposition ? Was not that blood typical blood ? And what,
I pray you, was the antitype, but Christ's blood ? And did not the
Holy Ghost signify the one by the other ? Heb. ix. 8. I stand amazed
at these things ! You distinguish, and confound all again. You say,
it could not possibly be the same with the law written in stone ; and
you say, it is clear both were of the same nature, no other than a
covenant of works. At this rate you may say what you please; for
I see contradiction is no crime in your book.
Argument II.
If circumcision was the seal of the righteousness of faith, it did not
pertain to the covenant ofworlcs ; for the righteousness o^ faith and
works are opposites, and belong to the two contrary covenants.
But circumcision was the seal of the righteousness of faith; Rom.
iv. 11. "He (i. e. Abraham) received the sign of circumcision, a
seal of the righteousness of faith." Therefore it pertains not to the
covenant of works, but grace.
A man would think it impossible to evade so clear and scriptural
an argument as this is. The major proposition is even self-evident
and undeniable ; the minor, the plain words of the apostle.
And what is your reply to this ? Certainly as strange a one as ever
I met with ; p. 105. you say. It is true, circumcision was a seal of
the righteousness of faith to Abraham ; but it was so to him only in
his extraordinary circumstances ; but it was not so to any of his
natural seed in its ordinary use.
I cannot deny but I have met with such an assertion before in Mr.
Tombes ; and I can tell you too, that Bellarmine invented it before
Mr. Tombes was born, and that Dr. Ames fully confuted it in his third
tome, p. 27. proving, that there was no extraordinary cause on Abra-
ham's account, why God should justify or seal him more than any
other believer; and that Abraham had nothing to glory in before God.
But to restrain as you do, the public seal of a covenant, that compre-
hended and equally concerned the whole church and people of God, to
one single person; so that neither Isaac nor Jacob, who were by name
enrolled in that great charter, should have any right to the seal of it,
is such a conceit as amazes an intelligent reader. We know Abra
ham was the first that received it, but utterly deny that he received it
only for himself; but he received it as the father of all them that be-
lieve, whither Jews or Gentiles, as the very next words tell us, " He
received it, that he might be the father of all them that believe;"** that
is, for himself, and all his spiritual children. Onehalf of this sacrament
of circumcision you allow, p. 205. to the rest that were under it, viz.
to be a sign of the covenant; but the other half you cut off, and say, it
was only a seal to him. What good vouchers have you for this ex-
Y3
S44
position of the text? Have you the concurrence oi^ orthodox expositors?
Or is it the rash and bold adventure of your own head ? I am sure it
no way agrees with the drift and scope of the apostle's argument,
■which evidently is to prove, that both Jews and Gentiles are justified
by faith, as Abraham was; and that the ground of justification and
blessedness iscommon both to theuncircumcised Gentiles, and circum-
cised Jews; and that Abraham and all other believers, have but one
way of justification, and salvation, and that how great soever Abra-
ham was, in this case he hath found nothing whereof to glory, ver. 1,
2. And is not your exposition a notable one, to prove the com-
munity of the privilege of justification, because the seal of it was
peculiar to Abraham alone ? Rectify it, and better consider it.
Argument III.
In the covenant of circumcision, Gen. xvii. God makes over him-
self to Abraham and his seed to be their God, or give them a special
interest in himself
But in the covenant qfworlcs, God doth not, since the fall, make
over himself to any, to be their God by way of special interest.
Therefore the covenant of circumcision cannot be the covenant
qfi£07'ks.
This is so plain and clear, that none can doubt or deny it, that un-
derstands the nature of the two covenants. And now, sir, what course
do you take to avoid this argument "^ Such a one sure as no man that
ever I met with took before you, and that is this ; you boldly cut
Abraham's covenant. Gen. xvii. into two parts, and make the first to
be the pure covenant of grace, which is the promissory part, to the
ninth verse; and the restipidation (as you call it,p.S05.) to be as pure
a covenant of works. What hard shift will some men make to main-
tain their opinion ! You say truly, p. 205, that at the seve7ithar\d eighth
lyerses was their restipulation : why then do you say, p. 224, that at ver.
1th he proceeds to speak of another covenant than what he had been
speaking of before.^ Does the promise and the restipulation make two
covenants; or are they just and necessary parts of one and the same co-
venant f You also tell us, that the covenant, Gen. xvii. 1, 2, 3, 4. was
a plain transcript of several free promises of the gospel under the de-
nomination oi 3. covenant. But why then don't you take the restipu-
lation, ver. 7, 8, 9, 10. to be a part of it ? O no ; there is something
required on Abraham's and his posterity's part ; they must be circum-
cised, and that spoils all. Why but, sir, if the requiring of circumcision
alters the case so greatly, as to make it a quite contr 3iry covetiant ; how
comes it to pass, that in the covenant to Abraham, he himself was first
required to he circumcised? Why, this is the reason ; here is somewhat
required on their part as a condition ; and a condition quite alters the
nature of the covenant. Very well ; but tell me then why you say,
p. 223, and in many other places, that the covenant made with Abra-
ham, in Gen. xii. was a gospel-covenant ; and yet there Abraham is
A REPLY TO MR. CAIIY's SOLI^MX CALL. 345
obliged to walk before God, and be perfect ? Does not that also there
alter the nature of the covenant, as well as here in the seventeenth
chapter? You also grant, the covenant made with Abraham, Gen.
xxii. was a pure gospel-covenant ; or if you deny it, the apostle proves
it, Heb. vi. 1^5. And yet there is more appearance of respect to Abra-
ham's obedience in that covenant, than is in submitting to circum-
cision: see Gen. xxii. 16, 17. "By myself have I sworn, saith the
Lord ; for because thou hast done this thing, &c. That in blessing,
I will bless thee; and in multiplying, I will multiply thee.'"*
I will trouble you, on this head, but with one quei-y more : if the
four first verses of the xvii. of Genesis contain a pure gospel-covenant,
as you say, and the restipulation in the following verses make a cove-
nant of works, because it thereby becomes conditional ; then tell me,
if you please, whether what God graciously granted to Abraham in the
former verses be not all nulled, and made void again by their restipula-
tion ? Does not this seem harsh ? Here you have brought Abraham,
Isaac, and Jacob, and all the believers of Abraham's race, just into the
same case you brought Moses and all the Israelites before, under two
opposite covenants, where one cuts off all that the other granted.
But there is a stronger reason urged than the conditionality of the
covenant, to prove it a covenant of works ; and that is, circumcision
is made the condition of Abraham's covenant ; and that is the worst
of all conditions, for it obliges a man to keep the whole law, Gal. v.
3. it is the yoke of bondage, and to whatsoever covenant it be so an-
nexed, it makes it become a bondage legal covenant. " If we be
circumcised, Christ shall profit us nothing." Thus it was in the
covenant, Gen. xvii.
Great use is made of this in many parts of your discourse. But, sir,
you are greatly mistaken in applying these texts to the purposes you
do ; for the apostle all along in that epistle to the Galatians, argues
against the false teachers, who taught and pressed the necessity of cir-
cumcision, as a bond obliging them to the strict and perfect obedience
of the law, in order to their justification thereby, or at least to join it
with the righteousness of Christ, as a con-cause q/'justijicatf on ; see Gal.
ii. 4, 5. and iii. 1. Now against this abuse of circumcision, it is
that the apostle argues thus, and tells them, that in submitting to it
on thai account, they made the deathof Christ of no effect, and obliged
themselves by it to the whole law ; for circumcision did not simply
and absolutely in the nature of the work or action, oblige men to
the whole law in the way of justification by it, but it did so from the
intention of the worker, and the supposition of such an opinion of it,
and design in it; for in itself, and with respect to God's design in the
institution of it, it was to be a seal of the righteousness of faith, Rom.
iv. 11. and so it was an excellent, useful, instructive ordinance to all
believers, as long as the ceremonial law stood : and even when it was
expiring, as the gospel began to open more and more clearly, there
Y 4
S46 A REPLY TO ME. CARV's SOLEMN CALL.
was yet some kind of toleration of it to such as were born of Jewish
parents : Thus Paul himself circumcised Timothy, his mother being
a Jewess, Acts xvi. 1, 3. but Titus, being a Greek, was not circum-
cised, and that because of these false teachers, that would makean ill use
of that their liberty. Gal. ii. 3, 4. This Paul could never have done,
in case circumcision, in the nature of the act, had bound Timothy to
keep the law for justification. By which it appears, that the action in its
own nature did not oblige to the keeping of the whole law, but from
the intention of the agent; and therefore, as the apostle rightly argues,
if a man be circumcised with a design to be justified by it, he would
thereby bind himself to the whole law, and frustrate the death of
Christ to himself; but it was now to have its funeral with all other
parts of the ceremonial law, which vanished, and were accomplished
in the death of Christ; and it falling out that such a vile use was made
of it at that time, the apostle thus thunders against it. Had this been
observed, as also the like abuse of the moral law. you would have
known how to have reconciled the apostle's encomiums of them both,
with his sharp invectives against the one and the other. But being
ignorant of these two great and necessary distinctions of the law, ac-
cording to God's intention in the promulgation of it at Sinai, and the
carnal Jews sense of it, as apure covenant of worlds ^ against which the
apostle so sharply inveighs in the places by you cited, all your 23
arguments from page 183, to page 187, fall to the ground at one
stroke ; your medius terminus having one sense in your major pro-
position, and another in your minor ; and so every argument had
four terms in it, as will easily be evinced by the particular conside-
ration of the respective places from whence you draw them.
So in like manner, in your arguing here against circumcision, as a
bond to keep the whole law, and as such vacating the death of Christ,
isastumble at the same stone, not distinguishingas you ought to have
done, betwixt an obligation arising out of the nature of the work,
and out of the end and intention of the workers ; and this every
learned and judicious eye will easily discern. But we proceed to
Argtiment IV.
That which in its direct and primary end teacheth man the cor-
ruption of his nature by sin, and the mortification of sin by the Spirit
of Christ, cannot be a condition of the covenant of works ; but so did
circumcision in the very direct and primary end of it.
This ordinance supposeth the fall of man, points to the means and
instruments of his sin and misery, and also to the remedy thereof by
Christ: (1.) It singles out that genital part by which original sin was
propaj^jated. Gen. xvii. 11. Ps. li. 1. To this the sign of the covenant
isapplied mcircumcision^ioY theremissionof sins past, and theextirpa-
tion of sin for the future. (2.) Therefore it was instituted of God,
hat men might see both the necessity and true way of mortifying
A RV.TI.Y to MR. CARY's SOLIIMN CALt. 34*7
their lusts, in the virtue of Clirist's death and resurrection, whereof
baptism that succeeds it, is a sign now, as circumcision was then ; as
is plain from Col. ii. 11, 12. 'In whom also ye are circumcised with
the circumcision made without hands, in putting off the body of the
sins of the flesh by the circumcision of Christ, buried with him in
baptism, wherein also ye are risen with him, through the faith of the
operation of God, who raised him from the dead."* It is clear then
that circumcision directed men to the death and resurrection of Christ,
as the true and only means of mortifying their lusts ; and if it did
so, sure it was not the covenant of works, for that gives fallen man
no hint of a remedy. (3.) It was also a discriminating' sign, or tohen^
betwixt the church and the world : God's people, and the heathens,
who were accordingly denominated from it the circumcision and the
uncircumcision, the holy seed and the Gentiles ; and now under the
New Testament, the children of Abraham by faith, and the children
of the flesh : This also shews it cannot be the cove7ia7it of worhs ;
for in that covenant all are equally and alike concluded under sin
and misery, Eph. ii. 3. and there is no difference made by that cove-
nant betwixt person and person, state and state.
If this be not enough to evince, that the covenant of circumcision is
a covenant of grace, I promise you many more arguments to prove it,
as soon as I shall find these refuted, and your contrary assertion well
discharged from the gross absurdities with which it is clogged and
loaded. You see how genuine, natural, and congruous to scripture
the notion of it as a covenant of grace is, and all the world may see
how harsh, alien, and repugnant to scripture your notion of circum-
cision, as a covenant of works, is. You see into what bogs you are
again driven in defence of your opinion : Exemp. girt.
That circumcision is a part of the ceremonial law, which was dedi-
cated with blood, and therefore could be no part of the moral law or
ten commandments, which was (say you) the covenant of works; and
yet that it is of the same nature, and that it is clear it is no other than
a covenant of works : do you not there distinguish and confound all
again, blame and check Mr. Sedgwick without cause, and commit a
greater absurdity presently than you charged him with ? Do not you
question whether that covenant was typically sealed by Chrisf s blood?
Pray, sir, consider wherever God commands typical blood to be ap-
plied, it relates to Christ's blood spiritually applied^ or to nothing.
Are not you forced, in defence of your erroneous thesis, to say with
Bellarmine, That circumcision was extraordinary in its institution,
and applied as a seal to none but Abraham himself? It excluded even
Isaac, the type of Christ, and Jacob, a prince with God. O what
will not men venture upon in defence of their darling opinions !
Are you not forced, for your security from the danger of the third
argument, to cut one of the same covenants made with Abraham just
in two, and of the pure promissory part to make a covenant of grace ;
and of the other part, which you yourself call a restipulation, to make
348 A REPLr TO MR. CARY's SOLEMN CALL.
another quite opposite covenant ? Do not you magnify the bounty
and grace of God to Abraham in the first four verses, and then de-
stroy it all, by putting him at once under a contrary covenant, and
so cut off all capacity to enjoy one of those mercies?
Do not you make circumcision, in its own nature, without respect
to the intention of the person, an obligation to the whole law, and that
which frustrates the death of Christ, and yet must grant, that Paul
himself took Timothy, and circumcised him, and yet thereby brought
him under no such dangerous obligation to the law ? In a word,
You reject all those covenants as legal, that have any conditions
in them, or respect to any thing that is to be done by us, and allow
Gen. xii. and Gen. xxii. to be pure gospel covenants of grace ; and
yet in the first, Abraham is bound to ' walk before God and be per-
fect ;' and in the other God saith, ' For because thou hast done this
thing, surely blessing I will bless thee.'
And so much for Abraham's covenant.
III. Of the conditionallty of the new covenant.
Come we next to consider that opinion of yours, which led you into
these other gross mistakes and absurdities, and that is this, that the
covenant of grace is absolute ; and whatever covenant is not so, but
hath any condition upon our part, must needs for that reason be a
covenant of worlds. See page 229- It is observable (say you) that as
the covenants mentioned Gen. ii. Exod. xx. ^c. we?'e all conditional^
and therefore legal covenants, requiring strict and perfect obedience,
as the ccmdition propounded, in order to the enjoyment of the mei'cies
contained in them, which are all therefore done away in Christ ; so
on the other hand we see, that the covenant God made with Abraham,
Gen. xii. 2, 3. and Gen. xvii. 2, 3. and Gen. xxii. 16, 17, 18. was
wholly free and absolute, and therefore purely evangelical, <^c. We
will review these things anon, and see if you truly represent the
matter ; but in order to it, let me tell you,
First, What we mean by a gospel-condition.
Secondly, Prove that there are such in the gospel-covenant.
Thirdly, Shew you the absurdity of your opinion against it.
(1.) What we mean by a coiidition in the gospel-covenant. By a
condition of the covenant, we do not mean in the strictest rigid sense
of the word, such a restipulation to God from man of perfect obe-
dience in his own person, at all times, so as the least failure therein
forfeits all the mercies of the covenant ; that is rather the condition
of Adam's covenant of works, than of the evangelical covenant : nor
do we assert any meritorious condition, that in the nature of an im-
pulsive cause shall bring man into the covenant and its privileges,
or continue him in when brought in. This we renounce as well as
you : but our question is about such a condition as is neither in the
nature of an act perfect in every degree, nor meritorious in the least
of the benefit conferred, nor yet done in our own strength. But
plainly and briefly, our question is. Whether there be not something
A REPLY TO MH. CARy's SOLEMN CALL. 349
cp»s an act required of us in point of duty ^ to a blessing consequent by
'virtue of a promise ? Such a thing, whatever it be, hath the nature
of a condition, inasmuch as it is antecedent to the benefit of the
promise; and the mercy or benefit granted, is suspended until it be
peribrmed. The question is not, whether there be any intrinsical
wortli or value in the thing so required, to oblige the disposer to
make or perform the grant or promise, but merely that it be antece-
dent to the enjoyment of the benefit ; and that the disposer of the
benefit do suspend the benefit until it be performed? Thus an act
or duty of ours, which has nothing at all of merit in it, or answer-
able value to the benefit it relates to, may be in a proper sense a
condition of the said benefit. " For what is a condition in the true
notion of it, but * the suspension of a grant until something future
be done?'^ " Or, -|-as others to the same purpose. The adding of
words to a grant, for the future, of a suspending quality, according
to which the disposer will have the benefit he disposeth to be regu-
lated ?'' This properly is a condition, though there be nothing of
equivalent value or merit in the thing required.
And such your brethren, in their narrative, page 14. do acknow-
ledge faith to be, when they assert none can be actually reconciled,
justified, or adopted, till they are really implanted into Jesus Christ
by faith ; and so, by virtue of this their union with him, have these
fundamental benefits actually conveyed unto them ; which contains
the proper notion of the condition we contend for.
And such a condition of salvation we assert faith to be in the new
covenant grant ; that is to say, the grant of salvation by God in the
gospel-covenant is suspended from all men, till they believe, and is
due by promise, not merit, to them as soon as they do truly believe.
The notes or signs of a condition given by civilians, or moralists, are
such as these, If fnot, unless, but if except, only, and the like. When
these are added in the promise of a blessing or benefit for the future,
they make that promise conditional ; and your grammar (according
to which you must speak, if you speak properly and strictly) will tell
you, that *SV, sin, modo, dum, dummodo, are all conditional particles;
and it is evident, that these conditional particles are frequently insert-
ed in the grants of the blessings and privileges of the New Testament.
As for example; Mark ix. 23. n h-ovaccn ^/^^^(ya/, " If thou canst be-
lieve."" Acts viii. 37. a -t/? gye/g sg oXt;? rTj^zagS/a;, " If thou believest
with thy whole heart thou may est,'' &;c. Rom. x. 9. (*^/ ?«"> " That
if thou shalt confess with thy mouth, and believe witli thy heart,"" &c,
thou shalt be saved."" Mat. xviii. 3. £«(/ /x/j, " Except ye be converted,
and become as little children, ye shall not enter into the kingdom of
heaven."- Mark v. 36. /xovo^, *' Only believe."" Mark xi. 26. e^ ^ ax*
• Conditio est suspcmiQ alicujiu dispositionist tantisper dumaliquidfuturimjiat. Navarr*
Enchirid. 482.
f Est verborum adjcctio infuturum sitsjiendentium^ fccundum quam disj^onens mdt dis*
puiUum regulari.
350 A REPLV to MR. CARy's solemn CALt.
*« But if ye forgive not," &c. Mith multitudes more, which are all
conditional particles inserted in the grants of benefits.
(2.) Having shewn you what the nature of a condition is, I shall,
I hope, make it plain to you, that Jhith is such a condition in the
gospel-grant of our salvation ; for we find the benefit suspended till
this act of faith be performed ; John iii. 36. " He that believeth on
the Son, hath everlasting life ; and he that believeth not the Son,
shall not see life, but the wrath of God abideth on him." And most
plainly, Rom. x. 9. having she^vn before what the condition of legal
righteousness was, he tells us there what the gospel-condition of sal-
vation is ; " The righteousness which is of faith, speaketh on this
wise ; That if thou shalt confess with thy mouth the Lord Jesus,
and sh alt believe in thy heart, that God raised him from the dead,
thou shalt be saved." I ask you, sir, whether it be possible to put
words into a frame more lively expressive of a condition than these
are.? Do but compare Mark xvi. 16. " He that believeth, and is
baptized, shall be saved; but he that believeth not, shall be damned:"
Do but compare, I say, that scripture-phrase with the words of Ja-
cob's sons, which all allow to be conditional, Gen. xliii. 4, 5. " If
thou wilt send our brother with us, we will go down ; but if thou
wilt not send him, we will not go down ;" and judge whether the one
be not as conditional as the other : more particularly.
Argument I.
If we cannot be justified or saved till we believe, then faith is the
condition on which those consequent benefits are suspended.
But we cannot be justified or saved till we beheve ; Ergo.
The sequel of the major is evident ; for, as we said before, a con-
dition is the suspension of a grant till something future be done. The
minor is plain in scripture ; Rom. iv. 24. " Now it was not written for
his sake alone, that righteousness was imputed to him ; but for our
sakes also, to whom it shall be imputed if we believe." Otg fnXXsi
Xoy/^sff^a/, Quibus futurim est ut imputetur, to whom it shall come
to pass, that it shall be imputed, if we believe : And Acts x. 43.
*' Whosoever believeth on him, shall receive remission of sins."
John iii. 36. " He that believeth not, shall not see life, but the wrath
of God abideth on him ;" with multitudes more. Now, sir, lay seri-
ously before your e^^es such scriptures as these, that promise salva-
tion to believers, and threaten damnation to all unbelievers, as Mark
xvi. 16. doth, and then give a plain and clear answer to this ques-
tion; either the positive part of that text promises salvation absolutely
to men, whether they believe or believe not, and consequently un-
believers shall be saved as well as believers ; and the negative part
threatens damnation absolutely to sinners, as sinners ; and conse-
quently all sinners shall be damned, whether they believe or not : or
else, if you allow neither to be absolute, but that none can be saved
till they believe, nor any damned when they do believe; is not that
a conditional promise and threatening ?
A EEPLY TO MR. CAHy's SOLEMN CALL. 351
Argument II.
If God's covenant with Abraham, Gen. xii. 2, 3. and that Gen.
xvii. 2, 3. were (as you say) pure gospel-covenants of grace, and yet
in both some things are required as duties on Abraham's part, to
make him partaker of the benefits of the promises ; then the cove-
nant of grace is not absolute, but conditional.
But so it was in both these covenants ; Ergo.
The minor only requires proof; for which let us have recourse to
the places, and see whether it be so or not.
(1.) For the first you instance in as a pure gospel-covenant made
with Abraham, Gen. xii. 2, 3. I must confess, as you dismember the
text, p. 229. by chusing out the second and third verses, and leaving
out the first, which was the trial of Abraham's obedience, in forsaking
his native country, and his father's house ; I say, give me but this li-
berty to separate and disjoin one part of a covenant from the other,
and it is easy to make any conditional covenant in the world to be-
come absolute ; for take but the duty required, from the promise that
is made, and that which was a conditional, presently becomes an abso-
lute grant. Suppose, sir, that Abraham had refused to leave his dear
native country, and dearest relations, as many do ; think you that the
promised mercies had been his.^ I must plainly tell you, you assume a
strange liberty in this matter, and make a great deal bolder with the
scriptures than you ought : and the very same usage the other scrip-
tures hath.
(2.) For when you cite your second covenant with Abraham, you
only cite Gen. xvii. 2, 3. and thencallitan absolute gospel-covenant ;
when indeed you make it so, by leaving out the first verse, which con-
tains the condition or duty required on Abraham's part; for thus run
the three first verses ;" And when Abraham was ninety-nine years
old, the Lord appeared to Abraham, and said unto him, I am the Al-
mighty God ; walk thou before me, and be thou perfect, and I will
make my covenant between me and thee," &c. Here an upright
conversation before God is required of him, at God's entrance into
this covenant with him ; but that is, and must be omitted, and cut
off, to make the covenant look absolute, I am really grieved to see
the scriptures thus dealt with to deserve a design !
Argument III.
If all the promises of the gospel be absolute and unconditional,
requiring no restipulation from man, then they cannot properly and
truly belong to the new covenant.
But they do properly and truly belong to the new covenant;
therefore they are not all absolute and unconditional.
The sequel of the major is only liable to doubt or denial, namely.
That the absoluteness of all the promises of the New Testament cuts
off their relation to a covenant j but that it doth so, no man can deny.
352 A REPLY TO JIK. CARYL'S SOLEMN CALL.
that understands the difference between a covenant and an absolute
promise. A covenant is a ni utual compact or agreement bet wixt parties,
in which they bind each other to the performance of what they re-
spectively promise ; so that there can be no other proper covenant
where there is not a restipulation or re-obligation of one part, as well
as a promise on the other; but an absolute promise binds only one
party and leaves the other wholly free and unobliged to any thing in
order to the enjoyment of the good promised. So then, if all the
New Testament promises be unconditional and absolute, they are not
part of a covenant, nor must that word be applied to them ; they are
absolute promises, binding no man towhomthevare made to any duty,
in order to the enjoyment of the mercies promised : But those per-
sons that are under these absolute promises, must and shall enjoy the
mercies of pardon and salvation, whether they repent or repent not,
believe or believe not, obey or obey not. Now to what licentiousness
this doctrine leads men, is obvious to every eye. Yet this absolute-
ness of the covenant (as you improperly call it) is by you asserted, p.
229, 230. There is (say you) no condition at all, it is wholly free and
absolute, as the covenant with Abraham, Gen. xii. 2, 3. Gen. xvii.
2, 3. Thank you, sir, for making them so ; for by cutting off the
first verses, where the duty required on Abraham's part is contain-
ed, you make them what God never intended them to be. And the
same foul play is in Deut. xxx. where you separate the plain condi-
tion contained in ver. 1, 2. from the promise, ver. 6. Or if the con-
dition, ver. 1, 2. be not plain enough, but you will make it part of
the promise, I hope that after, in ver. 10. is too plain to be denied.
As to the other texts, more anon ; mean time see how you destroy
the nature of a covenant.
Object. But say you, pag. 233. To impose new conditions, though
never so mild, is a new covenant gfzcorks with some mercy, but not
a covenant of grace, properly so called.
Sol. It is true, if those works or acts of ours, which God requires,
be understood of meritorious works in our own strength and power
to pei-form, it destroys the free grace of the covenant ; but this we
utterly reject, and speak only of faith wrought in us by the Spirit
of God, which receives all from God, and gives the entire glory to
God ; Eph. ii. 5, 8.
Object. But you will say, If faith be the condHwn, and that faith
be not of ourselves, then both the promise and the condition are on
God's part (if you wall call faith a conditicyn) and so still on our part
the covenant is absolute.
Sol. This is a mistake, and the mistake in this leads you into all the
rest ; though faith (which we call the condition on our part) be the
gift of God, and the power of believing be derived from God, yet the
act of believing is properly our act, though the power by which we be-
lieve be of God.? else it would follow, when we act any grace, as faith,
repentance^ or obedience, that God believes, repents, and obeys in us,
A KEPLY to Mil. CARy's SOLEMIJ CALL. 353
and it is not we, but God that doth all these. This, I hope, you will
not dare to assert ; they are truly our works, though wrought in
God's strength ? Isa. xxvi. 12. *' Lord, thou hast wrought all our
works in us ;" i. e. though they be our works, yet they are wrought
in us by thy grace or strength.
As for Dr. Owen, it is plain from the place you cite in the doc-
trine of justification, p. 156, he only excludes conditions, as we do,
in respect of the dignity of the act, as is more plain in his treatise of
redemption, p. 103, 104. in which he allows conditions in both the
covenants^ and makes this the difference. That the Old required
them, but the New effects them in all the fcederates.
I know no othodox divine in the world, that presumes to thrust
in any work of man's into the covenant of grace, as a condition,
which, in the Armenian sense, he may or may not perform, accord-
ing to the power and pleasure of his own free will, without the pre-
venting or determining grace of God ; which preventing grace is
contained in those promises, Ezek. xxxvi. 25, 26, 27, &c. Nor yet
that there is any meritorious worth, either o^ condignitij or congridty
in the Popish sense, in the very justifying act of faith, for the which
God justifies and saves us. But we say. That though God, in the
way of preventing grace, works faith in us, and when it is so wrought,
we need his assisting grace to act it, yet neither his assisting nor
preventing grace makes the act of faith no more to be our act ; it is
we that believe still though in God's strength, and that upon our be-
lieving, or not believing, we have or have not the benefits of God's
promises ; which is the very proper notion of a condition.
Argument IV.
If all the promises of the new covenant be absolute and uncondi-
tional, having no respect nor relation to any grace wrought in us,
nor duty done by us, then the trial of our interest in Christ, by
marks and signs of grace, is not our duty, nor can we take comfort
in sanctification, as an evidence of our justification.
But it is a Christian's duty to try his interest in Christ hy marl's
and signs ; and be may take comfort in sanctification, as an evi-
dence of justification. Ergo,
The sequel of the major is undeniably clear : so that can never be
a sign or evidence of an interest in Christ, which that interest may be
without ; yea, and as * Dr. Crispe asserts, according to his Antino-
mian principles, ' Christ is ours (saith he) before we have gracious
qualifications; every truemark and signmust beinseparable from that
it signifies.' Now, if the works of the Spirit in us be not so, but an
interest in Christ may be where these are not, then they are no pro-
per marks or signs ; and if they are not, it cannot be our duty to
• Dr. Crispe, 2d Vol of Christ exalted, Serm. 14,
S5js A REPLY TO MR. CARY's SOLEMN CALL.
make use of them as such, and consequently if we should, they can
yield us no comfort.
The mmor is plain in scripture ; 1 John ii. 3. " Hereby we do
know that we know him, if we keep his commandments.''^ The
meaning is, we perceive and discern ourselves to be sincere believers,
and consequently that Christ is our propitiation, when obedience to
his commands is become habitual and easy to us ; So 1 John iii. 19.
'' Hereby we know that we are of the truth, and shall assure our
hearts before him ;'" i. e. by our sincere cordial love to Christ and
his members, as ver. 18. this shall demonstrate to us, that we are
the children of truth ; and again, 1 John iii. 14. "We know that
we are passed from death to life ; because we love the brethren :"
With multitudes more to the same purpose, which plainly teach
Christians to fetch the evidences of their justification out of their
sanctification, and to prove their interest in Christ, by the works of
his Spirit found in their own hearts.
And this is not only a Christian's liberty, but his commanded duty
to bring his interest in Christ to this touchstone and test ; 2 Cor.
xiii. 5. Examine yourselves, prove yourselves," &c. 2 Pet. i. 10.
" Give all diligence to make your calling and election sure.'*''' i. e.
your election by your calling. No man can make his election sure^i
priori, nor can any make it surer than it is in se ; therefore it is
only capable of being made sure to us a posteriori ; arguing from
the work of sanctification in us, to God's eternal choice of us.
And as the saints in all ages have taken this course, so they have
taken great and lawful comfort in the use of these marks and signs
of grace; 2 Kings xx. 3. 2 Cor. i. 12.
I am sensible how vehemently the Antinomian party, Dr. Crispe,
Mr. Eyre, and some others, do oppugn this truth, representing it as
legal and impracticable (forthey are for the absolute and unconditional
nature of the new cove?ia7it, as well as you) ; but by your espousing
their principle, you have even run Anabaptism into Antinomianism ;
and must, by this principle of yours, renounce all marks and trials
of an interest in Christ, by any work of the Spirit wrought in us.
You must only stick to the immediate sealings of the Spirit ; which,
if such a thing be at all, it is but rare and extraordinary.
I will not deny but there may be an immediate testimony of the
Spirit ; but sure I am his mediate testimony by his graces in us, is his
usual way of sealing believers. We do not affirm any of these his
works to bemeritoriouscausesof our justification; or that, considered
abstractly from the Spirit, they can of themselves seal, or evidence
our interest in Christ; Neither do we affirm, that any of them are
complete and perfect works ; but this we say, that they being true
and sincere, though imperfect graces, they are our usual and standing
evidences, to make out our interest in Christ by. And I hope you,
and the whole Antinomian p«?%, will find it hard, yea, and impossi-
ble, to remove the saints from that comfortable and scriptural way of
A REPLY TO MR. CARY S SOLEM\* CALL. 3oo
examining their interest in Christ, by the graces of his Spirit in them ;
iis the saints, who are gone to heaven before them, have done in all
Argument V»
If the covenant of gracehe altogether absolute and unconditional,
requiring nothing to be done on our part, to entitle us to its bene-
fits ; then it cannot be man's duty in entering covenant with God,
to deliberate the terms, count the cost, or give his consent by word
or writing, explicitly to the terms of this covenant.
But it is man's duty in entering covenant with Grod, to deliberate
the terms, and count the cost ; Luke xiv. 26, to 34. and explicitly
to give his consent thereunto, either by word or writing : Ergo.
The sequel of the major is self-evident : For where there are no
terms or conditions required on our part, there can be none to deli-
berate, or give our consent to ; and so a man may be in a covenant
without his own consent.
The minor is undeniable in the text cited : If you say, These are
duties^ but not conditions; I reply, they are such duties, without the
performance of which we can have no benefit by Christ and the new
covenant, Luke xiv. 33. And such duties have the true suspending
i\2iX.\XYe oi conditions m them. If you say they are only subsequent
duties, but not antecedent or concomitant acts, the 28lh verse di-
rectly opposes you : Let him first sit down and count the cost. And
for those overt-acts, whereby we explicitly declare our consent to the
terms of the covenant, at our first entering into the bond of it, I
hope you will not say, that it is a legal covenant too ; Isa. xliv. 3, 4.
" I will pour water upon him that is thirsty, and floods upon the
dry ground : I will pour my Spirit upon thy seed, and my blessing
upon thine off-spring ; and they shall spring up as among the grass,
as willows by the water-courses ; One shall say, I am the Lord's,
and another shall call himself by the name of Jacob ; and another
shall subscribe with his hand unto the Lord,"" &c. A plain allusion
to soldiers, when they list themselves under a captain, or general.
What remains now to reply to these arguments, but either that
the places by me cited and argued upon, do not intend the new cove-
7iant, under which we are ; or that this new covenant hath its condi-
tions, and is not altogether absolute, as you have asserted it to be.
And thus, sir, you are fairly beaten off (if I mistake not) from
the new ground you had chosen and marked out to raise your bat-
tery upon, to demolish that strong fort which secures the right of
behevers infants to baptism ; and you must return again to the old
answers of IVIr. Tombes, and others, to our solid and substantial ar-
gument from Abraham's covenant, Gen. xvii. which have been
bafiled over and over by Baxter, Blake, Sydenham; and many other
stout champions for hifants baptism.
Vol. VI. Z
?J5b A RErLY TO Un. GARY S 60LEMX CALL.
All that I am further concerned about, is to examine so many of
those scriptures as you have spoken to, which are by us produced in
defence of those four grounds or principles mentioned in the begin-
ning of this discourse, whereon we establish the right of hifanU
baptism ; and to vindicate those scriptures from your strained and
injurious interpretations of them : Which being done, they will each
of them stand in those eminent places of service, where they have
been so long useful to the cause we defend.
As for your pretended solutions of the incomparable Mr. Baxter's,
and the learned and accurate Dr. Burthogg's arguments, I admire at
your confidence therein ; and let me tell you, without breach of
charity, it is an high piece of confidence in you, to throw the gant-
let, and bid defiance to two such worthies yet alive, and easily able
to detect your folly, in the weakness and impertinency of your an-
swers. Alas ! my friend, you little know what it is to have such
weak and inartificial discourses as yours brought under the strict ex^
amen of such acute and judicious eyes. But,
Sic dama leonein
Iiisequitur, audctque viro concurrere virgo.
Nor will I presume to anticipate either of their answers to your dis-
course (if they shall think it worthy of an answer); but rather briefly
reflect upon what you return to the arguments of those eminent di-
vines that are gone to glory in the faith of that truth you oppose,
and are not capable of defending their solid and regular interpreta-
tions of scriptures, against the notions you force upon them, con-
trary both to the grammar and scope of several of them.
And here sir, in the beginning, let me mind you what a learned
and judicious person saith, about all interpretations of scriptures :
" Four things (saith he) commend an interpretation, and establish
it as a king upon the throne, against whom there is no rising up."'
Firsts If the letter and grammar of the text fairly bear it.
Secondly^ If the scope and argument of the place will close di-
rectly with it.
Thirdlij^ If the interpretation set up against it, cannot stand be-
fore both, or either of the former.
Fourthly, If the judgment of learned, wise, and impartial men be
found generally agreeable to it.
According to these rules (whereat you can have no just exception)
I shall briefly, yet I hope clearly and sufficiently, answer some of the
replies you make to the arguments of those deceased worthies : And,
(1.) In page 1. you produce Mr. William Allen's argument, adho-
minern, against your practice : ' He tells you, your own principle
condemns you ; for you reject the baptizing of infants, because there
is no example in the New Testament of it ; and yet baptize persons
at age, whose parents were Christians; which is as much without a
gospel precedent, or example, as the former. The sum of your reply
i$i That though it should be granted, that there is no express ex-
A REPLY TO MR. CARY^S SOLEMN CALL. 35t
ample for the baptizing such in scripture, yet there ar6 examples
enouo-h concerning the baptism of believers,'*
Reply. Here you grant all that Mr. Allen objects ; viz. ' That
you are altogether without example or precedent for your practice ;
And object to him and us, what he nor we ever scrupled or denied ;
viz. The baptizing of some adult persons, upon the personal profes-
sion of their faith.' I have done it myself, and, in like circumstances,
am ready to do it again. Once you clearly yield it, that you have no
precedent nor example for your practice in the gospel : That is all that
he seeks, and what he seeks, you plainly grant. As to the precept
and examples of baptizing adult believers, whose parents were unbe-
lievers, and themselves never baptized in infancy, that is not the point
you are now to speak to ; nor have we any controversy about it. Cer-
tainly you are none of the fittest persons in the world to clamour so
loudly against us, for want of express precedents for infants haptismy
whilst yourself confesses, you want ev?n one precedent in the New
Testament to legitimate your own practice ; and in the mean time are
found in the sinful neglect of a sweet and heavenly gospel-ordinance,
viz. the singing o^ psalms, for which you have both precept and pre-
cedent in the gospel, Col. iii. 16. Jam. v. 13. 1 Cor. xiv. 26.
(2.) It is objected against you, pag. 2. ' That if the commission,
Mat. xxviii. excludes none from baptism, but such as are to be ex-
cluded by the order therein to be observed ; and if baptizing and
teaching are to precede, or follow one the other, as there named by-
Christ, then these two conclusions will follow. (1.) That infants
are not there excluded from baptism. (2.) That a person may be
baptized, before he be taught ; for there we have, Fh'st, Ma,dr,Tsv(jari
'ffavra ra s^i-tj, disciple all nations ; make them disciples, or Christians.
Secondly, We have Bacrr/^^oi/rss -/.aididaffxovrsg; whicli literally to trans-
late, is baptizing and teaching. Now then discipling being a ge-
neral word, that contains in it the two others that follow, viz. bap-
tizing and teaching ; and being the imperative mood, whereas the
other two are participles ; it is manifest, that the whole com-
mand or commission, is given in that, and the mode of execution in
these. And if the mode of executing that general commission be
expressed in these, where baptizing is first, and teaching comes
after ; what is become of the order of the Antipcj^dobaptists that
have been so long talked of T
The sum of your answer is, ' That if baptizing be first, and teach-
ing comes after ; then it will follow, that the apostles understood not
their commission aright ; for they first preached, and then baptized
them that by their preaching believed, Acts viii. Acts x. Acts ii.
with many other places you heap up to the same purpose. And
therefore infants must be excluded by that commission, because un-
capable of being taught. And therefore let us criticise as we please
upon imperative moods, and participles^ the case is clear, teaching
must go before baptizing.'
Z3
358 A REPLY TO MR. CARy's SOLEMN CALL.
Reply. It had been more modest to suspect that you understood
not the text aright, than that the apostles understood not their com-
mission aright. The order of the words (as this well-fortified objec-
tion declares that you cannot deny) puts teaching after baptizing:
And though weshould allow you, that they discipled adult persons by
ieacki77g, and taught others baptized in infancy, after their baptizing
them; in bot' they followed their order and commission, in discipling
the parents by preaching, and teaching their children baptized, by
yirtue of the promise to them, after their baptism. For he declares,
Acts ii. ' the promise is to them, and to their children f which gives
a right to both unto baptism : And so teaching, according to the order
of this comviisslon, may bean antecedent duty totheparent, andasub-
sequent duty to him and his baptized children. For if Madrpiumli
includes teaching before baptizing, why should not A/3a(fox7??, which
is put after baptizing, respect the subsequent duty of teaching both
the one and the other ?
(3.) Mr. Allen's next argument, mentioned by you, pag. 5. is
taken from Matth. xix. 14. " Suffer little children to come unto me,
and forbid them not, for of such is the kiufjdom of heaven." Whence
... .
he argues agamst your objection, of the incapacity of infants for
baptism ; that if they are capable of interest, or membership in the
kingdom of heaven, or church, they are equally capable of the sign
or cognizance, which is baptism.
To this you reply three things: (1.) ' That it remains to be proved,
that these little children were infants, and not grown boys or girls,
capable of making an actual profession of their faith in Christ. (2.)
It is doubtful, whether they were for the present in the kingdom of
God, or were only elected, and so in time should be of his kingdom.
And (3.) whatever they were, they were brought unto Christ, who
himself baptized not; not to his disciples, who did baptize.'
Reply. Your first exception is vain and groundless: That they were
very young, and little ones, appears not only by Christ's taking them
in his arms, but from the very notation of the word Uaidia, a diminu-
tive word, signifying a little child, or infant. So John was called,
when new born, Luke i. 76. And Christ, when he lay in the manger;
and Moses, when among the flags. And if this be not enough, St.
Luke gives them another, Luke xvii. 15. Ta 8^29*3, infants; a word
given to a child in the womb, Luke i. 47. And for what you object
out of Piscator, that the same word is used of Timothy, who knewthe
scriptures from a child; itisan evident mistake or shift; Fortheword
is, arro I3ps(pis; : he knew them, not being an infant, but from his child-
hood, or infancy; that is, when he had ydi^^^A\\\%inf ant-state, in which
state these were that were brought unto Christ. And, (2.) Whereas
you question their present right in the kingdom of God, or whether it
were not future, by virtue of their election.? The text will not allow
your interpretation, Tm yairBikrm i<;iv, Ofsuchisnot: not, i6(lat, shall
lie, the kingdom of God. Their present church-membership, assert-
A REPLY TO Mil. CAllv's SOLEMN CALL. 359
e<l by Christ, is also a known rule, to regulate for the future the dis-
ciples carriage towards them; which was too severe, harsh, and there-
fore highly displeasing to Christ : But by telling them they were
members of the church or kingdom of heaven, (they being very pro-
bably the infants of believing parents, as their bringing them unto
Christ with such affection, through the frowns and repulses of the
disciples, shews) he gives them a known and plain rule, how to dis-
tinguish infants, and regulate their carriage towards them ; which
God's election can never be, that being an unrevealed secret. xYnd,
(3.) Whereas you say Christ did not baptize them : I reply we never
urged this scripture, to prove he did so; but only to prove their
clturch-membership ; which, methinks, Christ asserts as plainly as
words can assert it, whence he saith. Of such is the Jcingdom of hea-
ven. And though you use to quibble at the word Tomloj'^, of such, as
though it respected not the present infants, but grown persons, re-
sembling them in humble innocent qualities; Mr. Sydenham hath
sufficiently baffled that interpretation, by shewing its inconsistence
with the scope and argument of that place, and how ridiculous this
sense would be, when reduced to a formal argument.
(4.) The fourth argument you pretend to answer, p. 8. is drawn
from 1 Cor. vii. 14. " Else were your children unclean, " but now
are they holy.'"* To this you answer two things : (1.) That the holi-
ness here spoken of, is not a fce:leral, but a matrimonial holiness,
namely, legitimacy ; and is as much as to say. Your children are
no bastards, seeing one of you is a believer.
Reply. If this be the true and genuine sense of this text, then all
the children in the world, not immediately descended from one, or
both believingparents, must of necessity be all bastards ; their parents,
how solemnly soever married, must live in uncleanness : And what
mad work (think you) will this assertion make in the world; and
how many millions of persons will it nearly touch, both in point of
honour and inheritance ?
(2.) You say, though the holiness here spoken of, should be al-
lowed to be a foederal, or covenant holiness ; yet for want of an ex-
press institution, it will not warrant our practice.
Reply. The holiness of the children being granted to be a covenant
holiness, none can deny them to be within the covenant : how else
come they to be holy by covenant ; And if within the covenant, who
can deny them the initiating sign, which is baptism ? Or how shall
they (ordinarily) be visibly admitted into the visible church without
it.? The connection betwixt their foederal hohness, and right to bap-
tism, will appear plain enough from Acts ii. 38, which you come
next to speak to.
(5.) You attempt to answer Mr. Allen's argument from Acts ii. 38.
" Be baptized every one of you in the name of Jesus Christ, for the
remission of sins, and ye shall receive the gift of the Holy Ghost.
360 A REPLY TO MR. CARy's SOLEMN CALL,
For the promise is unto you, and to your children, and unto all that
are afar off, even as many as the Lord our God shall call.'"
On this text, you know, we lay a very great stress for the proof of
infants baptism ; and deserves a remark, that you wholly suppress
our arguments drawn from that text, but however return an answer
to them all, such as it is. You first tell us, ' The promise here
spoken of, is not a promise of any external privileges, but the pro-
mise of the gospel, or the grace of God in Christ Jesus."
Secondly^ ' That the promise was not to their children, as believers
seed, nor to them, or any other uncalled by the Lord ; but only a
promise of remission of sins, and receiving the Holy Ghost, upon their
actual repentance ; which infants cannot perform, and therefore can-
not here be intended." This is the true and whole senseof youra/z^jx;^?'.
Reply. Now, because you have wholly omitted our argument
from this text (for which doubtless there was some reason) I think
myself obliged to let the world know, how we expound it, and what
we duly infer from that exposition of it; and then let the reader
judge, whether by the fore-mentioned rules of a just interpretation,
you or we are in the right.
(1.) We observe this famous text to contain the first argument
used by the apostle, after Christ's ascension, to persuade the Jews
to embrace Chridian'ity^ by repenting, and submitting themselves
to baptism, the mitiating sign of it ; and therefore here we justly
expect much light about this controverted point : Nor doth the apos-
tle, in this text, deceive our expectation.
(2.) We take it for granted, that the direct and proper scope of
this place, is to persuade the Jews (to whom St. Peter preached) to
repent, and be baptized. This you allow, when you say, p. 10. ' He
uses it as a motive, why they and theirs should actually repent, and
be baptized." In these two then there is no controversy.
(3.) We take it for certain, that the promise here referred to by
Peter, is that gracious promise. Gen. xvii. 7. ' I will be a God to
thee, and to thy seed after thee.' The adjoining of their children
to therrj, saith Calvin, (and with him runs the general current of
expositors) depends on the words of that promise. Gen. xvii. 6. If
you be not satisfied with this, but rather will refer it to Joel ii. 28.
you are then obliged to answer Mr. Sydenham's argument afortiort^
from that reference. But you make no exception at all to this ac-
commodation of it: And then the sense must be this; the promise
shall run as before, ' to you and to your children."
(4.) AVe say, that except it had had relation to the covenant with
Abraham, there had been no occasion, or reason at all, here to have
meniioned children as well as parents : ' The promise is to you, and
your children." It had been enough, if he had only intended the be-
lieving parents, exclusive of their infant- seed, to have said. The pro-
mise is made to 'as many as the Lord our God shall call." What
reason, or occasion, was there to bring in their children at all ?
A REPLY TO MR. CARY's SOLEMN CALL. 361
(5.) We find here the children both of believing Jews and Gentiles,
mentioned in the promise, accompanying the precept o^ baptism ; and
the precept to them built on the promise, as that which gave them
their title to baptism ; Timv yag e-7rayfsXiag, " For the promise is to you,
and to your children." In the same line that he mentions baptism, he
also mentions the promise upon which their right is founded ; and in
the same breath with which he mentions their children, he also men-
tions the promise : which he would never have done, had his design
been to have excluded their children from both, or either of them ;
especially seeing their cJcildren had been so long in the possession of
both. These things are obvious, natural, and every way agreeable,
both to the grammar and scope of the text. Whence we argue:
Arg. If the promise be the same to believers under the gospel,
that ever it was to Abraham and his natural seed ; then the children
of believers^ by virtue thereof, have as good a title to baptism, as
Abraham's children had to circumcision.
But the promise is the same : Ergo, &c.
Next let us consider your answers.
(1.) You say. The pi^omise, here spoken qf\ is not a promise of
any eccternal privilege, but the promise ()f the gospel.
Reply. Your distinction is vain and groundless ; for it opposeth
promises, that contain external privileges, to gospel promises, con-
trary to 1 Tim. iv. 8. " Godliness hath the promise of the life that
now is, and of that which is to come." Secondly, Circumcision then,
and baptism now, which have both their foundation in that promise,
contain privileges in them of both sorts. This no man can deny,
but he that thinks it no privilege to be admitted into the visible
church, by the external initiating sign, and to be thereby distin-
guished from the Pagan world. You have no warrant, therefore,
to divide those things which God hath united.
(2.) You say, The promise was not to them as believers seed, nor
to any uncalled by the Lord.
Reply. Your meaning is, that these words [as many as the Lord shall
call] are a limitation of the promise to them only, whether parents or
children, that are actually called. Let this your interpretation
be compared with, and examined by the scope of the text, which you
confessed before to be a motive to persuade them and theirs to re-
pentance and baptism, and see if it can stand before it, as ours doth.
For if this be the meaning, then the apostle's argument must run thus:
I exhort you, convinced Jews, to repentance and Christian baptism :
for whereas you, and your children, have hitherto been an holy seed,
and the promise formerly was to them as well as you : but now the
case is altered : if you yourselves repent, and be baptized, you shall
have the benefit of the promise ; but as for your children they shall
be in the self-same case, and state, with the children of Pagans and
infidels. Indeed if any of your children shall XiQVQsSiQv believe, the^
Z 4
B62 A REPLY TO ME. CARY's SOLE3IN CALU
shall have benefit by the promise, but no more than the children of
Pagans and infidels, which upon repentance shall be equal with them,
" Repent ye therefore, and be baptized ; for the promise is unto you,
and to your children.'' This, and no other, must the apostle's mo-
tive be, according to your interpretation and limitation of his words.
We make the motive or argument to run thus: * God hath now
remembered his covenant to Abraham, in sending that blessed seed, in
whom he promised to be the God of him, and his seed ; yea, and of
all believing Gentiles, as well as Jews and their children : do not you
therefore, by your unbelief, deprive both yourselves, and your dear
children, of the mercies and privileges of so great a promise ? " Re-
pent, therefore, and be baptized ; for the promise is unto you, and ta
your children," &c. Let the impartial reader j udge both, and the ac-
knowledged scope of the place determine the matter. And as it can-
not stand with the scope of the place, so neither (as Mr. Sydenham*
hath plainly evinced) with the grammar of the text, nor rules of logic,
by which according to your exposition, the word [children'] must be re-
dundant and superfluous, as being neither comprehended under Jews
or Gentiles, those that are near, or far off: into which two classes,
or ranks, the text distributes the whole world ; but must stand out
of the text, as a party by themselves, though expressly mentioned
in it, as those to whom the promise belongs. But enough of this.
(6.) Having vindicated Acts ii. 38, 39. which confirms our fourth
assertion, viz. the identity oi the promise the Jews were, and we are
under; we proceed next to vindicate Col. ii. 8, 9, 10, 11, 12, where-
by we prove the succession of baptism to circumcision^ and vindicate
it from that foreign sense you force upon it, to the great injury of
the text, as well as of our infants, whom you exclude from any con-
cernment therein.
Without any representation at all of the grounds on which we
proceed, to prove the succession of this ordinance to that, you (as
rashly as confidently) call it a groundless inference; which, whether
it be or no, let the impartial judge, when they shall see the grounds
on which we build that assertion.
(1.) It is out of controversy, that the scope of this place is to take
off the Colossians from ciixumcision, and other Jewish rites and cere-
monies, which the false teachers at that time earnestly endeavoured to
reduce them to ; as appears ver. 4. to be his plain design : " And this
I say, lest any man should beguile you with enticing words." And
he saith it with great concernment of mind, as appears ver. 1.
(2.) It is as plain, that the argument by which he establishes them
in the truth of the gospel, and secures them against the danger of
returning to those Jewish rites, especially circumcision, is drawn from
their completeness in Christ without it; ver. 9, and 10. And that
whatsoever they had under circumcision, they now enjoy in as com-
* Infant B^tism, p. 44, 45.
A REPLY TO MB. CAR^'s SOLEMN CALL. 363
plete and full a measure and manner, as ever Abraham and his seed
did. " And ye are complete in him,'' i. e. in Christ.
(3.) To evince this, he instanceth in the very case then under de-
bate, viz. circumcision, ver. 11, 12. And first distinguishing of a two-
fold circumcision, one made with, and the other without hands, which
he calls the circumcishu of Christ: he tells them, as to both of these,
(namely, inward circumcision of the heart, and the external sign there-
of too) both are fully answered in baptism; " In whom also ye are
circumcised with the circumcision made without hands ; in putting
oft' the body of the sins of the flesh, by the circumcision of Christ,
buried with him in baptism,'' ver. 11, 12. That is, look, as before
inward circuincision of the heart was signified by outward circumcision
of the flesh, as the proper, direct, and appointed sign of it ; so now,
the same inward circumcision, or regeneration of the soul, is as really
and fully signified to you, by the new gospel sign of it, which is bap-
tism; and therefore you are as complete, in respect both of outward
and inward privileges now, as ever Abraham and his seed were. Do
but convert the proposition, and suppose the apostle's design had
been to take them off from baptism, and bring them back to circum-
cision ; and in order to it had said, " In whom ye are also baptized
with the baptism of Christ, being circumcised with him ;" would not
the substitution of circumcision in the place of baptism have been
clear ? And why is not this as clear as that would have been ?
(4.) We further say, That except he had intended in these words
to have placed baptism as an external ordinance, in place and stead
of outward circumcision, he could never have pitched upon a worse
instance than that of circumcision, which was so much valued by
them : yea, from the very instance Ixe brings, he had put a strong
objection into their mouths, against his assertion, ver. 10. That we
are every way as complete without it, as the Jews were with it ; for
then their children enjoyed an ordinance of great value, which ours
are deprived of, having none under the gospel in lieu of it. Hence
we argue :
Argument. If the ordinance of baptism now be appointed to an-
swer the same ends that the circumcision did to the Jews, and to
make us every way as complete in privileges as circumcision did them,
then it comes in the place and room of it ; and our children have
the same right to this, as theirs had to that.
But the antecedent is plain, from the scope and argument of the
apostle in this text and context : Ergo^ So is the consequent.
The sum of your answer is, (1.) ' That circumcision in the flesh,
is neither expressed nor meant here, but that of Christ in his own
person. (2.) That if baptism had been intended to have come in
the place of circumcision ; then it would follow, that females must
be excluded from baptism.'
Reply. Your first answer is manifestly false : for if the apostle dis-
tinguishes of a twofold circumcision, one made with hands, the other
864 A REPLY TO MR. CARy's SOLEMN CALL.
made \vithout hands ; then it is manifest, he means the circumcision
in thejlesh^ which is now abohshed, and all its ends and uses answer-
ed in gospel baptism. And whereas you say, The circumcision here
spoken of, is no other than the circumcision of Christ in his own per-
son ; I would gladly know how the Colossians are said to be circum-
cised in Christ's personal circumcision only? And whether thebaptisjn
here spoken of, wherewith they are said to be buried with him, be
not meant of Christ's personal baptism too ; and, consequently, there
is no need of the outward ordinance to pass upon them, or us ; but
especially, it is worth while for you to explain the reason why he calls
the Colossians' circumcision, a circumcision of Christ made without
hands, if he only intends Christ's personal circumcision; when we all
know, that Christ's personal circumcision was a circumcision made
with hands ; and could not possibly be such a circumcision as theirs
was, consisting in the putting off the body of the sins of the flesh,
or mortification of their corruptions. Christ had no sin by propa-
gation, to put off or mortify in his own person.
(2.) Your second anszver is no less absurd ; That, if baptism, ac-
cording to our argument, succeeds in the place of circumcision, then
Jemales must be excluded from baptism. You had as good have said,
that the enlargement of the privilege under the gospel, is no good
medium to prove we are as complete now under baptism as they were
under circumcision. Cannot baptism stand in the place of circum-
cision, because it answers all its ends with an advantage ? This, to me,
is a very strange answer ; however, it must stand in the place of a
better, rather than baptism shall stand in the place of circumcision.
Qbject. But if baptism succeed in the room of circumcision, and
there be such an analogy betwixt them, as you pretend ; then it will
follow, that you are obliged to baptize your children on the eighth
day as they circumcised theirs.
Sol. The objection is frivolous and vain : no man, that I know,
doubts, but the Lord's supper succeeds in the room and place of the
passover. Christ was the substance of that, as well as this ; and that
was abrogated by his institution of this, the very same night : as soon
as he and his disciples had celebrated the one, the other was insti-
tuted, and immediately succeeded it. And yet Christians are not
obliged to the same month, day, or hour, for the celebration of the
Lord's supper : the analogy is betwixt the substantial parts of both;
amongst which, the spiritual mystery, principal ends, and proper sub-
jects, are of principal consideration ; not the minuter circumstances
of time and place. In the passover and the LordHs supper, there is
a correspondence betwixt the proper subjects of both. No uncir-
cumcised person, or stranger to the covenant, might eat of that,
Exod. xii. 43, 48. No unbelieving person, uncircumcised in heart,
hath a right to this, 1 Cor. xi. 27, 28. So in the other ; the infants of
God's covenanted people were the proper subjects of circumcision
then, and so they are (say v/e) of baptism now ; for the same pro-
A REPLY TO MR. CARY's SOLEMN CALL. 365
nslse is still to believers and their children, Acts ii. 38, 39. Here
lies the analogy, and not in the variable circumstances of time.
Whereas you say, p. 12. Baptism cannot succeed circumcision y
because it leaves no character or mark upon the body, as that did.
This very objection of yours is borrowed in express words from So-
cinus, that enemy of Christ, in disp. de bapt p. 113. and fully an-
swered by Maccovms, lor. com, p. 830, 831.
Object. But it will be further said, That according to our opinion,
there can be no analogy, or correspondency, betwixt the very sub-
jects of both ordinances ; for iiifants, at eight days old, were the
proper subjects of circumcisiwi ; but the subjects of baptism were
adult believers, from the time of its first institution : and so the
analogy fails in the very subjects.
Sol. This objection is grounded upon a great mistake : it is your
opinion, not ours, that destroys it ; for with us it lies fairly in these
three respects of it. (1.) We find, that at the first institution of cir-
cmncision, Abraham, the father, at ninety years old, and all the men
of his house, were first circumcised, Gen. xvii. 25, 26, 27. Answer-
ably, at the first institution of baptism, parents, masters of families,
&c. being adult believers, were first baptized. (2.) After the cir-
cumcision of Abraham, and the men of his house, their iiifant-seed
were also cii'cumcised, the promise belonging to tliem, as well as their
parents. Answerably, under the gospel, the whole families of be-
li^vers were baptized ; and the promise runs to their infants under
the gospel, as it did before, Acts ii. 39- (3.) As in the days of cir-
cumcision, if any stranger that had not been cirrumcised in his in-
fancy, should afterward become a proselyte, and join himself to the
Lordjiie was to be circumcised, of whatever age he was : so now, if
any infidel shall be converted, he is to be baptized, upon his personal
profession of faith : and so much for the analogy. As for your cor-
respondency of indentity, I cannot understand it.
I meet with little more in your first part, wherein I have any con-
cernment ; only there I find four arguments, in mood and figure,
against the innovation of symbolical 7ites, by human authority, into
the worship of God ; which is certainly the best page in your book :
and of them I have nothing to say, but that they are good ware ;
and I very well knew the mark and number of that parcel o^ goods y.
and to whom they properly belong.
But yet before I dismiss your book, I think myself concerned to
vindicate one place of scripture more, viz. Rom. xi. 16, 17. which
I alleged in the beginning for the confirmation of our first pro-
position, viz. That God's covenant with Abraham, Gen. xvii. is
the same covenant for substance we Gentile believers are no\f
under, ' If the first-fruits be holy, the lump is also holy : and if the
root be holy, so are the branches. And if some of the branches be
broken off, and thou, being a wild olive, wert graffed in among
them, and with them partakest of the root and fatness of the olive-
366 A REPLY TO MR. CARY'S SOLEMN CALL*
tree, boast not against the branches,"* &c. This place is deservedly
of great value with us, to prove, that we Gentile believers^ with our
infant-seed, are invested under the gospel with the same substantial
privileges that the Jews and their infdnts formerly enjoyed. Here,
without opening one term, you proceed, in your wonted manner,
confidently to deny the arguments of our learned divines from this
place. I shall therefore open this famous text, and regularly deduce
the right of Gentile believers infants to baptism from it. And here,
keeping to the rules above ;
(i.) I note, that verses 13, 14, 15. give us the true level and
scope of the apostle's argument, which is to prove the calling in again
of the Jews, though for the present broken off; and on this ground
to excite hin^self to all diligence for their conversion, and suppress all
glorying and boasting in the Gentile believers, as if they were more
worthy than those, because they fill their rooms and places.
(2.) To prove the calling again of the Jews, he argues strongly,
ver. 16. from the Jwdej-al holiness derived to the branches from their
root or ancestors ; namely, Abraham, Isaac, and Jacob, with whom
the covenant was made, Gen. xvii. ' For if the first-fruit be holy, the
lump is also holy ; and if the root be holy, so are the branches ;' i. e.
Abraham, Isaac, and Jacob, being in covenant with God, ajbederal
holiness is from them derived to the branches. And this can be no
other than ajcederal holiness,heca.use those their ancestors were utter-
ly incapable to transmit any inherent holiness to them, that being the
incommunicable prerogative of God. This/cederal holiness lying still
in the root (the covenant with Abraham) will recover the branches
again to life, though at present many of them be broken off; as Job
speaks in another case. Job xiv. 7, 8, 9. ' There is hope of a tree,
though it be cut down, that it will sprout again, and that the tender
branch thereof will not cease ; though the root thereof wax old in
the earth, and the stock thereof dry in the ground ; yet through the
scent of water it will bud, and bring forth boughs like a plant.'
(3.) We affirm, by the authority of this text. That all the Jewish
nation was not broken off, but only a part of it: So the 17th verse
plainly declares ; * And if some of the branches be broken off,' &c.
Not all, but some ; for many of them were converted to Christ ; we
read of three thousand at one sermon, Actsii. and multitudes more
at other times. All these converted Jews stood in the apostle's time
as branches in the true olive, still enjoying all their privileges ; and
that which brake off them that were broken off, was nothing else but
their own unbelief: Ver. 20. ' Well then, because of unbelief they
were broken oft.' For at the promulgation of the gospel, a new arti-
cle was added to their creed ; namely, That this same Jesus, whom
they had crucified, is the promised and true Messiah. This some be-
lieved, and so stood by faith, still enjoying all their ancient privileges
of the covenant: Others believed not, and their unbelief broke them off.
(4.) We find in this place two sorts of branches growing upon this
A llErLY TO MK. CARy's SOLEMN CALL. 367
root Abraham ; some natural branches ; namely, Jews by nature,
embracing Christ by faith ; others wild and foreign branches, viz.
Gentiles by nature, but ingrafted by faith, and by their ingrafture
growing among the natural branches, and with them partaking of the
root and fatness of the olive-tree, verse 17. that is, the rich privileo-es
of the covenant and promise to Abraham, Gen. xvii. ' I will be a God
to thee, and to thy seed.' This is the sweet juice and fatness of the
olive-tree, which both sort of branches live upon, ver. 17. some on
the external, others on the internal ; some on both.
(5.) These naturally wild, but now ingrafted branches, viz. thebe^
Uevinp' Gentiles^ being grafted by faith amongst the natural branches,
and with them sucking the fatness of the same root and olive ; that is
to say, the privileges, ordinances, and franchises of the church ; we
cannot but judge it to be a natural, clear, and necessary consequent,
that the same privileges the natural branches once had, and the re-
maing branches (amongst whom the Gentile believers were ingrafted)
then had ; the very same the Gentile believers^ and their children, do
now enjoy, by virtue of their interest in the same root ; else we can-
not understand how we should be said to partake with them of the
root and fatness of the olive. Certainly the sap is the same which
the root sends into all the branches, whether they be natural or in-
grafted ones; and is as plentifully communicated to the ingrafted,
as to the natural branches : For the watering of this olive with the
more rich and plentiful grace of the gospel, must make the olive-
tree as fat and flourishing as ever it was, to supply all its branches,
and more than ever before.
Seeing then we Gentiles have (1.) the same grafting into the true
olive ; and (2.) that our present grafting in, is answerable to their
present casting out ; and (3.) that their re-ingrafting, in the end of
the world, shall be the same for substance that ours now is, and their
own first was : For when they were first taken in, they, and their
children, were taken in together; when they were broken off, they
and their children were broken off together ; and when they shall
be taken in again, they and their children shall be taken in ao-ain ;
And (4.) seeing all these their expected mercies are secured to them
by the covenant made with Abraham, Isaac, and Jacob, which will
extend again to them when their unbelief ^viSS, be taken away; me-.
thinks (as was said before) nothing can be clearer than this conclu-
sion. That we Gentile believers are now invested with the same pri-
vileges they once enjoyed ; and our children have the s'dmc fjuderal
holiness or relation to the covenants theirs had, by being grafted,
amongst them, and living on the same sap they did, and that by the
same promise. Acts ii. 39.
But you will say. There is no mention here made of the graft-
ing in of our children w^th us. We reply, Neither is there any men-
tion here made of the breakingoff of their children with them ; which
yet was so. Nor was there need to say it, ^eing both their infants
368 A RErLY TO MR. CAUy's SOLEMN CALL-
and ours are comprehended in the parents, as twigs are comprehended
in the branch, or buds in the graft, and the one being holy, so is the
other. And thisjced€f'al holiness of the children is not only mentioned
in this chapter, ver. 16. but also in 1 Cor. vii. 14. Now are your chil-
dren holy. And the very same prom ise, which conveyed the fatnessof
the olive to Abraham's natural seed, manifestly extends itself to the
Gentile believers seed, Acts ii. 38, 39. And if men will not shut their
eyes, and study evasions, what can be plainer from scripture than this
exphcation and application of this place ? We have with us the con-
sent of the generality of orthodox expo'^itars ; the sense itself is ge-
nuine, easy, and unconstrained, agreeable with the letter and scope of
the text. Whether the sen.se you set up against it, be as probable as
this, we come next to examine. And truly? sir, your answer is ambi-
guous asaDelphic oracle: For (1.) you tell us, p. 8. That the ingraft-
ingspoken of in this place, is into the invisible church, by election. We
say, it is into the visible church, by profession of faith ; for we know
not how to understand any breaking off from the invisible church, or
falling from election : But it is like, you better considered the conse-
quents of that opinion, drawn upon you by Mr. Sydenham, in his
85th page; and therefore, nauseating those dregs of Arminianism,
you speak more orthodoxlyto the point, page 27, where you honestly
acknowledge. That the church of the Jews and Gentiles, as to the
true essence and inward substance of either, is one and the same : In
which respect, the believing Gentiles, according to the apostle's meta^
phor, are here said to be grafted in amongst them, and with them, to
be made partakers of the root and fajiness of the olive-tree : And in
reference hereunto, it is rightly added by the apostle, that the gifts
and callings of God are without repentance : The inward substance of
the church and covenant of grace, whereon it is founded, being in-
variable, and which shall for ever remain immoveable, though the out-
ward form and administration be not so. Well then, from hence we
bave gained two things : (1.) That the church of the Jews and Gen-
tiles are essentially and substantially the same church. (2.) That the
Jews were not broken off from the invisible church, or from faith and
election ; for these, you truly say, are invariable and immoveable :
And if you had denied it, the apostle assures us, that the foundation
of God stands sure ; and that the gifts and callings of God are with-
out repentance. But what then was their breaking off, and the Gen-
tiles grafting in, which made this great alteration in the church.^ Can
it be any thing else, but our ingrafting into the visible church, by the
profession of our faith, from whence the Jews were broken off for
their unbelief.^ For certainly, from the invisible church they were not
broken off, and into the invisible church, multitudes of professing
Christians are not ingrafted. It is evident, therefore, by grafting us
into the olive-tree, he means the visible church ; and by the fatness
thereof, the ordinances and privileges of that church. Though he
deny not but all sincere professors are members of the invisible church
A HEPLY TO MR. CARV's SOLEMN CALL. 369
also, and do belong to the election of grace ; but that is not the
breaking off, or grafting in, here spoken of.
And now, having given up Mr. Tombes' notion of the invisible
church, and election, you are again put to your shifts ; and must
either shuffle, and seek to hide yourself in a heap of strange and
unintelligible distinction, or (which had been much Aiirer) honestly
have yielded the cause; and, wherever you meet with them, I find
a whole troop of distinctions rallied together for this purpose, page
23, 24.
' This grafting in (say you) may be either into the visible or invi-
sible church ; either by faith, profession of faith, or by some outward
ordinance. Children may be either grown men, or infants. The
ingrafting in may be either* certain or probable. Certain, either by
reason of election, or their natural birth, being children of believers.
Probable, as being likely : either because frequently, or for the most
part, it happens so; Though necessary, and so not certain.* The
thing to be proved is. That the children of believers are in the co-
venant of free grace in Christ, and by virtue thereof, to be baptized
into the communion of the visible church.
Replij. Words enough, and distinctions enough, to reduce the text
to an indivisible point. But whither doth all this tend ; I will ask
you two or three plain questions, and then make what use you please
of your distinctions. (1.) Whether the breaking off of the Jews,
and the ingrafting of the Gentiles, here spoken of, have relation to
the mvhible cimrch by election, or to the visible church by profes-
sion of faith, and some outward ordinance ? (2.) Whether, if it
were into the visible church by profession of faith that the Gentile
believers were grafted in, as doubtless it was (and by relinquishing
the former sense, you here seem to yield it, saying, this ingrafture
may be certain, upon the account of natural birth, being children of
believers ;) then I would fain know, why you so state the question, as
to make the certainty of believers childrens interest in Christ to be
the only ground of their admission into xhki commtmion of the visible
church ? This (say you) must first be proved, or no baptism for them.
Alas, poor infants ! to what hard terms are they here tied up ?
Very much harder than the terms any of your own society are tied to:
And if baptism must be suspended, till this point can be cleared, that
the person to be baptized be first in Christ, and in the covenant of free
grace, as to the saving benefits thereof; then farewell to all baptism,
both of infants and adult professors too. For how can you prove, that
the persons you baptize, are all, or any of them, really in Christ ?
May they not deceive you, as Simon Magus did Peter ? I did not
think you had proceeded in this matter upon a certainty, hut a, pro-
hability: And if you proceed with yours upon the grounds oi proba-
bility, how come you to tie up the children of believers to a certainty
43f their interest in Christ aS the antecedent suspending condition of
870 A REPLY TO MR. CAIIY's SOLEMN CALL.
their baptism ? We need dispute no more about the proper subjects
of baptism, for by this account we have lost the ordinance of bap-
tism itself.
We thought, sir, that our children's title to baptism was derived to
them from their believing parents, as the children of the Jews was to
circumcision, from their circumcised and professing parents ; and that
the same promise which conveyed their children's privilege to them,
Gen. xvii. had conveyed the right of believers children to baptism
unto them also. Acts ii. 38, 39. and that the root being holy, the
branches are holy also, that is foederally holy, Rom. xi. 16. But to
this you make such an answer as astonishes me to read, p. 26; where
allowing Abraham to be the root, you say, 'The holiness here spoken
of, is first in respect of God's election ; holiness personal and inhe-
rent, in God's intention :' Eph. i. 4. " He hath chosen us in him,
that we should be holy." (2.) It is also holiness derivative ; but not
from any ancestors, but from Abraham only ; and that not as a
natural, but a spiritual Jather ; wherein he is a lively image, or
figure of Christ, and is derived from the covenant of grace, which
passed in his name to him and his seed. And, lastly, it shall be in-
herent, being actually communicated by the Spirit of God, when
they shall be actually called.'
Reply. Here we see into what brakes and pits men run themselves,
when they depart from the plain and safe path in explications of scrip-
ture Here is such a tripartite distinction of lioliness, as I never met
with before. (1.) Here is personal holiness inherent in Gods inten-
tion. By this you must either mean sanctification decreed for them,
and to be bestowed on them at the time of their calling ; and then
it is coincident with the third member of your distinction. Or else
you mean, that it is holiness inherent in the intention of God, as an
accident in its subject ; and then the simplicity of God's nature re-
sists your incongruous notion. But it would be a less crime, to
confound the first with tlie last member of your vain and self-created
distinction, than to speak things so repugnant to the simple and un-
com pounded nature of God.
Or if your meaning be. That this holiness is in God by way of in-
tention, but in them by way of inhesion ; that will not deliver you
out of your confusion neither, but run you into greater: For then you
confound tlT»e immanent with the transient acts of God, and make
the same thing at the same time, to be purely in intention, and in
execution ; or to be only in God's purpose to bestow hereafter, and
yet, at the present, inherent in the persons he intends it for : So
that I must leave your strange notion of personal holiness inherent
in God's intention, to be cleared by a more metaphysical head than
mine: or else to stand, among other rare and unintelligible notions,
to be admired and apj)lauded by the ignorant reader.
But then, when we come to the second member of your distinction,
I am as much at a loss to find your sense as before : For there you
sn
Jell us, ' The holiness here spoken of, is derivative holiness also ;
and that from Abraham only ; and from him, not as a natural, but
a spiritual father, resembhng Christ herein.'
Reply. This word derivative is an equivocal word, and may signify
Q\\)i\Qv inherent personal holiness^ ovjcederal holiness ; for both of them
are derived. If you say the former, it looks too black and horrid for
me to believe you mean it, though you should say you mean it ; for
then you make Abraham not only the figure and image of Christ, as
you speak, but Christ himself, by attributing to Abraham Christ's
incommunicable property and prerogative. Then Abraham may say
to all his children, as Christ doth, John xv. 4, 5. I am the vine, ye
are the branches^ ^c. I am he that sanctifies you. But if you mean
the last (as necessarily you must, if you mean any thing that hath
orthodox sense in it) then this derivative holiness you speak of, is
not personal holiness, or internal sanctification, hutjijcderal holiness,
derived from covenanted ancestors, or parents to their children ; and
therein you come over to us, and to the true sense of the text. But
why must this be squeezed from you with so much difficulty ? And
why did you hide thi^ feeder al holiness under an equivocal term, lest
you should seem to yield the controversy with a word ? This is not
fair.
Object. If you say we are too hasty, and triumph before the vic-
tory : For though you do yield it to be ajcederal holiness^ yet it is
such as can be derived from no other father, or progenitor, but
Abraham only.
Sol. Yes, sir, I hope you will allow Isaac and Jacob, at least to be
the root and first-fruit, as well as Abraham, seeing the covenant was
jointly and expressly made with them all three, and thereby they be-
came the root and first-fruit of that holy nation ; and if that people be
called the seed of Abraham, they are also called the seed of Jacob ;
and if father-hood be ascribed to Abraham, it is ascribed to Jacob
too, Isa. Iviii. 1 4. And if Abraham be first named in the covenant,
so is Jacob: See Lev. xxvii. 42. But if you allow these three pa-
triarchs, perhaps that is all you will allow ; for you seem to say, that
wojasderal holiness can be derived from any other progenitors. Good
sir, whatever your own private opinion be in this matter, allow us to
believe otherwise, as long as those scriptures 1 Cor. vii. 14. and Acts
ii. 39. stand in our Bibles : For we cannot think but the foederal holi-
ness o^ children results from the immediate /^arewfofaith, or covenant
mterest, as well as from the xemoiev progenitors ; else we cannot un-
derstand how the Corinthians' children should be holy, or how the
promise should belong to the children of them that are afar off, viz.
the Gentiles, who could derive no such thing to their children by a
lineal descent from Abraham, but only as they became ingrafted
branches by faith ; and so suck the fatness of the olive to thcmselve?,
and to their buds, or children, as the natural branches did. I desire
you to consider also, how this covenant passed, as you say it did, to
Vol. VI. A a
372 A hevuy to mr. caiiy's solemn call.
Abraham and his seed, in Christ's name, if it be the same witb
Adam's covenant ? Did that pass to Adam in Christ's name too ?
I have now dispatched what I at first promised and intended, viz,
the confutation of my friend's mistakes about the covenants ; and
the vindication of those scriptures^ by which our arguments, de-
duced from one of them, are confirmed. And now I have no farther
concernment with Mr. Cary's solemn call ; save only to note his high
confidence, rash, and most unchristian censures, of all his differing
friends and brethren, with which he concludes his discourse ; where-
in he calls infants baptism,
(1.) A great abuse in the divine icorsJup, page 242, 243. And
yet he that so calls it, never looked half way into the controversy ;
nor is able, without manifest shuffling and contradiction, both to the
words of God, and his own words, to answer our arguments ; as is
here made too evident.
(2.) That it is no other than a change of a divine institution, and
making void \\\e commandmeiit of Christ, the horrid sin charged by
Christ upon those hypocrites, the Scribes and Pharisees, Matth. xv.
6. With no better than these doth he rank and associate the many
thousands of God's choice and dear people, who differ in this cir-
cumstantial point from him.
(3.) He compares it with the sin of Nadab and Abihu ; and with
that of Israel, with respect to the ark,» 1 Chron. xv. 13. A sin, which
provoked the Lord to execute judgment, by an immediate stroke in
fire from heaven upon them. Thus Mr. Cary is ready to callforjirc
from heaven upon his brethreji. Alas, poor man ! he knows not what
spirit he is of, as Christ told the disciples in a like case. It is well
we are not in his hands, to execute the wrath, as well as charge the
guilt upon us. But I hope all this is but rashness in him.
(4.) He affirms it to be no less than ati'cmsgressing of the law, achan-
ging-qfthe ordinances, anda breaking ()f the everlasting covenant. If
it be a transgressing of the law, he should have shewn us in what
scripture that law that forbids it is, or where God hath repealed his
former grant to the children of his covenant-people. And for the
changing of the ordinances, I am of opinion, it is he that is guilty of
that sin, and not we : For we have proved, God settled this privilege
upon the infant-seed of his people ; that Xho^ promise, under the gos-
pel, continues still to them ; and if he exclude them from baptism, he
changes the ordinance of God. And for breaking the everlasting co-
venant, for which he cites Isa. xxiv. 5, 6. the Lord make him sensible
of the danger he hath put himself under, from that very text he pro-
duces against us ; for it is manifest, that the covenant there spoken
of, is God's covenant with Abraham, renewed with the Israelites at
Sinai, which in that text is truly called an everlasting covenant ;
when mean time, Mr. Cary hath pronounced it to be an Adam's co-
venant, and now utterly abolished. Who is it, sir, that fights
A REPLY TO MR. CARY's SOLEMN CALL. 873
Ro-ainst, and changes this everlasting covenant, you or we, that are
for its continuance to us and our children ?
(.3.) He affirms these things to be of highest concernment to us.
If so, then sure it must follow, that repentance from dead works, and
faith towards our Lord Jesus Christ, must be inferior things to them;
for nothing can be higher than the highest, or equal with it. And
then bv making them the chief fundamentals in religion, as that ex-
pression doth (iFit be not a vain and sinful hyperbole) the salvation or
damiiation of men depends upon compliance or non-compliance with
them. And then, whether must you send all God's people in the
world, that differ from you ? Sir, I find your brethren in the appen-
dix to their confession of faith, page 110. placing one of these which
you make of highest concernment, among the other circumstances of
religion ; and doubtless that is in its proper place : Nor do I see how
they can free themselves from participation in your sin, till they have
admonished you for it, and causedyou to expunge it outof your book.
6. That it is a settling of your thresholds by God's threshold :
These words you recite from Ezek. xliii. 8. which speak of the idola-
irons Icings ofJudah and Israel building temples and altars for their
idols, in or near the courts of the temple of God ; as the English
annotations on the text will inform you ; an abomination that de-
filed God's holy name, a wickedness not to be named, and for which
the Lord consumed them, and calls it whoredom in the next words.
Here sir, you have exceeded all the bounds of society and Christian
charity, and made this circumstantial difference about the proper
subject of baptism the grossest heathenish idolatry in the world ;
and consequently dissolved the bonds of Christian charity, and bro-
ken off all communion with us ; for with such idolaters you ought
not to have any communion.
Your more wise and moderate brethren, in the place above-cited,
tell us, ' They are loth hereby to alienate their affections or conver-
sations from any that fear the Lord, and are willing to participate of
the labours of those whom God hath endowed with abilities above
themselves ; qualified and called to the ministry of the word ; desirous
of peace, and not of renewed contests hereabout.' This is a language
of another air : And if they be (as I dare not suspect but they are)
sincere in that profession, they dare not comprobate such a desperate
and unchristian censure as yours is : If they do, then we may easily
guess what our lot and treatment shall be, whenever Anabaptism
gets the ascendant in England ; we may expect as civil usage as is
due to gross idolaters, and no better : But I hope better things.
(7.) You say, that as these things are of highest concernment, so
they oughttoheour most serious practice and endeavour^ page24y. ult.
Good Lord ! whither hath zeal for an opinion transported you ! Our
most serious practice and endeavour! Sir, I thought the most serious
practice of a minister had been to preach Christ and salvation to the
souls of men, and not to baptize : I am sure St. Paul reckoned so^
374 A REPLY TO ME. CARY's SOLEMN CALL.
Christ sent me not to baptize, hut to preach ; that is, baptism is not
my principal work, or main business. And ver. 14tb5 he thanks God
he had baptized none of them but Crispus and Gaius. I believe he
never uttered such an expression about his other work of preaching
Christ. And for all Christians, I thought the securing of their in-
terest in Christ, living in the duties of communion with him, watch-
ing their hearts, and mortifying their corruptions, had been the ob-
ject matter of their most serious practice, and faithful endeavour;
and not the litigations about baptism. But I hope these were only
inconsiderate expressions, falling from your pen, whilst you were in
a paroxism of zeal, or a transport in the height of a conceited tri-
umph : But whatever was the cause, I am sure you ought to revoke
and repent such words.
(8.) You wish your testimony rise not up at last as a witness
against u?. Sir, we do not apprehend any cause we have to fear
your testimony against us, or severest censures of us, whilst we are
satisfied, that as you neither have the faculty or commission to be
our judge, so neither is there any convincing evidence in your reply
to our arguments. But I think you have much more cause to fear,
lest those arguments should come at last as a witness against you,
who deny and contemn them ; when mean time, you are put to
most lamentable shifts, even contradictions, and somewhat worse, to
escape the point and edge of them.
(9.) To conclude. You tell us, we must not expect the special
presence of Christ to be afforded to us, without our compliance in
these points with you.
Sir, we never vet deserted the judgment or practice of infants bap-
tism, and yet have had (blessed be Jesus Christ for it) great and mani-
fold, sweet and signal proofs and evidences of his presence with us;
He bath owned and blessed our ministry to the conversion of many ;
and there are some, and those not mean, or few, of our spiritual chil-
dren, now in your societies in England, who have acknowledged us to
be the first instruments of their conversion : The Lord lay it not to
their charge, who now desert that ministry in which they first receiv-
ed Christ ! But as forthe departure of his presence, I assure you, friend,
I am more afraid of the rents and divisions you now renew so unsea-
sonably among the churches of Christ, than of any one thing amongst
us beside. It grieved my soul to see you, quieta mover e, awake a sleep-
ing controversy, especially in such a season, when we are little more
than half delivered from our enemies and dangers; you take us by the
heel, as Jacob did his brother, whilst but yet in the birth. Sir, ex-
cept 3^ou return to a more quiet and Christian temper, than you seem
here to be in, I am out of hope that ever you and I shall see those
blessed days, we have so often with pleasure, comforted ourselves
■with the hopes of. However, extend your charity (if you have any
left) so far, as to believe that I am one, notwithstanding of all this,
that am studious of the church's peace, and inquisitive into the rules
A REPLY TO MR. CARY's SOLEMN CALL. ST5
of duty, not daring to hold any truth of God in unrighteousness ;
and yet well satisfied I am, in the path of my duty, wherein, though
we cannot walk together, yet I ho})e to meet you at the end of our
way, in our Father's house, where perfect light and peace dwells.
And here I had put an end to this debate, had I not received your
return to some of these sheets, whilst the last of them was under my
hand ; wherein I only find four things in which I am concerned. In
general, you tell mc, ' You are not convinced of any error, by what
I have said.' I am sorry to hear it: But considering the nature of
error on one side, and the difficulty of self-denial on the other, you
have not much deceived my expectation. More particularly,
(1.) You say. As to your hooking the Sinai covenant into this con-
troversy, I gave you the first occasion of it; for when you shewed me
your papers about God's covenant with Abraham, I told you, that
you were best first to try if you could prove the covenant at Sinai, to
be a covenant of works; forasmuch as our divines are so far from
conceiting the covenant with Abraham to be a covenant of works,
that they will not allow the Sinai law itself to be so ; and to convince
you of it, I lent you Mr. Roberts and Mr. Sedgwick on the covenant,
to enlighten and"^ satisfy you about it : But little did I think you had
confidence enough to enter the lists with two such learned and emi-
nent divines, and make them to follow your triumphant chariot,
shackled with the incomparable Baxter and Allen, Sydenham and
Borthogg, Hke three pair of noble prisoners of war. But whatever
was the occasion (setting aside your sin) I am not sorry you have
given a fit opportunity to enlighten the world in that point also.
(2.) You seem to fancy in your letter, that I once was of your
opinion about the moral law, because you find these passages in a
sermon of mins, upon John viii. 36. " If the Son therefore shall
make you free, then are you free indeed ;" viz.
« That the law required perfect working, under pain of that curse;
accepted no short endeavours, admitted no repentance, and gave no
strength.' But finding me here pleading for the law, you think you
find me in a contradiction to that doctrine.
The words I own ; the contradiction I positively deny; for I speak
not there, and here, ad idem ; for in that sermon, and in those very
w^ords you cite, I speak against the law, not as God intended it, when
he added it to the promise ; but as the ignorance and infidelity of
unregenerate men, make it to themselves a covenant of works, by
looking upon it as the very rule and reason of their justification before
God: This was the stumbling-stone at which all legal justiciaries then
did, -and still do stumble, Rom. ix. 31, 32, 33. In this sense the
apostle, in his epistles to the Romans and Galatians, argues against the
law, and so do I in the words you cite ; but vindicate the law in the
very same sermon you mention, as consistent with, and subservient to
Christ, in the former sense ; and there tell you, ' The lav/ sends us to
Christ to be justified; and Christ sends us back to the law to be re-
Aa3
3T6
gulated. The very same double sense of the law you will find in this
discourse ; and from the mistaken end and abuse of the law, which
the apostle so vehemently opposeth, I here prove against you, that
the law in this sense cannot consist with, or be added to the promise;
and therefore make it my medium to prove against you, that the
true nature and denomination of the Sinai law, can never be found
in this sense of it, but it must be estimated and denominated from
the purpose and intention of God, which I have proved to be evan-
gelical. Try your skill to fasten a contradiction betwixt my words
in that sermon and this discourse.
I know you would be glad to find the shadow of one, to make
some small excuse, or atonement for the many faults of that nature
you have here committed.
(3.) Your letter also informs me, that you hear you are answered
by one hand already ; and, for ought you know, many more may be
employed against you, and I for one ; and so we shall compass you
about like bees.
Reply. I have only seen Mr. Whiston's little book against your
brother Grantham, wherein he hath baffled two of your principal
arguments ; but you only come in collaterally there, and must not
look upon it as a full answer to your book, but only as a lash for your
folly, en passant. And for our compassing you about like bees, me-
thinks you seem to be elated in your own fancy, by the supposition,
or expectation, of a multitude of opponents. You know as well as
I, who it is that glories in this motto, Unus contra omnes. Sir, I
think your mind may be much at rest in that matter. Of all the
six famous adversaries mentioned in your title page, there are but
two living : and you know, Mortui non mordent ; and of the re-
maining two, one of them, viz. Mr. Baxter, is almost in heaven,
living in the daily views, and cheerful expectations of the saints
everlasting rest zvith GOD ; and is left for a little while among us,
as a great example of the life of faith. And it is questionable with
me, whether such a great and heavenly soul can find any leisure or
disposition to attend such a weak and trivial discourse as this.
And as for myself, you need not much fear me; I have not, nei-
ther do I intend to vibrate my sting against you, unless I find you
infecting or disturbing that hive to which I belong, and to which I
am daily gathering and carrying honey ; and then who but a drone
would not sting.
(4.) To conclude : in the close of your letter you fall into the for-
mer strain of love, assuring me, ' That the ancient friendship of so
many years, shall continue on your part.'
Reply. All that I shall return to this, is only to relate a short story
out of Plutarch, in the life of Alexander; where he tells us. That
■whilst he was warring in the Indies, one Taxiles an Indian king,
came with his company to meet him ; and saluting Alexander, said,
!' What need you and I to fight and war one upon another ? If thou
A llEPLY TO MK. CARy's SOLEMN CALL. S77
comest not to take away our water, and the necessaries of life from
us, for which we must needs fight : As for other goods, if I am
richer than thee, I am ready to give thee of mine ; and if I have
less, I will not think scorn to thank thee for thine." Alexander,
highly pleased with his words, made him this re})ly ; ' Thinkest
thou, that this meeting of ours can be without fighting ; No, no ;
thou hast won nothing by all thy fair words ; for I will fight and
contend with thee in honesty and courtesy, and thou shall not exceed
me in bounty and liberahty.'
I say with Taxiles, I had never armed against you, had you not
come to take away our water, and the necessaries of life ; I mean,
the covenant of God with Abraham, which contains the rich charter
of the Gentile believers children, and make it an abolished Adam's
covenant, and told us, that we must come up to the primitive purity
in these things ; that is, in renouncing it as a covenant of grace, and
relinquishing infants baptism, as grounded thereon.
Sir, were my own father alive, I must and would oppose him,
should he attempt what here you do. Infant-baptism, with you is
not ; singing' of psahns, that plain and heavenly gospel ordinance,
with you is not ; and will you take away our Benjamin also ? What!
the covenant of God with Abraham and his children in their genera-
tions ? All these things are against us. No, sir, we cannot part
with that covenant, as an abolished Adam's covenant, nor v/ill I give
it up for all the friendship in the world.
And yet I will say with Alexander, I will contend with you in
friendship and courtesy, even whilst I earnestly contend against you
for the truths of GOD, which you have here opposed, and I have
endeavoured to vindicate.
One word more before I part with you ; I do assure you, and the
whole world, that in this controversy with you, I have not, knowingly
or advisedly, misrepresented your sense : If you shall say I did so in
my second argument, from the words, page 179, I assure you, both
myself, and others could understand you no otherwise than I did in
the papers I sent you ; and when you told me, you meant there was
no pardon in either of those covenants, but that it plainly directed to
Abraham's covenant, you will find, I liave given you as fair a choice
as you can desire, either to stand to your words in the first sense,
wherein I understand them, or (which will be the same to me) to
your own sense, in whiclj you afterwards explained it to me. And
whereas I blame you over and over in my epistle and conclusion, for
putting the proper subjects of baptism amongst the highest things in
religion ; let the reader view your conclusion, and see, whether you
do, or not. If you say, you speak of the covenant there, as well^is
of baptism, I allow that you do so ; yet I hope it is equally as bad,
nay, in deed and truth, a great aggravation of your fault, to make
this article, viz. God's covenant with Abraham, Gen. xvii. an abolished
Aa4
0/8 SACRAMENTAL MEDITATIONS.— TO THE READER.
