ialtome Hcqurot
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SCS^Wfc
SELECT
PRACTICAL WRITINGS
OF
DAVID DICKSON,
VOL. I.
ISSUED BY THE COMMITTEE OF
:iIE GENERAL ASSEMBLY OF THE FREE CHURCH OF SCOTLAND
FOR THE PUBLICATION OF THE WORKS OF
SCOTTISH REFORMERS AND DIVINES.
EDINBURGH:
r RIMED FOR THE ASSEMBLY'S COMMITTEE;
MDCCCXLV.
EDINBURGH :
PRINTED BY JOHN GREIG.
CONTEXTS.
Exposition of the Tenth Chapter of Job, . . 1
Sermons Preached at a Communion in Irvine.
I. At a Humiliation before the Communion, . . 76
" Woe to her that is filthy and polluted, woe to the rob-
bing city ! She heard not the voice ; she received not correc-
tion ; she trusted not in the Lord ; she drew not near to
her God.'' — Zeph. iii. 1, 2.
II. For Preparation to the Communion, . . 90
'• Nevertheless, the foundation of God standeth sure,
having this seal, The Lord knoweth them that are his.
And, Let every one that nameth the name of Christ depart
from iniquity." — 2 Tim. ii. 19.
III. On the First Communion Sabbath, . . . 11^
" Behold, my servant shall deal prudently, he shall he
exalted and extolled, and he very high. As many were
astonished at thee ; his visage was so marred more than
any man, and his form more than the sons of men : So
shjdl he sprinkle many nations ; the kings shall shut their
mouths at him: for that which had not been told them
shall they see, and that which they had not heard shall they
consider.'' — Isa. Iii. 13, 14, 15.
IV, On the Monday for Direction, .... 132
" Fear not, thou worm Jacob, and ye men of Israel ; I will
help thee, saith the Lord, and thy Redeemer, the Holy One
of Israel. Behold, I will make thee a new sharp, thrash-
ing instrument having teeth : thou shalt thrash the moun-
tains, and beat them small, and shalt make the hills as
cha£"— Isa. xli. Ii, 15.
17 CONTENTS.
Pajre
V. On the Second Sabbath for the Communion, . 150
" But what tilings were gain to me, those I counted loss
for Christ. 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 <\f all things, and
do count them but dung, that 1 may win Christ." — PHILIP,
iii. 7, 8.
VI. On the Monday following the Communion, . 179
" If by any means I might attain unto the resurrection
of the dead, Not as though 1 had already attained, either
were already perfect : but I follow after, if that I may ap-
prehend that for which also I am apprehended of Christ
Jesus."— Philip, iii. 11, 12.
Tiikhapeutica Sacra, shewing shortly the Method of Heal-
ing the Diseases of the Conscience concerning Regeneration, 198
Chap. I. Of Conscience in General, . . 200
II. Of Cases of Conscience in General, . 207
III. Of Regeneration, what it is; and the Re-
generate Man, who he is, . . . 211
IV. Of Divine Covenants about the Eternal Sal-
vation of Men ; and in special, of the Cove-
nant of Redemption, shewing that there is
such a Covenant, and what are the Articles
THEREOF, ..... 223
V. Of the Covenant of Works, . 282
LIFE
or
DAVID DICKSON.
BY THE EDITOR.
Mr David Dicksox, or Dick, (for the family seems
to have used either name indifferently.) was the son ot
Mr John Dick, merchant in Glasgow, a man of reli-
gious character, and possessed of considerable wealth.
John, and his partner in life, had been several years
married without having offspring, a circumstance that
grieved them deeply ; and they not only prayed them-
selves, but stirred up others to pray for them, that
they might have a son — vowing, that if their petition
was granted, they Tvould devote him to the service of
the Lord. Their prayers were heard, and David was
given to them, like a second Samuel, to comfort them
in their old age. The precise date of his birth cannot
be ascertained, but it is supposed to have been in
1583. In proper time the boy was sent to school ;
but after he had learned some Latin, his parents for-
got their vow, and sent him to sea in the capacity of
a supercargo, intending thus to train him up to mer-
VI LIFE OF
cliandise. But several losses they sustained at sea after
David had entered upon his charge, and subsequently,
a severe sickness with which he was visited, admon-
ished them sharply of their dereliction. They be-
wailed their forgetfulness, and sent him to the Uni-
versity of Glasgow, where his proficiency soon showed
that he had at last got into his proper element.