Adams covenant, one of the highest concernments of a Christian, the
baptism only of adult believers another. My consequences from your
words, are just and regular, how surprising soever they seem to you.
If you think fit to rejoin to this my answer, I desire you will avoid,
as much as you can, a tedious harangue of words, and speak strictly
and regularly to my arguments, by limiting, distinguishing, or deny-
ing, as a disputant ought to do : If so, I promise you a reply ; but
if I find no such thing, it shall pass with me but for waste paper ;
nor will I waste time about it. The Lord give us unity in things
necessary, liberty in things indifferent, and charity in all things 1
SACRAMENTAL MEDITATIONS
UPON DIVERS SELECT PLACES OF
SCRIPTURE:
WHEREIN
Believers are assisted in preparing their Hearts, and exciting
their Affections and Graces, when they draw nigh to GOD
in that most awful and solemn Ordinance of the LORD'S
SUPPER.
To THE Reader.
Christian Reader,
VyHRIST may be said to be crucified three ways; by the Jews
actually, in the sacrament declaratively, and by unbelievers at his
table interpretatwely. Among sins, blood-guiltiness is reckoned
one of the most heinous ; and of all blood-guiltiness, to be guilty of
the blood of Christ, is a sin of the deepest guilt, and will be avenged
with the most dreadful punishment, 1 Cor. x. 27, 29. If vengeance
be taken seven-fold on him that slew Cain, what vengeance shall be
taken on him that crucifies afresh the Lord of glory ?
The heaviest blow of divine justice is still ready to avenge the abuse
of the best mercy : what can the heart of man conceive more solemn,
more sacred, or more deeply affective, than the representation of the
most gracious love of the Father, and the most grievous passion of the
Son ? What sin can be more provoking to God, than the slight and
contempt of those most awful mysteries ? And what punishment can
be more terrible, than for such a wretched soul to eat and drink dam-
TO THE READER. 5T9
nation to itself? Melancthon records a very dreadful example of
God's righteous jud^nent upon a company of profane wretches, who,
in a tragedy, intended to act the death of Christ upon the cross. He
that acted the soldier's part, instead of piercing with a spear a blad-
der full of blood hid under his garment, wounded him to death that
was upon the cross, who falling down killed him, who (in a disguise)
acted the part of the woman that stood wailing under the cross.
His brother, who was first slain slew the murderer, who acted the
soldior's part, and for slaying him was hanged by order of justice.
Thus did the vengeance of God speedily overtake them, and hanged
them up in chains, for a warning, to all that should ever dare to
dally with the great and jealous God.
These are terrible strokes, and ^et not so terrible as those which
are more ordinarily, but less sensibly, inflicted on the inner man for
the abuse of this ordinance.
To prevent these judgments, and obtain those blessings which
come through this ordinance, great regard must be had to two
things, viz. 1. The in-being. 2. The activity of true grace.
Firsts Examine thyself, reader, whether there be any gracious prin-
ciple planted in thy soul, whereby thou art alive indeed unto God.
It v/as an ancient abuse of the sacrament (condemned and cast out by
the * Carthaginian council) to give it unto dead men. Dead souls
can have no communion with the living God, no more benefit from
this table than the Emperor's guests had from his table, where loaves
of gold were set before them to eat. There is more than a shew of
grace in the sacrament : it hath not only the visible sign, but the spi-
ritual grace also, which it represents. See that there be more than
a shew and a visible sign of grace also in thy soul, when thou comest
nigh to the Lord in that ordinance : see to the exercise and activity,
as well as to the truth and sincerity of thy grace.
Even a believer himself doth not eat and drink worthily, unless
the grace that is in him be excited and exercised at this ordinance.
It is not faith inhering, but faith, realizing, applying and powerfully
working. It is not a disposition to humiliation for sin, but the actual
thawing and melting of the heart for sin ; ' whilst thou lookest on
him whom thou hast pierced, and mournest for him as one that
mourneth for his only son, for his first-born :' nor is it a disposition
or principle of love to Christ that is only required, but the stirring
up of that fire of love, the exciting of it into a vehement flame.
I know the excitations and exercises of grace are attended with
great difficulties : they are not things within our command, and at
our beck. Oh ! it is hard, it is hard indeed, reader, even after God
hath taken the heart of stone out of thee, and given thee an heart
of flesh, to mourn actually for sin, even when so great an occasion
* Concil. Carthag.Can. 5. Placuit ut defunctorum corporibus non detur eucharistia^ &c.
»^S0 TO THE READEIL
and call is given thee to that work at the Lord's table ; for the same
power is requisite to excite the act that was required to plant the
habit. Gratia gratiam postidat.
However, the duty is thine, though the power be God's; why
else are his people blamed, because they stirred not up themselves
to take hold of him ? Isa. Ixiv. 7.
To assist thee in this work, some help is offered in the following
meditations : it is true, it is not the reading of the best meditations
another can prepare for thee, that will alter the temper of thy heart,
except the Spirit of God concur with these truths, and bless them to
thy soul : but yet these helps must not be slighted, because they are
not self-sufficient. 'Man lives not by bread alone ; but by every word
that proceedeth out of the mouth of God;' yet it were a fond vanity,
and sin, for any man, upon that ground, to cast away bread, and ex«
pect to live by a miracle without it. We must lift up our hearts to
God for a blessing, and then eat. Do the same here ; first pray ;
then read ; and the Lord quicken thee by it for duty.
There are two thing of special concernment to thee, reader, when
thou art to address thyself to any solemn duty, especially such as this.
1. Prepare for thy duty diligently.
2. Rely not upon thy preparations.
1. Prepare with all diligence for thy duty. Take pains with thy
dull heart ; cleanse thy polluted heart ; compose thy vain heart; re-
member how great a presence thou art approaching. If *Augustus
thus reproved one, that entertained him without suitable prepara-
tion, saying, * I did not think we had been so familiar ;' much more
may thy God reprove thee, for thy careless neglect of due prepara-
tion for him.
2. But yet take heed, on the other side, that tliou rely not upon
thy best preparation. It is an ingenious, and true note of Luther,-f-
(speaking to this very point of preparation for the sacrament)
• Never are men more unfit, than when they think themselves most
fit, and best prepared for their duty ; never more fit, than when
most humbled and ashamed, in a sense of their own unfitness.'
That the blessing of God, and the breathings of his good Spirit,
may accompany these poor labours to thy soul, is the heart's desire
of,
Thy servant in Christy
JOHN FLAVEL.
* Non putaham me tibi tamjhmiliarem.
f Tunc pnssime dispoiitus, quando cptissime.
SACRAMENTAL MEDITATIONS. S8l
THE FIRST
MEDITATION,
UPON
Psalm Ixxxix. 7. God is greathj to he feared in the assembly ofhis
saints, and to he had in reverence of all that are ahout him.
JL HERE are special seasons, wherein tlie saints approach near
unto God in this life, and wherein the Lord conies near unto them.
It pleaseth the Majesty of heaven, sometimes to admit poor worms
of the earth to such sensible and sweet perceptions of himself, as are
found above all expression, and seem to be a transient glance upon
that glory, which glorified eyes more steadily behold above : ' Be-
lieving, we rejoice with joy unspeakable, and full of glory;' or, *glo-
rified joy ; as it is, 1 Pet. i. 8. And yet how sweet and excellent
soever these foretastes of heaven are, heaven itself will be an un-
speakable surprize to the saints, when they shall come thither.
Now among all those ordinances, wherein the blessed God mani-
fests himself to the children of men, none are found to set forth
more of the joy of his presence, than that of the Lord's Supper : at
that blessed table, are such sensible embraces betwixt Christ and
believers, as do afford delight and solace, beyond the joy of the
whole earth.
And where such special manifestations of God are, suitable dis-
positions and preparations should be found on our part, to meet
the Lord.
And, certainly, we shall find reason enough for it, if we will con-
sider the importance of this scripture before us; ' God is greatly to
be feared in the assembly of his saints, and to be had in reverence of
all that are round about him.' Wherein we have, 1. The object :
S. The subject : 3. The mode of divine worship.
Fi7^st, The object of worship, God ; God is to be feared. In all
divine worship, men and angels have to do with God. " All things
(saith the apostle) are open and naked to the eyes of him with whom
we have to do," Heb. iv. 14. AVith whom we have speech, or
business ; so it may be understood. When we worship, we draw-
nigh to God ; and that about the greatest concerns, and weightiest
business in the world.
* AyaXX/a^s X^S^ avsx^.a/.Jjrw y.ai bthiQiafiivr^, Innerrabili, ^ glorijlcate.
Montanus.
S82 SACRAMENTAL MEDITATIONS.
Secondly^ The subject, or the person that approaches unto God m
his worship ; " His saints, and all that are about him." By saints,
many interpreters do (in this place) understand the angels, called
saints, from the purity and holiness of their nature ; and so make the
next clause exegetical of this. Those that before were called saints
in respect of their nature, are, in the next words said to be such as are
round about him, his satellites, attendants, or those that stand as ser-
vants about him, to do his pleasure ; where they are described by
their office. Both these seem to be grounded upon the precedent
verses : " Who in heaven can be compared to the Lord ? Who
among the sons of the mighty," (or of God, so the angels are called.
Job i. 6.) " can be likened to the Lord ?" And though it be true,
that the angels worship, and serve the Lord with the greatest rever-
ence and dread (for these are his nigh ones, or such as are round about
him ;) yet there is no necessity to limit this scripture so narrowly, by
excluding the people of God on earth ; they also are his saints, and
more frequently so stiled, though they be saints of a lower class and
order : and they also are round about him as well as the angels ; and
when they worship him, he is in the midst of them. Mat. xviii. 20.
And the place where they assemble to worship, is called the place of
his feet, Isa. Ix. 13. But if we find not the saints on earth in the di-
rect and immediate sense of this text, yet we must needs meet them
in the rebound and consequence. For if creatures so much above
us, as the angels, do perform their service, and pay their homage to
the highest Majesty with so much fear and reverence ; shall not in-
ferior creatures, the poor worms of the earth, tremble at his pre-
sence ? And this brings us to the third thing ; namely,
Thirdly, The mode, or manner, in which the worship of God is
to be performed ; viz. with great fear and reverence : " God is
greatly to be feared." Piscator translates it, Vehementer formid-
andus, to be vehemently feared ; and opposes it to that formal,
careless, trifling, vain spirit, which too often is found in those that
approach the Lord in the duties of his worship. The observation
from hence will be this :
Observation. That the greatest composedness and seriousness of
spirit is due to God, from all those that draw nigh unto him
in his worship.
And this is no more than what the Lord expressly requires at our
hands ; Lev. x. 3. " I will be sanctified in them that come nigh
unto me." So Heb. xii. 28, 29- " Let us have grace, whereby we
may serve God acceptably, with reverence, and godly fear. For
our God is a consuming fire."
And as this disposition and temper of spirit is due to every act
and part of God's worship ; so (to accommodate this general to our
particular occasion) it is especially due to this great and solemn or-
dinance of the Lord's supper.
It is the observation of the Casuists, ihatsacramentum et jmrtisarti^
SACRAMENXAL MEDITATIONS. S8$
cuius aquiparanter : The sacrament of the Lord's supper, and the
very point of death, require equal seriousness : a man's spirit should
be as deeply solemn and composed at the Lord's table, as upon a
death-bed. We should go to that ordinance, as if we were then go-
ing into another world.
The primitive Christians used to sit up whole nights in meditation
and prayer, before their participation of the Lord's supper; and these
nights were called Vigilia?, their watches. Such was the reverence
the saints had for this ordinance (which they usually called myster^
ium tremendicm^ a tremendous mystery,) that they would not give
" sleep to their eyes, or slumber to their eye-lids," when so great
and solemn a day drew near. Chrysost. lib. 3. de sacerdot.
And that all this solemn preparation is no more than needs, will
convincingly appear to us, upon the following grounds and reasons.
Reason 1. From the solemn nature and ends of this ordinance.
For what is the express design and use of it, but a lively represen-
tation of the Lord's death ? 1 Cor. xi. 26. As often as ye eat this
bread, and drink this cup, ye do shew the Lord's death till he come."
Jesus Christ is therein set forth crucified before us ; and not to
make a bare representation of it to us, as a thing wherein we have
no personal interest or concernment, but to represent his death live-
ly, and seal our title to it firmly : " This is my body which is bro-
ken for you," verse 24.
Now, v/hich of these is to be attended with a dead, careless, and
slight spirit ? Is it the representation of Christ's death ? God for-
bid ! Oh ! if there be any subject of meditation in the world, able
to drink up the very spirit of a man, this is it !
The sun fainted, the heavens mourned in black, the very rocks
rent in pieces, when this tragedy was acted ; and shall our hearts be
more senseless and obdurate than they, at the representation of it ?
But, lo ! here is more than a representation : Christ is set forth in
this ordinance, as crucified for you ; as suffering, and enduring all
this, in your room and stead. Now,
Suppose, reader, thyself to be justly condemned to the torture of
the rack, or strappado; and that thy father, brother, or dearest friend,
preferring thy life to his own, would become thy Antipsyxos, ran-
somer, by undergoing the torment for thee ; and all that is left for
thee to suffer, were only by way of sympathy with him ; suppose now
thyself standing by that engine of torture, and beholding the members
of thy dear friend distorted, and all out of joint ; hearing his doleful
groans, extorted by the extremity of anguish ; and under all these
torments, still maintaining a constant love to thee ; not once repent-
ing his torments for thee ; couldst thou stand there with dry eyes ?
Could thy heart be unafl'ected, and stupid at such a sight .^ Write
him rather a beast, a stone, than a man, that could do so.
But this is not all ; the believer's interest in Christ is sealed, as
well as the sufferings of Christ represented, in tliis ordinance.
S84 SACRAMENTAL MEDITATTOKS.
And is a sealed interest in Christ so cheap or common a thing-,
as that it should not engage, yea, swallow up all the powers of thy
soul ? Oh ! what is this ? what is this ?
The seal of God, set to the soul of a poor sinner, to confirm and
ratify its title to the person of Christ, and the inestimable treasures of
his blood. Surely, as the sealing up of a man to damnation, is the
«um of all misery; and that poor creature that is so sealed, hath cause
enough to mourn and wail to eternity ; so the sealing up of a soul to
salvation, is the sum of all mercy, and happiness; and the soul that
is so sealed, hath cause enough to lie at the feet of God, overwhelm-
ed with the sense of so invaluable a mercy.
Reason 2. As the nature and ends of this ordinance call for the
greatest composedness of spirit ; so the danger of unworthy receiving,
should work our hearts to the most serious frame : for if a man be
here without his wedding garment, if he eat and drink unworthily it is
atthegreatest peril of his soul that he doth so; ICor. 11.27. "Where-
fore, whosoever shall eat this bread, and drink this cup of the Lord
unworthily, shall be guilty of the body and blood of the Lord."
To profane and undervalue that body and blood of the Lord, is a
sin above measure sinful ; and the punishments of such sins, will be
the most dreadful : for still the more excellent the blessings are that
come by any ordinance, the more dreadful the curses are that avenge
the abuse of such mercies. How soon may a man draw fearful guilt
upon his soul, and dreadful judgments upon his body, by an heedless
management of such sacred mysteries ? ** For this cause many are
■weak and " sickly among you, and many sleep ;"' verse 30.
It is a most weighty note^ that a * worthy pen sets upon this scrip-
ture : ' They discerned not the body of his Son Jesus Christ, in
his ordinances; but instead of that holy, reverend, and deep-dyed
behaviour, which was due to it, both from their inner and outward
man, as being a creature of the highest and deepest sanctification,
that ever God sanctified ; sanctified not only to a more excellent and
glorious condition; but also to many ends and purposes, of far higher
and dearer concernment, both for the glory of God, and benefit
of men themselves, than all other creatures whatsoever, whether in
heaven or earth : They handled, and dealt bv it in both kinds, as
if it had been a common unsanctified thing : Thus they discerned
not the Lord's body.'
And as they discenied not his body, so neither did God (in some
sense) discern theirs: but in those sore strokes and heavy judgments
which he inflicted on tliem, had them in no other regard or con-
sideration, tlian as if they had been the bodies of his enemies, the
])odies of wicked and sinful men ; thus drawing the model and plat-
form of their punishment (as usually he doth) from the structure
and proportion of their sin.
*■ IMr. Tbomas Goodwin's epistle to Mr. Fenner's sermons.
SACRAMENTAL MEDITATIONS. 385
Thus the just and righteous God builds up the breaches that we
make upon the honour belonging to the body of his Son, with the
ruinsof that honour which he had given untoours,in health, strength,
lite, and many other outward comforts and supports.
O then what need is there of a most awful and composed spirit,
when we approach the Lord in this ordinance ?
Reason 3. As the danger of unworthy receiving should compose
us to the greatest seriousness, so the remembrance of that frame and
temper Christ's Spirit was in, when he actually suffered those things
for us, should compose our spirits, into a frame more suitable and
agreeable to his. When we see his death, as it were acted over again
befoj'e our eyes, was his heart roving and wandering in that day ?
Did he not regard and mind the work he was going about ? Was his
heart, like thine, stupid, and unaffected with these things ? Look but
upon that text, Luke xxii. 44. and you shall see whether it were so,
or not. It is said (when this tragedy drew nigh, and his enemies
were ready to seize him in the garden) That being * in an agony, he
prayed more earnestly ; and his sweat was, as it were, great drops of
blood falling to the ground.' And Mat. xxvi. 38. he saith, * My
soul is exceeding sorrowful, even unto death.' His soul was full of
sorrow : And is thine full of stupidity ? God forbid !
If thy heart be cold, Christ's was hot : If thou canst not shed a
tear, he poured out clods of blood from every part. O, how un-
suitable is a dry eye, and hard heart, to such an ordinance as this !
Reason 4. As the frame Christ's Spirit Mas in at his death, should
command the most solemn frame upon our spirits, at the recognizing
of it ; so the things here represented, require, and call for the highest
exercise of every grace of the Spirit in our souls : For we come not
thither as idle spectators, but as active instruments, to glorify God,
by exercising every grace upon Christ, as crucified for us. Behold
here are, among the rest,
Firsts The proper object of faith.
Secondly, The flowing spring of repentance.
Thirdly, The powerful attractive of love.
First, The proper object of faith is here. This ordinance, as a
glass, represents to thine eye that glorious Person, of whom the Fa-
ther said, ' This is my beloved Son, in whom I am well pleased,'
Mat. xvii. 5. Of whom he said, * I have laid help upon one that is
mighty.' This was he that was made sin for us, who had no sin,
that we might be made the righteousness of God in him, 2 Cor. v.
21. Who trode the wine-press alone, and is here to be seen in his
red garments. Every drop of his precious blood hath a tongue, call-
ing for faith to behold it, poured forth as a sacrifice to God for sin.
* This (saith he) is the cup of the New Testament in my blood,
which was shed for many, for the remission of sins.'
And what footing could thy faith find for pardon and salvation any
S86 SACRAMENTAL MEDITATIONS.
where else ? It is Christ crucified that faith clasps, as the last and
only hope and refuge of a poor sinner : Here all believers drop an-
chor. This is that blessed object, on whom they take the dead gripe,
or last grasp, when their eye-strings are breaking. When you see
the blood of Christ flowing forth, how can faith be silent in thy
soul ? When he bids thee, as it were, to put thy finger into his side,
shews thee his hands and his feet there; it will cry out in thy soul.
My Lord ! and my God !
Secondly, The flowing spring of repentance is here. If there be
any fire that can melt, or hammer that can break a hard heart, here
it is; Zech. xii. 10. " They shall look upon me, whom they have
pierced and mourn." Nothing lays a gracious soul lower in itself,
than to see how low Christ was laid in his humiliation for it.
Here the evil of sin is also represented in the clearest glass, than
ever the eye of man saw it in. The sufi'eriiigs of the Son of God
discover the evil of sin, more than the everlasting torments of the
damned can do. So that, if there be but one drop of spiritual sor-
row in the heart of a Christian ; here, methinks, it should be seen
dropping from the eye of faith.
Thirdly, The most attractive object of love is here. Put all crea-
ted beauties, excellencies, and perfections together ; and what are
they but blackness and deformity, compared with the lovely Jesus ?
My bt'loved (saith the enamoured spouse) is rchite and ruddy. Cant,
vi. 10. Behold him at the table, in his perfect innocency, and unpa-
ralleled sufferings ! This is he who was rich, but for our sakes became
poor; that we, through his poverty might be rich,' 2 Cor. viii. 9.
This is he that parted with his honour first, and his life next ; yea,
he parted with his honour in his incarnation, that he might be capa-
ble to part with his life for our redemption.
Behold here the degrees of his sufferings, and by them measure
the degrees of his love. Behold in his death, as in the deluge, all
the fountains beneath, and the windows of heaven above, opened ;
the wrath of God, the cruelty of men, the fury of hell, breaking in
together upon him, and his soul surrounded with sorrow ; and how
can this be represented, and thy soul not astonished at this amazing,
matchless love of Christ.? Surely one flame doth not more naturally
produce another, than the love of Christ, thus represented to a gra-
cious soul, doth produce love to Christ, and that in the most intense
degree.
Use 1. How naturally doth this doctrine shame and humble the
best hearts, for their sinful discomposures, vanity, and deadness ; for
the rovings and wanderings of their hearts, even when they come
near the Lord in such a solemn ordinance as this is ?
The holiest man upon earth may lay his hand upon his breast, and
say, ' Lord, how unsuitable is this heart of mine, to such an object
of faith, as is here presented to me ? Doth such a temper of spirit suit
thine awful presence ? Should the represented agonies and sufferings
SACRAMENTAL MEDlTATIOXS. S8T
of Christ for me, be beheld with a spirit no more concerned, pierced,
and wounded for sin ? O how can I look upon him whom I have
pierced, and not mourn, and be in bitterness for him, as for an only
son, a first-born ! O the stupifying and benumbing power of sin !
the efficacy of unbelief !'
It was charged upon the Israelites, as the great aggravation of their
sin, that they " provoked God at the sea, even at the red sea,' Psal.
cvi. 7. the place where their miraculous salvation was wrought. But,
Lord Jesus ! my hard heart provokes thee in an higher degree, even
at the 7'ed hea of thy precious invaluable blood, by which my eternal
salvation was wrought. O my God ! what a heart have I ! Did the
blood of Christ run out so freely and abundantly for me ? and cannot
1 shed one tear for my sins, that pierced him ! O let me never be
friends with my own heart, till it love Christ better, and hate sin
more.
Use-% This scripture hath also an awakening voice, to all that
come nigh to God in any of his ordinances, especially in this ordi-
nance. O Christians ! bethink yourselves where you are, and what
you are doing: Know you not, that the King comes in to see the
guests ? Yea, you do know, that God is in this place ; an awful
Majesty beholds you ! 'AH th© churches shall know, that I am he
that searcheth the heart and the reins, and will give to every one as
bis work shall be,' Rev. ii. 23.
Thy business. Christian, is not with men, but with God; and the
solemnest business that ever thy thoughts were conversant about.
Thou art here to recognize the sufferings of thy Redeemer ; to take
the seals and pledges of thy salvation from the hand of his Spirit :
Imagine the same thing, which is now to be done spiritually, and
by the ministry of faith, were but to be performed visibly and
audibly, by the ministry of thy senses.
Suppose Jesus Christ did personally shew himself at this table,
and were pleased to make himself known in the breaking of bread, as
once he did to the disciples. Suppose thou sawest him appear at this
table as he doth now appear in heaven, as a Lamb that had been
slam: Imagine thou heardst him say, * Believer, this precious blood
of mine was shed for thee : There be millions of men and women in
the world, naturally as good as thee, that shall have no interest in it,
or benefit by it: But for thee, it was shed, and for the remission of
thy sins ; my blood was the only thing in the world that was equal
to the desert of thy sins, and it hath made full satisfaction to God for
them all : Thy sins, which are many, are therefore forgiven thee :
My blood hath purchased the eternal inheritance of glory for thee ;
and this day I am come to deliver the seals and pledges thereof into
thine hand. Take then the seals of eternal salvation this day, take
thine own Christ with all that he is, and hath ; in thine arms. What-
ever I have suffered, done, or procured for any of my saints; I have
suffered, done, and procured the same for thee."'
Vol. VI. B b
388 SACRAMENTAL MEDITATIONS.
Why, all this is here to be done as really and truly, though in
a more spiritual way, at this table. And shall not such business as
this is, fully fix and engage thy heart ? What then shall do it ?
Awake, faith ; awake, repentance ; awake, love ; yea, let all
the powers of my soul be thoroughly awakened this day to attend
the Lord.
THE SECOND
MEDITATION,
Upon Jeremiah xii. 2.
Tliou art near in their mouth, and far from their reins,
X HIS scripture gives us the character and description of an hy-
pocrite : And he is here described two ways ; viz.
1. By what he hath. ^
2. By what he hath not.
First, The hypocrite is described by what he hath : He hath God
in his mouth ; ' Thou art near in their mouth ;' i. e. They profess
with a full mouth, that they are thy people, saith Piscator ; or, they
speak much about the law (as another explains it ;) God, and his tem-
ple, religion, with its rites, are much talked of among them ; they
have him in their prayers and duties ; and this is all that the hy-
pocrite hath of God ; religion only sanctifies his tongue ; that seems
to be dedicated to God ; but it penetrates no further. And there-
fore.
Secondly, He is described by that he hath not, or by what he wants;
And (or, but) thou art far from their reins: i. e. They feel not the
power and influences of that name, which they so often invocate and
talk of, going down to their very reins, and affecting their very hearts.
So we must understand this metaphorical expression here, as the op-
position directs : For the reins, having so great and sensible a sympa-
thy with the heart, (which is the seat of the affections and passions,)
upon that account, it is usual in scripture, to put the reins for those
intimate and secret affections, thoughts, and passions of the heart,
with which they have so near cognation, and so sensible a sympathy.
When the heart is under great consternation, the loins or reins are
seized also. As Dan. v. 6. Then the " king's countenance was
changed, and his thoughts troubled him, and the joints of his loins
Avere loosed."" On the contrary, when the heart is filled with delight
and gladness, the reins are said to rejoice ; Prov. xxiii. 16. " Yea,
SACItAME>JTAL MEDITATIONS. -3^9
imy reins shall rejoice, when thy lips speak right i"^ Totus lailtia
d'lS'siliam ; " I shall even leap for joy."*' So then, when the prophet
saith, " God is far from the reins of the hypocrite," the meaning
is, he feels not the heart-affecting influence and power of religion
upon his heart and affections, as God's people do. And hence the
note will be,
Doct. That God comes nearer to the hearts and re'ms of Ms peo-
pie in their duties, than he doth to any hypocritical, or formal
professor.
By God's nearness, we imderstand not his omnipresence (that
neither comes nor goes) nor his love to his people (that abides ;) but
the sensible, sweet manifestations and outlets of it to their souls.
So in Psal. cxlv. 18. " The Lord is nigh unto all that call upon
him, unto all that call upon him in truth."
Note, the restriction and limitation of this glorious privilege ;
it is the peculiar enjoyment of sincere and upright-hearted worship-
pers. Others may have communion with duties, but not with God
in them.
But that God comes nigh, -very nigh, to upright hearts in their
duties, is a truth as sensibly manifest to spiritual persons, as that they
are nigh the fire, when they feel the comfortable heat of it refreshing
them in a cold season, when they are almost starved and benumbed
with cold. Three things make this evident.
First, Sincere souls are sensible of God's accesses to them in their
duties, they feel his approaches to their spirits ; Lam. iii. 57. " Thou
drawest near in the day that I called upon thee ; thou saidst, Fear
not." And what a surprize was that to the church ; Cant. ii. 8. "It
is the voice of my beloved ; behold, he cometh," &c. Certainly
there is a felt presence of God, which no words can make another to
understand ; they feel that fountain flowing abundantly into the dry-
pits, the heart fills apace, the empty thoughts swell with a fulness of
spiritual things, which strive for vent.
Secondly, They are sensible of God's recesses, and withdrawment
from their spirits ; they feel how the ebb follows tlie flood, and how
the waters abate. So you find it in Cant. v. 6. " I opened to my
beloved, but my beloved had withdrawn himself, and was gone; my
soul failed when he spake : I sought him, but I could not find him : 1
called, but he gave me no answer." The Hebrew is very patheti-
cal ; He was gone, he was gone. A sad change of the frame of her
lieart quickly followed.
Thirdly, The Lord's nearness to the hearts and reins of his people
in their duties, is evident to them from the effects that it leaves upon
their spirits. For look as it is with the earth and plants, with respect
to the approach or remove of the sun in the spring and autumn ; so it
is here as Christ speaks, Luke xxi. 29. " When ye see the fig-tree,
and all the trees, shoot forth, ye know that summer is nigh at hand."^
An approaching sun renews the face of the earth, and makes nature
Bb2
S90 SACHAMEXTAL MKDlTATlOXS.
smile. The trees bud and blossom, the fishes rise, the birds sing ; it
is a kind of resurrection to nature from the dead. So it is when the
Lord comes near the hearts and reins of men in duty : For then
they find that,
Firsts A real taste of the joy of the Lord is here given unto men,
the fulness whereof is in heaven, * hence called, 2 Cor. i. 22. " The
earnest of his Spirit.'' And 1 Pet. i. 8. Glorified joy ^ or a short salva-
tion. Oh ! what is this ! what is this ! Certainly it is something that
hath no affinity with flesh, or gross corporeal pleasures ; but it is of
another nature, something which transcends all that ever was felt
or tasted in this world, since we were first conversant among sen-
sible objects.
Second!?/, A mighty strength and power coming into their souls,
and actuating all its faculties and graces. When God comes near,
new powers enter the soul ; the feeble is as David, Ps. cxxxviii. 3.
" In the day that I cried, thou answeredst me, and strength enedst
me with strength in my soul." Cant. i. 12. " Whilst the king sit-
teth at his table, my spikenard,'' &c. Hope was low, and faith was
weak, little strength in any grace, except desires ; but when the Lord
comes, strength comes with him. Then as it is, Neh. viii. 10. ^* The
joy of the Lord is your strength." O the vigorous sallies of the heart
to God ! Psal. Ixiii. 8. " O the strength of love !" Cant. viii. 6.
Duties are other manner of things than they were wont to be.
" Did not our hearts burn within us !" Luke xxiv. 32.
ThirdJi/, A remarkable transformation and change of spirit fol-
lows it.
These things are found to be marvellously assimilating. The sights
of God, the felt presence of God, is as fire, which quickly assimilates
what is put into it to its own likeness. So 2 Cor. iii. 18. They are
said to be " changed from glory to glory." It always leaves the
mind more refined and abstracted from gross material things, and
changed into the same image. They have a similitude of God upon
them, who have God near unto their hearts and reins.
Fourthly ^X vigorous working of the heart heaven- ward ; a mount-
ing of the soul upward. Now the soul shews that it hath not forgot
its way home again. It is with such a soul as sensibly embraces Christ
in the arms of faith, as it was with Simon, when he took him bodily
into his arms. " Now (saith he) let thy servant depart in peace,
for mine eyes have seen thy salvation." O it would have the wings
of a dove, to fly away from this polluted world, this unquiet world,
and be at rest.
Infer. l.Then certainly there is an heaven, a7id a state of glory Jbr the
saints. Heaven is no dream or night vision : It is sensibly tasted and
felt by thousands of witnesses in this world ; they are sure it is no mis-
take. God is with them of a truth, in the way of their duties : They
• Pr, Preston, when dying, said, I shall change mjr place, not my company.
SACRAMENTAL MEDITATIONS. S91
do not only read of a glorified eye, but they have something of it,
or like it in this world : " The pure in heart do here see God,'*
Mat. V. 8. The saints have not only a witness without them in the
word that there is a state of glory prepared for believers, but they
have a witness in themselves. These are not the testimonies of
crazed brains, but of the wisest and most serious of men ; not a few,
but a multitude of them; not conjecturally delivered, but upon
taste, feeling, and trial. O blessed be God for such sensible con-
firmations, such sweet prelibations !
Infer. % But, oh ! what is heaven ? And what that state of glory
reserved for the saints ? Doth a glimpse of God's presence in a duty,
go down to the heart and reins ? O how unutterable then must that
be which is seen and felt above, where God comes as near to man as
can be ! Rev. xxii. 3, 4. " The throne of God and the Lamb shall
be in it, and his servants shall serve him ; and they shall see his face.""
And 1 Thess. iv. 17. " And so we shall be ever with the Lord."
what is that ! " Ever with the Lord?'' Christians, what you feel
and taste here by faith, is part of heaven's glory ; but yet heaven will
be an unspeakable surprizal to you, when you come thither for all
thaf* " It doth not yet appear what we shall be," 1 John iii. 1, 2.
Infer. 3. See hence the necessity of casting these very bodies into
a new mold by their resurrection from the dead, according to that,
1 Cor. XV. 41. " It is sown in weaknesss but raised in power." How
else could it be a co-partner with soul in the ineffable joys of that pre-
sence above ?
The state of this mortality cannot bear the fulness of that joy.
Hold, Lord, stay thy hand, said a choice Christian once, thy crea-
ture is but a clay vessel, and can hold no more. If a transient
glimpse of God here, be felt in the very reins, if it so Avork upon the
very body by sympathy with the soul, O what vigorous spiritual bo-
dies, doth the state of glory require ! and such shall they be ; Phil,
iii. 12. " Like unto Christ's glorious body."
Infer. 4. Is God so near to his people above all others in the world?
How good is it to be near to them that are so near to God ? O, it
would do a man's heart good to be near that person who hath lately
had God near to his soul ! Well might David say, Psalm xvi. 3.
" All my delight is in the saints, and in the excellent of the earth."
And again, Psal. cxix. 63. " I am a companion of all such as fear
thee." O this is the beauty of Christian fellowship, this is the glory
of that society ! not the communication of their gifts, but the savour
of God on their spirits. If any thing be alluring in this world, this
is ; 1 John i. 3. " That ye may have fellowship with us ; and truly
our fellowship is with the Father, and with his Son Christ Jesus." It
is said, Zech. viii. 23. of the Jews, the time shall come, when there
shall be such a presence of God among that people, that " ten men
out of all languages shall take hold of the skirts of him that is a Jew,
Bb3
39- SACRAMENTAL MEDITATIONS.
saying, We will go with you, for we have heard that God is with
you.
Christians, if there were more of God upon you, and in you,
others would not be tempted to leave your society, and fall in with
the men of the world ; they would say, we will go with you, for
God is with you.
Infer. 5. If God be so near to the lieart and reins of his people in
their duties, O how assiduous should they be in their duties ? " It is
good for me to draw uigh to God,'' Psalm Ixxii. 28. Good indeed ;
the world cannot reward the expence of time at this rate, with all its
glory ; James iv, 8. " Draw nigh to God, and he will draw nigh to
you : thou meetest him that rejoiceth and worketh righteousness ;
those that remember thee in thy ways," Isa. Ixiv. 5.
ObJ. It would be an encouragement indeed. If I might thus meet
God in the way of duty ; but that is but seldom I can so meet
God there, in sensible powerful outlets of his grace and love ! I am
most dead and cold there : I feel not communion with God going
down to my heart and reins.
Sol. First, You draw nigh to God ; but is it in truth, or in mere
formality God is only nigh to such as call upon him in truth. Psalm
cxlv. 18.
Secondlij, If your hearts be sincere, yet are they not sluggish .? Do
you stir up yourselves to take hold of God ? Many there be that do
not; Isa. Ixiv. 7. and Cant. v. 3, 5.
Thirdly, Have you not grieved the Spirit of God, and caused him
to withdraw from you. O remember what pride and vanity hath
been in you, after former manifestations ; Ephes. iv. 40.
Fourthly, Nevertheless wait for God in his ways ; his coming
■upon our souls is oftentimes, yea, mostly a surprizal to us; Cant.
\i. 12. " Or ever I was aware, my soul made me as the chariots of
AmmJ.nadib."'
Infer. (). What steady Christians should all real Christians be.? For
lo, what a seal and witness hath religion in the breast of every sincere
professor of it ? True Christians do not only hear by report, or learn
by books, the reality of it ; but feel by experience, and have a sensible
proof of it in their very hearts and reins ; their reins instruct them,
as it is Psal. xvi. 7. They learn by spiritual sense and feehng, than
which nothing can give greater confirmation in the ways of God.
There are two sorts of knowledge among men ; one traditional,
the other experimental : this last the apostle calls a " knowing in
ourselves;"' Heb. x. 34. and opposes it to that traditional knowledge
which may be said to be without ourselves, because borrowed from
other men.
Now this experience we have of the power of religion in our souls,
is that only which fixes a man's spirit in the ways of godliness. It
made the Hebrews take joyfully the spoiling of their goods ; no ar-
guments or temptations can wrest truth out of the hand of experienccj
SACRAlStENTAL MEDTTATONS. 393
Non est disputandum de gustu. For want of this, many professors
turn aside from truth in the hour of trial. O brethren ! labour to
feel the influences of religion upon your very hearts and reins ! this
will settle you better than all the arguments in the world can do ;
by this, the ways of God are more endeared to men, than by any
other way in the world. When your hearts have once felt it, you
will never forsake it.
THE THIRD
MEDITATION,
Upon Rom. vii. 21.
I pid then a law, that when I would do good, evil is present
with me.
A HIS chapter is the very anatomy of a Christian's heart, and
gives an account of the most secret frames, and inward workings of
it, both as to graces and corruptions : and this verse is a compen-
dium of both : for the words are a mournful complaint, uttered with
a deep sense of an inward pressure, by reason of sin ; wherein we
are to consider three things :
1. The person complaining.
2. The matter of complaint.
S. The discovery of that matter.
First, The person complaining : I find, I Paul, though I come
not behind the chiefest of all the apostles, though I have been wrapt
into the third heaven, and heard things unutterable ; yet I, for all
that, find in me a law. Never was any mere man more deeply sanc-
tified ; never any lived at an higher rate of communion with God ;
never any did Christ more service in this world ; and yet he found
a law of sin in himself.
Secondly, The matter of the complaint, which consists in a double
evil he groaned under; viz. 1. The presence of sin at all times. 2.
The operation of sin, especially at some times.
First, The presence of sin at all times: Evil (saith he) is present
with me, it follows me as my shadow doth. By evil we must under-
stand no other evil but sin, the evil of evils; which, in respect of
power and efficacy, he also calls a law ; because as laws, by reason o^
their annexed rewards and punishments, have a mighty pow?r and
Bb4
894 SACRAMENTAL MEDITATIONS.
efficacy upon the minds of men; so sin, indwelling sin, that root of
all our trouble and sorrow, hath a mighty efficacy upon us.
And this is the mournful matter of his complaint : it is not for out-
ward afflictions, though he had many ; nor for what he suffered from
the hands of men, though he suffered many grievous things : but it
is sin, dwelling and working in him, that swallows up all other trou-
bles, as rivers are lost in the sea ; this evil was always with him, the
constant residence of sin was in his heart and nature.
Secondly^ And what further adds to his burthen, as it dwelt in him
at all times, so it exerted its efficacy more especiall3^at sometimes, and
those the special times, and principal seasons in his whole life: when
I would do good (saith he) any spiritual good, and among the rest,
when I address myself to any spiritual duty, or heavenly employment;
when I design to draw near to God, and promise myself comfort and
redress in communion -f-with him, then is evil present. Oh! if I
were but rid of it in those hours, what a mercy should I esteem it,
though I were troubled with it at other times ! Could I but enjoy my
freedom from it in the seasons of duty, and times of communion
with God, what a comfort would that be ! But then is the special
season of its operation : never is sin more active and busy, than at
such a time ; and this, O this is my misery and my burden !
Thirdly^ The next thing to be heeded here, is the discovery of
this evil to him, over which he so mourns and laments : I find then
a law, saith he, I find it (i. e.) by inward sense, feeling, and sad ex-
jierience. He knew there was such a thing as original sin in the na-
ture of men, when he was an unregenerated Pharisee ; but though
he had then the notion of it, he h.-id not the sense and feeling of
it as now he had ; he now feels what before he traditionally under-
stood and talked of: I find a law, q. d. what or how others find, I
know not : some may boast of their gifts^ and some may talk more
than becomes them of their graces ; they may find excellencies in
themselves ; and admire themselves too much for them ; but, for my
part, ' I find a law, that when I would do good, evil is present.' I
am sure I find a bad heart in the best season, a proud, dead, wander-
ing, hard heart : I find it woefully out of order, God knows, and
this is my misery. Hence note,
Doct. That the best Christians do sensibly feel and sadly bewail
the workings of their corruptions, and that in the very seasons
and opportunities of their communion with God.
Bring thy thoughts, reader, close to this point, and sadly ponder
these three things in it :
First, In what special acts Christians use to feel the working of
their corruption in the season of their communion.
f When I go about the best exercises of religion, I find within me the law of the
flesh rising up, and drawing me from them. TolletMS.
SACRAMEXTAL MEDITATIONS. S95
Secondly^ Why is it that corruption stirs and troubles them more
at such a time than at others.
Thirdly. Upon what account this is so great a burden to every
gracious heart.
Firsts As to the first of these, namely, the special actings of cor-
ruption in the seasons of communion, they are such as have a natural
aptitude and design to destroy all communion betwixt God and the
soul ; Gal. v. 17. ' The flesh lusteth against the Spirit.' It is con^
trary to the Spirit ; and by reason of that contrariety, a poor Chris-
tian cannot do the things that he would.
How many times have some Christians lamented this upon their
knees, with bleeding hearts and weeping eyes? Lord, I came hither
to enjoy thee ; I hoped for some light, strength, and refreshment in
this duty : I promised myself a good hour ; my heart began to warm
and melt in duty ; I was nigh to the expectation and desire of my
soul ; but the unbelief, deadness, and vanity of my heart hath sepa-
rated betwixt me and my God, and with-held good things from me.
Three things are requisite to communion with God in duties:
Firsts Composedness of thoughts.
Secondly^ Activity of faith.
Thirdly, Excitations of affections : and all these are sensibly ob-
structed by innate corruption ; for by in-dwelling sin.
First, The order of the soul is disturbed by sending forth multi-
tudes of vain and impertinent thoughts, to infest and distract the soul
in its approaches to God : the sense of this evil gave occasion to that
prayer, Psal. Ixxxvi. 11. ' Unite my heart to fear thy name."' How
much have we to do with our own hearts upon this account every
day ? Abundance of rules are given to cure this evil, but the cor-
ruption of the heart makes them all necessary.
Secondly, The activity of faith is clogged by natural unbelief: O what
difficulties is every work of faith carried through ! ' Lord, I believe,
help thou my unbelief,' Mark ix. 24. It cramps the hand of faith in
every part of its work ; the soid sensibly feels itself bound and fetter-
ed by its own unbeUef, so that it cannot assent with that fulness, clear-
ness, and determinateness that it would ; it cannot apply with that
strength, certainty, and comfort it desires; and thus are the wings
of faith pinioned, that when we should soar aloft in the highest acts
of sweet communion with God, we can but flutter upon the earth,
and make some weak essays and offers heavenward, which oftentimes
are frustrated and put by, through the unbelief that is in us.
Thirdly, The excitation of the affections is rendered difficult, by
reason of that natural deadness and hardness that is in the heart.
Alas ! it is naturally an heart of stone, and as easy it is to dissolve or
melt the rocks into a sweet syrup, as the heart into spiritual and hea-
venly affections towards God. There is scarce any one thing in the
world that Christians more passionately bewail, and are more sensibly
afflicted for, than the deadness and hardness of their own hearts.
396 SACRAMENTAL MEDITATIONS.
Nothing is found sufficient sometimes to affect and raise them ; and
yet if they be not excited out of their torpor and stupidity, they can-
not have conununion with God in duties.
Secondlu^ And if we enquire into the reasons why poor Christians
find themselves more infested by natural corruptions in the seasons
of duty than at other times ; the reasons are obvious to him that
considers, 1. That duty irritates it ; 2. Satan excites it ; 5. God
permits it to be so.
First, Corruption is irritated by duty, it is provoked by that which
bridles and purges it : Nothing is found more destructive to sin than
communion with God is; and therefore nothing makes a fiercer op-
position to all ftlluwship and communion betwixt the soul and its
God than sin doth. As waters swell and rage when they are ob-
structed by a dam, so do our corruptions when obstructed and
checked by duty. Sin would fain make men leave praying, and
prayer would fain make men leave sinning.
Secondly, As duty irritates it, so Satan excites it, especially in such
seasons. When Joshua the high-priest stood before the Lord,
Satan was seen standing at his right-hand to resist him, Zech. iii. 1.
How hard is it for a Christian then to be dexterous, apt, and ready
for spiritual work, whilst Satan stands at his right hand, the working
hand, to make resistance.
The devil is aware that one hour of close, spiritual, and hearty
converse with God in prayer, is able to pull down what he hath
been contriving and building many a year. Now this envious spirit
having an easy access to the fancy, that busy and unruly power of
the soul, will not be wanting to create such figments and notions in it,
as, like a rapid stream, shall carry away the soul and all its thoughts
from God in duty. O what ado have most Christians to prevent
the sallies and excursions of their hearts from God at such times !
3. x\s Satan exercises it, so the wise and holy God, for good ends
to his people, permits it to be so.
This thorn in the flesh keeps them humble ; these lamented dis-
tractions and corruptions in their duties destroy their dependence
upon them, and glorying in them : For if we be so prone to pride
and confidence in our duties, amidst such sensible workings and
minglings of corruption with them, what would we be if they were
more pure and excellent ? These things also make the saints weary
of this world, and to groan within themselves after the more perfect
state wherein God shall be enjoyed and seen in more perfection and
satisfaction. But,
Thirdly, This in the mean time cannot but be a very grievous
affliction and pressure to the gracious soul, to be thus clogged and
infested by its own corruptions in the ver^' season of its communion
with God. For,
FirsU By this the soul is rendered very unsuitable to that holy pre-
sence it approaches ; Hab. i. 13. * Thou art of purer eyes than to
SACRAMENTAL MEDITATIONS. 897
behold evil, and canst not look upon iniquity.' Must the great and
blessed God wait upon a poor worm till it be at leisure to attend
him ? Must he be forsaken for every trifle that comes in the way of
its fancy ? Oh, how provoking an evil is this ! ' Surely God heareth
not vanity, neither will the Almighty regard it,' Job xxxv. 13.
This unsuitableness of our spirits to the Lord, cannot do less than
cover our faces with shame ; as did Ezra, chap. ix. 6. ' O my God,
I am ashamed, and even blush to look up unto thee.'
Secandli/, By this those benefits and comforts are intercepted which
are better than life ; there is a sensible presence of God ; there are
manifestations of pardon, peace and love ; there are reviving influen-
ces and fresh anointings of the Spirit ; there are a thousand mercies
of this kind, that in their seasons are communicated to men in the
way of duty ; and would it not grieve a man to the very heart and
soul, to be defeated of those inestimable treasures, by the breaking
forth of the unbelief, pride, or vanity of his own heart, when such
mercies are almost in his hand ? ' Your iniquities, (saith the prophet)
have separated betwixt you and your God ; and your sins have hid
his face from you, that he will not hear,' Isa. lix. 2. O cruel cover-
ing ! O dismal cloud ! that hides the face of God from his people,
that ihey cannot behold it ! " Wherefore am I come from Geshur
(saith Absalom) if I may not see the king's face .?"
What do I here upon my knees, saith a Christian, if I may not
see God ? Duties are nothing to me without God ; the world and
all its comforts are dry and tasteless things to me without God ; his
manifested favour and sealed love are the very life of my life, and
from this the corruptions of my own heart have cut me ofl:
Thirdly^ By these things the beauty and excellency of duties are
defaced. These dead flies spoil that excellent ointment ; for where-
in consists the beauty and true excellency of duties, but in that spi-
rituality and heavenly temper of soul with which they are perform-
ed ? This makes them suitable to their object, John iv. 24. Take
away spirituality from duties, and then you may number them among
your sins, and the matters of your shame and sorrow. Take away
the heart from duty, and what remains but a dead carcase without
life or beauty ?
FourtJily, By these things gracious souls are greatly puzzled and
perplexed about their state and condition ; this is the fountain of
their fears and doubtings. Oh ! when a man feels such deadness in
his heart towards God, such stiffness in his will to the will of God,
such a listless, careless temper to all that is spiritual, how (thinks he)
can this consist with a renewed state and temper ? Sure no Christian
is troubled with such an heart as mine is, especially when it shall be
found in its ordinary course, so free, nimble and indefatigable in its
pursuits and entertainments of things sensual and earthly : there it is
as the chariots of Amminadib, but here, like Pharaoh's chariots: there
it as much needs the curb, as it doth the spur here. Lord^ saith the
S98 SACRAMENTAL MEDITATIONS.
poor soul, / 'know not what to do: if I do not look into my hearty I
cannot he sincere ; and if I do, I can have no coinfort. This is a
sad perplexity indeed !
Fifthly^ and lastly. By these things the Spirit of God is grieved ;
and that which grieves him cannot but be a grief and burden to us :
his motions are quenched by these corruptions, his sanctifying de-
signs (as much as lies in us) obstructed by them ; surely then there
is cause enough why a Christian should follow every vain thought
with a deep sigh, and every stirring of unbelief with a sad tear.
The usefulness of this point is great and exceeding seasonable,
when we are to draw nigh to God, and address ourselves to spiritual
duties ; it may to great purpose be improved by way,
1. Of information.
2. Direction.
3. Consolation.
We may greatly improve it for our information, in the following
particulars.
1. Hence we may take our measures of the wonderful and asto-
nishing grace and condescension of God to his people, who, notwith-
standing all that evil which is at present with them in the good they
do, will not reject their persons or duties for all that.
How doth free grace make its own way through swarms of vanity !
How doth it break through all the deadness, infidelity, and hardness
of our hearts to do us good ? Though evil be present with us, our
gracious God will not be absent from us notwithstanding that.
How greatly was the spouse amazed at the unexpected condescen-
sion and grace of Christ in this matter ? Cant. ii. 8. ' It is the voice
of my beloved ; behold, he cometh leaping over the mountains, skip-
ping over the hills.** It is the voice of my beloved. That abrupt bro-
ken expression shews a perfect surprize : she saw mountains of guilt
and unworthiness betwixt Christ and her soul ; and yet, behold, he
comes skipping over all those mountains and hills : O free grace, rich
and admirable grace, which with so many notwithstandings and ne-
verthelesses, will save and comfort the poor and unworthy soul !
2. How little reason have any of us to be proud of our best per-
formances, ' There is not a just man upon earth, that doth good,
and sinneth not,"* saith Solomon, Eccl. vii. 20. If there be some-
thing supernatu rally good in our duties, yet there is abundance of
natural evil commixed with that good ; the evil is wholly ours, the
good wholly God's : we have no reason then to glory in our best
performances.
It hath been a question with some, Whether some short transient
act of a regenerate soul may not be free from sin ; but it was never
questioned, whether any continual act, much less a course of actions,
could be without sin. Evil will be present with us in all we do ; it
will be with us in our closets ; present even in the awful presence of
the holy God, in the most high and solemn duties of religion, in tht
SACRAMEXTAL MEDITATIONS. 399
most pure and spiritual actions that pass from us: cease then, as
from dependence, so from pride and conceitedness in all you do.
Whilst our natures are sanctified but in part, and our principles
mixt, our duties and performances can never be pure. ' Who can
bring a clean thing out of an unclean.? not one,"* John xiv. 4.
3. How are we all obliged to bless God for Jesus the Mediator,
to make us and our sinful duties acceptable to God ? Sad were our
case if this high priest did not " bear the iniquity of our holy things,"
as it is, Exod. xxviii- 38. It is his oblation and intercession that
obtains and continues our pardon for our prayer-sine, our hearing*
sins, our sacrament-sins ; these alone would eternally damn us, if
we had no other, did not free grace make us accepted in the Belov-
ed," Eph. i. 6. When evil is present with us, then is Christ, our
Advocate, present with the Father for us ; and thence it is that we
are not destroyed upon our knees, and that the jealousy of God
breaks not forth as fire, to devour us in our very duties.
4. If evil be present with us, yea, inherent in us, in our best
duties, what need had Christians then to watch against the external
occasions of sin, and to keep a close guard upon their senses, espe-
cially when they have to do with God ?
There is danger enough from within ; you need not open another
door from without. This natural corruption is too active in itself, if
there be no irritation by any external occasion ; how much more when
the eye and ear opened and unguarded, and occasions are offered it
from without. Watching is half the work of a Christian whilst he
is praying, Eph. vi. 18. The Arabian proverb is as instructive as
it is mystical. Shut the windows, that the house may he light.
5. If evil be present when we would do good, if it infest us in our
best duties, then certainly there is no rest to be expected for any of
God's people in this world. Where shall we go to be free from sin ?
If any where, let us go to our closets, to our knees, to the ordinances
of God ; yea, but even there evil is, and will be present with us ; if
we cannot be free from evil there, it is vain to expect it elsewhere
in this world. Only in heaven believers rest from sin. When once
they are absent from the body, and present with the Lord, sin shall
no more be present with them ; which should make all that hate
sin, long for heaven, and be " willing to be dissolved and be with
Christ."
2. For direction. Let all that experimentally see and feel what
the apostle here mourns over, carefully attend such directions as
may prevent the spoil of their duties by the working of their cor-
ruptions in them.
Though no rules are found sufficient to prevent wholly the influ-
ence of our corruptions upon duties, yet own it as a special mercy, if it
may in any measure be prevented or restrained : In order whereunto
I shall hint briefly these following rules, which the experience of
400 SACRA^IEXtAL MEDITATIONS.
many Christians hath recommended, as exceedingly useful in this
case.
Rule 1. Be nwre diligent in preparation for your duties, if you
would meet with less interruption in your duties. The very light of
nature teaches solemn preparation to all important and weighty
business : And is there more solemn and concerning business in all
the world, than that Mhich thou transactest with God in duties ?
Angels approach not this God with whom thou hast to do, without
profound respects to his inmiense greatness and awful holiness, Isa.
vi. 3. When you stretch forth your your hands, it is required that
you first prepare your hearts, Job xi. 18, 14.
Rule 2. Realize the presence of God in all your duties, and awe
your hearts all that you are able by that consideration. O think
what a piercing holy eye beholds thy heart, and tries thy reins !
Wouldst thou not be really ashamed, if thy thoughts were but vo-
cal to men, and llie workings and wanderings of thy heart visible to
those that join with thee in the same duty ? O, if the presence of
God were more realized, certainly your hearts would be better se-
cured against the incursions of your corruptions.
Rule 3. Labour Jbr a deeper measure and degree of sanctijication ;
many other rules are but spiritual anodynes to give present ease, but
this is the way to a real cure. A thousand things may be found
helpful to put by a vain thought for the present, but then it returns
again, and it may be with more strength : This is the proper me-
thod to dry the spring, when others are but attempts to divert the
stream : If habits of grace were more deeply radicated, acts of grace
would be more easy to us, and flow more freely from us.
Rule 4. Lastly, Consider what an aggravation it is to your evil,
to vent itself in the special presence of God in duties. See how
Paul mourns over it in the text : It is not only a sin, but an affront-
ing of God to his face : This grieving of his Spirit is the spoil of
thy duty ; it is (as one aptly calls it) obex infernalias, an hellish bar
or renwra to all sweet and free intercouse of the soul with God.
3. For Consolation. But whilst I am representing the evil of it to
some, it may be there are others overwhelmed with the sorrowful
sense of it, even to discouragement and despondency: Poor Christian!
is this thy case ? Are all the afflictions in the world nothing to thee,
in comparison with this evil which is present with thee, when thou
wouldest do good ? Well, though thou canst not do the good thou
wouldst, nor free thyself yet from the evil thou wouldst, rather
than live, be freed from, there are four things that may give much
relief to thy pensive soul.
1. Tlvough the presence of evil, even in thy best duties, be sad, yet
thy grief and ajfliction for it is sweet: This is a sad sin, but this is
a sweet sign. It is not heart-evils, heart- wanderings in duties, hard-
ness and unbelief, that hypocrites mourn for, but more gross and
*^
SACRAMENTAL MEDITATIONS. 401
external evils. Let this trouble for sin comfort thee when the pre-
sence of sin grieves thee.
2. God accepts, throiiglt Jesus Christ, zohat you do sincerely,
though you can do nothing picrely and perfectly. Cant. v. 1. Your
sincerity is your evangelical perfection ; the evil that is present is
not imputed ; the good that is present is (notwithstanding that com-
mixed evil) accepted, which is stong consolation.
3. You^ find your case was the case of blessed Paul, amanofemi-
nent sanctity. ' And if you consult all the saints, one by one, you will
find them all sick of this disease ; so that your case is not singular.
4. Your justification is perfect, and without spot, though your sanctU
fication be not so : and the time is coming, when your sanctification
'shall be as your justification is, and after that no more complaints.
THE FOURTH
]M E D I T A T I O N,
Upon Eph. i. 13.
In whom cdso, ye believed, that cifter ye were sealed with the holy
Spirit of promise.
Jr ROM his doxology and solemn thanksgiving, ver. 3. the apostle
enumerates the principal Christian privileges that gave the occasion
of that thanksgiving, among which this in the text is not the least,
though last named.
In this one verse we have the two noble acts of faith displayed ;
Its direct act, called trusting ; and its reflex act, which in order of
nature and time follows it, and is implied in the word seahng.
In the latter clause (to which I shall confine my meditations)
four things must be remarked; viz. 1. The subject; 2. Nature;
3. Author ; And 4. Quality of assurance.
1. The subject of assurance, which is, and can be no other than a
soul that hath closed with Christ by faith : Reflex acts necessarily
pre-suppose direct ones. Never was any unbeliever sealed, except to
damnation : Assurance is peculiarly the prerogative of believers.
2. The nature of assurance : He calls it sealing; an apt metaphor
to express the nature of it ; for assurance, like a seal, both confirms,
declares, and distinguishes it ; it confirms the grant of God, declares
405 SACRAMENTAL MEDITATIONS.
the purpose of God, and distinguishes the person so privileged from
other men.
3. The Author of assurance, which is the Spirit, he is the keeper
of the great seal of heaven ; and it is his office to confirm and seal
the believer's right and interest in Christ and heaven, Rom. viii. 16.
4. Lastly, The quality of this Spirit of assurance, or the seahng
Spirit : He seals in the quality of an holy Spirit, and of the Spirit
of promise; as an holy Spirit, relating to his previous sanctifying
work upon the sealed soul ; as the Spirit of promise, respecting the
mediitm or instrument made use of by him in his sealing work ; for
he seals by opening and applying the promises to believers from the
Spirit's order. The note will be this :
Doct. That the pi'ivilege of sealing follows the duty of he-
lieving.
There is no season more proper to treat of the sealing of the Spi-
rit, than at a sealing ordinance : Nor can I handle the Spirit's seal-
ing- work in a more profitable method, than in satisfying these five
queries particularly, and then applying the whole.
1. What is the Spirit's sealing- work, and how performed ?
2. Why none are sealed till they believe ?
3. Whether all believers are sealed ?
4. What is the privilege of being sealed ?
5. What are the effects of the Spirit's sealing ?
1. Query. What is the Spirit's sealing- work ? and how is it per-
formed.?
Ans. The sealing of the Spirit is, his giving a sure and certain
testimony to the reality of that work of grace he hath wrought in
our souls, and to our interest in Christ and the promises, thereby
satisfying our fears and doubts about our estate and condition.
Every matter of weight and concernment is to be proved by two
sufficient witnesses, Deut. xix. 15. Our sincerity and interest in
Christ are matters of the deepest concernment to us in all the world,
and therefore need a farther witness to confirm and clear them than
that of our own Spirits, Rom. viii. 16. Three things concur to the
Spirit's sealing work.
He sanctifies the soul ; he irradiates and clears that work of sancti-
fication ; he enables it thereby to apply promises.
The first is his material or objective seal ; the latter his formal seal-
ing. None but the Spirit of God can clear and confirm our title to
Christ, for he only searcheth the deep things of God, 1 Cor. ii. 10.
and it is his office, Rom. viii. 16. cuiMfj^aQr-j^uv, to witness with our
spirits.
The seal or witness of the Spirit must needs be true and certain, be-
cause omniscience and truth are his essential properties. He is omni-
scient, 1 Cor. ii. 10. and therefore cannot be deceived himself. He
is the Spirit of truth, John xiv 17. and therefore cannot deceive us ;
SACBAMENTAL MEDITATIONS. 403
SO that his testimony is more infallible and satisfactory than a voice
from heaven, 2 Pet. i. 19.
If an angel should appear, and tell us, Christ hath said to him,
Go and tell such a man, that I love him, that I shed my blood for
him, and will save him, it could never give that repose and satifac-
tion to the mind, as the internal witness or seal of the Spirit doth ;
for that may be a delusion, but this cannot. The witness of our
own heart may amount to a strong probability, but the witness of
the Spirit is demonstration, 1 John iv. 24.
So, that as it is the design and work of Satan to cast in doubts
and fears into gracious hearts, to perplex and entangle them, so,
oppositely, it is the work of the Spirit to clear and settle the sancti-
fied soul, and fill it with peace and joy in believing, John xvi. 7.
Rom. xiv. 7.
In sealing, he both attests the Jldem quce crcditur, the doctrine or
object of faith, and the Jideni qua creditur, the infused habit or
grace of faith ; of the former he saith. This is my word ; of the lat-
ter, This is my work : and his seal or testimony is ever more agree-
able to the written word, Isa. viii. 20. So that what he speaks in
our hearts, and what he saith in the scripture, arc evermore concor-
dant and harmonious testimonies.
To conclude : In sealing the believer he doth not make use of an
audible voice, nor the ministry of angels, nor immediate and extraor-
dinary revelalations, but he makes use of his own graces implanted
in our hearts, and his own promises written in the scriptures ; and
in this method he usually brings the doubting trembling heart of a
believer to rest and comfort.
2. Query. Why are none sealed till after behaving ?
A?isw. It cannot be denied, but that many persons in a state of
nature and unbelief, may have ungrounded confidences, and false
comforts built thereupon. This is evident from Matth. vii. 2^.
* Many will say unto me in that day, Lord, Lord, have we not pro-
phesied in thy name ?' And John viii. 54, 55. ' Of whom ye say that
he is your God, and yet ye have not known him.' And, beyond all,
is that startling scripture, Ileb. iv. 4, 5. " Who were once enlighten-
ed, and have tasted of the heavenly gift, and were made partakers
of the Holy Ghost, and have tasted of the good word of God, and
the powers of the world to come, if they fall away," &c.
But for any, except real believers, to have those witiv?sses and
sealings of the Spirit described above, is utterly impossible, and will
evidently appear to be so, whether we consider the author, nature,
object, mediums, end and design of this work.
First, Consider the author of this work, the Spirit of God, who
is an holy Spirit, as the text calls him, and tlie Spirit of truth, as
Christ calls him, John xiv. 17. and it cannot be that ever he should
give testimony to a lie, or give a false witness, quite cross to the very
tenour of the written word, as he must do, should he seal an unbe-
Vol. VI. C c
404? SACRAMENTAL MEDITATIONS.
lievcr. AVhat though they be elect ? yet, whilst unregenerate, they
have no actual interest in Christ and the promises, and therefore can
liave none sealed by the Spirit. Prius est prcedicare de esse quam de
cognosci : we must be saints before we can be known to be so.
Secondly, Consider but the nature of this work, and it cannot be
that ever an unbeliever should be sealed by the Spirit ; for assurance
is produced in our souls bv the reflexive acts of our faith : the Spirit
helps us to reflect upon what hath been done by him formerly upon
our hearts ; ' hereby we know that we know him,' 1 John ii. 3. To
know that we know, is a reflex act ; now it is impossible there should
be a reflex before there hath been a direct act : no man can have
the evidence of his faith, before the habit be infused, and the vital
act first performed.
Thirdly, Consider the object-matter, to which he seals, and it will
be found to be his own sanctifying operations upon our hearts, and
consequently to our privileges in Christ, Rom. viii. 16. 1 John iii.
24. The thing or matter attested is, that Christ abideth in us, and
that we are the children of God ; but no such thing can be sealed
till we believe, for neither our adoption nor sanctification can be be-
fore faith.
Fourthly, Consider the mediums or instruments used by the Spi-
rit in his sealing-work : the promises are his sealing instruments,
and on that account he is called the Spirit of promise in the text;
not only because he is the Spirit promised, but as the promises con-
tain the Spirit, so the Spirit uses the promises (i. e.) clears them to
our understandings, and helps us to apply them to our souls. But
this he never doth, nor can do, till the soul, by faith, have union
with Christ; for till then, it hath no right in the promises.
Fifthly, and lastly, Consider the end and design of this work of
the Spirit, which is to secure to the soul its peace, pardon, and sal-
vation in Christ, he seals believers to the day of redemption, Eph.
iv. 30. (i. e.) to their complete salvation ; so then it must be equally
impossible for an unbeliever to be sealed as to be saved.
3. Query. The next inquiry is, Whether all behevers are sealed
by the Spirit .''
Answ. The resolution of this query will depend upon several
distinctions that must be made upon this matter.
Distinction 1. We must distinguish the different kinds of the Spi-
rit's seahrg ; all his sealing-work is not of one kind nor to one and
the same use and end.
There is an objective seal, which distinguishes the person ; and a
formal seal, which clears and ratifies his interest in Christ and salva-
tion; the first he doth in sanctifying us, the second in assuring us.
When he seals objectively, that is, when he sanctifies us really by
the infusion of grace, he seals us by way of distinction from other
men, which is one end of sealing ; for though, in respect of God's
decree and purpose, there was a difference betwixt us and others be-
SACRAMENTAL MEDITATIONS. 405
fore time, 2 Tim. ii. 19. and although in regard of Christ's intention
in his death, there was a difference betwixt us and others, John xvii.
^. yet all this while there is no personal actual difference betwixt
us and others, till sanctification do make one, Eph. ii. 3. and 1 Cor.
vi. 11. But the sanctification of the Spirit makes a real difference
in the state and temper of the person, 2 Cor. v. 17. and manifests
that difference which election put betiwxt us and others before time,
1 Thess. i. 4, 5. And yet all this while a man may not be formally
sealed, i. e. his sanctification may be very doubtful to himself, and he
may labour under great fears about it.
Dhlinctwn 2. The seasons of the Spirifs sealing must be distin-
guished ; and these are to some,
\st. Immediately upon the souFs first closing with Christ at con-
version, especially when conversion is wrought at a riper age, and
is ushered in by a greater degree of the spirit of bondage, and deep in-
ward terrors. Thus the Prodigal (the emblem of a convert so
brought home to God) was entertained with the fatted calf and
music, but all find not this presently, as some do.
2(i/7/, Times of eminent communion with God are sealing times.
There are extraordinary out-lets of peace, joy, and comfort, at some
seasons, in duty, which makes the state of the soul very clear, and
banishes all scruples and fears from the heart.
i^dly. Others are sealed upon some imminent hazard they have been
exposed to for Christ, or some extraordinary sufferings they have
undergone for Christ, wherein they have carried it with eminent
meekness, patience, and self-denial, 2 Cor. i. 4, 5. Thus the
martyrs were many times sealed in the depth of their sufferings.
Mlily, It is usually found that a sealing-time follows a dark day
of desertion, and sore combats of temptations ; post nubila phoehus.
So that text. Rev. ii. 17. is expounded by some, ' To him thatover-
cometh will I give to eat of the hidden manna, and will give him a
white stone, and in the stone a new name written.'
Btlily^ Dying-times prove sealing- times to many souls, if their
whole life hath been like that day described by the prophet, Zecb.
xiv. 17. Neither dark nor light, a life betwixt hopes and fears, yet
at evening-time it hath been light.
Distinction^. Lastly, We must distinguish these several ways and
manners of sealing : Some are extraordinary and immediate, vouch-
safed only to some persons, at some special times and seasons. Thus
Zaccheus was in an extraordinary and immediate way ascertained of
his salvation; Luke xix. 9. 'This day is salvation come to thishousc.'
And so the palsy-man ; Mark ii. 5. ' Son, (saith Christ) thy sins be
forgiven thee.' But these immediate ways are ceased ; no man may
now expect by any new revelation or sign from heaven, by any voice
or extraordinary inspiration, tohavehis sal vation sealed, but must ex-
pect that mercy in God's ordinary way and method, searching the
Cc2
406 SACIIAMEXTAL MEDlTAliOXS.
scriptures, examining our own hearts, and waiting on the Lord in
prayer.
The learned Gerson gives an instance of one that had been long
upon the borders of despair, and at last sweetly assured and settled;
and being asked how he attained that assurance, he answered, non-
ex nova aliqua revelatione, ^-c. Not by any new revelation, but by
subjecting my understanding to, and comparing my heart with the
written word.
And Mr. Roberts, in his treatise of the covenants, speaks of an-
other that so vehemently panted after the sealings and assurance of
the love of God to his soul, that for a long time he earnestly desired
some voice from heaven ; and sometimes walking in the sohtary
fields, earnestly desired some miraculous voice from the trees or
stones there : This was denied him, but in time a better was afford-
ed, in a scriptural way.
Now to resolve the query out of these distinctions.
Firsts Though all believers have not the formal sealings of the
Spirit, yet they have the objective or material seal ; that is, the Spi-
rit is in them as a sanctifying Spirit, putting a real difference be-
twixt them and others, when he is not with them by way of evidence
and assurance of sanctification.
Secondly^ Though all believers are not sealed at one and the same
time, yet there are few, if any believers, but do meet with one season
ur other in this life, wherein the Lord doth seal them ; if not at their
first close with Christ, as many have been sealed, yet in some choice
and eminent season of communion with God: Such golden spots of
time, such precious seasons most Christians can speak of; though as
Bernard speaks, it be rara hora, hrevis mora, seldom, but sweet :
Or if not in the course of their active obedience, it is a thousand to
one but they shall meet it in the way of their passive obedience, if
God exercise them eminently under the cross, or after a dark cloud
of desertion, or in a dying hour.
TMrdly, and lastly, though God now seals not men in an extra-
ordinary and immediate way, by revelation, immediate inspiration,
or voices from heaven, yet most Christians are sealed in the ordin-
ary way of the Spirit, under one ordinance or other, in one duty or
other.
4. Query. What is the 'privilege of being sealed by the Spirit ?
Ansiv. Much every way; words cannot express the riches of this
mercy : For let us but consider the four following particulars, and
you will admire the mercy.
First, Consider whose act and proper work sealing is. God doth
not send angels upon this errand ; though, if he did, that would be
a great honour to poor dust and ashes, but he sends his Spirit to do
it. O the condescension of the great God to men ! This is a greater
honour than if millions of angels were employed about it.
And then, as to the certainty and satisfaction, it is beyond all other
SACRAMENTAL MEDITATIONS. 40T
-ways and metliods in the world ; for in miraculous voices and inspi-
rations it is possible there may, siihessefalsum, be found some cheats
or impostures of the devil ; but the Spirit's witness in the heart, suit-
able to his revelation in the scripture, cannot deceive us.
Secondly^ The conclusion or truth sealed is ravishing and transport-
ing. All Christians vehemently pant for it, few have the enjoyment
of it for any long continuance ; but whilst they do enjoy it, they
enjoy heaven upon earth, a joy beyond all the joys of this world.
To have this conclusion surely sealed, Christ is mine, my sin is par-
doned, I shall be saved from wrath through him ; O what is this !
what is this !
Thirdly^ Consider the subject or person sealed, a poor sinful wretch,
that has, ten thousand times over grieved the good Spirit of God, by
whom, notwithstanding, thou art sealed to the day of redemption :
Thou hast by every sin deserved to be sealed up to damnation: Thou
hast reason to account and esteem thyself much inferior in graces and
duties to many thousands of the saints that are panting after this
privilege, and cannot obtain it : O the riches of the goodness of God !
Fourthly^ and lastly^ Consider the designs and aims of the Spirit
in his sealing thy soul, which are,
1. To secure heaven to thee for ever.
2. As intermediate thereunto, to bring very much of heaven into
thy soul, in the way to it ; indeed to give thee two heavens, whilst
many others must suffer two hells.
5. Query. Lastly^ we will enquire, What are the effects of the Spi-
rifs sealing' upon our soids, by which we may distinguish and clearly
discern it from all delusions cf Satan, and all impostures whatsoever.
Answ. The genuine and proper effects and fruits of sealing are,
1. Inflamed love. 2. Renewed care. 3. Deep abasements. 4. In-
crease of strength. 5. A desire to be with the Lord. 6. Improved
mortification to the world.
Wheresoever these are found consequent to our communion with
God, and his manifestations of himself to us therein, they put it be-
yond all doubt that it was the seal of his own blessed Spirit;, and
no delusion.
1. The sealings of the Spirit cannot but inflame the love of the
soul in a very intense degree towards God ; one flame doth no more
naturally beget another, than the love of God doth kindle the love
of a gracious soul to him : ' We have known and believed the love
that God hath to us,' 1 John iv. 16, 19- When Christ had forgiven
much to that poor woman that had sinned much, and manifested
pardoning mercy to her soul ; O how much was her love to Christ
inflamed thereby ! Luke vii. 47.
2. Renewed care and diligence follows the sealings of the Spirit :
Now is the soul at the foot of Christ, as Mary was at the sepulchre,
with fear and great joy. He that travels the road with a rich trea-
sure about him, is afraid of a thief in every bush. This is exem-
Cc3
408 6ACIIAMENTAL MEDITATIONS,
plified in the spouse, ^vho bad endured many a sad day and niglit
in Chrisf s absence, and sought him sorrowing : But when she had
regained his felt and sensible presence, it is said, Cant. iii. 4. " I
" found him whom my soul loveth ; I held him and would not let
" him go/'
She doth not (as Mr. Durham speaks) lay by diligence, as if all
were done ; but is of-new taken up with as great care to retain and
improve this mercy, as before she was solicitous to obtain it. Whe-
ther a believer want or have, whether he be seeking or enjoying,
there is still matter of exercise for him in his condition.
3. Deep abasements and great humblings used to follow the
eminent appearances of God to the souls of men. " Lord, (said
" that disciple) how is it that thou wilt manifest thyself to us, and
" not unto the world ?"" John xiv. 22. When God sealed the
covenant to Abraham, to be a God to him, at this Abraham fell
upon his face. Gen. xvii. 1, % 3. Never doth a soul lie lower in the
dust, and abhor itself, than when the Lord makes the most signal
manifestations of his grace and love to it.
4. Increased strength follows the sealings of the Spirit. New
powers enter into the soul, and a sensible improvement of its abilities
for duty: " Or ever I was aware (saith the spouse) my soul made
" me as the chariots of Amminadib,"' Cant vi. 12.
Now the wheels of the soul being oiled with the joy and comfort
of the Spirit, run nimbly in the ways of obedience. The joy of the
Lord is your strength.
5. Sealings of the Spirit inflame the desires of the soul after hea-
ven, and make it long to go home. Nothing makes death so un-
desirable to the saints, as the doubts and fears that hang upon their
spirits about their condition. Were their evidences for heaven
clear, and their doubts resolved, they would, as the apostle speaks,.
*•' desire to be dissolved, and to be with Christ," Phil. i. 23. If
once the great question of our interest in Christ be thoroughly de-
cided, and all be clear betwixt us and our God, we shall find life
a matter of patience, and death the object of desire.
SiatJiIi/, avA lastly, Improved mortification to the world, flows
naturally from the sealings and assurances of the love of God to our
souls. It is with our souls, after such a view of heaven, and a
sealing interest therein, as it is with him that hath been gazing upon
that glorious creature the sun, when he comes to cast his eyes
again upon the earth, all things seem dark and cloudy to him ; he
sees no beauty in any of those things, because of that excellent lustre
v.hich he lately beheld. " We know (saith the apostle) that if
*' our earthly house of this tabernacle were dissolved, we have a
<• building of God, an house not made with hands, eternal in the
'■ heavens." There is assurance or sealing. " For in this we groan
*• earnestly, desiring to be clothed upon with our house which is
" from heaven :" There is the natural effect of it, 2 Cor. v. Ij 2.
SACRAMENTAL MEDITATIONS. 409
Uses. The point speaks to three sorts of persons, viz. 1. To those
that have not yet been sealed. 2. To those that once had, but now
want this comfort. 3. To those that enjoy tlie comforts of it.
First, To those that yet want this mercy, who have not been for-
merly sealed by any assurance of their title to Christ, but all their
days have been clogged with fears, and doubt of their condition.
To such my counsel is,
1. That you be not quiet under these uncertainties, but pant after
the assurance of peace and pardon. Say unto Christ, as the spouse
did, Cant. viii. 6. Set me as a seal upon thine heart, as a seal upon
thine arm C Pant after it, as David did, Psal. xxxv. 3. " Say unto
my soul, I am thy salvation."
How can you look upon such precious promises, and not dare to
taste them ? How can you hear others speak of their satisfaction,
peace, and assurance, and be quiet until you have also attained it ?
What is it that hinders this mercy, that it cannot come home to your
souls! Is it your neglect of duty.? O stir up yourselves to take
hold of God ! Is it want of a thorough search and examination of
your state? O let not thine eyes find rest, till that be fully done. Is
it some special guilt upon thy soul, that grieves the Spirit of God ?
Be restless till it be removed. I know this mercy is not at your
command, do what you can do ; but yet I also know, when God
bestows it, he usually doth it in these ways of our duty.
Secondly. To those that once had, but now want this blessing, who
say as Job xxix. % 3. " O that it were withmeas in days past!" The
darkness is the greater to you, because you have walked in the light
of the Lord. The sum of Christ's counsel in this case is given in
three words, Rev. ii. 5. Remembe7\ repent, reform.
First, Remember, i. e. Ponder, consider, compare time with time,
and state with state, how well it once was, how sad it is now.
Secondly, Repent; mourn over these your sinful relapses; sure
you may challenge the first place among all the mourners in the
world. Your loss is great. O better to have lost the light of your
eyes, than this light of God's countenance. Your sin hath separated
betwixt you and your God. O mourn over it.
Thirdly, Reform ; Do your first works again. O Christian, con-
sider thy heart is sunk deeper into the world than it was wont to be ;
thy duties are fewer, and thy zeal and affection to God much abated.
Return, return, O backsliding soul, and labour to recover thy first
love to Christ whatever pains it cost thee.
Lastly, To those that do enjoy these choice and invaluable mer-
cies, the sealings of the Spirit.
First, Take hoed that you grieve not the good Spirit of God, " by
whom ye are sealed to the day of redemption," Eph. iv. 30. He hatli
comforted you ; do not you grieve hiin : The Spirit is a tender de-
licate thing, you may quickly deprive yourselves of his joy and peace
C c 4
410 SACRAMENTAL MEDITATIONS.
Secondly, Be humble under this advancement and dignity. If
your hearts once begin to swell look out for humbling disj^cnsations
quickly, 2 Cor. xii. 7. This treasure is always kept in the vessel of
a contrite and humble heart.
Thirdly, Keep close to duty ; yea, tack one duty to another by
intermediate ejaculations. If care of duty be once remitted, you
are not far from a sad change of your condition.
Fourthly, Improve all ordinances, especially this great sealing
ordinance, for your farther confirmation and estabUshment. Act
your faith to the utmost of its ability, upon Christ crucified ; and
comfort will flow in : The more the direct acts of faith are exercised,
the more powerful and sweet its reflex acts are like to be.
'eeegJggfffeC'e! e
THE FIFTH
MEDITATION,
Upon John i. 29.
Behold the Lamb of God, zvhich tdketh away the sins of the
world.
jL he scope of this chapter, is to prove the divinity and eternal
Godhead of Jesus Christ. One of those arguments by which this
great article of faith is confirmed and proved is the testimony of
John. This testimony of John is the more remarkable, because it
was before prophesied of him, that when the Messiah should come,
this messenger should go before his face, to prepare the way for him,
Mai. iii. 1.
Now, among all the testimonies that ever John gave of Christ,
none ever was, or could be more full and clear than this in the text :
" Behold the Lamb of God, which taketh away the sins of the
^vorld !^'
In which words are remarkable, 1. The preface to his testimony.
2. The testimony itself.
First, The preface or introduction to John's testimony ; Behold !
there is a double use in scripture of this word : sometimes it is used
by way of indication, and sometimes by way of excitation. In the
first, it points out the person ; in the last, it raises our affections to
him. In this place it hath both these uses.
Behold the Lamb of God ! q. d. ' This is the great expectation and
hope of all ages. This person whom you behold, is the desire of all
SACRAMENTAL MEDITATION'S. 411
nations. Lo, this is God manifest in the Jlesh. This is the great
sacrifice, the Lamb of' God : Never did human eyes behold such an
object before.'
Seco7idly, The testimony itself: Which must be considered two
ways; as it respects, 1. The truth and reahty; 2. The virtue and
dignity of Christ its object.
Firsts John's testimony respects the truth and reality of the object:
This is af/.vogy the Lamb of God; the very antitype to which all
legal sacrifices had respect, and from which they derived all their
value and virtue ; grace and truth came by Jesus Christ, as he had
said before, ver. 17. The paschal lamb and the lamb for daily sa-
crifice, were but the types and shadows of this Lamb of God.
Secondly^ His testimony respects the virtue and dignity of Christ
and his blood. He taleth away the sin of the world. The Greek
ai^nv (as De Dieu, a learned critic observes) answers both the He-
brew words, Sit: et aw^ Isa. liii. 4. which signify not only to bear,
but to bear away ; Potando expiat, cxpiando aufert, efficitque ut
remxttatur. By bearing sin, he expiates it; by expiating, takes it
away, or procures the remission of it. The expression seems to
allude to the scape-goat, mentioned, Lev. xvi. 22. Thus Christ really
and wholly takes away the sin of the world ; i. e. the sin of all be-
lievers in the world, for whom he was sacrificed, as Drusius well
expounds it, concurring with the stream of sound expositors.
So that this is a very full testimony which John gives to Christ,
and it is given with great affection and admiration of him : Behold t
yea, admire in beholding tJie Lamb of God, which tali:eth away the
sin of the ivorld! Behold him with affections suitable to such an ob-
ject ; Ecce persona a Deo ordinata, in victimam ad expiandum pec-
cata, Grotius. Behold the person appointed by God, for a sacrifice
to expiate sin ! Now, though this scripture be very fruitful in prac-
tical observations, yet it is not my purpose, at this time, to note or
prosecute any of them except this one, which rises from the prefatory
particle, or that note of admiration, with which John's testimony of
Christ is ushered in : Behold the Lamb of God ! And the note thence
will be this :
Doct. That Jesus Christ, the Lamb of God, is to be beheld ivith
admiration and affection suitable to such an object.
Christ is beheld by men three ways :
First, Carnally with an eye of flesh : so men saw him in the
days of his flesh, and despised him, Isa. liii. 2. Carnal eyes saw no
beauty in him, that he should be desired.
Secondly, Fiducially, by the eye of faith : believing, is seeing
Christ, John vi. 40. Faith is to the saints instead of eyes : By it
they make Christ present, though the heavens have received him
out of our carnal sight.
Thirdly, Beatifically, by the glorified eye : so the spirits of just
men made perfect do, by their mental eye, see him in glory ; and all
412 SACRAMENTAL MEDITATIONS.
the saints, after the resurrection, shall with these corporeal eyes, see
their Redeemer, according to Job xix. 26, 27.
The sight of Christ by faith (which is all the sight of him that
any man now hath, or can have in this world) as it is much more
excellent than the first; for " blessed are they that have not seen,
*' and yet believe," John xx. 29- so it is much inferior to the last;
1 Cor. xiil. 12. " For now we see darkly through a glass, but then
*' face to face" But though it be an inferior vision in respect of that
which is immediate and perfect ; yet the eye of faith is a precious
eye, and the visions of Christ by faith, are ravishing visions : and
he that beholds Christ, the Lamb of God, by a steady fixed eye of
faith, cannot but admire, and be deeply affected with such a sight
of him. The views of Christ by faith, are ravishing and transport-
ing views, 1 Pet. i. 8. " Whom having not seen, ye love ; in whom,
*' though now ye see him not, yet believing, ye rejoice with joy
" unspeakable, and full of glory."
It is a disparagement to so glorious an object as Christ, to behold
him, and not wonder ; to see, and not love him. Certainly the ad-
miration, love, delight, and joy of our hearts, are all at the command
of faith : for let us but consider what ravishing excellencies are in
Christ, for the eye of the believer to behold and admire.
First, God is in Christ, 2 Cor. v. 19. He is God manifested in
the flesh, 1 Tim. iii. 16. A God incarnate is the world^s wonder !
Here is finite and infinite joined in one ; eternity matched with time;
the Creator and creature making but one person ! " The Lord hath
" created a new thing upon the earth ; A woman shall compass a
" man," Jer. xxxi. 22. It is an argument of weakness to admire
little things ; and of stupidity, not to admirs great things. « Many
miracles (saith one) were wrought by Christ in the flesh ; but the
' greatest of all miracles was his assumption of flesh.'
Secondhj, The wisdom of God is in Christ ; yea, in him are hid
all the treasures oficisdom and hnoidedge, Col. li. 3. Never did the
divine wisdom display its glorious beam-s in the eyes of men and
angels, in any work of God since the beginning of time, as it hath
done in the designation of Christ to be the Lamb of God, a sacri-
fice for sin. Behold the Lamb of God ! and in him behold the un-
searchable wisdom of God, in recovering the elect perfectly from all
the danger of sin, and yet making sin more dreadful to them, by
way of their recovery from it, than ever it could be made by any
other consideration.
Infinite wisdom, in suiting the sinner's remedy to the cause of his
disease ! The disease was the pride of man ; the remedy was the
humiliation of the Son of God. Man affected to be as God ; that
ruined him : God comes down, assumes flesh, and will be found in
fashion as a man ; that saved him.
O profound wisdom ! which from the loss and ruin of our primi-
tive glory (which was the undoing of us, soul and body) takes the
SACRAMENTAL MEDITATIONS. 413
occasion of raising us to a far better state, and settles us in it with a
much better security than the former.
Who but Jesus Christ, the wisdom of God, as he is called, 1 Cor.
i. 24. could ever have ordered and over-ruled the worst of evils, so
as by occasion of the breach of the law, to raise more glory to God,
than ever could have been given to him by the most punctual ob-
servation of its commands, or by the most rigorous execution of its
penalties ? O the astonishing depth of wisdom !
Thirdly^ The love of God is in Christ. Behold the Lamh of
God ! and in him behold the love of God, in the highest and most
triumphant discovery that ever was, or can be made of it in this
world ! 1 John iv. 10. ' Herein is love, not that we loved him, but
that he loved us, and sent his Son to be the propitiation for our sins.'
O here, here is the love of God to sinners ! he manifests love to us,
in our daily provisions, protections, deliverances, and comforts. That
we have health when others groan under pains : therein is love :
that we have bread to eat, when others are ready to perish ; therein
is love. O ! but to have Christ to be a propitiation for us, when
the angels that fell were left desperate ; therein was love indeed !
All the love that breaks out in the variety of providences for us in
this world, in our healths and estates, in our relations and comforts,
is nothing compared with this love : Herein is love indeed !
Fourthly, The tender mercies of God over poor sinners are in
Christ. As Christ is the mercy promised, Luke i. 12. the capital
mercy ; so he is the channel, through which all the streams of God's
mercy flow freely to the sons of men, Jude 21. The mercy of God
to eternal life, or his saving mercies, are only dispensed to us through
Jesus Christ. Behold the Lamb of God! sl Lamb prepared by the
astonishing mercy of God, a sacrifice for us, when no sacrifice was
laid out for fallen angels. Mercy alone hath made this difference :
mercy opened its tender eye, and looked through Christ upon us, in
the depth of our misery : in Christ it is that the milder attribute of
mercy is exercised upon us, whilst severe justice punishes them.
Fifthly, All the hopes of poor sinners are in Christ, Col. i. 27.
Take away Christ, and where is the hope of our souls ? Tim. i. 1.
it is by the blood of the Lamb that we have hope towards God : m
his oblation, and no where else, our hope of salvation finds footing:
on him it is the anchor of hope is fixed, and the soul stayed, when the
storms of fear and inward trouble do arise, and beat violently upon it.
Sixthly, The salvation of our souls to eternity, is in Christ; Acts
i. 12. ' Neither is there any other name given under heaven by
which we must be saved.' He is the ark, in whom we are preserved,
Jude ver. 1. Look, as the sprinkling of the blood of the Paschal
I^amb upon the door-posts of the Israelites, was that which pre-
served them from the destroying angel ; so the blood of Christ, the
Lamb of God, typified by that blood, saves believers from the wrath
to come.
414? SACRAMENTAL MEDITATIONS.
But who can open the unsearchable riches, or recount the ravish-
ing excellencies found in Christ? Angels, and the spirits of just men
made perfect, behold, and admire for evermore, the incomparable
excellencies of Christ ! Heaven would be no heaven to them, if they
could not behold Christ there, Psal. Ixxiii. 25.
But my business rather lies in improving this point, than endea-
vouring farther to unfold it : for new wonders will appear in Christ,
if we behold him to eternity.
Use. And all the improvement I shall make of it, shall be in one
use of exhortation ; beseeching every one of you, whatever your
present condition and estate may be, ' to behold the Lamb of God,
which taketh away the sin of the world :' And,
Fir,st, If there be found among you any that are sensible of a stony
hard heart, which cannot relent and mourn for all the wrong done
to Jesus Christ, by sin, whose affections are benumbed and stupified
by sin, so that no considerations they can urge upon their own hearts,
are able to thaw them, and cause a relenting pang for sin ; to such I
would direct the words of this text, as the most effectual means to
melt such hearts. Look hither, hard heart ; ' Behold the Lamb of
God!" Consider, believe, and apply what is here sensibly represented ;
and thy heart is hard indeed, if it relent not upon such a view of
Christ. It is said, Zech. xii. 10. ' They shall look upon me, whom
they have pierced, and mourn.' Behold the Son of God, brought
' as a Lamb to the slaughter' for thee, a vile, pollutted sinner ! Be-
hold the invaluable blood of this sacrifice, shed for thee ! Bring thy
thoughts close to this subject; think who it is that was made a
hamhfor sacrifice ; for whom he endured all his unspeakable suf-
ferings ; how meekly and willingly he endured all the wrath of God
and men, standing in his perfect innocency, to be slain for thee.
Behold ! he was ' made sin for thee, who had no sin ; that thou,
who hadst no righteousness, mightest be made the righteousness of
God in him.' Oh ! whoever loved thee at that rate Christ hath
done ? Who would endure that misery that Christ did endure for
thy sake ? Would thy father, or the wife of thy bosom, or thy friend,
that is as thy own soul, be content to feel that for thee, (though but
one hour) which Christ felt, when ' his sweat was as it had been
great drops of blood falling down to the ground.^' Nay, thou
wouldst never taste such a cup for the saving of thine own child, as
Christ drank off, when he cried, ' My God ! my God ! why hast
thou forsaken me ?'' Behold how he loved thee !