To explain the high attainments in learning which
Dickson and his illustrious cotemporaries possessed,
it may be necessary to advert to the Scottish educa-
tion of this period, more especially, as it is so fre-
quently misunderstood, and so grossly misrepresented.
Andrew Melville had returned from the Continent, not
only richly furnished with all the learning of the
age, but a complete acquaintanceship with the most
effectual methods of imparting it ; and such was the
admirable system which he had organized for the
Universities of St Andrews and Glasgow, that in
literary reputation they were inferior to no Colleges
in Europe. The curriculum of education for the
ministry especially, was such, as might justly put to
the blush the superficial acquirements of many of their
modern representatives. The young pupil, at his ad-
mission, was expected to be a thorough proficient in
Latin, otherwise he could not understand the prelec-
tions, which were generally delivered in that tongue.
In addition to the higher Latin classics with which
the course commenced, the students were initiated
into the Greek grammar, and carried through the
ample routine of the Greek poets and historians. To
DAVID DICKSON. Vli
these literary acquirements succeeded the study of
rhetoric, logic, ethics, physics, geometry, and history ;
after which the alumni were introduced to their more
important work of studying Theology as a science in
all its departments, and the Eastern languages with
which it is connected. This course continued for six
years, and without those long vacations which have
crept into modern education. This rigid training
also by no means terminated with a six years' course
in the case of the most eminent of our Scottish di-
vines. Such as had most highly distinguished them-
selves by talents and acquirements during that period,
were appointed professors, or regents as they were then
called, and in this capacity they had ample opportu-
nities of maturing what they had already learned, as
well as enlarging the bounds of their knowledge ; — and
after regenting for eight years, they were then admit-
ted into the ministry. It was in this way, that the
illustrious champions of our church were trained for
the conflict which they had towage against Episcopacy.
English doctors and right reverend bishops, who had
been trained in the thought-inspiring stained-glass
shades, and amidst the rich intellectual stores of the
halls and libraries of Cambridge and Oxford, had
been wont to look with solemn disdain upon the lank
unendowed literature of Scotland ; and when they ad-
vanced to establish the divine right of Prelacy, they
hoped to bear down all presbyterian resistance, by re-
condite arguments drawn from antiquity, and by co-
pious quotations from the Fathers. But they were
VI 11 LIFE OF
astounded to find a whole host emerging from the dingy
class-rooms and rough-hewn benches of our Scottish
colleges, as completely equipped for the combat as
themselves — men every whit their equals in historical,
classical, and patriotic learning, and withal, endowed
with a strength and springiness of dialectic nerve, that
made them more than a match for their less hardily
trained antagonists. Such were the eminent divines of
Scotland in the earlier part of the seventeenth century ;
and such was David Dickson, who was afterwards to
bear so prominent a part in the list of our Scottish
worthies.
After he had completed a six years' course, Dickson
was found so well qualified for the duties of an in-
structor, that he was appointed Professor of Philo-
sophy in the University of Glasgow. In this import-
ant charge, he was eminently successful in training
the youths not only in learning, but sound religious
principles. Having continued in the professorship
for eight years, he was appointed Minister of Irvine,
in the year 1618, when he had reached the mature
age of thirty-five.
It was only six months after the minister of Irvine
had entered on his charge, that an event occurred,
through which he was afterwards to suffer consider-
able molestation. In the preceding year, the prelates
of Scotland had transmitted to the king such fiatter-
accounts of their success in the advancement of
Episcopacy, that James fully believed that a personal
>nly was necessary to accomplish its permanent
DAVID DICKSOX. IX
establishment. Inspired, therefore, as he assured his
good people of Scotland, by a i; salmon-like affection"
he revisited his native country ; but there he found
the tide of presbyterianism so strong and stormy, that
he was glad to hasten back to the still waters of
England, after having railed at the prelates for their
overcharged statements, and called them " dolts and
deceivers." Goaded by the spur of royal indignation,
they strained every nerve to accomplish his favour-
ite measure ; and accordingly a General Assembly
was convoked at Perth, on the 25th of August,
1618. Never had such a singular conclave represented
the Church of Scotland ! Bishops, doctors, and deans
were the prime agents ; courtiers and their led-gentle-
men were the lay commissioners : those ministers who
were tolerant of the claims of the bishops, were pn
into the service, while the most distinguished op-
ponents to episcopacy were excluded. As if to show
also to the eye, that presbyterian parity was a delusion,
there was a long table, with forms, for the nobles.
prelates, and their supporters, while the ministers were
left to stand behind, like mere spectators. The vot-
ing which followed was a mockery, for Archbishop
Spottiswood told the meeting roundly, that the articles
should be passed, gainsay them who would ; and when
the names of the voters were called, whosoever de-
murred, had these menaces thundered in his ears,
■• Have the king in your mind !" — ;i Remember the
king !" — " Look to the king. 1 ' The articles, five in
number, commonly called the Articles of Penh, were
X LIFE OF
accordingly driven through the Assembly as amatter of
course. These were, 1. Kneeling at the Communion ;
2. Observance of Christmas, Good Friday, Easter,
Ascension-day, and Pentecost ; 3. Episcopal Confir-
mation ; 4. Private Baptism ; 5. Private Communion.
In a few weeks they were ratified by the Privy Coun-
cil, and in July 1621, they were confirmed by Par-
liament. A thundercloud that hung over the city
and enveloped it as with a shroud, exploded over the
parliament- house, just as the touch of the royal scep-
tre had established these articles, while such flashes of
lightning continued, with deluges of rain and hail, that
in this age, so observant of omens, the most stout-
hearted trembled at their own work. But the deed
was done — and they soon rallied to enforce obedience.
i During the stir of these important events, Dickson
was diligently labouring at his charge in Irvine ; and
probably it was owing to the closeness of attention
which he bestowed upon his ministerial duties, that
he had taken no share in the general resistance to
these innovations. Indeed, it appears, that hitherto
he had bestowed little or no study upon Episcopacy,
although that was the all-absorbing topic of the day.
But now, that the subject was brought home to his
personal attention, he was compelled to investigate
and decide. " I studied the matter," he says, " as I
should answer to God, yet for two years' time I held
myself quiet, till being overtaken with sickness, and
dying in my own apprehension, I resolved to give my
testimony to the truths which were oppressed. This
DAVID DICKSON. XI
I did," he adds, " in as modest terms as I could,
purely for my own exoneration." The result of this
investigation, was a resolution to suffer, rather than
comply with the articles of Perth. His refusal was
noted, and the pains and penalties were to be enforced.
Scarcely had he been four years a minister, when a
summons was served upon him at the manse of Irvine,
and on opening the missive, he found, that instead of
commencing with the usual preamble of, " James, by
the grace of God, King," &c, it began in the name of
" John, by the mercy of God, Archbishop of St An-
drews ; and James, by the mercy of God, Archbishop
of Glasgow," — commanding him to compear at the
Court of High Commission, to answer for his non-
compliance. He resolved at once to decline the
authority of the court, and endure its inflictions. At
his entrance upon his pastoral charge, he had preached
on the first part of 2 Cor. v. 11, " Knowing the ter-
rors of the Lord, we persuade men ;" and now, with
the prospect of suspension or deprivation before him,
he preached on the Sabbath before his departure, on
the latter part of the verse, in these words, " But we
are made manifest to God." The discourse was deliver-
ed under all the solemn circumstances of a ministerial
farewell, and it was attended with extraordinary
power in the souls of his hearers. £; During the
whole time of the sermon," says Calderwood. " there
was weeping and lamentation ; scarce one within the
doors could hold up his head. That whole day, the
women were going up and down the kirk-yaird, and
Xll LIFE OF
under stairs, greeting,* as if their husbands had been
newly buried. The like weeping was upon the morn,
when Mr David was leaping upon his horse." The
provost, magistrates, and town council of Irvine, and
the people at large, addressed an earnest petition to
the High Commission, attesting the faithful labours
and holy conversation of their minister, and showing
the injury which his removal would occasion to God
and their own souls ; and eight or nine of his princi-
pal parishioners accompanied him to Edinburgh. The
opposite party were now in a dilemma : they wished
to procure his submission, and thus escape the odium
of persecution, which they would incur by enforcing
the articles; — even a partial submission would content
them, — let him only seem to submit. When he
had reached Linlithgow, a post came from Arch-
bishop Spottiswood, offering to continue him in his
charge, if he would only request continuance until
he were better advised ; threatening, that otherwise
he (the Archbishop) would " put him an hundred
miles from the doors." The answer of Dickson was
brief and decisive : " Continuance with my flock I
am not that man that will refuse, if either mine own,
or the request of others may procure it ; but to crave
continuance for further advisement, I cannot, except
I would dissemble, for I am fully resolved in that
matter."