Surelv, if the rocks rent asunder at his passion, thy heart is harder
than a rock, if it thaw not at such a sight as this. Fix thine eyes a
while here, and thine eye will affect thine heart.
Secondly^ Is there any among us that make too light of sin, and are
easily overcome by every temptation to the commission of it.? Ocome
hither, and « behold the Lamb of God !' and you cannot possibly
have slight thoughts of sin after such a sight of Christ. See here the
SACRAMENTAL MEDITATIONS. 415
price of sin 1 behold what it cost the Lord Jesus Christ to expiate it.
bid he come into the world as a Lamb, bound with the bands of an
irreversible decree, to die for sin ? Did he come from the bosom of
the Father, to be our ransomcr, and that at the price of his own life ?
Did the handof severe justice shed the heart-blood of this immaculate
Lamb, to satisfy for the wrongs thy sins have done to God ? And
yet, canst thou look upon sin as a light matter ! God forbid !
I remember, when the worthies of Israel brake through the host
of the Philistines, and brought unto David the waters of the well of
Bethlehem, it is said, 2 Sam. xxiii. 17. ' He would not drink thereof,
but poured it out before the Lord, and said. Be it far from me,
that I should do this : Is not this the blood of the men that went in
jeopardy of their lives .?'
He longed for it, and yet would not taste it, how pleasant soever
it would have been to him, considering what hazard was run to ob-
tain it.
Ah Christian ! it was but the hazard of their blood that gave
check to David''s appetite to the water : And if the wate^ had cost an
equal quantity of their blood, yet it had been but a low argument to
dissuade him from drinking it, to this consideration that now lies before
thee. Thy sin actually cost the blood of Christ ; one drop whereof is
more valuable than all human blood ; and yet wilt thou not deny thy
lusts, nor resist a temptation for his sake ? ' Behold the Lamb of
God, slain for thy sin !' and thou canst never have slight thoughts
of it any more.
Thirdly^ Is there any among you that droop, and are discouraged
in their spirits, because of their manifold aggravated iniquities ; who
being overweighed with the burthensome sense of sin, despond and
sink in their minds.? To such I would apply the words of my text,
as a sovereign cordial, to revive their hearts and hopes : ' Behold
the Lamb of God, that taketh away the sin of the world !'
If the blood of the Lamb can take away the sin of the world, it can
take away thy sin, though there be a world of sin in thee. For do
but consider Christ, as designed from eternity to be our propitiation ;
John vii. 27. ' Him hath God the Father sealed ;' as sacrificed in our
room, *in the fulness of time.' 1 Cor. v. 7. 'Christ our passover is
sacrificed for us :' As accepted by the Father with the greatest con-
tent and pleasure, even ' as a sweet smelling savour ;' Eph. v. 2. As
pubhcly justified and discharged by God, the Creditor, at his resurrec-
tion, 1 Tim. iii. 16. and John xvi. 9. And lastly, Consider him as
now in heaven, where he ' appears before God tor us, as a Lamb
that had been slain,' Rev. v. 6. bearing the very marks of his death,
and presenting them before God, as the most effectual and moving
plea, to procure pardon, and mercy for his people. Let these things,
I say, be duly pondered, and nothing will be found more effectual to
relieve the despondent miiids of poor believers against the sinking
sense of their sin.
416 SACRAMENTAL MEDITATIONS.
He that represents himself in the sacrament as wounded for you,
shews at the same time, to the Father in heaven, the real body that
was wounded ; than which nothing more effectually moves mercy,
or stays the sliding feet of a poor believer's hope : And that whether
we consider,
First, The dignity of that body which was wounded ; the most
hallowed and deeply sanctified thing that ever was created; Luke
i. S5. ' That holy thing.'
Secondly, Or his vicegerency in suffering ; ' He was wounded for
our transgressions,' Isa. liii. 5. It was for that hard, proud, vain,
dead heart, that thou complainest of Or,
Thirdly, The end and design of those wounds ; which was to re-
pair the honour of God, and the violated law : the language of that
blood (which is said to ' speak better things than the blood of
Abel,' Heb. xii. 24.) is this :
' Father, have these poor souls wounded thy name, thine honour,
thy law? Behold the wounds thy justice hath inflicted on me, for
reparation of all that v/rong they have done thee !' O how sweetly
doth the blood of the Lamb settle the conscience of a poor drooping
beliver !
Fourthly, Is there any among you that are faint-hearted, and ready
to shrink away from any sufferings for Christ, as unable to bear and
endure any thing for his sake ? To such I would say in the words of
this text. Behold the Lamb of God! Did Christ suffer such grievous
things for you ! and cannot you suffer small matters for him ? Alas !
what is the wrath of man to the wrath qf the great and terrible God f
Besides, he was an innocent Lamb, and deserved not to suffer the
least degree of penal evil upon his own account; but thou hast de-
served hell, and yet shrinkest under the sufferings of a moment. Did
he suffer so much for you ; and can you suffer nothing for him ?
Surely he, in suffering for you, hath ' left you an example, that you
should follow his steps,' 1 Pet. ii. 21. What! is our blood com-
pared in dignity to the blood of Christ ? What ! are our sufferings
compared hi kind, or degree, to the sufferings of Christ ! Nothing
is found to fortify a man's spirit for sufferings, as the meditation of
Christ's suffering for us doth.
Fifthly, Is there any among you that are impatient under your own
personal trials and troubles, apt to howl under common afflictions
from the hand of God, or swell with revenge under injuries from the
hands of men ! To such I would say. Behold the Lamb q/God! Was
Christ a Lamb for meekness, and art thou a lion for fierceness ? Was
he silent, not once opening his mouth, when he suffered most vile
things from the hands of sinners, and can you bear nothing ? He
suffered patiently, and deserved it not ; you suffer impatiently, and
have deserved infinitely more.
O that you would learn to be more Christ-like in all your trials and
afflictions*^! let it not be said, that Christ carried it as a Lamb when
SACRAMENTAL MEDITATIONS. 41't
he was tried, and we like swine, grumbling or howling when we are
tried. O get a Christ-like temper !
Sixthly, Is there any among you that stagger at the promises,
through unbelief, that cannot rely upon a word of promise, because
their own unbelieving hearts fill them with unworthy suspicions of
the power, faithfulncLss, or willingness of God to perform them to
them ? O that such would behold the Lamb of' God, as represented
in this ordinance ! Are not all the promises of God sealed to be-
lievers in the blood of the Lamb? Heb. ix. 17, 18, 19, 20. Are
not all the promises of God, in Christ, ' Yea, and Amen, to all
^that are in him 't" 2 Cor. i. 20. Or is there any thing put into any
promise of greater value than the blood of the Lamb, that was shed
to purchase it.? Or is not the giving of Christ to die for us the ac-
complishment of the greatest promise that ever God made to us ?
And after the fulfilling thereof, what ground remains for any to
doubt the fulfilling of lesser promises ?
Lastly, Is there any among you that desire to get up your affec-
tions at this table, to have your hearts in a melting temper, to awa-
ken and rouse up all the powers of your souls in so great an occasion
for it as this f Behold the Lamb of' God I and this will do it.
Christ calls off your eyes and thoughts from all other objects to
himself; Isa. Ixv. 11. ' I said. Behold me ! behold me !' JFix the
eye of faith here, and you will feel a pang quickly coming upon your
hearts like that. Cant. ii. 5. " Stay me with flaggons, comfort me
with apples; I am sick with love."" Your eyes will affect your
hearts; whilst you behold, your hearts will melt within you.
THE SIXTH
MEDITATION,
Upon Rom. viii. 32.
He tJuit spared not his ozcn Son, but delivered him np for us all ;
hozi' shall he not with him freely give us all things,
X HIS scripture contains a most weighty argument to encourage
and confirm the faith of Christians in the expectation of all spiritual
and temporal mercies. It proceeds from the greater to the less af-
firmatively : he that delivered his Son for us, what can he deny us
after such a gift ? Every word hath its weight.
418 SACRAMENTAL MEDITATIONS.
Did not God spare (i. e. abate) any thing which his justice could in-
flict upon his Son, his own Son, opposed here to his adopted sons, as
being infinitely more excellent than they, and most dear to him above
and beyond all others ? but, on the contrary, delivered him up, how
dear soever he was unto him, to humiliation, contradiction of sinners,
to all sorrows and temptations, yea, to death, and that of the cross,
and all this^or us, for us sinners, for us enemies to God, for us
imlovely wretches ; " How shall he not with him freely give us all
things?'' How is it imaginable that God should withhold, after this,
spirituals or temporals, from his people ? How shall he not call them
effectually, justify them freely, sanctify them thoroughly, and glorify
them eternally ? How shall he not clothe them, feed them, protect
and deliver them ?
Surely if he would not spare or abate to his own Son one stroke,
one tear, one groan, one sigh, one circumstance of misery, it can never
be imagined that ever he should, after this, deny or withhold from hi$
people, for whose sakes all this was suffered, any mercies, any com-
forts, any privilege, spiritual or temporal, which is good for them, and
needful to them. So that in the words we find, 1. A proposition.
S. An inference from it.
The proposition opens the severity of God's justice to Christ ; the
inference declares the riches of his mercy to us in Christ.
1. We have here before us a proposition, containing the severity of
divine justice towards Christ; and this is expressed two ways, viz.
1^'^, Negatively, he spared him not.
^dli/, Affirmatively, he delivered him up for us.
1^^, Negatively ; He spared not his ozon Son. There is a threefold
mercy of God, viz. Preventing mercy, which steps betwixt us and
trouble : delivering mercy, which takes us out of the hand of trouble :
and sparing mercy, which though it do not prevent nor deliver, yet it
mitigates, allays, and graciously moderates our troubles ; and though
sparing mercy be desirable and sweet, yet it is the least and lowest sort
of mercy that God exercises towards any. Though it be mercy to
have the time of sufferings shortened,or one degree of suffering abated,
yet these are the lowest and least effects of mercy ; and yet these
were denied Jesus Christ, when he stood in our room to satisfy for
us : God spared not one drop, he abated not one degree of that wrath
which Christ was to suffer for us.
2d!t/, Affirmatively ; but on the contrary. He delivered him up
for us all.
He delivered him, as a judge by sentence of law delivers up the
prisoner to be executed. It is true Pilate delivered him up to be cru-
cified, and he also gave himself for us : but betwixt God's dehvering,
Pilate's delivering, and his own, there is this difference to be observed;
in God it was an act of highest justice ; in Pilate an act of greatest
wickedness ; in himself, an act of wonderful obedience.
God, as by an act of highest justice, delivered him upj^r us. For
SACRAME>CTAL MEDITATIONS. 419
ft^, notes the viccgerency of his sufferings, not only for our good, as
the final cause ; nor only for our $ins, as the meritorious cause ; but
for us, (i. e.) in our room, place, or stead according to 1 Pet. iii. 18.
and a Cor. v. 14.
2. We have also here before us a most sweet and comfortable in-
ference and conclusion from this proposition : If God have so delivered
him, how shall he not with him freely give us all things ? For Christ
comprehends all other mercies in himself; therefore in giving him
Jbr us, all other mercies are necessarily with him given to us.
And these mercies the poorest, weakest believer in the world may
warrantably expect from God ; for as God delivered him^r us all, so
the treasures of all spiritual and temporal mercies are thereby freely
opened to us all, to the weak, as well as to the strong.
He saith not, Christ was delivered for all absolutely, but^r us
all ; i. e. all that believe, all that are elected and (tailed ; in whose
person it is manifest the apostle here speaks, as Parasus on the place
well observes. Hence these two doctrinal conclusions fairly offer
themselves.
Doct. 1. That the rigour and severity of divine justice was exe-
cuted upon Jesus Christ, when he siifferedfor us.
Doct. 2. That believers may strongly infer the greatest of mercies to
themselves, from the severity of God! s justice to Jesus Christ.
I would willingly speak to both these points at this time, each af-
fording such proper matter of meditation to us in such a season as
this. To begin therefore with the first observation.
Doct. 1. That the rigour and severity of divine justice was executed
upon Jesus Christ, when he siifferedfor us ; God did not spare him.
In Zech. xiii. 7- you have God's commission given to the sword of
justice, to smite his own Son, and that without pity ; " Awake, O
sword, agaiast my Shepherd, and against the man that is my fellow;
smite the Shepherd," &c. And when this commission came to be ex-
cuted upon Christ, the text tells us, God did not spare him ; all the
vials of his wrath were poured out to the last drop.
Two things require our attention in this point : 1. Wherein the se-
verity of justice to Christ appeared. 2. Why must justice be executed
on him in such rigour and severity ? Why there could be no abate-
ment, mitigation, or sparing mercy shewn him in that day ?
1. Wherein the severity of divine justice to Christ appeared ? And
this will manifest itself in the consideration of the following particu-
lars.
First, Let us consider what Jesus Christ suffered, and we shall see the
severity of justice in his sufferings, for he suffered all kinds of miseries,
and that in the most intense degree of them : His sufferings were from
all hands, from heaven, earth, and hell ; from his enemies, who con-
demned him, buffeted him, reviled him, scourged, and crucified him;
from his own disciples and followers, one of whom perfidiously be*
Vol. VI. D d
'i20 SACKAMEXTAL MEDITATIONS.
trayed bim, another openly denied him, and all in the hour of his
greatest trouble forsook and abandoned him.
He suffered in his body the most exquisite torments : the cross
was a cruel engine of torment, and more so to him than any other,
by reason of the excellent cras'is and temperament of his body, and his
most acute and delicate sense, for, as the schoolmen truly say, he was
optime complexionatus, of the most exact and exquisite complexion ;
and his senses remained acute and vigorous, no way blunted, during
the whole time of his sufferings, but full of life and sense to the last
gasp, as ma^ be gathered from Mark xv. 39. " When the centurion,
" which stood over against him, saw that he so cried out, and gave
" up the ghost, he said. Truly this man was the Son of God."
He suffered in his soul ; yea, the sufferings of his soul were the
very soul of his sufferings ; he felt in his inner man the exquisite
torments and inexpressible anguish of the wrath of God. Hence was
that preternatural bloody sweat in the garden, and hence that heart-
rending outcry upon the cross. My God ! my God I why hast thou
forsaken me ?
In all which sufferings from heaven, from earth, from hell, from
friends, from enemies, there was no allay or abatement of the least
degree of misery. " God spared not his own Son, (saith the text)
" but delivered him up." Wherein the severity of divine justice to
Jesus Christ, is displayed in these five remarkable considerations
followinc^.
Firsts God spared not. If mercy, pity, and forbearance might be
expected from any hand, surely it might be God; he is the fountain
of mercy ; " That the Lord is very pitiful, and of tender mercy,"
saith the apostle, James v. 11. The most melting and tender com-
passions of a mother to her sucking child, are but cruelty in compa-
rison with divine tenderness and mercy ; Isa. xlix. 15. " Can a woman
'' forget her sucking child, that she should not have compassion on
" the son of her womb ! Yea, they may forget, yet will I not forget
" thee."
Can a woman, the more affectionate sex, forget her sucking child,
her own child, (and not a nurse child) her only child, whilst it hangs
on her breast, and, with the milk from her breast, draws love from
her heart ? Can such a thing as this be in nature ! Possibly it may ;
some such cruel mothers may be found, but yet I zoill not forget thee,
saith God. Though human corrupt nature may be so vitiated, yet
from the divine nature, compassion and mercy are inseparable ; it
flows as waters flow from their fountain, only here it restrained it-
self, and let not out one drop to Jesus Christ, in the day of his suf-
ferings : God, the God of mercy, spared not.
Secondly, God spared not, saith the text ; i. e. he abated not any
thing which justice could inflict. Christ was not spared one stroke,
one tear, one groan, one drop, one sigh, one shame, one circum-
SACRAMENTAL MEDITATIONS. 421
stance; no, not the least which justice could demand as satisfaction
for man's sin.
There be divers kinds of mercy in God ; there is in him prevent-
ing mercy, delivering mercy, and sparing mercy. Now sparing mercy,
(as Mr. Caryl on Job well observes) is the lowest mercy of all the
three ; it is less mercy to be spared or abated some degree or circum-
stance of misery, than to have misery prevented by mercy's stepping
in betwixt us and it : it is less also than to be wholly delivered out
of the hand of misery : Either of these are greater acts of mercy,
than to abate a degree, or shorten an hour of our trouble ; the least
abatement of any one circumstance of misery had been sparing mercy,
though it had been but the least and lowest act of mercy ; and yet
even this was denied to Christ ; he was not abated one minute of
time, or the least degree of sorrow. God spared not.
Thirdly, He spared not his own Son, rviov idiov. So stiled signanter,
his own, or his proper Son, in a special and peculiar manner, nearer
and dearer to him than the angels, who are his sons by creation, Job
i. 6. or any of the saints, who are his sons by grace, in the way of
regeneration and adoption, John i. 12, 13. This was his own Son by
nature, a Son of an higher rank and order, Psal. ii. 7. begotten in an
ineffable manner, from all eternity, in his own divine essence ; and so
is his Son by nature, having the same essence and nature with the Fa-
ther, being co-equal, co-essential, and co-eternal with the Father.
No relation in nature is so intimate, strict and dear as this : our
children, are not so much our own children, our bodies are not so
much our own bodies, as Christ was God's own Son ; and yet, though
he were so dear to him, his other self, his express image, his own dear
Son, He spared him not : God spared not Ms own Son.
Fourthly, And that which makes a further discovery of divine
severity towards Jesus Christ, is this, that God spared not his own
Son in the day of his greatest distress, when he cried to his Father in
an agony, that if it were possible the cup might pass from him : For
of that day, this scripture is mainly to be understood, the day when
he fell to the ground and prayed, " That if it were possible the hour
*' might pass from him. And he said, Abba, Father, all things
*' are possible unto thee, take away this cup from me," Mark xiv. 35,
36. He beheld his own dear Son sweltering under the heaviest
pressure of his wrath, sweating great drops of blood, crying, *' If it
be possible, let this hour, let this cup pass ;" and yet it could not be
granted. O the severity of God ! he heard the cry of Ahab, and
spared him ; he heard the Ninevites cry, and spared them ; he heard
the cries of Hagar and Ishmael, and spared them ; yea,. he hears the
young ravens when they cry, and feeds them ; but, when his Son
cried with the most vehement cry, that tlie cup might pass, he can-
not be excused, he must drink it up, even the very dregs of the cup
of trembling, and that to the last drop. the justice and severity
of God!
i.Q2 SACRAMENTAL MEDITATIONS.
F'lfllihj^ and lastly^ Consider what the Father of mercies did in-
stead of sparing the Son of his love, and the text will inform you
that ' he delivered him up for us all.' So it is noted in Acts ii. 23.
' Him, being delivered by the determinate counsel and foreknow-
ledge of God, ye have taken, and by wicked hands have crucified
and slain.
There was a concession or permission to those wicked instruments
that shed his blood, a loosing of the chain to those bandogs that com-
passed him about ; such a concession as never was given them before;
for till then they were tied up from perpetrating thrir wickedness ;
but now the restraints of Providence are taken away, and he is de-
livered unto their will ; his own Father delivers him into the hands
of cruelty. And thus you see wherein the severity of divine justice
to Christ was manifest.
In the last place, let us see the ground and reason of this rigour
and severity to Christ. Now, there are, among others, three special
reasons why Christ could not be spared.
The honour of divine justice required, that he should suffer the
utmost degree of pun'shment. It was meet that the rights of hea-
ven should be vindicated to the full, and that the justice of God
should have the last mite it could demand for satisfaction. And this
was the special design and aim of God in the sufferings of Christ, as
the apostle speaks, Rom. iii. 25, 26. It was ' to declare his righ-
teousness ;' and lest we should lose the emphatical word, it is doubled
and repeated, ' to declare I say, at this time his righteousness.' And
indeed herein God fully obtained his design ; for never was justice so
honoured before, to have such a person as the Son of God stand at
its bar, and such a sum as his blood paid down at once for our dis-
charge : so that justice triumphs as well as mercy, and one attribute
is not robbed to pay another.
As it was necessary to God's satisfaction, so it was necessary to ours
also. If the Lord Jesus had not made full payment to the utmost
mite, we could never have had full satisfaction in our consciences,
about that deep and dear concernment of our souls, the remission of
sin. Man is a guilty and a suspicious creature, and hard to be brought
to an entire confidence in the pardoning mercy of God. Yea, it is
impossible to persuade a convinced conscience, of the possibility of re-
mission, except you can also prove the fulness of divine satisfaction;
for conscience requires as much to satisfy it, as God doth to satisfy
him. If God be satisfied, then conscience can be satisfied too, and se-
curely rest upon that ground ; but if there be any doubt of that, there
is no appeasing of an anxious and jealous conscience: greatly therefore
hath God consulted our peace in the severity of his justice to Jesus
Christ. ' Now the God of peace, who brought again from the dead
our Lord Jesus, that great Shepherd of the sheep, through the blood
of the everlasting covenant,' Heb. xiii. 20. Let the words be weighed ;
he is stiled the God of peace, when he brought back Christ from
SACRAMENTAL MEDITATIONS. 4<23
the dead : it was incensed justice that put him to death, and appeased
justice that brought him back from the dead ; and that which paci-
fied God, is the only thing in the world that is able to satisfy the
conscience of a sinner.
3. Therefore did God proceed with such rigour and severity with
Jesus Christ, that thereby the demerit and evil of sin might be fully
discovered to the world, and an everlasting caution left upon all hearts
to beware of contracting new guilt. If j ustice had descended in a visi-
ble form, and hanged up millions of sinners in chains, it had not been
such a warning as this against sin. Nay, let me say, the grievous and
eternal torment that the damned suffer in hell, is not such a demon-
stration of the evil of sin as this is ; for those torments are much un-
known to men till they feel them ; and when they begin to feel
them, it is too late to be convinced or cautioned against sin then.
But to see such a person as Christ exposed to the utmost severity of
God's wrath for our sin, to see such things done in the green tree,
may well make us cry out, " Lord, what will be done to the dry
tree .?" O the infinite evil of sin ! O the inflexible severity of divine
justice ! It is a fearful thing to fall into the hands of the living God !
4. In a word ; hereby Jesus Christ is endeared the move to his
people, by suffering such great and hard things in their place and
for their sakes. The extremity of his sufferings for us, commands
the strength of his affection to us.
And thus you see the reasons of all this severity to Jesus Christ.
God intended the sweetest mercies for you, and therefore prepared
the bitterest sufferings for Christ : from his deep sufferings you may
confidently conclude the best of mercies are designed for you ; as
you will hear in the prosecuting of the second doctrine, which, for
dispatch, I purpose to handle as one use of this point now before me.
O the admirable and astonishing love of God to us poor worms of
the earth, to deliver up his own Son into the hands of his enemies,
that thirsted for his blood ! Long had they been restrained from
satisfying their wickedness, and executing their malice, till now ; and
this was the hour which he often spake of, ' My hour is not yet
come.' But, oh ! what a dismal hour was it when it did come, when
Providence let loose both devils and men upon Christ, delivered him
over to the will of his enemies ! And this was not all ; Christ was
not only delivered up into the hands of the worst of men, but, which
was much more terrible, into the severe hands of divine justice, to
grapple with the pure, unmixed, and unallayed wrath of the great
and terrible God.
Lastlij^ ^Ve will improve this point by a double use, by way of
information and exhortation.
Use 1. Of hrfbrmation.
First, The severity of God's justice to Jesus Christ informs us
what a dreadful evil .sin is, which so incenses the wrath of God even
Dd3
4^4 SACRAMEXTAL MEDITATIONS.
against his own Son, when he bare our sins, and stood before the
bar of God as our surety.
Come hither hard hearts (hard indeed if this cannot break them ;)
you complain, you cannot see the evil of sin, so as to be deeply hum-
bled for it : fix your eyes a while here, and intently consider the
point in hand : suppose you saw a tender and pitiful father come inter
open court with fury in his face, to charge his own, his only, and
his most beloved Son, and to prosecute him to death, and nothing
able to satify him but his blood, and be well pleased when he sees
it shed ; would you not say. Oh ! what horrid evil hath he done !
It must be some deep wrong, some heiijous crime that he is guilty
of, else it could never be that his own father could forget his bowels
of pity and mercy. Yet thus did the wrath of God break forth
against his dear Son, when he stood before the bar, as our surety,
charged with the guilt of our sins.
Secondly^ Learn hence M'hat a fearful thing it is to fall into the
hands of the living God. Well might Luther cry out. Nolo Deum
ohsolutum^ Let 7ne have nothing to do icith an absolute God. Wo
to them that stand before God in their own persons, without Christ,
how will justice handle them ! * For if these things w^ere done in
the green tree, what shall be done in the dry tree.?' Luke xxiii. 3L
Did the Son of God fear, tremble, sweat clots of blood ? Did he stand
amazed, and fall into such an agony of soul when he drank that cup,,
"which he knew in a few hours he should drink up, and then never
taste the bitterness of it more ? How sad is their case that must drink
of that cup for ever, a cup that hath eternity to the bottom !
Thirdly^ How incomprehensible and ravishing is the love of God
to men, that would rather be so severe lo Jesus Christ, the darling
of his soul, than make us the objects of his wrath for ever ? Which
of you (though there be infinitely less tenderness in your hearts than
God's) would lay your hands upon a child, the worst child you have,
and put him to death for the sake of the best friend you have in the
world ? but God with his own hand delivered his Son, his only Son,
that from everlasting was the delight of his soul, who never offended
Jiim, to death, the most cursed and cruel death, and all this for ene-
mies: how unspeakable is this love, and past finding out !
Fourthly, Did not God spare his own Son ? then let none of us
spare our own sins. Sin was that sword which pierced Christ : O
let sorrow for sin pierce your hearts ! If you spare sin, God will not
spare vou, Deut. xxix. 20. We spare sin when we faintly oppose
it, v.hen we excuse, cover and defend it, when we are impatient
under just rebukes and reproofs for it; but all kindness to sin is
cruelty to our own souls.
Fifthly, and lastly. If God did not spare Christ, certainly he in-
tends to spare believers for his sake.
The surety could not be spared, that the principal might be spared
for ever. If God had spared him, he could not have spared us ; if
SACRAMENTAL MEDlTATIOlsTS.
4f^dr
lie afflicts his people, it is not for satisfaction to himself, but profit to
us, Heb. xii. 10. Should God spare the rod of affliction, it would
not be for our advantage ; so many sanctified afflictions as are spared
or abated, so many mercies and spiritual advantages are withheld from
us. But as for those strokes of justice that are the effects of God's
vindictive wrath, they shall never be felt by believers for ever. All
the wrath, all the curse, all the gall and wormwood was sc^ueezed
into Christ's cup, and not one drop left to imbitter ours.
Use 2. Of Exhortation.
Did not God spare his own Son, but give him up to the death for
us all ! Then possess your hearts fully in the assurance of this great
truth. That the greatest and best of mercies shall not he denied or
withheld from you, f you he in Christ ; lay it down as a sure con-
clusion of faith, and build up your hope and comfort upon it. This
takes in the second observation ; and surely never was any truth
better fortified, never any inference more strongly inferred. Hence-
forth ye may infer temporal, spiritual, and eternal mercies; all must
be yours, if you be Christ's, 1 Cor. iii. 21, 22, 23. O, make sure
that Christ is yours, and never hesitate at any other mercy ! For,
First, God hath certainly a value and esteem for his own Son in-
finitely above all other things : he is his own Son, his dear Son, Col.
i. 13. the Beloved, Eph. i. 6. the delight of his soul, Isa. xlii. 1.
Nothing is valued by God at that rate that Christ is valued. If there-
fore he spare not tlie most excellent mercy, but parts with the very
darling of his soul for us, how shall he deny, or withhold, any
lesser inferior mercy ? It is not to be imagined, for he is the mercij,
emphatically so called, Luke i. 72.
Secondlij, Jesus Christ is a comprehensive mercy, including all
other mercies in himself; he is the tree of life, all other mercies are
but the fruits growing on him ; he is the sun of righteousness ; and
whatever comfort, spiritual or natural, refreshes your souls or bodies,
is but abeam from that sun, a stream from that fountain. If then
God part with Christ to you, and for you, he will not withhold other
mercies ; he will not give the whole tree, and deny an apple ; be-
stow the fountain itself, and deny you the streams. All spiritual
mercies are in him, and given with him ; Eph. i. 3. " Blessed be the
God and Father of our Lord Jesus Christ, who hath blessed us with
all spiritual blessings, in heavenly places in Christ Jesus." All
temporals are in him, and given with him, Matth. vi. S3, they are
additionals to that great mercy.
Thirdly, If God spared not Christ, the best mercy ,^but dehvered
him up for us all when we were liis enemies, then certainly he will
not deny lesser mercies when we are reconciled and made friends to
him. And this is the forcible reason of the apostle, w hich even com-
pels assent; Rom. v. 9. " Much more, being now justified by his
blood, we shall be saved from wrath through him/' In a word,
Dd 4
426 SACRAMENTAL MEDITA'lhoXS.
Fourtlihj^ and lastly^ If it were the very design and intention oi
God in not sparing his own Son, to open thereby a door for all mer-
cies to be let in upon us, then it is not imaginable he should with-
hold them : he will not lose his design, nor lay so many stripes upon
Christ in vain : some shall surely have the benefit of it, and none so
capable as believers.
When God spared not his own Son, this was the design of it ;
and could you know the thoughts of his heart, they would appear
to be such as these :
I will now manifest the fierceness of my heart to Christ, and the
fulness of my love to believers. The pain shall be his, that the ease
and rest may be theirs ; the stripes his, and the healing balm issuing
from them, theirs; the condemnation his, and the justification
theirs ; the reproach and shame his, and the honour and glory theirs;
the curse his, and the blessing theirs ; the death his, and the life
theirs ; the vinegar and gall his, the sweet of it theirs. He shall
groan, and they shall triumph ; he shall mourn, that they may re-
joice ; his heart shall be heavy for a time, that theirs may be light
and glad for ever ; he shall be forsaken, tliat they may never be for-
saken ; out of the worst of miseries to him, shall spring the sweetest
of mercies to them. O grace ! grace beyond conception of the lar-
gest mind, the expression of the tongues of angels !
THE SEVENTH
MEDITATION,
Upon Mark ix. 24.
And straightway the father of the cliild cried out, and said wiift
tearsy Lord, I believe, help thou 7iiine unbelief.
JL HE occasion of these words is to be gathered from the context :
and briefly it was this : A tender father brings a possessed child to
Christ to be cured ; with Si jmtes f a. doubting question, " If thou
canst do any thing? have compassion upon us, and help us :"" Words
importing much natural affection and tender love to his child;
" Have compassion [upon us,] and [help us.''] If the child be sick,
the parent is not well ; what touches the child, is felt by his father.
And as they import his natural affection to his child, so also his
own spiritual disease, or the weakness of his faith. His child was
SACRAMENTAL MEDITATONS. 427
possessed with a dumb devil, and himself with unbelieving doubts
and suspicions of Christ's ability to cure his child. The child had
a sick body, and the father an infirm soul : Satan afflicted one by a
possession, and the other by temptation, ver. 22.
Christ returns his doubtful language upon himself, ver. 23. " If
thou canst believe, all things are possible to him that bclieveth :" q.
d. Dost thou doubt of my ability to heal thy child ? Question rather
thy own ability to believe, for his cure. If he be not healed, the
cause will not be in my inability, but in thine own infidelity : AVhich
he speaks not, to insinuate that faith was in his own power, but to
convince him of his weakness, and drive him to God for assistance :
Which effect it obtained : for immediately he cried out, and said
with tears, " Lord, I believe, help thou mine unbelief
C) how good it is for men to be brought into the straits of afflic-
tion sometimes ! Had not this man fallen into this distress, it is not
hke that he had (at least not so soon) arrived either to the sense of
his grace, or the weakness of it.
In the words we may note these three parts.
Firsts A profession of his faith ; Lord^ I believe.
Secondlij^ A sense of the weakness of his faith ; Help thou mine
unbelief.
Thirdly., The affection with which both were uttered ; He cried
out and said with tears. If these tears proceeded from the sense and
feeling of divine power, enabling him to believe, as some think, then
they were tears of jov, and would inform us of this great truth :
Doct. 1. That the least andlowest measure of' true faith, is matter
of joy unsjjealiable to the possessor of it.
If they proceeded from the sense of the weakness of his faith,
they gave us this note :
Doct. 2. That the remainders of unbelief in the 'people of God, do
cost them many tears : They are the burdens and sorrows qf
gracious soids.
Doct. 1. That the least and loivest measureof true faith, is mnt^
ter of joy unspeakable to the possessor of it.
The apostle, in 2 Pet. i. 1. calls it precious faith ; and it well
deserves that epithet ; for the least and lowest degree of saving faith,
is of invaluable excellency; as will appear in these particulars:
First, The least degree of saving faith, truly unites the soul to
Jesus Christ, and makes it as really a branch and member of him,
as Moses, Abraham, or Paul were.
All saving faith receives Christ, John i. 12. Indeed, the strong
believer receives him with a stronger and steadier hand than the weak
one doth, who staggers, doubts, and trembles, but yet receives him ;
and consequently is as much interested in the blessed privileges flow-
ing from union, as the greatest believer in the world. Such is Christ's
complacency in our persons and duties, his sympathy with us in our
troubles and afflictions, and our interest in his person and purchase.
And is not this matter of exceeding joy .'^ Is it not enough to melt.
428 SACRAMENTAL MEDITATIONS.
yea, overwhelm the heart of a poor sinner, to discover and feel that
in his own heart, which entitles him to such mercies ?
Secondly^ From the least degree of saving faith, we may infer a»
plenary a remission of sin, as from the strongest. The weakest be-
liever is as completely pardoned, as the strongest ; Acts x. 43. ' By
him all that believe are justified from all things.' All that believe^
without difference of sizes, strength, or degrees ; the least as well
as the greatest; the believer of a day old, as well as the fathers and
worthies of greatest name, and longest standing.
Lo then, the least measure of faith entitles thee as really to the
greatest blessing, as the highest acts of faith can do. It is true, the
stronger the acting of faith is, the clearer the evidence usually is: but
interest in the privilege is the same in both. If then thou canst dis-
cern but the weakest act and smallest measure of faith in thy soul,
hast thou not reason, with him in the text, to cry out, and say with
lears, Lord, I believe ? Canst thou receive and read this pardon, the
pardon of such, and so many sins, and not wet it with thy tears ?
O, it is matter of joy unspeakable !
Thirdly, The least degree of saving faith infers thy election of
God ; and if that be not matter of melting and transporting consi-
deration, nothing is. O, it is matter of more joy, that our names
are written in the booh of life, than that the devils are subject to us,
Luke X. 20. From hence it may be inferred, that we are chosen of
God ; Acts xiii. 48. ' As many as were ordained to eternal life, be-
lieved.'
Fourthly, The least measure of saving faith, is a mercy greater
than most men ever partake of.
It is true, God is rich and bountiful in the gifts of providence to
others ; they have the good things of this life, many of them more
than their hearts can wish, Psal. Ixxiii. 7. He enncheth many of
them also with endowmentsoF the mind, natural and moral knowledge
and wisdom ; yea, and adorns them with homihtical virtues, that
render them very desirable and lovely in their converses with men ;
but there are but few to whom he gives saving faith, Isa. liii. 1.
Believers are but a small remnant among men.
Fifthly, and lastly. He that hath any, the least degree of saving
faith, hath that which will never be taken from him : All other ex-
cellencies go away at death. Job iv. 21. but this is a spring that never
fails, 'it springs up into everlasting life,' John iv. 14. A man may
outlive his friends and familiars, his estate and health, his gifts and
natural parts, but not his faith. How great matter of joy and com-
fort is wrapt up in the least degree of faith !
Use 1. Of trial.
It concerns us then to examine ourselves, whether our faith be
true, be it more or less, stronger or weaker; and, until we discern
its truth, it will yield but little comfort.
SACRAMENTAL MEDITATIONS. 429
I confess, weak believers are under great disadvantages as to com-
fort; small and weak things being usually very inevident and undis-
cernible. But yet, in this example before us, we find weak faith was
made evident, though much unbelief was mixed with it. Lord, I
believe, help thou mine unbelief. In which words, many very useful
signs of true, though weak, faith did appear ; and they are very re-
lieving to weak believers, to consider them. O that we might find
the like in us !
FLr,st, His failh gave him a tender, melting heart. He cried out,
and said with tears. Doth your faith melt your hearts, either in a
sense of your own vileness, or the riches of free grace to such vile
creatures ?
Secondly, His faith gave him a deep sense of his remaining un-
belief, and burdened his heart with it ; Helj) my imhelief. And sure
so will yours, if it be but as a grain of mustard-seed in you.
Thirdly, His weak faith carried him to Christ, in fervent prayers
and cries, for his help to subdue unbehef in him ; and so will yours,
if your faith be right. O how often do the people of God go to the
throne of grace upon that errand ! Help, Lord, my heart is dead,
vain, and very unbelieving; there is no dealing with it in my own
strength : Father, help me !
Fourthly, His weak faith made him hunger and thirst after greater
measures of it : Help my unbelief; i. e. Lord, cure it, that I may
believe with more strong and steady acts of faith ; that I may not
question thy power any more, or say. If thou canst do any thing?
Why thus it will be with you, if vou be true believers ; Luke xvii.
5. ' Lord, (said the disciples) increase our faith."'
Fifthly, 'inhere was a conflict in his soul betwixt faith and infidelity,
grace and corruption ; and this is very sensible to him ; faith inclin-
ing him one way, and unbelief carrying him another : And hence he
speaks like a man greatly distressed, betwixt the working of contrary
principles in his own soul (and so you will also find it in yourselves)
Gal. V. 17. ' The flesh lusteth against the Spirit, and the Spirit
against the fl^sh ; so that ye cannot do the things that ye would.'
Use 2. Of consolation.
Well then, bless the Lord for the least degree of saving faith ;
and be not so discouraged at its imperfections, as to overlook and
slight the smallest working of faith in your souls. This poor man
was deeply sensible of his unbelief, and yet at the same instant truly
thankful for a small measure of faith ; and so should you. For,
First, the least measure of saving faith, is more than all the crea-
tures power could produce : It is XhefaithqftJieope7'ati(mqfGod, Col.
ii. 12. It is the ivork of God, that ye believe, John vi. 29. Yea, it is the
eocceeding greatness of his pozcer, Eph. i. 19, 20. No ministersof Christ,
how excellent soever their gifts arc, no duties or ordinances, no la-
430 SACllAMENTAL MEDITATIONS.
bour or diligence of your own, without this mighty power of Godf
can ever bring you to faith.
Seco?idliy, It is the just matter of wonder and astonishment, that
ever one spark of faith was kindled in such an heart as thine is ; an
heart which had no predisposition or inclination in the least to be-
lieve: Yea, it was not Rasa Tabula, like clean paper, void of any
impression of faith, but filled with contrary impressions to it ; so
that it is marvellous that ever your hearts received the stamp or im-
pression of faith on them.
It was wonderful, that fire should fall from heaven and burn upon
the altar, when Elijah had laid the wood in order upon it ; but much
more when he poured so much water upon it, as not only wet all the
wood, but filled the trenches, 1 Kings xviii. 33. Just so was the case
of thy soul, reader, when God came to kindle faith there : Thy heart
was dark and ignorant, neither acquainted with God, or thy own
condition ; yea, thy heart was a proud heart, full of self-righteous-
ness, and self-conceitedness, Rev. iii. 17. Rom. x. 3. A heart, that
would rather venture eternal damnation, than deny self, and sub-
mit to Christ : And yet the light of the Lord must shine into this
darkness, and the pride and stiffness of thy heart must be broken,
and brought to yield, or there is no believing.
Beside, How many and mighty enemies did oppose the Avork of
faith in thy soul ? Among which Satan and thy own carnal reason-
ings were the principal, U Cor. x. 4. By them, what strong-holds
aul fortifications were raised, to secure thee from the strokes of con-
viction that make way for faith. Let but the state of thine own
heart, as it was by nature, be considered, and thou wilt say, it was
the wonderful work of God, that ever thou wast brought in any de-
gree to believe.
Thirdly, Though thy faith be weak, yet it is growing, if it be
saving faith. The largest tree was once but a kernel, or acorn ; the
most famous believer, at first but a weak and doubting one : Be not
discouraged therefore, God will fulfil all the good pleasure of his
goodness in you, and the work of faith with power. It were cer-
tainly much better for you to be blessing God for a httle faith, pray-
ing for the increase of faith, and diligently attending those means
by which it may be improved and made flourishing in your souls,
than, by a sinful, ungrateful, and prejudicial despondency, at once
to dishonour God, and thus wrong yourselves.
Doct. 2. That the remains of unbelief' in gracious hearts do cost
them many tears and sorroivs.
There are many things that afflict and grieve the people of God
from without; but all their outward troubles are nothing to these
troubles that come from within.
There are many inward troubles that make them groan, but none
more than this, the unbelief they find in their own hearts. This sin
justly costs them more trouble than other sins, because it is the root
SACRAMENTAL MEDITATIONS. 431
from which other sins do spring ; a root of bitterness, bearing
worm-wood and gall, to the imbittcring of their souls. For,
Firsts The remains of unbelief in the saints, greatly dishonour God;
and what is a great dishonour to God, cannot but be a great grief and
burden to them : For look, as faith gives God special honour above
all other graces, so unbelief, in a special manner, both wrongs and
grieves him above all other sins. Unbelief in dominion makes God
a liar, 1 John v. 10. And even the relicts thereof in believers, do
shake their assent to his truths and promises, and nourish a vile suspi-^
cion of them in the heart. And how do those base jealousies reflect
upon his honour.'* Certainly it cannot but be a grief to a gracious
heart to see God dishonoured by others. Psal. cxix. 36. and a much
greater to dishonour him ourselves. Hie iliac lachrymce : Upon
this ground, we may justly cry out, and say with tears, Lord^ help
our unbelief I
Secondly^ The remains of unbelief in the saints, doth not only dis-
honour God, but deface and spoil their best duties, in which they at
any time approach unto God. Is the face of God clouded from us
in prayer, hearing or receiving ? Examine the cause and reason, and
you will find that cloud raised from your own unbelievinghearts. Are
your affections cold, flat, and dead in duty ? Dig but to the root, and
you will find this sin to lie there. If the word do not work upon
you as you desire and pray it might, it is because it is not mingled
with faith, Heb. iv. % No duties, nor ordinances, no promises, can
give down their sweet influences upon your souls, because of this
sin. Now communion with the Lord in duties is the life of our
life : These things are dearer to the saints, than their eyes. Justly
therefore do they bewail and mourn over that sin, which obstructs
and intercepts their sweetest enjoyments in this world.
Thirdly^ The remains of unbelief give advantage and success to
Satan's temptations upon us. Doth he at any time affright and scare
us from our duty, or draw and entice us to the commission of sin, or
darken and cloud our condition, and fill us with inward fears and
horror, without cause .^ All this he doth, by the meditation of our
unbelief. The apostle, in Eph. vi. 16. calls faith the soul's shield
against temptation : And 1 John v. 4. it is called the victory hy
which we overcome ; i. e. the sword, or weapon, by which we at-
chieve our victories. And if so, then unbelief disarms us both of
sword and shield, and leaves us naked of defence in the day of bat-
tle, a prey to the next temptation that befals us.
Fourthly^ The remainsof unbelief hinder the thriving of all graces;
it is a worm at their root : a plant of such malignant quality, that no.
thing which is spiritual can thrive under the droppings and shadow of
it. It is said, Heb. iv. 2. that the gospel was preached to the Israel-
ites, but it did not profit them, not being mixed with faith in them
that heard it. No ordinances, nor duties, be they never so excellent,
will make that soul to thrive, where unbelief prevails: You pray, you
hear, you fast, you meditate j and yet you do not thrive j your spi^
432 SACRAMENTAL MEDITATIONS.
ritual food doth no good : You come from ordinances as dead, care-
less, and vain, as you went to them. And why is it thus, but be-
cause of remaining unbelief?
Use I. Let all the people of God bewail and tenderly mourn
over the remainders of infidelity in their own hearts : There, there
is the root of the disease. And surely, reader, thy heart is not free
of such symptoms of it, as appear in other men's hearts. For do
but consider,
Symp. 1. AVhat is our impatiency to wait for mercy, and despon-
dency of spirit, if deliverance come not quickly in the outward, or
inward straits of soul or body, but a plain symptom of unbehef in
our hearts ? " He that believes, will not make haste,*" Isa. xxviii. 16.
He that can believe, can also wait God's time. Psalm xxvii. 14.
Symp. 2. And what means our readiness to use sinful mediums, to
prevent, or extricate ourselves out of trouble, but a great deal of infi-
delity, lurking still in our hearts ? Might but faith be heard to speak,
it would say in thy heart, let me rather die ten deaths, than commit
one sin. It is sweeter and easier, to die in my integrity, than to live
with a defiled, or wounded conscience. It is nothing but our unbe-
lief, that makes us so ready to put forth our hands to iniquity, when
the rod of the wicked rests long upon us, or any imminent danger
threatens us, Psalm cxxv. 3.
Symp. 3. Doth not the unbelief of your hearts shew itself in your
deeper thoughtfulness, and great anxieties about earthly things;
Mat. vi. 30. AVe pretend, we have trusted God with our souls
to all eternity, and yet cannot trust him for our daily bread. We
bring the evils of to-morrow upon us to-day ; and all because we
cannot believe more.
O reader ! how much better were it to hear such questions as
these from thee. How shall I get an heart suitable to the mercies
I do enjoy ? How shall I duly improve them for God ? " What
shall I render to the Lord, for all his goodness .^" This would bet-
ter become thee, than to afflict thyself with, "What shall I eat?
What shall I drink ? Or wherewithal shall I be clothed ?"
Symp. 4. What doth the slavish fear of death speak, but remains
of unbelief still in our hearts ? Are there not many faintings, trem-
blings, despondencies of mind, under the thoughts of death ? Oh !
if faith were high, thy spirit could not be so low, 2 Cor. v. 1, 2, 3.
The more bondage of fear, the more infidelity.
Symp. 5. To conclude ; What is the voice of all those distractions
of thy heai't in religious duties, but want of faith, weakness in faith,
and the actual prevalence of unbelief.? You come to God in prayer;
and there a thousand vanities beset you : Your heart is carried away :
it roves, it wanders to the ends of the earth. Conscience smites for
this, and saith. Thou dost butmock God: thy soul will smart for this :
Thou feelest neither strength nor sweetness arising out of such duties.
You enquire for remedies, and fill the ears of friends with your com«
SACRAMENTAL MEDITATIOXS. 433
plaints ; and, it may be, see not the root of all this to be in your
own unbelief. But there it is ; and till that be cured, it will not
be better with you.
Use II. Yet let not poor Christians so mourn, as those that have
no hope, or ground of comfort, even in this case. For,
First, Though there be remains of unbelief in you, yet you have
infinite cause to bless God that they are but remains. You once were
in unbehef ; 1 Tim. i. 13. \. e. under the full power and dominion of
it. Had God cut you off in that state, you must certainly have per-
ished. This is the disease, but that was the death of your souls.
Secondly, Though unbelief be in you, yet it is not in you per modum
guietis, by way of rest, as it is in all unbelievers : but by way of daily
conflict, and as a burden too heavy to be borne. Now though the
sin be sad, yet the sorrow for it is sweet ; and your conflicts with it
bring you under a very comfortable sign of grace, Rom. vii. 12.
Thirdly, This is a disease, under which all Christians do labour more
or less. There is not a heart so holy in all the world, but is in some
degree tainted and infected with this disease. And this hath been
evident, not only in all Christians, of all sizes, but in all the acts of
their faith. Job's faith triumphed in chap. xiii. 15. yet had its
eclipse and fainting-fit in chap. xix. 20. Abraham was a most renown-
ed believer, a great pattern and example of faith : O how high a
pitch did his faith amount to in Gen. xxii. 3. And yet there was
a time when it fainted, and failed him, as at Gerar, Gen. xx. 2, 10,
11. David in Psal. xxvii. 1, 23. was not hke David in 1 Sam. xxvii.
1. The faith of Peter shone out like the sun, in a glorious confes-
sion, Matth. xvi. 16. and yet was not only beclouded, but seemed
to be gone down, and quite set, in Matth. xxvi. 69- though it after-
wards recovered itself.
Fourthly, It is not this, or that degree of unbelief, that damns a
man, but the power and dominion of it, that damns him. Indeed,
your comfort depends much upon the strength of your faith ; but
your salvation depends upon the truth of it. Most Christians come
to heaven with a weak and doubting faith ; but few, with their sails
filled with a direct and fresh wind of assurance.
Fifthly, There is enough in Christ to help thy unbelief; Lord,sa\d
this poor man, help my unbelief. He is an excellent physician, and
knows how to relieve and cure thee : Go to him and groan out thy
complaint; tell him, thy heart is pained and troubled with this disease;
thou shalt find him a faithful, skilful, and merciful Saviour.
Sixthly, It is but a little while, before this, with all other diseases
bred by it in thy soul, shall be perfectly healed ; sanctification is a
cure begun ; glorification is a cure performed and completed : The
former hath destroyed the dominion, the latter will destroy the ex-
istence of it in thy soul : When you come to heaven, and never till
then, will you find yourselves well, ajid at ease in every part,
454! SACRAMENTAL MEDITATIONS.
And thus much of the second point.
There are some general observations arising from both parts of my
text considered together, viz. the thankful acknowledgment of his
faith, and the sorrowful sense of his unbelief It shall suffice, for a
conclusion to this meditation, only to note them ; and they are these ;
First, That the deepest sense of sin must not exclude an humble
and thankful acknowledgment of the grace of God in his people.
It is the fault of most, to hide their sins ; and the fault of some to
hide their graces.
Secondly^ Acceptance of our persons and duties, is a pure act of
grace: There is no duty performed in a perfect act of faith ; all is
mixed with unbelief in some degree, the honey and the comb are
mixed together. Cant. ii. 8. No duty as it comes from us is pure.
Thirdly, Justly may we suspect that faith for a false faith, which
boasts of its own strength, but never mourns in the sense of unbe-
lief Where there are no conflicts with sin, there can be no sound
evidence of sincerity.
Fourthly, Believers must not wonder to find strange vicissitudes
and alterations in the state of their souls : Sometimes a clear, and
sometimes a cloudy day : Sometimes they have their songs in the
night, and sometimes their bitter lamentations. If you ask, why is
it thus.? the answer is, there are within you contrary principles
struggling in your souls ; and it is no wonder at all to find peace
and trouble, hope and fear, hght and darkness taking their turns,
and sharing your time betwixt them.
THE EIGHTH
MEDITATION,
Upon Psalm xl. 8.
/ delight to do thy will, O my God ; yea^ thy law is within
my heart.
VyASTINGr my eye upon this precious text, I find it perplexed
and darkened with variety, yea, contrariety of expositions. The
Jews and Socinians generally refer all to David, denying Christ to
be the person here spoken of Others refer the whole Psalm to
Christ ; but the best expositorj refer it partly to David, and partly to
Christ. That this paragraph in which my text lies, refers to Christ, is
plain from the apostle s allegation of it in Heb, x. $, 6, 7. In this
SACRAMENTAL MEDITATIONS. 435
and the two former verses there lie three great points of truth, which
you may take up in this order.
Firsts The insufficiency and rejection of all legal sacrifices, as
things of no virtue in themselves to satisfy God, or save men, ver. 6.
These thou wouldest not ; i. e. thou never didst appoint them to be
the means of salvation, farther than they signified and pointed at me,
and now must vanish when I come in a body of flesh ; according to
that. Col. ii. 17.
Secondly^ The introduction of a complete and sufficient means of
redemption, ver. 7. Lo, I come.
Thirdly, The suitableness and agrceableness of this work of re-
demption to the heart and will of Jesus Christ, ver. 8. « 1 delight
to do thy will, O my God ; yea, thy law is within my heart ;' or, as
it is in the Hebrew, in the midst of my boiccls.
In the words we are to note two things, viz. 1,9/, The rise and
spring of man's redemption. SrZ/y, The acceptableness and suitable-
ness of it to the heart of Christ.
1st, The rise and first spring of man's redemption, the will and
pleasure of God. So it pleased the Lord to appoint and order it,
that a remnant of poor lost sinners should be saved.
The execution and accomplishment of this good pleasure of God,
was that part which by agreement and consent was committed to the
Son, and is here called a law, or command laid upon him ; and, an-
swerably, the death of Christ is represented as an act of obedience,
Phil. ii. 8. and respected God's command for it ; John x. 18. ' This
commandment have I received from my Father ;' referring to the
covenant of redemption vvhich was betwixt them from everlasting :
And this was the rise and first spring of our redemption by Christ.
^dly, You have here the gratefulness and suitableness of this work to
the heart of Christ, I delight to do it ; it is in my heart: Lo, I come.
The Hebrew words note not simple consent or willingness, but the
highest pleasure and complacency that can be; a work which ravishes
his soul with the delights of it, / delight to do thy will ; and that other
expression. Thy law is within my heart, or bowels, hath as deep i
sense and signification as the former ; it notes the greatest care, soli-
citude, and intention of mind, in keeping the most precious treasure
that was committed to him ! for so the phrase is used in Prov. iv. 21.
and so did our Redeemer esteem and reckon this work, which was by
the Father demandated and committed to him. Hence the note is,
Doct. That the will of God to redeem sinners by the incarnation
and death of Jesus Christ, was most grateful and pleasing to
the very heart of Christ.
It is said, Prov. viii. 31. When he was solacing himself in the
sweetest enjoyment of his Father, whilst he lay in that blessed bosom
of delights, yet the very prospect of this work gave him pleasure. Then
were his delights with the sons of men. And when he was come
into the world, and had endured many abuses and injuries, and was
Vol, VI, E e
436 SACRAMENTAL MEDITATONS.
even now come to the most difficult part of the work ; yet, kow am I
straitened^ or pained, (saith he) till it he accomplished, Lukexii. 50.
Two things call our thoughts to stay upon them in this point.
. First, The decency of it, why it ought to be so.
Secondly, The reasons of it, whence it came to be so.
First, Why it ought to be a pleasant and grateful thing to Christ
to take a body of flesh, and lay it down by death again for the re-
demption of sinners.
1. It became Christ to go about this work with cheerfulness and
delight, that thereby he might give his death the nature and forma-
lity of a sacrifice.
In all sacrifices you shall find that God had still a regard, a special
respect to the will of the offerer. See Exod. xxxv. 5, 21. and Lev.
i. 3. the voluntariness and cheerfulness with which it is given, is of
great regard with God.
9.. It ought to be so, in regard of the unity of Christ's will, with
the Father's. The work of our redemption is called the pleasure of
the Lord, Isa. liii. 10. and what was the Father's pleasure, could
not be displeasing to him who is one with the Father. It is impos-
sible their wills can clash, whose nature is one.
3. This was necessary to magnify and commend the love of Jesus
Christ to us, for whom he gave himself That he came into the world
to die for us, is a mercy of the first magnitude, but that he came in
love to our souls, and underwent all his sufferings with such willing-
ness for our sakes, this heightens it above all apprehension. O, this
is the most taking, the most ravishing, the most astonishing consider-
ation of all : ' He loved me, and gave himself for me,' Gal. ii. 20.
' He loved us, and washed us from our sins in his own blood,' Rev.
i. 5. Here love is in its highest exaltation.
4. It was necessary to be so, for the regulating of all our obedience
to God according to this pattern, that seeing and setting this great
example of obedience before us, we might never grudge nor grumble
at any duty or suffering that God should call us to: ' You know
the grace of our Lord Jesus Christ; how, that though he was rich,
yet for our sakes he became poor,' saith the apostle, when he would
press the Corinthians to their duty, 2 Cor. viii. 9. And when he
"would effectually urge the Philippians to their duty, this is the ar-
gument, ' Let this mind be in you, which also was in Christ Jesus,'
Phil, il 5. So that it became and behoved Christ thus to undertake
this great service.
Secondly, Next let us consider and examine whence it came to be
so pleasant and acceptable to Jesus Christ, to come into the world
and die for poor sinners.
And we shall find although the sufferings of Christ were exceed-
ing sharp, and the cup of God's wrath unspeakably bitter, yet that
which made it pleasant and desirable to Jesus Christ was the prospect
he had of the sweet results and issues of his sufferings, Isa. liii. 10, 11.
SACRAMENTAL MEDITATIONS. 4S7
* He shall see of the travail of his soul and shall be satisfied,' (i. e.)
he shall have great content and pleasure from the issues and fruits
of his sufferings, as Psal. cxxviii. 2. ' Thou shalt eat the labour of
thy hands," (i. e.) the fruit of thy labours. So here, ' He shall see
the travail of his soul,' (i. e.) the fruit and effects of his travail ; and
to see this shall be to him the reward and recompence of all his suf-
ferings. Now, among the sweet results of the sufferings of Christ
there are especially these three, which he foresaw with singular con-
tent and delectation.
Firsts That in his sufferings there would be made a glorious dis-
play and manifestation of the divine attributes ; yea, such a glorious
display of them, as was never made before to angels or to men, nor
ever shall be any more in this world. For though,
1. The wisdom of God had made itself visible to men in the crea-
tion of the world, yet there it shone but in a faint and languishing
beam, compared with this. Here divine wisdom put itself as it were
into a visible form, and represented itself to the life. See 1 Cor. i.
^4. and Eph. iii. 10. Behold, in the death of Christ, the wisdom
of God in its highest exaltation and glory : O the manifold wisdom
of God ! O the depth of his unsearchable wisdom ! which I touched
in some particulars before.
Behold here the wisdom of God, raising more glory to himself by
occasion of the breach of the lav/, than could ever have risen to him
from the most punctual observation of its commands, or the most
rigorous execution of its threatenings ; from the occasion of the faU,
which was our undoing, raising us to a far better estate, and with
a much better security to enjoy it, than that from which we fell.
Yea, behold and wonder, God by the death of Christ recovering his
elect from all the danger and mischief of sin, and yet making the way
and manner, of their recovery the fairest glass to represent the hor-
ror and evil of sin to them, that ever was shewn them in this world.
Oh, the triumph of divine wisdom.
2. Though the love of God had appeared before in our creation,
protection, and provision, yet nothing to what it doth in our redemp-
tion by the death of Christ. Lo, here is the love of God in its
strength and glory, 1 John iv. 10. 'Herein is love, not that we loved
God, but that he loved us, and sent his Son to ba the propitia-
tion for our sins."* Herein is love, i. e. Here is the highest expres-
sion of God's love to the creature ; not only that ever was, but that
ever can be made ; for in love only God acted to the uttermost ;
whatever his power hath done, it can do more; but for his love, it
can go no higher, he hath no greater thing to give than his Christ. It
is true, in giving us a being, and that in the noblest rank and order of
creatures on earth, herein was love. In feeding us all our life long
by his assiduous tender providence, herein is love. In protecting us
under his wings from innumerable dangers and mischiefs, herein is
love : much love ; and yet set all this by his redeeming love in Christ,
EeS
488 SACRAMENTAL MEDITATIONS.
and it seems nothing. When we have said all, ' herein is the love
of God, that he sent his Son,' &c. This was free love to unde-
serving, to ill-deserving sinners: preventing love; not that we loved
him, but that he loved us. Just as an image in the glass, saith
Facinus, that is imprinted there by the face looking into it ; the image
does not look back upon the face, except the face look forward upon
the image ; and in that the image doth seem to see the face, it is
nothing else but that the face does see the image. O the inexpres-
sible glory of the love of God in Christ !
3. Though God had given several sad marksof his justice before,
both upon the angels that fell, clapping upon them the chains of
darkness ; in the overthrow of Sodom and the neighbouring cities,
turning them to ashes, as you may read in Jude, ver. 6, 7. yet never
was the exactness and severity of justice so manifested before, nor
ever shall be any more, as it was at the death of Christ. Christ did
not only satisfy it fully, but he also honoured it highly, making that
attribute which was once a bar, now to be a bottom of our peace,
Rom. iii. 25. Never did such a person as Christ stand at the bar
of justice before : the blood of God was poured out to appease and
satisfy it. When Christ suffered, he did both give and take satis-
faction ; he gave it to the justice of God in dying; he took it, in
seeing justice so honoured in his death.
Secondly^ Another delightful prospect Christ had of the fruit of
his sufferings, was the recovery and salvation of all the elect by his
death ; and though his sufferings were exceeding bitter, yet such
fi'uit of them as this was exceeding sweet : upon this account he as-
sumed his name Jesus, Mat. i. 21. yea, and his human nature also.
Gal. iv. 4, 5. Souls are of great value in his eyes: one soul is of
more worth in his account than all the world, Mark viii. 36. What
a pleasure then must it be to him, to save so many souls from the
everlasting wrath of the great and terrible God ! Add to this.
Thirdly^ The glory which would redound to him from his re-
deeming ones to all eternity ; for it will be the everlasting pleasant
employment of the saints in heaven, to be ascribing glory, praise,
and honour, to the Redeemer : " To him that loved us, and washed
us from our sins in his own blood, and hath made us kings and
priests to God and his Father; to him be glory and dominion for
ever and ever,"" Rev. i. 5, 6. The improvement of all this will be
in a word or two.
Use 1. for conviction.
This truth then, in the first place, may convince, shame, and hum-
ble the very best of Christians, who find so little delight in the most
easy, sweet, and spiritual duties of obedience, when Christ undertook
and went through the most difficult task for thera with such cheerful-
ness and readiness. " Lo, I come, thy law is in my heart, I delight to
do thy will ;"" and yet the work ho so applied himself to, was a work
SACRAMEl^fTAL MEDITATIONS, 4^59
full oF (liiRculty, attended with reproach and shame, as well as an-
guish and pain.
Did Christ find pleasure in abasement and torment, in suffering
and dying for me, and can I find no pleasure in praying, hearing,
meditating, and enjoying the sweet duties of communion with him ?
Did he come so cheerfully to die for me, and do I go so dead-heart-
cdly to prayers and sacraments, to enjoy fellowship with him ? Was
it a pleasure to him to shed his blood, and is it none to me to apply
it, and reap tlie benefits of it ? Oh, Lord, what an heart liave I ?
How unsuitable is this frame of heart to the nature of God, whose
essential excellencies make him the supreme delight, the sweet re-
pose, solace, and rest of souls ! Psalm xvi. 11.
How unsuitable to the principles of regeneration and holiness,
purposely planted in the soul, to make spiritual performances a plea-
sure to it !
How unsuitable to the future expected state of glory, which brings
the sanctified soul to a sweet complacential rest and satisfaction in
God ! In a word, how unsuitable is this temper of spirit to the heart
of Jesus Christ ! O, methinks I hear Christ thus expostulating with
me this day :
Is this thy zeal and delight in the duties of obedience ? Is it ra-
ther the awe of conscience than the pleasureof communion that brings
thee to this duty ? Doth thy hard heart need so many arguments to
persuade it, even to the sweetest, easiest, and most pleasant duties
in religion ? Well, I did not love thee at that rate ; my heart readily
echoed to the Father's call, to die for thee, to drink the very dregs
of the cup of trembling for thee. " I come, I come, I delight to
do thy will, thy law is in the midst of my bowels.""
2. Use, of exJiortation,
If it be so, how great a motive have the people of God before them,
to mako them apply themselves with all cheerfulness and readiness of
mind to all the duties of active and passive obedience ! O, let there be
no more grumblings, lazy excuses, shiftings of duty, or dead-hearted
and listless performances of them, after such an example as this. Be
ready to do the will of God ; yea, be ye als(»ready to suffer it. Let
the same mind be in you, which also was in Christ Jesus. The more
pleasure and dehght you find in doing or suffering the will of God,
the more of Christ's spirit is in yeu, and the more of his image is
upon you. Are not all holy duties expressed in scripture by the saints
walking with God? Gen. xvii. 1. And is not this an angelical life.^
Can it be a burden to the ear to hear sweet ravishing strains of melo-
dy ; or to the eye, to behold variety of pleasant and lively colours ;
or to the palate, to relish the delicious sweetness of meats and drinks .'•
Oh, reader, were thy heart more spiritual, more deeply sanctified,
and heavenly, it would be no more pain to thee to pray, hear, or
meditate on the things of God, than it is to a bird to carry and use his
4-iO SACRAlStENTAL MEDITATIOXS.
own wings ; or to a man, to eat the most pleasant food when he i»
an hungry ; " I have rejoiced (saith David,) in the way of thy com-
mandments, as much as in all riches,'' Psal. cxix. 14.
And as to sufferings for Christ, they should not be grievous to
Christians, that know how Christ came from the bosom of the Fa-
ther to die for them. What have we to leave or lose, in comparison
with him ? What are our sufferings to Christ's ? Alas, there is no
compare; there was more bitterness in one drop of his sufferings,
than in a sea of ours.
To conclude, Your delight and readiness in the paths of obedience,,
is the very measure of your sanctification.
^'^eeCCCffse^'e**
THE NINTH
i\I E D I T A T I O N,
Upon Zech. xii. part of ver. 10.
And they shall look upon me, wJiom they have pierced : and they shall
mourn for him, as one mournethfor his only son ; and shall he in
bitterness Jbr him, as one that is in bitterness Jhr his first-born.
J- HIS promise is confessed to ha\e a special respect to the Jews
conversion to Christ : It was in part accomplished in the apostles
days, Acts ii. 37. yet that was but a specimen or handsel, of what
shall be, when the body of that nation shall be called.
But yet it cannot be denied, that all Christians find the same pierc-
ing sorrows, and wounding sense of sin, when God awakens them by
convictions, and brings them to see the evil of sin, and the grace of
Christ, that is here expressed concerning them at their conversion.
The words present us with three very remarkable particulars in
evangelical repentance ; ^viz.
First, The spring and principle of it.
Secondly, The effects and fruits of it.
Thirdly, The depth and measure of it.
First, The spring and principle of repentance, expressed in these
words, They shallloohuponme^whomthey have pierced. This looking
upon Christ, is an act of faith ; for so it is described in scripture, John
vi. 40. Isa. xlv. 22. and it respects Christ crucified, as its proper ob-
ject : Yea, and that by them, not only as their progenitors involved
them in that guilt, by entailing it on them, but as their own sins were
SACRAMEXTAL MEDITATIQXS. 4 tl
the meritorious cause of his death and sufferings ; tlteij shall look
upon me, zvhom they have pierced.
Secondly, The effects and fruits of such an aspect of faith upon
Christ, is here also noted ; They shall mourn and be in bitterness :
i. e. it shall melt and thaw them into godly sorrow ; it shall break
their hard and stony hearts in pieces : The eye of faith shall affect
their hearts. For indeed, evangelical sorrows are hearty and un-
dissembled tears, dropping out of the eye of faith.
Thirdly, and lastly, The depth and measure of their sorrow is here
likewise noted. And it is compared with the greatest and most pierc-
ing sorrows men are acquainted with in this world, even the sorrow
of a tender-hearted Father, mourning over a dead son, yea, an only
son, and his first-born ; than which no earthly sorrow is more pene-
trating and sharp ; Jer. vi. 26. Hence the note will be,
Doct. That the sufferings of Christ arc exceedingly powerful, to
melt believers'' hearts into godly sorrow.
The eye of faith is a precious eye ; and according to its various
aspects upon Christ, it produceth various effects upon the hearts of
men. Eyeing Christ as our complete righteousness ; so it pacifies
and quiets the heart : Eyeing him as our pattern ; so it directs and
regulates our actions : Eyeing him as a sacrifice offered up to divine
justice for our sin ; so it powerfully thaws the heart, and melts the
affections.
By meltings, I do not only understand tears ; as if they only were
expressive of all spiritual sorrow : For it is possible, the waters of sor-
row may run deep in the heart, when the eye cannot yield a drop.
There be two things in repentance ; trouble and tears. The first
is essential, the last contingent. The first flows from the influence
of faith upon the soul ; the last much depends upon the temper and
constitution of the body. It is a mercy, when our tears can flow
from a heart filled with sorrow for sin, and love to Christ ; yet it
often falls out, that there is an heavy heart, where the eyes are dry.
But that there is efficacy in faith to melt the heart, by looking upon
the sufferings of Christ for sin, is undoubted : And how it becomes
so powerful an instrument to this end, I will shew you in the fol-
lowing particulars.
First, Faith eyes the dignity of the person of Christ, who was
pierced for us; how excellent and glorious a person he is. In the cap-
tivity, it was for a lamentation, that " princes were hanged up by the
hands, and the faces of elders were not honoured," Lam. v. 12. We
read also the lamentation of David, 2 Sam. iii. 38. as he followed Ab-
ner's hearse, '•• A prince, and a great man, is fallen in Israel to-day.*"
But what was Abner, and what were the princes of Israel to the
Son of God ? Lo, here, by faith, the believer sees the Prince of the
kings of the earth, the only begotten of the Father, equal to God, in
nature and dignity, He, whom all the angels worship, hanging dead
E e -1
442 SACRAMENTAL MEDITATJONS.
upon the cursed tree. Faith sees royal blood, the blood of God
poured out by the sword of justice, for satisfaction and reconcilia-
tion ; and this cannot but deeply affect the believing soul.
Secondly^ Faith represents the severity of divine justice to Jesu^
Christ, and the extremity of his sufferings ; and this sight is a melt-
ing sight.
The apostle tells us, Gal. iii. 13. he was made xa7a|a, a curse and
execration for us. It relates to the kind and manner of his death
upon the cross, which was the death of a slave; servile stippliciuvi : A
freeman was privileged from that punishment. It looks upon, and
"well considers the sad plight and condition Christ was in, in the days
of his humiliation for us. It is said of him, Matth. xxvi. 28. He
was ITso/yyco;, undequaque tristis^ surrounded with griefs; exactly an-
swerable to his name, Isa. liii. 3. a mem qfsorrozvs. Let him look
which way he would, outward or inw^a-cl, upward or downward, to
friends or enemies ; he could behold nothing but sorrow, and what
might increase his misery. Another evangelist saith, he was sore a-
mazed ; Mark xiv. 33. Ex^a//,,5s/?a/ : It notes such a consternation, as
makes the hair of the head stand upright; Horripilatio. A third
tells us, his soid was ti'ouhled, John xii. 27. '/? 4^'j%>/ /Ji^alilaoa'/lcci, iinde
tartarus, a word from whence hell is derived ; and denoting the
anguish and troubles of them that are in that place of torment.
And the fourth tells us, he w^as in an agony ; Luke xxiii. 44. all
expressing in several emphatical notions and metaphors, the extremi-
ty of Christ's anguish and torment. This cannot but greatly affect
and break the believer's heart.
Thirdly^ But then that which most affects the heart, is Christ's
undergoing all this, not only in love to us, but in our room and
stead. He suffered not for any evil he had done, for there was no
guile found in his mouth, Isa. liii. 4, 5. But the just suffered for the
unjust, 1 Pet. iii. 18. It was for me, a vile, wretched, worthless sin-
ner. It was my pride, my earthliness, the hardness of my heart, the
corruption of my nature, the innumerable evils of my life, that
brought him down to the dust of death : * He was made sin for us,
who knew no sin,' 2 Cor. v. 21.
Who can believingly eye Christ, as suffering such pains, such
wrath, such a curse, in the room of such a sinner, such a rebel, so
undeserving, and so ill-deserving a creature, and not mourn as for
an only son, and be in bittei'ness as for a first-born ?
Fourilily^ Faith melts the heart, by considering the effects and fruits
of the sufferings of Christ, what great things he hath purchased by
his stripes and blood for poor sinners ; a full and final pardon of sin,
a well- settled peace with God, a sure title and right to the eternal
inheritance ; and all this for thee, a law condemned, a self-condemn-
ed sinner. Lord, what am I, that such mercies as these should be
purchased by such a price for me ? For me, when thousands and ten
SACRAMENTAL MKDITATIONS. 443
tliousaiids of sweeter dispositions must burn in hell for ever ! Oh,
what manner of love is this !
Fifthly, Faith melts the heart, by exerting a threefold act upon
Christ crucified :
1^^, A realizing act, representing all this in the greatest certainty
and evidence that can be. These are no devised fables, but the sure
and infalhble reports of the gospel.
9,dlij, An applying act ; ' He loved me, and gave himself for me,'
Gal. iii. ^0. ' He loved us, and washed us from our sins in his
own blood,' Rev. i. 5.
3r//?/, and lastly. By an inferring or reasoning act. If Christ died
for me, then I shall never die : If his blood were paid down for me,
then my sins, which are many, are forgiven me: If he was condemned
in my room, I am acquitted, and shall be saved from wrath to come,
through him. O how weighty do these thoughts prove to be-
lieving souls !
1. Use, Jbr information.
Then sure there is but little Jaith, because there is so much dead-
ness and nnajf'ectedness among professors. A believing sight of
Christ will work upon a gracious heart, as a dead son, a beloved and
only son, uses to do upon a tender father's heart.
Reader, was it ever thy sad lot to look upon such an heart-rending
object.'* Didst thou ever feel the pangs and commotions in thy bowels
that some have felt upon such a sight.'* Why, so will thy heart work
towards Christ, if ever thou believingly lookest on him whom thou
hast pierced.
Infer. 2. Then the acting and exercising of faith is the best ex^
pedient to get a tender heart, and raise the dead affections.
We are generally full of complaints, how hard, how dead and
stupid our hearts are ; we are often putting such cases as these, how-
shall I get a heart broken for sin.? How shall I raise my dead heart
in duty ? Why this is the way, no expedient in all the world like
this ; look upon him whom thou hast pierced ; it is the melting
argument.
S. Use, of examination.
But that which I especially aim at in this point, is for the trial and
examination of thy heart, reader, in the point of true evangehcal
repentance, which is thy proper business at this time ; and I mil go
no further tlian the text for rules to examine and try it by.
Rule 1. All evangelical repentance hath a supernatural spring, ' I
will pour out the Spirit of grace, and they shall mourn.' Till the
Spirit be poured out upon us, it is as easy to press water out of a
rock, a$ to make our hearts relent and mourn. There are indeed
414 SAGRAMEXTAL MEDITATIONS.
natural meltings, the effects of an ingenuous temper, but these difTer
in kind and nature from godly sorrow.
Rule 2. Godly sorrows are real, sincere, and undissembled; they
* shall mourn, as for an only son.'
Parents need not any natural helps to draw tears on such accounts ;
O ! their very hearts are pierced, they could even die with them ;
sighs, groans, and tears, are not hanged out as false signs of what
is not to be found in their hearts.
Rule 3. Evangelical sorrow is very deep ; so much the mourning
for an only son, a first-born, must import. These waters, how still
soever they be, run deep, very deep, in the bottom channel of the
soul. See Acts ii. 37. Thei/ were ait to the heart.
Rule 4. Faith is the instrument employed in breaking the heart ;
' they shall look, and mourn.' This is the burning-glass that con-
tracts the beams, and fires the aff*ections.
Rtde 5. Lastly, The wrong sin hath done to God, and the suffer-
ings it hath brought Christ under, are the piercing and heart- wound-
ing considerations : ' They shall look upon me, whom they have
pierced, and mourn.' The piercing of Christ by our sin, is that
which must pierce thy soul with sorrow.
THE TENTH
MEDITATION,
Upon John vi. 5-5.
For myjlesh is meat indeed, and my blood is drhik indeed.
XN the context our Lord Jesus Christ makes a most spiritual and
excellent discourse to the Jews, about the nature and necessity of
faith in him ; taking the occasion thereof from the bread, which
a little before he had so miraculously multiplied and fed them with;
raising up their minds to more sublime and spiritual things, and let-
ting them know that bread, how sweet soever it was, was but a sha-
dow of himself, infinitely more sweet and necessary.
These words are a proposition, in which are these three things
observable :
First, The subject ; my flesh and my blood.
Secondly, The predicate ; it is meat and drink.
Thirdly^ The manner of predication ; it is meat indeed, and drink
indeed.
SACllAMENTAL SIEDITATIONS. 445
First, The subject ; my flesh and blood, i. e. my humanity : this
is meat and drink, true spiritual food. If it be demanded, why he
had not said, I am meat and drink indeed; but rather chuses to say,
my flesh and blood is so ? The reason is evident, saith learned Ca-
mero ; because if you take away flesh and blood from Christ, he can-
not be food or life to us : for, in order to his being so, he must satisfy
God for us, and obtain the remission of our sins ; but without shed-
ding of blood there is no remission. Now, forasmuch as by the of-
fering up of his body, and shedding of his blood, he hath obtained
pardon and life for us ; therefore his flesh and his blood, is called our
meat and our drink, that by which our souls live. Which brings us
to the second thing :
Secondly^ The predicate ; it is meat and drink : i. e. It is to our
souls of the same use and necessity, that meat and drink are to our
natural life, which cannot be sustained, or continued without them.
The life of our souls as necessarily depends upon the flesh and
blood of Christ, as our natural life doth upon meat and drink. Yet
beware of a mistake here : the flesh and blood, or the humanity of
Christ, is not the fountain of our spiritual life, but the channel rather
through which it flows to us from his divinity. By reason of his
incarnation and death, righteousness and life came to us.
Thirdly, The manner of predication is very emphatical ; it is ' meat
indeed, and drhik indeed.' Which notes two things :
First, Reality, in opposition to all legal shadows and types.
Secondly, Transcendent excellency, far surpassing all other food,
even manna itself, which, for its excellency, is stiled angels food.
' My flesh is meat indeed,' i. e. true, substantial, and real food to
souls, and choice, excellent, and incomparable food. Hence observe,
Doct. That what meat and drink is to our bodies, that, and much
more than that, the Jiesh and blood of Christ is to believing
souU.
Two things require explication on this point. First, Wherein
the resemblance, or agreement lies, betwixt the flesh and blood of
Christ, and meat and drink ? Secondly, Wherein the former trar-
scends and excels the latter ?
1. Query. Wherein lies the resemblance and agreement between
the flesh and blood of Christ, and material meat and drink ?
Sol. The agreement is manifest in the following particulars.
First, Meat and drink is necessary to support natural life ; we can-
not live without it. Upon this account, bread is called the staff* and
stay ; i. e. the support of the natural spirits, which do as much lean
and depend upon it, as a feeble man doth upon his staff*; Isa. iii. 1.
But yet how necessary soever it be, the flesh and blood of Christ is
more indispensibly necessary for the life of our souls ; John vi. 53.
' Except ye eat the flesh of the Son of man, and drink his blood, ye
have no life in you.' Our souls have more absolute need of peace and
446 SACRAMENTAL MEDITATIONS.
pardon by Christ, than our bodies have of meat and drink. Better
our bodies were starved and famished, than our souls damned and
lost for ever.
Secondly^ Meat and drink are ever most sweet and desirable, to those
that are hungry and thirsty. It is hunger and thirst, that gives value
and estimation to meat and drink ; Prov. xxvii. 7. * To the hungry
soul, every bitter thing is sweet ;' and so it is in our esteem of Christ ;
John vii. 37. ' If any man thirst, let him come to me, and drink.
When God, by illumination and conviction, makes men deeply sen-
sible of their miserable, lost, and perishing condition; then ten
thousand worlds for Christ. All is but dung and dross, in compa-
rison of the excellency of Christ Jesus.
Thirdly^ Meat and drink must undergo an alteration, and lose its
own form, before it actually nourishes the body. The corn is ground
to pieces in the mill, before it be made bread to nourish us. And
Christ must be ground betwixt the upper and nether millstone of the
wrath of God, and malice of men, to be made bread for our souls.
The prophet saith, Isa. Hi. 14. His visage is marred more than any
mans. He did not look like himself, the beauty and glory of heaven ;
but the reproach of men, and despised of the people. Oh what an
alteration did his incarnation and sufferings make upon him ! Phil,
ii. 6, 7. Quantum mntatus ah illo !
Fourthly., Natural food must be received into our bodies, and have
a natural union with them,- and Christ must be received into our souls,
and have a spiritual union with them by faith ; or else we can have no
nourishment, or benefit by him. An empty profession, a mere talk-
ative religion, nourishes the inner man, just as much as the sight of
meat, and our commending of it, doth our outward man. It is
Christ's dwelling in our hearts by faith, Eph. iii. 17. our receiving of
him, John i. 12. our eating his flesh, and drinking his blood, John
vi. 53. i. e. The effectual application of Christ to our souls by faith,
that makes us partakers of his benefits.
Fifthly., Meat and drink must be taken every day, or else natural
life will languish ; and spiritual life will never be comfortably main-
tained in us, without daily communion with Jesus Christ. If a gra-
cious soul neglect, or be interrupted in its course of duties, and stated
times of prayer ; it will be quickly discernible by the Christian him-
self, in the deadness of his own heart ; and by others also, in the bar-
renness of his discourses. And in these things stands the analogy, and
agreement of the flesh and blood of Christ, with meat and drink.
2. Query. The next thing is to open the transcendent excellency
of Chrisfs flesh and blood, above all other food in the world. And
this appears in four particulars.
First, This flesh and blood was assumed into the nearest union with
the second person in the blessed Trinity, and so is not only dignified
above all other created beings, but becomes the first receptacle of all
SACRAMENTAL MEDITATIONS. 447
grace, intended to be communicated through it to the children of
men; John i. 14.
Secondly^ This flesh and blood of Christ was offered up to God,
as the great sacrifice for our sins, and purchase of our peace ; Col.
i. 20. Eph. V. 2. and so it is of inestimable price and value io be-
hevcrs. The human nature of Christ was the sacrifice, the divine na-
ture was the altar on which it was offered up, and by which it was
dignified and sanctified, and made an offering of a sweet-smelling
savour to God, Eph. v. 2.
Thirdly^ This flesh and blood of Christ, is the great med'mm of
conveyance of all blessings and mercies to the souls and bodies of be-
lievers. It lies as a vast pipe at the fountain-head of blessings, re-
ceiving and conveying them from God to men; Col. i. 14, 19.
So then, it being united to the second person, and so become the
flesh and blood of God ; it being the sacrifice offered up to God for
atonement and remission of sins, and the medium of conveying all
grace and mercy from God to the fountain, to the souls and bodies
of believers : how sweet a relish must it have upon the palate of
faith .? Here faith may taste the sweetness of a pardon ; a full, free,
and final pardon of sin ; than which nothing in this world can be
sweeter to a sin-burning conscience.
Here it tastes the incomparable sweetness of peace with God, a
peace which passeth understanding : The breach sin made, is by
this sacrifice made up for ever ; Col. i. 20.
Here it tastes the inexpressible sweetness of acceptation with God,
and an interest in his favour ; a mercy, which a poor convinced soul
would give ten thousand worlds for, were it to be purchased. Yea,
here it relisheth all the sweet promises in the covenant of grace, as
confirmed and ratified by this sacrifice ; Heb. ix. 5. So that well
might he say, ' My flesh is meat indeed, and my blood is drink in-
deed;' the most excellent New Testament food for believers.
I. Use, of Information.
First, See here the love of a Saviour, that heavenly pelican, who
feeds us with his own flesh and blood. You read, Lam. iv. 10. of
pitiful women, who eat the flesh of their own children ; but where
have you read of men or women, that gave their own flesh and blood
for meat and drink to their children ? Think on this, you that are
so loth to cross and deny your flesh for Christ : He suffered his flesh
to be rent, and his blood set abroach for you : What love like the
love of Christ !
Secondly, Learn hence a ground of content, in the lowest and poor-
est condition allotted to any believer in this world. It may be some
of you live low in the world ; you have hard fare, and are abridged
of many of those sweet comforts in the creature, which the enemies
of God abound in : But still remember you have no cause to envy
448 SACRAMENTAL MEDITATIONS.
their dainties, and be dissatisfied with your own lot and portion ;
when not many nobles, or mighty in the world, feed as your souls
do feed. O what a feast have you ! What dainties do your souls taste
by faith ; whilst others do but feed upon ashes and husks ? What is
the flesh of lambs and calves out of the stall, to the flesh of Christ ?
Amos vi. 4, 5, 6. What is wine in bowls, and the chief ointment,
to the blood of Christ, and the anointings of his Spirit ? O to be sa-
tisfied with your outward lot, however God hath cast it, whilst he
hath dealt so bountifully with your souls.
Thirdly, Learn hence the necessity of faith, in order to the liveli-
hood and subsistence of our souls. What is a feast to him that can-
not taste it ? And what is Christ to him that cannot believe ? That
cannot, by faith, eat his flesh, and drink his blood ?
It is not the preparation made for souls in Christ, but the applica-
tion of him by faith, that gives us the sweetness and benefit of him.
Faith is the souPs mouth, or palate : The unbeliever tastes no sweet-
ness in Christ ; he can relish more sweetness in money, meat, drink,
carnal mirth, or any sensual enjoyment than in Christ.
Fourthly, How excellent are gospel ordinances.? What sweetness is
there to be found in them by true believers ? For there Christ is pre-
pared, and, as it were, served in for them to feed upon. It is your
minister s work, to prepare for you all the week long, and to furnish
for you a feast of fat things. Lo here is a table spread and furnish-
ed this day, with the costliest dainties that heaven affords ! O prize
these mercies : sit not here with flat, or wanton appetites, lest God
call to your enemies, and bid them take away.
II. Use of exiiortation.
Is the flesh and blood of Christ meat and drink indeed ? Then
let me exhort you, brethren.
Firsty To come to this table with sharp and hungry appetites. Have
you ever tasted, That the Lord is gracious? And do you not hunger
and thirst, to taste it again ? Surely, " Where the carcase is, thither
will the eagles be gathered ;" Matth. xxiv. 28. There is a twofold
appetite ; a dainty, and an hungry appetite. Beware of a nice and
dainty appetite, that can relish nothing in the most solid and spiritual
duties, except the dish be garnished with flowers of rhetoric, or the
matter served in with art and elegancy. This hath been the great sin
of the professors of this generation. O Christians ! no more of that
I pray you. Were you really an hungered and athirst for Christ,
you would come to his ordinances, as famishing men to a feast.
Secondly, To feed heartily upon Christ, in every ordinance, and
in every sacrament especially. O that your souls might hear, and
answer that invitation this day ! Cant. v. 1. ' Eat, O friends :
drink, yea, drink abundantly, O beloved.'
For motives, I will only hint these three following.
First, Christ ii the matter of the feast. God hath prepared him
SACRAMENTAL MEDITATIOXS. 449
for your souls. Is any thing in heaven or earth so sweet, as Christ
sacrificed is ? Do not the angels and saints in heaven feast upon him ?
Surely one drop of Christ's blood hath more sweetness and excellency
in it, than the whole ocean of all creature-comforts.
Secondly^ Do not your graces need it ? Have you not a languish-
ing love, a staggering faith, dull and sluggish desires ? Look into
your hearts, and see what need there is of strengthening the things
that are in you^ w?iich are ready to die. O feed upon Christ, that
your graces may be revived and strengthened.
Thirdly^ Do you know how many days you are to go in the strength
of this meal ? How long it may be, ere you sit again at the I^ord's
table ? Surely, even these, as well as your inferior temporal comforts,
stand upon terms of greatest uncertainty. Ah Christians ! consider
well the times you live in, the enemy that stands ready to take away
the cloth, and remove your spiritual food from you. It is said of
Peter Martyr, that being in Oxford when queen Mary came in, and
hearing the first mass-bell ring ; he was struck to the heart, and
?said, Hooc una notiila omnem meam doctrinam evertit : This one
tinkling bell overthrows all the labours of my ministry at once.
God grant that we may hear none of that music in England any
more : but it is like to be, according to your estimation and improve-
ment of Christ's precious ordinances.
Thirdly, Commend the experienced siveetness of Christ to others.
Do not conceal his loveliness and excellency. Thus the fair and
enamoured spouse charges, or adjures others; Cant. v. 9. Be not
content to feast upon Christ alone, whilst other souls are starving,
and perhaps the souls of your dear natural relations. Say to them,
as David, Psal. xxxiv. 8. ' O taste and see how good the Lord is."*
Fourthly, and lastly. See that your appetite to Christ he right,
and truly spiritual. Such an hunger and thirst, upon which blessed-
ness is entailed by promise. And you may conclude it so, when.
First., It is a sharp and strong appetite, Psal. xlii. 1. Let youF
thoughts run upon Christ night and day ; even continually.
Secondly^ When it is an universal appetite, after every thing in
Christ ; his holiness, as well as his righteousness ; his commands, as
well as his promises ; for he is altogether lovely^ Cant. v. 16.
Thirdly^ When it is a continued appetite. I mean not, that the
puhe of your desires should keep an even stroke at all times, but that
there be real and sincere workings of heart after him always ; Psal,
cxix. 20.
Fourthly, When it is an industrious appetite, awakening the soul
to the use of all means, and practice of all duties, in order to satis-
faction ; Psal. xxvii. 4. ' One thing have I desired of the Lord, and
diat I will seek after.
Fifthly.) and lastly. It is then a right, when it is an insatiable appe-
tite, never to be allayed with any thing beside Christ ; Psal. Ixxiii,
450 SACUAMENTAL MEDITATIONS.
25. no, nor with Christ himself, till thou comest to the full enjoy-
ment of him in heaven. The believer knows, how sweet soever his
communion with Christ is in this world, yet that communion he shall
have with Christ in heaven, will far excel it : there it will be more
intimate and immediate, 1 Cor. xii. 12. more full and perfect, even
to satisfaction, Psal. xvii. 15. more constant and continued, not suf-
fering such interruptions as it doth here. Rev. xxi. 25. more pure
and unmixed ; here our corruptions work with our graces, Rom, vii.
21. but there grace shall work alone : in a word, more durable and
perpetual ; we shall he ever Tvith the Lord, 1 Tbess. iv. 7. Long
therefore to drink that Jiezo wine in the Father's l-ingdom. ' The
Spirit and the bride say, Come ; and let him that heareth, say.
Come. Even so, come Lord Jesus ; come quickly.'
THE ELEVENTH
]M E D I T A T I O N,
Upon Cant. viii. 6.
Set me as a seal upon thy hearty as a seal upon thine arm ;Jbr love
is strong as death ; jealousy is cruel as the grave : the coals
thereof are coals of fire ^ which hath a 7nost vehement fiame.
X HIS book is a sacred allegory : the sense thereof is deep and
spiritual. Our unacquaintedness with such schemes and figures of
speech, together with the want of spiritual light and experience,
makes it difficult to be understood ; but the allegory being once un-
folded by reason of its affinity with the fancy, truth is more easily
and afFectingly transmitted, both to the mind and heart.
St. Augustin assigns this reason, why we are so much delighted
with metaphors and allegories ; because they are so much propor-
tioned to our senses, with which our reason hath contracted an 'in-
timacy and familiarity : and therefore God, to accommodate his
truth to our capacity, doth, as it were, embody it in earthly expres-
sions; according to that of the ancient Cabbalists, Lumen supre-
mum nunquam descendit sine idumento ; heavenly truth never de-
scendeth to us without its veil and covering.
The words before us, are the request of the spouse to Jesus Christ;
and consists of two parts, viz.
1. Her suit; which is earnest.
2. Her argument ; which is weighty.
SACRAMENTAL MEDITATlOKS. 4ol
1. Her earnest suit, or request to Jesus Christ: ' Set me as a seal
upon thy heart, as a seal upon thine arm/ The heart of Christ notes
his most dear, inward, and tender affection ; his arm notes his pro-
tecting and preserving care and power. Tlielast naUirally follows the
first ; what men dearly affect, they tenderly and carefully protect.
And by setting her as a seal upon his heart and arm, she means
a sure and a well-confirmed interest, both in his love and power ; this
she would have firmly sealed and ratified : and that this is her mean-
ing, will plainly appear from
The argument with which she enforces her request : ' For love is
strong as death ; jealousy is cruel as the grave,' &c.
By jealousy, we must understand her fears and suspicions of
coming short of Christ and his love ; q. d. What if after all I should
be deceived ? What if Jesus Christ do not love me with a special
love ? O these fears and suspicions are intolerable torments to her;
she cannot bear them : they arc cruel as the grave ; insufferable as
coals of fire, which have a most vehement flame ; q. d. Lord, if
thou leave me in the midst of these jealousies of thy love, I shall
be but a torment to myself; I shall live as one upon the rack, or in
the flames. Hence the note is,
Doct. That there is nothing in this world, which true Christians
more earnestly desire, than to he zvell assured and satisfied of
the love of Jesus Christ to their souls.
In the meditation of this point, two things must be enquired into :
1. Why this assurance is so desirable.
2. How it may be obtained.
1. Why the assurance of the love of Christ is so desirable in the
«yes of true Christians. And among others, there are two things
that especially make it so : viz.
1. The sweetness of its enjoyment.
% The difficulty of its attainment.
The sw^eetness of its enjoyment, which is inexpressible, and incon-
ceivable ; for it is a mercy above all estimation. It is,
1. The riches of faith.
2. The rest and ease of the heart.
3. The pleasure of life.
4. A cordial at death.
5. A sweet support in all troubles.
1. It is the very riches of faith, the most pleasant fruit which
grows upon the top branches of faith. The scripture tells us of an
assurance of understanding, hope, and faith. All these graces are
precious in themselves ; but the assurance of each of them is the most
sweet and pleasant part. Knowledge, above knowledge, is the full
assurance of knowledge : hope above hope, is the full assurance of
hope : and faith above faith, is the full assurance of faith. The least
and lowest act of saving faith is precious, and above all value ; what
then must the highest and most excellent acts of faith be ? Certainlv,
Vol. VI. F f
452 SACRAMENTAL MEDITATION."?.
there is a sweetness in the assurance of faith, that few men have the
privilege to taste ; and they that do, can find no words able to ex-
press it to another's understanding. The weakest Christian is exalt-
ed above all other men ; but the assured Christian hath a preference
before all other Christians.
2. It is heart's ease ; the very sabbath and sweet repose of the soul.
Thousands of poor Christians would part with all they possess in this
world, to enjoy it ; but it flies from them. The life that most of
them live, is a life betwixt hopes and fears ; their interest in Christ is
very doubtful to them. Sometimes they are encouraged, from sen-
sible workings of grace ; then all is dashed again, by the contrary
stirrings and v/orkings of their own corruptions. Now the sun
shines out clear, by and by the heavens are overcast and clouded
again : but the assured Christian is at rest, from those tormenting
fears and jealousies which my text speaks of, that are as cruel as
the grave, and as insufferable as coals of fire in a man's bosom. He
can take Christ into the arms of faith, and say, ' My beloved is mine,
and I am his. Return to thy rest, O my soul, for the Lord hath
dealt bountifully with thee !'
3. It is the pleasure of life ; yea, the most rational, pure, and
transporting pleasure. What is life without pleasure ? And what
pleasure is there in the vv^orld, comparable to this plesure ? For let
the sealed and assured believer consider, and compare ; and he must
needs find a joy and plesure, beyond the joy of the whole earth. If
he consider well what he is assured of, it is no common mercy, but
Christ himself, and his love ; a mercy incomprehensible by men or
angels : Eph. iii. 19. Put Christ into the sensible possession of a be-
liever, and joy is no more under his command for that time : he can-
not forbear to rejoice; and especially when his thoughts are exercised
in comparing states and conditions ; either his own with other men's,
or his own now, with what it was, and what it shall be. To think
with thyself thus, I am assured of Christ, and his love : my interest
in him is sealed ; but this is a mercy few enjoy besides me. There be
millions of souls of equal value with mine by nature, that shall never
enjoy such a mercy as this. Yea, the time was, when I myself was
far from it, in my unregenerated state. Lord, how is it I had not
then been sealed to damnation ? O, it is well with me for the present,
that I can call Christ my own ; and yet it will be better and better :
my condition will mend every day. I am now in Christ ; and it is
but a little while, before I shall be with Christ, and arrive at the
full satisfaction of ray very heart. O, what pleasure doth every
glance, backward or forward, give to the sealed soul.
4. It is a cordial in death ; and there is none like it. This will
make the soul triumph over the grave, take death cheerfully by the
cold hand, welcome its grim messengers, and long to be gone, and be
with Christ. Dark and doubting Christians may indeed shrink back
from it, anfl be afraid of the exchange; but the assured soul longs to
SAOllAMENTAL MEDITATIONS. 45S
be gone, and needs patience to live, as other men do to die. When
one was asked, if he were wiUing to die.^ his answer was, IlUus est
nolle niori, qui nolit ire ad Christum ; Let him be loth to die, that
is loth to go to Christ : The sugar of assurance sweetens the bitter
cup of death, and makes it delectable to a believer's relish.
5. In a word it is a sweet support, in all tho troubles and afflic-
tions on this side the grave. Let the assured soul be cast into what
condition the Lord pleases ; be it upon a bed of sickness ; yet this
gives his soul such support and comfort, that he shall not say, I am
sick. Sin being forgiven, the soul is well, when the body is in pain,
Isa. xxxiii. 24. Let him be cast into a prison, here is that which will
turn a prison into a paradise, Acts v. 41. Let him be pinched with
outward want ; this will supply all : " As having nothing, and yet
possessing " all things,"' 2 Cor. vi. 10. Thus you see how desirable
it is for its own excellency.
2. And as it is desirable for the sweetness of its own enjoyment,
so also from the difficulty of its attainment. All excellencies are
locked up under many difficulties; but none like this. It is indeed
easy to presume an interest in Christ, and cheat a man's own soul
with a dream and fancy of our own creation ; but it is hard to get
a sealed clear title to Christ and his benefits. And there be, among
others, three things that make it difficult.
(1.) The corruptions that remain, and daily work in the best
hearts ; these are evermore puzzling and fearing the poor soul, with
fears and doubts about its condition. Grace teacheth men due seve-
rity to themselves ; and fear of their own deceitfulness, makes them
think no hearts are like their hearts ; especially whilst they compare
other men's outside with their own inside, as generally they do.
Oh, how do our own corruptions every moment raise mists and
clouds that it is a wonder we ever showld have one clear beam of as-
surance shining into such hearts, as our hearts are !
(2.) The multitudes of mistakes and cheats that are frequently-
committed, and found in this matter, makes upright hearts the more
suspicious and doubtful of their own condition. O when they read
Mat. vii. 22. that many will say to Christ in that day, Lord we have
prophesied in thy name, &c. it scares them, lest they also be deceived.
(3.) The grand importance of the matter, makes poor souls fear-
ful of concluding certainly about it. O when a man considers, that
the whole weight of his eternal happiness or misery, depends upon
the resolution of these questions. Am I in Christ; or am I not ! it
will make him tremble to determine. In a word, assurance is not in.
our power, or at our command. There be many holy, humble, diU-
gent, and longing souls, to whom it is denied : it is arbitrarily dispen-
sed by the pleasure of the Spirit, to whom he will : and such favoursare
rare, even among true believers ; the more therefore it is to be valued
and desired by all, as the spouse doth in this place. And so much to
Ff2
4oi SACRAMENTAL MEDITATIONS.
the first thing ; Upon icliat account the assurance of Chrisfs love is
so desirable in the eyes of Christians.
^. In the last place, let us consider, how this mercy, which is so
desirable, may be obtained ; And this is our proper work and busi-
ness at this time.
You are now come to a sealing ordinance, instituted on purpose
for this noble end and use. O that we would pray and plead for it,
as the spouse here doth ! " Set me as a seal upon thine heart, as a
seal upon thine arm : for love is strong as death ; jealousy is cruel
as the grave,'" &c. Now, in order to the attainment of this most de-
sirable mercy, take a few necessary hints of your present work and
duty, in the following directions.
Direction I. Would you be well secured of Christ's love to you, and
that you are set as a seal upon his heart ? Then exercise and manifest
more love to Christ, and let him be much upon vour hearts. If it be
clear to you, that you have true love to Jesus Christ, you need not
at all to doubt, but you are in his heart, and in his love : / love them
that love me, Prov. viii. 17. And surely you have now before you the
greatest motive in the world, to inflame your love to Jesus Christ.
Behold him as he is here represented to you, wounded for your mU
quities ; yea, sacrificed to the wrath of God, for your peace, pardon,
and salvation ! " O v.hat manner of love is this ! Behold how he
loved thee !" If Christ's love draw forth thine, it will so far clear
thy interest in his love, as- it shall engage thy heart in love to him.
Direction II. But seeing the activity of your love will be accord-
ing to the activity of your faith ; therefore, in the next place, I ad-
vise you to make it the main work and business of this hour, to ex-
ercise your faith upon Jesus Christ. Set yourselves this day to be-
lieve : The more strong the direct acts of your faith shall be, the
more clear and comfortable its reflex acts are like to be.
There are three distinct offices, or employments for your faith,
at this table, viz.
1. To realize.
S. To apply.
3. To infer, from the sufferings of Jesus Christ.
1. To realize the sufierings of Christ for you, and behold them
here represented in a true glass to the eye of faith. See you that
bread broken, and that wine poured out ? As sure as this is so, Jesus
Christ endured the cross, suffered the wrath of the great and terrible
God, in his soul, and in his body, upon the cursed tree, for, and in
the room of poor condemned sinners. Your faith for the one hatli
as much, yea, more certainty, than your senses hath for the other.
" This is a faithful saying, and worthy of all acceptation, that Jesus
Christ came into the world to save sinners," 1 Tim. i. 15. " And
without controversy, great is the mystery of godliness ; God was
manilested in the flesh," &c. 1 Tim. iii. 16.
2. Apply the sufferings of Christ this day to thine own soul : Be-
SACRAMENTAL l^LEDTTATIOXS. 455
lieve all this to be done and suffered in tliy room, and for thy sake.
He offered not this sacrifice for his own sins, but ours : Isa. liii. 9-
Heb. vii. 27- He was incarnate for you, Isa. ix. 6. " For us a child
is born ; to us a son is given." His death was for you, and in your
stead. Gal. iii. 13. " He was made a curse for us C and when he arose
from the dead, "he rose for our justification,'' Rom. iv. 25. And
now he is in glory, at the right hand of God, he is there for us, Heb.
vii. 25. " He ever lives, to make intercession for us." It was the
pride, passion, earthliness, and unbelief of thy heart, which Jesus
Christ groaned, bled, and died, to procure a pardon for.
3. Infer from the sufferings of Christ, those conclusions of faith
that tend to assurance. As thus : Did Christ die for me, when I was
an enemy ? Then surely, being reconciled, I shall be saved by his
life, Rom. v. 10. Again ; If Christ died for me? Then I shall never
die eternally. Nothing shall " separate me from the love of God ;
it is Christ that died," Rom. viii. 34.
Direction III. Mourn over all those sins, that cause the Lord to hide
his face from your souls. Have you grieved the Spirit by your sins ?
O be grieved for it this day at your very hearts ; cover the table of the
Lord with tears : " Look upon him whom you have pierced, and
mourn as for an only son." Though there be no merit, yet there is
much mercy in a broken heart for sin ; and there is no such advan-
tage to get your hearts broken, as this is, which is now before you.
When the shower of repentance is fallen, the heavens over thee may
be clear, and the sun shine out in its brightness upon thy soul.
Direction IV. In a word ; pour out thy soul to God, in hearty de~
sires, for a sealed and clear interest in his love this day : Tell him, it is
mercy thou valuest above life ; thy favour is better than life^ Ps. Ixiii.
3. Tell him, thou art not able to live with the jealousies and sus-
picions of his love ; thou art but a torment to thyself, whilst thy in-
terest in his love al^ides under a cloud. Beseech him to pity thy poor
afflicted soul, which hath lain down and risen so long with these fears
and tremblings, and been a stranger to comfort for so many days.
Tell him, how weak thy hands have been, and still are, in duties of
obedience, for want of this strength and encouragement. Engage thy
soul to him this day, to be more active, cheerful, and fruitful in his
service ; if it will please him now, to free thee from those fears and
doubts, that have clogged thee in all thy former duties. O, cry
unto him in the words, and with the deep sense of the spouse in this
text ; " Set me as a seal upon thy heart, (which hath a most vehe-
ment heat,) as a seal upon thine arm : for love is strong as death ;
jealousy is cruel as the grave ; the coals thereof are coals of fire,'*
&c.
Ff 3
456 SACRAMENTAL MEDITATIONS,
THE TWELFTH
]M E D I T A T I O N,
Upon Em. iii. 19.
And to hnoxv the love of Christy which passeth knotvledge.
JL HE knowledge of Christ, and of his love, is deservedly, in this
place, set down among the desiderata Cliristianorum^ the most de-
sirable enjoyments of believers in this world. This love of Christ
had entered the apostle's heart ; he was swallowed up in the medita-
tion and admiration of it, and would have all hearts inflamed and
affected with it, as his was.
Some think the apostle speaks extatically in this place, and knows
not how to make the parts of his discourse consistent with each other,
when he puts them upon endeavours to know that love of Christ,
which himself confesses to pass knowledge.
But though his heart was ravished with the love of Christ, yet there
is no contradiction or inconsistency in his discourse. He doth earnestly
desire for the Ephesians, that they may know the love of Christ ; i. e.
that they may experimentally know his love, which passeth knowledge:
That is, as some expound it, all other kinds of knowledge ; yea, and
all knowledge of Christ, which is not practical and experimental. Or
thus: Labour to get the clearest and fullest apprehensive knowledge
of Christ and his love, that is attainable in this world, though you
cannot arrive to a perfect comprehensive knowledge of either. Men»
hiimana hoc et capita et none capit ; atque in eo capita quod rapitur
in admiratlonem : as others reconcile it.
The note from it is,
Doct. That the love of Christ surpasses, and transcends, the
Icnoxvledge of the most illuminated believers.
The love of Christ is too deep for any created understanding to
fathom ; it is unsearchable love, and it is so in divers respects.
1. It is unsearchable, in respect of its antiquity ; No understanding-
of man can trace it back to its first spring ; it flows from one eternity
to another. We receive the fruits and effects of it now ; but, O how
ancient is that root that bears them ! He loved us before this world
was made, and will continue so to do, when it sliall be reduced into
ashes. It is said, Prov. viii. 29, 30, 31. ' When he gave the sea his
decree, when he appointed the foundations of the earth ; then was I
by him, as one brought up with him ; and I was daily his delight,
rejoicing always before him : rejoicing in the habitable parts of his
earth, and my delights v»^cre with the sons of men.'
SACRAMENTAL MEDITATIONS. 457
2. The frceness of the love of Christ passes knowledge. No man
knows, nor can any words express, how free the love of Christ to his
people is: It is said, Isa. Iv. 8. My thoughts are not your thoughts. The
meaning is, My grace, mercy, and love to you, is one thing, as it is
in my thoughts, and quite another thing when it comes into your
thoughts. In my thoughts, it is like itself, free, rich, and unchange-
able ; but in your thoughts it is limited and narrowed, pinched in
within your strait and narrrow conceptions; that it is not like itself,
but altered according to the model and platform of creatures, accord-
ing to which you draw it in your minds. Alas ! we do but alter and
spoil his love, when we think there is any thing in us, or done by us,
that can be a motive, inducement, or recompence to it. His love is
so free, that it pitched itself upon us, before we had any loveliness in
us at all : * when we were in our blood, he said unto us, live ;' and
that was the time of love. It did not stay till we had our ornaments
upon us ; but embraced us in our blood, in our most loathsome state ;
and of all seasons, that is the season of love, the chosen time of love,
Ezek. xvi. 7, 8. Christ loved us, not upon the account of any fore-
seen excellency in us, or upon any expectation of recompence from
us : Nay, he loved us not only without, but against our deserts.
Nothing in nature is found so free, as the love of Christ is ; our
thoughts therefore of this love going beyond all examples and in-
stances that are found amongst men, quickly lose themselves in an
immense ocean of free grace, where they can find neither bank nor
bottom.
The bounty and liberality of the love of Christ to his people, pas-
seth knowledge. Who can number, or value the fruits of his love ?
They are more than the sands upon the sea shore. It would weary
the arm of an angel, to write down the thousandth part of the effects
of his love, which come to the share of any particular Christian in
this world. Who can tell how many sins it pardons ? ' The free gill
is of many offences unto justification ;' Rom. v. 16. How many dan-
gers it prevents; or how many wants it supplies.'' This, we know,
that ' of his fulness we all receive grace for grace ;' John i. 16. But
how full of grace Christ is, and how many mercies have flowed, and
shall flow to us out of that fountain of love; this is unknown to men,
to the best, wisest, and most observant men. O if the records of the
mercies of our lives were, or could be gathered and kept, what vast
volumes would they swell to ! It is true, indeed, you have the total
sum given you in 1 Cor. iii. 22. All are yours ; but it is such a
number, as no man can number.
The constancy of Christ's love to his people passeth knowledge :
No length of time, no distance of place, no change of condition,
either with him or us, can possibly make any alteration of his affec-
tions towards us : ' He is the same yesterday, to-day, and for ever,'
Heb. xiii. 8. It is noted also by the evangelist,* John xiii. 1. ' Thatf
Ff4
458
SACRAMENTAL MEDITATIONS.
having loved his own which were in the world, he loved them to the
end.' It it true, his condition is altered ; he is no more in this world
conversing with his people, as he did once in the days ofhlsjlesh : He
is now at the right-hand of God, in the highest glory ; but yet his
heart is the same that ever it was, for love and tenderness to his peo-
ple. Our conditions also are often altered in this world ; but his love
suffers no alteration. Yea, which is much more admirable, we do
many things daily, that grieve him, and offend him ; yethe takes not
away his loving-kindness from us, nor suffers his faithfulness to fail.
We pour out so much cold water of unkindness and provocation, as
is enough to cool and quench any love in the world, except his love ;
but notwithstanding all, he continues unchangeable in love to us.
This Peter found, notwithstanding that great offence of his: No
sooner was the Lord risen from the dead, but he greets him in the
stile of his former love and antient respect ; Go tell the disciples, and
tell Peter.
So then the love of Christ is a love transcending all creature-love>
and human understanding. We read in Kom. v. 7, 8. that 'perad-
venture for a good man, some would even dare to die ;' but we never
find where any, beside Jesus Christ, would lay down his life for
enemies. It is recorded as an unparalleled instance of love in Damon
and Pythias, the two Sicilian philosophers, that each had courage
enough to die for his friend. One of them being condemned to die
hy the tyrant ; and desiring to give the last farewell to his family ; his
friend went into prison for him, as his surety to die for him, if he re-
turned not at the appointed time : But he did dot die ; yea, he had
such a confidence in his friend, that he would not suffer him by de-
fault to die for him ; and if he had, yet he had died for his friend.
But such was the love of Christ, that it did not only put him into
danger of death, but put him actually unto death, yea, the worst of
deaths, and that for liis enemies. O what manner of love was this !
We read of the love that Jacob had for Rachel, and how he endured
both the cold of winter, and heat of summer, for her sake. But what
is this to the love of Jesus, who for us endured the heat of God's
wrath ? Beside, she was beautiful, but we unlovely. David wished
for Absalom his sowJVould God I had died for thee I But it was but
a wish ; and had it come to the proof, David would have shrinked
from death, for all the affection he bare his beautiful son. But Christ
actually gave his life for us, and did not only wish he had done it.
O love, transcending the love of creatures; yea, and surmounting all
creature-knowledge !
The uses follow.
1. Use. If the love of Christ pass knowledge, O then admire it I
yea, live and die in the wonder and admiration of the love of Christ !
As it is a sign of great weakness, to admire small and common things;
so it speaks great stupidity not to be affected with great and unusual
things. O Christian ! if thou be one that conversest with the thoughts
SACfvAMEXTAL MEDITATIONS. 459
of this love, thou canst not but admire it ; and the more thou stu-
diest, the more still wilt thou be astonished at it. And among the
many wonders that will appear in the love of Christ, these two will
most of all affect thee, viz.
1. That ever it pitched at first on thee.
2. That it is not, by so many sins, quenched towards thee.
1. It is admirable, that ever the love of Christ pitched at first upon
thee ; for are there not millions in the world, of sweeter tempers,
and better constitutions than thyself, whom it hath passed by, and yet
embraced thee ? ' Lord, (said the disciples) how is it, that thou wilt
manifest thyself unto us, and not unto the world 'f John xiv. 22.
Surely he did not set his love upon thee, nor choose thee, because
thou wast better than others, but because he loved thee.
2. It is admirable, that his love to thee is not extinguished by so
many sins as thou hast committed against him. Lay thy hand, Chris-
tian, this day upon thy heart, and bethink thyself, how man)! have
been the provocations, wrongs, and dishonours thou hast been guilty
of against thy God, and that since he called thee by his grace, and set
his love upon thee. What, and yet love thee still ! Yea, notwith-
standing all, he is still thy God, and loves thee with an unchangeable
love. O, with how many not with standings is his love continued to
thy soul ! All this is just matter of admiration and wonder for ever.
3. Is the love of Christ past knowledge, an unsearchable love ?
Then learn, whence and why it is, that the souls of believers never
are, nor can be tired, in beholding and enjoying Jesus Christ. We
use to say, one thing is tiresome ; and it is very true, if it be an earth-
ly thing, it will be so, how sweet or excellent soever it seems at first :
And the reason is, because the best creature-enjoyment is but a shal-
low thins^, and a few thou":hts will sound it to the bottom ; and there
being no supply of new matter, to feed the hungry soul upon, it is
quickly sated and cloyed with the repetition of the same thing over
and over. But it is far otherwise in Christ: For though he be but one,
yet in that one thing all things are virtually and eminently contained ;
so that every day he seems a new Christ for sweetness, and yet is the
same Christ still. And in heaven the redeemed shall view him with
as much wonder, and love him with as much ardour, after millions
of years, as they did at their first sight of him. O, there is no bot-
tom in the love of Christ ; it passeth knowledge.
4. In a word ; Bestov/ your best and chiefest love upon Christ,
whose love to you passeth all knowledge. Let no creature be loved
equally with Christ; but as his love to you passeth all creature-love>
so let yours to him be a matchless love.
Believer; Christ loves thee with an unsearchable love; he loves
thee more than the dearest friend, that is as th'me own soul, loves thee.
He loves thee more than thou lovest thy child, or the wife of thy bo-
som ; more than thy soul loves thy body, with which it is so intimate-
ly united: And wilt thou content thyself with such poor, narrow, re-
460
A FAMILIAR CONFERENCE BETWEEN
miss affections to Jesus Christ ? O look upon him this day in hW
red garments ! Behold him in the strength of his love, breaking
through the curse of the law, the wrath of God, the agonies of
death, to bring home the fruits of his eternal love to thy soul ; and
whilst thou art beholding, and musing upon it, let thy heart melt,
thy eyes drop, and thy very soul cry out, ' Behold how he loved
me ! Blessed be God for Jesus Christ.'
A FAMILIAR
CONFERENCE
BETWEEN A
MINISTER AND A DOUBTING CHRISTIAN,
CONCERNING THE
SACRAMENT OF THE LORD'S SUPPER.
Christian.'] ©IR, if it may be no interruption to your studies, I
"would be glad to be resolved of several doubts, that arise in my
mind, about receiving the blessed sacrament of the Lord's Sup-
per.
Minister.'] ' I shall be very glad to contribute any thing for re-
moving those scruples which may disturb you upon that account ;
therefore, pray go on.'
Christian.] Sir, I have heard many sermons, and read several
discourses, which do much urge and declare the necessity of commu-
nicating in this blessed ordinance ; and yet I durst never presume
to join therein.
Minister.] ' Have you then hitherto lived in the neglect of this
important duty.'
Christian.] To speak freely. Sir, I never yet did communicate
therein all my life ; because I have much questioned, whether I were
worthy to receive that blessed and holy seal, to the glory of God,
and my own edification and comfort ; since I never truly understood
the institution, nature, administration, and ends of it, nor the qua-
lifications of those who are to be partakers thereof, according to the
appointment of Jesus Christ.
A MINISTER AND A DOUBTING CHRISTIAN. 461
Minister.] ' Well then, I hope, if these things be plainly open-
ed to you, it may conduce to satisfy your scruples.'
Christian.'] Sir, 1 shall receive your instructions with thankful*
ness, and if my heart deceive me not, shall rejoice in the light and
knowledge that I may gain thereby.
Mmister.] ' Let us then, first, enquire into the qualifications of
a sincere Christian in general ; and, secondly^ of the qualifications of
such Christians as are meet to partake of the Lord's supper ; for
they are distinct, and sometimes separate.'
Cliristian.] I hope, in doing this, you will much help me to judge
of my present state and condition God-ward. And now, in the first
place, pray inform me, how I may know if I am a sincere Christian.
Minister.] ' All true believers, among other graces, have such a
knowledge of God in Christ, as works by love, and stirs up in them
an earnest study of the will of God, and a sincere endeavour to Hve
in the faith, knowledge, and practice of it.'
Christian.] Sir, I cannot boast of my knowledge ; yet, by the
grace of God shewed to me, those conceptions which I have of God
in Christ, have, I hope, so far prevailed upon me, that to live in the
knowledge, love, and enjoyment of him, and to have my all devo-
ted to his will and praise, is all the heaven that I desire in this world,
and a great part of that which I hope for in the world to come.
Minister.] ' These are good signs of a real and renewed change
in your soul, and so doubtless have wrought good dispositions in
you : of which you have had evidence in your heart, and have made
it appear in your life and actions.'
Christian.] I would be loth to flatter myself; but yet I hope, that
I find some delight in the word of God, both read and preached :
and do seriously meditate thereon, that I may ' grow in grace, and in
the knowledge of Jesus Christ our Lord.' And though I am some-
times tempted with vile and vain thoughts, yet I endeavour to stifle
them, and my heart rises against them. I thank God, I strive to resist
the first motions to sin, and avoid all occasions of evil ; and I am never
more uneasy, than when I happen into the company of profane and
ill people, having a hatred to lying, obscene and filthy discourses,
swearing, cursing, and all dishonourable reflections upon God and god-
liness. I make conscience of taking up a slander against my neigh-
bour ; and to be just, and to do good to all, according to my ability ;
and ' to walk in all the commandments of the Lord, blameless.'
Minister.] ' If these be the fruits and effects of your faith, it is not
a dead faith ; yet we must not rest upon our own works, or righteous-
ness, for justification, merit, or satisfaction ; because it will be deroga-
tory to the merits and righteousness of Jesus Christ, and dangerous
to cur own souls.'
Christian.] Sir, I know right well, there is no justification, but by
the blood of Jesus ; neither dare I trust to my own righteousness, but
to his only, for the pardon and remission of my sins. And if by grace
46s A FAMILIAR CONFEIIEXCE BETWEEN
I am enabled to bring forth any fruit meet for a gospel faitli, re-
pentance, and love; these I bless God for, as a part of my duty
and happiness, and desire to look on them as proofs of faith, (if they
are worthy to be such) and no otherwise.
Mi?iister.] ' This is well. But do you find your soul always in
« good frame and temper, without baitings, slips, or excursions?'
Christian.'] Sir, I dare not say I do : for I must with sorrow ac-
knowledge, that at sometimes my thoughts are polluted, my words
are unsavoury without edification, my actions not adorning the doc-
trine of the gospel of God my Saviour ; but such as I fear may prove
a grief and snare to others. My spiritual rehsh of God's word is very
insipid, and its authority not so sensibly powerful ; so that I am un-
ready to any thing that is good, even like a dead man, as if my reli-
gion had no life nor soul in it.
Minister.'] ' Well : but when you thus fall into sin, or fail in your
duty, what do you think of yourself and ways ? How are you affect-
ed therewith ?''
Christian.] When I am in this deplorable condition, my soul is
much disturbed, my joy and peace of conscience are gone : but when
I am a little rouzed out of this sinful lethargy, my heart is then melt-
ed with sorrow for my folly and miscarriage, and I address myself
to God with the greatest fear and shame, humbly imploring him to
renew a right Spirit ivithin me.
Minister.] ' Well, friend, if your conscience confirms what your
tongue has uttered, you have expressed enough to evidence the sin-
cerity of your obedience to God, and that you are a sound believer,
and a sincere convert. And I hope you have faith also in Jesus
Christ the mediator ; without a due respect to whom our faith and
good affections will not deserve the name of being truly evangelical
and saving.'
Christian.] Through grace, I desire to acknowledge and embrace
the Lord Jesus Christ upon the terms on which he is offered in the
gospel ; to believe all his doctrines, as my teacher and guide ; to trust
and depend upon him, as the " High-priest of our profession, who
makes atonement by his sacrifice and intercession." And I desire to
submit to his government, as Lord and King of his church.
Minister.] ' These are very considerable attainments, and include
the substance of saving-faith. But are you sensible how you arrived
to this good disposition and frame of mind '^ Ho you imagine it was
natural to you, or the result of the improvement of your natural
reason, powers, or faculties f''
Christian.] Oh, Sir, I dare by no means ascribe that to nature, which
is only the effect of divine grace. If I have any measure of sanctifica-
tion, it is only by the gift and grace of God; for I have had too much
experience, that by nature I am alive to vanity and sin ; but dead and
lifeless to God, and to all real goodness ; that I am darkness ; folly
possesseth my soul; 1 am at enmity with God, and altogether unable
A MINISTER AND A DOUBTING miEND. 46S
to will, or to do what is pleasing in his eyes ; having a great con-
trariety in my heart to the way of salvation proposed in the gospel
of Christ.
Minister.] ' And have you taken up strong resolutions, that, by
the help of God, and the assistance of his blessed Spirit, you will
endeavour to persevere in the faith and practice which you have
now declared, to your life''s end ?'
Christian.] Sir, there is nothing that I more dread than apostatiz-
ing, or relaxing in my duty and profession, and that I should have
a backsliding heart from the Lord ; and I earnestly watch and pray
against every symptom and degree thereof
Minister.] ' Do you think, that by your own strength and ability,
you have power to preserve and continue in the faith and obedience
of the gospel, against the many temptations and corruptions that as-
sault us, and the lamentable miscarriages of those who seemed pillars
in the house of God ?'
Christian.] I have no confidence in my own abihty, Sir, I assure
you; but do wholly rely on the Rock that is higher than I; even
upon him who hath promised, that he wWlpeifect a good work begun
to the day of Christ. I rest upon him, who is the author and finisher
of our faith; I beg his holy Spirit, to instruct, guide, assist, and
comfort me. And I earnestly desire and purpose, (by the grace of
God) to expect those aids, in a constant and universal attendance upon
God in his ordinances, with an honest, humble, and believing heart.
Minister.] ' These are all plain evidences of the saving grace of
God : which I beseech the Lord may always continue, and grow in
your heart ; that so you may have a full assurance of his love, who
hath dealt so graciously with you.'
Christia?t.] The Lord grant, that in the sense of his love to my
soul, I may w^alk worthy of his grace. And now. Sir, by what has
been said, do you think I may presume to feed on Jesus Christ at his
table, and receive that blessed seal of my Redeemer's love ?
Minister.] ' You know I told you, that a man may be a true
Christian, and yet may not be fit to partake of this holy ordinance :
because he may believe unto salvation, and yet be so ignorant of this
mystery, as not to be able to make a due application of it to his own
soul.'
Christian.] Ah, Sir, I would willingly be informed, what is ne-
cessary to be done by a sound believer, in order to the partaking of
this blessed ordinance ?
Minister.] ^First, He must consider, that the elements and matter
of this ordinance, are not common bread and wine after consecration,
but set apart to a holy use, and so to be received with an holy under-
standing and fear. And therefore the Corinthians v/ere blamed by
the apostle, for their ignorance and irreverence, 1 Cor. xi. Again,
that these elements, so blessed and set apart by Christ's appointment,
do represent a crucified Redeemer ; and we are to partake of them
4G+ A TAMILIAR CONFEHENCE BETWEEN
ivith love, as a memorial of his death ; and with faith, as the seal of
the promise, and the means appointed by God, to convey the bene-
fits of Christ crucified to the soul.'
Christian.] Sir, these considerations raise up my desires to come to
the Lord's table, which I hope to be a partaker of, with the same
sentiments that you have now laid before me ; and that I shall feast
mine eyes on that lovely object, which is so full of love ; and that
my eye will so deeply affect my heart toward my holy Redeemer, that
I may meet with my blessed Lord in all the ways of his appointment.
Minister.] ' Again ; you ought to set your soul upon self-exami-
nation, that so you may be sensible of your wants and defects, and
come to Christ for a supply of the graces of his holy Spirit ; that
you may exercise faith, love, repentance, and all other graces, with
such warmth and vigour, that Jesus Christ may delight in you, and
you in him ; and there may be a mutual and joyful renewing of your
covenant of love and obedience to your blessed Saviour.'
Christian.] Sir, we cannot suppose that there should be the actings
and exercises ©f grace, where the habits are wanting, no more than
there can be motion without life : but it is usually said, that the holy
Sacrament is a quickening, cherishing, comforting, and confirming
ordinance.
Minister.] ' No doubt but the worthy prepared receivers of this
blessed banquet, have by a due participation found their love inflamed,
their faith strengthened, their obedience confirmed, their humility
increased ; so that they have appeared vile in their own sight, and
have had an utter detestation of all sin, and an earnest expectation
and desire after the glorious appearance of their blessed Lord and
Redeemer.'
Christian.] Sir, since the benefits and blessings are so great, it
makes me the more earnestly long to be a communicant in these
sacred mysteries.
Minister.] * It is the duty of all Christ's ministers, to give the
sacramental bread of life, and the cup of consolation, to those who
hunger and thirst after Jesus Christ, and his righteousness, and king-
dom. And now I have told you your duty, I shall be willing to
declare to you the nature and the circumstances of this blessed or-
dinance.'
Christian.] Sir, I must confess I am not so well instructed herein ;
and if I may not be too troublesome, would be very glad to under-
stand what this holy ordinance is, and why it is called a sacrament.
Minister.] ' It is a seal of the covenant of God in Christ, where-
in, by certain outward signs, instituted by our Saviour, Christ and
all his benefits are signified, conveyed, and sealed to the worthy re-
ceiver. The word sacrament hath been anciently used, both to sig-
nify baptism and the supper of the Lord ; and was taken up by the
ancient fathers, from the oath by which the Roman soldiers were
sworn to their duty, and were not admitted to be soldiers, until they
A MINISTER AND A DOUBTING FllIENl>. 465
had solemnly taken that oath or sacrament. It is called by several
other names in scripture, namely, breaking of bread. Acts ii. 42.
the Lord's table, 1 Cor. x. 21. the communion, 1 Cor. x. 16.'
Christian.] Pray, Sir, how many sacraments were instituted under
the New Testament, and by whose authority were tliey appointed ?
Minister.] * There are only two, baptism, and the Lord's supper?,
and they were ordained by the sole and immediate authority of Jesus
Christ ; and tho^e other five which the Papists have added, and
called by that name, as order, or ordaining of priests, penance,
marriage, confirmation, and extreme unction, or anointing at the
hour of death ; all these were neither immediately instituted by Christ,
nor have the proper ends of a sacrament."*
Christian.] What are the elements to be used in the sacrament of
the Lord's supper ?
Minister.] ' Bread and wine, and no other, Luke xxii. 19, 20.
And all communicants are to receive both of them, notwithstanding
the bold and sacrilegious practice of the Papists, who give the people
the bread, or wafer only, none but the priest receiving both the
bread and the wine. And this without any sound reason, or scrip-
ture warrant ; and they may as well corrupt, totally abolish, or add
to any of the ordinances and institutions of Christ Jesus, as presume
to do this.'
Christian.] What resemblance or congruity is there between bread
and wine, the signs, and what is signified by them in the Lord's
supper ?
Minister.] ' Bread is so necessary, that it is often put for all kind
of food, and necessaries ; and the least morsel of it is completely
bread. Thus Christ is food, and all necessaries to the soul ; and every
worthy communicant receives a whole and complete Christ : And as
corn is not bread, till it be bruised or ground ; so Jesus Christ had
not been food for us, if he had not been bruised with wounds and
sorrow. And as bread is the common food of all people, so is Jesu3
Christ of all real Christians. Again, as bread being a solid body,
may properly denote the body of Christ ; so wine, being liquid, may
represent his blood : And as wine is pressed from the grape, so the
blood of Jesus was forced out by his agony, and the wounds of the
cross.'
Christian.] May not the bread and wine at our common tables
signify the same thing ?
Minister.] ' No ; because this is solemnly set apart, and conse-
crated to sacramental use by prayer and blessing, and by applying
the words of our dear Redeemer used in the institution of this ordi-
nance.'
Christian.] Is not the bread and wine after consecration transub-
stantiated, or transformed from the substance of bread and wine, into
the real substance and essence of the body and blood of our Saviour;
46G A FAMILIAR CONFERENCE BETWEEN
since Christ's own words are, This is my body, &c. This is my
blood, &c.
Minister,^ ' No, by no means ; this being a Popish error, attend-
ed with many absurdities and idolatrous practices. Eut it is the body
and blood of Christ, in the sense that Christ spake it; but he did
not say. This is no longer bread in substance, but the very substance
of my hodij. And such phrases are often used in scripture, and yet
not always to be taken in a strict sense, no more than that ' Rock was
Christ, and I am the true vine, the door, the shepherd, &c. More-
over, Christ intended it for a sacrament, that is, a sign of what it re-
presents ; now it cannot be the real body of Christ, and the sign of
it also. Again, our senses of seeing, smelling, and tasting, assure
us that it is bread and wine, and no way substantially changed after
the words of consecration. And if we must deny our senses in this,
we may as well doubt whether these words. This is my body, &c.
be recorded in holy scripture, though we see them there.'
Christian.'] If the bread and wine be not the body and blood of
Christ really and substantially, how then doth the true believer, in
receiving, eating, and drinking them, receive, eat, and drink the
body and blood of Christ.^
Minister.'] ' By receiving those elements so consecrated, as signs,
seals, and conveyances of Christ and his benefits to the soul ; and a
true Christian hath them conveyed to him thereby, as really as a
writing under hand, seal, and witnesses, can convey lands, or other
benefits, which are not really in the writings themselves.'
Christian.] What are the actions of the Minister, in administering
this ordinance ?
Minister.] ' After blessing the bread, he breaks it, and delivers it
to the communicants in the words of Jesus Christ, signifying thereby
a crucified Jesus, who was wounded for our transgressions. He then
pours out the wine in the sight of the congregation, and delivers that
to them also, after blessing it in the words of Christ. And hereby
is represented to us, our dear Redeemer shedding his blood for us ;
which is the sacrifice of atonement, whereby we obtain remission of
sins. In which action, the minister, standing in Christ's stead, ag
his minister, (wherein Christ is present, and by his Spirit and autho-
rity) doth as really tender and bestow himself and benefits, as if he
had spoken the same words in his own visible person.'
Christian.] But say some, since our Saviour restrained this ordi-
nance to the time of his coming ; he being come in the Spirit, it is
now at an end, and abolished.
Minister.] * If these enthusiasts mean the coming of the Spirit, in
its sanctifying operations; then it seems, that it was appointed only for
unbehevers; and that the disciples, who communicated with Christ
at the institution thereof, had not the Spirit, but were unbehevers ;
which is false and absurd. If they mean the extraordinary gifts of
the Spirit, or the pouring it forth iii an extraordinary measure ; the
A MI^STEft AXD A DOUBTING CHRISTtAN. 4G7
pvactice of the apostles and the church of God, both at that time,
and lono- after, will abundantly contradict that assertion ; Acts ii. 42.
1 Cor. X. 16.'
Christian.] What are the benefits that Christ gives, and we re-
ceive in this ordinance ?
Minister.] ' The exercise and increase of every grace ; the cleans-
ing our souls from the guilt of sin ; healing the wounds which sin
hath made in our consciences : a confirmation of the truth and pro-
mises of God ; an humble and holy delight in Christ, and our fellow
Christians ; and a more earnest longing for, and expectation of, the
blessedness of the life to come : And is an ordinance chiefly intended
for confirmation of our faith, love, and increase in grace ; so that no
person ought to come thereunto, but in faith.'
Christian.] What are the necessary preparations for this solemn,
ordinance ?
Minister.] ' (1.) That a man have the habit of faith. (2.) That
he have an hearty disposition and willingness, to receive Christ as
his Lord and Redeemer. (B.) That he be in charity with all men ;
John i, 7. Mat. xv. 26. We must also exercise renewed acts of re-
pentance, and clear up our interest in Christ, and have our souls
full of faith and love toward him."*
Christian.] Sir, there is one scripture that, I believe, discourages
many from partaking of the Lord's table ; neither do I indeed well
understand it : 1 Cor. xi. 27, 28, 29. " AVhosoever shall eat this
bread, and drink this cup of the Lord unworthily, shall be guilty of
the body and blood of the Lord. But let a man examine himself,
and so let him eat of that bread, and drink of that cup. For he that
eateth and drinketh unworthily, eateth and drinketh damnation (or
judgment) to himself, not discerning the Lord's body."
Minister.] ' I am indeed of the opinion, that the want of right un-
derstanding this scripture, has been a stumbling-block to many, and
so I shall endeavour briefly to explain it. The apostle here truly re-
presents, and very much aggravates the danger of unworthy receiving
this holy sacrament : but he does not deter the Corinthians from it,
because they had sometimes come to it without due reverence ; but
exhorts them to amend what had been amiss, and to come better pre-
pared and disposed for the future. And therefore after that terrible
declaration, that " Whosoever shall eat this bread, and drink tliis
cup of the Lord," &c. He does not add, therefore let Christians take
heed of coming to the Lord's table ; but let them come prepared, and
with due reverence; not as to a common meal, but to a solemn par-
ticipation of the body and blood of Christ : " But let him examine
himself; and so let him eat of that bread, and drink of that cup." For
if this be a good reason to abstain from this ordinance, fur fear of per-
forming it in an undue manner ; then a wicked man may as well lay
aside all other holy duties, as prayer, hearing, and reading the word
of God, for fear of the unworthy use of them ; since, 7 he 'prayer of
Vol. VL G g
468 A FAMILIAR COXFEHENCE BETWEEN
the wkl-ed, (tliat is, one that resolves to continue so) is an abomina-
tion to the Lord. And Christ says, Tale heed how you hear. And
the apostle says, that those who will not believe the gospel, it is the
savour of death to them : That is, it is deadly and damnable to such
persons. Now there is as much reason for men to give over praying,
or attending the word of God, as not to receive the sacrament ;
since he that prays unworthily, that is, without spiritual benefit and
advantage, is guilty of great contempt of God, and Jesus Christ, and
aggravates his own damnation ; as well as he, who, by partaking of
the LordVsupper unworthily, eats and drinks his own judgment.
And when the apostle adds, " But let a man examine himself; and
so let him eat of that bread, and drink of that cup :" It seems clear,
by the occasions and circumstances of his discourse, that he does not
intend we should examine our state of grace, whether we are true
believers or no, and sincerely resolved to continue so ; but he speaks
of the actual fitness and worthiness of the Corinthians at that time,
when they came to receive the Lord's supper. And therefore, ver.
20. he sharply reproves their irreverent and unsuitable carriage at the
Lord's table ^ they coming thereunto disorderly, one before another.
It was the custom of Christians then, to meet at the feast of charity,
in which they did communicate with great sobriety and temperance ;
and when that was ended, they celebrated the Lord's supper. Now,
among the Corinthians, this order was broken : The rich met, and
excluded the poor from this common feast ; and after an irregular
feast, (one after another eating his own supper as he came,) they
went to the sacrament in great disorder : One was hungry, having
eaten nothing at all ; others had drank and eat intemperately ; and
the poor were despised and neglected. This the apostle condemns as
a great profanation of that solemn institution, for behaving themselves
with as little reverence, as if it were a common supper, or feast : And
this he calls, not discerning the Lord^s body : making no difference
between the sacrament and a common meal ; which contemptuous
carriage, he calls eating and drinMng unworthily : for which he pro-
nounceth them guilty of' the body and blood of Christ ; by which he
tells them, they did incur the judgment of God, which he calls eating
and drinking their own judgment ; for so the word signifies in the
Greek, and not eternal condemnation. It is meant of some temporal
judgment and chastisement, in order to the preventing of eternal
damnation : Which is evident from what follows : " He that eateth
and drinketh unworthily, eateth and drinketh judgment to himself.''
And then he says, " For this cause many are weak and sickly among
you, and many sleep.'' That is, for this irreverence of theirs, God
sent among them several diseases, of which many had died. And
then he adds, " For if we would judge ourselves, we should not be
judged." That is, if we would censure and examine ourselves, so
aS to be more careful for the future, we should escape the judgment
J God in these temporal punishments. " But when we are judged,
A StmiStF.R AND A DOUBTING CirltlSTtAN. 460
xve are cliastened of the Lord, that we should not be condemned with
the world." That is, when by neglecting thus to judge ourselves,
we provoke God to judge us; he inflicts these temporal judgments
upon us, to prevent our eternal damnation.
Christian.] Sir, I am much obliged to you for the satisfaction you
have given me in these weighty points, referring to the Lord's supper:
And now, though in a deep sense of my great unworthiness, yet with
humble confidence in my dear Redeemer, who graciously invites all
that are heavi/ laden to come unto him ; I do intend, by the blessing
of God, to address myself to the Lord's table the next Lord's day ;
humbly beseeching the assistance of your prayers, that I may not
come without the wedding-garment ; but may be so qualified, as to
obtain those glorious privileges and blessings, which are there repre-
sented and sealed to every worthy communicant.
A
HYMN
tTPON
ROMANS V. 6, 7, 8, 9, 10, 1 1.
6. W HEN we were destitute of strength,
Ourselves to help or save,
Christ for ungodUness, at length,
His life a ransom gave,
7. For one that's righteous, we would grudge
To lay our life at stake ;
And for a good man, it were much
Such an exchange to make.
8. But God his matchless love commends
In that Christ Jesus dies
For us, when we were not his friends,
But wretched enemies.
9. Much more, being justified, and free
Thro' his own blood, from sin ;
From wrath to come we sav'd shall be,
Ev'n by the life of him.
10. For if, when enemies, for us
Christ's death did end the strife ;
Much more, when reconciled thus,
He'll save us by his life-
[ 4T0 ]
11. Yea, more than so, we triumph now
In God with one accord,
Having receiv'd atonement through
Christ Jesus our own Lord.
Wherefore to him, who is the first
Begotten of the dead,
Who over earthly princes must
Be supreme Lord and Head :
Ev'n unto him who lov'd us so,
To wash us in his blood.
And make us kings and priests unto
His Father and his God :
To him dominion therefore.
By us be given, when
This present world shall be no more ;
To which we say, Amen.
THE
REASONABLENESS
OF
PERSONAL REFORMATION,
AND THE
NECESSITY OF CONVERSION:
The true Methods of making all men happy in this world, and in
the world to come.
SeasoncMy discoursed^ and earnestly pressed upon this licentious age.
To all such as are most immediately and particularly concerned in the
following treatise, of what rank or quality soever they be.
Gentlemen,
JL WO of the greatest, faithfullest, and most intimate friends in
the world, reason and conscience, command me here, in their names,
courteously to salute and invite you in.
THE EPISTLE TO THE READER. 471
They earnestly desire three or four hours serious and private con-
ference with you, about some very important personal concerns of
yours, which cannot admit of denial, or long delay. And if you
make any trifling excuses, they have commanded and instructed me,
here to answer them.
In case of absolute and obstinate refusal to hear them, they order
me to tell you ; if you will not talk with me now, they will talk with
}^ou shortly, whether you will or no. If you say, you are not now at
eisure, having other business to do ; they both desire you to consi-
der, Firsts You can have no business in the world of equal import-
ance with theirs. Secondly^ That whatever other lawful affairs you
are pursuing, their business with you will no way obstruct, but greatly
promote it. And, lastly^ That a greater person than any of you,
lost his life, by pocketing up a letter at night, saying, To-morrow is
a new day ; and it proved to him indeed dies novissima, his last day ;
he losing by that neglect the only opportunity of living longer.
If you demand, how your reason came to be bound up in this little
book, and say, that which is reason to this author, may be folly and
nonsense to you : I am bid to tell you, you are obliged first to read
and compare ; else your own reason will presently call it your own
folly and nonsense, so to pronounce. Sound reason is uniform, and
like itself all the world over. It is true, laws and dictates equally
oblige one, as another, in like cases and circumstances.
If you say, there have been some jars and disgusts betwixt you and
your reasons and consciences ; you and they have fallen out so oft,
that you have no great fancy to come near them in private, for you
expect nothing but harsh and chiding language from them ; and
therefore are fain, by continual diversions, and quick successions of
business, to maintain your peace, by keeping at as great a distance
from them as you can.
It is their desire you should here know, Firsts That their debates
with you will be as calm and friendly, as they are seasonable and ne-
cessary. Secondly, That they profess (and you may believe them)
they neither do, nor can design any thing but your good. Thirdly^
That that person is certainly in a very bad case, that cannot endure
to converse with himself. Fourthly, That you herein deny a civility
to your own reasons and consciences, which you daily pay to stran-
gers and inferiors. And, in a word, that they desire a reconcihation
with you upon as fair and honourable terms as can well be desired :
and that this being done, they will both stick faithfully by you in
all the troubles and dangers of your lives, and follow you as your
inseparable friends, into any thing but sin.
If you say, this is but a wheedle, to draw you into a book, that
will make you melancholy, and perhaps mad.
It is their sense and judgment, that of all men living, you have least
reason to pretend the one or the other, in this case : for they are very
confident, you are now in the most melancholy circumstances men
Gg3
472 THE EEASONABLENESS OF TERSOXAL REFORMATION.
can ordinarily be on this side hell. And for madness they desire tcr
know, what you yourselves would call that man, that is running with'
such poste-haste to hell, as will not admit of two or three hours stop
upon the road, to prove himself to be no madman, but in his right
mind and wits?
Moreover, they command me to inform you, it is their desire, that
seeing their debates with you will neither be tiresome nor impertinent,
you will please to hear them out what they have to say to you: and
then, if you shall find cause to complain, that your pleas and excuses
are not fairly drawn, or that you have new matter to furnish a better
apology; they are both content you shall have your liberty to amend,
or add what you please ; and if they be not able to refute them, they
will give you no furtlier trouble or interruption in your course.
This, Gentlemen, is what I have in charge to say to you in the
porch ; and now, if you please, the door is open : you may be as
private as you will. They will attend you to your bed-chamber, or
closet ; and I heartily wish an happy issue to this friendly debate.
JOHN FLAVEL.
CHAP. I.
The introduction and state of the case.
§ 1 . jKe ASON exalts man above all earthly beings ; it is his dig--
nity and privilege, that God hath furnished him with abilities of
mind, to recollect, animadvert, compare, infer, ponder, and judge his
own actions. Hereby he becomes not only capable of moral govern-
ment by human laws, (which no creature beside him is) but also of
spiritual government by divine laws, and the blessed fruition of God
in glory, which no other species of creatures (angels only excepted)^
have a subjected capacity for.
Right reason, by the law of nature, (as an home-born judge) arbi-
trates and determines all things within its proper province ; which
province is extended far and wide. All actions, natural, moral, and
civil, are weighed at this beam and standard ; none are exempted, but
matters of supernatural revelation ; and yet even these are not wholly
and in every respect, exempt from right reason : for though there be
some mysteries in religion above the sphere and flight of reason : yet
nothing can be found in religion, that is unreasonable.
And though these mysteries be not of natural investigation, but of
supernatural revelation; yet reason is convinced, nothing can be more
reasonable, than that it takes its place at the feet of faith ; which is
but to suffer itself to become pupil to an omniscient and infalliblo
THE REASONABLENESS OF PERSONAL REFORMATION. 475
ihstructor. The resolution of our reason into faith, and of faith into
God's veracity, are acts highly becoming reasonable beings in such
cases as these.
It may not pry too nicely into unrevealed mysteries, demand the
reasons, or examine the causes of them as bold and daring Socinians
do ; but it feels itself obliged to receive all those things, both as possi-
ble and true, which God hath revealed, counting his revelation alone
to be reason sufficient. For the veracity of God takes out of reason's
mouth all objections against the truth of them ; and his almighty-
power silences all its scruples against the possibilit}' of them.
But in all matters properly under the jurisdiction of reason, every
man is obliged to account with himself, as well as others, for the rea-
sonableness of his own actions ; and that act which will not endure
the test of sound reason, it judges not fit for the entertainment of
man. If reason cannot justify it, it is beneath the rank and dignity
of a man to do it.
§ 2. The light of reason was at first the bright lamp or candle of
the Lord, till sin, like a thief, melted it down to snuff; whereby
(comparatively speaking) it becomes a poor glimmering light in the
best of men, and almost quite extinguished in some men. Fallen
man is become less than himself, and will never act like himself, till
he be fully restored to himself.
Sanctification indeed snuffs and trims the lamp of reason; but there
being few sanctified persons among men, adouble misery consequently
befals a very great part of mankind ; whose conversation speaks them
not only destitute of religion, which bereaves them of the blessed-
ness of the world to come ; but men almost entirely despoiled of the
benefits and blessings of their own reason, which makes them un-
happy and miserable in this world : beasts, rather than men, as the
sacred scriptures stiles them ; unreasonable men; men fallen out with
their own faculties ; who after many a sharp battle with their rea-
son, are now dragging it like a conquered captive, at the chariot
wheels of their victorious and triumphant lusts.
§ 3. It is scarce imaginable, that ever sin should prevail so far as it
doth, to the very unmanning of men, did they not first delude and
bribe their own reason, by close and cunning applications to their
bewitched affections ; whereby, though they cannot make it a party,
yet they make it stand by as a silent spectator, or neuter, whilst
they act the beast, yea, the devil, rather than the man.
We little know how far unsanctified reason may (this way) be pre-
vailed upon to quit his throne, and resign its sceptre into the hands of
lust and appetite ; yea, to engage in the defence of their most absurd
laws and dictates. It only serves in some men, to invent excuses,
pleas, and specious pretences, to j ustify or extenuate their beast-hk«
actions ; the basest servitude it can be condemned to.
If this will not do, sensual lusts have another way to obtain theif
Gg4
474 THE REASONABLENESS OF PERSONAL HEEORMATION.
satisfaction, in despite of reason and conscience ; even by stopping^
their ears to the voices of both, and pushing on with a brutish im-
jjetus, they suffer neither to enjoy the opportunity of a calm debate
of these matters with them.
§ 4. But let men do what they will, it is next to an impossibilitj'-,
they shall so far subdue and destroy those inbred principles of reason
and conscience, but that they will, at one time or other, give them
some check and oppositions in their profane courses ; especially when
they shall get the advantage of some eminent distress, or special dan-
ger, which disposes them to lend an ear to their voices. And there
be few men in the world, but are sometimes providentially cast into
such cases and conditions.
So that appeals to the reason of the most profligate wretches, are
not altogether vain and useless : for if the case cannot be tried and
decided at the bar of reason and conscience at one time, it may with
more advantage at another : and haply appeals to reason may produce
a reformation in some men, sooner than appeals to the scriptures, or
principles of faith, especially when the world is so notoriously drenched
in practical atheism, that serious religion becomes the common sub-
ject of drollery amongst multitudes of men.
Yet it were hard and uncharitable, to imagine any man sunk so
deep into the mire of beastiality and profaneness, as not still to retain
some value and veneration forhisown reason, and as much as he abuses
it, yet to refuse the v.hole world in exchange for it; and to account
it a greater misery to be utterly deprived of it, than to have the hoofs
of an horse given him in exchange for his hands and feet.
§ 5. The scriptures therefore do, in many cases, appeal to the reason
of sinners, and design their reformation by such appeals : for it being
a most shameful thing, for a man to be convicted at the bar of his
own reason, of acting like a beast rather than a man, every man is pre-
sumed to be afraid, and ashamed of such an indictment. Such miscre-
ants are the shame and reproach of humanity itself; they are branded
for brutes throughout the sober world ; their company declined and
shunned by all wise and good men. He that hath no reason to justify
his actions, may yet be supposed to be owner of some stock of na-
tural shame; which cannot but afford a blush, upon such a plain con-
viction. This therefore was the course which the prophet Isaiah
took, by divine direction, to reform the idolatrous Israelites ; Isa.
xlvi. 8. He states the case at the bar of their own reason, and calls
for a verdict upon it. The case was this : Whether idols, having not
power enough to shezo themselves gods, those that worship them, must
not want wisdom enough to shew themselves menf " Remember this,
and shew yourselves men ; and bring it again to mind, O ye trans-
gressors !" q. d. For shame, let not men act like brutes, which have
no animadversion.
§ G.When things therefore are brought to such an exigence, that
ruin or reformation is the only choice men have to make, and all re-
THE REASONABLENESS OF PERSONAL EEFORMATION, 475
ligious impressions so obliterated and worn out, that men pay no re-»
verence to them ; an appeal to the reason of men, seems then to be
an hopeful method of prevaihng with them, to suffer a reformation
ratlier than a ruin. Not that I imagine the topics of reason able to
afford more ].H)werful arguments, than those of religion do ; but that
they, who by their ignorance and strong prejudices against religion,
have made themselves more incapable of conviction that way, may
haply feel the force of reason prevailing so far at least, as to put their
outrageous lusts under some restraints.
As for the scriptures, and serious religion begotten by them in the
souls of men, they are perfect strangers to all, but the names of these
things: And even their very names are grown almost ridiculous with
them too. But reason may convince and shame them. What force
the reason of man hath, even without saving grace, to produce civi-
lity, sobriety, and other moral virtues, is abundantly evident in the
very Heathens ; who, by the only light of reason, discovered so
muchodiousness in vice and immortality, and such an amiable beauty
injustice, temperance, and the other moral virtues, that their praises
for them are sounded throughout the world.
Now, whatever unthinking men dream, to me it is evident, that
when kingdoms and commonwealths are overflowed with unrestrain-
ed vice and immoralities ; when cursing and swearing becomes the
common language, drunkenness and adultery the common practiceof
the inhabitants ; God will either sweep away the filth of those na-
tions, by the besom of a general reformation, or he will sweep away
their inhabitants out of them, with the besom of destruction. For if
we have not excused the notion and belief of a God, and that he
animadverts tlie wickedness of men, (which the very Heathens, by
the light of nature, saw and acknowledged,) we may thereby easily be
led to this conclusion, that such overflowings of abomination do, and
must certainly presage our desolation, except speedy and general
reformation do prevent it.
§ 7. Now, the persons, whose reformation I particularly design by
this method, being men that exercise more reason than religion,
might (methinks) be prevailed with to take up at last, and reform
their unreasonable, as well as ungodly courses, could they be once
prevailed with to debate these matters with cool, considerative
minds, becoming men governed by reason, not wholly swayed like-
brute-beasts, by lust and appetite.
And is it not highly reasonable, that men should weigh their own
actions at the same beam and standard where they v/eigh other men's
actions ; and renounce all that with shame and detestation, which
they themselves must censure as utterly beneath, and unworthy of a
man ? Wherefore hath God planted a principle of reason and
conscience within us.'' Is it rational to think, it was planted there for
no other end or use, but to scan and censure other men's words or
actions by, but not our own ? Or to be wholly useful to other men'*s
476 THE REASONABLENESS OF PERSONAL REFORMATION.
interests, without any benefit to ourselves ? Ask thine own reason^
silly man, why God placed it in thy soul ? and for what use it was in-
tended ? And it will tell thee, it was particularly designed and ap-
pointed, to regulate and order thine own life and actions; and next,
for the benefit and good of the community. It will tell thee, there is
not a single act thou dost, of any weight or moment, but thou ought-
est to consult with it, and have its pass or licence before thou do it.
But when thou enterest into a serious course of actions, thy consul-
tations with it ought to be very frequent and solemn, because these
things are of great importance to thee.
Thy reason will tell thee, sinner, that it is a vile affront to it, to
be thrust by thee from the council-table, unworthily dismissed from
its office, and discharged from any further attendance upon thy life,
and concerns thereof, and brutish lust and appetite consulted in its
room ; and that it needed not at all to have been implanted in thy
soul, if the same principles that govern the beasts of the field must
also be thy governing principles. It stands ready to oifer its service
to thee, to save thee from, or to receive thee out of those mischiefs
thou hast, or mayest run thyself into ; if thou wilt but hear, and obey
its advice, it tells thee, it is thy privy-counsellor, by God's appoint-
ment ; and if thou wilt not find leisure among the heats and hurries
of thy lusts, to consult it, and hearken to its counsels now ; if thou
wilt not forsake the conduct of thine own reason and conscience, which
have a right and authority to govern thy words and actions, and fol-
low thy blindand head-strong lusts and passions, thou shalt hear other
language from them, when thy lusts have precipitated thee into thine
own ruin and destruction ; as they speedily and inevitably must,
and will do, according to the course they now steer for thee.
§ 8. And there is yet more ground to hope, that reason may pre-
Tail with men living under the gospel, to return to sobriety and tem-
perance, when we consider their reason is assisted by some illumina^
tions from the Christian religion. They live in a land of bibles and
ministers, where they cannot avoid the light ; an advantage far be-
yond whatever the heathens enjoyed ; who yet by their single un-
assisted reason, arrived to an eminency in moral virtues.
Our reasons and consciences do not only convince us, (as theirs also
did them) that there is a God, and a future life of retribution, where-
in every man shall be judged according to his works ; but also, that
the scriptures are the very word of God, and rule of faith and man-
ners. And if there be any among the debauched crew, that question
or deny it, we may be confident none of them are able, by plain
and sound reason, to overthrow those mighty arguments pleaded for
the confirmation of that truth : At least, they find in themselves a^
strong suspicion and fear, that they may prove to be true ; which jea-
lousy and suspicion, working together with their own reason and
consciences, are no contemptible helps toward their recovery.
For if what reason, conscience, and scripture, with one mouth, pro-
THE REASONABLENESS OF PERSONAL REFORMATION. 47T
xiounce, be true and certain, (as undoubtedly it will be found to be) ;^
then it must be plain and obvious to them also, that their brutish lusts
have put them into the direct and ready way, both to ruin themselves,
and also greatly to hazard the community to which they belong.
§ 9. As for themselves, if they will make a judgment upon their
own condition, in the light of reason, conscience, or scripture (and
they very well know, they take their measures in perfect darkness, if
they take them not by this direction) ; then, continuing the same
course they now do, they are a lost generation.
All their lawful and faithful guides tell them, with one mouth,
they are certainly in the broad way to damnation ; and that, how
irksome and terrible soever the thoughts and apprehensions of hell
are to them, yet thither they must certahily come, if they pursue
this course. Their reason plainly tells them, he that chuseth the
means, and engageth in the way leading to hell, must and ought to
make account, that hell is the place he is preparing for.
Conscience is as plain and positive with them, that they must either
return, or perish. The scripture confirms the testimonies of both, by
telling them plainly, That the end of these things is death ; liom. vi. 21 .
It is downright folly and madness, by the vote of the whole ration-
al and sober world, for any man to conclude, or hope he shall be hap-
py in the world to come, whose life is drawn through, and finished in
allmannerofobscenity,filthiness, and profaneness in thepresent world.
For let the case be brought into the light of your own reason, as
dim as it is, and let it freely judge, when you are belching out your
black and horrid blasphemies against God, imprecating damnation
from him upon your own souls, wallowing in beastly lusts, vomiting
and roaring in taverns and ale-houses : ask, I say, your own reason,
conscience, or the scripture, whether all, or either of them, will al-
low you to say or think, ' Now we are in the right way to eternal
blessedness ! This is the very course that will bring us to happiness
in the world to come ; this pleaseth God better, and is a surer path
to glory, than repentance or faith, mortification, prayer, or reforma-
tion. No, no, as blind as your reason is, and as seared as your con-
sciences are, you will never bring them to comprobate, or subscribe
such absurd and horrid conclusions as these.
But, on the contrary, they will tell you, that if you will have the
pleasure, you must have the pain and torment of sin. That it is mad-
ness to say, you are afraid to burn, but not afraid to sin ; that you
are loth to be damned, and yet challenge the almighty God to his
face, to damn you : as much a folly, as to drink a baneful dose of
known poison, and think to feel no painful gripes afterwards.
As for the scriptures, they appeal to the reason of men in this case,
as a most known and allowed thing, scarce imaginable to lie hid from
any man. 1 Cor. vi. 9, 10. ' Know ye not, that the unrighteous
shall not inherit the kingdom of God. Be not deceived ; neither
fornicators, nor idolaters, nor adulterers, nor effeminate, nor abu-
478 THE REASONABLENESS OF PERSONAL REFORMATION.
sers of themselves with mankind ; nor thieves, nor covetous, nor
drunkards, nor revilers, nor extortioners, shall inherit the kingdom
of God;
It would make the bowels of a compassionate Christian to roll and
yern within him, to behold multitudes of souls of invaluable worth,
running greedily on to their eternal ruin, wilfully stopping their
ears all the way, to the voices of their own reason and conscience, as
well as to the voice of God in his word ; not once making a pause,
till they fall into that gulf of eternal and intolerable misery, into
which, with great precipitation, they are casting themselves.
§ 10. And then, for the community to which they belong ; how
dangerous, yea, how destructive such persons are to it, cannot possi-
bly be hid from any wise and serious observer. For if one sinner de-
stroys much good ; if one Achan trouble the whole camp of Israel ;
how mucli more will whole swarms and droves of drunkards, blasphe-
mers, and adulterers, as now fill every place, pull down the judg-
ments of God upon those states and kingdoms wherein they breathe?
If our fears and dangers were greater than they are, yet reformation
might save us, Jer. v. 1. * Run ye to and fro through the streets of
Jerusalem, and see now, and know, and seek in the broad places
thereof, if you can find a man, (i. e. a public man, a man in autho-
rity,) if there be any that executeth judgment, that seeketh the truth,
iand I will pardon it.' And if our hopes and confidences were much
higher than they are, yet unrestrained sin would undo us. King-
doms and commonwealths are not so much endangered by the pow-
ers and policies of their enemies without them, as they are by the
nnreforniedness of profligate wretches within, and amongst them.
Reformation quickly recovers the antient glory of kingdoms, and
makes them the terror of their enemies.
For though there will be still too much sin privately committed
imder the best laws, and the most vigorous and impartial execution
of them ; yet abundance of sin would thereby be prevented, and
the sins that are committed would not become national, but person-
al only ; and these would not so much concern and hazard the pub-
lic weal and tranquillity of the state.
Moreover, states and kingdoms are in no small hazard by the pub-
lic debauchery, and common profaneness of their subjects ; foras-
much as in this very sink and puddle of their lusts, the manly wis-
dom, sprightly courage, and true gallantry of their subjects, are
quenched and drowned, their spirits softened and effeminated. It is
hard to imagine those men will engage far in the cause of reforma-
tion, when reformation itself is the only thing they hate and fear.
Nor need we wonder to find men intimidated, and low-spirited,
in times and places of imminent danger, who not only carry about
them so much guilt, (which is the fountain of fear) but are wholly
addicted to sensual pleasures, which they are loth to hazard upon pub-
lic accounts and considerations, these being the only heaven they
THE REAS0NABLEVES3 OP PERSONAL REFOUMATION. 479
have, or hope for : < Whoredom, and wine, and new wine take
away the heart,' Hos. iv. 11. It is in the very nature of these sins,
to make men sottish, and in the very nature of guilt to make them
pusillanimous.
Seneca observes, (and his observation is true) * « That the con-
science of a wicked man is a terrible scourge and torment to him,
perpetually lashing him with solicitous thoughts and fears ; so that
he distrusts all securities, and knows not where to be safe." Hence it
comes to pass, that many men of good extraction, liberal education,
and excellent natural endowments, become so useless, yea, so perni-
cious as they are ; who, could they be recovered but to temperance
and sobriety, would become both excellently useful, and ornamental
to the nation where they had their birth, and to the safety and hon-
our whereof they owe their service.
§ 11. The most desirable recovery and reformation of profane de-
bauched persons, is not simply and absolutely impossible: And if ma-
gistrates and ministers were every where exemplary themselves for so-
briety and piety, zealous and impartial in the discharge of their respec-
tive duties, a general reformation would not be difficult. But when
those, whose office it is to suppress wickedness, shall associate them-
selves with lewd and profligate persons, and vie with them in their
profane courses, or discourage more conscientious persons in the dis-
charge of their duties ; this makes reformation morally impossible.
If profaneness were once found the general odium of the people, and
a bar to all preferments, it might be hoped, things would quickly al-
ter for the better. It was an ancient custom among the heathens, (as
learned and excellent Mr. Hale of Eaton, out of Chrysostom observes)
That if a man offered himself to contend in the Olympic games, he
was not permitted so to do, till proclamation had been first made.
Whether any man knew Mm to he either a servant^ or a man ofiiifh-
mons life ? And if any such imputation were proved against him. it
was sufficient to keep him back, let his skill be what it would.
What care was here taken, that their vanities should not be discre-
dited .^ And will neither reason nor religion convince us, that not only
equal, but far greater care ought to be taken, to discourage profane-
ness among Christians, than the blind heathens ever took, to preserve
the reputation of their vain exercises ? Let all subordinate ministers
of state, and officers in the church, consider how great a part of this
blessed reformation is demanded at their hands.
§ 12. Were kingdoms and commonwealths once purged from that
spirit of profaneness and debauchery, which thus defiles and over-
flows them, and the people generally reduced but to civility, sobriet}^,
and temperance ; experience would quickly shew them the comfort-
able effects, and happy fruits thereof.
For though this be much short of what Christianity exacts from
• Seneca, epist, 97t
480 THE REASONABLENESS OF PERSONAL HE FORMATION*
all its professors, and insufficient to obtain the happiness of the world
to come : yet it is greatly conducent to the civil happiness and flou-
rishing of the kingdoms of this world ; and, therefore richly worthy
the studies and endeavours of all men, to promote and obtain it.
There is no kingdom or commonwealth in the Christian world,
which would not by this means breed and send forth multitudes
more than they do, with excellent abilities and qualifications, fitting
them to sit at the helm of government, and steer a more prosperous
course than they do at present. A Avise and steady direction of the
arduous and important affairs of kingdoms, can only be expected
from those that are able to govern themselves, and their own affairs
with sobriety and discretion.
If the laws of nations take care for the preservation and growth of
timber, fit for the building of houses and ships, and every one sees
the usefulness and necessity of such acts ; much more ought they
to take care for such an education of men, as may render them ser-
viceable members to the state, both in camp and council.
Magistrates are (in a sense) the foundation of kingdoms; the strong
shoulders that bear the burden of government; And reason will
tell, that so great a weight and stress, as the affairs and concerns of
kingdoms, ought not to be laid on their shoulders, whose legs,
through debauchery, are too weak to bear their own reeling and stag-
gering bodies.
Seamen and soldiers are the walls of kingdoms, and (under God)
their prudence and courage are the people's defence and safeguard.
Plutarch tells us, there were two virtues in Hannibal, which made
him prosperous and successful : There was in him, Plurimum auda-
via ad capienda perkula, et plurimum consilii hiter ipsa pericula :
He was bold in attempting, and prudent in managing the most diffi-
cult services. The former had signified little without the latter.
Courage may throw men into the midst of difficulties ; but counsel
and wisdom helps them to emerge those difficulties ; and I am sure,
that cannot be rationally expected from men, that daily dethrone
their own reason by debauchery.
But when men, not only sober, just, and temperate, but reUgiously
good, are employed in public trusts and services ; we cannot but
think the security and prosperity of such a state are abundantly pro-
vided for. And our confidence hereof is not only founded upon the
maxims of human reason, but of scripture, wisdom, and authority
also.
What a renowned, prosperous, and successful captain of the armies
of Israel, was good Joshua ! No man was able to stand before him all
the days of his life, Josh. i. 5. But what bred those brave, gallant,
and undaunted spirits in the breast of this hero, and crowned his
noble designs with such admirable success ? If we look into ver. 8.
we shall find it was religion, that gave both the edge and point to his
jiatural courage; " This book of the law shall not depart out of thy
THE REASONABLENESS OF TEESONAL EEFOItMATION. 4^1
mouth, but thou shalt meditate therein day and night, that thou
mayest observe to do all that is written therein : for then thou shalt
make thy way prosperous, and then thou shalt have good success."
Hezekiah, this way, became a nonsuch among the kings of Judah ;
he " he clave to the Lord, and the Lord was with him ; and he
prospered, whithersoever he went forth,'"* 2 Kings xviii. 5, 6, 7.
And dying David from a whole life of experience, recommended
this as the only method of prosperity, unto Solomon his son ; " Keep
the charge of the Lord thy God, to walk in his ways ; that thou
mayest prosper in all that thou dost, and whithersoever thou turnest
thyself,^' 1 Kings ii. 3, 4.
How great a lustre therefore doth this truth cast about it : that the
restraint and reformation of vice, and the due encouragement of vir-
tue and piety, becomes the very civil interest of kingdoms and nations,
by the joint votes and suiFrages both of human and divine wisdom ?
Let any kingdom or state make trial of this method, and from that
very time they shall date their prosperity. This will make them be-
come the terrors of their enemies round about them : Peace and pros-
perity shall flourish in the midst of them ; which is the true level and
design of this most necessary and seasonable attempt.
CHAP. II.
Producing one dictate, or rule of right reason, respecting moralifij^
allowed hy mankind ; and passing current through the world,
without one negative voice, except only from those men, whose
reasons are utterly captivated hy their lusts,
§ 1. Ouch is the degeneracy and deep corruption of some men's
natures, by ill education, base company, and long custom in sin ;
that abandoning and casting away the bonds and restraints of right
reason, as well as religion, they give the full scope and liberty to
their lusts and passions, reckoning their chief happiness to consist in
the gratification and satisfaction of their sensitive appetites. They
affect a soft, delicate, sense-pleasing life ; reckoning it the only real
heaven to be desired and sought by them ; and any other heaven be-
side that to be merely notional and fantastic. This is the element they
desire to live and sport in, fitly described, Tit. iii. 3. by serving divers
lusts and pleasures. Hence it comes to pass, that their bodies serve
only to be strainers for meats and drinks, and channels for filthy
lusts to stream through. In this stream, their masculine agihty melts
away, and all public hopes and expectations from them, are totally
defeated and disappointed. Appetite is the master, and reason the
slave.
These men (if it be fit to call them men) have bid defiance to their
482 THE IlEASONABLENESS OF PERSONAL REFORMATION.
own reason, and denounced a war against their own faculties as if
reason had hcensed and privileged (which it never did, nor can do)
their worse than brutish kists, to act to the uttermost of their abili-
ties, without any matter of restraint over them.
§ 2. But notwithstanding the present captivity of reason, under
usurping and domineering lusts, so long as it hath a permanent and
fixed root and principle in their nature, it is possible it may recover
its throne and empire over them again ; as many an imprisoned king
hath done, and probably would do in a very short space, if those pre-
judices they have conceived against its government, were but once
fairly confuted and removed ; which certainly is not hard to do.
They are of opinion that the laws of reason are too severe, strict,
and rigorous, that they too much abridge them of their pleasures
and dehghts ; and that the government of sensuality being more
easy, favourable and indulgent, is for that reason, much more eli-
gible and desirable.
Whereas right reason designs not the abandoning of all pleasures^
but only the exchange of them, and that exchange every way to our
great advantage. The only hurt or loss, (if this must be accounted
so) any man can sustain by the exchange of pleasures made by reason
and religion is this : tliat they design for you the rational, ordinate,
and congruous delights, both of a man and of a Christian ; in lieu
of the lower, baser, and filthy pleasures of a beast or a devil.
They propose to you rules about pleasures, far more safe and grate-
ful, without any culpable severity, or austerity in them. Reason
would only regulate and legitimate your delights, and religion sanctify
them ; that you might much more purely and sweetly enjoy them,
without either shame arising from their turpitude, or fear from their
guilt. The rules of both are large and indulgent enough ; and keep-
ing within their lines and limits, men shall find such generous, manly,
and agreeable delights, as are no where to be enjoyed without them.
§ S. To make this evident, I shall postulate and presume but one
thing, and that a thing so immediately true and self-evident, that in
the first naked proposal of it, it naturally and easily lets itself into
every man's understanding, and no sooner asks, but gains the ap-
probation of right reason. And that self-evident principle, which I
take for granted, no man of sound intellectuals will quarrel or dispute,
is this :
That good which comprlseth and involveth the true honour^ profit,
and 2)leasure of the whole man, ichich is more congruous to human
nature, and preservative of it, is to be preferred in our estimation
and choice, to that which only yields a lower degree of pleasure, imtli-^
out profit or honour, to the basest part of man : and that low and tran-
sient pleasure it doth yield, attended and followed with many present
and future miseries, destructive to the whole man.
The several parts of this complex proposition, cast such a light and
glory round about them, tliat I cannot imagine, but as soon as it
•mE REASONABLENESS OF PEUSONAL KEEOltMATION. 483
■shall be propounded to the judgment and censure of sound reason,
it must immediately gain botU its approbation and applause.
But because reason in many men is so beclouded and disturbed by
lusts and passions, that it can neither receive things orderly, nor judge
X3f them truly and impartially ; I conceive it needful, to demand the
censure and judgment of their reason, upon the particulars comprised
in this general complex proposition ; that so weighing and examining
them one by one, we may try, whether sound reason hath any valuable
exception against any part, or member thereof.
§ 4. And firsty I take it for granted, that no man's reason Avill
deny, or demur to this proposition ; that^'oo^ is to be chosen, and evil
to be avoided: for the will is naturally carried to that which is goody
as to its proper object, and shuns that which is evil. And that is
naturally good, which is convenient and agreeable to nature ; and
that naturally evil, which is disconvenient and hurtful to nature.
So that the choice of good rather than evil is the natural choice of
the will ; and this choice of the will is founded upon the law of self-
preservation, without which the creation would quickly disband,
and HO particular being could be long preserved.
And not only the will of rational creatures chooseth the good,
and refuseth the evil ; but every sensitive creature is endowed with
a natural faculty, to discern the one from the other, in order to the
preservation of their beings. You find it in the smallest and most
despicable animals ; and therefore cannot deny it unto man, the no-
blest and most excellent being on earth ; except only in his non-age,
before he hath lived to the years of discretion. Children, indeed,
in their infancy, have no knowledge to discern between good and
evil : Deut. i. 39- But men, not discerning good from evil, or choos-
ing evil rather than good, are many degrees beneath babes.
Second!?/, Nor will reason hesitate at all upon this particular, That
there are degrees of goodness found among pleasures and delights ;
some are better than others. Every life is not alike pleasant and
happy. To deny this, is to make the most despicable worm, or fly,
equally happy with the most excellent creature upon earth. And
beside, for the conviction of such debauched persons as I am
here arguing with, it will follow clearly from the denial of that
truth, that they really gain nothing to themselves, by all their extra-
vagant and licentious courses ; there being altogether as much plea-
sure and felicity, in a temperate, chaste, and sober life, as there is
in that beastly life they live ; and their ver}^ departure from the way
of sobriety, to embrace the ways of debauchery, most clearly evinc-
eth to the world, that they do not think all pleasures equal ; but that
they do confidently expect to find more pleasure and satisfaction in
the way that they choose, than they did in the way of sobriety,
which they have left and abandoned.
Thirdly, I cannot be so uncharitable to think, but the relicts of rea-
son in the most profligate person, will readily admit and grant, That
Vol. VI. II h
484 THE llEASOXABLENESS Ol- PERSONAL llEFORMATION.
•wherever the good of pleasure, profit, and honour, meet together, and
jointly conapire to make the life of a man more comfortable, and more
durable upon earth ; that is much rather to be chosen, thana mere tran-
sient touch of sensitive pleastirc, accomjmnied icith prese^it regret,
andfbUoiced with the ruin of estate, name, honour, soul, and body.
He that thinks otherwise, is more fit for a bedlam, than a rational and
sober confutation. These things therefore I take for granted, they
being innate and self-evident notions and principles in all men.
§ 5. The wisdom and goodness of God are clearly discernible, in
leaving such principles of reason, and common notices of conscience
in men after the fall, as prompt them naturally unto justice, chastity,
temperance, and sobriety ; and do struggle within them, to restrain
them from, or recover them out of their immoralities ; from which
many advantages do result.
For hereby God is acknowledged all the world over ; men every
where shewing by these things the work of the law written in their
hearts; Rom. ii. 15.
Hereby kingdoms and commonwealth are preserved ; this being
the common bridle, which restrains the outrageous lusts of millions
of men, which else would turn the world into confusion ; though
here and there some have slipt bridle and run into all excess of riot.
We justly admire the providence of God, in butting, bounding, and
restraining the boisterous ocean, by mountains, rocks, and sands :
and as much is he to be admired, in curbing the insatiable lusts of
men, by these innate principles of reason and conscience.
Hereby the way to sin is in some measure barred and shut up :
and the further progress of sinners, already entered into, stopped
and denied. For actions done with regret, cannot be supposed to be
done so frequently and furiously, as if they were done without any
regret ; or that the way to sin was smoothed to them with a full
consent and approbation of their whole self For most sinners find
in themselves what i\Iedea did,
Video meliora, proboque,
Deteriora sequor.
« They both see and approve that which is better, though they follow
^ that which is worse.'
In a Mord, these reb.cts of reason and conscience in men, are fit
handles to catch hold on, for the turning them about from Satan
unto God. "VMicn Paul reasoned with Felix, about temperance,
righteousness, and judgment to come, his words laid hold upon these
handles, and gave him such a shake, that the text saith, Felix
trembled. And, O ! that this might take hold of the reason and
conscience of every profane reader, and produce some more excellent
and lasting effect upon his soul.
§ 6. These notices and dictates of reason and conscience in men,
being so necessary, and many ways beneficial to themselves, as well
as to the whole community ; it must therefore be a horrid villany to
THE llEASOXAELENESS OF rEHSOXAL REEOiniATIoy. Vi>>
war against theni ; and, by violence, to suppress and enslave thciu
to their own lusts.
This is, as if a company of desperate ruffians, should assault inno-
cent and noble travellers upon the lawful road, bind and gag their
guides, whilst they rob and prostitute them. Thus deal brutish lusts,
{headed by the devil) with the affections of men, travelling along the
lawful road of duty, under the conduct of reason and conscience.
For this villany it was, that the apostle tells us, " The wrath of
" God was revealed from heaven against the Heathens, who lielcl
" the truth in unrighteousness,'' Horn. i. 18. They had the light
of natural reason and conscience in them, the inbred notions of good
and evil ; which raised their hopes or fears, according to the nature
and quality of their actions.
* Coiiscia mens ut cuique sua est, ita concipit intra
Pectora j)^'ofacto spcmque metumque sno. Ovid,
But their headstrong boisterous lust, rudely and violently brake in
upon reason and conscience, imprisoned and bound them ; as Zedekiah
did the faithful prophet Jeremiah, for the discharge of his duty to
him. For this, " tlie wrath of God was revealed from heaven against
" them.'' And indeed, we cannot wonder it should be incensed
against them, as it will against all that act like them. For into such
a sin as this, many direful aggravations fall in together, to make it a
monstrous and prodigious sin. Here we find an high and causeless
abuse of the noblest natural faculties and powers of a man's own soul.
What harm have thy reason and conscience done thee by stimulating
and persuading thee to temperance, chastity, and sobriety : or by
struggling and striving with thee, to prevent both thy present and
future ruin ? Do they lay their faithful and loving hands of restraint
upon thee, when they see thee running headlong into destruction ?
And do they deserve for this, and no worse than this, to be thus
trampled under foot, and abused ? Ask thyself, man, Whether thou
thinkest thy very dog deserves to be hanged, for opening at midnight,
and taking that thief by the throat, who came to cut thine t And
darest thou use those noble powers within thee, worse than thou
wouldst use a dog ? Humanity would blush at sucli an action.
These vile abuses of thy reason and conscience carry also in them
an horrid contempt of God ; whose patent, officers, and delegates,
thy reason and conscience are. Those certainly sin with an high hand
against the Lord, who make nothing to controul, kick, and lay in
irons, his conmiission-officers, appointed for no other end, but their
present and future felicity. Nay,
Such men as these are found in a plain controversy with the devil,
and that in a most unnatural and horrid plot against their own souls
* As each man's soul of good or ill is conscious,
So hope for good he feels, but fears for vice.
Hh^
486 THE REASONABLEXESS OF PERSONAL REFOUMATlOlf.
and bodies. Their light and their lusts are struggling together. Sin
and conscience are combating one with another ; the one to destroy,
the other to save the man. Darest thou join with thy lusts against
thy lifjht, and think not to be brought in as a party and confederate
with the devil ? The stopping of the mouth of thy conscience, fully
proves both thy consent and concealment : and if proved consent
and concealment make thee not a party and accessary, it will be very
strange.
Plutarch, in his book de AmicHia, relates a story of a Persian, who
scuffling in the dark with a magician, against whom he had a grudge ;
and not being able to conquer him himself, called upon his friend who
stood bv him with a naked sword ready to strike, but durst not, for
fear of killing his friend : The Persian cries out, ' Strike, strike,
however thy stroke fall ; thrust at an adventure. I care not, so thou
kill the magician, though thou kill him through mine own body.'
]Much so stands the case here, with a little variation. Thou art
furiously set upon the enjoyment of thy lusts; nothing will quiet
thee, but their satisfaction. Thy reason and conscience will oppose
it and struggle hard with thee, to with-hold thee from them. But
thou carest not in the rage of thine insatiable appetite, though thy
reason and conscience both fall in the combat, rather than thy lusts
should not be satisfied. Oh, what brutes ! yea, what monsters, can
sin turn men into !
§ 7. If men have not quite extinguished both reason and con-
science by debauchery, and divested themselves of humanity; one
would think, no motion or address can possibly be made to them
more fair, rational, and inoffensive, than this, that they would be
pleased but to consult themselves, and hearken to the native and
unconstrained voice of their own reason and conscience, before they
engage themselves in matters of great concernment, upon which
both their present and eternal welfare do depend ; or, if they are
already engaged, yet at least to lend an ear to what they have to
offer for their recovery, before it be too late.
You are not here urged and pressed, to hearken to the voices of
your enemies that hate you, or to the counsel and advice of mere
strangers, who know not your affairs ; but to hearken to yourselves,
to be your own arbitrators and judges, to draw up the award with
your own hand. It is a strange and an hard case indeed, and scarce
to be supposed, that men should fall out with themselves at such a
rate, that they had rather hear the voice of their mortal enemy the
devil, and listen to his advice and counsel, than to the voice of their
own reason and conscience.
We all account it madness in Balaam, to beat his innocent ass, and
threaten to kill her for shunning the sword of the angel, that opposed
his passage in a sinful and dangerous expedition ; but how many use
both their reason and conscience woi'se than asses, because they dare
not go forward, and desperately carry them into the very midst of
THE REASONABLEXESS OF PETcSONAL REFORMATION. 487
dano^ers and miseries, which they plainly foresee, and warn them
of?''
What injuries have thy reason or conscience done thee, man?
What affronts have they given thee ; that thou wilt not suffer them
to speak, or offer one word, though never so pertinent, seasonable
and necessary ? There is a civility due from us to mere strangers ;
yea, to strangers of an inferior rank and quality. The least we can
do, is to give them a patient hearing ; and not interrupt them, whilst
they speak nothing but what is rational, pertinent, and necessary,
especially if it be to their own good and advantage. It is strange,
men should not think themselves as much obliged to pay civiUty and
respect to their own reasons and consciences, as they daily pay to
mere strangers and inferiors. Give them but a patient hearing, and
they will both tell thee ;
' We are thine appointed guardians, and have our commission from
God, to advise, direct, and counsel. We are thy faithful and in-
ward friends ; yea, we are thine ownself, and the best and noblest
part of thyself too. At our hands God will require thy blood,
shouldst thou perish by our silence or treachery. We cannot be
both silent and innocent, both are in such hazard. Do not abuse u?,
and stop our mouths from crying out, stop, stop ; when we see thee
departing from the paths of honesty, honour, and safety, and taking
the direct road to that gulph of misery, in which ^ew (if any) foot-
steps are found of such as return again, that are far engaged therein.
' Suffer us but fairly and friendly to expostulate the matter with
thee. What design can we have against thy true interest ; whilst
thine, and ours, cannot possibly be opposite; or disjunct, but one
and the same interest .?'
Well then, that which thy reason and conscience offers, being so
weighty, fair, and just, and what thine own interest plainly lies in ;
I will not be so uncharitable, as to suppose thou wilt either refuse
to hear, or reject what they have to say, in the following cases and
debates.
CHAP. III.
Wherein the true censure and judgment of right reason and con-
science^ are given upon profane sioearingy and blaspheming the
name of God : As also their replies to several pleas offered in de-
fence or excuse thereof
§ 1. tjTOD bestowed on man the noble faculty of speech, (a pe-
culiar favour and privilege) for two ends and uses. (1.) That by
the use of his tongue, he may glorify his Maker, and sound forth
the praises of his Redeemer. (2.) That we might therebv be
Hh3
488 THE EEASOXABLEXESS OF PERSOXAL REEORMATIoy.
able to communicate our minds one to another, in all our necessary
and convenient interests and concernments, whether civil or religioir.'.
This member, (the tongue) though small in quantity, is found to be
mighty in efficacy ; and whilst it is kept under the rule and govern-
ment of gi-ace, the M^ords that drop from it, are as apples of gold in
pictures of silver. Gracious words are bread to feed, and water to
refresh the souls of others. A sanctified tongue is as a tree of life.
Conversion, edification, and consolation, are the delicious fruits of
the lips.
But the tongues of some men break loose from under all the laws
and rules both of reason and religion, and serve only to vent the froth
and filth, which abound in the heart, as in a fountain of pollution:
For out of' the ahiindance of the heart, the mouth speaketh. The
tongue moves hghtily, but falls heavily ; it strikes soft, but wounds
deep. It would not spare men of the highest rank and eminence,
did not the fear of capital punishments teach them so much wit, to
keep their tongues in prison, that they may keep their bodies out of
prison. And though, for this reason, they are afraid of making too
bold with the names of men ; yet having no fear of God at all, thej
fall upon his great and dreadful name, tossing it to and fro, without
any respect or reverence.
Augustus prohibited the common use of his name, lest it should
gi'ow too cheap and vile, by the common and needless using of it.
The name of iVIercurius Trismegistus was very sparingly used, because
of the great reverence the people had for him. The very Heathens
were afraid to pronounce the name of their great god, Demogorgon,
as fearing the earth would tremble, when his name was mentioned.