On appearing before the Court of High Commission,
Spottiswood, still unwilling to precipitate matters,
* Weeping.
DAVID DICKSON. Xlll
had recourse to gentle language and flattery. He
began to remind the minister of the literary distinc-
tion he had acquired when regent in the University
of Glasgow; and of the high hopes that had been enter-
tained of him ; and protested his own personal satis-
faction at the esteem in which he had been held ever
since he had been settled in Irvine. After this
soothing exordium, the examination commenced ; but
Dickson forthwith took the written declinature from
his pocket, and laid it on the table. At this unwel-
come movement, there was a bustle among the mem-
bers, and the bishops gathering round him, whispered
in his ear, as if in friendly solicitude, " Take it up !
take it up I" — to which he calmly replied, " I laid it
not down to that end, to take it up again. 1 ' The
clerk was then commanded to read the declinature,
which was also signed by George Dunbar, a fellow-
sufferer of Dickson, and expressed in the following
terms :
" Forasmeikle as the assemblies of this kirk stand-
ing in force, are ratified by the laws of this kingdom ;
have respective and properly belonging to them, only
lawful power and liberty to try, admit, and ordain
qualified persons to the service of the ministry, and
to suspend and remove therefrom such as shall be
found faulty and insufficient ; and to exerce the whole
jurisdiction and discipline of the kirk, according to
the order established : By virtue whereof, and by
reason of the solemn oath of God astricting the whole
kingdom, and specially the ministry thereinto, the
XiV LIFE OF
lawful General Assemblies, Provincials, and Presby-
teries, have lawful power and liberty in matters of
admission and deprivation to or from ecclesiastical
functions : Nevertheless, we have received a copy of
a libel, whereby we are summoned to answer at your
instance, in the cause of deprivation, contrary to the
privileges and liberties of the kirk, laws of the coun-
try, and commendable course and practice hitherto
observed within this kirk and kingdom. Therefore,
we most earnestly and humbly desire you, that ye
would wisely consider, and cease to trouble us with
such commandments as may intend prejudice, or prove
hurtful to the kirk and kingdom of Christ within this
realm. Otherwise, for the obliged respect and duty
we carry to the kirk, and lawful assemblies thereof,
we will be forced to decline you, as judges no ways
competent in the cause libelled. Like as we, being
most willing to eschew the meanest degree and impu-
tation of contempt, have disposed ourselves to come
in your presence, to declare unto you the necessity of
our subjection to the judges and judicatories before
specified ; and in that respect do testify our declining
from you, as incompetent judges in the cause libelled.
And by these presents, we simpliciter decline you, of-
fering ourselves most willingly to a lawful and ordinary
judgment, appointed and established by the laws of
our kingdom, concerning us and our affairs ; and that
for the reasons following, and others to be alleged
in time and place :
" 1. Because the right of our trial, cognition, and
DAVID DICKSOX. XV
giving of sentence in the cause expressed in the libel,
stands in the power and privilege of the Assemblies
lawful, respective above-written, which by no law nor
canon of the kirk as yet extant are cancelled, an-
nulled, or declared expired ; much less translated or
devolved in your persons, to try, cognosce, appoint
punishments, and execute sentence at your pleasure.
" 2. Because this form of judicatory is mixed of
civil and ecclesiastical persons, for the inflicting of
civil and ecclesiastical censures upon the parties con-
vened before you, to the prejudice of that distinction
which should be betwixt civil and ecclesiastical judi-
catories, according to the word of God, and established
order of this kingdom ; whereby it is out of all ques-
tion, that no civil person can sit, or cognosce upon
the deprivation of a minister ; as also, that no minis-
ter or ecclesiastic person may inflict any civil punish-
ment, nor yet any such ecclesiastic censures as belong
to a whole Assembly ; meikle less, in their own name
libel edicts, summon parties, impose diets of compear-
ance, lead process, give out sentences not only different,
but in many respects contrary to the forms of proceed-
ing received and practised in the kirk's affairs, as the
libel whereby we are summoned imports."