How doth the reverence of Heathens to their false gods, expose and
aggravate the impudence of professed Christians, in their vile indig-
nities and abuses of the great and terrible name of the true God ! Yea,
they not only take up his name vainly and rashly into their lips, but
audaciousl}^ insert it by a profane oath into their common talk, as that
which gives the grace, lepor, and ornament to their discourses. Some
have not been ashamed to say, Avhat pity is it, that swearing should
be a sin, which gives so great a grace and ornament to language ?
§ ^. Swearing by the name of God in a righteous cause, when
called thereto by due authority, is not only a lawful, but a religious
act, founded upon, and directed to the honour of God's omniscience ;
Avhereunto there is a solemn appeal made, in every assertory and pro-
missory oath, and a religious acknowledgment made him, of his in-
falhble knowledge of the truth or falsehood of our hearts, and all the
secrets of them, be they never so involved and inward things.
The lawful use and end of swearing, is to put an end to all strife,
and to maintain both equity and charity among men ; the two bonds
and ligaments of human society. Now, it being the sovereign right
and property of God alone, infallibly to search and try the hearts
and reins of men, he thereby becomes the inlaiiibic witness to the
THE KF.ASONABLENESS OF PEUSOXAL llEroilMATIOX. 489
truth or falsehood of what they speak ; so that in every such lawful
oath, there is not only a solemn appeal, and in that appeal an ascrip-
tion of glory to his sovereign omniscience ; but therein (implicitly at
least) they put themselves under his wrath and curse, in case they
swear falsely ; which makes this action most sacred and solemn.
The deep corruption of human nature by the fail, makes these
appeals to God under a curse necessary. For it is sup]:)osed, though
men be false and deceitful, yet there is some reverence of a Deity,
and fear of his wrath and curse, left unextinguished in their fallen
nature. So that men will rather speak the truth (though to their own
shame and loss) than by invocating so glorious a name in vain, put
both soul and body under his wrath and curse. By which it appears
what an awful and solenm thing an oath is; and that every good man,
not only takes a lawful oath with holy fear and trembling, because
of the solemnity of the action ; but rather ought to chuse death, than
to swear profanely, because of the horrid malignity of the action.
§ 3. The contumely and malignity found in profane oaths, appears
in that terrible threatening, " The Lord will not hold him guiltless
that taketh his name in vain :" A threatening, altogether as just and
righteous, as it is severe and terrible. This sin admits of degrees of
guilt. It is highly sinful to swear by the name of God lightly and
vainly in our common discourses, though the oath be clipped, and
half suppressed, or disguised in the pronunciation of it ; wliich ar-
gues remains of fear and shame in the sinner.
It is yet worse (and indeed not a jot below blasphemy) to swear
by any other name, than the name of God : For in so doing, they
attribute to a creature thg sovereign and incommunicable property
of God, set that creature in the very throne of God, and invest it
with the regalities of his omniscience, to know our hearts, and al-
mighty power, to avenge the wrong upon us, done to himself, as
well as to men, by false-swearing.
But to break in rudely and blasphemously upon the sacred and
tremendous name of God, with bold and full-mouthed oaths, striking
through his sacred name with direct contumelious blasphemies ; this
argues an heart, from which all fear of God is utterly expelled and
banished.
Yet some there are, grown up to that prodigious height of impiety,
that they dare assault the very heavens, and discharge whole vollies of
blasphemies against the glorious majesty which dwells there. They are
not afraid to bid defiance to him, and challenge the God that made
them, to do his worst. They deck and adorn (as tliey account it)
their common discourse with bloody oaths, and horrid imprecations ;
not reckoning them genteel and modish without them. It consists
not with the greatness of their spirits, to be wicked at the common
rate. They are willing to let the world know, that they are none of
tliose pun V, silly fellows, that are afraid of invisible powers, or so much
II h 4
490 THE REASOSTABLENESS OF PERSOXAL REFOIlMAT^O^^
cowards, as to slip a full-niouthedoath, by suppressing, or whispering:"
the emphatical sounding syllable ; but think an horrid blasphemy
makes the most sweet and graceful cadency in their hellish rhetoric^
They glory, that they have fully conquered all those troublesome
notions of good and evil, virtue and vice, heaven and hell, to that
degree, that they can now affront the divine Majesty to his very
face, and not fear the worst he threatens in his word against their
wickedness.
If there be a God, (which they scarce believe) they are resolved,,
audaciously to provoke him to give them a convincing evidence of his
being. And if he be (as they are told he is) rich in patience and for-
bearance, they are resolved to try how far his patience will extend,
and what load of wickedness it is capable to bear.
If their damnation be not yet sure enough, they will do their ut*
most to make it sure, by breaking down the only bridge whereby they
can escape damnation : I mean, by trampling under their feet the
precious blood and wounds of the Son of God, and imprecating the
damnation of hell upon their own souls, as if it slumbered too long,
and were too slow-paced in its motions towards them. I aim of opi-
nion, there are few Christians to be found on earth, crying so often.
Lord, jiardon ; Lord save me ; as some wretches among u& cry, (I
tirmhlc to speak it !) God damn me : the devil talce me.
Herein they seem to envy the happiness of the devils, and damned
wretches in hell, and endeavour (as one speaks) to snatch damnation
out of God's hand before the time; as if they could not be soon
enough among their roaring and howling companions in the midst of
the everlasting burnings. But, why such haste to be perfectly miser-
able ? The very devils themselves deprecate torments before their
time, though you imprecate them. Your misery makes haste enough:
towards you ; you need not quicken it, or thus run to meet it.
I am persuaded, that if the bars of the bottomless pit were broken
up, and devils should ascend in human shapes, none among them
would be found hastening upon themselves the fulness and complete-
ness of their misery, as you do. It is a truth, though a strange one,
that it is much easier to find, than imagine men upon earth profes-
sing Christian religion, yet in some respect sunk below the wickedness
of the diabolical nature, by making damnation both the subject of
their drollery, and the object of their very wishes and desires.
Some greater masters of our language, may more lively and empha-
tically express the horrid nature of this sin ; but excuse me, reader,
if I believe no words or thoughts can measure the height or depth
of this monstrous abomination.
§ 4. Such contumelious language as this (especially when grown
modish, or common) cannot but be a most high and dreadful provoca-
tion of God, and such an one as will certainly bring down his desolat-
ing vengeance, not only upon the heads of blasphemers themselves,
but upon the states and kingdoms that connive at, or tolerate them.
THE REASONABLENESS OF PEKSONAL REFORMATION. 491
We read, Zech. v. 2, 3, 4. of a flying roll full of curses, the length
thereof twenty cubits, and the breadth thereof ten cubits ; which shall
enter into the house of the swearer, remain in the midst of his house^
and consume it with the timber and stones thereof Blasphemy and
profane swearing are like barrels of gunpowder laid under the foun-
dation of many great and noble families, many of which are already
blown up, and laid in ruins by this sin, and many more are ready
to follow, as soon as the justice of God shall give fire to it.
And (comparatively speaking) it were happy if the mischief ended
here ; but, alas ! it causes God to commence a quarrel with the whole
land ; Hos. iv. 2, 3. ' And because of oaths, the land mourneth.'
You find in Isa. xxxviii. what it was that brought that unparalleled
desolation upon that famous and flourishing city of Jerusalem, and
the whole land of Judah ; ' for Jerusalem is ruined, and Judah is
fallen ; because their tongues and their doings are against the Lord,
to provoke the eyes of his glory."*
But, alas ! scripture-threatenings signify scarce so much with these
men, as the predictions of the weather in an almanack ; and, which
is strange to consider, the very execution of scripture-threatenings
before their eyes, will not terrify them from this inhuman wicked-
ness ; even these also are laughed to scorn, or easily forgotten.
O ! that God would set it home with power, upon the spirits of all
that are in power, to take some speedy and effectual course to remove
this accursed thing, this inicjuity to be punished by the judge; one
(and a chief one too) of those direful provocations of heaven, to
which we owe a special part of our national infelicity at this day.
We all acknowledge, that all prosperity and success depends upon
God ; if so, reason will readily own, that it must be therefore the
interest of kingdoms and commonwealths, to prevent and restrain
those impieties, which so audaciously provoke and incense his wrath.
As much is this their duty and interest, as it is the interest of a cour-
tier to avoid offences of his royal master, the king, upon whose favour
his honour and preferment depends : Or as it is the duty of the owner,
to keep in that ox which is used to goring, or cover that pit into
which some have, and others of his family are like to fall : or care-
fully and speedily to remove that gunpowder, which his enemies have
placed under the foundation of his house, to blow it up. Both reason
and experience will inform the rulers of this v/orld, that professed
rebels to the God of heaven, are never like to make useful subjects
in the kingdom of men.
§ 5. Until public justice lay hold upon such offenders, let us try
what close reasoning may effect, for their reformation. It is hard to
imagine that men of sense should so generally, and so far engage
themselves in this course of profane swearing, and have nothing at
all to say for themselves.
If thcv have no reason at all, to offer in justification or excuse of
402 THE REASONABLENESS OF rERSONAL REFORMATION^
what they do, they act the brutes, not the men, and are self-con-
demned already.
It is a question with me, whether the soul of man, on this side
liell, can sink so deep into the nature of a deviJ, as to sin because
he will sin ; or to engage himself in a course of sin, without any
respect at all to some carnal interest, either of profit, pleasure, or
honour?
The thief hath a visible temptation of gain to allure him, or pinch-
ing necessity, to induce him. The liar is drawn in, to commit that
second sin, to cover the shame and turpitude of a former. The adul-
terer promiseth himself pleasure in the satisfaction of his lusts. And
though men generally stand amazed to think, what that temptation
should be, which prevails upon the swearer; yet doubtless, something
there is he hath to plead in excuse and extenuation of his fault.
Whatsoever it be, let it be produced, and weighed in the balance of
right reason; Valeat quantum valere potest, Let it have its due value
and consideration. And could I imagine any thing more likely to be
their inducements, than what I shall here mention, I would not con-
ceal them. There are only four things, that can fall within the com-
pass of my imagination, pleaded by them, when seriously charged
with the evil of the fact.
1. Some of them will happily tell us, that they would not swear
as they do, if they could gain credit to what they say without it ;
but the incredulity of others, provokes them to add so many oaths
to their single affirmations.
2. Others of them will tell us, they only swear in their passion,
when provoked by injuries received from others ; and if men did not
wrong them, they would not wrong God as they do.
3. Some will plead, that swearing is become modish, the badge
and character of a gentleman ; that it gives them reputation among
men of their own rank and quality ; and that they shall be looked
upon as siijeaking fools, unfit for the company of gentlemen, if they
could not discourse with them in this dialect.
4. And some will confess the practice is evil ; but that they have
gotten such an ill habit, and the sin is become so customary with them,
that many times they know not whether they swear or no.
I cannot imagine, nor (I think) they themselves, what else is plead-
able in excuse, or extenuation of this horrid sin : Let these that arc
produced, have a fair trial at the bar of reason ; and carry yourselves
towards this sin for ever hereafter, according to that righteous ver-
dict yourselves shall be forced to pass upon it.
§ 6. To begin with the first plea. You say, you would not swear
as you do, could you gain credit to your words without it. Weigh
this question in the upright balance of thine own reason, whether any
wise or sober man in the world, will find himself ever the more obli-
ged to believe what you say, by the addition of blasphemous oaths and
imprecations, to your plain and simple affirmations or negations. I
THE RBASONABLENESS OF rERSO\'AL TlEFORMATIOy. 493
cannot think, that you yourselves would give the more credit to any
man, that should profess his sincerity to you, by finding him, in that
his very profession, false and treacherous to his God. Say, reason,
dost not thou take this for a sure truth ; that he who makes no con-
science of being true to God, will never make much conscience of
being false to men ? For what is that which gives any man's words
reputation among wise and sober men, but the supposition of his in-
tegrity, and conscientious fear of his deceit and guile ? Take away
that, and with it you take away the credibility of all his reports and
affirmations.
If I look upon the person that speaks, as a man of integrity and
conscientious tenderness, I have a sufficient ordinary security of the
truth of what he saith. But if I look upon him as a man of a prosti-
tute and seared conscience, that dares venture upon any sin ; a man,
in whom there is no awe oi^ God, to produce veracity in his words ;
then my reason presently concludes, that where there is no truth,
there ought to be no trust : For truth is the very ground- work and
foundation of trust. Now, what truth can we suppose to be left in
that man, that sticks not, upon any trivial occasion, to break asunder
all the obligations of a creature to his Creator ? together with all the
bonds of kindness, his great and best benefactor hath bound him
withal; and without any the least injury he can pretend his God hath
done him, to fly in his very face with the most contumehous lan-
guage ? Can we suppose any truth to be in, or any trust to be due
to such a man as this .''
Good men and bad are thus contradistinguished, Eccl. ix. 2. 'Hun
that sweareth, and he that feareth an oath." A conscientious man is
so afraid of an oath, that he would rather chuse to die, than swear
some kind of oaths: And though he be satisfied of the lawfulness of
an oath in general, and of the matter of an oath he sweareth in
particular ; yet an holy awe and fear of God fills his heart, when he
swears lawfully and necessarily, lest he should fail in the manner of
it, by not giving that due reverence to the name of God, which so
sacred and solenm an action requires.
But from profane swearing, and blaspheming the name of God,
every man's reason may justly and plainly infer this conclusion ; that
the fear of God, is not in that man's heart. And where there is no
fear of God, what truth can be supposed in him ; or what trust can
be due to his words or oaths .^ But the more he swears, still the less
reason all wise men have to believe him. And I am sure, the cre-
dulity of fools adds little reputation to him. This plea therefore,
for profane swearing, is altogether shamed, baffled, and cas-luered,
by the common reason of mankind.
§ 7. Call therefore to the bar of reason the second" plea, or apology,
for profane swearing. Vou sa?/, you SKcar not, unless provoked by-
injuries men have done you.
This is so weak a plea for so great a sin, that I wonder men are not
49 i< THE REASONABLENESS OF PERSONAL ilEFORMATlON,
ashamed to bring it into the court of reason. This is the true sense,
and strength of it: My enemy hath abused me; therefore 1 will avenge
the wrong my enemy hath done me, upon my best friend and
benefactor. I challenge you to give but the colour, or shadow of
sound reason, why, upon any abuse you have received from men, you
should fall so injuriously upon the name of God, who never abused
or injured you, since he gave you a being, but hath always done you
good. Tell me, man, (if thou hast the reason of a man in thee)
what wrong hath God done thee? Wherein hath he injured thee,
that thou thus wreakest thy revenge upon him ? If an enemy have
affronted you, reason would tell you, you ought not to take revenge
for it, upon your friend, and best benefactor. Have you none but
God to abuse, when men abuse and injure you ? Can your reason
comprobate and allow such an action as this ? Satan instigates the cor-
ruptions of men to injure you ; and you fly in the face of God for it,
whose laws severely prohibit such actions, and will avenge the injuries
done unto him. Speak no more therefore for ever, in the way of
excusing the horrid sinfulness of this fact against God, upon the
account of injuries done thee by thy fellow creature. The case is
plainly determined, and cast over the bar of reason with contempt
and abhorrence.
§ 8. Come we next to your third excuse, or plea ; That swearing
is become modish^ and gives you a great reputation among men of
your 0W71 7'anh and quality ; and that you shall he looked upon as
sneaking fellows^ unfit Jbr the society of gentlemen, if you did not
discourse with them in their own dialect
This apology for sin is of no late date : Salvian mentions it as far
back as his own time : Profane persons then * thus pleaded for
themselves, that they were compelled to be evil, lest they should be
accounted vile.
Whether there be any weight in this apology for swearing, will
quickly appear, now it is to be laid in the balance of true reason.
1. And first of all, let us consider what makes a true gentleman ;
and whether profane swearing have any place in his true character
and description, j- A gentleman, is one that springs from famous
and renowned ancestors, and degenerates not from their probity and
honour.
This is the man, whom the Latins call generosus, and we, a gen-
tleman : Because we suppose a man of such an extraction and educa-
tion, more gentle, affable, and condescending to inferiors, and to
keep a stricter government over his tongue and passions, than the
rude plebians are wont to do. Upon this account, the poet rightly
observes.
* Mali esse coguntur^ ne viles habeantur.
f Generosus, nobilis, ex preeclaro genere ortus, qui a geiiere non deflectit.
THE iieaso^able:>jess of personal hefoumation. 495
Quo major est quisquis, magis est placabilis ird,
Etjhcilis motus rnens generosa capit.
Men of genteel extraction and education, are persons, whose pas-
sions are supposed to move more gently than other men's : And if
at any time they be moved disorderly, yet are they more placable,
and sooner reduced, than those of sordid and baser spirits are.
It is virtue which raises and ennobles families at first ; for omnis
sanguis concolor^ all human blood is derived from, and equally taint-
ed by Adam. Nobler, and baser blood, is an after-difference, made
by virtue and vice among men. And as virtue first ennobled, and
raised some families above others, so it will still continue the line of
honour in their posterity : And as their virtues shall increase, so will
their honour proportionably do.
The case truly and plainly standing thus ; it is morally impossible
to make debauchery the proper badge and character of gentility.
For men of eminency (above the vulgar) are more obliged than
they, to shun all base and sordid actions : And as their honour in-
creaseth, so do their obligations to temperance and sobriety increase,
and strengthen upon them proportionably.
It was therefore a right and rational observation of Hierome; I see
7iothing desirable in nobility^ (saith he) but this ; that such men are
hound by acertaiii Mnd q/' necessity, not to degenerate Jrom, or stain
the glory and Jionour of their renowned ancestors. And the reason is
strong and evident : For virtue being that which first differenced their
blood from others, they are obliged, by all the value they have for the
honour of their blood and families, to shun those vices which stain that
honour and dignity. And Vv'hat vice can dishonour and debase them
more than profane swearing? For if the arms of many noble families
have been reversed for treason against the king ; it is irrational to
imagine, that treason against the King of kings, should add a new
mark of honour: And what is blasphemy but treason against God.^
It is plain then, from the true rise and character of a gentleman,
profane swearing neither first raised, nor can preserve and continue,
but rather blots and exposes their reputation and honour.
% Though I am most willing to pay a becoming deference to all
persons of noble and genteel extraction, yet, in faithfulnsss to their
true honour, I am here obliged to say, (and in saying it, I can offend
no man that hath a true sense of bonour) that their natural descent
can never give them so much honour, as the vices I am here censuring
will reflect ignominy and dishonour upon him. To be a slave of Sa-
tan, and your own lusts, is such a mark of infamy, as all the honour-
able and illustrious titles in the world can never cover. It is better to
rise by virtue to honour, from contemptible parents, than by vice and
profaneness, to grow contemptible from honourable parents. It is
your honour to have many servants at your command, obsequiously
attending a nod of your head, or a beck of your finger : But ask your
own reason, gentlemen, whether it be not a greater dishonour, for you
496 THE JIEASONABLENESS OF Pr.USOXAL HE FORMATION*
to attend as obsequiously yourselves upon every beck and nod of
Satan and your own lusts ?
Were your natural birth once ennobled by the new birth, you
would be more than thrice honourable, grace would make you more
illustrious than your natural extraction doth, or can do. Orif mor*
ality (which is far inferior to that honour, and for which Heathens
themselves have been renowned in the Pagan world) did but adorn
■and beautify your conversations ; though it cannot entitle you to hea-
ven, or secure to you the glory of the world to come ; yet it would
make you shine in the eyes of men in this world, and taking its ad-
vantage from your honourable extraction, make you differ from per-
sons of an inferior rank, as stars of greater magnitude and lustre.
I hope, gentlemen valuing themselves upon their honour, will not
be offended at a sharper invective than this, against those vices that
darken and echpse their honour, both in the eyes of God, as well as
in the judgment of all wise and good men.
3. Suppo'-e what you say to be true, that some profane gentlemen
should scoff and deride you, for your sober carriage, and decorous lan-
guage, (things which ought to be inseparable from true gentility) I
would in this case appeal to your own reason, why you should not
«njoy your own pleasure in as full latitude and liberty, as they do
theirs ? they delight in the dialect of devils; you, in pure and inoffen-
sive language. If they will drink the puddled waters, and you refuse
them for the pure chrystal streams ; you have, to be sure, as much
reason (and a thousand times more) to assert your liberty to be virtuous,
than they have (or can pretend to have) a privilege to be vicious.
And if they will be offended with you for this, their offence is
groundless in themselves, and will be greatly advantageous to you.
For you need not doubt but you may find better company than theirs
any where on this side hell. I remember that rational and excellent
apology, which Tertullian made for the Christians in his time against
the Gentiles : ' Wherein (saith he) do we offend you, if we will not
partake with you in your delights ! If we sustain any damage by
such our refusal, the injury can only be our own : We reject your
pleasures, and you are not* delighted with ours.'
You will shew yourselves true and worthy gentlemen, in abandon-
ing and rejecting (upon so noble an account as this) all further un-
necessary society with such gentile-men ; for so they deserve to be
called, rather than gentlemen. They boast, indeed the honour of
their blood, whiJst they trample the precious and invaluable blood
of Christ under their feet : They boast their eminency above the vul-
gar, whilst mean time they labour vilely to him that set them there.
I am sure there is not a devil in helf, but is by nature of a more
honourable and illustrious house, than the proudest blasphemers.
They are angeU by nature, though devils by practice. They have lit-
tle reason to boast of their original excellency, which now aggravates
their mi,sery. Sin darkened their lustre, degraded them from their
THE REASONABLENESS OF ^EIlSONAL liEFORMATION. 497
iiatural dignity ; and so it will do theirs also, that imitate devils in
their blasphemy and malignity against God.
4. It may as easily be proved as asserted, that to make cursing,
swearing, and blaspheming, the badges and characteristical marks of
a true gentleman, is the foulest blot and mark of infamy, which the
malice of their enemies can devise to put into their escutcheons ; and
such an affront, as ought to be highly resented by all true gentlemen.
Should the most malicious enemy you have in the world, sue an
herald to devise a mark of infamy for your coats of arms, to make
you ridiculous, and a by-word among the people ; he could never
dishonour you at that rate, you this way dishonour yourselves.
For if debauchery be both asserted and allowed tobethe true badge
of gentility, then your own reason will infer, that all the ancient epi-
thets of gentility ought thereupon to be altered. And would those
gentlemen, think you, take it well, to have the titles, and epithets of
ingenious, worthy, honourable, and noble, changed into cursing,
swearing, damning, blaspheming gentlemen ? You cannot but see
the inconsistency of both. If, therefore, you will adopt and wear
the latter, you must either cashier and renounce the former, or try
to make the former consistent with the latter, which I am sure the
most ingenious among you will find an hard task to do.
5. I humbly beg leave to propound one plain blunt question to
you, gentlemen. The matter of it is too rational to be rejected, and
let that make atonement for the blunt manner of its proposal. And
the question is this :
Quest. Whether your reason and conscience he fully satisfied^ that
7chen you die (as you Icnoio you shortly must,) you shall then appear
before the judgment-seat of' God, in the quality and character of'
gentlemen ? Do you verily think you shall find the more favour
there, for the sake of your nohlc descent, and honourable extraction,
or that your gentility shall make an atonement for all your impiety?
I am persuaded, gentlemen, you do not ; you cannot think so.
You know you must appear before that God, with whom there is no
respect of persons ; a God that will certainly damn the impenitent
blasphemer. The man must assuredly go to hell, 1 Cor. vi. 9, 10.
And if the man be damned, certainly the gentleman is in a bad case.
6. In a word, 1 am past all doubt, and so may you too, that this
genteel mode of swearing, drinking, and whoring, which hath
spread so far in this present infamous age, into protestant states and
kingdoms, is the very spirit and strength of a Popish plot, subtlely
projected, and industriously managed, for their effectual reduction
to Popery.
For nothing in the world can reconcile men to Popery ; yea, and
even endear them to it, like debauchery. Under Popery, gentlemen
may come up to the rates of costly pardons and indulgencies, for their
greatest sins. They may give themselves liberty to wallow in profane-
498 THE REASON ABLE>JESS OF A PERSONAL REFORMATION.
nessall the days of their hfe. They may give their lusts the utmost
scope and liberty, and yet have a plenary pardon when they die. So
that they need not abridge themselves of any sinful liberty, or bog-
gle at the loudest blasphemy, whilst they have that in their pocket
to still and quiet something that grumbles in their bosom. Do you
not see, gentlemen, the natural tendencies of these things ? Does not
debauchery look like a slioeing-horn to Popery.
Besides, gentlemen, the devil and the Pope are confederates in a
farther design upon you ; and if their design hit, they hope to win
by power, what they may miss by policy ; and that by the very same
method of corrupting and debauching persons of eminent rank and
quality, in Protestant kingdoms and commonwealths. For (as a *
learned man in queen Elizabeth's days rightly observed) these are
the men especially interested in the public affau's of kingdoms. These
represent the people in parliament. These make their laws, adminis-
ter the government in peace and war. To their hands are commit-
ted the great concerns of nations. These are they that fill the seats
of public judicature.
If gentlemen, therefore, by this means be generally corrupted and
infected by debauchery, their influence and example is likely to infect
the greatest part of the body politic, and either make the people easily
pliable to the charms and courtships of Popery, for the reason be-
fore-mentioned ; or so besot their excellent parts, and enervate their
masculine courage, that they shall fall an easy prey to their (other-
wise) weak and despicable enemies.
And certainly, gentlemen, we have all cause to reckon this plot
very far advanced, when we shall see debauchery every where made
the badge of gentility ; and chastity, temperance, and sobriet}^, be-
come the marks and notes of infamy. When civihty itself shall be
hissed with derision out of some gentlemen's company ; and the
more temperate and sober any man is, by so much the less fit to be
a gentleman's companion.
By this time I hope you are convinced, that true gentility is no
enemy to sobriety, nor debauchery the character of gentility ; and will
at last pardon, if not thank me, for endeavouring this way to secure
the true honour of some, whilst I rationally argue down the vices and
follies of others. This plea for debauchery, you see, hath the same
fate the former had, and deserves never to be mentioned more.
• '\Mio manages the reins of government, who is present at, and presides over, both
private and public matters, but persons of eminent rank and quality ? Who moderates
in the Senate, presides in courts, commands at home and abroad ? Chief men and no-
bles surely. Who commands and countermands, acts and overacts, manages and can-
vas'^es all affairs, who makes laws, and rescinds them, who governs the state in time of
peace, and commands the forces in tim«» of war; but great men and nobles ? No won-
der that the mauagement of public affairs be committed to him, who by personal merit
and renown of his"^ ancestors hath recommended himself to the good report and esteem,
©f mankind. Humjihrcd on nobility.
THE REASONABLEXliISS OF PEUSONAL REFORMATION*, 499
§ 9. There is but one plea more; and that as silly and iiTational
as any of the former : and that is,
The custom and liahit of sweaHng^ which you say is hard to he
brokcm. This sin i^ become so customary toyou^ that noio yoxc scarce
note or observe it in yourselves.
That there may be truth in the matter of this plea, I neither deny
nor doubt; but that it is a rational and allowable plea, will never
be granted by your own reason. The thing you say may be true;
for we sometimes find, that when you are taxed for swearing, you
will presently swear that you did not swear ; and curse him to his
face, that accuses you for cursing.
But pray, gentlemen, make your own reason judge, whether custom^
be a vahd and allowed plea for profane swearing and cursing. Say,
reason, wilt thou allow that one of the highest aggravations of siny
is pleadable in thy court for the excuse and extenuation of it ? Wilt
thou give it under thy hand, that the man is the less guilty, because
the morc wicked ? Barest thou to warrant it that God will take the
less notice of the wrongs men do him, because they are used and>
accustomed so to wrong and abuse him every hour in the day ? If
your reason can allow and warrant this, I must say it is different,
yea, and opposite to the common reason of mankind.
Say not, I make my own reason the rule and standard of you re,
or other men's. For I argue here (as I have done all along before)
upon the common topics and maxims of reason, generally allowed
all the world over by mankind. If a practice be evil, the oftener it
is repeated, the more still it is aggravated.
To be plain and faithful with you gentlemen, if it be your custom
to blaspheme, it is God's custom to damn blasphemers. If you use-
to be drunken and unclean, God uses to punish drunkards and adul-
terers (if impenitent and unreformed) with his everlasting wrath.
And when you are cited (as shortly you must be) before the awful
tribunal of the great, the j ust, and the terrible God, ask but yourselves,
whether such a plea as this, be like to excuse in whole, or in part, and'
take off the heinousness of these horrid impieties ? Will your profane
oaths, and direful execrations and imprecations, be excused in the
least degree, by telling him. Lord, I was so accustomed to blaspheme
thy name; cursing, swearing, and damning, were so familiar language
in my hps from day to day, that I had quite lost the sense of the
action, as well as of the evil thereof; and therefore. Lord, pity, spare
and have mercy on me : O damn not my soul to thine everlasting
wrath. For though I have imprecated it upon myself, yet frequent
custom at length distinguished all my sense and conscience of the evil
thereof, till at length I could play with a direful imprecation as an
harmless thing; nay, thought it an ornament and grace to my
speech, a gallant expression, alamode the times and places I lived in.
Is not this as good a pica, and not a jot better than that of a malefac-
tor upon his triai for life and death, when theft or robbery have been
Vol. VI. I i
500 THE REASONABLENESS OF PERSONAL REFORMATION.
evidently and substantially proved upon him, and the judge demand-
eth, What he hath to say for himself, why sentence of death should
not pass upon him ? Mercy, my Lord, mercy cries he ! for I have
been so used and accustomed to filching and thieving from my youth
up, that for some years before I was apprehended, every one's goods
and cattle seemed to me to look like my own ; so that I scarce knew
when I stole, and when I did not.
And thus, gentlemen, you have heard a fair trial of the sin of pro-
fane swearing, and imprecations of damnation ; and you have heard
the verdict of your own reason and conscience upon the case. The
Lord help you to break off and reform that sin, for which there is
not one word of apology or excuse now left in your mouths.
Let me close all I have to say upon this head, with one plain ques-
tion : Do you think you must die, or live here for ever, as you now
do ? If you are convinced (as all the living are supposed to be) that
you must die, do you desire an easy and comfortable, or a painful and
terrible death .'' I presume there is no man living, that is convinced he
must die, but desires naturally and rationally an'Ej^^avatr/av, as easy and
comfortable a dissolution as may be. If so, I appeal to your reason,
"whether profane swearing and blaspheming the name of God, be a
proper rational way to obtain peace and comfort at death ? With
what hope or encouragement can those tongues of yours cry at death,
Lord, have mercy upon me, which have profaned that name, and
imprecated damnation from him, till you come into your last extre-
mities, which convinced you, you could live no longer.
It is a serious question, and well worth a cool and solemn debate in
your own reasons and consciences. Some of you are more immedi-
ately ex^sed to the dangers of death than others, readily to be dis-
banded by a bullet. If you fall, you must either fall considerately, or
inconsiderately. If inconsiderately, and without any sense or con-
science of this horrid guilt, you die impenitently, and consequently
desperately and miserably. If considerately, and with awakened
consciences, I demand, whether such guilt as this will not roar louder
than the peals and vollies of those great and small guns do which
breathe destruction upon you, and round about you ^ I have done my
message plainly and faithfully to the very face of your reason and con-
science ; and if for my faithfulness and zeal, both for God's honour
and yours, I am rewarded with your curses; yet, if you would forbear
to blaspheme and rend in pieces the name of God, I shall not much
regard the obloquy and reproach my name shall undergo and suffer
upon that account: But I expect from you better fruit than this.
TIIE REASONABLENESS OF PERSONAL KEFORMATION. 501
CHAP. IV.
Wherein reason and conscience are again consulted about the prac-
lice of drunkenness ; and their righteous and impartial censure
give7i upon that case.
§ 1. A HOUGH our souls and bodies be of vastly different natures
and originals, yet they do clasp and embrace each other with most
dear and tender affection. It is marvellous to behold such a spiritual
and heavenly creature as the soul in all men, fervently loving, and
in most men fondly doting upon a lump of clay, a clod of earth : it
sympathizeth tenderly with it. If the meanest member of the body
be in pain, the soul is presently concerned for it, and evidences itself
to be so, by commanding the eyes both to watch and weep, the tongue
to complain and moan, the hands to bind up its wounds with all
imaginable tenderness, and carefully defend it from the least injurious
touch. But if the whole be in danger, how do its nobler faculties of
understanding, memory, and invention, awaken and bestir them-
selves to the uttermost for its deliverance and safety.
Whilst the soul lives in union with the body, it is filled with assi-
duous (and too often with exorbitant and distracting) cares, for its
necessary support and comfort. And when it must be separated from
it by death, what strong aversions to death doth it ordinarily dis-
cover.? The strong ties and bonds betwixt it and the body, cannot
be loosed without much conflict and struggling, evidenced by these
emphatical groans it sends forth : groans which other men under-
stand not, nor can be supposed to understand, till they themselves
come to feel the parting-puil.
The reason of all which lies in the intimate relation which is be-
twixt these different natures, which God hath married together in
the womb, from which time they have been companions and partners
in all the comforts and troubles of life. The body is the soufs house
in which it dwells, and still shall dwell, till death dissolve it. It is
the souFs garment that clothes and covers it. It hath worn this
garment of flesh from the beginning, and is to wear it still, till sick-
ness hath brought it to rags, and death stript it from the soul.
It is the tool and instrument by which it doth all its works, whilst
it is in this state of composition ; and therefore the soul cannot but
love it fervently. No man ever yet hated his own flesh, but nourish-
eth and cherisheth it.
§ 2. The case so standing betwixt the soul and body, the wisdom
or folly of the soul is plainly discovered in its way and manner of go-
verning the body,'as the love and prudence of an husband is in the
governing of his wife, or the master in ordering the affairs of his
house; or the neat breeding of a man, in the comely wearing of his
lis
502 THE REASONABLENESS OF PERSONAL REFORMATION.
garments ; or the skill and care of an artificer, in the brightness,
keenness, and sharpness of his tools.
Some husbands give evidence to the world of their governing pru-
dence and ability, in such an allowance of liberty to their wives, as
the laws of conjugal love require, and their state and incomes will
conveniently bear, and no more ; and in restraining their extrava-
gancies, as well as by encouraging their virtuous courses, in keeping
back no due encouragement to virtue, nor giving the least encour*
agement unto vice.
A well-bred man, that carries with him a becoming sense of his
quality, and the decorum he ought accordingly to observe, will wear
his garments decently, and becoming his rank ; they shall be sure
to be neat and clean, and sit fit and comely upon his body. He
abhors to wear a garment tumbled in the mire, and go like a beast,
without regard to his reputation.
No prudent owner and governor of an house, will let the rain drop
through the roof, nor choak up the passage to his door with a nasty
dunghill. His house within shall be neat, and not nasty : the rooms
clean and comely : and yet abhors to suffer superfluous ornaments,
and costly vanities, to swallow up his estate that should maintain it,
and bring bailiffs (more odious than a dunghill) to his very doors.
The curious artificer, neither grinds away the substance of his in-
struments to make them bright and glittering, and set an edge too
fine to hold one minute''s use ; nor yet suffers them to be thrown
aside in some neglected corner, where rust and flaws shall render
them utterly useless, or make him blush at the botches such instru-
ments will cause in his work.
The prudent husbandman will neither break the heart of his
ground for want of rest and compost, nor yet overload it with dres-
sings which brings forth nothing but rank and useless weeds ; he will
in a fit season turn in a stream of water to his meadows, like a cordial-
draught to fainting spirits ; but will not drown it, and rot the very
roots of his grass, by letting in too much, or by suffering it to lie
under water too long. He will feed his horse high enough to per-
form his journey, and carry him through the mire ; but will not feed
him to such a height, that the rider shall neither be able to sit, nor
command him.
In all these cases, the common prudence of every man directs him
to that just mediocrity, wherein both his honour and profit do appa-
rently lie. And what we say in such common cases and concerns as
these, is as true, and much more excellent in the soul's prudent go-
vernment of its own body, unto which it was espoused in the womb,
and is its dear and constant partner, both in the present and future
good or evil. It is the garment it wears, tlie instrument it useth, and
the field it cultivates. It must neither deny the body those necessary
supports and comforts which God and nature allow it, nor yet surfeit
THE REASONABLENESS OF PERSONAL REFORMATION. 505
and overcharge it with more than it is able to bear. In either of
these extremes, the extreme folly of the soul is discovered.
§ 3. Now the dethroning of reason, and frequent oppressions of
nature, by the practice of drunkenness, is the highest exaltation of
folly in the soul of man ; plainly manifesting its ignorance and in-
ability to order and govern the body, to which it is married by a
vital union.
Here is a foolish soul by misgovernment, dishonouring and destroy-
ing its vigorous and comely body, under a pretence of love and kind-
ness to it. We account it one of the greatest outward infelicities in
this world, incident to a discreet and virtuous woman, to be headed
and governed by a sottish fool, neither able to govern himself, or her,
nor give a reason of his own actions or commands. A man whose
folly shall make her blush in all sober companies he comes into, and
forces her upon such a course of life, as she perfectly abhors, and
will biing speedy ruin upon her ; all men pity such a case as this.
And this is the very case of many a comely, vigorous body.
Only such a woman hath two reliefs under her bondage, whicli
the body of a drunkard wants. She can sometimes withdraw and
retire from his company, and enjoy the relief of her solitude, which
the wretched body of a drunkard cannot do till death ; but is tied
day and night to the company of its foolish soul, which is frequent-
ly abusing it, and imposing upon it.
Besides, such a woman may haply overlive her vicious abusive hus-
band, and spend many a comfortable year in the world with a more
discreet, sober and religiouspartner of herlife, whose sobriety, discre-
tion, piety, and love, shall make full compensation for all those years
of misery and slavery she endured before. But the case before us ad-
mits no such relief : for as long as ever the body Hves and breathes,
the soul is, and must be with it, and in it. And though death will for
a time separate and divorce them, yet the body's second marriage at
the resurrection, can be with no other but the same soul which op-
pressed and ruined it in this world. And this second marriage will
be far worse than the first ; for though it were the sottish soul's slave
and drudge in this world, and suffered many a sickness, shame, and
loss by its folly ; yet in the world to come, it must be its partner and
companion in hell-torments for evermore, inasmuch as it was the in-
strument the soul used in most of those sins committed by it in this
world. And this is the case of all bodies married to, and governed by
souls that have neither reason nor religion enough prudently and
soberly to order and govern their own bodies.
§ 4. Sad and doleful, therefore, are the lamentations and cora-
plamts of the bodies of drunkards, against the folly and tyranny of
their souls; and as just as sad. Let me here therefore act the part
of an advocate for your bodies, which is a part of yourselves, and to
which, by the law of nature, you owe love, care, and honour ; or,
rather by apro^ojpopccia, let me bring in the body sighing out its own
X 1 u
504 THE REASOIJJABLENESS OF PERSONAL REFORMATIOK'.
complaints in the ears of its own soul, and thus bemoaning itself
to it.
" Oh, my soul ! I have cause to lament the day that ever I was
maiTied to such a sottish fool as thou art, who are destitute both of
wisdom and love to rule and govern me. I may justly resume Job's
lan.entation upon thy account, and say with him ; " Let the day
perish wherein I was born, and the night wherein it vvas said, there
is a man-child conceived. Why died I not from the womb ? Why
did I not give up the ghost when I came out of the belly ? For now
should I have lien still, and been quiet, I should have slept ; then
had I been at rest."
" I have been a perfect slave and drudge to thy unreasonable lusts
and impositions. I was once an active, vigorous, comely body, and
hadst thou been wise and sober, I had been happy. But thou hast
been a cruel tyrant to me, oppressing and loading me with more
than I was able to stand under. Thou hast plunged me many times
into those puddles of excess, wherein thou hast drowned thy own
reason, and my health. My well-mixed beauty is now turned into
the colour of flaming fire ; my hands and legs shake, my tongue
falters, my natural crasis and temperament is destroyed. Thou hast
made me miserable in this world, and intendest to make me more
■wretched in the world to come.
'* Sober nature gave me my stint and measure. I knew when it
"was enough, and gave thee sufficient items and intimations (amidst
thy foolish frolics, that 1 could neither with honour or safety bear
one glass more. But thou wast deaf to all my moans, and shewedst
more mercy to thy horse than me. Sick or well, able or unable, live
or die, I must take in the full number of cups and bottles thou en-
joinedst me to take. Like another Pharaoh, thou hast required of
me the full tale, whether 1 had strength to perform it or no. Yea,
like another devil, thou hast sometimes cast me into fiery fevers,
and watery dropsies ; and will next cast me, if thou continue this
course, into hell-fire itself.
" Other souls have set thee a better pattern in their more sober
and prudent government of their bodies. They give their bodies the
true pleasure of the creature, by keeping them to that happy medio-
crity in which it consists. They devote their bodies to the service of
God ; thou hast devoted me to the immediate service of the devil.
A majestic beauty sits upon their faces ; sottishness and folly upon
mine. Their knees are daily bowed in prayer to God ; mine shake
and tremble in the service of the devil. They enjoy pure and sancti-
fied pleasures every day ; but I am denied the sober pleasures of a
beast. Their bodies will be happy with their souls in the world to
come ; but I must suffer eternally with thee, and for thee. Thou
hast both consumed me, and thy estate given to support me ; and now
I am like to suffer as much by want, as I have done by excess ; and
all this through thy misgovernment. These feet (if thou hadst plea-
THE REASONABLENESS OF FEllSONAL REFOR5IATI0X. 505
sed to command them) would as readily have carried thee to thy
closet, or the assemhlies of God's people, as to an ale-house or tavern.
These fingers would have served to open and turn the blessed pages,
which contain the oracles of God, as to cog a dye, or have shuffled
and dealt a pack of cards. This tongue might have been melo-
diously employed in singing the praises of God among his people,
as well as in swearing, roaring, and singing among drunken sots and
fools, if thou hadst been endued with governing wisdom.
" Thou knowest I could do nothing without thee. Thou hast a
despotical power over all my members. They are at thy beck, and
thou at the devil's. Better had it been for me, had I been the body
of a contemptible worm or fly, than a body animated and governed
by such a sottish fool as thou art.
" And now, my soul, what hast thou to say for thyself.? What
tolerable account canst thou give to God or me, of these thy vile
abuses of both ?'^
§ 5. Now let us hear what the soul of the drunkard hath to plead,
in its own excuse and defence, for all his wrongs against God, mis-
chief to itself, ruin to his health, name, and estate. They have va-
rious excuses, though not one sound or rational one among them all.
Such as they are, let them be tried by the rule of reason, if any
reason be yet left in them, who daily dethrone it by this worse than
brutish practice.
That which they say for themselves, is this :
1. That their bodies are strongly constituted, more capacious to
receive, and able to bear greater quantities of wine and strong drink,
than others are ; and therefore, why should they not drink down,
and glory over those that vie with them ?
2. Others say, they would not take the course they do, but that
when they are sober and solitary, they are so pressed with the thoughts
of their debts and incumbrances hi the world, that they are upon a
perfect rack, and they find nothing like good fellowship in a tavern
or ale-house, so effectually relieving agai»st the cares and anxieties
of their minds.
3. Some will tell us, they are drawn into it by the snare of plea-
sure ; nothing being so grateful to their palate, as their full load of
generous wine, or strong drink. And seeing it is so pleasant and
delightsome to them, why should they deny and abridge themselves
of their pleasures ?
4. Others will profess, they had never taken this course, which
they find upon many accounts pernicious to them ; but that they
are not able in civility to deny their intimate friends and com-
panions, especially such with whom they have concerns in trade and
business; and they must drink as they do, or suffer loss in their
trade ; and beside that, be stigmatize d fur fanatics.
5. They will also say, they are obliged in point of loyalty, to pledge
I i 4
506 THE KEASONAFLEXESS OF PERSONAL REFORMATION,
him that consecrates (as they catechrestically call it) the first glasts^
to the king, or persons of quality and honour.
6. And, lastly, Some will tell us, they have plentiful estates^ that
will bear such expences ; and since their pockets are full, why
should not their heads and stomachs be so too ?
Besides these six apologies for drunkenness, nothing falls into my
imagination, pleadable for this sin. We will weigh these that are
pleaded, in the common balance of the reason of mankind, and try
the validity of them one by one. And for
Excuse I. And, first. To what you say of the capacities of your
bodies, strength and ability of your constitutions, to receive and bear
greater quantities of wine and strong drink, than others can ; and
therefore, why should you not give proof of it, when challenged,
and great reputation to yourselves, by drinking down and glorying
over such as vie with you ?
To this I reply three things, which must be laid in the counter-
balance ; and let the balance be held in the upright hand of your
own reason.
1. A strong and vigorous constitution will be readily acknowledged
to }ye so great an external blessing and mercy, that no man of sound
intellects ought to do any thing to destroy it ; but is obliged to use
all proper methods for the preservation of it. If therefore temper-
ance shall be found to preserve it, and excess to impair and destroy
it ; let your own reason judge, which of these two courses you are
obliged to take. Consult either the best physicians, or your own
and other men's experience ; and they will tell you, That apoplexies,
palsies, gout, and innumerable other diseases are bred by such ex-
cesses, in the soundest And strongest constitutions, and death itself
hastened by such intemperate courses ; whereas temperance and so-
briety might have made your lives more comfortable and durable.
As strong as you are, frequent drunkenness will bring Cain's curse
upon your vigorous bodies, and make you go shaking and trem-
bling (as he did) about the world.
2. Let it be demanded of your own reason, whether it do really
judge that God bestowed more strength and vigour upon your bodies,
than he hath upon others, to arm a stronger enemy, than others are ;
to fight more vigorously against him, than others do, or can do ? Or,
whether it were not designed by him for greater use and service to
his glory in the world, than others of his people (how willing soever
they be) can do, for want of that strength you have ? I am confi-
dent, no man of sound intellects will dare to assert the former, or,
deny the latter.
S. And lastly. For your glorying in drinking down, and conquer-
ing others ; you will certainly put your own reason to a blush, by of-
fering such a plea as this to it. You are not yet arrived to impudence
enough, to deny di'unkenness to be a sin; and your reason is yetsound
enough, easily and naturally to infer, that by "how much the more any
THE KEASOXABLENESS OF PEESONAL REEOHMATIOy. 50T
man exceeds and goes beyond others in sin, by so much the greater
sinner that man is.
And as for the honour and glory you talk of, in exceeding others
in your abilities to drink : your reason will quickly make you ashamed
of that glory ; and prove, as well as assert it to be a mark of basest
infamy.
Do you think, that Lombard was really honoured, or stigmatized,
whom Tiberius Caesar dubbed a knight, for drinking off three gal-
lons of wine at one draught, and simamed him Trigongius, that is
to say, the three-gallon knight, which story * Pliny, in his Natural
History, relates to the perpetual infamy of them both ? Or think
you, it added to the glory of Tiberius himself, who knighted this
three-gallon (not thrice gallant) knight, to have his name changed
among the people, from Tiberius into Biberius ; as afterward they
did the name of that monster Nero, into Mero ?
Gentlemen, I appeal to your own reason, if the vast continent you
have within you for wine and strong drink, be really your honour;
whether the butt or hogshead, whence you have it, be not, for the
same reason, much more honourable than you ? Your reason will
plainly give the conclusion.
But, oh ! consider not only what reason saith, but what God, the
fountain of that reason, saith in Isa. v. 22. " Woe to them that are
mighty to drink wine, and men of strength to mingle strong drink.""
Methinks it should make you sit in as little ease upon the tavern, or
ale-house bench, as that court-parasite sat at a rich banquet furnish*
ed with variety of dainties, and all sorts of generous wine; over
whose head, Dionysius caused an heavy sword to be hanged, with
the point downward, by a single hair every moment ready to drop
perpendicularly upon it.
Excuse II. As for those that throw themselves into these excesses,
on purpose to delude those anxious cares and thoughts, which cru-
ciate and oppress them, whenever they are sober and solitary : I
shall only propound three plain questions to the small remainders of
reason in them, which yet I presume sufficient to determine rightly
upon them.
Quest. 1. Whether they think that which greatly increaseth want
and poverty, be a rational cure and proper remedy for it ? And whe-
ther a jar pf oil be not as fit to quench a flame, as tavern and ale-
house scores and reckonings are to buoy up a sinking trade, and keep
bailiffs from men's doors ? Certainly none but a sottish fool can think
it to be otherwise. Your own improvidence, or God's afflictive pro-
vidence, have brought you into other men's books ; and certainly you
cannot think, if you be in your wits, that chamberlains bills for so
many bottles of wine, and flaggons of beer, will be accepted by your
creditors for good bills, to quit your scores with them. Were you
* Plin. Nat. Hist. I. H. c. 22.
508 THE REASONABLENESS OF FERSONAL REFOIIMATION.
sober, frugal, and industrious, you would put yourselves thereby
into a better way to obtain a blessing from God, and respects and
forbearance from men, than in the course you now take.
Quest. 2. Nor can you, without manifest impudence, propound
such a question as this to your own reason, whether the addition of
injustice to profaneness, be a rational plea or excuse for it? And is
not that the very case here ? Whose money is that you so lavishly
and prodigally waste out of your consuming estates? It is either
your creditors, or the small remains of your own. Whether the
one or the other, methinks that wine and drink should not go down
very pleasantly, which must be mingled with manifest injustice, or
with the tears, and (in a sense) the blood of your wives and chil-
dren. If your reasons can allow tliese things for lawful excuses,
then you are excused, else self-condemned.
Quest. 3. I shall trouble your reason with the decision but of one
question more, and it is briefly and plainly this :
Whether the addition of far greater troubles, or causes of troubles
to the inner man, be a proper expedient to alleviate and ease the
loads and burdens of your outward troubles already grown almost
too heavy for you to bear.
I dare venture all that I am worth, upon sound reason's side, that
it will never allow, or comprobate such an absurdity, as the aflirma-
tive part of this question draws along with it.
Believe it, sirs, all the outward necessities, cares and fears, which
now oppress you upon the score of worldly affairs, (which frame not
to your minds) are much more tolerable, and comparatively light and
easy, to the stings, wounds, and lashes, of a guilty conscience : But
when all these inward troubles shall be superadded to your outward
troubles, they will, in conjunction, make a burden too heavy for man
to bear.
Whatever cares or troubles providence involves any good man in,
in the honest and painful pursuit of his civil calling, he may in a
great measure relieve his burdened spirit under them, by the com-
fortable testimony of his own conscience, and his free addresses to
God in prayer. These will sweetly support him under his other en-
tanglements and perplexities in the world. But the course you take,
does not only strike away these props from under your minds ; but
doubles and trebles the burden upon them. Were men but once
acquainted with that relief and cheerfulness of spirit, which a good
conscience, and a spiritual address to God in prayer, afford in the
midst of troubles, they would run to their closets, rather than to
taverns and ale-houses, to divert and cure their troubles. I leave
it therefore before your own reason to consider, what weight and
validity there is in this second excuse for drunkenness.
Excuse III. Others plead they are drawn into this sin by pleasui'e
and delight, whose charms are too strong for them to resist.
In this, as in all the former, I resolve to make you your own judges.
THE REASONABLENESS OF PERSONAL REFORMATION. 50d
Give me leave but to state the questions right, and let your own
reason ireely determine them. And what fairer dealing can men
that exercise reason expect ? And let the first (question be this :
Quest. 1. Whether the pleasures of temperance do not far excel
those of intemperance ? If they do, then this your plea is vain and
irrational : For you foolishly choose a lesser pleasure, and refuse a
greater and sweeter one. And that you do so in this case, no wise
man can deny or doubt.
For temperate drinking refreshes the body, and no way burdens
it, as excessive drinking doth : xVnd that which burdens nature, can
never be equally pleasant with that which yields nothing but due
refreshment. Temperance doth noi vitiate, but raiseth the pure and
ordinate appetite of nature to its just pitch and height ; in which tem-
per, and at which height, it is most capable of the sweetest pleasure
from the creature. As the strings of a lute give us the sweetest and
most delicious notes, when they are not let down too low, but are
all fixed at their due height.
Temperance gives us the most pleasing enjoyment of the good
things of this life, still leaving the mind free, and fit for the more
spiritual and sweet enjoyments of a better and more excellent life;
which excess never did or can do.
Moreover, temperance maintains the manly grace and majesty of
the countenance, but excess totally disguises it. It draws the lines
of drunkards faces into a form much like those ridiculous Dutch
pictures, which some set upon their chimney-pieces, to move laughter
in those that behold them.
Now, by the vote of universal reason, that pleasure which refresh-
eth the body, but no way burdens it, which raises the ordinate and
unvitiated appetites of nature, to its just pitch, and due height, which
gives nature the sweetest refreshment, leaving it always fitter and
freer for higher and better pleasures, which maintains the manly grace
and majesty of the countenance, and makes not a wise man look like
a fool or an antic, must needs be better than the lower and flatter
pleasures of a burdened body, and vitiated palate, which draw after
them so great a train of present mischiefs (which temperance avoids)
besides far heavier, and more durable ones in the life to come.
Quest. 2. But if the present pleasures of temperance were in some
respect inferior to those of excess,) which I have proved they neither
are, nor can be ;) I demand, in the second place, whether the loss of
your honour and health, your time and estate, your present peace
and future hopes, do not make such sensitive pleasures base and
inferior, compared with those of temperance and sobriety ? Do you,
in good earnest, think a glass or two above what satisfies and re-
freshes nature, can recompense for all that shame, sickness, poverty,
and guilt that follows it ! If you think so, sin hath turned you into
brutes, and made you utterly incapable of all arguments and manly
considerations, to reduce and recover you.
510 THE REASONABLENESS OF PERSONAL REFORMATION,
Eocaise IV. You say, you would not haunt taverns and ale-hou9e»
as you do, but that you are drawn in by company and business, which
you cannot well resist or avoid, and should you do so, it would be to
your loss ; and besides that, you should be branded for fanatics.
I deny not, but there is a snare in vain company ; yet give me leave
to propound a few plain and easy questions to your reason.
Quest. 1. Why must the importunity of good fellows (as you call
them) be an irresistible temptation to you, and deprive you of all pow-
er to deny them, whilst you discern the snares and mischiefs they
draw you into.'^ This seems to be a thing unaccountable to reason.
Suppose you were allowed to spend the longest summer's day in the
highest gratification of all your senses together, or successively one
after another, upon condition that you would endure the torments of
the rack till that day twelvemonth came about again ; do you think
the importunity of all your intimates in the world, would prevail with
you to accept the pleasures of a day under such a condition as this .?
And yet what are the torments of a year upon the rack, to the tor-
ments of hell for ever and ever ? Or to come lower : Suppose one of
those lewd companions not worth a groat, if every man had his own,
should request you to lend him an hundred pound upon his own se-
curity, could you find no power (think you) to deny him, especially if
the loss of that hundred pound would certainly ruin you ? If you would
deny him (as I doubt not but in such a case you would) tell me then,
why you should notfind power to deny him, when he asks a far greater
matter than an hundred pound, even the peace, purity, and safety
of your souls, as well as the health of your bodies, and honour of your
names ? Why then should you be so easy and flexible when they
ask the latter, and so stiff and unpersuadable to the former ?
Quest. 2. You say, you have business, and concerns in trade, to dis-
patch in such places and companies, and this draws you into the snares
of excess. I will not deny but men may lawfully transact their busi-
ness in such places, and there may be a conveniency, and sometimes a
necessity for it : But that is not the case. The question referred to
the determination of your reason, is this. Why drunkenness must ac-
company business ? And whether a man be not more fit to transact
his business, and drive bargains of the greatest value, whilst his body
and mind are cool, sober and temperate, than when his reason is be-
clouded and deposed by drunkenness ? How many men have undone
themselves, their wives and children, by drunken bargains ?
Besides, I must tell you, that in all such drunken meetings, the
devil comes to drive his bargain with you, as well as your other cus-
tomers. He bids for your souls, and offers you such pleasures as you
there find in exchange for them, and is content to make your dying
day the time of your delivering them into his possession. How do
you like such trading as this, gentlemen ?
Quest. 3. You say, should you refuse to accompany them, and do
•s they do, you should be branded for fanatics. I would fain know,
THE EEASO^ABLENESS OF PERSONAL REFORMATION. 511
whether such a plea for drunkenness as this, doth not justly cast the
greatest reproach of fanaticism upon yourselves, and set a mark of
true honour upon those men whom the world unjustly stigmatizes
with that title? Gentlemen, I do assure you, the fanatics (as you
call them) have reason to thank you for the honour and justice yoU
have done them, in acknowledging them to be none of the members
of your hellish society, but persons of a more sober and honourable
character. And I appeal to your reason, whether it would not be
more for your honour, to wear the unjust title of a fanatic, than the
just censure of a drunken sot.
Excuse V. You say, you are obliged m point of loyalty to pledge
him that consecrates the first glass to the health of the king or any
person of eminency. I leave it still to your reason to be judge,
1. Whether the king have cause to account the manifest breach
of the laws by which he governs, to be a signal expression of his
subjects loyalty to him .? Is not his royal authority, his honour and
safety in his laws ? And is he not finely honoured, think you, by
such drunken loyalty as this ? Gentlemen, you have a king over you
of sounder intellectuals, and more exemplary temperance and sobriety
than to be thus imposed upon.
2. Can you think he reckons his health in the least degree ad-
vanced or secured by the ruin and subversion of his subjects health ?
No, no ; did the genteelest drunkards in England enquire, they
would quickly find, it would more please him if they would consult
their own health better, and pray for his more sincerely and fervently
than they do.
Excuse VI. Your last excuse is, that you have plentiful estates
that will bear it ; and since your pockets are full, why should your
heads or stomachs be empty.
Quest The only question I would here state, and leave your own
reason to determine, is this, whether you think the experience of the
redundancy and over-plus of your estates in excess and drunkenness,
be the very end and design God aimed at, in bestowing those things
with such a bountiful hand upon you ? And whether the expence of
it in this way, will please him as well, as if you clothed the naked,
and fed the hungry with it, and brought the blessings of them that
are ready to perish, upon you and your families ? Ah, gentlemen, you
must come to a day of reckoning. Your reasons and consciences can
never tell you, you can make up as comfortable an account with God,
by setting down so many hundred pounds in wine and strong drink,
more than was necessary and beneficial : Item, So many thousand
pounds lost in play : So much upon whores ; as if you set down so
much to feed and clothe the naked and hungry. So that all your ex-
cuses for this sin are baffled by your own reason ; and it was easy to
conclude, that such a traitor to reason as drunkenness is, which hath
so often dethroned it, could not possibly receive a more favourable
judgment and sentence than this now given upon it.
51^ THE REASONABLENESS OF PERSONAL REFORMATION.
X.et all drunkards henceforth consider, what a voluntary madness
the sin of drunkenness is, how it unmans them, and sets them below
the very brutes. A grave * father calls it rightly,
" A distemper of the head, a subversion of the senses, a tempest
in the tongue, the storm of the body, the shipwreck of virtue, the
loss of time, a wilful madness, a pleasant evil, a sugared poison, a
sweet sin, which he that hath, hath not himself; and he that com-
mits it, doth not only commit sin, but himself is altogether sin."
It is a sin at which the most sober Heathens blushed. The policy
of the Spartans was more commendable than their piety in making
men drunk, that their children might gaze upon them as a monster,
and be scared for ever from such an horrid practice. He that is
mastered by drunkenness, can never be master of his own counsels.
Both reason and religion condemn this course. Make a pause there-
fore where you are, and rather throw that wine or beer upon the
ground, which else will cast thy body upon the ground, and thy
soul and body into hell.
CHAP. V.
Containing the result and issue of the third considtation with reason^
upon the case of uncleanness ; and the true report of the determi-
nation of every man^s reason^ lo'ith respect thereunto.
§ 1. X HE bountiful and indulgent God hath made more abun-
dant provision for the pleasure and delight of rational, than of brutal
beings: And his wise and righteous laws order and limit their plea-'
sures to their great advantage ; his allowance under those restrictions
being large and full enough. Both reason and experience assure us,
that the truest pleasures are most freely and honourably to be en-
joyed within the pale and boundary of his laws ; and that there are
none fit for the enjoyment of a man or Christian, to be found with-
out, or beyond them.
That prudent owner provides best for his cattle, who puts them into
inclosed fragrant fields, where they have plenty of proper and pleasant
food, sweet and pure springs of water, the pleasant covert of shady
trees, and all that is either necessary or convenient for them ; al-
though those fields be so inclosed within pales or walls, that they can-
not stray without these boundaries, into other men's ground, to be by
* Turbatio capitis^ subversio sensus, tempestab linguts, procella corjwi-iSy naiifragium
r.irtutiSj amissio temporis, insania valuntaria, blande deemon, dulce venerium, suave pecca-
tum, cjuam qui hahet, seipsam non habet, quam qui facit, peccatwn non tantuvifacit, sed
ij>se Mus est peccatum.
THE REASONABLENESS OF PERSONAL REFORMATION. 51 S
tliem impounded, and brought back lank, tired, and dirty, to their
owner : or by straying into wastes and wildernesses, tall a prey (as
stragglers use to do) to wolves and lions.
God envies not any true, rational, and proper pleasure to men or
vi'omen ; when he bounds them in by his command, within the al-
lowance whereof, sufficient provision is made for the benefit and de-
light of propagation. And though it be all men's duty to tremble at
the awful solemnity, yet it would be any man's sin to repine and
murmur at the strictness and severity of his command, delivered with
thunder and lightning from mount Sinai, Thou shall not commit aduU
tcry. Man's honourable liberty, and God's wise and just restraint
and limitation thereof, are both set together before our eyes, in that
one scripture, Heb. xili. 4. " Marriage is honourable in all, and the
bed undefiled ; but whoremongers and adulterers God will judge."
Here is a liberal allowance granted, and a severe punishment threat-
ened for the inordinacies and exorbitancies of boundless and un-
governable lusts. God will judge with temporal judgments in this
world ; and upon impenitent persistents, with eternal judgments in
the world to come.
§ 2. Such is the corruption of man's nature by the fall, that it hates
inclosures, restraints, and limitations. These things which were in-
tended to regulate, serve only to sharpen and enrage their sensual ap-
petite. No fruit so sweet to corrupt nature, as forbidden fruit, ^iti-
mur in vetitum semper, cupimusque negata. The very restraint of
evil, makes it look like a pleasant and desirable good. Sons of Belial
can endure no yoke of restraint. There is a great truth in that ob-
servation of the divine Herbert, That if God had laid all common,
man himself would have been the incloser. For his reason and ex-
perience would have plainly informed him of the great and manifold
advantages of distinction and propriety. How many quarrels and
barbarous murders have been occasioned by whores ! which by
keeping within God's bounds and rules, had been both honestly and
honourably prevented.
Were men left to that liberty brutes are, to scatter their lusts pro-
miscuously, fathers would not know their own children, nor children
their fathers; whereby both their duties and comforts would be pre-
scinded together. Such mischiefs as these, would make men glad of
that inclosure, which the laws of God have made for them. But be-
hold with admiration the perverse wickedness of corrupt nature mani-
fested in this, that because God hath inclosed and secured their rela-
tions to them by his laws, (which inclosure is every way to their advan-
tage;) yet this makes their lusts the more headstrong and outrageous,
and they cannot take that comfort in their own, because their own,
that they think to find in another's, because another's.
Remarkable to this purpose is that* relation of Mr. Firmin's, which
• Real Cliristian, p. 60.
514 THE REASONABLENESS OF TERSOXAL REFORM ATIOK.
he received from his near relation, ivho was minister to the company
of EngUsh merchants in Prussia. The consul, or governor of that
company, being a married man, and that to a very proper and comely
woman, was yet enslaved to others, not to be compared with his own
wife for comeliness. This minister dealt with him about it. One
argument he urged was this : That of all men he had the least temp-
tation, having a wife so comely, that few women were hke her. He
answered, yea, were she not my wife, I could love her. Had she
been his whore, he could have loved her ; he thought none like her ;
but because she was his wife hedged in by God, he cared not for her.
O what hearts have men, that they should ever think that to be best
for them which is most cross to God ? Why should stolen waters be
sweeter than those of our own fountains !
§ 8. God's choice must needs be far better for us, than our own.
Ordinate and lawful pleasures and enjoyments,, are far better and
sweeter, than exorbitant and forbidden ones. And the reason is evi-
dent and undeniable : For amongst all the operations of the mind, its
reflex acts are the acts that best relish pleasure. And indeed, without
self-reflection, a man cannot tell whether he delights or no. All
sense of pleasure implies some reflection of the mind : and those plea-
sures of a man musts needs be the sweetest, which afford the sweetest
reflections upon them afterward ; and those the basest pleasures, which
are accompanied and followed w4th present regret, or the stinging and
cutting reflections of the conscience ujion them afterwards.
1. Lawful and ordinate enjoyments, are as honey without the sting.
Forbidden pleasures, are embittered and extinguished by these regrets
and reflections of the conscience. They are like those pleasant fruits,
which the Spaniards found in the Indies, which were sweet to the
taste, but so environed and armed on every side with dangerous briers
and thorns, that they tore not only their clothes off* their backs, but the
skin off* their flesh, to come at them ; and therefore they called them
conifits in hell. And such are all forbidden, and unlawful pleasures.
A merchant (saith the fore-mentioned author *) dining with the
friars at Dantzick, his entertainment was very noble. After he had
dined, and seen all, the merchant fell to commending their pleasant
life. ' Yea, said one of the friars to him, we live gallantly indeed,
if we had any body to go to hell for us when we die.'* You see
what mingles with men's sensual and sinful lusts.
2, Your honour is secured, by keeping within God's bounds and
limits: Marriage is lioyionrable in all. Here guilt can neither wrong
your consciences, nor infamy your reputations. Fornicators and adul-
terers go up and down the world, as men burnt in the hand : Their
conscience lashes them within ; and men point at them abroad.
I'hey are a terror to themselves, and a scorn to men.
3. The health of the body is secured by chaste and regular enjoy-
* Real CUiistian, p. Q3*
THE EEASONABLEKESS OF PERSONAL JIEFORMATION. 515
Wients, but exposed to destruction the other way. God hath plagued
the inordinacy of men's lust, with most strange and horrid diseases.
That Morbus Gallicus, Sudor Anglicus, and Plica Polonica, were
judgments sent immediately by God's own hand, as the witnesses of
his Ingh displeasure, against the bold and daring contemners of his
sacred and awful command. Thus, as Prov. v. 11. " They mourn
at last, when their flesh and body are consumed." Other sins are
committed in the body ; but this against it, as well as in it.
4. The blast and waste of our estates (which is the usual conse-
quence of uncleanness) is prevented and avoided, by keeping within
God's rules. The truth of what the scripture tells us, Prov. x. 5.
is often exemplified before your eyes ; that, " by reason of a whorisli
woman, a man is brought to a morsel of bread." Adultery gives a
man rags for his livery ; it lodgeth his substance in the house of
strangers, and entails wants and curses on him and his.
5. In a word, continence, or lawful marriage, exposes not the soul
to the eternal wrath of God, as uncleanness doth ; 1 Cor. vi. 9, 10.
This sin does not only shut a man out of his own house, and the
hearts of good men, but out of heaven itself, without thorough re-
pentance and reformation.
§ 4. The case standing thus: it is matter of just admiration, how
the sin of uncleanness should grow so epidemical and common as it
doth, seeing such as live in this filthy course, must needs counter-act
and oppose their own reason and interest together. For they forsake
God's way, which gives them as much liberty as can be reasonably
desired ; and cast themselves into a course of life, clogged with all
manner of temporal and eternal miseries, of soul and body, honoiu-
and estate.
The plain rule and dictate of common reason, which I laid down
before, being applied to this particular case, manifestly condemns it.
For seeing honesty and chastity comprize the true pleasure, profit,
and honour of the whole man, are more congruous to human nature,
and preservative of it, it ought, therefore, to be preferred in the
estimation and choice of all men, to unlawful adulterous pleasures,
which (for the reasons above) are inferior in themselves to chaste,
conjugal enjoyments; and besides that, are attended and followed
with such a train of present and future miseries, destructive to the
whole man.
And yet for all this, to the amazement of all serious observers,
never was any age more infamous for this sin, than the present age
is ; and that under the clear shining light of the gospel.
What the special causes and inducements, to the overflowing and
abounding of this sin, are in the present age, will be well worth the
enquiring and sifting at this time.
§ 5. Inducement 1.
It is highly probable, the influencing examples of great men, have
Vol. VI. K k
51(5 THE liEASONABLEXESS OF PEllSOXAL IlEFORMATIOW.
had no small hand in the spreading of this abominable and crying
sin, amongst all inferior ranks and orders of men.
Great men's ill examples, like a bag of poison in the fountain, cor-
rupt and infect multitudes. The vulgar think they are privileged,
or, at the least, very much excused, when they do but follow the
precedents and examples of great and eminent persons.
But this will be found a weak and foolish plea, for uncleanness,
which will never be able to endure the test of your own reason : For
the inbred notions of a God, and of a future life of retribution, being
go firmly sealed and engraven upon human nature, they can never be
utterly "eradicated; your own reason will argue from those inbred
notions in this manner, and how you will be able to repel the argu-
ment, and escape conviction and self-condemnation, quite sunnounts
my imagination whatever it do j^ours. And thus it will dispute, and
dilemma you, do what you can.
That God, before whom greater and lesser, honourable and baser
sinners shall appear in judgment, will be either partial or impartial,
in his judgments upon them. There is, or there is not respect of
persons with him. If there be, (which both his nature and word
utterly deny ;) then those great and lionourable adulterers, or forni-
cators, whose examples you follow, may haply be excused for their
eminency and honours sake ; but you, that have no such eminency
and honour in the world, as they have, must be condemned, though
you ought to escape as well as they.
But if there be no partiality, or respect of persons with God, (as
most assuredly there is none,) then both greater and lesser, honour-
able and baser, adulterers, must be condemned together, to the same
common and intolerable misery.
So that to take any (though the least) encouragement to sin, from
tlie precedents and examples of great ones, is a most senseless and
irrational thing, utterly unworthy of one that believes thene is a just
and impartial God ; and he is worse than a devil, that believes it not :
For the devils themselves believe and tremble.
§ 6. Inducement 2.
But others would persuade us, they are drawn into this sin by a
kind of inevitable necessity ; they being neither able to contain, nor
marry.
They are not yet arrived at an estate sufficient to maintain a family
with reputation : But when they have gotten enough by trade, or
by the fall of their paternal estates, to live in equal reputation with
their neighbours; then they design to alter their course of life, and
abandon these follies.
But, reader, if this be thy pica for uncleanness, thou shalt have
as fair a trial, for a foul fact, as thine own heart can desire : be still
thine own judge ; and let thine own reason give a fair answer to these
three pertinent questions.
Qued, 1. Whether whoredom be as likely and promising a v/aj
THE REASONABLENESS OF FEUSONAL REFORMATION. 517
to engage God's blessing upon your trades and employments, as con-
tincnce or conjugal chastity are? That is to say plainly, Whether
obedience and disobedience to the law of God, be all one, and please
him alike ? You know, your success in business is not in your own
hand ; it is God that giveth thee power to get wealth : H'la blessing
maketh rich. And is sin as likely a way to engage his blessing, as
duty and obedience is ? 1 am confident your own reason will never
give it.
Object. If you saij^ such persons prosper vi the world as well as
others, for ought you see.
Sol, The contrary is evident in the common observation of man-
kind : By reason of whoredom, multitudes are brought to a piece of
bread. And though God suffer some unclean persons to prosper in
the world ; yet chastity with poverty, is infinitely preferable to such
accursed prosperity.
Quest. S. Whether the course of sin you arc now driving and ac-
customing yourselves to, will not, in all probability, so infatuate and
betwitch you, that when you come into a married estate, you shall
still be under the power of this sin ; and, so ruin the person you
marry, as well as yourself? If the word of God signify any thing
with you, it signifieth this ; That there is a witchcraft in whoredom ;
and, comparatively speaking, " None that go to her return again,
neither take they hold of the paths of life :" Prov. ii. 18, 19-
Object. If to invalidate this testimony, you shall say that he that
spal'c this, did himself go after strange women.
Sol. It is true, he did so. But then withal, you must remember,
that he hath warned you by his own sad experience, that you never
follow him, in those his footsteps : Eccl. vii. 26. " I find (saith lie)
more bitter than death, the woman whose hearts is snares and nets,
and her hands as bands. Whoso pleaseth God, shall escape from
her; but the sinner shall be taken by her."
Quest 3. And, lastly, I demand of your reason, whether it can,
or will, allow any place to this plea of necessity ; before vou have
tried and used all God's appomted remedies, which are sufficient to
prevent that necessity you plead ?
There are lawful remedies enough, sufficient, with God's blessing,
to keep you from such a necessity to sin ; such as temperance, and
more abstemiousness in meats and drinks ; avoiding lascivious books,
play-houses, and filthy company ; laborious diligence in your lawful
callings, and fervent prayer, for mortifving and preventing grace :
And if temptations shall stir amidst all these preventives; then cast-
ing yourselves upon tlie directions and supply of providence, in the
honourable estate of marriage. Never plead necessity, whilst all
these preventives might, but have not been used.
§ 7. Inducement 3.
Others plead the absence of their lawful remedies, and presence of
tempting objects. This is the case of our soldiers and seamen. But
518 THE REASONABLENESS OF TEKSONAL REFORMATION.
though this be the most colourable pretence of all the rest, yet youf
own reason and conscience will, even in this case, so dilemma and
nonplus you, that if you will adventure upon the sin, you shall never
have their leave and consent with you : For they have a special and
peculiar consideration of you, as persons more eminently and imme-
diately exposed to the dangers of death than other men. And thus
(would you but give them a fair hearing) they would expostulate
and reason out the matter with you.
" Either thou shalt escape, or not escape, the hazard of this voy-
age, or battle. If you fall (as to be sure many will) will this be an
honourable, safe, and comfortable close, and winding up of your life ?
What, from a whore to thy grave ! God forbid. From burning
lusts, to everlasting burnings ! Better thou hadst never been born."
Or if thou do escape, and return again to thy family ; how canst
thou look her in the face, with whom thou hast so basely broken thy
marriage- vow and covenant ? Whatever else thou bring home with
thee, to be sure thou shalt bring home guilt with thee, a blot never
to be wiped away.
Object. If you say^ you, are not such Jbols to publish your own
shame ; you 'will follow Ccesars advice to the young adulterer^ Si
non caste, tamen caute. If I act not chastely^ I will act cautiously.
Sol. Your reason and conscience will both deride the weakness and
folly of this pretence ; For they both very well know, no man sins so
secretly, but he sins before two infallible witnesses, viz. God, and his
own conscience ; and that the last, and least of these, is more than a
thousand witnesses. That God usually detects it in this world, carry
it as closely as you will ; but to be sure, it shall be published as upon
the house-top, before men and angels in the great day.
§ 8. Inducement 4.
Another inducement to this sin, (and the last I shall mention,) is
the commonness of it, which abates the shame of it.
What need they trouble themselves so much, or be so shy of that
which is practised by thousands, which is so frequently acted in every
place, and little made of it ?
But if either your reason or conscience will admit this plea for good
and lawful, the devil hath utterly blinded or infatuated the one or
other ; as will evidently appear by the following reasons. For,
Reason 1. If the thing be evil, (as you cannot deny but it is) then,
by how much the commoner, by so much the worse it must needs
be. Indeed, if a thing be good, by how much the commoner, so
much the better : but to attribute this essential property of good
unto evil, is to confound and destroy the difference between them,
and make good and evil both alike.
Reason 2. If the commonness of uncleanness will excuse you, it
will more excuse all others that shall commit this sin after you :
and still by how much more the numbers of adulterers and fornicators
*re increased, still the less scruple men need make to commit it ; and
* THE REASONABLENESS OF TEIISONAL REFOKMATlOiy. 519^;
SO the whole community shall in a little time be so infected and de-
filed, that christian kingdoms shall quickly become like Sodom, and
God provoked to deal with them, as he did by that wretched city.
Reason 3. If the commonness of the sin be an excuse and plea for
it; suppose the roads should be more infested than they are with
highwaymen, so that every month you should see whole cart-loads of
them drawn to Tyburn ; would your reason infer from thence, that
because hanging is grown so common, you need not scruple so much
as you were wont to do, to take a purse, or pistol an honest innocent
traveller upon the road ?
Object. If you shall say^ uncleanness is not so costly a sin as rob-
bery is ; there is a great deal of' difference betzveen Tyburn^ and a
wliore-house inmishment.
Sol. There is a great diiFerence indeed, even as much as is betwixt
Tyburn and hell, or a small mulct in the courts of men, and the eter-
nal wrath of a sin-revenging God : so great will the difference be-
twixt the punishments of all sins by God, and by men be found.
Thus you see, gentlemen, the common pleas for uncleanness over-
ruled by your own reason and consciences.
We live in a plentiful land, abounding with all the comforts of this
life, and with thousands of full-fed wantons: of whom the Lord
complains this day, as he did of the Jews, whom that flowing land
vomited out, Jer. v. 6. " When I had fed them to the full, they
committed adultery, and assembled themselves by troops in the har-
lots houses. They were as fed horses in the morning ; every one
neighed after his neighbour's wife.*" How many fat stallions are
thus neighing in the fat pastures of this good land !
Nor do I wonder at all to see the growth of Atheism, in a land
swarmed, and overrun with so many thousands of blasphemers, drun-
kards, and adulterers. It was a grave observation of that gallant
moralist, Plutarch : " If Epicurus (saith he) should but grant a
God in his full perfections, he must change his life presently, he
must be a swine no longer."
The Lord purge out this crying abomination also, with Atheism
and drunkenness, the inlets of it, which darken our glory, and
threaten to make us desolate.
ref>0egg£ffe00,»
CHAP. VI.
Wherein reason and conscience are once more consulted, about that
bitter and implacable enmity found in thousands this day, against
all serious piety, and the strict professors thereof zcho differ from
them in some external modes and rites of loorship ; and their de-
terminations, upon that case, impartially reported.
§ 1. i-TXAN is naturally a sociable creature, delighting in company
and converse. He that affects to live by, and to himself, must bt
Kk3
520 THE REASONABLENESS OF fERSONAL REF0IlMATl03r,
(saith the philosopher) n '^riPiov, r, '^zo; ; either a God that is self-suf^
iicieiit, and stands in need of none ; or a wild beast, so savage and
iierce, that it can endure nothing but itself-
This natural quality of soclableness is diversly improved. Some-
times sinfully, in wicked combinations to do mischief; like the herd-
ing together of wolves and tygers ; such was the consideration of
Simeon and Levi, brethren in iniquity ; Gen. xlix. 56. Sometimes
it is improved civilly, for the more orderly and prosperous manage-
ment of human affairs. Thus all civilized countries have improved
it, for the common security and benefit. And sometimes religiously,
for the better promoting of each other's spiritual and eternal good.
Now the more firmly any civil or religious societies are knit together
by love, and coalesce in unity, by so much the better they are se-
cured against their common enemies and dangers, and become still the
more prosperous and flourishing within and among themselves. For
ivhen every man finds his particular interest involved in the public
safety and security, (as every private cabin and passenger is in the
safety of the ship,) every particular person will then stand ready to
contribute his uttermost assistance, for the public interest, both ia
peace and war. United force, we all know, is more than single ; and,
in this sense we say, Unus hoino, nullus liomo : one man, is no man,
that is, considered disjunctively^ and alone ; when yet that single
person, standing in a proper place of service in the body, may, by
his prudence and courage, signify very much to the public weal of
his country ; as Fabius did to the Koman state, of whom the poet
truly observed,
Urns Jiomo Jiohis cunctando jrstituit rem ;
That one man, by his prudent delay and conduct, hath saved the
whole commonwealth.
§ 2. It is therefore the undoubted interest of Christian states and
churches, to make every individual person as useful as may be to the
whole, and to enjoy the services of all their subjects and members,
one way or other, according to their different capacities ; that it may
be said of them, (as the historian speaks of the land of Canaan) that
tliere was in it. Nihil hifructuosum, nihil sterile ; not a shrub but
bare some fruit.
No prudent kingdom or church, will deprive themselves of the be-
nefit theymayenjoybytheservices of any considerablenumber of men,
(especially if they be able and good men) without a plain, inevitable
necessity. No man, without such a necessity, will part with the use
and service of the least finger or toe, much less with a leg or arm : but
would reckon himself half undone, if a paralytic disease should strike
one half of the body, and render it utterly useless to defend and
succour the other part in time of danger,
§ 3. Much so stands the case with churches and kingdoms, when
the causeless and cruel enmity of one part prevails so far against the
THE REASONABLENESS OF PERSONAL REFORMATION. 521
t)dier, as to deprive that state, or church, of the use and service of
multitudes of good and faithful members.
It is folly, in its highest exaltation, for one ]mTi of a nation, out of
bitter enmity to the other, not only to seek all ways and means to
suppress and ruin it, whilst a common danger hangs over the whole ;
but to rejoice in the miseries of their brethren, as the principal thing
which they fancy would contribute to the great advantage of their
cause. What but a general punishment, (if that will do it) can work
men's hearts into a more general compassion ?
The histories of those times sufficiently inform us, that the great
feuds and factions in the western church, not only immediately pre-
ceded, but opened the way to the terrible inundations of the Goths
and Vandals. Whilst the suffering part cries out, cruelty, cruelty ;
those that inflict it, cry as loud, justice, justice. W^hatever rational
apologies, or methods of peace, come from the oppressed party, are
censured by the other as murmur and mutiny. AH men commend
unity, and assert it to be the interest of kingdoms and churches.
They wish all men were of one mind ; but what mind must that
be ? To be sure, none but their own.
The more cool, prudent, and moderate spirits of each party, may
strive to the uttermost, to allay these unnatural feuds and animosities.
The wisdom of the governing part, may take the instruments of
cruelty out of their hand; but it is God alone that can pluck up the
roots of enmity out of their hearts.
And what is the matter, when all is sifted and examined ? Why
the matter is this : some will be more serious, strict, and conscientious
than others think fit or necessary for them to be. They dare not
curse, swear, whore, and be drunk, as others do. They scruple to
comply with what God hath not commanded, and the very imposers
confess to be indifferent, antecedently to their command. They re-
verently mention the name of God, without an oath, and the solemn
matters of religion without a jest in their company. They will assume
as much liberty to reprove sin, as others do to commit it. They take
more pleasure in heavenly duties, and holy conferences, than in rant-
ing and roaring in taverns and ale-houses. That is, in a word, they
live up to the principles of religion, Avhich all pretend to ; and this is
their unpardonable crime, a fault never to be expiated by any less
punishment than their destruction.
And are not people (think you) come to a fine pass ; when the
strictest obedience to the laws of God shall be accounted more crimi-
nal than the most open and profane violation of them ? Nay, thougli
they reprove the other party's sin no other way, but by their most
serious and religious lives ; yet this alone shall be sufficient to make
them culpable and obnoxious.
§ 4. If the party thus generally hated and maligned, be (for the
generality of them) serious and godly Christians; or if the strictness
Kk4
522 THE REASONABLENESS OF PERSONAL REFORMATION.
and holiness of their lives, and tenderness of their consciences, be the
true ground and reason of our hatred of them ; such an hatred, when
it becomes general, is a direful presage of some common calamity and
misery hastening upon such a people : IIos. ix. 7. " The days of
visitation are come; the days ofrecompence are come; Israel shall
know it. The prophet is a fool ; the spiritual man is mad ; for the
multitude of thine iniquity and the great hatred.'^
And our own reason will give us this conclusion, as well as scrip-
ture : for whatsoever brings sin to itsfull maturity, must needs hasten
judgments. And what can heighten and accent the sins of a people,
more than such a cruel hatred of good men, upon the score and ac-
count before given ? All hatred of godliness hath a tang of devilish-
ness. It is a desperate flying in the very face of God, whose image
holiness is. Sin can scarce be graduated a peg higher.
Reason tells the husbandman, it is time to mow and reap his corn,
when it is full ripe. And it may convince you, that God's time of
reaping down a sinful people is near, when their sins are grown to
such full maturity as this : " Put ye in the sickle, for the harvest is
ripe ; come, get ye down, for the press is full, the fats overflow, for
their -wickedness is great," Joel iii. 13.
§ 5. The true cause and rise of this great and fixed hatred amongst
professed Christians, (v/hatever maybe pretended to salve reputation)
is the contrariety and repugnancy of the natures and principles by
which the godly and ungodly are governed. There is an enmity be-
twixt the two seeds. Gen. iii. 25. And this enmity runs down in a
blood, more or less, in all ages and places; Gal. iv. 29. "As then,
he that was born after the flesh, persecuted him that was born after
the Spirit ; even so it is now." So it was, and so it is, and so it will
be, till conversion changeth the heart and principle. This enmity
cannot die, whilst Satan lives, and rules in the hearts of children of
disobedience.
And the enmity is mutual : " An unjust man is an abomination to
the just ! and he that is upright in the way is an abomination to the
wicked," Prov. xxix. 27. Only with this difference ; the good man
hates, non virum, sed vitiurn ; not the person, but his sin. The
wicked man hates lx)th the person of the godly, and his godliness
too ; yea, the person for his godliness sake.
This hatred of the godly, secretly and habitually lurks in the nature
of a wicked man ; as rapaciousness doth in a young wolf, that never
saw a lamb. It extends itself universally to the whole kind, and
reaches those, whose lives are most obligingly sweet ; yea, those that
are bound to them in the strictest bonds of nature; as we may see,
in that most unnatural instance of Cain's murdering his own brother
Abel. It discovers itself, in seeking the destruction of them they
hate upon a religious account, and rejoicing at any evil that befals
them. Nothing is more grateful to them, than any occasion to dis-
grace, and expose them with contempt to the world.
THE REASONABLENESS OF PERSONAL REFORMATION. 523
§ 6. But though the strictness and holiness of good men, causing
the consciences of wicked men privately to condemn, and inwardly to
gaul and grate them for their looseness and profaneness, be the true
and real ground and cause of the grudge and hatred ; yet they think
it fit, for reputation-sake, that this be wholly suppressed and silenced,
and something else pretended for the cause and reason of it, else it
would look too like the devil himself. And therefore, amongst other
plausible pretensions, for their malignity to those that are better than
themselves, these three are principally insisted on, and pleaded.
1. That it is not their piety, but their hypocrisy, which they hate
not because they have indeed more piety than others, but because
they make more vain shew and ostentation of it than themselves do ;
who, setting aside their ridiculous grimaces, and affected fantastic
words and actions, are every whit as good as themselves.
2. Because, under a pretence of greater strictness in religion, they
do but liatch and carry on sedition and rebellion ; and that the
world will never be quiet, whilst such vipers are suffered in the
bowels of it.
3. That both the former have been made sufficiently evident and
apparent, in several former and more recent instances, of the hy-
pocrisy and seditious designs of as high pretenders to religion and
reformation, as those are, whom they truly hate, and would not suf-
fer them to live, if their power v, ere answerable to their hatred.
As to this first plea, viz. their hypocrisy; it will quickly be found
to be too thin and weak to endure the text of your own reason and
consciences. For how will you answer them, when they shall thus
argue and expostulate the matter with you ?
' You that thus censure, and those that are censured for hypocrisy
by you, do both profess one and the same religion. Your profane lives
are notoriously contrary to all the principles of this religion. You
swear, drink, whore, revile, and persecute the others, only because
you fancy their tones, gestures, &c. to be some way or other indecent.
You cannot deny, but they live soberly and godly : they attend upon
all the duties of religion strictly and conscientiously. Your malice
against them can find nothing to carp at, but some little trifles,
with which the essence of religion is not concerned. Did they run
into the same excess of riot with you, greater matters than these,
would be overlooked, yea, and applauded too.'
Now let reason and conscience say. Who is most likely to be the
hypocrite; theman that calls himself a Christian, and under that pro-
fession wallows in all profaneness, notoncecensuringhiniself for it; or
he that lives soberly and godly, against whom malice itself can produce
nothing but such inconsiderable trifles as the se ? Is not this the very
case, which Christ hath determined to our hands, and made such
censurcrs, the hypocrites ? Matth. vii. 3. " And why beholdest thou
the mote that is in thy brother's eye, but considerest not the beam
that is in thine own eye ?''' It was but one blemish, and that a very
521- THE REASONABLENESS OF PERSONAL REFORMATIO^J.
small one too, but a mote ; however this you can quickly spy, and as
rashly censure. But mean while there is a beam, an horrid flagitious
wickedness in yourselves ; but it is too near your own eyes, to be dis-
cerned by you. Which of these two (think you) is the hypocrite ?
2. But what if this mote that you discern,*be but a fancy, a mere
imagination of your own ; how will that aggravate your sin, and
evince both your malice and hypocrisy together ? You say, their
tones and gestures in rehgious duties, are ridiculous, and scenical.
This you take up lightly against some few of them, and as unjustly
apply unto tlie aspersing of the whole party ; w hich your own rea-
son must, and will immediately condemn. For there are multitudes
of that party, whose countenances, tones and gestures, are as de-
corous, grave, and becoming the presence of that God with whom
they have to do, as any men in the world.
• 4. And as for those few whom you thus blemish for their indecent
tones and gestures ; what if those tones you speak of, amount to no
more but natural defects, and unavoidable infirmities, which they
would, but cannot help ? Do they for this, and no worse than this,
deserve to be censured, and condemned for hypocrites ? Or, what if
they be insensible actions, occasioned by the greater intention of their
spirits in the service of God ? May not these very things, which you
profanely flout, censure, and scoff at, either not at all be noted as
bleraishes to their devotion by the eye of God, or noted with appro-
bation and dehght, as the effects of spiritual fervency in his service ?
Certainly, gentlemen, you are no good marksmen, that neither
draw the right arrow, nor level at the true mark.
4. And were not this a vain and empty pretence, to cover your
own malice against godliness ; how comes it to pass, that more sceni-
cal habits, words, and gestures, should pass as ornaments in others,
whom you affect ? AVhether this be not partiality unworthy of a
man, let reason and conscience freely judge.
In a word ; What commission or authority can you produce, thus
to ascend the throne of God, and drawyour bitterest censures through
the very hearts of God's people, for such pitiful trifles as these ; first
condemning them as hypocrites, which is a most unwarrantable pre-
sumption ; and then persecute them as far as you can, for their pre-
sumed hypocrisy ? Have a care what you do ; be not mockers, lest
your bands be made strong. This is a sin which hastens national
desolation ; 2 Chron. xxxvi. 16, 17. " They mocked the messen-
gers of God, and despised his word, and misused his prophets ; until
the wrath of the Lord arose against his people, till there was no re-
medy. Therefore he brought upon them the king of the Chaldees,
who slew their young men with the sword," &c.
Plea 2. You say^ It is not godliness you hate, and would persecute ;
but they are a sort of persons, who under a pretence of zeal for re-
ligion and reformation, design nothing else but sedition and rebellion,
that the nation will never be (juiet, whilst such vipers are suffered to
THE REASONABLENESS OF PERSONAL REFORMATION. 5^5
licve in it : And to fortify this plea, you add, that both their hypo-
crisy and sedition have been made sufficiently evident to the world
in many instances.
Zealfor the laws, and security of the government, if rightly tem-
pered and qualified, is highly commendable ; and wherever sincerity
animates, and prudence governs it, it ought by no means to be dis-
couraged. But tliere are too many grounds and causes of suspicion,
that both these will be found wholly wanting, or extremely defective,
in many high pretenders to it, when it comes to be fitted to its bot-
tom principles, and weighed in the just balance of sound reason.
For if you be inflamed with a pure zeal for the laws and govern-
ment you live under ; then you will find yourselves obliged, for your
own vindication, to satisfy the just expectation of your own and other
men's reasons and consciences, in the following particulars :
Expectation 1. Flrst^ Reason and conscience, in yourselves and
others, will expect it from you, that you, of all men living, should
be most precisely and punctually obedient to all those just and good
laws you live und"er ; since your zeal burns so hot against those that
comply not punctually with them. For those that make so-much
conscience, as you seem to do, of other men's offences against the
laws must be presumed (if your profession be sincere) to make at
least as much conscience of breaking any of them in your own per-
sons ; else neither reason nor conscience will ever admit this plea of
yours for sound and good.
Now the laws sometimes appoint punishments for nonconformity
to the rites and ceremonies, affixed to the public national w^orship ;
and so they do alwaysfor convicted swearing, drunkenness, and adul-
tery. All these laws have the very same sanction, by the authority
■we live under. They forbid, and punish, the one as well as the
other. And if there be any difference, it lies in this, that these lat-
ter are expressly forbidden and threatened by God, antecedently to
the magistrate's prohibition of them, which hath no small weight in
the matter under consideration.
Now, if any man shall pretend zeal and conscience, against dissent
in judgment or practice, from the church, but makes no conscience at
all to curse and swear, be drunk or unclean ; he will find it a difficult
task to persuade his, or other men's reasons or conscience, that this
his zeal for the laws and government is sincere and pure. For were
it so, it could never allow him to live in the notorious violation of the
laws himself, which he is so fierce and bitter against others for.
Eocpeciation 2. Secondly^ If your zeal be sincere, it will contain itself
within the bounds and limits of the offence, and not lay hold upon the
innocent, as well as upon the guilty ; and make you hate and perse-
cute them that were never turbulent and seditious, equally with the
greatest criminals. If you will hug this principle as things stand now,
reason will tell you, it is as just at all other times, as it is at this.
Would you not think it an unreasonable and most injurious thing.
526 THE REASONABLENESS OF PERSONAL REFORMATION.
to be plucked out of your shops, or houses, and hurried away to the
gaol ; because two or three dissolute fellows in the city or town where
you live, have been riotous or seditious, though you possibly know not
the men, nor can be so much as justly suspected of any confederacy
with them ? True zeal for the laws and government, is content to
wait, and suspend its revenge, till a fair conviction have passed upon
the guilty. And when it falls upon them, it is careful that it touch
none besides them : but suffers a man to retain, in the ver}'^ height
of it, due love and honour for all that are innocent.
If Christians be first denominated by general titles and terms of
distinction, which they cannot help, and then the crimes of any
particular person, that the world pleases to denominate as one of the
same party, must be charged and imputed to the whole ; what must
the consequence of this be, but that the whole community become
obnoxious to punishment, and the very government itself thereupon
be dissolved ?
For I take it to be past denial or doubt, that some of each denomina-
tion have been, are, or may be guilty of seditious practices. Some
hypocrites will lurk among those vast bodies of people, under the most
strict and watchful government ; but God forbid their guilt should
affect the whole body, under whose names they shelter themselves.
God, reason, and conscience, do all command the hottest zeal, to
make its pause and just distinction here. Let the guilty be brought
to condign punishment, upon fair trial and conviction. This dis-
course designs no favour for such. But let not those who abhor
their wickedness, and are as pure from their crimes as yourselves,
suffer with them or for them : For then your reason will tell you,
yourselves are as hable to sufferings as they; and that your zeal
is not kindled by love to justice, but the hatred of a party.
It is not in the body politic, as in the body natural : If the hand
steal, the feet are justly laid in irons, and the neck put into an halter ;
because all the members of the body natural are animated, and
governed but by one soul. But in the body politic, every indi-
vidual hath a distinct soul of his own ; and therefore that member
only that offends ought to be punished, and all the rest to enjoy
their full liberty and honour as before. Away therefore for ever
with this church and state destroying sjmechdoche.
Expectation 3. Thirdly, If there be a change made upon the laws,
and they shall at any time tolerate and protect that party and practice
which once they made criminal ; then your reason, and every man's
else, will expect from you (if your zeal for the laws and government
be sincere and unfeigned) that your countenance and carriage to that
people be changed and altered, according to the different aspect of
the laws and government upon them : That your envy and hatred
cease with the offence; and that you be as ready to assist and encour-
age them, when they act according to law, as you formerly were to
inflict and prosecute them, for acting contrary to law : Else, pretend
THE REASONABLENESS OF PERSONAL REFORMATION. 527
what you will, it is plain enough, that it was not zeal for the laws
and government, but somewhat else, (which every body may guess
at) that inflamed your rage against them.
For whensoever the wisdom of the government finds it necessary,
by toleration, to take away the crime and offence, it must necessarily
take away this very plea for hatred and persecution with it : Other-
wise it would be all one, to act for law, and against law ; to punish
them that are offenders, and them that offend no more than your-
selves ; to turn the edge of your rage and fury, against those that un-
dermine the government, and those that are as zealous as yourselves,
to support and defend it, by their persons and purses.
Expectation 4. Fourthly, Your reason will justly expect it from
you, that when, or wheresoever you shall see eminent piety meeting
with punctual conformity in one man, that man shall be your very
darling ; and that both these qualifications should recommend him
to your dearest affection, the more strictly godly he is, the more con-
formable he is to the laws of God ; as well as by his punctual com-
pliance with enjoined rules and rites of worship, to the laws of men.
If he be a man of catholic charity to all of every persuasion, whom
he judges to fear God, and be truly conscientious ; if he boldly and
impartially reproves sin, wherever he finds it, though it be in his
own patron, or men of his own profession ; you will still love him
the more for that. For if sincerity and conformity (as you pretend)
be the very things which you make such a noise and bustle for in
the world, here you have them both in conjunction. This is the
man you seem to seek (by these pleas of yours) for a pattern and
standard to reduce other men to.
And is it really so, gentlemen, with you ? Do you heartily affect
and prize a strict and serious conformist, that fears not to expose the
odious shamefulness and wickedness of profane swearing, cursing,
drunkenness, and uncleanness, without respect of persons, both in his
pulpit and private converses ? Do you love him the better, for his
plain dealing with your consciences, in detecting the grand cheat of
formality in religion ; for his close cutting convictions of the insuffi-
ciency of mere civility to your salvation, and the indispensible necessi-
ty of regeneration ? Do you heartily love and honour him, for thun-
dering you out of ale-houses and taverns, unto your family and closet-
duties ? " For telling you plainly, your love must not be confined
to your own party, but extended to all that fear God, however they
be externally distinguished among men ? Nay, for convincing you
plainly, that religion lies not in external modes and rites, in standing,
kneeling, or responses.? That the name and cry of the church, the
church, will as little avail to your salvation, as the cry of the supersti-
tious and profane Jews, The temple of the Lord, the temple of the
Lord are these ? That true religion is an inward, serious, spiritual
thing, consisting in evidencing itself by the mortification of your
sins, and real devotedness of your hearts to the Lord .^"
5^8 THE EEASONABLEXESS OF PERSONAL REFORMATIO^T.
If such a man as this will please, and delight your very hearts ?
then my reason is bound to conclude, there may be reality in what
you pretend. But if you shall hate and loath such a man as this
equally with a professed dissenter ; you must excuse me, and all the
rational world with me, if we shall conclude, that it is not true zeal
for the laws, for the church, or for the sincerity and peaceable lives
of its professors ; but an inward rooted enmity at religion itself, that
sets you on work, under the feigned pretence of other things.
Expectation 5. Fifthhj^ Your reason will expect, and exact it from
you, that whensoever you shall be convinced, that all these stirs
and bustles that have been in the world, all this fining, imprisoning,
and impoverishing your Protestant brethren and neighbours for
their conscience sake, hath done the church no good, but given a
great and real advantage to our common enemy, to ruin us together;
that we may distinguish ourselves how we please in our folly,
but they will never distinguish us in their fury ; for we are all known
to them, by one common name of heretics.
In this case, your reason exacts it irom you, and so doth the com-
mon reason of mankind, that a sense of common interest, and com-
mon danger, now quiet those feuds, and extinguish those fires which
our own lusts first kindled, and the devil and our common enemies
have incensed, to the great damage and hazard of the whole Protes-
tant cause.
Such a seasonable and becoming sense as this, were in itself sufii-
cient to cool a wise man's heats, if penal lav/s were left standing in
their full force and vigour ; But when the wisdom and reason of the
state shall plainly discern both the usefulness and necessity of liberty,
and thereupon take away (as they have now most prudently and sea-
sonably done) the further occasions of mischiefs to the whole, by
relaxing the yoke that bound some (and those a very great body of
truly loyal and useful subjects) leaving the rest in the quiet posses-
sion of "their own liberties and properties ; what shall we call that
fire, which still continues burning and increasing, not only after, but
by all this, but an unquenchable hell-fire.
If chimeras, and self-created jealousies, are indulged, that some car-
nal interests of ours are not so well secured to us under liberty, as they
were under persecution and tyranny ; this will be the right way to
pepetuate dissensions and persecutions to the end of the world.
And now, gentlemen, I hope I may say, without being vain or
opinionative, our reason hath plainly disarmed you of these pleas and
excuses, by which you have hitherto defended yourselves in your
most sinful practices of profane cursing and swearing, drunkenness,
uncleanness, and bitter enmity against your Protestant brethren, for
things that touch not the essence of Christianity.
And believe it, sirs, it is truly genteel and glorious, to suffer
yourselves to be subdued and conquered by the plain convictions of
your own reason and conscience. It is ten thousand times more ho-
THE UEASONABLE^^ESS OF PERSONAL REFORMATION. 5^^
nourable and glorious to lay down your arms at the feet of these,
than to lay down both reason and conscience at the feet of Satan and
your lusts, and continue fighting obstinately against God, your own
souls, bodies, estates, reputations ; yea, your very reasons and con-
sciences, your innocent brethren, and the peace of church and state,
under Satan's banner.
In all this discourse I have not designed to exasperate, but assuage
and restrain your lusts and passions, by laying the loving and gentle
hands of your own reasons and consciences upon them. I have not
given the least injurious touch to your honour, but all along pleaded
for the recovery and security of it. I have exposed no man by any
particular mark, or indignation.
But now I have done with you ; If your own consciences shall
begin to make a rounder and more particular application of these
general reasonings and arguments, and say to you, as Nathan to
David, thou art the man ; I am not accountable to God for that.
But be confident of it, you are accountable to God for all those plain
convictions, and faithful endeavours used with you, and tried upon
\'ou to save you from all those miseries your head-strong lusts, with
fufious precipitation, are manifestly running you into.
If you can substantially and solidly repel those arguments against,
and vindicate those pleas for sin, which reason and conscience have
urged and censured above ; and can produce stronger and clearer
arguments to defend and justify the courses here censured and
condemned ; or if you can obtain a writ of error, to remove these
causes to another lawful court of judicature, where you shall obtain
a more favourable verdict, your complaint of severe dealing with you
here, will not want some ground or colour ; but if you cannot, (as
you know you cannot) then never blame your own reasons nor mine,
for dealing rigorously or injuriously with you.
I am willing to hope, and persuade myself, that I shall at least ob-
tain a reformation of life from many of you. I have strove hard for
it with you here. I will strive harder with God in prayer, to obtain
it for you. But yet, gentlemen, I must tell you in the close, that
though an external reformation of these evil courses may make your
lives more healthy, happy, and durable in this world, and will greatly
conduce to the public as well as your personal and private interest;
yet if you expect complete and perfect happiness in the world to come,
you must advance one step further beyond reformation, unto sound
conversion. Thefirst makes you comparatively happy here ; but the
second will make you perfectly happy and blessed for ever hereafter.
The first frees you from many temporal miseries upon earth ; but
the second, from eternal miseries in hell. And this brings you t»
the other blessed step, by conversion ; which is the second part.
530 THE POSSIBILITY AND NECESSITY OF CONVERSION,
THE
SECOND PART
EVINCING THE
POSSIBILITY, NECESSITY, AND EXCELLENCY
OF
CONVERSION TO GOD;
The only thing that makes men truly happy, and perfectly blessed,
in the world to come.
§ I. Conviction supposed, and grace admired.
iVE ASON and conscience having been shaming men out of their
profaneness, in the former part of this discourse, free grace invites
them to the life of holiness, and thereby to the life of blessedness,
in this second part.
There you see what it is to live like beasts ; here you may see
what it is to live like Christians.
My charity commands me to suppose, that some readers stand, by
this time convicted in their own consciences, both of the extreme
w ickedness, and the immediate danger of that profane course they
have hitherto pursued, and persisted in ; and that by this time they
begin to interrogate them in the apostle's close and cutting language,
Rom. vi. 21. " What fruit had ye then in those things, whereof ye
are now ashamed ? For the end of these things is death.'' It is hard
to imagine, that so many close debates and reasonings, as you have
heard in the former part, should not leave many of you under con-
viction and trouble of spirit. You see, your own reasons and con-
sciences have condemned you ; " And if our heart condemn us, (saith
the apostle) God is greater than our heart, and knoweth all things;"
1 John iii. 20. It is folly to imagine you shall be acquitted at God's
immediate bar, who are already cast and condemned at your own
privy sessions.
If this be the happy effect, as I hope it is, of all the former close
and solemn debates with your consciences, it will naturally and imme-
diately cast thy soul, reader, into great admiration of, and astonish-
ment at, the patience and long-suffering of God, that hath borne
with thee, under a life of prodigious and reiterated provocations until
this day. And his goodness will be as admirable to thee, as his pa-
THE POSSIBILITY ASVi ^'ECESSITY OF COXVEIISIOX. 531
tience ; in that he hath not only suffered thee to Uve till this day, but
made it the day of thy conviction, the first necessary step towards
thy conversion ; and the very first things he entertains thy convinced
and troubled soul with, to be the possibility and probability of thy
conversion to God.
The greatness of his patience shews his almighty power, Rom ix.
22. Nahum i. 3. but his willingness to pass by all the wrongs you
have done him, and to be at peace with you, discovers the immense
riches of his grace. Tit. iii. 3, 1.
That God should be so quick in the executions of his wrath upon
your companions in sin, and so patient and long-suffering towards
you, that have out-sinned them all; is such a comparative considera-
tion of his bounty, as should even overwhelm the man that beholds
it, Rom. ix. 22. " Behold the goodness and severity of God ! on
them that fell severity ; but towards thee, goodness.'"
If thou be that very man, who in the past course of thy life hast
been a profane swearer, a beastly drunkard, a lascivious person, an
hater and persecutor of good men 4 and after all this, the Lord hath
brought an offer of mercy to thy soul, and shall convince thee it is
not come too late, but that the door of hope stands yet open to
thee ; my advice to thee is, that thou cast thyself down at the feet
of mercy, and after this manner pour forth thy laments and desires
before the Lord.
" And is there yet a possibility of mercy, O Lord God, for such
a vile wretch as I have been ! can the arms of free grace yet open
themselves to embrace such a monster of wickedness as I am ? Who
then is a God 'ike unto thee ? And what patience, mercy, and good-
ness, is like thine .? I have far exceeded others in sin ; I have lived
the life of a beast, yea, of a devil. I have dared thy dreadful, and
glorious name, with thousands of horrid blasphemies ; trampled all
thy glorious attributes under my feet, challenged thee, to thy very
face, to do thy worst, even to damn me to the pit of hell : I have
yielded up this soul, with all its noble faculties and powers, as in-
struments of sin unto the devil ; and made this body, which should
have been the hallowed temple of thy Spirit, to be the noisome sink
(or common sewer) for all unclean and abominable lusts to run and
settle in. I have hated, reviled, and persecuted those that lived
more strictly, soberly, and godly, than myself; because their con-
vincing examples disquieted, checked, and convinced my conscience,
in the eager pursuit of my lusts and pleasures.
" I have lived in the profane neglect of prayer, meditation, self-
reflection, and all other spiritual Christian duties; thinking to make
an atonement for all, by a few hypocritical, external formalities.
" To accommodate my carnal interest in the world, 1 have come
reeking hot out of an ale-house, or whore-house, to the table of the
Lord ; where, with unhallowed hands, and a more unhallowed heart,
I have crucified again the Lord of glory, and given the vilest affront
Vol. VL LI
532 THE POSSIBILITY AND NECESSITY OF CONVERSION".
and despite to that most sacred and precious blood, which now must
save me, or I am lost for ever. Thus have I done; and *'^ because
thou keepest silent, I thought thee to be altogether such an one as
myself: but this day hast thou reproved me, and set mine abomi-
nations in order before me."
" I have tempted and seduced many others into the same impie-
ties with me, of whom, some are already gone down to the dead, and
others so fixed, and fully engaged in the pursuit of their lusts, that
there appear no signs of repentance, or recovery in them.
" Thy wrath, Lord, soon brake forth against the angels that sin-
ned in heaven ; yet hitherto hast thou forborne and spared me, who
have been highly provoking thee ever since I was born, by a life of
unparalleled wickedness upon earth. Vile wretch that I am ! I have
despised the riches qftliygoodness^Jhrhearance, and long-suffering ;
not knowing that the goodness of God leadeth me to repentance. And
after all, here I am told, that there is yet a possibility of pardon,
mercy and salvation for me. The news is so great and so good, that
I am zealously concerned to examine the grounds and evidences of
it. And if it shall appear to be as true, as it is astonishingly strange,
and ravishingly sweet ; I hope, it shall effectually lead me to repent-
ance, and dissolve for ever the strongest ties betwixt me and my lusts,"*
§ II. Conversion of the vilest sinner possible.
X HAT it is possible for the greatest and most infamous sinner to
be recovered by repentance and conversion, and thereupon to find
mercy and forgiveness with God ; is a truth as sure and firm as it
is sweet and comfortable. Three things will give full evidence of it.
1. That their sins do not exceed the power and sufficiency of the
causes of remission.
2. That such sinners are within the calls and invitations of the
gospel.
3. That such sinners are found among the instances and examples
of pardoning mercy, recorded in the scriptures.
And if the causes of pardon be sufficient, and able to produce it;
if the gospel invitations do take them in, and such sinners as these,
every way as vile and wicked, have not been shut out, but received
to mercy ; then it is beyond all doubt that there is (at least) a pos-
sibility of mercy for such sinners as you are.
I. It is past rational doubt, that the causes of remission are every
way sufficient, and able to produce the forgiveness of such sins as
yours are. For consider with yourselves,
C 1. The impulsive cause.
The power of -< 2. The meritorious cause.
( 3. The applying cause.
1. The sufficiency and ability of the impulsive cause of pardon,
which is none other but the free grace of God^, the immense riches
THE POSSIBILITY AND NECESSITY OF CONVERSION; 533
dnd treasures whereof, do infinitely excel the accompts and compu-
tations both of angels and men. Exod. xxxiv. 6, 7. " And the Lord
passed by before him, and proclaimed, The Lord, the Lord God,
merciful and gracious, long-suffering, and abundant in goodness and.
truth : keeping mercy for thousands, forgiving iniquity, and trans-
gression, and sin."" Mic. vii. 18, 19. " Who is a God like unto thee,
that pardoneth iniquity, and passeth by the transgressions of the
remnant of his heritage ? He retaineth not his anger for ever, because
he delighteth in mercy. He will turn again, he will have compas-
sion upon us ; he will subdue our iniquities, and thou wilt cast all
our sins into the deptlis of the sea." Once more, Rom. v. 20.
" Where sin abounded, grace did much more abound.'' So that
whatever thy sins have been, they do not, they cannot exceed the
ability and power of the grace of God, the all-sufficient, impulsive
cause of remission. That infinite abyss, or sea of mercy, can swal-
low up, and cover such mountains of guilt, as thine have been.
2. Nor do thy sins exceed the ability and power of the meritorious
cause of remission, namely, the blood of the Lord Jesus Christ ; for
that blood is the blood of God, Acts xx. 28. He is the Lamb of
God, whose blood is sufficient to take away the sins of the world,
John i. 29. There is but one sin in the world exempt from remis-
sion by this blood, and if thy heart be now wounded with the sense
of sin, (as I here suppose it to be) that is none of thy sin, how
heinous soever thy other sins be.
3. Nor do thy sins exceed the ability and power of the applying
cause of pardon, namel}' , the Spirit of God. For though I should
suppose thy mind to be clouded, and overshadowed with grossest ig-
norance, thy heart to be as hard as adamant, or nether-millstone, thy
will stiff and obstinate, thy affections enchanted and bewitched with
the pleasures of sin ; yet this Spirit of God, in a moment, can make
a convincing beam of light to dart into thy dark mind, make thy hard
lieart relent, thy stubborn will to bow, and all the affections of thy
soul to comply, and open obediently to Christ, John xvi. 9, 10. " The
Spirit when he cometh, he shall convince the w^orld of sin," &c.
Thus you see, whatever your guilt be, it does not exceed the abi-
lities of the causes of remission. O what an encouragement is this ?
II. And there is yet further encouragement in this, that if you will
open your bibles, you may find yourselves within the calls and invita-
tions of the gospel. And no man can say, that man is without hope,
that is within a gospel-invitation. Consider Isa. Iv. 7, 8. " Let the
wicked forsake his way, and the unrighteous man his thoughts ; and
let him return unto the Lord, and he will have mercy upon him, and
to our God, for he will abundantly pardon ; for my thoughts are not
your thoughts," &c. Here you have the nature of conversion descri-
bed negatively and positively, by forsaking your ways and thoughts,
and turning to the Lord. The way notes the external course of the
conversation ; the thoughts denote the internal frame and temper of
L12
S34* THE POSSIBILITY ANl) NECESSITY OF CONVERSION.
the mind ; both these must be forsaken. And turnhig to the Lord^
denotes the sincere dedicating of the whole man to God ; all which
is possible, and easy for the Spirit of God to do ; and this being once
done, abundant pardon is assured. If you say, you cannot think it ;
God tells you in the very next words, that his thoughts are not your
thoughts ; but as far above them, as the heavens are higher than the
earth. Read to the same purpose, Isa. i. 1 8. Rev. iii. 20. John vii. 27.
III. And to make the possibility of remission yet clearer,
know, for your encouragement, that as vile, infamous, and prodi-
gious sinners as yourselves, are recorded, and found amongst the
instances and examples of forgiven sinners in scripture. Paul was
once a fierce and cruel persecutor and blasphemer, yet he obtained
mercy, 1 Tim. i. 13, 14. That sinful woman, recorded, Luke vii.
37, 38. was an infamous, and a notorious sinner ; yet her sins which
were many, were forgiven her, ver. 47. Manasseh was a monster
of wickedness, as you may read, 2 Chron. xxxiii. yet found mercy.
And if you view that catalogue of sinners, given in 1 Cor. vi. 9, 10.
you will seem to find among them the very forlorn hope of desperate
sinners, advanced nearest to hell of any men upon earth ; yet see,
ver. 11. what is said of some of them : " And such were some of
you ; but ye are washed, but ye are justified."
All these things plainly shew^ (I say not the certainty that you
shall be, but) the possibility that you may be pardoned ; which is a
mercy and encouragement unspeakable.
§ III. The conversion of profane ones highly probable.
JtIlND because Satan labours to discourage them that are gone in
sin so far as you are, by cutting off all hopes of mercy from them,
and bringing them to this desperate conclusion ; damned we knovr
we shall, and must be ; and therefore as good be damned for more,
as less. If we had lived sober, and civil lives, we might have had
some hope ; but because we have no hope, it is as good for us to
take our full swing in sin, as to think of returning by repentance and
conversion, so late in the day as this is.
To obviate this deadly snare of Satan, I shall here further add.
That there is not only a possibility of your recovery, but, in some
respect, a strong possibility, that such as you may be converted and
saved, than there is for those who have led a smoother, and more
civil life in the world, and wholly trust to their own civility for their
salvation, instead of the imputed righteousness of Christ.
This plainly appears, by that convictive expression of Christ to
the Scribes and Pharisees, Mat. xxi. 31. " Verily, I say unto you,
that the publicans and harlots go into the kingdom of heaven before
you." Publicans, the most infamous amongst men ; and harlots,
the worst of women ; yet these are sooner wrought over to Christ by
faith and repentance, than the more civil, and self-righteous Scribes
and Pharisees.
THE POSSIBILITY AND NECESSITY OF CONVERSION. 535
And indeed, it is far easier to come at the consciences of such sin-
ners by conviction than at the others ; they having nothing to ward
oft' the stroke of conviction, it must fall directly, and immediately
upon their consciences. The most smooth and civil part of the
world, trust to their own righteousness ; and this self-confidence,
like armour of proof, resists all attempts to bring them to Christ for
righteousness. Nothing fixes men in a state of evil, more than a
strong conceit that their condition is good.
But such as you are, whose whole lives have been polluted with
profaneness, and all impiety, your consciences will more easily re-
ceive convictions of your present danger, and of the necessity of a
speedy, thorough change. You cannot think, as others do, that you
need no repentance, or reformation. In this respect, therefore, you
lie nearer the door of hope and mercy, than other sinners do.
If therefore it shall please the Lord, (whose grace is rich and free
to the vilest of sinners) to pluck out such as you, as brands out of
the burning, by thorough conversion to Christ ; you will not only
become real Christians, (as all true converts are) but the most ex-
cellent, useful, and zealous amongst all Christians. As you will be
most eminent instances of his grace, so you will be the most eminent
instruments for his glory. As you have gone beyond other sinners
in wickedness, so you will strive to exceed them all in your love to
Christ. Luke vii. 47. '* She loved much for much was forgiven her."
You will never think you can do enough for him, who hath done
such great things for you.
Who more fierce and vile, before conversion, than Paul, who was
a blasphemer, a persecutor, and injurious? 1 Tim. i. 13. and who,
among all the servants of Christ, loved or laboured for him more
than he ? How did he rather fly, than travel up and down the world,
in a flame of zeal for Christ ? As you have been ring- leaders in sin,
so you will not endure to come behind any in zeal and love to the
Lord Jesus : Yet not thinking this way to make him a requital for
the injuries you have done him ; (that would be the most injurious
act of all the rest) but to testify this way the deep sense you have
of the riches and transcendency of his goodness and mercy to you,
above all others.
§ IV. Conversion Jrequently and fatally mistaken,
X5UT here I must warn you of some common, but most dangerous
mistakes, committed in the world, with respect to conversion unto
God : Except these be seasonably prevented, or removed, none of
you will ever stir, or move further than you are towards Christ.
Amongst others, beware especially of these three following fatal
mistakes ; that of,
1. Baptismal regeneration.
2. Common profession of Christianity.
3. Formality in religious duties.
L13
536 THE POSSIBILITY A^'D NECESSITY OF CONVEBSION.
1. There is a notion spread among men, and almost every where
obtaining, that the scriptures mean nothing else by conversion, but
to he baptized in our infancy into the visible church ; and that this
ordinance having passed upon them long ago, they are sufficiently
converted already ; and that men make but a needless stir and bustle
in the world, about any other, or further conversion.
But, sirs, I beseech you, consider how dangerous a thing it is, to
take your own shadow for a bridge ; and venturing upon it, drown
yourselves. If baptism be conversion enough, why doth Christ say,
Mark xvi. 16. " He that believeth, and is baptized, shall be saved ;
but he that believeth not, shall be damned .?'' Baptism without faith,
signifies nothing to salvation ; but faith, without baptism, (where it
cannot be had) secures salvation. And why doth the apostle say.
Gal. vi. 25. " Neither circumcision, nor uncircumcision availeth any
thing, but a new creature .^" Or what needed Christ to have pressed
and inculcated tiie indispensible necessity of regeneration upon Nico-
demus, as he doth, John iii. 3, 5, 7. who had been many years a circum-
cised Jew ? This your dangerous dependence upon your baptismal
regeneration, is what hath given such deep offence, and prejudice to
many (though without just cause) against that ordinance. I lament
it as much as they, that men should turn it into such a deadly snare
to their own souls, yet will still honour Christ's abused ordinance.
2. Some think, the common profession of Christianity makes men
Christians enough ; they are no Heathens, Mahometans, or idola-
trous Papists; but Protestants, within the pale of the true church ;
that is, professed reformed Christians.
But, friends, 1 beg you to consider that convictive text, 1 Cor.
iv. 20. " The kingdom of God is not in word, but in power." Many
there be, that in words confess Christ, but in works deny him. And
why were the foolish virgins (that is, professed reformed Christians)
shut out of the kingdom of God ; if the lamp of verbal profession,
■witliout the oil of internal godliness, were enough for our salvation ?
Matth. XXV. 3, 12. Believe it, sirs, many will claim acquaintance
with Christ upon this account, and expect favour from him in the
great day, of whom he will profess he never knew them, Matth. vii.
22. Christ need not have put men upon striving, as in an agony,
to enter in at the strait gate, if baptism in our infancy, or verbal
profession of Christianity, were all the difficulties men had to en-
counter in the way to heaven.
3. Formality in external duties of rehgion, is another fatal mistake
of conversion. Have not these been the inward thoughts of your
hearts .'* As bad as we are, though we take liberty to swear, be
drunk, and unclean sometimes ; yet we say our prayers, keep our
cliurch, and hope for heaven and' salvation, as well as those that are
more precise.
But tell me, gentlemen, seriously, what do you say, or plead for
yourselves more in all this, than those convicted hypocrites did^ Isa.
THE POSSIBILITY AND NECESSITY OF CONVERSION. 537
Iviii. 2. " Yet they seek me daily, and delight to know my way, as
a nation that did righteousness, and forsook not the ordinances of
their God : The^^ ask of me the ordinances of justice, they take de-
light in approaching to God." Or to come nearer yet to your case,
and cut off, at one stroke, for ever this vain plea of yours, read and
ponder God's own censure of it, in Jer. vii. 8, 9, 10, 11, 12. " Be-
hold, ye trust in lying words, that cannot profit. Will ye steal,
murder, commit adultery, and swear falsely, &c. and come and stand
before me in this house, which is called by my name, and say. We
are delivered to do all these abominations ? Is this house, which is
called by my name, become a den of robbers in your eyes ? Behold,
even I have seen it, saith the Lord ; but go ye now to my ])lace,
which was in Shiloh, where I set my name at the first, and see what
I did to it, for the wickedness of my people Israel."
§ V. Of' the nature of true conversion.
JL OU have heard, that conversion does not consist in these exter-
nal things ; at your eternal peril be it, if you trust in them : But
true conversion is the turning of the whole man to God, Acts xxvi.
18. it is nothing less, than the total change of the inward temper and
frame of the heart, and the external course of the life, Isa. Iv. 8. It
is not the cool confession, but the real forsaking of sin, in which we
shall find mercy, Prov. xxviii. 13. Thy heart and will, love and
delight, must turn sin out, and take Christ in, or thou art no gospel-
convert. A true convert loaths every sin, and himself for sin, Ezek.
xxxvi. 31. but general confessions of sin are consistent with the full
dominion of sin. Moreover, in all true conversion there is a positive
turning unto God, a whole heart-choice of him, for your supreme
and ultimate happiness and portion, Psal. Ixxiii. 25. and of the Lord
Jesus Christ, as your Prince and Saviour, Acts v. 31. And an-
swerably, it will devote your whole life to his service and glory, Phil.
i. 2L And thus it brings forth the new man, and the whole frame
of your heart and life is marvellously changed and altered, 2 Cor, v.
17. " Old things are passed away, behold, all things are become new.*"
It may be, you will think such a change as this impossible to be
made upon you. And so it is indeed, until the day of God's power
come, Psal. ex. 3, What ! to forsake with loathing your old com-
panions, and courses, which you have so long hved with and delight-
ed in ; and to embrace with highest pleasure, strict godliness, \/hich
you have so loathed, and ridiculed ! This would be a strange alter-
ation indeed : But as strange as it seems to be, it will be effected in
a moment, when God fulfils that gracious promise (as I hope he is
now doing) to you, Ezek. xxxvi. 26. " A new heart also will I give
you, and a new spirit will I put within you." Operations follow na-
ture : When the heart of a beast was given to that great king Nebu-
chadnezzar, Dan. V. 21. his dwelling was with the wild asses; they
fed him with grass, like oxen. But let the spirit of a man return to
LU
538 THE POSSIBILITY AND NECESSITY OF COXVEIlSIO^\
him again, and he will blush to think of his brutish company, an J
way of life ; and so will you of yours also. As marvellous a change
as this has passed upon as eminent and notorious sinners as your-
selves, Gal. i. 22. the God of the spirits of all flesh can with ease
and speed produce all this by that Almighty Power, whereby he is
able to subdue all things to himself.
§ VI. Of the hazards attending conversion.
XF the Lord shall, in his rich grace and mercy to your souls, stir
up in them the thoughts and resolutions of a change of your course ;
great care ought to be taken, in the time of this change, lest they
miscarry in their remove from one state to another ; multitudes mis-
carry betwixt a state of profaneness, and true godliness. To con-
tinue in the state of profaneness, is to be certainly lost ; and so it is
to take up short of Christ, in mere civility and formality in religion.
This middle state takes up multitudes by the way,\vho do but
change the open road, for a more private way to hell.
Mere civilized nature is unregenerated nature still ; " They re-
turn, but not to the most High ; they are like a deceitful bow," saith
the prophet, Hosea vii. 16. They seem to aim at Christ, and sal-
vation ; but, as an arrow from a weak bow, it goes not home ; or, as
from a deceitful bow, it slants aside, and misses the mark. It is true,
they are not openly profane, as they were before ; but they take up
and settle in an unregenerate state still : Their condition is the same,
though their company be not.
This is excellently set forth by our Saviour, Mat. xii. 43, 44, 45.
The devil maybe cast out as a profane de\il,and yet keephis proprie-
ty still as a former devil. The sense of that text is well expressed by
one, in this note upon it ; That a restraint by formality, keeps the
devil's propriety, and disposes the soul to final apostasy. You are as
far from Christ and salvation, under the power of formality, as you
were before. He that is cured of a fever, hath no great cause to re-
joice, if his fever has left him under a consumption, which will kill
him as surely, though it may be less violently, or speedily.
§ VII. Of the ahsohlute necessity of a thorough change.
▼ T HATEVER the difficulties and hazards are, that attend this
change by conversion unto God, the change itself is absolutely and
indispensably necessary to every man's salvation. The door of sal-
vation can never be opened, without the key of regeneration. Christ
assures civil and formal Nicodemus, " That except he be born again,
he cannot see the kingdom of God," John iii. 3. Think not con-
version to be the attainment of some singular and extraordinary
Christians, for it is the very point upon which every man's eternal
happiness or misery depends. There is one law for all the world ;
they must be changed or damned: No restitutions or reformations,
no common gifts or abihties, no religious duties or services, can save
THE POSSIBILITY AND NECESSITY OF CONVERSION'. 5^39
any man from hell, witliout a change by thorough conversion, Rom.
viii. 8. " They that are in the flesh, cannot please God.*"
Satisfy and pJease not yourselves with this : Though we live in sin,
yet God is a merciful God. We will confess our sins to him, say our
prayers, keep our church ; and no doubt but God will be merciful to
us, as well as others. Consider it, man, that this merciful God is also
a God of truth ; and this God of truth hath plainly assured thee, that
all these external things signify nothing to thy salvation, unless thoii
become a new creature. Gal. vi. 15. and that thou must be born
again, John iii. 3. Say not, without this you will hope in God ; If
you hope in God, you must hope in his word, Psal. cxix. 11. Now
where will you find that word in the bible, that warrants the hope of
salvation in the unregenerate person ? All scriptural hope is of a puri-
fying nature, and evermore productive of an holy life, 1 John iii. 3.
If you say, Christ died for the greatest of sinners, and you trust to
be saved through him; it is true, he did so, but conversion is his only
method of salvation, Tit. ii. 14. and those that are not washed by
sanctification, have no part in him, or in his blood, John xiii. 8. He
came not to save men continuing in their sins, but to save his people
from their sins, Mat. i. 21. His way is to lead you through sancti-
fication unto salvation, 2 Thes. ii. 13. If you have a mind to see
whom, and how he saves ; you have it before your eyes. Tit. i. 14.
'' Who gave himself for us, that he might redeem us from all ini-
quity, and purify unto himself a peculiar people, zealous of good
works." Those only are saved by him, that " denying ungodlincvss,
and worldly lusts, live not only soberly and righteously, but godlj
in this present world."
And this is the change I am here pressing you. to ; and until this
change be made, you cannot find yourselves within the compass of any
covenant-promise, Eph. ii. 12. but if you will turn to Heb. xii. 14.
you may, the very next minute, find yourselves barred out of heaven
by a scripture threatening. Let no man, therefore, impose so great
a cheat upon his own soul, as once to imagine, that any thing short
of sound conversion can ever put him out of the danger of damnation.
§ VIII. Ever?/ man might do more than he doth, towards his own
conversion,
JLT is not in any man's power to convert himself; but yet because
every man might do more towards it than he doth do, and doth it
not, he is justly chargeable with his own damnation. We are bid,
and bound to strive to enter in at the strait gate, Luke xiii. 24. It
is true, a man in his natural state, can do nothing that is spiritually,
or supernaturailygood; yet he can do, and forbear to do many things,
the doing or forbearing of wliich, have a true (though remoter) ten-
dency to his conversion; and not doing, or forbearing of them, his
destruction is of and from himself
You can, if you will, forbear to swear, and blaspheme the name of
5i0 THE POSSIBILITY AND NECESSITY OF CONVERSION.
God. Who can, or does compel, or force your tongues to it ? The
devil can tempt, but not compel them : you can, if you will, stop,
when nature is duly refreshed. Your wicked companions can pro-
voke, but not force you. You can, if you please, shun lascivious
books, and company, and keep your bodies chaste, at least from the
external acts of uncleanness.
And why cannot you (if you please) perform, as well as neglect,
the external acts of religious duties ? The same feet that carry you to
a tavern, can carry you lo your closets, if you please to have them do
so. Nor do I know any reason why you cannot compose yourselves^
when engaged in God's public or private worship, to a close and se-
rious attendance to those d uties. The application of the mind to what
is spoken is of great concernment to you ; and if an unsanctified mi-
nister can apply his thoughts to compose a sermon, and preach it : I
see no reason why an uksanctified hearer may not also compose, and
apply his mind to hear it. And I am past all doubt, that something
may be done beyond all this. You have some power certainlv to re-
flect upon, and consider what concernment you have in the things
you read or hear ; and how they agree, or disagree with your expe-
rience.
Now, if men would but do this, (which certainly they have a
power to do) though they cannot convert themselves, yet hereby they
ivould lie in the hopeful way of converting grace ; which is more
than they could ever yet be persuaded to do. And though there be
no positive certainty, or assurance, that conversion and salvation shall
follow these acts ; yet hope and probability are engagements enough.
Hope sets all the world on work, without assurance. The plough-
man ploughs in hope, and the merchant ventures in hope. Do but
as much for your souls, as these do for their bodies.
§ IX. Temptation and discouragements in the xcay of conversion.
-tSUT here I expect to be encountered by all the policy and powev
of hell. Satan, and your own lusts, are in confederacy, to turn a-
way your minds from such counsel and persuasions as these. They
will tell you, this is no proper season to mind your conversion ;
it is either too soon, or too late ; you have not yet had pleasure
enough in sin, or so much as hath put you beyond all hopes of
mercy : That religion is a melancholy thing, and if once you look
that way, you will never have a merry day, or hour more ; with a
thousand such dam.ps and discouragements.
But pray, gentlemen, do so much, at least for your souls, before
you turn away your ear from the instructions of life, as to hear
these matters examined : If they are not worth that, they are
worth nothing.
I will suppose you in the flower and vigour of your youth, and this
dangerous season now nicked with a more dangerous temptation ; that
THE rOSSIBIHTY AND NECESSITY OF COXVEIISION. 54)1
k is too soon to mind such serious matters now : You have not yet
had your full pleasure out of sin.
Need I to spend a word, to refute and baffle such a temptation as
this ? I doubt not, but you yourselves can easily do it. Ask your-
selves, Sirs, if sentence of death were passed upon you by men, (as
it is by God, John iii. 18. " He that believeth not, is condemned
already,'') would you think a pardon could come too soon .? Be as-
sured, every bit of bread you eat, is the bread of the condemned ;
you are in danger of hell every day, and hour : There wants nothing
but a sword, a bullet, a shipwreck, or disease, (of which multitudes
wait on you every day) to put you beyond mercy, and all hopes of
mercy. And can you get too soon (think you) out of this danger
and misery ? O why do you linger any longer ? The danger is too
great and imminent, to admit one hour's longer delay.
And it is as strange and strong a delusion on the other side, to
fancy it is now too late : The vanity and groundlessness of this,
hath been evinced in the second section, to which I refer you for
full satisfaction.
And for the loss of your pleasures, by conversion to God, that is
the thinnest and silliest pretence of all the rest : That is the same
thing, as to imagine it is to a thirsty man's loss, to leave the puddle
waters of a broken cistern, to enjoy the crystal streams of a flowing
fountain ; for the pleasures of an ale-house, play-house, or whore-
house, to be sweeter than the light of God's countenance, the com-
forts of his pardon, or the lively hopes of glory with him in heaven;
of which you read, 1 Pet. i. 8.
Poor men ! O that you did but once know what the life of holi-
ness, and dedication to God is ! what the seals, earnest, and first-fruits
of his Spirit are ! How willingly and joyfully would you trample all
the sordid pleasures of sin under your feet, to enjoy them !
§ X. Motives and considerations persuading to conversion,
X HIS short discourse shall wind up itself in motives and consi-
derations, to prevail with you, not only to make the first step out
of profaneness to civility ; but the other necessary and happy step
too, for the Lord's sake, gentlemen, that blessed step beyond mere
civility, to serious godliness.
O that I knew what words to choose, and what arguments to
urge, that might possibly prevail with you ! My witness is in hea-
von, I would do any thing within my power, to procure your tem-
poral and eternal happiness. I beg you, in the bowels of Christ
Jesus, as if I were upon my bended knees before your feet, tura
not away your eye nor car from these discourses : Ponder and con-
sider, once and again, what hath been rationally debated in the first
part, about your reformation, and what hath, and shall be offered,
jn this second part.
my God ! thou that hast counted me faithful, and put me into
542 THE roSSIUlLITY AXD NECESSITY OF CONVERSION.
the ministry ; thou that hast indined my heart to make this attempf,
and encouraged me with hope, that it shall not be in vain to all them
that read it, if it must be so to some ; I beseech thee, lay the hand of
thy Spirit upon the heart and hand of thy servant ; strengthen and
guide him in drawing the bow of the gospel, and directing the arrows,
that they may strike the mark he aims at, even the conviction and
conversion of lewd and dissolute sinners. Command these consider-
ations to stay and settle in their hearts, till they bring them fully
over to thyself in Christ."
Considei'ation 1. And first, O that you would consider how the
whole of your life past hath been cast away in vain, as to the great
end and business you came into the world for. You have breathed
many years, but not lived one day to God. Your consciences could
never yet prevail with you to get out of the noise and hurry of the
world, and go along with it into some private retiring-place, to debate
the state of your souls, and think close (but for one hour) on such aw-
ful subjects as God, soul, Christ, and eternity, heaven, hell, death,,
and judgment. Do you think, gentlemen, that you came into this
world to do nothing else but to eat and drink, sport and play, sleep
and die ? Ask yourselves, 1 beseech you, whether the life you have
hitherto lived, has looked to your own eyes like an earnest flight
from hell, and a serious pursuit of heaven and salvation ? How much
nearer you are got to Christ now, than you were when in your cradles?
The sweetest, and fittest part of yowY life, is passed away in vanity^
and there is no calling one day, or hour of it, back again.
Considei'ation 2. Consider, gentlemen, for Christ Jesus sake, you
have yet an opportunity to be etenially happy, if you will slight and
neglect opportunities of salvation no longer ; the door of mercy is
not yet finally shut up : The Lord Jesus yet waits to be gracious to
you. Such is his astonishing grace and mercy, he will pardon and
pass by all that you have done against him, if now, after all, you will
but come unto him that you may have life. Turn ye^ turn ye ; for
ivhy will ye die ? Your swearing and blaspheming, your drunken-
ness, uncleanness, and enmity of godliness, shall never be mentioned,
if you will yet repent and return. Ezek. xviii. 21, 22. "If the
wicked will turn from all his sins that he hath committed, and keep
all my statutes, and do that which is lawful and right ; he shall
surely live, he shall not die. All his transgressions that he hath
committed, they shall not be mentioned unto him."
If you say, these are hard and impossible terms to nature, it is
true, they are so, and God's end in urging them here upon you, is
to convince you of your natural impotence, and drive you to Christ;
that by union with him, the righteousness of the law might be ful-
filled in you.
Consideration 3. Let it be thoroughly considered, it is no less than
salvation, and your own salvation too, which depends upon your con-
version. How diligent was Christ in purchasing salvation 1 how neg«
THE POSSIBILITY" Al^D XECKSSITY OF CONVKRSIOX. 513
iigentand remiss are we in applying it ! O what compositions of sloth
and stupidity are unconverted sinners ! how do they sit with folded
arms, as if it were easy to perish ? Is this your running and striving to
obtain the palms and crowns of immortal glory ? Work-out (saith' the
apostle, Phil. ii. 12, 13.) your own salvation with fear and trembling
It is for salvation, and nothing less, you are here pressed to strive :
And what care, pains, or solicitude of ours, can be equal and pro-
i)ortionate to so great a thing as salvation ? If every thought of the
heart were rescued from all other concerns, and the mind stand con-
tinually fixed with utmost intention upon this subject, surely such
a subject deserves it all, and much more.
But when you consider it is not another's, but your own salvation
you are striving for ; how powerful should the principle of self-pre-
servation awaken and invigorate your utmost endeavours after it !
The law of charity, and bowels of mercy, would compel us to do
much to save the body, and much more the soul of another: And
will they move us to do nothing for our salvation ?
Say not. If I should be careless and neglective, yet God is good
and gracious ; if this season be neglected, there are more to come :
Alas ! that is more than you knovv'. It is possible your eternal
happiness may depend upon the improvement of this present oppor-
tunity ; there is much of time in a short opportunity.
Consideration 4. Do you think your hearts would bein such a dead,
careless, and unconcerned frame, about this great and awful matter
of your conversion and salvation ; if those things were now before
your eyes, which certainly and shortly must be before them !
How rational and necessary is it, for you now to suppose those very
things as present before you, which you know to be near you, and a
few days or hours will make present ^ Here let me make a few sup-
positions, so rational, because certainly future and near, that no wise
man will, or dare to slight them as fictions or chimeras.
Supposition 1. Suppose yourselves now upon your death-beds, your
hearts and breaths failing, your eyes and heart-strings breaking, all
earthly comforts failing, and shrinking from you ; these things you
know, are unavoidable, and must shortly befal you, Eccl. viii. 8. sup-
pose also, in these your last extremities, your consciences should awake
(as probably they will, there being now no more charms of pleasure,
and sinful companions, to divert or stupify them) what a case will you
find yourselves in ! what a cold sweat will then lie upon your panting
bosoms ! what a pale horror will appear in your countenances ? Will
you not then wish, O that the time I have spent in vanity had been
spent in the duties of serious piety ! O that I had been as careful of
tny soul, as I was of my body ! What are the pains of mortifica-
tion, which I was so afraid of, to the pains of damnation, which I
begin to scent, and apprehend ! I thought it hard to pray, mourn,
and deny myself; but I shall find it harder to grapple with tlie
wrath of an incensed God to all eternity.
^44 THE POSSIBILITY AND XECESSITV OF COXVERSIOK.
Supposition 2. Suppose yourselves now to be at the jndgrilent
seat of God, where you know you must be immediately after death ;
or, that you did behold the process, and awful solemnity of the ge-
neral judgment of the great day ! both which appearances are indis-
putably sure, and certain, Heb. ix. 27. 2 Cor. v. 10. Suppose you
saw all Adam's posterity there assembled, and convened, even mul-
titudes, multitudes which no man can number; all these separated
into two grand divisions ; Christ, the supreme and final Judge, upon
the judgment-seat; the Christless and unregenerate world, quiver-
ing at the bar ; the last sentence pronouncing on them ; the execu-
tioners standing ready to take them away : Will you not then (think
you) be ready to tear yourselves with indignation, for this your
supine and sottish carelessness ? A voice from the throne, like the
voice of a trumpet, sounds a loud alarm to all careless, neghgent,
and trifling sinners : And this is the voice, if you will not be in the
same case with the miserable, condemned world. Put to it heartily,
then, in the use of all means with God and men, for converting and
regenerating grace now, which is the only thing that differences
your state from those miserable wretches then.
Supposition S. Suppose God did but give you a foresight, or
foretaste in the terrors of your consciences, of that damnation you
have jested at, and so often imprecated upon yourselves : Did you
but lie one night in that plight poor Spira, and many others besides
him have done, v*dth the terrors of the Lord upon your spirits, under
horror and remorse of conscience, which are the first nibblings and
bi tings of that worm which shall never die :
Turn pallida mens est
Criminibiis^ tacita sudant pj'oecordia cidpa. *
Paleness and horror, fear and trembling, upon the outward and inward
man, whilst God is making the immediate impressions of his wrath
upon the conscience ; seeming to want some one to let out that mi-
serable, wretched soul, that is weary to stay any longer in the body,
and yet afraid to be dislodged, lest its condition be made worse by the
exchange : do you think you would ever imprecate damnation any
more ? And yet all these terrors and horrors upon the conscience,
are but as the sweatinsc of marble-stone before the ffreat rains fall.
But what if God should give you a vision of hell itself, and of the
inconceivable and inexpressible misery of those desperate and forlorn
wretches, that lie there sweltering, and groaning under the heavy
pressures of the wrath of a great and terrible God, immediately and
everlastingly transacted upon their souls ? Would you ever jest with
damnation any more, as with an harmless thing ? Nay, would you not
strive to the uttermost, to flee from this wrath to come ? Do you not
seem to liear, in this rational and just opposition, and doleful cry
* The mind now conscious of its guilt,
Feels hell within : the rest's a horrid sight.
A CORONATION-gERMON, PREACHED AT DARTMOUTH. 545
coming from hell, and the state of the damned, with this very sound
and sense ? ' Good souls, if ever you expect to be delivered from
this state, and place of torments, strive, to the utmost, strive while
you have opportunity, strive whilst breath and strength do last, to
flee from, and escape, by a sound conversion, this doleful state of
eternal damnation."*
Supposition 4. Lastly, and in a word, suppose you had a vision
of heaven, as Stephen and Paul had in the body ; suppose you saw
the glory of God, and Jesus standing at his right hand, surrounded
with the triumphant myriads of palm-bearing saints, singing Ho-
sanna**s and Hallelujahs to God, and the Lamb for ever; and bless-
ing, praising, and admiring him that gave them another spirit, vastly
different from that which governs such as you : Blessing the Lord,
that enabled them to be praying and praising, whilst others were
cursing and swearing ; to be sighing and groaning for sin in secret,
whilst others were shouting and singing in taverns and ale-houses :
to beat down their bodies, and keep them under, whilst others were
pleasing and gratifying their lusts ; would you still drive that course
you do ? Well, sirs, if ever you expect to come where these blessed
ones are, you must take the course they did. Let this be your en-
deavour, and it shall be my fervent and hearty prayer.
CORONATION-SERMON,
PREACHED AT
DARTMOUTH.
Cant. iii. II.
Go forth ye daughters qfZion, and behold king Solomon, with the
crown wherewith his mother crowned him in the day of his
espousals, and in the day of the gladness of his heart.
A. CROWN is the top of earthly glory, the culminating point of
human dignity. Psalm xxi. 2, 3. " Thou hast given him his
heart's desire ; thou hast set a crown of pure gold upon his head."
The ambition of the many, moves in various spheres below it ; the
ambition of none aspires above it, except it be that anomalous mon-
ster, the man of sin, who affects to sit in the very throne of God^
and exalts himself above all that is called God, S Thess. ii. 4,
54^6 A COROXATIOX-SERMOX, PREACHED AT DARTMOUTH.
When God puts a crown upon the head, and a sceptre into the hand
of a man, he engraves upon that man (in a qualified sense) both bis
name, and the lively characters of his Majesty and authority, Psah
Ixxxii. 6. " I have said, ye are gods, and all of you the children c£
the Most High."*' But yet, in all the grants and conveyances of Hea-
ven, there is always a reservation and salvo to the divine prerogative,
to * displace at pleasure, and set it upon what head he shall please,
Ezek. xxi. 26. '* Thus saith the Lord God, Remove the diadem,
and take off the crown ; This shall not be the same : Exalt him that
is low, and abase him that is high."
Though dominion be not founded in grace, yet grace both em-
bellishes, and secures the dominion of men. The princes of the earth
owe fealty and homage to Jesus Christ; (Psal. ii. 10, 11, 12.) and had
some of them been more subject to his laws, their kingdoms had
flourished, and their government been more ausj^icious.
The coronation-day of a king, is, in a sense, the marriage-day be-
twixt him and his people, and is accordingly solemnized with all the
signs and demonstrations of joy and gladness: For the shout of a Aing'
is among them. Thus when the crown of Israel w as set upon the head
of Solomon, the scripture represents their exuberant joy, in an ele-
gant and lofty hyperbole : 1 Kings i. 40. " And all the people came
up after him ; and the people piped with pipes, and rejoiced with
great joy, so that the earth rent with the sound of them."
Carnal men rejoice carnally, and spiritual men should rejoice
spiritually : The most glorious part of the solemnity of such a day
consists in,
1. Praises and prayers for him tliat wears the crov/n.
2. In a spiritual improvement of the action to ourselves.
1. In praises and prayers for the king, whom God hath set over us.
Your prayers and praises reflect more glory upon the crown than all
the jewels and sparkling stones with which it shines: And so I am per-
suaded our king will account it ; according to Zech. xii. 5. " The
governors of Judah shall say in their hearts, The inhabitants of Je-
rusalem shall be my strength in the Lord of hosts their God.*^
Praise thy God, O England ! for setting thy crown this day upon
the head of a Protestant prince ; who accounted not his treasures,
or blood, dear unto him, to redeem the interest of Christ out of the
dangers that were ready to swallow it up.
Pray fervently for your king this day : The concernments of the
people of God are so great in him, as that they exact from all the
saints the uttermost importunity in prayer.
(1.) That God would cleanse and wash the crown of England
from all that guilt and pollution it hath contracted under former
governments, that the sins of the crown may not descend with it.
(2.) That the royal head on which it shall be set this day, may be
filled with the wisdom of God, and matched with an holy heart, in-
flamed w ith love to God, and zeal for his glory. ^
* The Lord dethrones kings, disposes of kingdoms.
A CORONATIOiJ-SERMON, PllEACHED AT DARTMOUTH. 547
(3.) That as soon as men have set the crown upon his head, he
may cheerfully take it off again, and cast it at the feet of Jesus
Christ, as the twenty-four elders did. Rev. iv. 10. " And the
twenty-four elders fell down before him that sat on the throne, and
"worshipped him that liveth for ever and ever, and cast their crowns
before the throne," &;c.
(4.) That God would make the crown sit easy, and long upon
his royal head. Easy, because crowns are usually lined with thorny
cares; and long, for the church's peace and tranquillity.
Secondlij, The next thing belonging to the due solemnity of this
day, will be the spiritual improvement of the Avhole scene of actions,
to your own instruction and spiritual advantage ; and this v/ill be much
more glorious, than all the triumphant arches, royal robes, thunder-
ing guns, and loud acclamations of the people. To this purpose, I
have chosen this text, for the direction, and spiritualizing of the du-
ties of the day. " Go forth ye daughters of Zion, and behold king
Solomon, with the crown wherewith his mother crowned him, in the
day of his espousals, and in the day of the gladness of his heart."'
This book of the Canticles, is a spiritual eplthalamium^ sung in
parts betwixt the heavenly bridegroom and the bride. The matter
of it is most spiritual and weighty, the stile of it rapturous and
lofty, the intimate union and communion of Christ and the church,
is elegantly illustrated in an allegory of marriage : But nothing is
found here light, or obscene.
Procul hinc, pi'ocul este profani :
Nil hie nisi custum.*
It is a crystal stream of pure spiritual love, shdin g sweetly betwixt
two pleasant banks, Christ and the church.
In the ninth and tenth verses you have the description of a trium-
phant chariot, prepared by king Solomon for the daughters of Jerusr-
lem : " The pillars thereof of silver, the bottom of gold, the covering
of purple, and the midst thereof paved with love. " A chariot is an in-
strument framed for easy, safe, and honourable conveyance : This
chariot is the covenant of grace, fitted by Christ for the safe and hon-
ourable transporting of his bride, the church, through this world, to
her stately pavilion, or glorious mansion in the highest heavens.
But how stately and magnificent soever this royal chariot be, he
that contrived and framed it is much more glorious to behold : And
therefore in the next words, which are my text, believers are sum-
moned, and invited to behold and contemplate Christ, that framed it :
** Go forth, ye daughters of Zion, and behold king Solomon, with
his crown,'" &c. In which words we have,
1. The spectators summoned, or invited.
2. The spectacle they are invited to see.
* Hence, far hence what e'er's profane :
There's nought to feed your unchaste flame.
Vol. VI. M m
548 A CORONATION-SEllMON, PREACHED AT DARTMOUTH,
1. The spectatoj'S invited; the daughters of Zion. By Zion^
understand the church ; and by the daughters of Zion, the mem-
bers of the church, or every particular behever : These are here
invited, or summoned to go forth, i. e. of their entanghng, divert-
ing temptations : and to behold, viz. by the eye of faith, this most
glorious, and heart-ravishing object.
2. The sjjectacle they are invited to behold and contemplate;
k'mg' Solomon with his croze?}, Sfc. the most illustrious, glorious,
and ravishing sight that ever the eyes of men did, or shall behold.
By king Solomon, understand Christ ; of whom Solomon in this
book, is the figure, or shadow ; yet one to whom Solomon, in all
his glory was but a depainted sun on a sign-post, to the sun in the
mid heavens, shining in all his glory.
And by his crown, understand not any material crown, as that of
Solomon's was ; but the glory and honour that is put upon Christ, the
king of Zion ; of which glory a crown is the emblem.
What crown is here meant, interpreters are not all agreed about
it; some would have it to be understood of our human nature,
which he was crowned withal by his mother Mary, of whom he took
it: But though this assumption of our nature, put such a crown of
glory upon it as it never had before, yet it was rather an obscuring
of Christ's glory, than any addition of glory to him.
Others interpret it of the crown of thorns, with which his mother
(the Jewish church or synagogue) crowned him in the day of his
passion at Jerusalem ; but this seems to be as hard and foreign a
sense as the former.
The most judicious expositors are agreed in a third sense, \iz.
That by the crown on Christ's head, we are to understand that
glory and honour, which believers give unto, or put upon Christ,
^vhen in the day of their espousals to him by faith, renouncing Satan,
sin, and all that had exercised dominion over them before, wi-th all
trust and dependence on any righteousness of their own, they give
their deliberate, full and hearty consent, that Christ alone shall reign
over them for ever and ever ; saying, " The Lord is our King, the
Lord is our Judge, the Lord is our Law-giver." Christ is " the
Lord our righteousness," and in all things we will obey him. This
Christ esteems as a crown of glory put upon his head, in the day of
his espousals, and in the day of the gladness of his heart. There is
no such honour, no such pleasure a poor sinner can give to Christ, as
to beheve in him ; this is as the putting of a crown of glory upon his
head. It is true, it adds no glory to him, but it is the greatest mani-
festation of his glory, we are capable to make.
Objection. But then it will be objected, in what sense believers
can be tolerably stiled his mother 9 For the text tells us, it was the
crown his mother put upon him.
Answer. They may be so stiled in a double respect :
(1.) Because Christ is formed in every believer, he is (in a spiritual
A COROIJAT ION-SERMON, PREACHED AT DARTMOUTH. 549
Sense) conceived and formed in their souls, as the child is formed in
its mothers womb. So the apostle speaks, Gal. iv. 19. " My
little children, of whom I travail again in birth, till Christ be form-
ed in you.""
(2.) In respect of the dear affection Christ bears to every soul
that believeth in him. No man loves his brother, sister, or mother,
as Christ esteems and loves believers, Mark ili. 34. when he was
told, his mother and brethren were without seeking him ; he said,
" Behold my mother, and my brethren : For whosoever shall do
the will of God, the same is my brother, and sister, and mother."
The day of a sinner's consent to come under Christ's government^
is the day of his espousals, 2 Cor. xi. 2. And the day of a sinner's
espousals to Christ, is the day of the gladness of his heart, Luke
XV. 32. Thus you have the parts and sense of the text. The
point from it is this :
Doct. That the day of a believer'' s espousals to Chj'ist hyjhithy is
to Christ as the clay of a Mug's coronation is to him, even the
day of the gladness of his heart.
It is very remarkable, what we find in Luke x. 21. where the
Spirit hath carefully recorded one hour of joy in the life of Christ;
for he had not many, being a man of sorrows, and acquainted with
grief. " In that hour, Jesus rejoiced in spirit,'"* saith the text : And
what hour was that.? Why, it was the same hour in which the'
seventy returned with these joyful tidings to him ; " Lord, even
the devils are subject to us through thy name," ver. 17. The hour
when Christ saw " Satan falling as lightning from heaven," ver. 18.
his kingdom tottering, his forces routed by the gospel, his subjects
running away to Christ, from under his cruel bondage, and made
willing to come under his government : " In that hour, Jesus re-
joiced in spirit." This was joyful news to Christ, it was the day of
the gladness of his heart : He had now got a new throne in the
souls of poor sinners, over whom the devil and sin had reigned ;
this was a crown of glory to Christ.
In opening this point, I shall discourse these three things :
(1.) In what respect a sinner's espousals to Christ resembles the
day of a king's coronation over his subjects.
(2.) Wherein these two days differ each from other.
(3.) On what accounts it is the day of the gladness of Christ's
heart, as the text calls it.
And then apply it.
Let me shew the resemblances and agreements which are betwixt
the day of a king's coronation, and the day of a sinner's espousals to
Christ by faith. And this will appear in six respects :
(1.) A king that is duly crowned over his subjects, hath a lawful
right to govern them, either by lineal descent, conquest, or compact.
Solomon had his right and title to the kingdom, by descent from his
royal father David, who, by his last will and testament, constituted
Mm^
550 A CORONATION-SERMON, PREACHED AT DARTMOUTIL
and appointed him to be his immediate successor upon the throne of
Israel, 1 Kings i. 35. The Roman Cassar^s title to that kingdom,
was by conquest, and this title was legitimated not only by the Jews
acknowledgment of it, but also by Christ's express owning it, and sub-
mission to it The people said, " We have no king but Caesar,^'
John xix. 15. And Christ owned it, Luke xx. 25. when he had
paid tribute, saying, *^' Give unto Caesar, the things that are Cae-
sar's. "" But David had his title by compact with, and voluntary elec-
tion of the people : Abner confers with the elders of Israel about it,
and they meet David at Hebron, and there chuse him king, in the
room of Saul, 2 Sam. v. 1, 2, 3, 4, 5. and that in consideration of the
eminent servicehe had performed for that kingdom, in delivering them
from their mortal enemies the Philistines, enemies to their religion,
and civil liberties. And certainly, the crown of Israel was not a re-
ward above the merit of such a performance. " Then came all the
tribes of Israel to David unto Hebron, and said. Behold we are thy
bone, and thy flesh. Also in time past, when Saul was king over us,
thou wast he that leddest out, andbroughtest in Israel : And the Lord
said to thee. Thou shalt feed my people Israel ; and thou shalt be a
captain over Israel. So all the elders of Israel came to the king to
Hebron, and king David made a league with them in Hebron, before
the Lord : And they anointed David king over Israel.''
But Christ hath right to reign over our souls, by all these titles
and claims : The throne of our souls, by his Father's constitution
and decree. Psalm ii. 6. " Yet have I set my king upon my holy
hill of Zion ;" by conquest, for he wins it by the sword of his Spirit,
before he possesseth it, 2 Cor. x. 4, 5. he casts down by spiritual
weapons all that opposeth, and brings every thought into obedience
to him. And he hath right also, by consent and compact. Psalm
ex. 3. " The people shall be willing in the day of thy power." Of
which more anon.
(2.) On the coronation-day, kings appear in all their royal robes,
glittering jewels, and all the lustre that can be put upon them ; they
shine in the eyes of the people more gloriously than all that are about
them. Velut Iwia, inter minora sidera ; There is none like him, in
the beauty of his ornaments. Much more doth Christ excel all
others in beauty and glory, in the eyes of those that chuse him for
their Lord and King. 1 Pet. ii. 17. " To you that believe, he is
precious." Hr/,ar„ Honour itself. Col. i. 17. *' He is before all
things ; not only in time, or in order, but real dignity, and solid
glory and excellency. So his spouse pronounceth him. Psalm xlv. 2.
" Thou art fairer than the children of men ; grace is poured into
thy lips." And Cant. v. 10. " My beloved is white and ruddy ; the
chiefest among ten thousand." Examine and mark all the creatures
in both worlds, angels and men, and they bear no more proportion
to Christ in glory, than a glow-worm to the sun.
(3.) On the coronation-day, the consent of the people is demand-
A CORONATION-SERMON, PREACHED AT DARTMOUTH. 551
ed, and given. Consent was demanded by Abner, in the behalf of
David, 2 Sam. iii 17, 18, and freely given by them, in order to Da-
vid's coronation, ^ Sam. v. 1, 2, 3, 4. Thus at the coronation of
our kings, the consent of the nobles and commonalty is demanded
on the public theatre, in these words :
" f
-ft HERE present you such an one, (naming tlie king) the right-
" ful inheritor of the crown of this realm : Are you willing to do
*' your homage, service, and do bounden duty to him ?'''
And they say,
▼ f E are willing ; or signify they are so, by their load and joy-
*' ful acclamations."
So it is, when Christ is crowned King over the soul ; his right is
asserted, andtheir consent demanded by his ambassadors; thebeliever
manifests his hearty consent, Psalm ex. 3. " Thy people shall be
willing in the day of thy power.'' And over all that are made truly
wilUng to receive him, he reigns, and invests them with all the pri-
vileges of his kingdom, John i. 12. The unbeliever is not willing to
come under Christ's government, John v. 4. You will not come to me^
&c. And the issue of their unwillingness, is their eternal ruin, Luke
xix. 27. " But those mine enemies, that would not that I should
reign over them ; . bring them hither, and slay them before me." Now
to make a soul truly willing to accept Christ's government, and give
his consent to him, four things must be done upon, and by such a
soul ; (1.) He must be convinced of his sin and misery ; no man will
be willing to change his Lord, whilst he finds no matter of complaint.
(2.) He must know, and deliberate upon the terms of Christ ; for an
ignorant person cannot be said to consent ; Nonconsentit, qui non scntit.
Christ will have all the world to know his terms, and will not hide the
worst and hardest things from them, whether they like them or not :
No man shall say afterwards, I was surprized, or imposed upon ; had
I known this, I had never consented to be a Christian. Therefore
the hardest terms of Christianity are plainly propounded, Luke xiv.
26. and that to cut off all after-pleas and pretences for resihng from
Christ, John xvi. 1. " These things have I spoken to you, that ye
should not be offended in me." (3.) Upon deliberation, there must
appear to the soul that chuseth Christ, and consents to his govern-
ment, a preponderating good ; that Christ, with all his reproaches
and sufferings, is better than sin, with all its honours and pleasures:
No man will change for no advantage, much less to his loss. Thus
Moses saw more glory and excellency in the very reproaches of
Christ, than in all the treasures of Egypt, or pleasures of sin, Heb.
xi. 25, 26. O ! saith the soul, though there be hard and bitter suf-
ferings in the way of godliness, yet it is infinitely better for me to en-
dure them for Christ, than to he damned. And upon balancing the
gains and losses, the conveniences and inconveniences of Christianity,
the odds appear so great, that the soul pronounceth they are not wor-
55^ A CORONATIOX-SERMON, PREACHED AT DARTiMOUTlT."
thy to be compared, Rom. viii. 18. (4.) When all is done, there
must be a divine Almighty influence upon the will ; without which
men will never heartily consent to Christ's terms. " No man (saith
Christ) can come unto me, except my Father, which hath sent me,
draw him,'"' John vi. 44. This influence of God upon the will is in
a way suitable to its nature, Hos. xi. 4. and produceth a consent
without co-action. If the Lord shew any man the infinite advantages
that come and accrue to his soul by Christ, this very discovery doth
as it were, compel that man to come in to Christ ; as that expression
is used, Luke xiv. 23. a scripture vilely abused in our times. Christ
compels none into his kingdom, as the Spaniards did the poor Indians
to baptism, or as others have been compelled to the Lord's table :
He will reign over a willing people, or not reign at all.
(4.) On the coronation-day, a champion appears on the king's be-
half, to cliallenge any that shall deny his right, or by allurements or
threatenings attempt to draw his subjects from their duty and alle-
giance : He throws down the gantlet, and defies the proudest enemy
the king hath.
So when Christ is crowned King over the souls of his people, there
is a public defiance bid, a formal challenge given, to all the enemies
of Christ and his people ; as you may read at large, Rom. viii. 33,
34, 35. " Who shall lay any thing to the charge of God's elect ?
Who is he that condemneth ? Who shall separate us from the love
of Christ .'''' Devils and men are defied to do their worst. Christ
must reign, till all his enemies are put under his feet : sin shall not
have dominion over his people, for they are not under the law, but
under grace. Come, Gebal, Ammon, and Amalek ; come Satan,
and all his infernal powers ; they are all defied in the name of Christ.
Believers are his own subjects, and none shall pluck them out of his
hand.
(5.) At, or about, the coronation-day, an act of indemnity, par-
don and oblivion, is past and published, pardoning the offences the
subjects had committed unto that day. Thus it is at the day of
Christ's coronation over the believer's soul, and its espousals to him
by faith ; all his sins are pardoned, new and old, great and small.
And of this, proclamation is openly made in the gospel. Acts x. 43.
<' To him gave all the prophets witness, that through his name,
whosoever believeth in him, shall receive remission of sin." O glo-
rious pardon ! free without purchase ; full without exception, and
final without revocation. Now there is a gaol-delivery, the prison-
doors are open, liberty proclaimed to the captives, Isa. Ixi. 1, 2.
The King of Sion is a merciful King, and his subjects shall find
him so : they have gladded his heart, by accepting his government ;
and he will glad theirs, by his pardons : The Son hath made them
frce^ and they are free 'indeed,
(6.) In a word, a coronation-day is a day of gladness, a day of joy
and triumph; joy displays itself in the faces of all loyal subjects; those.
A CORONATION-SERMON, PREACHED AT DARTMOUTH. 553
•nly tliat had rather be under another government, hang the head,
and bite the hp.
So it is here ; all that arc loyal subjects to Jesus Christ, rejoice
exceedingly in his government ; and it must needs be so, because
his kingdom consists in joy in the Holy Ghost, Rom. xiv. 17.
When Zaccheus came under this King, he came down joyfully,
Lukexix. 6,9. when the eunuch received him for his Lord and King,
he went home rejoicing. Acts viii. 39. when Samaria submitted to
his sceptre, there was great joy in that city. Acts viii. 5, 6, 7. and
let the joy be what it will, the causes of joy are greater than the joy
itself. But those that belong to Satan's kingdom, that love to be
under the dominion of sin, and hate the strictness and severities of
religion ; these are the only malecontents ; these fret to see Christ's
kingdom enlarged, and secretly plot to destroy it. Thus we see the
agreement betwixt the day of a king's coronation over his subjects,
and Christ's coronation over believers.
But though they harmonize in these particulars, and divers
others that may be named ; yet,
2dlt/, There are as many remarkable differences and disagree-
ments betwixt them, but none to the believer's loss or disadvantage ;
for they all fall on his side : As, CoC. gr.
(1.) It is not the privilege of every subject, no, nor of one amono*
many thousands, to see the king who is crowned over them, to hear
his voice, or give their explicit consent in his presence; but every sub-
ject in Christ's kingdom doth see Christ by the eye of faith. John vi.
40. " He that seeth the Son, and believeth on him." Seeing, and
believing, are terms convertible ; they do all hear his voice, and give
their explicit consent to take him for their King. Union with Christ
is not a work to be done by a proxy, or representative ; but is the
result of a solemn debate betwixt Christ and the soul.
(2.) Kings are crowned over many that love them not, but are
filled with prejudice against their persons and government.
But it cannot be so in the kingdom of Christ; To them that believe
he is precious^ 1 Pet. ii. 7. All Christ's subjects love him above father
or mother, wife or children, yea, above their own lives ; otherwise
they cannot be his subjects, Luke xiv. 27. They also delight in his
government, and nothing would be more pleasant to their souls, than
to find every thought of their heart brought into subjection to him,
9, Cor. X. 4, 5. They dare not confederate with his enemies, and
will chuse rather to die, than forsalce him : They will esteem it a
glorious thing, though their right arm should be severed from their
shoulder-blade, for their regular endeavours to defend and support
the crown upon the head of their royal jMaster.
(3.) The relation betwixt a king and his subjects, may, and must
be dissolved by death : death fears not to arrest the most potent mo-
aarch upon his throne, and translate his crown to another head.
M m 4
554! A CORONATIOX-SERMON, PREACHED AT DARTMOUTH.
But our King, Christ, lives for ever ; death hath no dominion over
him : his kingdom is an everlasting kingdom, and his dominion that
which shall have no end, Dan. vii. 13, 14. Death is so far from se-
parating Christ, and his subjects, that it brings them nearer together
tlian ever they -were before ; it brings them into his immediate pre-
sence, to his facial vision, 1 Cor. xiii. 12. and fixes them there for
ever, 1 Thess. iv. 17.
(4.) Kings may degenerate into tyrants, and subjects into rebels;
they may undermine the laws, liberties, and religion of their people :
they that rule over the people, may make them to howl, Isa. lii. 5.
The world is too full of such instances and examples ; but Christ can.
never oppress his subjects, " The sceptre of his kingdom is a right
sceptre,"' Psal. xlv. 6. " His yoke is easy, and his burden is light,"'
Matth. xi. 29. And his true subjects can never shake off their alle-
giance to him ; they shall rather die, than do it.
(5.) Kings will not permit their greatest favourites to sit in their
thrones ; it is their peculiar honour, and not communicable to any.
Gen. xii. 40. " Only in the throne, I will be greater than thou,''
said Pharaoh to his Joseph.
But Christ permits, and appoints all his subjects to sit with him
upon his throne. Rev. iii. 21. The glory which God gave him, he
hath given to them, John xvii. 22. What king is like Christ ?
(6.) To conclude : the joy and triumph at the king's coronation, is
only among men, in this lower world ; but the joy and triumph at
Christ's coronation, is among angels in heaven, Luke xv. 7. The city
of God holds a solemn triumph at the conversion of a particular
sinner ; what are the shouts of men, to the jubilations of angels ?
Thus you have six particulars wherein they agree, and as many
in which they differ.
"We come, in the next place to enquire into,
Sdli/, The reasons why Christ's coronation over believers, is the
day of the gladness of his heart. And it must be so,
(1.) Because it is Christ's marriage-day, at least the day of his es^
pousals ; and the day of marriage, or espousals, is a day of joy and
gladness. Christ hath now a new spouse, a soul, in which he never
dwelt before ; and as a hi^klegroom rejoicetli over the hi'kle, so doth
Christ over believers, Isa. Ixii. 5. Here is a new relation entered, and
that with the King of kings ; the angels of God rejoice exceedingly
in it, but much more Christ, the blessed Bridegroom.
(2.) It is Christ's day of conquest and victory over Satan, the
day in which he hath deposed him from his throne, jMatth. xii. 29.
delivered a soul, of invaluable v/orth in his eyes, out of the power
of darkness, and translated it into his own kingdom. Col. 1.13. and
the day of conquest is a day of extraordinary joy and triumph,
Isa. ix. 3.
(3.) It is the day in which he receives the fruit and reward of his
bloodj^ travels, and bitter agonies : there is now a son, or daughter,
A CORONATION-SEllMON, PREACHED AT DAHTMOUTH. 555
born to God, an lieir born to the heavenly inheritance. Now it is
most pleasant and joyful to Jesus Christ, to see of tHe travail of his
soul, Isa. liii. 11. no satisfaction in this world comparable to it.
When a young heir is born to the kingdom and crown of heaven,
it deserves a triumph.
(4.) It is the day in which Christ finds a soul that was lost,
Luke XV. 5, 6. What joy was it to the father of the prodigal,
when he had found his lost son ? Luke xv. 20. there was mirth and
music, feasting and rejoicing: " This my son was lost, and is
found ; was dead, and is alive."
Poor sinners are lost creatures by nature, they have lost their
God, and therein themselves too. God hath lost, and the devil
found, every unregenerate sinner : all strayers from God fall to his
share. But this loss is not irrecoverable ; the errand and end for
which Christ came into the world, was to seek and to save that
■which was lost, Matth. xviii. 11. and when the sinner that was lost
comes home to him by repentance and faith, he obtains the end of
his incarnation, life, and death, upon that soul ; which cannot but
be the day of the gladness of his heart.
If then the day of a king's espousals, or marriage, be a day of
joy, and gladness to his soul ; if a day of conquest, and dividing the
spoils, be a day of joy to the conqueror, after a sharp and bloody
fight ; if it be a joy to a mother, after long and sore travail, to era-
brace in her arms, and kiss the child, for whom she endured so many-
bitter throws ; if it be a joy to a father to find and recover a child
that was lost, and as dead to him : In a word, if it be high delight
and satisfaction to see a great design, on which the heart is intently
set, brought at last, by orderly conduct, to the desired happy issue ;
then let us allow the day of a sinner's coming into Christ by conver-
sion, to be as a coronation-day to a king, the day of his espousals,
and the gladness of his heart.
Use I. This point, like a fruitful root, sends forth manj^ branches,
and all loaden vvdth diversity of fruits. The first is for information,
in several inferences from it.
Inference 1. Be informed from hence, what is the true cause and
reason of Satan's rage and spite against the gospel, and the most pain-
ful, able, and successful preachers of it in the world. The great de-
sign of the gospel, and of all that sincerel}^ preach it, is to win and
persuade Satan's subjects to forsake his cruel, unjust, and tyrannical
government, and submit to the kingdom and sceptre of the Lord
Jesus. What is the preaching of the gospel, but the sounding of a
trumpet in the devil's kingdom, to win his subjects from their alle-
giance to him, to proclaim another king in his territories ? Every
faithful minister's business, is to gather these wretched vassals of Satan
together, and set before them the miserable captivity and bondage
they are in, under that tyrant tliat rules over them, (whose laws, like
Draco's, are written in the blood of their souls,) to exaggerate their
556 A CORONATION-SEP.MON, TREACHED AT DARTMOUTH.
sin and misery, and to let them know how wilhng Christ is to receive
and save them, if they wilJ renounce and abandon Satan's government.
To set before them the blessed freedom, and glorious privileges of the
subjects of Christ ; to beseech and persuade them to break away from
their old cruel master, and come over to Christ : to answer all their
pleas and objections against it, and to denounce the wrath of God
against all the refusers of Christ's gracious proclamation. Now Satan
is not ignorant of all this ; he esteems the loss of one, much more the
revolt of many a greater mischief, than a king reckons the loss of a
kingdom : and to see them break away from him, and be listed to
fight against him ; O how it grates that envious spirit, and sharpens
his malice against the instruments and agents in this work ! ' This,
as a * late worthy speaks, torments the foul spirit, to see himself
forsaken of his old friends and servants, and this new I^ord to come
and take away his subjects from him. Hence come persecutions,
slanders^, &c. ni showers, upon Christ's faithful ministers.' He knowg
his kingdom of darkness must vanish, as the light oi the gospel rises,
and spreads itself You read. Rev. xiv. 6, 7. of " an angel flying
in the midst of heaven, having the everlasting gospel to preach to
them that dwell on the earth." And in ver. 8. you have another
angel following him, saying, Babylon is fallen, is fallen ! that great
city ! No sooner is the two-edged sword of the gospel drawn, but the
next voice is, Victory ! victory ! He knows every home-charge made
by the gospel, will issue in a rout of his infernal legions. Now mi-
nisters coming forth against him as heralds, to proclaim Christ's
right, and as captains of the army of Christ, their general ; he owes
them a particular grudge, and seeks every way to stop their mouths,
and destroy their persons. And surely he hath pushed hard at them,
and made desperate attempts against them, in our days. No doubt
but it was reckoned a great service done him, to shut up the mouths
of so many at once; but the time draws nigh, that Babylon must
fall, and those that could not lately shew their faces on earth, must
fly in the midst of heaven, with the everlasting gospel. The dead
vitnesses of Christ shall hear shortly a great voice from heaven,
saying. Come up hither ; and they shall ascend in a cloud, their
enemies beholding, but not able any more to hinder them.
Iiference 9.. How causeless, and altogether groundless, are the
discouragements and fears of humbled and convinced sinners, that
Jesus Christ will reject them, and shut the door of mercy against
them, if they should go to him, and cast their poor sinful soul upon
him by faith ?
Certainly such persons fear, where no fear is. That which is the'
command of Christ, the earnest desire of his soul, that act which
makes his heart glad, as the text speaks ; can never meet with such
a repulse as you fear. Was ever any king unwilling to have the crown
* Gurnal's first part, p. 59.
A CORONATION-SERMON, PREACHED AT DARTMOUTH. 557
^t upon bis head ? Do they use to frown upon their subjects that
are upon the knee, tendering their homage and allegiance to them ?
No, it is the day of the gladness of their hearts. Renounce thy old
master Satan, give a bill of divorce to those lusts which have reigned
over thy soul, ponder well Christ's terms, and heartily consent to
them, and try whether he will not quickly confute these vain fears
of thine, and fully make good his gracious, sweet, and most encou-
raging word, John vi. 37. " Him that cometh unto me, I will in no
■wise cast out.'' A sweet encouragement to a coming soul ! And
because sense of guilt and unworthiness usually doubles their fears,
Christ hatli caused a double negative to be put into that text, on
purpose to obviate their fears, and discouragements ; a //./? s^CaXw sgw :
I will not, no, I will not ; or, as we render, " I will in no wise cast
him out." Acts of delight flow freely, and easily, and so doth this.
Lif. 3. What an high and honourable relation doth faith bring
the soul of a sinner into ! The day of conversion is the day of that
soul's espousals to Christ.
A king from heaven makes suit for a poor sinner's heart, woos for
union with sinful creatures, rejoices exceedingly, when he wins their
consent, and espouses them for ever to himself, w^hen he obtains it; for
contractus is nothing else, but consensus eocpllcatus ; a contract is con-
sent explained, in affirmative plain words, de prcesenti. I do disclaim,
and for ever renounce all others ; and willingly yield up my heart and
life to Jesus Christ. Now, ex contractu oritur vinculum^ an obliga-
tion results from this contract with Christ, and a most honourable
mystical union with him. " He that is joined to the Lord, is one
spirit," 1 Cor. vi. 17. The greatest honour that was ever put upon
the human nature, was by its assumption into union with the Son of
God, hypostatically ; and the greatest honour that can be done to
our persons, is by our union with Christ, mystically ; hereby we
become " Members of his body, of his flesh, and of his bones," Eph.
V. 30. the spouse of Christ. O what a preferment is this ! What soul
feels not itself lifted up far above all earthly honours, in such a rela-
tion to Christ as this ? The nobles and barons of the kingdoms, think
it a preferment to serve the queen ; and the angels of heaven do not
think themselves degraded, by performing service to the bride, the
Lamb's wife. Well might great Constantine prefer the honour of
being a member of the church, to that of being head of an empire.
Let all the saints understand their dignity and privileges, by this
their honourable union with Christ ; aud with it let them balance
all the reproaches, scorns, and contempts, this vile world loads them
with for his sake.
Inference 4. Be hjformed hence, of the dreadful and damning-
nature of the sin of unhclief: a sin that questions, yea, denies^
Chrisfs right to rule over the soul ; blinds the mind, hardens the
heart, stiffens the ivill, and makes the soul obstinate and inJleJcibU
to all the gracious tenders of Christ in the gospel.
55S A rOKONATIOX-SEfvMON rilEACIIEI) AT DARTMOUTH.
Unbelief is the poisonous breath of Satan, v/bispering jealoiisie?,
surmises, and dangerous prejudices against Christ into the ear of the
sou], and all tending to this mischievous design and purpose, viz. to
hinder or break the treaty of the spiritual marriage betwixt Christ and
the soul. Now it will be digging at the very ro<it and foundation of
the assenting act, and thus it whispers, how canst thou be sure of the
reality of the things reported in the gospel ? Is it not possible they
may be devised fables, the cunning artifices of men, to keep the world
m awe ? Thou never sawest Christ, for whose sake thou art so earn-
estly solicited to renounce all thy real, sweet, and present comforts and
enjoyments. Then it dilates rhetorically upon the severe terms of the
gospel, advises the soul to think sadly, how hard, grievous, and unrea-
sonable the demands of Christ are, Luke xiv. 26. " If any man come
to me, and hate not his father and mother, wife and children, brethren
and sisters, yea, and his own life also, he cannot be my disciple."
How likest thou this, soul ? Here are all thy principal comforts,
thy most dear and desirable things in the world, both personal and re-
lative, to be forsaken, yea, hated for Christ's sake : the terms are set
so high, that a man must lose his brains and bowels too, saith unbelief,
before he can be wrought up to them. Canst thou endure to see all
the labours of thy life to become a prey to thine enemies ? That which
bath cost thee so much study and toil, scattered and destroyed in a day,
when it is yet in the power of thine hand to save all ; thy habitation to
cast thee out, thy pleasant fields possessed by strangers : Imp'nis has
segetes ; hast thou hardiness enough to encounter beggary ? to fight
with hunger, thirst, and nakedness ? to lie in a nasty gaol, to endure
a parting pull with nearest relatives, which are as thine own soul ?
But yet there are harder trials than these. Canst thou endure a tor-
menting death, by cruel barbarous enemies; Canst thou stand quietly
at a stake, and endure the exquisite torments of the fire, and that in
the fulness of thy time, whilst thou art in the ilower of thine age, ful-
ness of thy senses, and hast so fair a prospect of many pleasant years
before thee ; and all this for an unseen glory in another world f
These are the feeling arguments urged by infidelity, against em-
bracing Christ's overtures in the gospel, or coming under the sceptre
of this new Lord : and with how many do they prevail ; thus Satan
fixes his subjects, and makes them secure to himself
But sinner, if God have any intention of saving mercy to thy soul,
thou shalt feel the more potent principles of divine faith and love
overpowering and subacting these carnal reasonings within thy soul.
It is admirable to behold the Almighty influences of grace u|X)n na-
ture ; how the drawings of the Spirit, his dmnipotent pull at the
heart, makes the strongest ties this world hath upon it, to give vvay,
and easily to loose. Mark x. 28. ' Lord, we have left all, and fol-
lowed thee.' If not, but thou be fixedly resolved not to change Sa-
tan's government for Christ's ; if thou say in thy heart, and stand to
that saying, I will never consent to such hard conditions ; then hear
A CORONATION-SERMON, PllEACIIEJ) AT DARTJtOUTIT. 559
tliy sentence, read thy mittimus, Luke xix. 27. ' But those mine
enemies, that would not that I should reign over them ; bring hither
and slay them before me.' Tlie sentence is dreadful, the execution
sure ; thy unbelief will as surely damn thee, as a millstone about
thy neck, in the midst of the sea, will drown thee, Mark xiv. 16.
* He that belle veth not, shall be damned.' Thou hast cast the
vilest dishonour upon Christ, thou hast rejected the only way of
salvation ; and what can the issue of thy final unbelief be, })ut ruin
and destruction ?
Ui>e II. My next work will be persuasive work, to gain the con-
sent of the souls to come under the sceptre and government of
Christ; to make his heart glad, and yourselves happy for ever, by
your espousals to him : And O that I could this day so represent
this king in his glory, so discover the miserable thraldom you are
in under Satan, and your lusts ; so clear up the reasonableness and
easiness of Christ's terms and demands, that there might be as
cheerful and hearty (though not so loud and audible) an applause,
and acclamations returned to my demand of your consent to Christ,
as this day are, or ever were at the coronation of any king.
1. And to this end, first consider the glory and dignity of the per-
son of Christ ; he is the Son of God by nature, the brightness of
his glory, and the express image of his person, Ileb. 1. 3. " He is
the JPrince of the kings of the earth," Rev. i. 5. The most glori-
ous monarch that ever swayed a sceptre over men, is but as a worm
of the earth, or as a despicable insect in the air, compared with So-
lomon in his glory ; the most perfect beauty in the creatures, be-
neath or above, is blackness and deformity, in comparison with
Christ : The beauty of roses, lilies, sun, stars, angels, is not worthy
to be mentioned in comparison with Christ: " Thou art fairer
(saith his spouse) than the sons of men." None ever saw him sa-
vingly by the eye of faith, but were charmed into his bosom by love.
The facial vision of Christ is the feast of blessed souls above.
The king of glory makes suit for your hearts this day ; he woos
for your consent ; he passed by apostate angels, not once making
them a tender of reconciliation or union, but comes to you in his
red garments, glorious in his apparel : he shed his invaluable blood
to redeem you to God ; he loved you, and gave himself for you : if
there be a drop of love in your hearts, methinks the excellency of
Christ should extract and engage it. Write that man a beast, a
senseless stock, that hath no love for Christ.
2. Consider, What a blessed state, abounding with glorious and in-,
valuable privileges, your consent to be Christ's is introductive to: it
opens to all privileges, mercies, and blessings, desirable in the eyes of
men ; it opens into freedom and liberty, from the vassalage of Satan,
the servitude of sin, the curse of the law, the danger of wrath to come.
John viii. 36. " If the Son, therefore, make you free, then are ye
free indeed." It opens the door into rest and peace ; peace with God^
5C0 A COnoXATION-SEnMOX, PREACHED AT DAETMOUTH.
peace in your own consciences, Rom. v. 1, 2, 3. The deliciousnes^
of peace you never yet tasted, who are strangers to Christ ; nor ever
shal], till you consent to be his, Rev. ii. 17. This shall be your
support, amidst all the confusions and distractions, hurries and
tumults, of this restless and unquiet world, Mic. v. 5. " This man
shall be the peace when the Assyrian cometh into our land, and
w hen he shall tread in our palaces." Christ hath pitched his standard
in the gospel ; repair unto it, come under his banner, and list your-
selves among his faithful subjects, and the glory of the world to come
is yours, if you overcome, and be faithful unto death, Rev. iii. 21.
The subjects of Christ, in this kingdom of grace, ai'e shortly to be
all translated into the kingdom of glory, Rom. viii. 80.
3. Consider the miserable bondage you are now in, over whom
Satan rules, and how ^^our condition still grows worse and worse,
till it shall not be capable of any further addition of misery, to make
it more absolutely and completely miserable.
You are now without God, without a promise, without peace, with-
out the pardon of one sin, Eph. ii. 12. You have no communion
^vith God, nor title to heaven ; slaves to your sordid lusts, Tit. iii. 3,
you are under the curse, Gal. iii. 10. condemned already, John iii. 18.
and whenever you die out of Christ, you shall die in your sins, John
viii. 24. He that was your ruler in che world, is to be both your
companion and tormentor in the world to come, Matth. xxv. 41.
Is this a condition to be satisfied in ? Can you sleep quietly in
your chains ? O methinks the poor prisoners of Satan should sigh
and cry, through the grates of the prison, especially when they are
informed of deliverance at the door.
You have no reason to scare at the terms and conditions pro-
pounded to you by Christ; they are equal, necessary, and easy,
Matth. xi. 29- " Come unto me ; my yoke is easy, and my burden
is light. His commands are not grievous,'" 1 John v. 3. " All his
ways are pleasantness, and all his paths are peace," Pro v. iii. 17.
" The joy of the Lord shall be your strength," Neh. viii. 10. If
there be repenting work, believing work, sin-mortifying work, or
suffering work for you ; there is also a suitable provision of divine
assistance, to enable and carry you through it all. 2 Cor. xii. 9.
" My grace is sufficient for thee." If men cast you out, God will
receive you, 2 Cor. vi. 17, 18. If any sharp trial befal you, there
is a door of escape prepared for your outlet, 1 Cor. x. 13. If you
meet with trouble in the world, you shall not fail of peace in Christ,
John xvi. 33. If you lose any outward enjoyment for Christ's
sake, it shall be recompensed an hundred-fold in this world, besides
the reward of heaven hereafter, Matth. xix. 29. If you be cast
into prison for Christ, the Comforter shall come from heaven, and
rest upon you there, 1 Pet. iv. 13, 14. If you suffer with him,
you shall reign with him, 2 Tim. ii. 12.
What think ye, brethren, of Christ's terms row ? What is there
A CORONATION-SERMON, FREACIIED AT DARTMOUTIL 561
here, for men to scare and fright at ? Can you mend yourselves
elsewhere ? O when shall the match be made ?* When will you come
to Christ, and say, " Lord, I heartily consent to take thee for my
King: I am pleased with the hardest condition required in thy
word ?"
4. Lastly^ Be convinced of the unreasonableness of all that you can
pretend against this great duty. If you say. The pains of mortifica-
tion arc hard, you must in reason yield, that the pains of damnation
are harder, and that it is better for you to " enter into life, halt and
maimed, than having two eyes or hands, to be cast into hell ; where
the worm dies not, and where the fire is not quenched," Matth. v.
29. If you say, you have no power to come to Christ, your consci-
ences will presently tell you, that you never yet put forth the utter-
most power that you have, in striving for your own salvation : It
will also tell you, that you suppose you have such a power ; else
why have you so long delayed repentance and conversion upon this
pretence, that you will seriously perform them hereafter ? Besides,
though your endeavours do not oblige God to do that for you, you
cannot do of yourselves ; yet it is more probable he will do so, when
you strive to your utmost, than when you carelessly neglect those
duties, and give yourselves up to the contrary courses. If you say,
you would strive, if you were assured of success, and that you should
be received and accepted by Christ, if you came unto him, and did
cast your poor souls upon him; you can answer yourselves, if you
will, that you daily spend your time, pains, and studies, upon lesser
things, having no assurance at all of success. The husbandman toils
all day at plough, yet is not assured of a good harvest ; his corn
may die in the seed, or be blasted in the ear. The mariner ventures
his estate on the sea, yet hath no assurance of a good return ; the
ship may miscarry. The miner will dig into the bowels of the earth,
and try here and there ; yet hath no assurance he shall find that rich
vein of ore, that shall recompence his cost and pains. Now if men
will labour so hard, and adventure so much upon uncertainties, for
a little of tlie world ; doth not your own reason conclude, you ought
to do more, and adventure further than any of them, to obtain Christ,
and eternal salvation ? O strive, strive to make your escape out of
Satan's kingdom, to Christ : Sit not with folded hands on the seats
of sloth, saying. It is to no purpose.
Suppose yourselves now upon your death-bed, all earthly comforts
insipid things to you, conscience presaging the wrath to come, time
and hope ending together ; would you not then wish, O that we had
been ruled and governed by Christ's laws and Spirit, and not by Sa-
tan, and our own lusts ! Had we been the servants of Christ, we had
now been going to Christ ; had he governed, he would have saved
us : but his servants we are to whom we obey : We have served our
lusts, and the zvagcs of sin is death.
Or suppose you sav/ the glory of heaven, or the horrors o^hell;
5G2 A COROXATION-SEKMOX, PREACHED AT DARTMOUTIL
that vou heard the hallelujahs of the palm-bearing multitude, or the
shrieks of damned cast-aways; would it be so indifferent a thing to
you, whether you obey Christ's call, or no ? Believe it, these are no
devised fables, but do really exist, whether you mind them or not.
And why should you not suppose, and forethink things so sure, and
so nigh ? A sweet voice comes from heaven this day, saying, let ail
that expect to enjoy the glory that is here, see that they submit
heartily to Christ's sceptre ; for he saves no more than he rules :
And the whole number of the glorified in heaven is made up of such
as heartily closed with Christ's terms on earth. A dreadful voice
com.es up from hell, crying, (as it were) in your ears ; as ever you
expect to escape the miseries and torments that are here, do not re-
ject Christ's yoke and government as we did: Our yielding up of
ourselves to the sway and goYernment of our lusts, was our ruin.
Use III. To conclude : Let all men try their own estates, and ex-
amine to what king they do indeed belong, and whose subjects in
truth they are, Christ's or Satan's; for these two kingdoms divide
the v, hole vrorld. God hath furnished us with self-reflecting powers ;
ive are able to retire out of the confused noises of the world, and sit
retired in the innermost closet of our own souls, where none but God
and our consciences shall be privy to our debates ; and there so-
lemnly demand of our conscience, and charge it to make plain and
faithful answers to such questions and enquiries as these:
Quest 1. To whom do I yield the most prompt, cheerful and
constant obedience? To the commands of Christ, or to the solicita-
tions of Satan and my own lusts ? He that hath my obedience, the
same is my Lord and King, Kom. vi. 16. " To whom ye yield your-
selves servants to obey, his servants ye are to whom ye obey.'' When
God and conscience calls me to pray, and the world calls me off to
attend its ensnaring pleasures, and unnecessary employments ; which
of these calls do I pay obedience to ?
Quest. 2. AVho governs the secret and unseen part of my life ?
That every man is, in the account of God, which he is in secret,
Rom. ii. 28, 29. Now who is king in the closet ? And what rules
do my thoughts move by ? If Christ bring my thoughts into obedi-
ence, so that I dare not indulge to myself a sinful liberty to enjoy
the speculative pleasure of the sins I have acted, or would act, had I
opportunity for it : And if I am in the fear of God when alone, and
make conscience of my secret, as w^ll as public duties ; then I am
under Christ's government, and he is king of my soul, 2 Cor. x. 5.
Mat. vi. 6. But if I make an external shew of obedience to Christ, and
secretly obey my lusts ; I am really the servant of sin, and belong to
another king. O my conscience ! what sayest thou to these things ?
Quest 3. Whom do I follow, or heartily resolve to follow, when
it comes to a parting-point betwixt Christ and the w^orld; when I
must cleave to the one, and forsake the other ? Matth. vi. 24. Do I
^vith full purpose of heart cleave to the Lord ? Acts xi. 23. Is it my
A CORONATION- SERMON, PREACHED AT DARTMOUTH. 563
sincere resolution to follow the Lamb whithersoever he goeth ? Rev.
xiv. 4. Or have I secret reserves to quit Christ's service, and give
religion the slip, when it comes to real distress and difficulty ? These
are sounding questions, and will discover whose government we are
under.
THE CONCLUSION.
Thus I have endeavoured to spiritualize and improve the great
and solemn actions of this good day ; a day for which (I hope) the
children yet unborn shall praise the Lord. How happy will our
king and queen be, if they reign over a people that Christ reigneth
over ; and will conscientiously pay them obedience in, and for the
Lord ! I believe it will be a greater joy to their souls, to see you
set the crown upon Christ's head, in your subjection to his laws,
than to see the imperial crown of England set upon their own heads.
Religion breeds the best subjects.
Let England praise the Lord for such a day as this ! how many
sad years are run out, since it saw the crown upon the heads of a
Protestant king and queen at once i Let faithful magistrates rejoice
they shall never more be put upon the odious and dangerous drudgery
of persecuting good men, under such a government as this.
Let ministers rejoice, yea, let them rejoice with double joy to
others ! they shall no more be driven into corners, nor put to silence,
(a silence as bitter as death) whilst the royal sceptre is swayed by
such hands, wherein God hath now placed it.
Let all the people rejoice, for these their rulers shall be to them
as the light of the morning, and as the clear shining after rain,
2 Sam. xxiii. 3, 4. And let us all say, Isa. xxv. 9. " Lo, this is
our God ; we have waited for him, and he will save us : This is
the Lord, we have waited for him ; we will rejoice and be glad in
his salvation."
Vol, VI, 'f^^^^h
( seii )
THE
CHARACTER
OF A COMPLETE
EVANGELICAL PASTOR,
DRAWN BY CHRIST.
Matth. xxiv. 45, 46, 47.
Who then is a faithful and wise servant^ whom the Lord hath made
ruler over his houseJwld, to give them meat in due season f Blessed
is that servant, whom his Lord, when he cometh, shall Jind so doing-.
Verily, I say unto you, that he shall make him ruler over all hi»
goods.
X HIS great and solemn assembly, (met upon a greater and more
solemn account,) brings to my mind those words, and with the
words, a very sensible touch of the same affection, with which the
church uttered them, Isa. xhx. 20, 91. ' Children, which thou shalt
have after thou hast lost the other, shall say again in thine ears, The
place is too strait for me : Give place to me, that I may dwell. Then
shalt thou say in thine heart. Who hath begotten me these, seeing
I have lost my children, and I am desolate ; a captive, and removing
to and fro ? And who hath brought up these ? Behold, I was left
alone : these, where had they been ?'
Words, big with holy admiration and wonder, at her strange and
sudden increase and multiplication, after such a wasting time as
these seventy sad years had been to her. This was a miraculous
and surprizing work of God, in their eyes.
We have had our wasting time, as well as they ; multitudes of
faithful and prudent ministers have been swept into their graves by
ejections, banishments, imprisonments, and heart-breaking silencings.
Whence then are all these which our eyes behold this day ! Who
hath begotten us, and brought up these.? These, where had they
been ; and out of what secret recesses are they come .?
Many thought the days of our prosperity, and opportunities of
our service, had been numbered and finished, and that God had no
more work (except suffering work) for us ; when lo, above and be-
yond the desponding thoughts, and unbelieving fears of our hearts,
we are here this day in a numerous assembly, with peace and liberty,
to consult the affairs of Chris^akeingdom.
Yea, to the joy of our souls, we see the plummets and lines, once
mills. CHARACTER OF A TRUE EVANGELICAL PASTOR. 5G5
more in the hands of our Zerubbabels; Zech. iv. 10. * Who hath
despised the day of small things ? For they shall rejoice, and shall
see the plummet in the hand of Zerubbabel, with those seven ; they
are the eyes of the Lord, which run to and fro through the whole
earth.' Our prudent repairers, co-working with the divine provi-
dence, expressed emblematically by the seven eyes, will bring weak
and contemptible beginnings, to happy and blessed results and issues.
What shall one now answer the messengers of the churches ? That
God hath founded Sion ; and the power of his people shall trust
in it.
We are met this day in all hearty loyalty to the government, and
peaceableness to the national church-estabJishment, to review and
consider the cases of our respective congregations ; which I doubt
we shall find too like that description, Prov. xxiv. 31. all over-grown
with thorns and nettles, and the stone-wall broke down.
Thus ignorance and error have overspread the people, and the wall
of discipline greatly decayed. Our business is to cleanse our churches,
and repair their walls ; that so they may become gardens of delight,
and beds of spices, for Christ to walk and take pleasure in.
You have ordered this meeting to be opened with a sermon, and
demandated that work to my hand, by your earnest and unanimous
call. I wish the work may not suffer by your choice.
When I considered the quality and occasion of this assembly, my
thoughts quickly centered themselves in those words of our Lord,
which I have read unto you : ' Who then is a faithful and wise ser-
vant, whom his Lord hath made ruler over his household, to give
them meat in due season .?' &c.
Here we find ourselves in a parable. A parable is the veil of some
divine truth : whilst we are embodied and veiled with flesh, truth
must embody and veil herself too, in order to our freer converses with
it. There is much truth and reason in that observation of the ancient
cabbalists : " * The supreme light never descends without a cover-
ing." Yea, saith Dionysius, the supposed Areopagate, " f It is
impossible that a divine beam should otherwise shine to us, except
it be covered with variety of sacred veils, and umbrages."
Not to spend much time about the order and relation of the text;
Christ had been solemnly warning the disciples, and all the Christian
world, of his most certain (though secret) coming to judgment ; and
therefore to beware of luxury, idleness, and security, the sins of the
world ; and that all be found at his coming, watchful and diligent
in their proper places of duty. This exhortation he infers, from what
common prudence would teach any servant, especially any steward of
an house to do, to whom his Lord bath committed the care of his
♦ Lumen supremum nunqvxtm descendit sine indumenta.
^ f Impossibile est nobis aliter lucere radium divinum, nisi vanetate sacrorum velaminuv^
circumvefaium. Coelest. Hier. cap, 1.
56Q THE CHAEACTEU OP A TRUE EVANGELICAL PASTOR.
family. It is agreed by all, that the words have a special and im-
mediate respect to gospel-ministers, the stewards of Chrisfs house,
or church, to whom Christ, the Or/.odig'Trorrig, or Lord of the family,
hath trusted the care and dispensation of the affairs thereof. And
in them we find,
I. An evangelical pastor described.
II. The reward of such as answer that description, propounded.
1. Christ's description of an evangelical pastor, ver. 45. which he
doth by two excellent and essential properties, or qualifications,
jligog, Tcai (p^ovifMog, faitJifid and wise ; both which make up the cha-
racter of a complete gospel-minister : for if he be faitliful, he de-
ceives not others ; and if wise, or prudent, he is not apt to be de-
ceived himself : \{\?> prudence suffers not deceivers easily to impose
upon him ; and his faitlifulness will not suffer him knowingly to
impose upon his people. His prudence will enable him to discern,
and \\\s faithfulness oblige him to distribute wholesome food to his
ilock. These two therefore meeting together, make a pastor after
Cod^s own heart, according to Jer. iii. 15.
Both these are found in an interrogative form of speech in the text,
but it is agreed, that Tig is put conditionally for u r/?, and is rather
hypothetical, than interrogatory : but in this form of speech it insi-
nuates the rarity and difficulty of finding such a servant. He is
Scrawo i'Aai dsveiv^ilog. as Theophylact glosseth it. And Chrysostom, by
way of admiration, Quam rari, etproestantes essent tales! v e. ' How
rare and excellent would such servants be?' These are their properties,
2. The reward of those that answer these characters, is propound-
ed,
1. In proper,
S. In metaphorical terms.
1. Jn proper terms ; Blessed is that servant, ver. 46. he is certainly
blessed of God, whatever his usage be from men. If he hefaitJfuI^
all his pi'udence will not secure him from the hatred and persecution
of men, but it is enough that Christ calls and counts him blessed ;
and those whom he blesseth, are truly and eternally blessed.
2. In metaphorical terms ; ver. 47. " Verily, I say unto you, that
he shall make him ruler over all his goods."" In allusion to the cus-
tom of great kings and generals, who use to prefer and advance dis-
creet and faithful servants to places of eminent trust, profit, and ho-
nour ; as Daniel and Joseph were. The sense thus cleared, runs
naturally and easily into this,
Doct. That our Lord Jesus Christ will amply reward the faithful
and prudent stewards of his house, in the day of their account.
This point will open itself to you in these three doctrinal branches.
1. That ministers, in a special sense, are the stewards of Christ'.<5^
house.
2. FaitJ fulness and prudence are the necessary qualifications of
Christ's stewards.
THE CHARACTER OF A TRUE EVANGELICAL PASTOR. 567
S. Wherever these are found, Christ will abundantly reward
them.
1. Ministej's, in a special sense, are the stewards, or chief servants
of Christ's house. So speaks the apostle, 1 Cor. iv. 1. " Let a
man account of us as the ministers of Christ, and stewards of the
mysteries of God.'' To them he hath committed the dispensation
of the word and sacraments, which contain the great mysteries of
the kingdom of God.
Every private person, who hath received any talent from God,
(and to be sure the meanest among us hath one talent at least,) is
a steward, and will be called to an account for the employment, or
non-employment of that talent in the audit-day. But ministers are
stewards in the strict and special sense : Christ distinguishes them
from the others, as porters from the rest of the servants, Mark xiii.
84. Nor may any assume that office, but by order from Christ the
Master of the family. But this is too obvious to stay longer upon it.
2. We will therefore immediately take into consideration, the pro*
perties or qualification of the stewards of Christ : which are,
1. Faithfulness.
2. Prudence.
And consider them,
1. Distinctly.
2. Conjunctly.
1. Faitlvfulness is an essential requisite to a steward, 1 Cor. iv. %
It is required in stewards, that a man be found faithful. What ground
is there for trust, where there is no truth f Hence is that solemn charge,
2 Tim. ii. 2. to commit that great trust of the ministry iofaitJiful men.
And Paul blesseth God, 1 Tim. i. 11, 12. who had accounted him
Jhitlvful, and put him into the ministry. T\\\sjuithfulness, as it re-
spects God, ourselves, and the flocks committed to us, includes,
1. Pure and spiritual aims and intentions.
2. Sincerity and integrity of heart.
3. Diligence in the discharge of duty.
4. Impartiality in the administration of Christ's house.
5. And unshaken constancy and perseverance to the end.
1. Ministerial JciitJifulness includes J9wr^ and spiritual aims and
intentions for God. A servant is OXw$ s^s/vs ; it is not his own, but his
master's honour, and interest, he must design and aim at. Fidelity
will not endure self-ends, disguised with a pretence of zeal for Christ.
It is said of the master workmen of the temple, 2 Kings xxii. 7. that
there was no reckoning made with them of the money collected for
that use, because they dealt faithfully, i. e. they had given sufficient
proof that they appropriated not a farthing to themselves, but truly
applied it to the public, sacred end and use, to which it was given. O
let us be all such faitJful master-builders of the house of our God !
Let us say, not our interest, but Christ's, not our glory, but his. Pure
ttnds in our service, will give abundant comfort at the end of our service*
Nn3
568 THE CHARACTER OF A TRUE EVANGELICAL PASTOR^
a care, brethren, of all artifices and designs to accommodate carnal
interests, under a shew of devotion to God.
Timothy is our pattern in this, of whom Paul saith, Phil. ii. 20,
21. '^ I have no man like minded, v. ho will naturally care for your
state ; for all seek their own, not the things that are Jesus Chrisf s."
Where the word naturally is not opposed to spiritually^ but to arti-
JiciaUy. Others had the art to cloak self-ends under Christ's honour ;
but Timothy was ignorant of such unfaithful tricks and artifices.
2. Ministerial faithf Illness \m^oxX.'& personal sincerity. So the word
signifies, where it is said of Abraham, that God found his heartyai^/t-
Jul; that is, sincere before him. (Neh. ix. 8.) A faithful minister is
a sincere-heai'ted minister. And herein, brethren, O herein, or in no-
thing, let us approve ourselves the ministers of Christ : Let this be
our " rejoicing, that in all sincerity, and godly simplicity, we have
had our conversations in this world," 2 Cor. i. 12. And the rather
let us be careful in this, because no sin is more apt to insinuate itself
into our hearts, and duties, than hypocrisy. We, of all men, are most
in danger to be deceived by it : For our employment lying in, and
about spiritual things, we are, on that account, stiled spiritual men^
Hos. ix. 7. But it is plain, from that very place, that a man may be
objectively a spiritual, and all the while subjectively a carnal man.
Believe it, brethren, it is easier to declaim, like an orator, against a
thousand, sins of others, than it is to mortify one sin, like Christians, in
ourselves ; to be more industrious in our pulpits, than in our closets ;
to preach twenty sermons to our people, than one to our own hearts.
Believe it, sirs, all our reading, studying, and preaching, is but
trifling hypocrisy, till the things read, studied, and preached, be felt
in some degree upon our own hearts. We tell our people (the Lord
help us to tell the same to our own hearts) that there are similar, as
•well as saving works of the Spirit, by which their (and why not our
own) souls may be lost ?
3. Ministerial Jaithfulness includes ministerial diligence. A sloth-
Jul cannot be a faithful servant. Matth. xxv. 2L " His Lord said
unto him, Well done, thou good and faithful servant," &c. And
Ter. 26. " His Lord answered, and said unto him. Thou v/icked and
slothful servant, &:c. I may say to him that snatched at the mini-
stry, as Henry IV. did to his son, that hastily snatched at the crown,
He little l<:nows xi:liat an lieap erf cares and toils he snatcheth at.
* ' The labours of the ministry will exhaust the very marrow from
your bones, hasten old age and death.'' They are fitly compared to
the toil of men in harvest, to the labours of a woman in travail, and
to the agonies of soldiers in the extremity of a battle. We must
watch when others sleep.
And indeed it is not so much the cxpence of our labours, as the
* Lab, '-cr, ecclesiastici succum cxhauriunt ab imis mediiUis, ienium, morteuque accelc"
tant. Luther,
THE CHARACTER OF A TRUE EVANGELICAL PASTOR. 569
loss of them, that kills us. It is not with us, as with other labour-
ers : They find their work as they leave it, so do not we. Sin and
Satan unravel almost all we do, the impressions we make on our
people's souls in one sermon, vanish before the next. How many
truths have we to study ! how many wiles of Satan, and mysteries of
corruption, to detect ! how many cases of conscience to resolve !
Yea, we must fight in defence of the truths we preach, as well as
study them to paleness, and preach them unto faintness : but well-
spent head, heart, lungs, and all ; welcome pained breasts, aching
backs, and trembling legs ; if we can by all but approve ourselves
Christ's faithful servants, and hear that joyful voice from his mouth,
' Well done, good and faithful servants.'
4. Ministerial faithfulness includes our impartiality in all the ad-
ministrations qfChrisfs house. He that is partial, cannot be faith-
ful. O with what extraordinary solemnity doth Paul set on this
exhortation upon Timothy ! ' I charge thee before God, and the
Lord Jesus Christ, and the elect angels, that thou observe these
things, without preferring one before another, doing nothing by
partiality,' 1 Tim. v. 21.
Brethren, you will shortly appear before an impartial God, see
that ye be impartial stewai'ds ; take the same care, manifest the
same love, attend with the same diligence, the poorest and weakest
souls that are committed to your care, as you do the rich, the great,
and honourable.
Remember all souls are rated at one value in your Master's book,
and your Redeemer paid as much for the one as for the other. Civil
differences must be civilly acknowledged, but these have no place
in our spiritual administrations.
5. Lastly, Ministerial faithfulness includes constancy and stedfast-
ness : Not a backsliding, or flinching servant. Rev. ii. 10. ' Be thou
faithful, (i. e. fixed and constant) to the death, and I will give thee
a crown of life.' We look for happiness, as long as God is in hea-
ven ; and he expects constancy, as long as we are on earth.
Many of us have cause to bless the Lord, and greatly to rejoice
in his goodness this day, who enabled us to be stedfast and unmove-
able in the trials that have passed over us ; and when the great
earthquake shaked down our liberties, our estates, and made our
hearts to shake, yet our resolutions for God and his truth, stood
firm and unshaken : Our hearts turned not back, nor did our steps
decline, though we were broken in the place of dragons, and cover-
ed with the shadow of death. This we wholly owe to him that
holds the stars in his right-hand, but our warfare is not yet ended.
Our faithfulness is not yet faithfulness to the death ; we hope it will
shortly be called so, whilst it thus involves our self-denial, sincerity,
diligence, impartiality, and constancy.
Nn4
570 THE CHAllACTER OF A TRUE EVAXGELICAL PASTOR.
These are the principal things included in the first qualification
of ministerial faithfulness. In the next place let us weigh and value,
2. The second qualification in the text, viz. minister ial prudence.
The Lord's servant must not only be 'Kit^c,fa\tliful ; but cp^vi'Log,
prudent, discreet, and loise. Fidelity and honesty make a good
Christian ; but the addition oi prudence to fidelity, makes a good
steward. Faitltfidness will fix the eye upon the right end; but it
is p7'ude?ice must direct to the proper means of attaining it.
If we look into Rev. iv. 6, 7. we shall there find a stately emblem
of true gospel ministers. They are A>^Pi!^ro/ croAuo/x/xaro/, Men full
of eyes. They have eyes looking before them to God for direction,
behind them to the flocks they lead, and within them to their own
hearts ; lest after they have preached to others, themselves become
cast-aways. They have also six wings ; with two they cover their
faces, manifesting their deep reverence of God ; with two their feet,
manifesting the humble sense of their infirmities ; and with two they
fly with cheerful expedition in the service of God. They have not
only the courage of the lion, the strength of the ox, the loftiness of
the eagle, but the face of a man, i. e. prudence and discretion.
The use of pruaence to a minister of Christ is unspeakably great ;
It not only gives clearness and perspicacity to the mind, by freeing
it from passions and corporeal impressions, enabling it thereby to
apprehend what is best to be done ; but enables it in its deliberations,
about the means, to make choice of the most apt and proper ; and
directs the application of them in the fittest season, without precipi-
tation, by too much haste ; or hazard, by too tedious delay. And
judge you, brethren, by this, what an interest the afiairs of Christ's
kingdom have in this second qualification.
I know there is a carnal policy, an unworthy pusillanimity, that
often shrewd themselves under the name of prudence ; I have no-
thing to do with mock graces here : My business is to shew you, in
•what particulars true ministerial prudence is highly serviceable to
the affairs of Christ's house, or kingdom. And this I will briefly
discourse in two respects.
The eye of prudence must look,
1. To our own personal work, to see that be well done.
2. To others who work,
1. With us as friends, that we may have assistance from them.
2. Or against us as enemies, that our work be not ruined by
them.
1. Prudence will direct the servants of Christ, in their ozcn proper
ministerial work, that it be well done. And in order thereto, it will
guide them in their deliberations to the six following proper means,
and excellent expedients.
1. Prudential expedient
And 1st, prudence will direct us, to lay a goodjbundation of know-
^rilE CHARACTER OF A TRUE EVA^XELICAL PASTOR. ,"3/1
tedge in our people's souls, hy catecldzing and instructing them in
the principles of' Christianitij, without zoJuch zoe labour in vain.
Except you have a knowing people, you are not like to have a
gracious people. St. Paul's prudentials lay much in this, 1 Cor.
iii. 10. * As a wise master-builder, I have laid the foundation.*
And indeed this is the master-piece of a master -Jjuilder. All vour
excellent sermons will be dashed to pieces, upon the rock of your
people's ignorance. You can never pitch upon a better project, to
promote and secure the success of your labours, than catechizing.
What age of Christianity ever produced more lively and stedfast
Christians, than the first ages ? And then the care of this duty most
eminently flourished in the churches. Clemens Alcxandrianus,
Origen, Optatus, Basil, Austin, and Ambrose, were all catechists:
And it is the opinion, both of Chemnitius and Zanchy, that that
exercise, which Christ honoured with his presence in his youthj was
a catechetical exercise.
We that live in this age, have as much obligation as they, and
Ood hath furnished to our hands the best help for it, that ever any
age since Christ enjoyed. As chymists extract the spirits of herbs
and minerals into some rare elixir, so have our venerable assembly
(lately sitting at Westminster, now in glory) composed for us the
most judicious and compendious system, that ever blessed this age.
And to make it yet more useful, divers w^orthy hands have been
employed, some in one method, some in another, to make those com-
pendious answers more intelligible to the people. And yet 1 am
of opinion, somewhat may be further done to advance that great
design, in a third method, that shall not only make those points
more intelligible, than in answering by yea and no : or drawing out
the subservient answers to such a length, as too much charges the
people's memory, but withal to intermix the most useful practical
matter with what is doctrinal. If such a course might obtain in all
our congregations, I think it would greatly discover our prudence,
and turn richly to the account of our people's profit.
2. Prudential eocpedient.
Ministerial /)rwcZc?2ce discovers itself ^;^ the choice of such subjects^
as the needs of our people^ s souls do most require, and calljbr,
A prudent minister will study the souls of his people, more than
the best human books in his library ; and not chuse what is easiest
for him, but what is most necessary for them. Ministers that are
acquainted with the state of their flocks, as they ought to be, will
be seldom at a loss in the choice of the next subject : Their people**
wants will chuse their text, from time to time, for them.
The greatest part of our congregations are poor, ignorant, and un-
regenerated people that know neither their misery nor their remedy.
This will direct us to the great doctrines o^ conviction, regeneration^
an^ faith ; and make us to sit with solicitous minds in our studies,
pondering thus in our hearts : ' Lord, ^vhat course shall we take, and
073 THE CHARACTER OF A TRUE EVANGELICAL PASTOR.
what words shall we chuse, that may best convey the sense of their
sin and danger, with the fulness and necessity of Christ, into their
hearts.'
Others are withering and decaying in their affections, or stagger-
ing and floating in their judgments: Prudence will enable the man
of God to give to every one his proper food, or physic, in due sea-
son. This will make us spend more hours in our studies, and set
to it with all our might and skill, that thereby we may both save
ourselves, and them that hear us.
3. Prudential expedient
This ministerial wisdom will not only direct us thus in the choice
of our subjects, but of the language too, in which we dress and de-
liver them to our people.
It will tell you, a crucified stile best suits the preachers of a cruci-
fied Christ. A grave and proper stile becomes the lips of Christ's
ambassadors. Prudence will neither allow us to be rude, nor af-
fectedly gaudy, in our expressions. * " Tertullian checks those
preachers, whose sermons dress up Christianity in philosophical, ra-
ther than evangelical terms." Prtidence will chuse words that are
solid, rather than florid : As a merchant will a ship by a sound bot-
tom, and capacious hold, rather than a gilded head and stern.
Words are but servants to matter. An iron key, fitted to the wards
of the lock, is more useful than a golden one, that will not open the
door to the treasure.
Some of Christ's ministers excel in a neat and pleasing plainness
of language. From this Austin was so affected with the stile of
Ambrose : -f* ' With his sweet words, which I loved, came into my
mind the duties which I neglected.' And Zanchy saith of Viret, \
' I admired his eloquence, and the force it had in moving the
affections.'
Prudence will cast away a thousand fine words, for one that is
apt to penetrate the conscience, and reach the heart. This made
Basil look upon the famed allegories of his time, with a compassion*
ate smile, saying, || ' We take them for pretty witticisms, but things
of little use or value in the ministry.' Who, in the last age, was
ever honoured with more success in his ministry, than blessed Mr.
Burroughs.? And who ever excelled him in skill, to bring down the
sublime mysteries of the gospel to the meanest capacity ?
4. Prudential escpedient.
Ministerial prudence will shew us, of what great use our own af-
fections are, for the moving of others ; and will therefore advise us,
That, as ever we expect the truths Ave preach should operate upon
* Qui Platonicum Christianissimum jyrocudunt Christinnis.
f Veniebant in aniinum metan simul cum verbis, qiue diligebam, etiam res ; quas neglbr
gebam.
\ Singularem eloquendam, et in commovundis effectibus sfficacitatem admirabar,
f] Cl '/.ixofx -^iv/MVQv fi'av Tov hoyov ccwQid X^^^^'
TUB CHAHACTER OF A TRUE EVANGELICAL PASTOE. 573
the hearts of others, we first labour to work them in upon our own
hearts. Such a preacher was St. Paul ; he preached with tears ac-
companying his words, Phil. iii. 18. An hot iron, though blunt,
will pierce sooner than a cold one, though sharper.
And why, my brethren, do we think, God hath commission ated
us, rather than angels, to be his ambassadors ? Was it not, among
other reasons, for this.? Because we having been under the same
condemnation and misery ourselves, and felt both the terrors and
consolations of the Spirif, (which angels experimentally know not),
might thereby be enabled to treat with sinners more feelingly, and
affectionately, in a way more accommodate to them, and therefore
more apt to move and win them,
5. Prudc7itial expedient.
Ministerial prudence will direct the servants of Christ (who high^
ly value, and earnestly long for the success of their labours) to he
careful^ hy the strictness and gravity of their deportment ^ to main^
tain their esteem in the consciences of their people.
In your pulpits, you are carrying on a treaty of peace betwixt God
and them ; and therefore it will not allow you to do any thing out of
your pulpits, to make the breach wider, or hinder the happy close
between him and them. The fowler that spreads his net to take the
birds, will not leave a feather, or make the least noise, to scare the
bird he intends to take. Let not them who aim no higher than a
bird, be more prudent and cautious, than you that are set to catch
immortal souls. Remember that of Solomon, Prov. xi. 30. ' He
that winneth souls is wise.' Prudence will not allow the ministers of
Christ to intermix themselves with vain company, and take the same
liberty they do in vain jests, and idle stories. Nor will it allow, on
the other side, a morose reservedness, and discouraging austerity ;
but temper gravity with condescending affability.
To you that are juniors and candidates for the ministry, I will
assume the boldness to address you with one seasonable word of ad-
vice ; and it is this : Have a care of that light and airy spirit, which
so much obtains every where in this unserious age. It was the
charge of God against some ministers of old, that they were light
persons, Rev. iii. 4. and yet I cannot but think, comparatively speak-
ing, with some of our times, they might pass for grave and serious.
The people have eyes to see how we walk, as well as ears to hear
what we say. It will be our wisdom and great advantage, to be
able to say, as St. Paul did, Phil. iv. 9. " The things which you
have both heard and seen in me, do."
6. Prudential expedient.
Ministerial prudence zoill send you often to your Jcnees, to seelc a
hies sin gj^rom God upon your studies and labours^ as knowing all
your ministerial success entirely depends thereupon^ 1 Cor. iii. 7.
Those are the best sermons, that are obtained by prayer. Blessed
Bradfqrd studied upon his knees. Luther obtained more this way.
574i THE CHARACTER OF A TRUE EVANGELICAL PASTOR.
than by all his studies. If an honest husbandman could tell his neigh-
bour, that the reason why his corn prospered better than his, was, be-
cause he steeped the seed in prayer, before he sowed it in the field ;
we may blush to think, how much more precious seed we have sown
dry, and unsteeped in prayer, and by this neglect have frustrated our
own expectation. Thus laying our Jbundations in the knowledge of
frindplcs^ chusingour subjects by the people's necessities ; handling
thtm in apt language ; woi'king them Jirst upon your own affections^
enforcing them by strict conversation^ and steeping this holy seed in
prayer ; we shall approve ourselves ihe prudent ministers of Christ.
^dly, Having said thus much of prudence, with respect to our
single personal concernment in the work of the ministry ; I come
next to shew its great usefulness with respect to others, who are
concerned either,
1. With us, as friendly assistants in our work.
2. Or against us, as enemies, who labour to obstruct and frus-»
trate our work.
1. As to our brethren and fellow- workers in the Lord, prudence
will dictate and enjoin it upon us, that by the firmest union with them,
we make their gifts and graces as useful as is po^ible, for the fur-
therance and advancement of our great and difiicult work. We
cannot be ignorant how much Satan hath gained, and Christ's inter-
est hath sensibly lost, by those unhappy divisions and alienations a-
mongst brethren, and fellow-labourers in the work of the Lord,
Christ hath shed down variety of glorious ascension-gifts upon them,
which are not capable of a full improvement, but in union and con-
junction with each other. Gifts are improved in us by prayer and
study, but the benefits of those gifts are shared among us by love and
unity. Love and union bring every man's gifts and graces into the
common bank, and instead of monopohes, they drive a free and open
trade, to the great enriching of the church.
There is not a greater, or more pleasant variety of qualities, smells,
and colours, among the herbs and flowers with which the earth is va-
riegated and decked, for the delight and service of men, than there is
in the gifts and abilities of ministers, for the use and service of the
church. One hath quickness of parts, but not so deep and solid a
judgment: Another is grave and solid, but not so ready and presential.
One is wary and reserved, another open and plain : One is melan-
choly and timorous, another cheerful and courageous. When
these different gifts and qualities shine together in the church,
heavens, what a glorious constellation do they make ! and what sweet
benign influences do they shed down upon the Lord's heritage I All
these ministerial gifts and graces are improveahle for Christ,
1. More privately,
9.. More publicly, by brotherly union.
1. More privately. When God casts the lot of two, or more, fel-
low-labourers in the gospel, upon the same city, town, or neighbour-
THE CHAEACTER OF A frvUE EVANGELICAL PASTOR. 575
liood ; what a blessed advantage have they beyond solitary minis-
ters, to carry on the work of the Lord cheerfully, vigorously, and
successfully ! Whilst love causes their hearts to clasp and close,
how must their work be facilitated, sweetened, and prospered in
their hands ? But if once jars and jealousies get in amongst them ;
if pride, envy, or carnal interest dissolve the bond of brotherly love ;
if instead of planting for Christ, they once begin to supplant one
another ; no words are able to shew what a train of mischief and
sins will now break in amongst them, to the great dishonour of
Christ, and obstruction of the gospel.
I do therefore in the name of Christ, as upon my bended knees,
earnestly entreat and beseech my brethren, by all the regard they
have to the honour of Christ, the souls of their people, their own
comfort, or the success of their labours ; that no envyings, or strifes,
no supplantings, or detractions, be once admitted, or named among
them. Methinks it is scarce imaginable, that those who have so late-
ly and severely smarted, should fall again into the same follies, for
which God hath chastised them.
1. And as pi'udence directs us into the way of our profit and -com-
fort, by this more private improvement of our gifts and graces, so in-
to a more excellent way, by sl general union and coalition with all our
brethren, farther distant in place from us. It calls upon us to bury,
and forget henceforth the factious names of distinction, growing out
of our different apprehensions about smaller disciplinary points. How
many fervent prayers have been poured out ! how many excellent
irenicums have been written by those excellent ministers, that are now
at perfect unity in heaven ! Though they did not, yet I hope ice and
our children, shall reap the blessed fruits of those pious endeavours.
God hath spoken with a strong hand to our pious and prudent bre-
thren, in and about the great city of this kingdom : They have most
wisely and seasonably projected this great and glorious design : They
have followed it close with unwearied diligence, admirable patience.
Christian humiUty and condescension ; and, by the good hand of the
Lord with them, have brought it at last to a comfortable issue.
The happy result of their fervent prayers, and frequent brotherly
consults, (all praise to the God of love and peace for it !) are now in
our hands, in those blessed sheets, called Heads of agreement:
Wherein God hath signally helped them to evidence their wisdom
in the choice of words, and their humility and charity, in mutual
and necessary concessions. They have, by the mouth of an eminent
brother^ (whose praise is in the gospel, and whose hand hath emin-
ently assisted in this service,) cheerfully offered up their praises to
Jehovah-Shalom, for making the two sticks of Judah and Ephraira
to become one stick in his own hand.
And now, brethren, they wait, yea, give me leave to say, Christ
waits as well as they, for our explicit consent, and cheerful suffrages.
We have heard the joyful sound of our brethren's praises : Shall we
oTG TitE CHARACTER OF A TRUE EVANCiELICAL PA'STOB*;
not echo to it, and say, Hallelujah, and again Hallelujah ? Ephraim
shall no more envy Judah, nor Judah vex Ephraim : Our swords
are turned into plow-shares, and our spears into pruning hooks :;
The Lord hath this day rolled away our reproach. Thus prudence
will direct us to carry it with love and unity towai*ds our brethren,
that labour in the work with us.
2. Let us next see, what direction it gives us, with respect to om'
enemies^ who endeavour to ohstruct and hinder theworlc of the Lord
in our hands. If we be heartily engaged in the service of Christ, we
must expect many adversaries, and strong oppositions ; men that will
raise clouds of reproaches, to darken our reputation among the
people ; men that will represent us to them as ignorant and unlearn-
ed, factious and seditious, erroneous and enthusiastical. Prudence, in
this case, will restrain us from rendering reproach for reproach ;
and propound to us the best project in the world, for the vindication
of our names, and success of our labours ; and that is, that we so
preach the gospel^ that the people may feel the power of Christ
ill our doctrine ; and so live^ that they may see the beauty of Christ
in our conversation ; and so preaching and living, we shall bear down
all the prejudices of the world before us. Such doctrine, seconded with
such a conversation, like the sun in the heavens, will not only break
up and scatter all clouds of reproach, but shed down their enlighten-
ing and enlivening influences upon the hearts of the people.
I neither do, nor dare suggest and insinuate any thing in this dis-
course, against any party or body of men ; being convinced, that a-
mongst those who differ from us, there are many learned, pious, and
peaceable men, who can heartily rejoice to see the work of Christ car-
ried on by those that follw not them. But some there are, almost
in every place, who are more concerned for a ceremony, than for the
substance of religion ; for a tile upon the roof, than a stone in the
foundation : Whose envy, if it cannot reach others by imitation,
■will be restless till it meet them by calumniation. In this case, minis-
terial prudence will carefully shun all occasions of exasperation ; and
if that care be not sufficient to avoid them, it will furnish us with
that patience and constancy which will be sufficient to bear them.
Thus we see the necessity and excellency of ministerial faitliful-
7iess and prudence, distinctly considered. Let us, next,
8. View them conjunctly in some special parts of our work,
whereinto they shed down their joint and commixed influences.
And these, among some others, are the duties of,
1. Defending truth against error.
2. Reproving offenders.
S. Dealing with distressed consciences.
1. There is great need oi faithfulness and prudence, in defending
ike truths of Christ, against the errors of the times. Ouv faithfulness
indeed will oblige us to do it ; but prudence must direct us how to do
it. The establishment of our people in the trutli, is one special end of
THE CHAKACTER OF A TRtJE EVANGELICAL PASTOK. 57t
Ae institution of the ministry, Eph» iv. 11. But without the assist-^
ance of both these graces, that end is never like to be attained. A
faithful minister dares not be silent, where the souls of his people are
concerned ; yet all his endeavours to secure them, will be to little
purpose, i^ prudence be wanting in the management of tliat design.
Prudence must both time our contentions, and regulate the manner
of them. It will never suffer us to appear too soon, nor too late :
Not too soon, because errors are sometimes best cured by neglect^
and in ahttletimegrow weary of themselves; not too late, lest they get
head, and be past retrieve : Hasty contenders, like young faulconers^
let fly the hawk with her hood on. Upon the other side, if friendship,
or relation to seducers, stop our mouths too long, we may in a few-
days he entertained by them, (as Thyestes was by his brother Atreus)
with the limbs of our own (spiritual) children. Prudence will notL
suffer our pulpits to ring with invectives against seducers, till the
more private and gentle methods have been tried in vain ; and then
Tveiiher prudeTice nov Jaitlifulness will admit of longer delay. But
yet when they both advise us to engage, prudence must regulate
the manner of tlx) contention, and commands us to urge Juird ar^
guTuents^ with mild and soft language.
Errorists are usually hot and passionate, proud and daring persons.
Most trueisthatof Nazianzen, -^xxsnc, ^ifij^cn %ai (x-cyaXai ravlyjg r/jg ra^xrig
a/7/a/, hotand haughty spirits are thecauses of troubles and distractions
in the church : Hot to hot will never do well. These heights and
heats are best taken down, and cooled by strong and mild reason-
ings : " The wrath of man worketh not the righteousness of God.'^
2. The joint commixed influences of both these graces, must be
found in all our ministerial reproofs. Reprove we must, or we cannot
be faithful ; and prudently too, or we cannot be successful. He that
is silent, cannot be innocent ; and yet it is a measuring cast, whether
cowardly silence be more prejudicial to the reprover, than indiscreet
zeal may be to the reproved. Faithfulness is loth to lose the soul
of another for want of reproof : Prudence is jealous of losing it by the
ill management of the reproof. Faithfulness saith, it is better to lose
the smiles, than the souls of men : Prudence saith, to save both is best
Reprehension is Xufn^yialc^v ^a^wv, the chirurgery of the passions; and
cutting-work is no easy or pleasant work. Sick and pained men are
wayward, and pettish ; but prudence will cast fetters upon their pas-
sions, and make them lie quiet, whilst faithfulness probes and searches
their wounds to the bottom. Prudence can sometimes convey a re-
proof so effectually and inoffensively, that the conscience of the re-
proved shall sensibly feel it ; and yet his passions not be awakened by
the least injurious touch. Faithfulness considers, and urges the ne-
cessity of the duty; prudence considers the quality of the person, time,
and manner of application. It will reach the sin, and yet (if possible)
Avoid the offence of the sinner. It sometime directs us to convict an
578 THE CHARACTER OF A TRtE EVAXGELICAL PASTOK.'
offender, by transferring the oflSence by way of supposition to our-
selves ; sometimes byrelating a suitable history, or folding down are-
markablc scripture threatening or example, as it were accidentally, to
meet them. How prudently did Nathan prepare David, before he
came to touch the quick, with, Thoit art the man ? Above all, pru-
dence adviseth us to keep ourselves pure from those sins we reprove
in others ; and when we must apply the precious oil of reproof ta
them, that we work it in with the warm, soft, gentle hand of love and
compassion ; and then the reproof is like to do good, and the reprover
receive thanks for his kindue.ss. '■ Let the righteous smite me, it
shall be a kindness : Let him reprove me, it shall be an excellent oil,
which shall not break mine head,'' Psal. cxli. 5.
3. Once more ; their joint influeiices must also meet in all our
dealings icith distressed consciences.
Conscience is a very tender thing, and when sick and distressed,
needs to be handled both judiciously and tenderly. The wound
must be searched, saith faithfulness ; it must be searched skilfully,
saith prudence : He that can so search and cure it, deserves that
excellent encomium. One among a thousand^ Job xxxiii. 23. What
expert and dexterous persons at this work, were our Greenham,
Crook, Dod, Ball, and Borroughs ! Every empiric can skin over a
wound, but a faithful minister will search it thoroughly, and a pru-
dent minister will heal it warily ;
Ke vidnus in antiquum rcdeat, malejirma cicat7'ix ;
Lest it fester at the bottom, and break out again with greater dan-
ger. It requires a great measure of both these graces, to bring ge-
neral confused troubles to settle upon the right bottom ; to direct a
sin-sick soul to Christ, in the true gospel method ; to furnish the
tempted Christian with proper weapons against Satan's assaults,
and teach him how to manage them ; to dissolve the doubts, and
remove the scruples which arise almost in every step of his way to
Christ ; and so to settle the fluctuating soul in a sweet and sure
dependence upon him by faith. These things, I say, require much
faithful prudence, and prudent faithfulness.
And thus we see the manifold usefulness of both these graces in
the servants and stewards of Christ. Of such I may say, as Christ in
the text. Who then is ajaithful and wise servant i Hie ntincii (in^
quit Piscator) rari sunt, ita id ex mille hominibus vix unus re^
periatur, qui munere illo recte fungi possit^i. e. These servants
(saith Piscator) are so rare, that out of a thousand scarce one man
may be found that discharges that office aright. Christ hath not
many such servants, yet, blessed be God, some such there are. And,
3. Whoever^ or wherever such Jaithfid and wise servants are, Christ
iclll abundantlij reward them in the da?/ of their account. Which casts
me upon the third and last doctrinal head I promised to speak to. The
glory prepared lor, and promised to such servants of Christ, is ele-
gantly laid out, in shining terms, by the prophet Daniel, Dan. xii.3.
Tirfe rBABACTT* or A TXITE EVANGELIC Al PASTCH. 579
Xod they that be wise, fhail shine as the briehtness o^ the finna-
cient; and they that tmrn m • irs for
ever and ener." A promise ^. id wise
ministeTS. What a beautifiil aigbt is ili.- azure canopv of hoavcrn,
when it is about to shut its beaotifu] eye-Hds in a ser?ne evening !
and much more, when it is about to open them with a smile or blush,
in the dawning of the mddv raorning I And bow is that beauty a-
gain ootried by the glonr ol" the stms, where the pleasing ligti c sports
and twinkles I how doth one star excel another in glory ! Yet thus,
and more than thus;, eren above ihe brightne-'s of the sun itself, shafl
die servants of Chri^ shine; whobytheirj' s and prudence,
have iMttntmndalltf turned many info rig'. . . i /
The qnestion about degrees of glory in heaven is not necessary, but
proUeinabca]. We rgect with abhorrence the popish doctrine of
tiifenily of glories^ as Sianded in the diversity of merits : Xor is it
cpiestiooed, among the orthodox, whether there be an equality of
gloij, as to the essentials ; but only in respect to the accidentals, and
eoocomitants : Amongst which, thej place the additional glory and joy
of such Diinisters, whose faithful and prudent labours Go*! hath bless-
ed, and crowned with the conversion and edification of raanv sooLi
And c€ this the apostle speaks, 1 Thess. ii. 19, 20. " For what is
oar Ik^, or joy, or crown of rejoicing ? Are not even ye, in the
presence of our Lord Jesus Christ at his coming ? For ye are our
g^oij and joy.'' Where we find a very remarkable gradation. He
caBs his Thessalonian converts, ^ his hope, his jcy, nay, his crown
of rejoicing.'^ His hope, that is, the matter of his hope, that they
diould be saved- His joy, as they had already given him abundant
cause of joy, in their conversooa to Christ by his ministry. And
the " crown of his rejiwing in the presence of Christ, at his com-
ing-"* Tins is an high strain indeed \ The meaning, I suppose, is
that the finit and success of his ministry among them, would add
to his crown, and redound to his glory in the day of Christ.
'O brethren ! who would not study and pray, spend and be spent,
in the service of such a bountiful Master ! Is it not worth all our la-
bours and sufferings, to come with all those souls we instrumentally
b^;at to Christ : and all that we edi£ed, reduced, confirmed, and
ccmfbrted in the way to heaven ; and say, Lord^ here am I, and the
children ikou hasi given met To hear one spiritual child say. Lord,
this is the minister, hj whom I believed : Another, this is he, by whom
I was edified, e^ahhshed, and comforted This is the man that re-
solved my doubts, quickened my dyincr affections, reduced mv soul,
when wandering from the truth 10 be tliv name, that'l ever
saw his fiwe, and heard his voice ! nk we of this, brethren ?
But fir beyond this ; what will it be to hear Chri.st, the prince of
payors, say in that day, " Well done good and faithful servant; thou
hast been ^thfiil over a few things, I will make thee ruler over many
things : enter thou into the joy of thy Lord,'' Mat, xxv. 21 . O sirs^f
Vol, VI. ' O o
580 THE CHARACTEIl OF A TRUE EVANGELICAL PASTOH.
we serve a good Master, who is not unrighteous to forget our worlr>
and labour of love for his name-sake. He keeps an exact account of
all your fervent prayers, of all your instructive and persuasive ser-
mons ; and all your sighs, groans, and pantings, with every tear and
drop of sweat, are placed like marginal notes against your labours in
his book, in order to a full reward.
But 1 have far out-run my own intention, and (I doubt) your
patience too, in the doctrinal part. I consider to whom T speak,
and shall be the shorter in the application ; which I shall dispatch
apace, in three uses.
1. For Information,
2. For Reprehension.
3. For Exhortation.
Use I. And first for our information, briefly, in two or three
consectaries.
Consectary 1. By this it appears, Christ hath established an order
and government in his house, which none must violate^ The church
is a well ordered family, or household, whereof Christ is the Head,
Christians members, ministers stewards, the ordinances food to be
dispensed by them in season. Every one is to keep his own place and
station. Pastors must faithfully feed and govern the flocks of Christ,
Acts XX. 28. People must know, honour, and obey those that are over
them in the Lord, 1 Thess. v. 12. Heb. xiii. 17. the one must not
impose, nor the other usurp ! but each walk according to the rule of
Christ, with a right foot, ordinately and comely.
This order is the church's beauty, Col. ii. 5. and truly we may ex-
pect so much of Christ's presence, as we have of his rule and order
amongst us, and no more. O that the rules and orders of his house
were better known, and observed ! then ministers and people would
clearly understand, what they are to expect from each other in the
way of duty, and each person keep his proper station. Ministers
would not invade the civil callings of the people, nor the people the
sacred calling of the ministry ; but all things would move ordinately
secundum, sub et supra. The pleasure of such a sight, would as'
much transport gracious souls with joy and pleasure, as the order
of Solomon's house did the queen of the South.
Consectary 2. In the light of this truth, we may also read our duty,
how we ought to goveim ourselves in the ordination of men to the
nnimsterial office. This office is to be committed unto faithful and able
men, 2 Tim. ii. 2. not to novices, 1 Tim. iii. 6. I know the necessi-
ties of the churches are great, but no more haste (I beseech you) to
supply their wants, than good speed. Satis celeriter Jiet, quicquid
commode geritur : That is soon eiwugh, that is well enough. It is a
less hazard, to put an ignorant rustic into an apothecary's shop, to
compound and prepare medicines for men's bodies, than to trust a
man, destitute both of faithfulness and prudence, with the dispensa*.
tion of Christ's ordinances to men's souls.
♦THE CHARACTER OF A f ilUE EVANGELICAL PASTOR. 581
Some men are moved by pitiful low ends. 1 Sam. ii. '66. " Put
ine into the priest's office, that I may eat a piece of bread."*" Some
by ambition, conceiting themselves as able and holy as the best^
Numb. xvi. 3. What men's secret ends are, we cannot know ; but
their qualifications for that work we may, and ought to know. We
are solemnly charged, to ' lay hands suddenly upon no man,' 1 Tim.
V. 22. In Solomon's time, the Jews were exceeding careful and wary
in admitting proselytes, because theywerethcn a flourishing and pros-
perous state ; not sd cautelous in time of adversity, as Joscplius ob-
serves. I would discourage none that appear to have pious inclina-
tions, matched with competent qualifications. Many be useful, that
cannot be excellent. Weaker gifts, rooted in a gracious heart, will
grow by using ; bu<^^ nothing grows without a root. I think the plain-
est men have done the greatest service in the church of Christ : as
tender-eyed Leah brought forth more children than beautiful Rachel.
But still fidelity and prudence are indispensible qualifications.
Consectary 3. If there be such rewards, in the hand of Christ, for
all his faithful and wise servants ; Then we have no just cause or rea-
son to repent of our choice of this office, whatever siifferings and re-
proaches it hath or yet may expose us to. I believe none of us ever
yet felt such straits, endured such miseries, or sustained such labours,
as the apostle mentions to have befallen him, 2 Cor. xi. 23, 24, 25,
26, 27. and yet he heartily thanks the Lord Jesus Christ, (for all
that) who had counted him faithful, and put him into the ministry.
Brethren, we have served a good Master, and have cause to ad-
mire his care over us, and bounty to us ; and whatever we have suf-
fered, we may say to them that shall succeed us, as Tossanus did to
his children and kindred, in his last will and testament : '^ ' I charge
you my dear children and relations, That ye never be ashamed of
the evangelical truth, either for the sake of offences arising from
"within the church, or of persecutions from without it. Truth may
labour, but cannot be suppressed : And I have often found by expe
rience, the Lord to be wonderfully present with them, that walk be-
fore him diligently and uprightly.' O he hath been a good God to
us ! he hath covered us in days of danger, made provision for us and
ours, and yet his best rewards are behind. Let none scare at the re-
proaches and persecutions that attend the gospel.
Use II. This point casts an ireful countenance upon all unfaithful
and imprudent ministers, who give their people the chaff for the
wheat, and stones for bread ; who glory in the title, and live upon
the profits, but neither feed the flock, nor mind the account. They
* Ohtcstor vos, liberos et generos charissimos, ne illius veritatis evangelicee unguam vospw
deat, vel propter scandala domi., vet propter persccutiones. quccjbris excitanlur. Potest enim
laborare, sed iion vinci Veritas. Et nonsemcl expertus sum Doiuinum Dcum mirahilliter
addesse tis qui chornm ipso ambulant^ et in sua vocutione scdulo et integre versantiir, &c.
Melch. Adam in vita Tossani, p. 720.
Oo2
582 THE CHARACTER OF A TIIUE EVANGELICAL PAST OR.
preach, they pi'ay, because they must do so; but none are the bet-
ter for their prayers, or preaching. They seem to labour an hour
or two in a week, but their labours turn to no account; nor can
he expected to turn to any good account, whilst they are neither
animated by faithfulness, nor guided by prudence.
Agricola, writing de anvnant'thus subterraneis, tells us of a cer-
tain kind of spirits that converse with minerals, and much infest those
that work in them* They seem to busy themselves according to the
custom of workmen ; they will dig and cleanse, melt and sever the
metals, yet when they are gone, the workmen do not find that there
is any thing done. I came not hither (I confess) to deal with this
sort of men; and therefore shall leave them to consider the words
immediately following my text, which, like a thunder-clap from the
mouth of Christ, discharges woes and threatenings upon them ; ver,
48. to the end : " If that evil servant shall say in his heart, My
Lord delayeth his coming ; and shall begin to smite his fellow-ser-
vants, and to eat and drink with the drunken : The Lord of that
servant shall come in a day that he looketh not for him, and in an
hour that he is not aware of; and shall cut him asunder, and ap-
point him his portion with hypocrites. There shall be weeping, and
gnashing of teeth." Who can aggravate their misery more, than
these words of Christ have done ?
But I am principally concerned at this time about our own defects,
both in faithfulness, and in prudence ; though neither of these (I
hope) to be totally wanting in us, yet our defects and short-comings
may, and must greatly humble us. Our vain expence of much pre-
cious time, our shuffling haste in so weighty a study as the salvation
of our people is; our sinful silence, when conscience saith, reprove;
our coldness and dead-heartedness ; our unserious and unprofitable
converses; our pride and ostentation of gifts; our neglect and per-
sonal conferences : all these evidently discover, that both our brains
and bowels need more strength and tenderness. I will not insist
here upon these particulars, (let us do that in our studies) but hasten
to the exhortation, and therein to the close of this discourse.
USE III.
Are faithfulness and prudence the essential requisites of the ser-
vants and stewards of Christ's house ? And will he so amply reward
them in whomsoever he finds them ? Then let it he our care and study
to approve ourselves to him, such as he here descj'ihes and encourages.
But who am I, to m.anage such a work as this, among men every
way above me ! However, you have called me to this service, and
Christ hath directed me to this subject : And should I now silently
pass over this part of my work, how shall I approve myself, either
a faithful, or a wise servant to him that sent me.''
I despair of ever having such another opportunity- ; I see many
■faces in this assembly, whom I shall never see any more in this world.
THE CHARACTER OF A TRUE EVx\NGELICAL TASTOE. 583
I speak to the ministers of Christ, the guides and pastors of so many
flocks. May I be in the least instrumental to quicken them in their
duties, their respective numerous congregations will reap the benefit
ofit.
My brethren, this is the day I have often wished for, when in the
sad and silent years that are past, I have been searching my own heart,
and enquiring into the causes of God's indignation (as I doubt not
you also have done;) I have bewailed the forementioned defects be-
fore the Lord, and engaged my soul by solemn promise to him, that
if he would once more open the door of liberty, I would (through
his grace) labour to reform, and do my utmost to persuade all my
brethren to exercise more ministerial faithfulness and prudence.
And now I am where my soul hath long desired to be, and the
vows of God are upon me ; suffer therefore (dear brethren) yea, suffer
from unworthy me, This word of eochortation : Take heed to your
ministry that you fulfil it: Take heed to yourselves^ and to thejlocks
over which the Holy Ghost hath made you overseers. Let us so study
and preach, let us so pray and converse among our people, that we may
both save ourselves, and them that hear us ; let us frugally and in-
dustriously husband our time and talents for Christ ; let us prudently
contrive, zealously and unanimously execute our holy contrivances,
for the advancement of his kingdom and interest in the world : These
are plotting times, wicked men are every where plotting to disturb
the civil peace; let us have our plot too, an honest plot, how to ad-
vance the interest of Christ in the souls of our people; wherein we shall
also promote and secure the civil peace of that happy government we
live under. Let us learn prudence from our past follies, and constancy
from our past experiences. I look upon you that are aged ministers,
as seasoned timber, that hath lain out near thirty years in the weather,
yet neither warped, rained, nor rotten, I confess, in all this time, tlie
sun hath not much tried the force of his influence upon iis, though
the storms have. I suspect our greatest danger will be in the sun-
shine of liberty. If we hold it now, and manage this trial by liberty,
with eminent faithfulness and prudence, humility and peaceableness,
2eal and diligence ; Christ may account us fit materials to build his
house. Let us now redeem our many silent Sabbaths, by double and
tripple improvements of those we enjoy : Let none of us dare to bring
our old sins into our new pulpits. Then will the Prince of pastors
delight in us here, and crown our prudent faithfulness with a full
reward hereafter. In order whereunto, give me leave to hint (for
I can do no more than hint) these three things by way of motive,
which are worth thinking on :
We have a solemn charge given us by Christ.
We have a solemn account to pass shortly with Christ.
We have now a great opportunity to improve for Christ.
1. We have a solemn charge given us by Christy 2 Tir*.. iv. 1, 2.
" I charge thee therefore before God, and the Lord Jesus Christ,
Oo3
Siis THE CHARACTER OF A TRUE EVANGELICAL PASTOR?
who shall judge the quick and the dead at his appearing, and his
kingdom ; preach the word, be instant in season, and out of season ;
reprove, rebuke, exhort with all long-suffering and doctrine." It
must be a powerful opiate indeed, that can so benumb and stupify
the conscience of a minister, as that he shall not feel the awful au-
thority of such a charge.
The precious and immortal souls of men are committed to us ;
souls, about which God hath concerned his thoughts from eternity ;
for the purchase of which Christ hath shed his own blood ; for the
winning and espousing of which to himself, he hath put you into this
office ; at whose hands he will also require an account of them in
the great day.
2. IVe have a solemn account at that day to pass "with Christ.
Heb. xiii. 17. *' We watch for their souls, as those that must give
account." And what can more powerfully excite to faithful diligence
in the discharge of duty, than the consideration of that day ! Which
the aposde had mentioned, in 2 Cor. v. 10. this awful appearance be-
fore the judgment-seat of Christ; he immediately infers, verse 11.
^ Knowing therefore the terror of the Lord, we persuade men.'
O brethren ! let us beware of committing, or of neglecting any
thing, that may bring us within the compass of the terrors of that
day. Let our painfulness and faithfulness, our constancy and seri-
ousness, compel a testimony from our congregations, as the apostle
did from his. Acts xxviii. 26. " That we are pure from the blood
of all men."
3. We have a great opportunity to improve Jhr Christ ; which if
w^e do, we shall fulfil his charge, and escape the terrors of his judg-
ment in that great day.
We have now (if I mistake not) the fairest season we ever enjoy-
ed since we first preached Christ ; if this be lost, I question whether
we may ever expect the like. There is great odds betwixt our pre-
sent circumstances at our return to our flocks, and our past circum-
stances when we left them, and that both upon our own account,
and upon theirs.
1. Upon our own account: We were then young, and (compara-
tively) unexperienced ministers to what we are now. Though we have
too manv defects and weaknesses still to lament, yet I am persuaded
we have not spent so many years among trials, fears, and sufferings
in vain. These things, I am persuaded, have greatly improved our
acquaintance with God, and our own hearts. It will be as sad as
strano'e, if they have not. God bath been training us up in faith,
humiiitv, patience, and self-denial m this school of affliction. When
we could not preach the doctrine of faith, we were reduced, by a
blessed necessity, to live the life of faith. The rules of patience,
liumility, and satisfaction in the will of God, we were wont to pre-
scribe from our pulpits to the people, we were necessitated to prac-
tise and apply to ourselves in our sad solitudes^ and various distresses,
THE CHARACTEll OF A TRUE EVANGELICAL PASTOR. 585
through which the Lord hath led us. So that now we come better
furnished to the work, than ever before. And I hope I have ground
for you, brethren, to say, as the apostle, of his coming to the Ro-
mans, that you come among them " in the fulness of the blessing of
the gospel of Christ.''
3. There is great odds iipoii the people's account : ]\Iany of them
were full-fed, and wanton, when we left them ; they are hungry,
and sharp set, at our return to them. An hungry appetite appears
in the people in many places, not without great cause and reason.
They are willing to take any pains : your words now drop upon them
as the clouds upon the clefted earth. O what an opportunity doth
this give to accomplish the great ends of our ministry among them ?
Lift up your eyes, and behold the fields, are they not even white
unto the harvest ? Let husbandmen rather lose their seed-time and
harvest, than we lose so precious a season, so great, so rich an op-
portunity as this.
I have finished what concerncth you, my reverend and dear bre-
thren, and fellow-labourers in the Lord's harvest : A word or two
remains to be spoken to the people, and I have done.
You have heard what a variety of duty lies upon us, and what
difficulty in every part thereof; yet all our labours would be light,
and our pains pleasant, might we see more fruits, and success of
them amongst you.
Your barrenness and unpersuadableness, your divisions and insta-
biUty cost us more, than all our other pains in our studies and pul-
pits. How easily and sweetly wotild the plough go, would you but set
both your hands of prayer and obedience to assist us in that work.
You have now as blessed an opportunity as your souls can desire,
yea, that very season of mercy some of you have a long time anxi-
ously desired. You have confessed to God, that you once sinned us
out of our pulpits ; God forbid you should next sin us into our graves.
If you be wanton children at a full table, our enemies are not so
far off, but God can quickly call them in to cure your wantonness,
by taking away the cloth.
The stewards of Christ provide choice dishes for you, even feasts
of fat things full of marrow ; and serve it into your souls upon the
knee of prayer in due season : have a care of despising it, ijf at any
time the dishes be not garnished as you expect, with curious figures,
and flowers of rhetoric.
The Lord give you hungry appetites, sound digestions, and thriv-
ing souls ; then shall ye be our crown of rejoicing, and we yours in
the day of our Lord Jesus Christ : To the word of whose grace I
commend you all, which is able to build you up, and give you an
inheritance among them that are sanctified
Oo4
( 586 )
A DOUBLE SCHEME, OR TABLE;
COXTAIXIXG, IN THE FIRST COLUMN,
The SINS most incident to the Members of particular Churches,
plainly forbidden in the Word, and for which God sets Marks
of his Displeasure on them.
AND, IN THD SECOND,
The DUTIES enjoined on them in the Scripture, in the conscien-
tious Discharge whereof, they receive signal Fruits of his Favour,
>®-X-£<
I. Sm. JSL he first, and more
general sin of church ir.embers,
is, a defect in their care ana cir-
cumspection, to prevent all just
offences to them thai are without :
forbidden, Col. iv. 5. '* Walk in
wisdom towards them which ai'e
without.'' Bva careless disregard
of this rule, we harden the wicked
in their sins, bring guilt upon
ourselves, and reproach upon the
name and icays of' God.
II. Sin. The secord, and more
particular sin of some church-
members, is idleness, and neglect
of their civil callings; against the
express rule, 2 Thess. iii. 11, 12.
*' There are some Avhich walk
among you disorderly, working
not at all : Such ue command
and exhort by our Lord Jesus
Christ, that with quietness they
work, and eat their own bread."'
This brings poverty on them-
selves, and scandal on religion.
III. Sin. The third sin is tale-
bearing, and revealing the secrets
of families, and persons ; whence
many strifes arise, to the cooling
and c^uenching of mutual love ;
I. Duty. JL HEIR first duty is^
to be often together in acts of
Christian communion. Mai. iii.
16. " Then they that feared the
Lord, spake often one to an-
other," &c. Such meetings for
prayers, repetition of sermons,
and Christian conference, greatly
conduce to mutual edification ;
which is the principal intention
of Christian fellowship, Eph. iv.
16.
II. Duty. Their second duty
is, to follow and back the great
design of the gospel in the world,
and therein assist the public mi-
nistry, by their private and pru-
dent helping on the conversion
of the carnal and careless world,
Phil. iv. 3. " Help those women
that laboured with me in the gos-
pel, &c. For the Lord Jesus
Christ's sake, and for the love of
the Spirit, strive together with
me," Rom. xv. 30.
III. Duty. Their third duty
is humble condescension to the
infirmities of their weaker bre-
thren, and denying themselves
in what they can, without sin,
A TJOtTBLE SCIIEMF, OR TABLK.
58^
expressly forblclclcn, Lev.xlx.16.
" Thou slialt not go up and down
as a tale-bearer among tliy peo-
ple." And 1 Tim. v. 13. Not
only idle, but tatlers also, and bu-
sy-bodies, speaking things which
they ought not.''
IV. ^Sin. The fourtli sin is an
easy credulity of private whis-
pers, and rash censures thereupon.
This we ought not to do against
the meanest member. 2 Cor. xii.
20. " Lest there be debates, en-
vyings," wraths, strifes, backbit-
ings, whisperings," &c. IVIuch
less against church-officers; 1
Tim. V. 19. " Against an elder
receive not an accusation, but be-
fore two or three witnesses." This
strikes at the bond of peace.
V. Shi. Their fifth sin is in
their neglect of God's ordinances
upon sHght diversions, when they
arc neither disabled by works of
necessity, or mercy, contrary to
Heb. X. 25. " Not forsaking the
assembling of ourselves together,
as the manner of some is." Tri-
vial occasions should divert no
Christian from attending upon
God^s ordinances.
VI. Sin. The sixth sin is a
defect in zeal for God's ordinan-
ces, manifested in their dilatory
attendance ; contrary to Psal.
cxxii. 1. "I was glad when they
said unto me, let us go into the
house of the Lord." And un-
suitable to their first practice,
Gal. iv. 5. ' Where is then the
blessedness.^' Sec.
VII. Sin. The seventh sin is
irreverence, and want of serious-
ness under ordinances : contrary
to Psal. Ixxxix. 7. ' God is great-
that they give them no offence,
liom. XV. 1. " We then that arc
strong, ought to bear the infirmi-
ties of the weak, and not to please
ourselves." And ver. 2. " Let
every one of us please his neigh-
bour, for his good to edification."
W.Dutij. Their fourth duty
is to be exceeding tender of the
church's unity, both in j udgment,
love, and practice ; avoiding (as
much as may be, and as far as the
gospel rule allows) all causes and
occasions of division and sc]iara-
tion. Rom. xvi. 17. " Mark
them which cause divisions and
offences, and avoid them." And
Phil. ii. 1, 2. " If there be any
consolation in Christ, &c. be ve
like minded."
V. Duty. Their fifth duty is
a respectful carriage towards the
meanest Christian, and to have
higher esteem of others than them-
selves. External things make no
difference with Christ ; Rom. xii.
10. " In honour preferring one
another." Gal. iii. 28. " Ye are
all one in Christ Jesus." Yet a
decorum is to be kept suitable
to civil differences ; Eph. v. 21.
" Submitting yourselves to one
another in the fear of God."
VI. DiUij. Their sixth duty is,
meekly to receive reproofs from
each other for their sins, especial-
ly when the matter is just, and
the manner of delivering it regu-
lar ; Psal. cxli. 5. " Let'the righ-
teous smite me, it shall be a
kindness : And let him reprove
me, it shall be an excellent oil,"
&c.
VII. Duty. Tlieir seventh du-
ty is, to communicate their spiri-
tual stock of gifts, graces, and ex-
periences, not interfering with
A DOUBLE SCHEME, OR TABLE.
ly to be feared in the assembly of
the saints ; and to be had in re-
verence of all that are round
about him." And this is mani-
fest in vain attires ; 1 Cor. xi.
10. " The woman ought to have
power on her head, because of
the angels." And unseemly pos-
tures and gestures; Eccl. v. 1.
'' Keep thy foot when thou goest
to the house of God; and be
more ready to hear, than to give
the sacrifice of fools."
VIII. Sin. The eighth sin re-
proveable in them, is, the neglect
of giving and taking due reproofs
from each other ; contrary to Lev.
xix. 17. " Thou shalt in any wise
rebuke thy neighbour, and not
suffer sin upon him." And Christ's
own rule, Matth. xviii. 15. " Go,
and tell him his fault between
thee and him alone." And so
for taking reproofs, see Psal. cxli.
5. " Let the righteous smite me,"
&c.
IX. S'm. The ninth sin is, mu-
tual strifes and animosities, not
seasonably and prudently compo-
sed among themselves, but scan-
dalously exposed to the view of
the world ; contrary to the apos-
tle's rule, 1 Cor. vi. 5, 6. " Is
there not a wise man among you,
&c. But brother goeth to law
with brother, and that before the
unbelievers ? Naw therefore,there
is utterly a fault among you."
X. S'm. The tenth sin is, the
privateness of their spirits, center-
ing too much in their own con-
cerns; expresslycondemnedjPhil.
public officers, nor by sinful par-
tiahty including some, and ex-
cluding others (to whom it is as
due, and who may have more
need) from the benefit thereof;
1 Pet. iv. 10. " As every man
hath received the gift, even so
minister the same one to another.""
1 Tim. V. 21. " Observe these
things, without preferring one be-
fore another, doing nothing by
partiality."
Ylll. Duty. Their eighth duty
is, cheerfully to communicate their
outward good things for the relief
of their brethren ; Heb. xiii. 16.
" To do good, and to communi-
cate, forget not." And the bet-
ter to enable them hereunto, to be
diligent in their calHngs; Eph.
iv.28. " Working with his hands,
that he may have to give to him
that needeth." And especially
to make comfortable provision
for their ministers, not by way
of courtesy, but duty ; 1 Cor.
ix. 14. " Even so hath God or-
dained. That they which preach
the gospel, should live of the gos-
pel."
IX. Duti/. Their ninth duty
is, not only to relieve the distres-
sed members of Christ, but to
seek out, and visit them ; to
know their spiritual and temporal
wants, in order to a full discharge
of that duty; Jam. i. 27. " Pure
religion, and undefiled before God
and the Father, is This, to visit
the fatherless and widows in theii'
affliction," &c.
X. Duti/. Their tenth duty
is, to put charitable constructions
upon doubtful words and actions;
and if either will admit a double
SIX BENEFITS OF WALKIXG BY THE FOREGOINO RULES. 589
ii. 21. " All seek their own, not sense always to take it in the fair-
the things that are Jesus Christ's." est, accordinjj to the law of chari-
And contrary to scripture exam- ty; ICor. xiii. 7. " Charity bear-
pie, 2 Cor. xi. 29. ''^ Who is eth all things, believeth all things,
weak, and I am not weak ? Who hopeth all things, endureth all
is offended, and I burn not .''" things.'' And such a charity will
defend and maintain church peace
and unity.
Siv Benefits of walking hy these Rules.
I. Benefit ©TRICT and heedful attendance to these rules, will
put a lustre upon religion before the world, and make it glorious in
the eyes of such as now despise it. Tit. ii. 10. " Adorn the doc-
trine of God our Saviour in all things." Which he here speaks^ to
encourage all to ordinate walking.
II. Benefit. This will allure and win the world over to Christ, and
wonderfully prosper and further the design of the gospel. Phil, ii,
15, 16. " That ye may be blameless and harmless the sons of God
without rebuke, in the midst of a crooked and perverse nation, &c.
That I may rejoice in the day of Christ, that I have not run in vain,
neither laboured in vain."
III. Benejit. This w411 effectually stop the mouths of all detract*
ing and blaspheming enemies of religion. 1 Pet. ii. 15. " For so
is the will of God, that with well-doing, ye may put to silence the
ignorance of foolish men."
IV. Benefit. This will eminently glorify God, which is the ulti-
mate end of our beings. Matth. v. 16. " Let your light so shine
before men, that they may see your good works, and glorify your
Father which is in heaven."
V. Benefit. This will fill the people of God (by way of evidence)
with much inward peace. Gal. vi. 16. " And as many as walk ac-
cording to this rule, peace be on them, and mercy upon the Israel
of God."
VI. Benefit. This will secure the presence of God with, and
among us ; whence results both the efficacy of ordinances, and the
stability and glory of the churches : For Christ walks among the
golden candlesticks, and threatens the churches, in case of defection
from gospel rules, " to remove the candlestick out of his place, ex-
pept they repent," Rev. ii. 1, 5.
FINIS.
[ 591 ]
AN
ALPHABETICAL TABLE
Of the principal Matters contained in the whole.
VOLUME I.
A Page
Abasement of Christ, several instances of it in his in-
carnation 223
Vid. Humiliation.
Ahilities of men to use the means of grace, how to be im-
proved 140
Adoption^ wherein that which is sacred agrees with, and differs
from that which is civil
Adrian (the emperor,) his lamentable cry when dying 401
Affections^ the melting of them, from a sense of Christ's suffer-
ings, is no infallible sign of grace 226
What care we should take of being deceived by the workings
of them 263
A beheving meditation on Christ's sufferings, is of great force
to melt them 265
Agony (of Christ) in the garden described 277
Useful inferences from the consideration of it 279
Amyntas^ a remarkable story of his interceding for his brother 169
Anathema Maranatha, the meaning of this expression 50
Antinomians, some of their vile opinions detected 439
Apology ; Final rejecters of gospel-grace can make none for
themselves 70
Apostasy of Christ's disciples in his sufferings 846
Vid. Disciples. o^S5
Assumption of our nature by the Son of God 73
Vid. Incarnation.
Articles of peace with God, what they are, 477. Vid. Peacf.
Ascension of Christ proved, and several circumstances of it ex-
plained 505
The remarkable manner of it shewn in several particulars 505
A sixfold proof of the necessity of it 508
Several useful inferences concerning it ,509
592 AN ALrHABETlCAL TABLE FOR THE FIRST VOLTTiiE;
Page
JbELiEVERs, the safety of their condition in Christ 11(1
Ought when dying to commit their souls to God 444?
What things are impHed in their committing their departing
spirits to God ibid.
Their encouragement to commend their spirits into God's
hands ibid.
Should commit all their concerns into God's hand 452
Bernard, (saint) an observable remark of his concerning Christ's
incarnation 231
Blindness of mind, The terribleness of this judgment 188
Blood of Christ, one drop of it not sufficient to redeem the world 15?
Whence the preciousness of it rises S29
Body of Christ, was extraordinarily fitted for being sensible of
pain 42T
Bosom of God, what is signified by Christ's being there 44
Bpa^iutv, The meaning of this word (in Col. iii. 15.) S6S
Breach, what a woeful one sin has made between God and us 110
Buried, The reasons of Christ being buried 456
Vid. Funeral.
Benefits of Christ, how well they are suited to the case of sin-
ners 483
Blood of Christ, The principal ends of shedding it 468
vid. Death.
Body of Christ, How it was raised from the dead, shewn in
several particulars 489
Bodies of believers. How joyful the resurrection of them will
be to their souls 494
How they should be governed and employed 497, ^c.
Children, Their duty to their parents shewn in six
particulars 385
How Christ's example enforces their duties upon them 388
Their disobedience to their parents, a sign of their being
without Christ ibid.
Serious queries proposed to them ibid.
The danger of their undutifulness to their parents, shewn
in six things 390
Directions for their carriage towards either godly or ungodly
parents 391
Christ, How said to be the only object of St. Paul's knowledge 32
AN ALPHABETICAL TABLE I OR THE FIRST VOLUME. 593
Page
Christy Several excellent properties of the knowledge of him, as
crucified 34
The sufficiency of his doctrine to make men wise to salvation 37
His excellency to believers 38
His glory and pleasure with the Father before liis incarnation 43
The nature of his delight in his pre-existent state, shewn
several ways 44
The wonderfulness of his love in our redemption 48
The great danger of rejecting him 50
What encouragement his dearness to the Father gives
Christians 52
His work and reward described ihld.
How wonderfully the love of God shines forth in giving him 03
What is implied in God's giving him 6-5
How the gift of him yields us hope for all good things 69
The horrible wickedness of despising him 70
The necessity of our union with him 80
What his being sealed implies, 85. Vide Sealed.
What obligations we are under to devote ourselves to him 101
The great evil of using his blood as a common thing 103
The nature of his mediation explained 107
Vide Mediator.
The necessity of our being interested in him as Mediator 110
The danger of joining other mediators with him 115
What reason Christians have to be thankful to him 116
The safety of believers in him ibid.
His prophetical office explained, 118. Vide Prophet,
The nature and necessity of his priesthood 145
Vide Priesthood.
How he obtains the throne in the hearts of men 200
Six ways of his ruling in the souls of men 203
The privileges of the subjects of his spiritual kingdom 206
His providential kingdom explained, 211. Vide Providence
How we should honour him in conderation of his abase-
ment 283
How many ways he was humbled in his life 23-5
How he prepared himself for his death 246
His fatherly care discovered in his last prayer 248
Vide Prayer.
The mercies he requested for liis disciples when dying 249
The special arguments pleaded in his last prayer 250
The last reasons of his praying for his disciples at his death 254
How his love and care was manifested in instituting his sup-
per 259
His dignity was proclaimed by his enemies 334
5l>*4 AX ALril-AJJKTICAL TAiiLE TO THE FIRST -VOLUME.
Vagc
Christ, Remarks on the title put upon his cross, 334. Vide Title.
How he is called God's fellow gl4
Kis silence in his sufferings, how it is to be understood 357
The greatness of his burdens, and his patience under them 359
His last words to be most seriously considered 369
His tender care of his mother when he was dying 382
Vide Mother.
His doleful complaint upon the cross explained and applied 406
How he breathed out his spirit to his Father 443
Christian religion, the excellency of it above all others 149
Christians, whence it is they sometimes differ from themselves
at other times 353
Circumcision of Christ, how he was humbled in it 235
City of God, the excellency of its place and company 195
Committing ouv souls to God at death, several things implied in it
444. Vide Sotd, vide Death.
Condemnation of Ch?'ist, the great injustice of it shewn in six
particulars 297
Useful lessons to be learned from it 304
The wickedness of Pilate in giving it against hiai 802
Several useful inferences concerning it 304
Covenant of Redemption, the general nature of it shewn 53
The persons transacting, the business transacted, and the man-
ner of transacting it 54
The promises made to our Saviour therein ^^
What the Redeemer restipulated in it 57
How punctually the articles of it were performed on both
parts ihid.
The eternity and security of it 58
Useful inferences from it 59
Cross, the death upon it shewn to be of the worst kind 322, c^t.
Why Christ died upon it, rather than any other death 326'
Useful inferences from our Saviour''s enduring it 327, S^'c,
What encouragement believers have to bear theirs for Christ 329
Crucifixion, the worst kind of death, 321. Vide Cross.
Cup, a portion of sufferings so called 274
How Christ prayed that his might pass from him 273
Christ, his sitting at the right hand of God explained and ap-
plied, 545. Vide Right-hand.
Christ, The reverence due to him from Christians 522
It is honourable to suffer reproach for him ihid.
D
Darius (king of Persia) declared filthy waters was sweet to
him, in his great thirst, 420. Vide Thirst.
AN ALPHABETICAL TABLE FOR THE Fill ST VotuME. 5G5
Page
Death ; Christ prepared himself for it, by praying for his dis-
ciples, 247. By instituting his last supper, 259. And,
by praying for himself 271
It immediately brings believers into a state of happiness 398
Useful inferences concerning the immediate consequence
of it to believers 400
Preparations for it not ordinarily to be expected at the time
of it * 404
How much all, and particularly young people, are concern-
ed to prepare for it 405
How believers are encouraged therein, to commit their
souls to God 447
Useful deductions from the encouragement of believers in it 450
That of Christ was, in general, designed for four excellent
ends 456
Dehauchery^ vide Profaneness.
Delight^ how Christ was such to his Father before his incarna-
tion 43
The nature of that of Christ in the Father described 44
Desertion^ Christ's complaint of it upon the cross 407
The nature of that which Christ endured, explained nega-
tively and positively 408, ^c.
The ends for which Christ was exposed to it by the Fa-
ther 411
It is the greatest misery of God's children 413
Comfort to sincere Christians when under it 41 4
Rules to be observed by believers when exercised with it 417
Devils^ their sin not so much aggravated as ours in rejecting
Christ ^ 83
Dignity of Christ was proclaimed by his judge 334
Disciples (of Christ,) how they left their Lord in his suffer-
ings. Vide SJieep.
Doctrines^ how to make a right judgment of them 128
Drop of Christ's blood ; how unreasonable it is to say, one
only was sufficient to redeem the whole world 357
Death, That of Christ was, in general, designed for four
excellent ends 468
E
Eternity^ how eminently a gentlewoman was affected
with seeing this word 535
What abundant comfort it yields to sincere Christians 488
The several steps of it at large considered and improved 503
Vol. VI. P p
696 AX ALPHABETICAL TABLE FOR THE FIItST V0LU3IE,
Pagtf
I^AiTH in Christ, the necessity of it to salvation 150
How useful it is to GocFs people both living and dying 444<
Fello-ii) to God, How Christ is said to be so, 344. Vide Christ
Finished, (It is) The comprehensiveness of these words, as
used by our Saviour 430
How Christ finished the work of redemption on the cross 434
What assurance we have of the work of redemption being so 435
Several useful inferences concerning this 436, SfC.
How we should imitate our Saviour herein 439
How much it concerns us to have our work so, when death
comes 441
Flavel, (Mr. John) his life and epistles 1 — 32
Fleshy put for the whole human nature 73
How the word was said to be made flesh ihid^
Forgiveness (a privilege) the greatness of thi^ mercy 369
Forgiveness, The nature of it opened 374
What ground ignorant opposers of Christ have to expect it 375
Forgiveness (a duty) the nature of it shewn, negatively and posi-
tively 378
The excellency of it, and our obhgation to it 379
Several useful inferences concerning it 381
Funercd, several remarkable things in that of Christ 454
Four reasons why our Savour had one, notwithstanding the
small time of his death 456
The impossibility of making an oration on that of Christ,
worthy of him 459
Peculiar properties of that of our Lord 454
To have a decent one, is laudable among Christians 461
How that of our Saviour encourages believers against
fearing the grave 463
How that of sincere Christians is rendered comfortable by
their union with Christ 564
Future state, the reality of one ofter this life proved 394
Souls pass immediately into it at the time of death 398
God may, but seldom does, prepare men for it at the
hour of death 402
Garden, That where Christ was in his agony described S73
Gospel, seems to be epitomized (in Isa. liii.) 53
The inexcusableness of those who perish under it ^1
/.N ALrHABETICAL TABLE FOR THE FIRST VOLUME. 697
Page
Gospel, How it makes the best husbands and wives, parents
and children, S^'C. 382
Gospel-ordinances, the great efficacy of them when duly ad-
ministered 194j
Grave, How it is rendered a place of rest to believers 463
How sincere Christians are encouraged against the fears
of it by Christ's funeral ^^'^d.
Grecians, How strangely they were affected with the de-
liverance from bondage 233
Gifts, the valuable ones which Christ gave at his ascension 506
What care we should take not to abuse them 510
H
Happiness (of saints) explained, as objective, subjcctive3
and formal 84
Honour, In what instances we should give it to Christ 233
Human nature wonderfully advanced in the person of Christ 76
Jlumiliation of Christ, several instances of it in his life 235
Several very useful inferences from it 241, <^c.
Hupostaticl union in Christ, the nature and effects of it 75
Vide Incarnation.
Holiness is the glory of God, and the beauty of souls 479
Vide Sanctijication.
It is the great scope of the doctrine of redemption 536
The strong obligations hristians are laid under to it by the
Father, 538 ; and by the Son, 541 ; and by the Spirit 532
What strong engagements Christians are under to it from
themselves 544
We are strongly obliged to it, upon the account of others 547
Christians have far greater advantage for practising of it
than others 5o()
It is exceeding useful to win souls, honour religion, and
encourage ministers 55Q, & 558
The serious practice of it awes sinners now, and will convince
them in the judgment 559
Holy Spirit, Reasons why we should take heed of grieving him 510
Honour, How great that of Christ is in heaven 515
That which will be conferred upon the saints above 520
I
iGNokANCE of tJie gospel, the misery of being under the
power of it 183
Of the Jews concerning Christ, the nature and causes
of it 18.^
Pp2
598 AN ALPHABETICAL TABLE FOR THE FIRST VOLUME.
Ignorance of the Gospel, Of Christ, how it occasions enmity
against him 371
There is forgiveness with God for such as labour under it 37-^
Imag-inations, what is meant by them, (2 Cor. x. 5.) 199
How the gospel casts them down 201
Incarnation of Christ explained in five particulars 76
Several effects resulting from it 79
Some designs of it mentioned 80
How the love of the Father and of the Son shines forth in it 81
Several useful inferences concerning it 82
Christ's wonderful abasement in it, shewn in six things 226
Several improvements we should make of the doctrine of
it 230, S^c.
Infidelity^ the unreasonableness of it 61
I?iherita?ice of believers, comprehends temporal, spiritual, and
eternal good things 191
How much we are concerned to clear up our interest in it 197
Inscription put upon the cross of Christ, explained 333
Vide Title.
Intercession of Christ, the nature of it opened in several things 167
The efficacy of it with the Father 171
Profitable inferences from the doctrine of it 172
It gives manifold encouragement to sincere Christians 173
Judas (the traitor) his eminency among the apostles 285
The aggravations of sin in betraying his Lord 286
The motives and issue of his wickedness 283
Warnings to professors, from his dismal example 290, c^-c.
Justice of God, the inflexible severity of it 162
Interest of Christ, the security of it 521
Judgment (the last) the subject, object, and fountain of it 52^
The certainty of it proved from scripture and reason ^^^
The awfulness, and other properties of it 528
How it will make for the honour of Christ ^ 531
What ground believers have to hope for an absolution in it 532
The miserable case of Christless souls in it 533
What sins are especially to be avoided, from the considera-
tion of it ' ^'^
K
Ki-SG. The necessity of Christ's being so, as well as prophet
and priest 1 98
Signs of Christ being our King 208
Kingdom of Christ, spiritual and providential 199
How Christ obtains it, and manages it in men's heart& 201
The privileges of the subjects thereof 206
Kingdom of Christ. Five characters of the subjects of it ^09
AN ALPHABETICAL TABLE FOR THE FIRST VOLUME. 599
Page
Kingdom of Christ, An explication of it, as providentially
executed, 210. Vid. Providence.
Knowledge^ Wherein that of Christ crucified excels all other 32
Of Christ, greatly wanting among men 37
What encouragement we have to apply to Christ for saving
knowledge 131
Means for attaining that which is saving 140
Differences between common and saving knowledge 169
Least word, syllable, or letter, sometimes of great force
in divinity 74
Light, the excellent nature of that which Christ gives 173
Aoyog, (or word) why Christ is so called 72
Lord'ssupper, when instituted by our Lord 260
How fitly bread and wine are made the symbols in it ibid.
How Christ is to be remembered in it, and what is includ-
ed in remembering him 263
What aptitude there is in it to bring Christ to remembrance 265
How Christ's love and care appears in instituting it 266
The advantages of rightly attending it 269
Love to saints. The strong obligations we have to it 93
Love ^Christ, clearly manifested in his satisfaction 180
Love of God, how manifested by giving Christ for our re-
demption 62
How wonderfully that of the Father and Son appears in
Christ's incarnation 81
How it is displayed in Christ's being sealed by the Father 195
How it shines forth in our Saviour's extreme sufferings 152
M
Means of grace, the insufficiency of them without the
Spirit's agency 134
What ability men have to use them 142
Mediator, What this word signifies 108
How Christ performs this office 109
Five things implied in Christ's being Mediator 110
How it appears that Christ only is so between God and man 112
In what capacity our Saviour performs this office 114
Several useful inferences from the doctrine of Christ's being
the only one 114 — 118
Meritorious, Whence Christ's death came to be so 1 89
How the purchase made by our Saviour was so 191
MinisterSy By what we should judge of their excellency 38
600 AM ALPHABETICAL TABLE FOE THE FIRST VOLUME.
Ministers^ How they should preach Christ 89.
How people should improve under their ministry 41
The great evil of despising them 9^
In what things Chri^^t was a pattern to them 128
Ministry^ The great evil of intruding into it without a due call 94«
The necessity of a standing one in Christ's church 125
Mother (of Christ) how our Saviour's tender care of her was
exemplary to us 382
O
Oblation (of Christ) how the excellency of it appears 154
Vid. Offering.
Offering (of Christ) the nature and excellency of it shewn in
several things 156
The persons for whom, and the end for which it was offered 159
The comfort flnviiig to believers from it 194?
How the inflexible severity of divine justice appears in it 162
How our hearts should be affected with it 164
Old sinners^ their case exceeding dangerous 402
Ordinances of the gospel, whence the efficacy of them proceeds 94
Patience, (of Christ) the nature and eminency of it 859
The grounds and reasons of it 361
Directions for our imitation of Christ in it 364
Paul, (the apostle) the plainness of his preaching vindicated 312
How he made Christ, as crucified, his principal subject 313
Peace (of kingdoms) the Christian religion the best friend to it 381
Philanthropos, (a lover of man) God so called ; but never
PJnlangelos^ (a lover of angels) 614
Pilate, his great injustice in condemning our Saviour 299
Prayer, (Christ's last) how Christ evinced the care of his
disciples in it 24T
How the saints perseverance is secured by it 249
Argumentative prayer recommended by it 25Q
How dying parents, &c. are directed by it 257
Prayer, (of Christ in the garden) Christ's last preparative for
his death 271
How we should imitate our Saviour in it 273
The matter about which he pleads with his Father in it ihid.
The manner of it noted in four particulars 276
, Useful inferences from the consideration of it 279
"^ rice, how Christ was such in his death 184
-^ riesthoocl^ (of Christ) what is implied in it 144
AN ALPHABET rCAL TABLE FOR THE FIRST VOLUME. 601
Page
Priesthood, The necessity of it proved and vindicated 147
Useful inferences from the doctrine of it 149
The virtue and fruits of it, liow exprest by divines 195
Prophet, Christ described in this office 118
What things are imphed in Christ's being so to the church 121
How excellently our Saviour executed this office on earth 123
The great usefulness of the doctrine of this office of Christ 125
Providence, How Christ rules and orders the kingdom of it 212
The instruments whereby our Lord exercises it 216
Excellent properties of it as exercised by our Saviour 217
Several profitable inferences from the doctrine of it 218
Vid. Kingdom.
Purchase, How Christ's death is to be considered as such 191
Vid. Meritorious.
Peace, (with God) the articles or terms of it 477
The excellency of it, and deplorableness of being without it ibid.
R
Redemption, the wonderful love of God and Christ therein 52
What things are implied in it 178
Revelation, of God's will, how excellently Christ hath discovered
it, 124. Vid. Prophet.
Roman senator, a courageous answer of one to Vespasian 353
Reconciliation, (with God) what it signifies 474
Why, and how it is obtained by the death of Christ 476
The conditions upon which it is offered in the gospel 477
The excellency of it, and usefulness of the doctrine concern-
ing it 480
Rest, that of saints is chiefly reserved for heaven 523
Resurrection, of Christ, the certainty and necessity of it 488
Five excellent properties, shewing the manner of it 489
How it secures the resurrection of saints 49^
How it was the pattern of that of believers 494
How death is overcome by it 496
Resurrection, that of the saints will be very joyful on several
accounts 494
How we may ensure to ourselves a blessed one 499
Right-hand, of God, what it signifies in scripture 515
What things are implied in Christ's sitting at it 515
Several useful inferences from our Saviour's session there 520
Pp4
AN ALPHABETICAL TABLE FOR THE FIIIST VOLUME.
S
Page
Sacrifice, the excellency and efficacy of Christ 153
Vid. offering
Sanct'ification, how necessary it is for Christians 101
Sanctify myself^ how, and why Christ did this 96
Seven things implied in Christ's doing this 97
How Christ did lifor our sokes 100
Several useful inferences from our Saviour's doing it 101
Satisfaction of Christ, what it signifies 178
The truth of it proved and vindicated 183
Useful inferences from the doctrine of it 184
The impossibihty of our making it for ourselves 186
Whence a surplusage of merit in it arises 187
Saviour, How the Grecians were affected with the mention of a
temporal one 233
Scattered, how Christ's disciples were so, 345. Vid. Sheep.
Sealed, why God's committing authority to Christ is expressed
by it 86
The office to which Christ was sealed by the Father 87
Four things implied in our Saviour's being so 88
How God the Father sealed Jesus Christ 89
The necessity of Chiist's being so 91
Several useful inferences from our Lord's being so ibid.
How we should endeavour to have the comfort of Christ's
being thus 95
Sclf-covjidence, the best are in danger of it 350
Self-denial, Christ the most eminent pattern of it 230
Sentence, (against Christ) the great evil of it, shewn in six par-
ticulars 302
With what meekness our Saviour received his unjust one 304
Useful inferences concerning it ibid.
Sheep of Christ, who of them were scattered from him 345
Eight arguments of their forsaking Christ in his sufferings 346
The occasions of their being scattered from Christ 348
The tenderness of their shepherd toward them 350
Several useful instructions from their forsaking Christ 355
Sin, How the exceeding evil of it is discovered 184
Solitude of Christ in his sufferings, considered and improved,
370. Vid. Sheep.
Soul, (of man) the preciousness of it appears from the price of
its redemption 70
How Christ commended his to his Father when dying 433
What IS imphed in a believer's commending it to God at death 444
The encouragements believers have to commend theirs to God 445
A>J ALFHABETICAL TABLE FOR THE FIRST VOLUME. 603
Page
Soul, Useful inferences from the encouragements of commend-
ing it to God 450
Spirit qfman^ to be commended to God at death 444
Yid. Soul
Suffe?'ings of Christ, the greatness of those in his body 421
The pecuhar extremity of those he endured in his soul 422
Superscription on Christ's cross, explained and applied 333, ^x.
Vid. Title.
Sweetness of the Christian religion inferred from Christ's incar-
nation 82
Sword, (of God's justice) how said to be awakened against Christ 344
What we learn from its being drawn against Christ alone 354
Sanctification, it Avas one end of Christ's death 478
Four excellent properties of this benefit 479
Sufferings of Christ, how vastly they exceed what any suffer
for him 467
T
Teacher, Christ is so to the church in the most supreme
sense 118
How Christ performs this office, 123. Vid. Prophet.
Thirst, The afflictiveness of it when violent 419
How that of Christ was occasioned by his extreme sufferings 421
Several useful inferences from that of our Saviour 425, ^c.
Throne, How Christ obtains one in men's hearts 200
Time, The preciousness of that which is present 428
Title, (on the cross of Christ) the nature of it explained 333. ^c.
How divine providence appeared in it 336
Useful inferences from the circumstances attending it 338
Trial of Christ, The injustice of it manifested 297
Testament of Christ, confirmed by his blood 480
What he bequeaths therein to his friends 481
The probat of it ; or, how we may prove our interest in it 482
Touch, in what sense Christ prohibited Mary to touch him 501
Travail ofCh'isfs soul. Why his sufferings are exprest by it 479
The fruits of it are deliverance from wrath to come, 15;
Peace with God, 475 ; sanctification, 479 ; and confirma-
tion of the gospel-covenant 480
U
Unbelievers, How dismal their state is at death 397
Understanding, How Christ is said to open it 131
What things are implied in Christ's opening it 133
In what way our Saviour opens it 163
Useful lessons from the doctrine of Christ's opening it 138, 4'C.
60^ AN ALPHABETICAL TABLE FOE THE SECOXD VOLUME.
w
Page
Jf^EEPiNG, How Christ forbad it upon his own account 308
Why our Saviour required it of the Jews for themselves 309
Wisdom, The different notions of it in the book of Proverbs 42
Wisdom of God, How it shines forth in Christ's incarnation 82
Wonderjul, How iitly Christ is so called 99
Word, Why Ciirist is so called 72
Worlds How little ref^ard is to be had of its esteem or contempt 245
Worh of Christ, how it was finished on the cross 428
Vid. Finished.
Worlhing, The necessity of it in religion 438
We should imitate Christ therein 439
Wrath, in what sense it is said to be to come 469
How eminently Christ delivered us from it by his death ihid.
Good evidence of being delivered from it 471
Zaleucus, a noted instance of his tempering justice with
mercy 185
VOLUME II.
A Page
Accept Ay CE with God, how believers have it through Christ 260
How Christ procures it for believers . 265
How the consideration of it should be improved ibid.
Admiral, vid. Lord High-Admiral
Advocate, what an excellent one Christ is 221
Ambassadors, (of Christ) ministers so called 50
What God's treating with sinners by them implies 51
The great concern about v/hich they treat with sinners 53
What qualifications they should be endowed with 13
Annihilation, not the worst of evils 252
Application^ (of Christ's benefits) the general nature of it ex-
plained 17
The nature and necessity of it more particularly expressed in
eight propositions 19 — 2^
Several useful inferences concerning it 26
Assent of faith, doubts concerning it answered 124
'KyS ALPHABETICAL TABLE FOE THE SECOND VOLUME. 60-3
B
Page
jBRiDEGROOMi What an incomparable one Christ is S19
Bringiiif^ us to God, What this phrase imports 281
The happiness of being interested in it 282
What iutiuence Christ's siifFerings have upon it 283
Useful deductions from Christ's being the author of it 28'1«
Burden of sin, The greatness of it discovered 157
Whence a soul is supported under it 16S
Why God causes it to press hard upon some sinners 164?
Useful inferences from the consideration of it 16G
Proper advices to them who are under the weight of it 169
Vid. Heavif laden
BVindne!<s of mind. Wherein it consists, shewn 45^
That many are under it proved 455
The policies which Satan uses to procure and promote it 458
The dreadiulness of this judgment set forth in divers par-
ticulars 464
Several very useful inferences concerning it 467
^ody of man. The soul is strongly inclined to it 589
Wherein the soul discovers her love to it 590
Reasons of the souPs love to it 594
Wherein our love to it may be defective 602
Wherein the souPs love to it may l)e excessive 604
How we should rightly express our love to it ibid.
Breath (of our nostrils) This feeble band ties the soul and body
together 542
Several useful inferences concerning it 54^
Christ, How believers have communion with him 143
Vid. Communion,
What it is to come to him, 172. Vid. Come.
What an excellent physician he is, 177. Vid. Physician.
How he is called the promised mercy, 203. Vid. Mercy.
How he is altogether lovely, 214. Vid. Lovely.
How he is the desire of all nations, 225. Vid. Desire.
How he is the Lord of glory, 236. Vid. Lord.
How he is the Consolation of Israel, 243. Vid. Consolation.
Coming to Christ, what is implied and included therein 172
How Christ invites sinners to it 175
Why only sin-burdened souls are invited to it 175
Discouragements from it recited and answered ^ 178
It is the immediate duty and happipess of heavy laden sinners 181
606 AN ALPHABETICAL TABLE FOR THE SECOND V0LU5IE.
Page
Communion, how all believers have it with Christ 143
The things wherein Christians have it not with Christ 145
Those things wherein Christ and believers have it 146
By what means Christians come to have it with our Saviour 148
The great dignity of our having it, shewn in six particulars 150
Several useful inferences from the doctrine of it 152, ^c.
Signs of having communion with Christ 155
Consolation (of Israel) Christ is so called 243
The nature of consolation opened 244
How Christ only is so to believers 245
None but believers are interested in it, and why 248
Whence believers themselves are sometimes without it 249
Several useful inferences from Christ's being so ibid.
Crucifixion (of the flesh) what it is, shewn negatively and posi-
tively 870
Why the mortification of sin is expressed by it S73
The necessity of it to evidence our being in Christ 375
The sanctifying spirit is the only principle of it 377
How it evinces a soul's interest in Christ 379
Christ, Two sermons concerning our imitation of him 397 — 421
Vid. Imitation.
Christy Whai abundant reason wc have to esteem him precious 584^
Crucifixion qfthefieshy several useful inferences concerning it 380
Dead, how all unregenerate sinners are not, and how they
are so 100
Dead, The deplorableness of being so, in a spiritual sense 101
Vid. Death spiritual.
Death spiritual, the nature of it described in several particulai*s 85
The certainty of Christless souls being under it, proved 575
Desire of all nations, how Christ is so called 225
Five things implied in Christ's being thus stiled 226
The reasons of Christ's being esteemed as such 229
Several useful improvements of Christ's being so -' ihid.
Desires after Christ, Characters of the truth of them 230
The blessedness of them 231
Directions for kindling and increasing of them 234
Diseases, the spiritual ones which Christ cures 179
Vid. Physician.
Drawing, (of sinners to Christ) what implied in the Father"*s
doing it 69
The wonderful way wherein God does it 71
The impossibility of coming to Christ without it 75
Useful inferences from the consideration of it 79
AN ALPHABETICAL TABLE FOR THE SECOND VOLUME. 607
Page
Death spiritual, several useful iuferences concerning it 380
E
JEmbassadors, Ministers so called in scripture 49
Vid. Ambassadors.
Exaltation of Christ, the necessity of it to our salvation 50
Faith, the saving act of it expressed by receiving Christ 103
Arguments against its being the matter of justification 113
Arguments against the imputation of it for righteousness 118
Its justifying, as a condition, argued against 119
Many sound believers doubt their want of it, upon undue
grounds 123
The least degree of that which is saving, a very valuable
mercy 126
The danger of being without the means of it 127
FeUo'iVship, (with Christ) explained at large, and applied 141
Vid. Communion.
Fleshy A discourse concerning the crucifying of it. Vid. Mor*
tificatlon. S^5
Freedom of Christians ; the nature and excellency of it opened
and applied, 269. Vid. Liberty.
Friend, what an incomparable one Christ is 22^
H
Heavy laden, How some are go with the burdensome sense of
sin 159
The difficulty of bearing up under it 161
Whence any souls are kept from sinking under it 163
VV^hy God suffers sinners to be so 164
Useful inferences concerning it 166
Several advices to them that are in this case 169
Why such only are invited by our Saviour to come to him 176
Hope, how groundless that of unregenerate sinners is 294
Imitation of Christ, what is supposed and included in it 398
It denotes our conformity to him in hoUness 402
How it consists in being like him in obedience 404
COS AN ALrilABETICAL TABLE FOR THE SECOND VOLUME,
It comprehends oiir resembling him in delighting in God, and
inofFensiveness toward men 409
The necessity of it evinced in tv>-o things 414
Several useful inferences concerning it 415
Immortality (of man's soul) proved from its nature 559
Argued from the promises and threatenings of God's word 5Q9,
It is attested by all nations in all ages 5Q^
Proved from the soufs eternal habits 5Q5
It appears from the consideration of man's dignity 567
It is evidenced by the souFs desire of immortality 568
Proved from its sometimes returning into the body after
death . . . . ^^^
Immortality, Denying it, subverts the whole Christian religion ibid.
Objections against it answered 575
Useful inferences from the consideration of it 579
Vid Soul,
K
ICnowledge, How much that which is experimental excels
■ all other 12^
Law (moral) The use of it not to justify but convince 28S
Liberty of believers, wherein it does not consist 269
Wherein it does consist 273
The different kinds and properties of it 274
Several useful inferences concerning it 276
Life (spiritual) The nature and properties of it 88
In what manner it is wrought in the soul 92
God's end in givino^ it 94
Arguments to prove the production of it wholly supernatural 95
The previous necessity of it to saving faith in Christ 97
Symptoms of its being in the soul 101
Life of the unregenerate, wherein it consists 289
What maintains the groundless security of it 290
Signs of its being too common in the world. 291
The danger of the false hope thereof 292
Useful inferences from the groundless security of it 293
Lord of Glory, That, and how Christ is so 236
Profitable improvenjents of Christ's being such a one 238
Lovely, How Christ is said to be altogether so 214
Christ is so, both in his person and offices 218
Several useful inferences from Christ's being so 223
Light) how it aggravates sin, shewn in six particulars 445
AN ALPHABETICAL TABLE FOR THE SECOND VOLUME. 60^
Page
Light, Why sins against it have the greater condemnation 464
Several useful inferences concerning it 467
M
3Iercy (the promised) Christ emphatically so called SOS
Why Christ is so stiled ibid.
Twelve properties of Christ considered as such 204
How God performed it in Christ 207
None that is saving to be obtained out of Christ 209
We should not satisfy ourselves with any without Christ 211
What encouragement humbled sinners have to hope for 212
Mortification, the nature of it explained in several particulars 370
Why it is expressed by crucifying the flesh 375
The necessity of it proved by seven arguments 375
How the Spirit of God is the only principle of it 378
How it evidences the soul's interest in Christ 379
The necessity of it shews the difficulty of the Christian life
Several useful inferences from the doctrine of it 381
Evidences of the truth, and of the strength of it 395
Five comforting considerations flowing from it 396
N
N'ew Creature, why the regenerating work of the Spirit is
expressed by it 34t
In what respects every one in Christ is made so 349
The properties of it shewn in ten particulars 351
The necessity of our becoming such 355
How being so, is an infallible proof of being interested in
Christ 357
The miserable state of those who are not so 359
The happiness of being, and the hope of becoming such ibid.
The greatness of the change wrought in those who are so 361
How people may be deceived in thinking themselves such 362
Signs for trial of ourselves, whether we are so or not 364
What reason such have to be cheerful and thankful 367
JPhysician, (of souls) how Christ was constituted by the
Father J90
How he cures the diseases of sin 191
610 AN ALPHABETICAL TABLE FOE THE SECOND VOLUME.
Page
Physician, How he heals the diseases of sorrow 196
Nine things wherein Christ is the only physician of souls ibid.
Several useful instructions from Chrisfs being so 197
Prayers, the force of them when united 265
Q
Quickening, (spiritual) is the peculiar work of God's Spirit 84?
Is previously necessary to union with Christ 8*7
It is partly in, and partly subsequent to regeneration ibid.
Its previous necessity to union with Christ vindicated 9^
Vide Life.
u
Deceiving of Christ, necessary to salvation 105
The several things included and applied in it 105
How this answers the offers of the gospel, shewn in several
particulars 110
Arguments to prove this is the saving act of faith lltJ
What excellency this act puts upon faith 115
Motives to persuade sinners to it 135
Directions for doing it aright 139
Making it, is the design of preaching the gospel 50
The W'onderfulness of it set forth in several particulars 54
Whence preaching the gospel is an effectual means of it 5Q
Useful inferences from preaching, being the means of it 59
Evidences of not being interested in it 61
How ministers should prosecute this great work 63
Exhortations to sinners who are not, and to such as are in-
terested in it 66
Remission of sin, the nature of It explained 252
It is the privilege of believers only 254
It is the purchase of Christ's blood, and the fruit of rich grace ibid.
Five useful inferences from the doctrine of it ^5Q
Rest, It is promised to those that come to Christ 181
Three cautions premised for preventing mistakes about it 182
How it results from coming to Christ 183
Five useful inferences from its being in Christ 186
Rogers, (Mr. Daniel) a remark concerning his natural temper 100
Spirit of God, how he is given to believers 328
How the gift of him proves an interest in Christ 330
AN ALPHABETICAL tABLE FdR tHE SECOND VOLUME. 611
Page
spirit, Rules for understanding the nature of his workings 333
Evidences of his dwelling in the soul 336
Of God, Doubts answered, in reference to his working 34?0
Seal, the first five apocalyptic seals briefly described 555
Sotd, The essence of it unknown by philosophers 488
The nature and original of it, learned from scripture 489
Proved to be a vital and spiritual substance 495
Shewn to be an immortal and understanding substance 501
It is endued with liberty and dominion 506
It is furnished with various affections and passions 509
It is naturally inclined to the body 510
Various opinions concerning its original 512
Proved to be created of God 514
Objections against its immediate infusion answered 518
The nature of it more clearly explained 522
It makes the death of man very different from that of other
creatures 521
It is capable of blessedness when separated from the body 5^^
How that of any man is naturally of equal dignity with all
others 527
Whence one excels another 528
How the evil of sin appears, by considering the excellency
of it 537
How the consideration of it should influence parents 531
Necessity of its being quickened with a spiritual principle 533
No acceptable service can be performed to God without it 534
Useful inferences concerning it 545
It is knit to the body by the breath of our nostrils 541
Vide Breath,
Its immortality proved from the very nature of it 559
Vide Immortality.
It is tenderly affected towards the body wherein it dwelk 589
Several ways whereby it expresses its love to the body 590
Teaching, (of God) how it is not to be understood 308
It consists in the holy Spirit's sanctifying impressions, and
gracious assistances 809
Twelve lessons peculiarly taught by this divine teacher 810
Eight excellent properties of it 818
What influence it has in bringing souls to Christ 820
The impossibility of coming to Christ without it 322
Several useful inferences concerning it 323
Signs, whereby it is distinguished from all other teachings 324
Trouble of mind, how intolerable a burden it is 192
Vol. VI. Q q
612 AN ALPHABETICAL TABLE FOR THE SECOND VOLUME.
u
Page
Unbelief, deprives of all the benefits purchased by Christ 137
The nature of it opened 433
The misery and danger of it 436
Several useful inferences concerning it 437
The aggravation of it, when against light 440
Union between Christ and believers, shadowed forth by four
similitudes 34
Its reality proved by several things 35
The nature of it opened 37
Useful inferences from the consideration of it 4^
The bands of it are the Spirit and faith 84
It is assuredly known by the in-dwelling of the Spirit 328
Our interest in it is proved by our being new-creatures 345
Between the two natures in Christ. Vid. Hypostatical.
Upton, (John esq.) The author s epistle to him %
W
Word of God, shewn to have a mighty efficacy on men's
souls 295
Wherein the efficacy of it consists 296
Whence the efficacy of it flows 298
Useful inferences from the efficacy of it 800
Considerations to promote the efficacy of it 302
Advices to those who feel the power of it 304
YovNG People, How much it concerns them to be seriously
religious betimes 59
VOLUME IIL
A
Page
A.NGEL&, employed in transferring the souls of the righteous
to blessedness 31
AN ALPHABETICAL TABLE FOR THE THIRD VOLUME. 61 S
Page
Angels, Whence we are now terrified at them 33
Atheism, an unusual cause of eternal destruction 204j
Vide Unbelief.
Ahraham, The covenant made with him, not that of innocency
made with Adam 497
Theses to prove the warrantableness of infant baptism, from
the covenant made with him 541
Antinomianism, abundantly fenced against in the scripture 551
The probable occasions of the rise of it ibid.
Several of the chief doctrines of it enumerated 555
A general confutation of the principal errors of it 558
The error about justification from eternity confuted 559
The false notion of it about justifying faith detected 564*
That we ought not to question our faith, shewn to be a dan-
gerous error in it 568
The notion that men ought not confess their sinsj refuted 569
The error, that God sees no sin in his people, detected 572
The notion, that God smites not his people for their sins,
disproved 574*
That Christ was as sinful as we, and believers as righteous
as Christ, another gross error of it, confuted 578
That sin cannot hurt the elect, another dangerous notion of
it 584
That saints must do no duty for their own good, shewn to be
a corrupt branch of it 586
The error, that the covenant of grace is not made with us,
but with Christ, refuted 587
Denying sanctification to be an evidence of justification, an-
other error of it, disproved 590
B
jBody of man, Why it is called a tabernacle 8
It is necessary for the soul to be separated from it by death 5
The reasons of its dissolution 7
Baptism of infants, grounded on the Abrahamatical covenant 496
Theses to prove the validity of it from the covenant of circum-
cision 541
Cares of this world, bereave many of salvation 197
Five considerations to prevent our being destroyed by them 198
Civility, How dependence upon it is destructive to souls 216
Qq2
6l4f AN ALPHABETICAL TABLE FOR THE THIRD VOLUME.
Civility, Considerations to prevent a soul-ruin dependence
upon it 217
Custom in sin, is a very useful cause in ruin 193
Means to prevent the danger of a wicked one ibid.
Care of God towards his people, proved from scripture-emblems,
344. From scripture promises, 349. And from scripture
instances 350
How and why, it is exercised peculiarly in calamitous times 356
How variously this is expressed in scripture 384
Six reasons of it 385
It extends to the bodies, the souls, and all the concerns of
believers 387
Several excellent properties of it enumerated 388
How it is engaged by the divine promises 390
How it is exercised in the divine providence 390
Cary (Philip) a refutation of his notion concerning the covenants 495
A smart rebuke to him, 493. Vide Covenant,
Chambers of security for God's people, what is meant by them 323
The divine power is one of them in the most distressing times 353
How God's wisdom is represented under this notion ^55
How the divine faithfulness is another chamber of refuge 363
The unchangeableness of God opened, as another chamber
of rest 373
The divine care opened, as another chamber for securing
God's people 384
The love of God represented to us under this figure 392
None but God's people are admitted into them, and why 397
Of security for God's people. The misery of being excluded
from them 400
What grounds Christians have to take comfort in them 402
Satan's projects to keep believers out of them 405
How we should get into them, and keep in them 406
Signs of our being in them 411
Circumcision, The covenant of it not the same with that of in-
nocency, 507. Vide Covenant.
Committing ourselves to God, what is included in it 292
What encouragement believers have to it 294
A remarkable instance of a mother's doing it in reference to
her child 29S
Conditional, how the covenant of grace is so explained 524
Five arguments proving the covenant of grace to be so 5^5
Vide Covenant.
Covenant of cijxumcision, four arguments to prove it not the
same with Adam's covenant of works 513
Covenant of grace, the question stated about its conditionality 524
The nature of its condition explained 526
AN ALPHABETICAL TABLE FOR THE THIRD VOLUME* 615
Page
Covenant of grace. The conditionallty of it proved and vindi-
cated 535
Seven Theses concerning the interest of infants in it 541
Covenant of Sinai, the absurdity of making this the same with
that of innocency 499
Wherein it differed from that made with Adam before tlie fall ih'id.
How it is said not to be of faith 515
Courage, some eminent examples of it 298
Creature, Vide new Creature.
Crisp (Dr.) the author's preface concerning his \yorks 413
D
Death, How we may sweeten it to ourselves 11
Signs of being prepared for it 12
Holy persons should not be terrified at the approach of it 96
The necessity of union with Christ before it comes 98
How prejudicial it is to be distracted about earthly things
in it ibid.
How good Christians may argue themselves into a desire
of it 102
The great and happy change it makes in the state of behevers 96
Why Christians are so often unwilling to submit to it 107
What poor comfort a great estate yields a guilty sinner
in it 177
The terrible change it makes in the state of wicked people 179
How much better than life it is to a good Christian, espe-
cially if suffered for Christ 302
Doors, what shutting them means, in (Isa. xxvi. 20.) 326
E
Education, a bad one is the high- way to destruction 98
Three directions to prevent the mischief of a wicked one 184
Examples, following those which are bad, an usual cause of
perdition 190
Three considerations to prevent the malignity of evil ones 191
Excuse, Vid. Apology.
Errors, (mental) several Hebrew words explained, by which they
are expressed 424
They bind the conscience, as well as truth 429
The exceeding danger of the mind's being affected with them 532
The specious pretences often made for defending them 433
Qq3
616 AN AtPHABETICAL TABLE FOR THE THIRD VOLUME.
Page
Errors^ Providence has in every age prepared some to oppose
them 434
One usually draws into another 436
They commonly spring up, and thrive most in a time of
hberty 437
A weak defence of truth tends to increase them 438
Not to be cured by force, but rational conviction 439
When pertinaciously held by Christians, they prove a great
stumbling-block 440
They always, in the end, bring loss and shame to their au- .
• thors and abettors 441
Means to prevent God's permitting us to fall into them 443
Five rules to prevent them, under pretence of the obscurity
of scripture 445
Abuse of Christian liberty, an occasion of them 446
Means to prevent them, by a right use of Christian liberty 448
Slothfulness an usual cause of them 449
How to prevent them by a diligent search of scripture 452
Instability of mind, a frequent cause of them 454
Four rules to prevent them, by fixing the mind 455
An over eager desire of peace of conscience sometimes occa-
sions them 457
Means to prevent them, by a right method of peace 459
Rules to prevent their springing from over great credulity 460
A prevention of them from vain curiosity 462
Remedies against them, when springing from the arrogancy
of human reason 465
Defensatives against them, when rising from rash zeal 467
The principal impulsive cause of them is Satan 469
Four rules to prevent Satan's leading us into them 471
False teachers, the devil's instruments in propagating of them 472
Means to secure us from being led into them by false teachers 474
Means to prevent their springing from the abuse of ordinances 477
Rules to prevent their arising from an irregular liberty of
prophesying 480
Means to prevent their promotion by enthusiasm. Directions
to secure young Christians from being infected with them .486
Over hasty determinations about disputable matters an occa-
sion of them 487
Five remedies against their springing from hasty resolutions 488
Six usual consectaries concerning them 490
F
Formal hypocrisy^ a great ruin to souls 214
Means to prevent the destructive effects of it 215
AN ALPHABETICAL TABLE FOR THE THIRD VOLUME. 617
Page
Faitlifulness of God, what it is, considered absolutely 363
Five evidences of it 364,
The assured grounds we have to believe it 365
A view of it, as it relates to the divine promises 366
A short view of it, as exerted in God's providences 367
This is one chamber of security, in which believers should
enter 370
Fear, that which is natural is common to all men 245
Several things which render it useful 24S
A description of that which is holy 252
The usefulness of natural fear 253
The good use which God makes of sinful fear 254
Three excellent uses of religious fear 256
Fear, (sinful) springs from ignorance, 258. From guilt upon
the conscience, 260. From unbelief, 263. From ob-
serving the promiscuousness of providence, 266. And
from an immoderate love of life . 268
It causes distractions in duty, 271. Occasions hypocrisy,
273. Strengthens temptations, 274. Produces cow-
ardliness, 276. Is the root of apostasy, ihid. And
puts under great bondage of spirit * 277
None but good Christians may in this life be released from
it, nor they perfectly 281
Bemedies against it, are studying the covenant of grace ibid.
Considering the mischiefs of it, 285. Being prepared for
sufferings, 288. Trust in God, 291. Having our
affections mortified to the world, 295. Observing the
examples of eminent sufferers, 298. A comfortable
sense of pardoning mercy, 301. A good conscience,
304. Recorded experiences of God's care and faith-
fulness, 306. Consideration of Christ's providential
kingdom, 308. Subjecting our reasonings to faith,
309. The fear of God ruling in the heart, 310.
Vide Slavish Jear.
Flavel (Mr. John) His preface concerning Adam's and Abra-
ham's covenants 419
Flood of sin, a presage of an inundation of sufferings 339
G
Gob, the various ways of seeing him 46
Guilt, for sinners to be secure under it, is a deplorable case 201
Qq4
^18 AN ALPHABETICAL TABLE FOR THE THIRD VOLUME,
H
Page
Habitation, who are prepared for the heavenly one 18
Heaven, There are comparatively but few in the way to it 219
Striving is necessary to obtain it 222
What foretastes of it have been enjoyed 57
Hell, the dreadfulness of it 129
Several names of it, with the reason of them 131
Why it is called a prison ibid.
The terribleness of it shown in six propositions 133
Twelve ways to it discovered, and methods proposed for
escaping them 183
A bad education, one usual way to it barred up 184
Affected ignoi'ance leads to it, 186. This way shut up 188
Means to prevent evil examples from leading to it 190
Preservatives from being brought to it by ill customs 193
The way to it, by sinful pleasures, shut up 196
The passage to it, by distracting cares, barred up 198
The way to it, by groundless presumption, shut up 202
The way to it, by principles of atheism, barred 205
The way of profaneness leading to it, barred up 208
The way to it, by prejudices against godliness, closed up 211
The passage to it, by formal hypocrisy, barred up 214?
The way of depending upon moral honesty, barred by three
considerations 217
Jgnorance, of the evil and danger of sin, one of the causes of
men's not coming to Christ 216
When affected it is the high- way to destruction 217
Means to prevent the dangerous effects of it ibid.
Indignation of God, why sometimes poured out upon the world 328
God's own people are concerned in the time of it 330
How we should be affected when it breaks forth 331
God usually gives warning before he pours it out 339
Signs of its likelihood to break forth 340
Infants, the baptizing of them vindicated 495
Vide Baptism
Judgments, Why God usually gives warning before he inflicts
them " 339
Unsensibleness of their approach, to be lamented 334
Vide Indignation.
AN ALPHABETICAL TABLE FOR THE THIUD VOLUME. 61 9
M
Page
3I0RAL Jtonestij, how it comes short of saving grace 216
Vid. Civility.
N
Name (of God) compared to several things 327
Neck^ what is meant by reaching to it, (Isa. viii. 8.) 242
Pardon, what an invaluable mercy it is 143
Vid. Remission.
Pleasures, Those of sin are very dear bought 141
Multitudes perish through the bait of sensual ones 195
Considerations to prevent the danger of sinful ones 196
Prejudices, against religion, a great cause of damnation 210
Vid. Professors.
Prison, why hell is so called 131
The wide difference between that of God, and that of men 131
Vide Hell
Presnmptio7i, how it is a great cause of losing the soul 201
Five considerations to awaken from it 202
Prqfaneness, a most notorious and assured way to hell 208
Considerations to prevent the ruin of those who are guilty of
it ihicL
Professors, Scandals given by them, one cause of souls being
lost 211
Considerations to prevent the danger of being scandalized
by ill ones 212
People of God, a negative and positive description of them 398
Why none but these have a hiding-place in the time of
trouble 399
The shiftless condition of those who are not so 400
They ought not to droop like others under trouble 402
Their safety, by having their refuge in God 404«
Power of God, a security to the saints in trouble 344
It is omnipotent, sovereign, and everlasting ihid.
It works beyond creature-power, creature-expectation, and
human probability 347
Considered in relation to his promises, 349, and providen-
ces 350
Encouragements to trust in it under difficulties 351
620 AN ALPHABETICAL TABLE FOU THE THIRD VOLUME.
Page
Preservation^ (in danger) not extended to all saints, nor to
them only 337
Why it is usually granted to some good men ibid.
Pi'omises, several kinds of them enumerated 368
R
Medeeming the time, what this means 25
Redemption, the application of the benefits of it largely
considered, 452. Vid. Application.
Refuge, the folly of making any thing so, short of God 403
Regeneration, how it differs from vocation, sanctification, and
conversion, (Prop. 1.) 455
Rereward, an ignorant mistake of this word noted 448
Resig^iation of God, the nature of it shewn in several par-
ticulars 408
What encouragement God's people have to it 409
Ruin, (of a people) tokens of its approach 339
Seasons (of salvation) are of two sorts 225
What things are necessary to render any time so 227
Five special ones instanced in 228
Several arguments to engage our improvement of them 230
Ten considerations to awaken us to take hold of the present
one 235
Self-tormentors, that, and how the souls of wicked men are so
in hell 138
Sin, the pleasures of it are very dear bought 141
The evil and danger of it argued from its punishment ihid.
It is wisdom to endure any thing, rather than commit it 149
Soul, How fitly it is called a spirit, after its separation from
the body 21
Its separation from the body mental or real 24
Its actual separation considered, injieri, and in facto esse 26
The wonderful change made by its separation from the body 28
That of the godly received at death by the angels 31
It thinks and acts out of the body 34
After death, that of the righteous is complete in holiness, 35.
Is advanced into heaven, 38. And filled with delight 40
It then easily advances in knowledge 45
And is in a more excellent way of communion with God 48
Here we may conceive of it when separate from the body 60
Its value above the whole world, proved in twelve particu-
lars 155
AN ALPHABETICAL TABLE FOR THE THIRD VOLUME. CSl
Pajre
Soul, How grossly it is abused by serving fleshly lusts 168
Salvation, securing it, is the greatest business of life 170
It is the special care of heaven 271
How valuable are the means of its salvation 17S
Why it cannot live upon earthly things 177
It is wisdom to venture the loss of all things for preserving it 178
How great and irreparable the eternal loss of it is 181
Twelve ways of losing it, with means to prevent it, Aid.
Hell
Souls, (of men) in how different a manner they are stjmrated
from the body 63
What notices some have had, before-hand, of their separa-
tion 67
Arguments to prove their not desiring re-union with their
bodies 89
Arguments to prove their desire of being re-united 91
The excellency of them inferred from their large capacity 121
How reasonable it is they should be heavenly while in the
body 125
What duty lies upon them who have charge of them 407
Sph'its in prison, what this expression means in St. Peter 130
Striving is necessary to obtain salvation 226
Slavish Jear, (of sufferings) a plea for it, from the strangeness
of suffering for religion, answered 312
What is pleaded for it from the weakness of constitution
answered 314
A plea from experience of fainting under former trials an-
swered 316
Replies to the plea for it from a melancholy temper ibid.
That which springs from a dread of God's hiding his face en-
couraged against 318
The plea from the length and sharpness of religion replied
to 319
Time, Five considerations against the presuming upon that
which is to come 202
What reasons we have diligently to improve it 12
The shortness of it should wean us from the world 16
What St. Paul means by it, and redeeming of it 226
Truth is the proper object of the understanding 426
Things less, and more necessary to the knowledge of it 428
Error, under the appearance of it, binds the conscience 429
622 AN ALPHABETICAL TABLE FOR THE THIRD VOLUME.
Page
VISION, Several excellent properties of the beatific one 119
Unbelief, It is a sure way to hell 204?
Six weighty considerations to prevent the danger of it 205
Unregenerate, How little reason such have to boast of their
thriving in the world 220
Unchangeableness, of God discovered, and confirmed three
ways 374
Several things wherein this attribute is ascribed to God 375
A view of it, as displayed in the divine promises and provi-
dences 378
How we should shut ourselves into this as a chamber of
refuge 380
Unity (Gospel) A sermon recommending it to Christians 592
The nature of it opened ^ ibid.
The necessity and desirableness of it evinced 596
Six motives exciting to press after it 599
Seven directions fox attaining and promoting of it 603
W
WisDOMf It may be called the council-chamber of hea^-
ven 355
The general nature, and excellent properties of it 356
How it is displayed with reference to the divine promises 357
How it is exerted in the providence of God 358
Instances of its exercise in the troubles of his people 359
How believers should repose themselves in it 367
Zeal, When about externals in religion, is hurtful to souls,
215. Vid. Formal hypocrisy.
Page
Sars, those which shut up the hearts of sinners against
Clirist 44.
AN ALIHABETICAL TABLE FOIl THE FOURTH VOLUME. 623
Page
Bars, The strength of those which bar up sinners' hearts 45
How gloriously grace appears in removing them from the
heart 50
Bedford, (William duke of) the author's epistle to him 336
Believing in Christ, a wonderful work of grace 193
Birth, how providence appears in the place and time of it 365
Britain, the excellency of it beyond other nations ibid.
What reasons vve have to bless God for being bom in it 366
Conversion, a glorious work of grace 50
The necessity of it to salvation shewn 51
What sinners themselves may do towards it 53
Callings, (civil) how the wisdom of providence appears in
ordering them 387
Children, how much it concerns them to improve a religious
education 37-:>
Christ, his earnestness in suing to sinners, 113. Vid. Earnest-
ness.
The wonderful condescension of his grace towards sinners 126
The great advantages gained by receiving him 131
Directions for closing with him in the gospel- way 137
What is Implied and included in a willingness to receive
him 14^
His willingness to receive the vilest sinners demonstrated 148
How his voice opens the hearts of sinners, 169. Vid. Voice.
His coming in, not hindered by the unworthiness of peni-
tent sinners 211
What blessings he brings with him into the soul 214
Why he brings his entertainment Avith him 22'>
Church, the prosperity of it very desirable 311
The best saints may be denied a sight of its outward glory ibid.
Civilized people, a serious application to them 166
Comfort, none that is real to be had without serious religion 226
Directions for continuing and increasing of it 232
Commandments, vid. Ten Commandments.
Coming in (of Christ) what was intended by it 212
Believers' unworthiness is no hindrance to it 213
The blessings which are consequent upon it 214
Communion (with Christ) the reality of it asserted 236
Several kinds of it enumerated 237
What it is not 238
What is presupposed in it 239
62-1" AN ALPHABETICAL TABLE FOR THE FOURTH V0LU5!E,
Page
Communion^ (With God) consists in contemplating his attributes 240
And in exercising of grace under divine providences 245
Ten evidences proving the reality of it 246
Twenty several excellencies of it eniunerated 250
Several useful inferences from the doctrine of it 260
Directions for attaining the highest degree of it 263
Conscience^ the nature of it explained 271
What the light of it is 272
How it urgeth the soul to obedience 274
How it is hindered in its work by men^s corruptions 275
Shame and pride are great restraints upon it 276
How its convictions of ungodliness are imprisoned 279
How its convictions of unrighteousness are restrained ibid.
How its convictions of uncleanness are sometimes silenced 281
How its convictions of sin for not reproving others are ren-
dered ineffectual 286
How its convictions of uncharitableness are restrained ibid.
How its convictions of mis-spending time are too often mas-
tered 287
Why stifling its convictions are highly provoking to God 283
The valuableness of a tender one 291
Improvements of the doctrine concerning it 290
Motives to close in with convictions 294
Serious questions propounded for the awakening of it 298
Directions for making it our friend 300
Contentment^ arguments to persuade both the unregeuerate, and
the regenerate to it, under all providences 431
Conversion, How God's providence appears in ordering the
means of it 384
Conviction of sin, how to be improved 279
General ones concerning men's estate 280
More particular ones concerning ungodliness and unrighte-
ousness 28^
Of conscience, the danger of stifling them 292
Vide Conscience,
B
Deliverance, what things render it truly great 313
What sense it becomes us to have it 817
Usesul instructions from ours at the revolution 321
The beginnings of one, yield arguments in prayer for com-
pleting it 323
What further merries it gives ground to hope for 326
How it encourages the prayers of God's people 327
The wickedness of those who murmur at it 330
AN ALPHABETICAL TABLE FOR THE FOURTH VOLUME. 623
Page
Deliverance, Directions for the due improvement of it 332
Deliverances, a relation of some remarkable ones at sea 497 — 515
Despair, a remarkable providence towards one in it 382
Difficulties of religion are usually greatest at the beginning 227
Doubtful providences, how we may know our way in them 428
E
Earnest of the Spirit, the nature and excellency of it opened 221
Earnestness of Christ, in desiring the salvation of sinners, evi-
denced 113
Several useful inferences drawn from it 128
England, the danger of Popery prevailing in it 557 — 586
Enjoyment of the gospel, a great mercy, 155. Vid. Gospel.
Eye, the many guards it has to secure it 402
F
Faith (in Christ) a wonderful work of grace 194
Three things which evidence the difficulty of it 196
The excellent properties of it, when true 205
False worship, the evil and danger of it 521
Vid. Idolatry, vid. Superstition.
Family, what a special mercy it is to be brought forth in a re-
ligious one 370
How we should endeavour to promote religion in our own 537
G
Gospel, it is too much wanting in many sermons 16
The tenors of it are recorded, and will be witnessed in the
great day 20
The enjoyment of it is an invaluable mercy 155
The removal of it is a terrible judgment 189
Grace, the wonderful effects of it in conversion 50
Vid. Conversion.
Goodly mountain, what Moses meant by it in his prayer 310
H
Hearts of men are naturally barred up against Christ 41
Several bars which hinder Christ's entrance into them 44
God"s special grace necessary to open them 50
626 AX ALrHABETICAL TABLE FOR THE FOURTH VOLUJkiE-
Page
Hearts, What sinners may do towards opening them to Christ 52
Signs of their being opened to the Lord Jesus 54
The great advantages of opening them to Christ 58
Six motives to open them to the Lord Jesus 108
Of men, the great benefits of Christ's coming into them 148
Their not opening to Christ, an argument of their woful
hardness 205
Hearing- the Scribes and Pharisees, in what sense it was lawful 537
Heavenly^mindedness, is a duty under all providences 486
Honeywood (Mrs.) a remarkable providence concerning her 385
Ignorance, how it is a great hinderance to conversion 4i
Judgment, (the last) witnesses for or against sinners in it 20
Several things which will be attested therein 22
Reasons why God will have witnesses produced in it 23
Several useful inferences concerning it 24
How much it concerns people to prepare for it 26
Idolatr?/, an earnest dissuasive from it 521
The nature, and several kinds of it 522
Arguments to engage our care for avoiding it 528
Joi/ m God, why, and how, this should be maintained under
the saddest providences 439
Joys in heaven, how much they exceed the gi'eatest joys of
religion here 228
Knock, at what doors Christ is said to do this 88
What is imphed in our Saviour's doing it 90
By what instruments Christ performs this work 94
In what manner our Lord does it, shewn in ten particulars 98
Several useful inferences from Christ's doing it 104
Liberty, of Protestant dissenters, how to be improved by
them, shewn in an epistle 6
A good improvement of it the best way to have it continued 12
Lodes, enumerati<5n of several which fasten up the heart against
Christ, 438. Vid. Bars
Life, (spiritual) six signs by which it is discovered in tlie souls
of men ]9g
AN ALPHABETICAL TABLE FOE THE FOUJITH VOLUME. 6^7
M
Page
Ministers, some evident providences relating to them 378
Things necessary to the call of them 533
How those of our nation are called and ordained ibid.
Ministry, a faithful one is a great blessing 518
The danger of attending that which leads to superstition and
idolatry 527
Mortification of sin, how it is helped forward by divine provi-
dence 405
Moses, his earnest prayer for admission into Canaan 308
How his prayer, for what God had before refused to give,
is to be understood 310
Mystery, what is imported in this word being written on the
whore's forehead 521
N
Neighbourhood, how, and when, We should especially en-
deavour to promote religion in it 540
O
Opening the heart to Christ, marks whereby it may be known 44
The difficulty of this work 196
The principal and subordinate instruments of it 198
It is the great design carried on in the gospel 199
What men too often erroneously mistake for it 202
Motives to persuade people to it 229
Advices to those who have experienced it 232
Ordinances of the gospel, evidences and advantages of Christ's
presence in them ^ 31
The necessity of Christ's presence in them 34
Useful inferences concerning our Saviour's presence in them 36
Of the gospel, the great dignity of them 188
Patience of God, the nature of it explained 63
The glorious manifestations of it towards sinners 65
Several reasons of its being exercised 69
Divers useful inferences concerning it 71
What obligations we have to imitate it 77
Vol. VI. R r
628 AN ALPHABETICAL TABLE FOR THE FOURTH VOLUME.
Page
Patience of God, The great danger of abusing it 79
The happiness of rightly improving it 86
Prejudices against hohness, a great hinderance to conversion 47
Presence of Christ, the various kinds of it 31
The advantage and necessity of it in gospel-ordinances 34
Vide Ordinances.
Presumption^ how it resists Christ's entrance into the soul 47
Pride, how it hinders sinners from receiving Clirist 45
Pardon^ shewn to be the sweetest of all mercies S14
Parents, what a mercy it is to be born of good ones 370
How much it concerns them to take care of their children's
souls 374
Peace with God, the excellency of it shewn in three things 216
Perseverance of saints, an earnest persuasion to it under greatest
trials 517
Peter Martyr, his remarkable saying upon hearing a bell ring
to mass 531
Pharisees, in what sense Christ allowed his disciples to hear
them 535
Popery, something of the danger of it in England 558
Predictions of an inundation of it ihid.
Advances made towards the introduction of it 559
The ceremonies of its being used, a token of its prevaihng 564
The persecutions and divisions of Protestants, give advantage
to it 5^5
Abuse of mercies, lays us open to it 567
Addresses to the king, the parliament, &c. concerning the
danger of it 569
Arguments of proving it to be a false religion 574
It is a bloody, a blasphemous, an uncomfortable, and a dam-
nable religion 573
Means to secure the nation against it 581
Pi^eservation from dangers, how eminently providence some-
times appears in it 402
Pi'ovidence of God, best viewed, as the fulfilling of God's word 339
The contemplation of it very pleasant 346
Good men, especially in straits, should recollect the workings
of it 347
The difference between the views of it now and in heaven 348
The affairs of saints are conducted by a special one 349
Why the Epicureans denied it 350
Eight demands to convince the government of it 351
How it works in our formation and protection in the womb 362
How it orders the time and place of our birth 365
How it determines the stock we spring from 370
Remarkable instances of it in the conversion of sinners 376
AK ALrHABETICAL TABLE FOR THE FOURTH VOLUME- 629
Page
Providence, In carrying on the work of conversion 378
How the wisdom of it shines forth in men's civil caUings 887
•Eminent appearances of it sometimes ia our relations 391
Remarkable instances of it in providing for persons and families 395
How we should depend upon it for provision 397
Eminent displays of it in preserving from sin 398
How it appears in outward preservations 402
The aid it gives to God's people, in the work of mortification 405
What reason we have to admire God's condescension in it 410
How we are obliged to observe it, especially in times of trouble 413
As thorough a knowledge of it as possible, should be endea-
voured after 416
We should consider how the scripture is fulfilled in it 419
How we should eye God's perfection in it 406
Wherein we should endeavour to suit our minds to it 428
Why both sinners and saints should be content with its dis-
posals 431
We should not despond under the seeming delays of it 433
We must not pry too curiously into the secrets of it 435
We may maintain sweet communion with God in it 436
The pleasures of life must consist in observing it 439
Observing it is an excellent antidote against atheism 442
Remembering the gracious workings of it, supports faith in
future exigencies 445
The recognition of it, yields continual matter of praise to God 448
The due observance of it endears Christ to our souls 450
Observing it tends to melt the heart before God 453
Remembering it will settle the heart under changes 455
The due observance of it conduces much to holiness 458
The study of it will be of singular use in a dying hour 461
It should be acknowledged in every thing that befals us 464
Six useful corollaries concerning it 465
How we may discover our duty under the darkness of it 467
It sometimes delays to give mercies prayed for 472
Whence the spirits of good men are apt to sink under the de-
lays of it 473
Considerations to support under the delays of it 474
How we may know when an afflicting one is sanctified 478
Signs that a prosperous one is not sanctified 479
Symptoms of a favourable one being sanctified to us 480
Its contrary aspects on good men, usually cause disorder in
their spirits 481
How the mind may be kept, even under the contrary work-
ings of it 485
Helps to resign our wills to (a^od, when a sad one is approach-
in^r 486
Rr2
630 AN ALPHABETICAL TABLE FOR THE FOURTH VOLUME*
Providences, should be recorded, when peculiarly remarkable 347
It is very useful to keep a written journal of them 897
Two narratives of eminently favourable ones at sea 498
Provisions, how divine providence sometimes appears in making
them 395
R
Records are kept of the offers of grace made to us 22
What things are registered in those of heaven ibid.
Reasons of them, and inferences from the consideration of
them 23
Serious reflections concerning them 27
Relations, eminent providences of God in reference to them 395
Revolution, a sermon on the happy one (in 1688) 308
Rome, a remark upon its being called Babylon and Egypt 516
Security of sinners, some causes of that which is groundless 104
Sleep, sin has cast the souls of sinners into a deep one ibid,
Vid. Security.
Satan, why he makes great opposition to the gospel 204
Scribes and Pharisees, in what sense it was lawful to hear them 535
Sc7'ipture, its truth appears from the effects of it 187
Sea, an account of remarkable preservations on it 498
Sealing of the Spirit, the excellency of it 219
Sins, the heinousness of them should not hinder believing in
Christ 156
Several sorts and aggravations of them 162
Sinners, the more heinous encouraged, and the more civilized
excited to come to Christ 143
Sion, how we should be affected with the miseries of it 51
Southerland, (George earl of) Mr. FlavePs epistle to him 307
Superstition, the nature of it opened 522
Five arguments to dissuade from it 528
Truth is the proper object of the understanding 426
How many ways it is held in unrighteousness 282
Temptations, how eminently providence sometimes appears in
preventing them 398
AN ALPHABETICAL TABLE FOR THE FIFTH V0LU3IE. 651
u
Page
ZTnbelief, whence the damning nature of it springs 203
Voice of Christ, the nature and several kinds of it 170
The properties of it 172
The most usual objects of it 178
The remarkable effects of it 181
That many hear it not, who hear the word, is matter of la-
mentation 186
Having heard it, is a great encouragement to come to Christ 187
Several sorts of people exhorted to hear it 191
W
Tf^iTNESs for or against sinners in the last judgment 20
Will-worship, is a kind of idolatry 522
Womb, how providence appears in our formation and protection
therein 361
WorTcs of God, what renders them truly great 311
Vid. Deliverance.
World, how we may keep ourselves pure from its corruptions 544
Young people, a serious address to them concerning their
danger 191
VOLUME V.
Page
Adultery, the great evil and danger of it 315
Vid. Uncleanness.
Afar-qff, how God understands our thoughts so 336
Arable-ground, soul-improving meditations upon it 41
Autumn, soul-profiting meditations upon gathering fruits in it 150
Vid. Fruits.
Assurance of salvation, on what grounds a sincere Christian
builds it 583
Rr3
632 AN ALPHABETICAL TABLE FOR THE FIFTH VOLUME.
B
Fage
JBAB-ground, edifying meditations upon the improvement of it 48
The improvement of it spii'itualized in a poem 53
An awakening meditation on the incurableness of some such 65
Barren-ground^ a souLawakening meditation concerning it ibid.
Barrenness^ (spiritual) the dreadfuhiess of this judgment 5Q
Beasts, meditations upon clogging of them when they go astray 191
Believers, how far true grace may prevail in them 48
Birds, meditations upon the early singing of them 190
Meditation on their being catched with an hair 191
Bird-nests, a useful meditation on the curious frame of some 189
C
Callings, God sometimes blasts men's greatest industry in
them 396
Why providence frequently disappoints people in them ibid.
Camde, (king of England) a remarkable story of him 265
Cattle, a meditation on the husbandman's care of them 158
Thoughts on the hard labour and cruel usage of some of
them 181
Meditation upon seeking them when lost 167
Observations and reflections on fattening them 170
A poem on preparing them for slaughter 173
Chaff, how the wicked are compared to it 136
Compass, the necessity of it in navigation spiritualized ^65
Vide Mariner's Compass.
Concealment, many encourage themselves in sin, by the hope
of it 373
The vanity of hoping for it, in sinning against God 375
Vide Secresy.
Conscience, how it is represented by the helm of a ship 231
Contentment, Why good men have it 41
Queries to excite good men to abound in it 46
Corn, the danger of it between sowing and harvest spiritualized 100
Corn-land, meditations upon the plowing of it 61
Covenant, (of grace) the comfort it yields under trouble 634
D
Dearth, (through want of rain) the terribleness of this
judgment 81
Meditation, and a poem upon the dreadfuhiess of it, in a
spiritual sense. Vide Famine. 86—88
AN ALPHABETICAL TABLE FOR THE FIFTH VOLUME. 63S
Page
Decays of faithfulness, may be great in a Christian 48
Encouragements to endeavour a recovery from them 52
Deeds^ (written) meditations upon men's care to prove and pre-
serve them. Vide Husbandmen. 17g
Deer, a meditation on the hunting of one I95
Delays^ the danger of making them in religion 337
Vid. Repentance.
Delight, (in spiritual duties) when it is of the right kind 37
It is very reasonable, and the want of it to be lamented 39
Disappointments, (in men's callings) several causes of them men-
tioned and explained 39^
Divers sins which sometimes are the procuring cause of them 398
Several considerations to quiet our minds under them 402
We should especially take heed of eternal ones 405
Discontent, considerations to fortify the mind against it 45
Dog, meditation on his love to his master 19^
Drwikenness, an elegant description of it from St. Austin 297
It was too odious to many of the heathens ib'uh
The exceeding evil and danger of it shewn in ten particu-
lars 099^ ^c.
Death, considerations to raise a Christian above the fear of it 490
A supposed mistake about means to prevent it should not
cause excessive grief 65S
Deceivers, (of themselves) the danger of being such 517
There are too many such among professors 518
Four causes of men's being such 513
Cautions in reference to the abounding of such 504
Warnings to professors to take heed of being such 525
Directions to those who are satisfied they are not so 527
Doubtful seasons, how we should keep our hearts in them 480
Vid. Heart.
Duties of religion, how sincerity is discovered by the perform-
ance of them ^QQ
E
Estate, Meditation on men's care for securing their tem-
poral one 178
Trouble for want of heirs to enjoy it, considered 661
Examination of ourselves, several motives to it 592
Rules to prevent Christians from being over severe in it 596
Rules to prevent hypocrites from deceiving themselves in it 599
Several useful advices in relation to it. Vid. Trial 601
Rr 4
634 AN ALPHABETICAL TABLE FOIl THE FIFTH VOLUME,
F
Page
Famine, of God's word, the nature and dreadfulness of it 82
Flnck^ a meditation upon the singing of a blind one 189
Finches, meditation on shooting two of them when fighting in
the air 188
Fishes, God's providence to be observed in the plenty and va-
riety of them 267
The greater devouring the lesser, is an emblem of oppressors 273
Fishermen, their art is an emblem of Satan's subtilties 269
Flat' el, (the author) his epistle to Robert and William Savary,
esqrs. 2
Poems to him on his Husbandry Spiritualized 10 — 13
His epistle to the country reader 13
His poem to the reader 15
Flowers, a meditation on the sudden withering of them 202
Meditation on the tenderness of some choice ones 203
Fornication^ the great evil and danger of it 315
Vid. Uncleanness.
Frederick (Sir John) the author's epistle to him, &c. 293
Fruit-trees, a meditation on the ingraffing of them 141
Vid. Ingraffing.
Fruits, a meditation on gathering them in 150
G
Garden, meditation on the new modelling of one 199
A meditation on a heedless tread in a curious one 200
Goldfinches and sparrows, a meditation on their mixing together 186
Graff, a spiritual improvement of its union with the stock 145
Gold, true grace fitly compared to it for its excellency 528
Vid. Grace.
Grace, Wherein it excels the most excellent gifts 528
The preciousness of that which is true, set forth in several
particulars 530
Useful inferences concerning the preciousness of it 532
How the trial of it is compared to that of gold 533
A discourse of its trial, is attended with various difiiculties 535
Divers ways enumerated, by which the sincerity of it is tried 537
Prosperity is a great trial of the truth of it 538
What probation adversity makes of it 543
How indwelling sin discovers the soundness or unsoundness
of it 550
How it is tried by the performance of religious duties b&Q
How the sincerity of it is tried by sufferings for religion 574
"Why God exposes his people to so many trials of it 575
AN ALPHABETICAL TABLE FOU THE FIFTH VOLUME. 635
rage
Gt'oce, That Avbich is inherent, is not preserved by its own
strength 585
Want of trying it, is the ruin of many professors 587
H
JHarvest^ a meditation on the patient expectation of it lOI;
The season of it spiritualized in several instances 105
Meditation on the joy occasioned by it 1^6
Helm of a ship, an emblem of conscience. Vid. Ship. -31
Hind, the hunting of it, an emblem of Christ's suffering 195
Horse, a meditation concerning one in a fat pasture 194?
Hiisbandinan, his industry, a lively emblem of the Christian life SJ7
The advantages of his diligence is an encouragement to a
Christian's hope 32
His cheerfulness, how teachable to a Christian 37
His patient waiting for harvest spiritualized. Vid. Harvest. 104
A meditation upon his care for posterity 174
His diligence in proving and preserving his deeds, spiritually
improved 178
Husbandri/, how fitly the church is called God's, shewn in
twenty-six propositions 17
Useful inferences from God's church being his husbandry S4
How we may spiritualize the several parts of it 26
Heart, a general account of the keeping of it 4.25
Six things included in the keeping of it 426
What kind of work keeping it is 428
How keeping it conduces to the honour of God 429
Vid. Keeping:
How it may be kept humble in prosperity 437
How it may be kept from desponding in adversity 441
Means of settling it in the time of Sion's troubles 445
How it maybe preserved from distracting fears in public dangers 451
Helps to its trusting God in a time of want 457
How it may be kept from vain thoughts in religious duties 463
Eight remedies against its revengeful motions under injuries 469
How it may be kept meek and patient under great provocations 474
Means of securing it under strong temptations 477
How it may be kept from desponding under desertion and
doubts 480
Means of keeping it stedfast in sufferings for religion 487
How it may be reconciled to death in a time of sickness 490
The keeping of it hindered by fruitless controversies and
earthly thoughts " 496
Ten motives to engage our diligence in keeping it 498
A sixfold means for keeping it rightly 504
636 AN ALPHABETICAL TABLE FOR THE FIFTH VOLEME.
Page
Heart, Encouragements to those who diligently keep it 507
How much the keeping and searching of it excels all other
studies 509
Hypocrisy, the vanity of thinking to hide it 573
"six things thought, without ground, necessary signs of it 580
Queries for discovering of it 598
Six false tokens of being clear from it 599
Seven directions to preserve the soul from it 601
Hypocrites, How far they may be like sincere Christians 430
All their pains in religion are lost labour 450
Idle words, the evil of indulging ourselves in using them 307
Rules for avoiding them 316
Impotency, the unreasonableness of pleading it for the neglect of
duty 340
Ingraffing of fruit-trees, a spiritual improvement of it 141
Indwelling sin, how it discovers the soundness or unsoundness
of our hearts 550
How far a hypocrite may be restrained from it 551
How God's children are* kept from closing with it 5BS
How differently the regenerate and unregenerate hate it 554
How differently bad and good men are troubled for it 55^
Difference between sinners and saints, in reference to the
dominion of it 560
How differently God's children and others oppose it 563
K
Knowledge of God, proved to extend to all secrets 371
Several useful inferences from the perfection of it 378
Keeping the heart, several things included in it 423
Several properties of this work ^ 426
How it conduces to the honour of God, and the sincerity of
our religion '^30
It puts a beauty to our profession, and yields comfort to our
souls ^ ^^^
The improvement of our graces depends upon it 435
It is necessary to the stability of our souls 436
Special seasons which call for our utmost diligence 437
Vide Heart.
L
Labourers^ God sometimes blasts those men in their callings 396
AN ALPHABETICAL TABLE FOR THE FIFTH VOLUME. 637
Page
Launching of a ship, an emblem both of the natural and spi-
ritual birth 217
Leeli, meditation on the pulling up of one 200
Lusts, of men, are represented by the monstrous things in the
sea 224
'Laodicea, its woful diseases, and remedies for curing them 514
Loveliness of relations, no sufficient ground of excessive sor-
row for their death 654}
M
Magnanimity^ the necessity and nature of it shewn 265
Vide Fortitude.
Manton (Dr.) a remarkable citation from him . 288
Mariner's Compass, how it is an emblem of God's word 255
Maturity of grace, three signs of it mentioned 112
Of sin, six tokens which give evidence of it 113
Useful reflections upon that of grace and sin 114
Mediocrity, is the most desirable state, in reference to worldly
things 41
Mirth, excess in it represented by two much sail in a storm 275
Miry-ground, represents the incurable state of many souls 54
Mother, the mournful state of one mentioned in the gospel 608
' Christ's compassionate counsel to a mourning one 610
Mourning, (for dead relations) ought to be moderated 612
How far it should be allowed of 614
When it is excessive and sinful 616
What comfort may be given unregenerate sinners under it 624
Twenty considerations for comforting God's children under
it 62G
Several pleas for excess in it answered 654
Seven rules prescribed for moderating of it 663
Mourners, a discourse called a token for them 607
For the death of godly friends, comforted by the covenant
of grace 634
Comforts by the hope of the resurrection 638
Solaced by the present happy state of their piously departed
friends 640
Quieted by God's ability to make up their losses 643
Comforted by considering that God has better things to be-
stow 644
Their grief allayed by considering the good which may be
got by losses, 649. And how much more others as good
as ourselves, have lost 650
Comforted by their relation to God, and the nearness of
eternal joy 651
638 AN ALPHABETICAL TABLE FOR THE FIFTH VOLUME*
N
Page
^^AViGATioy^ the excellency of tliat which is spiritual 209
Motives pressing to the serious study of that which is spiri-
tual 21S"
Trading by it is an emblem of Christian communion 241
O
Oaths, the evil and danger of profane ones 219
Have an imprecation expressed or implied in them 308
Vide Sicearing.
Ocean, how it is an emblem of God's mercy and eternity 221
The monstrous things in it, render it an emblem of man's cor-
rupt heart 224
Rocks in it are an emblem of God's church 244
The multitude of creatures fed therein, should encourage our
faith ^ ^ 248
The sweet waters drained from it, are an emblem of the saints
afflictions 25
God's limiting bounds of it spiritually improved. 253
The ebbing and flowing of it, is an emblem of the world's un-
certainty 258
The depth of it an emblem of God's judgment 283
The multitude of men buried in it, shall certainly be raised
again, 285. Vide Sea.
Oppressors, represented by the greater fish devouring the
lesser 273
Only Son, Advices to parents lamenting the death of one 607
The death of such a one no sufficient ground of excessive sor-
row %S^
Pilot, his skill most peculiarly discovered in a storm 281
How the wisdom of God is shadowed forth by his skill 284»
Pleasures of sin, considerations to prevent the power of them 299
Ploiving, represents the convincing of sinners 61
Reflections, and a poem on the spiritual sense of it QQ
Posy, a meditation upon a withered one 201
Posterity, a spiritual improvement of the husbandman's care for
it 174
Prayer, what influences it has in the obtaining of mercies 350
How that of others conduces to our benefit 851
The great evil of neglecting it, or performing it slightly 553
AN ALPHABETICAL TABLE FOR THE FIFTH VOLUME. 639
Page
Prayer^ Strong motives to be frequent and earnest in it 355
How it may be answered, though the mercies prayed for be
withheld, or taken away ^5^
Presence of God, what is included in it 371
Prosperity not to be ascribed to our own abilities, but God's
blessings 362
Five things necessarily included in it 363
The several ingredients in it depend upon God's pi-ovidence 364
Useful inferences from its dependence on God's blessing 365
Providence^ the evil of those who depend upon means in the
nefflectinfj of it ihid.
R
jRaiNj the necessity of it to the earth 74?
Eight things wherein the gospel is compared to it 75
Reflections upon it as an emblem of God's word 79
Rams, how professors are resembled by two fighting 193
Reaping', the same we sow, how to be spiritually improved 122
Reflections upon it profitable for sinners and saints 124 & 125
Resurrection of the dead, how represented by the springing
of seed 89
How the hope of it supports those who mourn the death
of godly friends QQ^
Serious reflections on the certainty of it 92
Ripeness of corn, a useful meditation upon it 110
Vide Maturity.
Rods in the sea, how an emblem of the church in this world 244
Rose, how an emblem of creature-enjoyments 203
Relations, doubting about their state when dead considered 659
Trouble for over-pitying, or undervaluing them, considered 660
Saints shall probably know one another after it 640
Sails, too much spread, how an emblem of carnal mirth 275
Salvian, a remarkable expression of this ancient writer 315
Satan, how the fisherman's skill is an emblem of his subtiity 269
Sea, its purging itself, an emblem of the regenerate " 209
The ebbing and flowing of it represents the world's uncer-
tainty 258
The waves of it should awaken sinners to repentance 261
How Christ's filling its waves is a comfortable consideration 265
640 AN ALrHABETlCAL TABLE FOR THE FIFTH VOLUME.
Page
Sea, The riches gained from it, call for great thankfulness 267
Vide Ocean.
Seamen^ two serious epistles to them 206, 209
Their watchfulness teachable to us 229
Their dangers discover God's power and goodness 234;
Their prudence in shifting their sails teachable 237
Their care not to lose their wind, spiritually improved 239
How the dangers they run are instructive to us 246
Their chief danger near land considered and improved 287
Their coming safe to shore, an emblem of saints getting to
heaven 290
A catechism for them 333
A serious address to them 34^
What mercies they should chiefly pray for when going a
voyage 286
Reproved for neglecting prayer at their going to sea 35^
Especially rebuked for their oaths and blasphemies 3o4»
Motives exciting them to begin their voyages with prayer ^^55
Their preservation in storms a wonderful providence 359
Sharply reproved for forgetting and neglecting God's won-
derful mercies 365
Useful instructions to them 368
Some account of their privilege and duty 334, S^c.
When and how they are peculiarly obliged to be thankful
to God * 369
Sec7'esy^ People often induced to sin from the hope of it 3'J3
The vanity of hoping for it, in sinning 375
The non-expectation of it improved against temptations 378
The wickedness of those who sin without regarding it 380
Security^ The vanity of hoping for it in sinning against God 371
Seed-corn^ principles of grace compared to it 67
Reflection, a poem concerning it 73
Its corruption and springing, an emblem of the death and
resurrection of saints 89
Seed-time, meditations on springing-weather after it 75
Vide Rain.
Seeth the sins of men, how God does it 37
Vide Knozvledge.
Ship, launching of it an emblem of the first and second birth 217
The helm of it an emblem of conscience 231
]\Ieditation upon the means used to preserve it in a storm 263
Spreading its sails unseasonably, an emblem of carnal mirth 275
A neglected leak in it represents the danger of indulged sin 277
Shore, the danger of a ship near it spiritually improved 287
Joy of making it, represents that of the saints coming to hea-
ven 290
AT^ ALPHABETICAL TABLE FOlt THE FIFTH VOLUME. 641
Page
SJwre, It was usual for the ancient Christians to pray there 344j
Sin, the nature and evil of it explained and improved 381
Sins, indulged ones represented by leaks in a ship 377
Si7inerff, the vanity of those who hope to conceal themselves 378
The impudence of open ones 380
Sparrows, meditation on their mixing with goldfinches 186
Storms at sea, an emblem of worldly troubles 282
How God's power and goodness is manifested in them 234
Are sometimes executioners of God's threatcnings 261
The principal and instrumental causes of them 360
How God's wonderful providence appears in them 362
Lessons to be learned from them, and from preservation in
them 368
Success in our affairs, to be ascribed to God's blessing 386
Vide Prosperity.
Swearing profanely, the great evil and danger of it 308
Scandals of professors, the sight of them matter of grief 417
The unreasonableness of stumbhng at them 418
Discourse of keeping the heart designed to prevent them 419
Self-deceit, the danger of it, 517. Vide Deceivers.
Sincerity, some of the most assuring marks of it 595
Care, in keeping the heart, a good evidence of it 430
The touchstone of it discovered and applied 513
How much it concerns us to try and discover it 590
Six motives to a diligent trial of it 592
Rules for the discovery of it 595
Seven counsels for maintaining and increasing it 601
Sorrotv, for the death of relations, when it is sinful 616
Vide Mourning.
Excess of that which is worldly, gives the advantage to Satan 646
VV^hen exorbitant it is dishonourable to God 647
Excess of it when God hides his face considered 663
Rules for moderating it on the death of relations 663, 4'^-
Vide Godly sorrow.
Sudden7iess of relations dying, no sufficient ground of excessive
sorrow 657
Sufferings for religion, how sincerity is tried by them 573
How sincerity establishes the soul under them 574
Tares, their likeness to wheat considered and improved 95
Thankfulness due to God for recovery from dangerous sickness 325
For preservation of life in dangers 327
Motives to it 370
What things are included in this duty 408
642 AN alphaBetkal table 1-or the fifth volume,
Page
ThanlcfulnesSi The reasonableness of it 411
Five arguments to excite it 415
ThresMng of corn, how an emblem of God's afflicting his people 133
Tongue^ a serious caution against the sins of it 305
An observable remark concerning the numerous sins of it 306
It is compared in scripture to a tree ibid.
Rules to prevent the sins of it 313
Trade, the badness of it chiefly caused by sin 271
By sea how it is an emblem of communion 241
Sins which peculiarly blast the success of it 271
Vide Calling.
Trade-wbid, how the saints always have it in their way to heaven 279
Trees, how barren ones represent useless professors 154
Serious reflections upon cutting them down 155
Occasional meditations on several sorts of them 196, Sfc.
Temptation, arguments by which the devil backs it answered 477
Trial of grace, various ways by which it is done B'oo
Useful inferences concerning it 588
Christians should be diligent in doing it 591
U
T^EGETABLEs, mcditations upon the strange means of preserv-
ing them 204
Uncleanness, directions for avoiding it 322
Unthanlifulness to God, the exceeding evil and danger of it 412
Vows, the nature of them 330
The great evil and danger o^ breaking them 331
W
Wheat, a spiritual improvement of its being represented by
tares, 95. Vide Tares.
Hov/ good men are compared to it 132
Will of God, a remarkable example of submission to it 105
Winds, the mariner's skill in improving them, spiritualized 237
The danger of losing them spiritually improved 239
The principal cause of them is God's ^vill . 360
Wings of the morning, what is signified by this phrase 371
Winnowing of com, how it represents God's judgments 136
Serious reflections upon it 139
Winter, the husbandman's care to provide for it, spiritually im-
proved 117
Various reflections upon it 119
Worm, a meditation on one catched by a Robin Red-breast 187
Y
Yovthfulness of dead relations, no suflicient ground of ex-
cessive sorrow for them 672
AK AlJ'HABETir.AL TABLF. FOR THE SI\TTI VOLUME. 643
VOLUME VI.
A
Page
Art AM how all men fell in liim, explained and improved 171
j{fflktio7h<, are sometimes very heavy 90
How far we may complain under them 132
The ^reat evil of murmuring under them 133
Vide Sufferings.
Assemhli/s-CatecMsm, the several things in it explained and ap-
plied 141, <^c
Adoption, the nature and properties of it opened and improved 197
Appetite, signs of our spiritual one being right 449
Applicatw?i, (of Christ,) explained and improved 190
Assurance, of God's love, several questions and answers for ex-
plaining and improving it SCO
Of Christ's love, most desirable to believers 451
Directions for obtaining and securing it 4-54
Vide Love of Christ.
B
SiBLEs, what a blessing it is to enjoy them 111
Bradford, a remarkable expression of his before his martyrdom 4
Baptism, questions and answers concerning the nature of it 281
The several kinds of subjects on whom it is to be administered 283
Of infants, vindicated against Mr. Philip Cary 361, &i'C,
Blessedness, the perfection of it explained and improved 21-5
Bread, what is meant by it in the Lord's prayer 305
Our praying for daily bread explained and improved ibid.
C
Candle, what is meant by the phrase of God's lighting it 5
Conversion, the nature of the change wrought by it 30
It is a real change in the whole man 33
How it prepares for choice services and sufferings 34
The evidencing of it a necessary preparative for sufferings 37
Vide Evidence.
Covenant, (of grace) several excellent properties of it explained 89
Those wlio are interested in it may be exposed to great afflic-
tions 90
It is able to remove all the grounds of a believer's trouble 96
It disarms afflictions of their sting, and turns them into a
blessing 98
It makes calamities work for the Christian's salvation 100
Vol. VI. S s
644 AX ALPHABETICAL TABLE FOR THE SIXTH VOLUME.
Page
Covenant^ (of grace) it secures God's presence to believers in
their distress 101
It secures the believer's happiness from all hazards 103
It assures God's people that their afflictionsare the strokesof love 105
It is everlasting, and yields everlasting comfort 108
It is sure to those who are interested in it 109
Their condition deplorable who have no title to it 112
Believers should study it much 113
How our interest in it must be known 1 15
An explication and iniprovement of it 117
The conditionality of it explained and confirmed 348
Covenant^ (of works) the nature of it explained, with improve-
ments- 330, 4-c.
That of Sinai not the same with it 333
How it differed from that of circumcision 340
Courage, the necessity of it to prepare for sufferings 47
Vide Fortitude.
Creation, the nature of it considered and improved 162
That of man more particularly explained and improved 163
Carif, (^Ir. Philip) Mr. Flavel's defence of infant baptism against
him ^ 327,328
His three positions concerning the covenant of Sinai, <Sx. con-
sidered 330, 4t.
Christ, his offices explained and improved, 181. Vide Offices.
His humiliation explained and improved 186
How a sinners espousals to him, is represented by the corona-
tion of a king 551
Vrhy he rejoices in sinners yielding to his government 554
Motives to a submission to his government 559
Condc'ition, the nature of an evangelical one 348, S^c.
Faith is that of the gospel-covenant, 349. Vide Covenant.
Conscience, a preface persuading to hearken to it 470
Contentment, the nature, possibility, and necessity of it 251, <Sfc.
Conversion, the possibility of it in the vilest sinners 532
That of profane sinners highly probable 534
Conversion, how it is frequently and fatally mistaken 533
The nature of that which is real 537
The hazards which attend it, and the absolute necessity of it 538
Ail might do more than they do towards it 539
Temptations and discouragements in the way of it 540
Several weighty considerations persuading to it 541
Coronation, a sermon on the occasion of that of king William 545
How a soul's espousal to Christ is represented by it 549
"Why that of Christ is joyful to him 554
Several useful inferences concerning that of Christ 555, <SfC.
Corruption, (sinful) work in the best Christians 394
Why it works most in religious duties 396
AN ALPHABETICAL TABLE FOR TIIF. SIXTH VOLUME. 645
Corruption, Reasons why its working in duties is very grie-
vous to good nine. 397
Instructions resulting from the working of it in holy duties 398
llules to prevent its totally spoiling our religious services 400
Comforts to those who lament it ihid.
Covetousness^ the nature and mischief of it 251
Crucified^ Christ may be said to be so three ways 4'«0
D
JDeath, How that of good men is not, and how it is to be la-
mented 122
Decrees of God, the properties of them explained and im-
proved 160
Dependence on Christ, necessary to fit us for sufferings 67
Domestic evils, the best men are liable to them 87
How the covenant of grace relieves under them 88
Vid. Covenant.
How believers are perfected by it SG7
Delight, that of Christ in our redemption confirmed, explain-
ed, and improved 434?
Drunkenness, how it is condemned by natural reason and con-
science 501
Duty of man to God, wherein it consists 217
Vid. Obedience.
Duties of religion, what seriousness is required in them 381
Signs of drawing near to God in them 388
How corruptions work in the saints performance of them 393
Four rules to prevent their being spoiled by corruptions 400
Encouragements to them, notwithstanding the workings of
corruptions 401
Duties and sins of professors, a double scheme of them 586
E
Election to eternal life, several questions a:id answers for
explaining it 174
End of' man, questions and answers concerning his chief and
inferior end 1 41
External, questions and answers about God's being so 148
Evidence of conversion, six things shewing the nature of it 37
The necessity of it to prepare ns for sufferings 38
Several rules for attaining it, and preventing mistakes about
it 39
Effectual calling, questions and answers for explaining and im-
proving it 193
What are tlie concomitants of it 194
Enjoyment of God, the fulness of it explained and improved 215
()i6 AK ALPHABETICAL TABLE FOB. THE SIXTH V0LU3IE.
Pase
O"
Enmiiij to godliness, condemned by natural reason and con-
science 517
£xaUatio7i of Christ explained and improved 187
F
JFaitii, the necessity of strengthening it, to prepare for suffer-
ings 4^
How it strengthens the believer for diiiicultics 43
Several means v.herebv it is strengthened 45
God governs his people by it 110
Questions and answers concerning this and obedience 144
Fall of man, confirmed, illustrated, and improved 167
Faith, several instructive queries and replies concerning that
which is saving 262
The least measure of that which is saving highly valuable 441
The weakness of it costs believers many tears and sorrows 443
Vid. Saving faith.
Faithfulness of God, the nature and properties of it 401
A id. Truth.
How it is to be exercised by ministers in their work ^^%
How this, and prudence should be mingled together in the
ministerial work 570
Fluvel, (the author) his reply to Mr. Philip Caiy, concerning
infant-baptism 318
Forgiveness, the petition for it in the Lord's prayer, explained
and improved 808
Fatnily, a declining one lamented as a great affliction 91
Fortitude, The necessity of it to prepare for sufferings 47
The nature of it opened in several particulars 49
Ten rules for attaining and increasing of it ibid.
G
God, his nature and attributes explained and improved 145 — 159
He is present with his people in their afflictions two ways 102
Good men, how their death should not be lamented 123
Several reasons why their death should be lamented ibid,
A reproof for not lamenting their death, or not doing it
aright 126
Useful advices to those v.ho are mourning for the death of
such 130
Goodness of God, the properties and evidences of it explained 155
The necessity of it in the heart to prepare it for sufferings 25
Wherein the nature of that which is saving consists SO
How it prepares for doing and sufferings 34
Clear evidences of it are necessary to prepare for sufferings 36
llules prescribed for attaining the evidences of it 39
GloriJicatia?if of believers, at death, confirmed and improved 208
AN ALPHABETICAL TABLE FOR THE SIXTH VOLUME. 647
Page
God, the full enjoyment of him explained and improved 215
Godli/sorroxcy how the contemplation of Christ's sufferings
produces it 440
The truth of it discovered by several rules 44S
Good-name, our duty in reverence to that of others, or our own 248
GrcLce, the growth and increase of it explained and improved 204
H
JToLiNEss, of God, the nature of it explained and improved 152
IlumiUation, of Christ, explained and improved 186
I
Incarnation of Christ explained and improved 180
Iiifinite, questions and answers about God's being so 147
Josiah, (king of Judah) his excellent character 120
The lamentation made for him expounded 122
Justice of God, the properties and evidences of it explained 153
Iiifants, arguments for baptizing of them proposed and vindi-
cated, 350, &c. Vid. Baptism.
Joy in the Holy Ghost, the nature and properties of it, with use-
ful inferences 203
Justification, the doctrine of it explained and improved 196
K
King, how Christ is so, explained and improved 185
Kingdom of God, what meant by praying it may come 300
L
Lamentations, why to be made at the funerals of good men 123
Lamb of God, Christ so called 41
Why to be beheld with admiration 412
The grent usefulness of beholding him by faith 414
Law of God, our disability perfectly to keep it in this life 25^
Useful inferences from our inability to yield perfect obedience
to it 255
Lo?^d's prayei; whether to be used as a form or not 293
The preface to it explained and improved 296
The first petition therein opened with improvements 297
Its second petition considered 300
An exposition and application of the third petition 302
The fourth petition of it opened and improved 305
An explication and application of the fifth petition in it 308
The sixth petition of it expounded and improved 312
An exposition of its conclusion, with improvements 314
Lord's supper, questions and answers concerning the nature and
ends of it ^85
648 AX ALPHABETICAL TABLE FOU THE SIXTH VOLUME.
Page
Lord's supper^ The elements, actions, and subjects of it shewn 287
The qualifications and duties of those who receive it 289
A discourse concerning that seriousness which is required in it 381
A meditation on God's nearness to his people in it 388
How Christ is to be beheld in it 411
What we may behold of Christ therein 412
The advantages of beholding Christ in it by faith 414
Love of Christ, what renders the assurance of it most desirable 449
The difficulty of obtaining the assurance of it 453
Directions for attaining an assurance thereof 454
How it is said to pass knowledge 456
Wherein it appears to be wonderful 458
Love, (to God and man) the properties of it, with improvements 221
]\I
Mind of man cannot bear afflictions without being supported 93
Mortification^ to earthly interest necessary to prepare for sufferings 52
Several things wherein it is chiefly to be exercised 54
Mourners^ four considerations to support them 118
Seasonable advices to such 130
Meat and drink, how Christ's flesh and blood is so to believers 443
The transcendent excellency of that which Christ gives 446
Profitable inferences concerning that our Saviour gives 447
Motives to feed upon that which flows from Christ 448
Members of the church, several of their usual sins and duties
enumerated 586
Moral-law, the nature and obligation of it considered and im-
proved 218
N
Nation, what sins are tokens of its approaching misery 12
Name of God, the sanctifying of it explained and improved 297
O
One, God's being so, explained and improved 159
Original sin, the nature of it explained with improvements 172
Some accounts of man's misery flowing from it 173
Obedience to God, the nature and rules of it explained and im-
proved. Vid. Ten commandments. 221
Offices of Christ explained and improved 181
Vid. the words King^ Priest, and Prophet
Omniscience/ of Godj vid. Knowledge.
Ordinances of the gospel, questions and answers concerning the
nature and saving efficacy of them 268
AN ALPHAHETICAL TAHLE FOR THE SIXTH VOLUME. 649
Page
I^AVL, (the apostle) bow lie was ready to suffer 4
Power of God, the nature of it explained, with inferences 151
Preparation for sufferings gives rest in them 16
It is an evidence of sincerity 18
Prevents the scandal of the cross 19.
Tends to awaken the drowsy world 20
It is highly commended by the Spirit of God 21
Conduces to stability in a day of trial 23
It evidences love to Jesus Christ, and submission to the divine
will ihid.
Is very pleasing to God, and alleviates a fall under them 24
The necessity of a real conversion in order to it, shewn in
six particulars 26, Sfc.
It is woefully wanting among professors 72
Several motives persuading to it 76, S^c.
Divers encouragements to those who strive for it 79, ^c.
Presence of God, instances of three kinds of it 110
Providence, a conformation, explication, and improvement of it 164
Pastor, an evangelical one described by our Saviour 560
What is inckidcd in his ministerial faithfulness 567
The nature and eminent use of ministerial prudence to him 570
The glorious reward which a good one may expect 579
Several improvements which ministers should make of
Christ's description of him 580
Peace, of conscience, this privilege explained and imj^roved 202
Perfection of believers at death, explained and improved 207
Perseverance of saints, the grounds of its security explained,
with improvements 533
Praijer, How the due performance of it prepares for sufferings 64
JMeans of improving in it QQ
Questions and answers concerning the nature and properties
^ ofit ^ 291
The Lord's prayer our peculiar directory for performing it.
Vide Lords prayer
To reason with God in it, is not only lawful, but our duty 298
Priest, how Christ executes the office of one explained and im-
proved 183
Prophet, how Christ is one sliewn with improvements 181
Prudence, wherein ministers should exercise it with respect to
themselves 573
Of ministers, in reference to their assisters and opposcrs 574
650 AN ALPHABETICAL TABLE TOU THE SIXTH VOLUME.
Q
Page
QvALiFJCATioNSf Mhat EFc neccssary for those who come to
the Lord's table 289
R
Sedexption, that wrought hy our Saviour explained and im-
proved 177
Rest in the day of evil, is either of deliverance, or of contentation 16
Reason, arguments persuading to hearken to it 472
It convinces sinners they must choose reformation or ruin 473
Appeals to it for promoting reformation 475
The wickedness of warring against its dictates 482
Its censures of profane swearing and blasphemy 487
It severely condemns drunkenness 501
The determination of it against uncleanness 512
Its condemnation of enmity against godliness ' 519
Reformation of manners, necessary to prevent ruin 473
The possibiHty and advantage of it 475
Appeals to reason for promoting it ibid.
Repentance^ The nature and necessity of that which is saving 266
The spring, the effect, and measure of the sorrow of it 267
Resty that of believers, in death, explained and improved 210
Resurrection, the doctrine of it confirmed, explained, and im-
proved 211
How Christ will acknowledge and acquit behevers after it 212
S
Scripture, the divine authority of it confirmed and improved 143
Spirit, God's being so explained with useful inferences 145
How St. Paul was ready for them 4
God suffers the most grievous sometimes to befal his best ser-
vants 91
They redound to God's glory, and the good of his people 9 — 10
Seven tokens of their approach 13
Why God usually gives warning of them before-hand 15
Ten excellencies of being prepared for them 16
Mde Preparation.
Sabbath, reasons of God's requiring a weekly one 232
How it ought to be kept 235
Sacraments, what the word primarily signifies 275
Questions and answers concerning the efficacy of the gospel
ones 276
The nature of them opened and apphed 277
The number of them determined ^S9
Sacramental^meditatio7is, &-c. 285. Vide Lord's supper.
AN ALPHAIJETICAL TABLE FOR THE SIXTH VOLUME. 651
Page
ISanctificationy the nature of it explained 1S9
^aving-^'aith, the preciousness of the least degree of it 262
Characters of its being true, though weak 264?
It is exceeding comfortable to have it, though in the lowest
measure 427
/Scripture, rules fit to be observed in the interpretation of it 356
/Seal, upon the heart and arm, what it means 450
tSeaUng' of' the Spirit, the nature of it, and how it is performed 402
Why none have it till they beheve 403
How all believers have it, and have it not 405
How great a privilege it is 406
The distinguishing effects of it 407
Directions for getting, recovering, and securing it 409
Severity of God, how exercised towards Christ 419
Reasons of God's exercising it upon our Saviour 422
Inferences from Christ's enduring of it 423
Sins, the inequality of them evinced and improved 256
The exceeding evil and danger of them considered and im-
proved 258
How we may escape God's wrath and curse due for them 260 ,
Some too usually found in church-members 415
Son of God, why Christ is called God's own Son 417
How God spared him not 420
Reasons of God's severity towards him 422
Several useful lessons from God's not sparing him 42^
How the divine severity to him encourages the hope of Chris-
tians 425
Swearing, it is condemned by natural reason and conscience 487
T
Tempests, represents worldly troubles, 432. Vid. Storms,
Temptations, the usual methods wherein they prevail 121
Acquaintance with them necessary to prepare for sufferings oS
Several kinds of them 60
The policy which Satan discovers in them 61
The chief danger of them hes in our own corruptions 62
Rules to prevent being overcome by them, in a suffering hour 63
Trinitij of persons in the God-head, confirmed and improved 159
Troubles, how they are represented by storms at sea 118
Truth of God, the nature and properties of it explained and
improved " 156
Tears, whence they may be wanting where there is much trouble 440
Temptation, the petition against it in the Lord's prayer explained 312
Ten commandments, the sum of them explained and improved 221
The preface to them opened, with inferences from it 223 ;
The first of thera explained and appUed 224 ;
Vol. VI, T t )
€52 AN ALPHABETICAL TABLE FOR THE SIXTH VOLUME.
Page
Ten commandments, The second expounded, with useful infer-
ences 22*7
The tliird opened and improved S30
The fourth explained, with improvements 232
The litth opened and appUed 23T
The sixth expounded and improved 241
The seventh explained and applied 244
The eighth explained and applied 246
The ninth opened, with improvements of it 248
The tenth explained and improved 251
The impossibihtj of perfectly keeping them in this life 253
Thanlx fulness for supplies in necessities 185
Transiibsiantiation. the popish doctrine concerning it refuted 287
U
Unchangeablesess of God, the nature of it, with improve-
ments 149
Upton^ (John, Esq.) a funeral sermon on his death 12Q
Some account of his excellent character 127
Unbelief Christians have good reason to weep for the remains
of it 42*7
Signs of the remainder of it in good people 429
Comfort for Christians under the lamented remains of it 429
Uncleanness, the great evil and danger of it 244
Union, with Christ, explication and improvement of it 191
Vocation, the concomitants of it, 194. Vide Effectual calling,
W
Wisdom of God, the nature of it shewn, with improvements 150
Will of God, what is meant by it in the Lord's prayer 302
How we should do it on earth, as it is done in heaven ibid.
For redeeming sinners was most pleasing to Christ 434
Word of God, how reading and hearing it conduce to salvation 270
The manner of reading and hearing it aright 272
Worship of God, reasons for a composed serious spirit in it 383
God's peculiar presence in it, explained and improved 389
The best Christians find the workings of sinful corruptions
therein 39^
FINIS.
VV. GiiACiE, Printer, Berwick.
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