The Archbishop, writhing under the sting of dis-
appointment, threw off the mask of gentleness he had
hitherto exhibited. Scarcely had four lines of the
declinature been read, when he burst forth in a
volley of "banning" and abuse. "These men,''
he sneeringly said, eyeing Dickson askance, "will
XVI LIFE OF
speak of humility and meekness, and talk of tlie
Spirit of God ! The Spirit of God is the spirit of hu-
mility and meekness, but ye are led -with the spirit
of the devil. There is more pride in you, than in all
the bishops of Scotland, I dare say. I hanged a Je-
suit in Glasgow, for the like fault."* " I am not a
rebel," replied the other ; " I stand here as the king's
subject. I offer myself, in my declinature, to the or-
dinary judicatory established already by the king's
laws. Grant me the benefit of the law, and of a sub-
ject ; I crave no more." The Archbishop, instead of
answering this appeal, continued to rail. On Dickson
being removed, his brother-in-law, and several of
those who had accompanied him from Irvine, were
sent to persuade him to take up his declinature ; but
they knew his mind too well to make the attempt.
On being again called in, the Archbishop addressed
him in a style of eloquence worthy of King James
himself. " Thou art a rebel," he said, " a breaker of
* This was scarcely an exploit for Spottiswood to boast of. The
Jesuit Ogilvie was apprehended in Glasgow, in October 1G14; and
when the Archbishop examined him lie was so incensed at his an-
swers, that he pummelled the poor prisoner with his fists. The un-
fortunate wretch was also fearfully tortured, by being kept from
sleep for several days and nights together, until he was driven fran-
tic, in the hope of making him name the persons who had sheltered
an.il protected him. His chief crime was a declinature of the author-
ity of the king and council in things ecclesiastical ; and for this lie
was hanged at Glasgow, on' February 28. 1615. It was suspected
that this execution was merely intended as a warning to those faith-
ful ministers of the Scottish Church, who might adopt a similar
Course in opposing the tyranny of the bishops, — a suspicion, which
Spottiswood's threat on Dickson's trial goes far to confirm.
DAVID DICKSOX. XV11
the fifth command ; disobedient to the king, and us,
who may be your fathers both one way and other.
Ye shall ride with a thicker back, before ye ding*
the king's crown off his head." " Far may such a
thought be from me," replied Dickson modestly ; " I
am so far from that, that by God's grace, there shall
not a stroke come from the king's hands, that shall
divert my affection from him." " It is puritan tail !"
cried the Archbishop ; " ye call the king, your king,
but he must be ruled by you." The Bishop of Aber-
deen then put to Dickson the question, "Will you
obey the king, or not V The other answered, " I will
obey him in all things in the Lord." The Bishop then
proceeded to another query, which was rather a
startling one : " May not the king give this authority
that we have, to as many souters or tailors of Edin-
burgh, to sit and see whether ye be doing your dutv
or not 1" " My declinature answers that," said Dick-
son. Spottiswood again broke forth in a tempest of
abuse, calling him " knave," " swinger," "young lad,"
and declaring that he ought still to be teaching bairns
in the school ; and observing that he withheld from
him, that title so rich, from its novelty, to the ears
of these Scottish bishops, and only called him " Sir,"
the Archbishop gnashed his teeth, and exclaimed, " Ye
might have called me, My Lord, Sir. Langsyne,
when I was in Glasgow, ye called me, My Lord ; but
I cannot tell how, you are become a Puritan now."
Dickson silently lifted up his eyes to heaven, but this,
* Drive.
XVlll LIFE OF
the Archbishop called a proud look. At length the
former said, " I have been eight years a regent in the
College of Glasgow, and four years a minister : those
amongst whom I have lived, know I am not the man
ye call me. Say to my person what ye please ; by
God's grace, it shall not touch me." After a few
more sneers and misrepresentations from the primate,
the sentence of the court was announced in these words.
11 We deprive you of your ministry at Irvine, and or-
dain you to enter in Turref, in the north, within twenty
days." To this, Dickson submissively replied, " The
will of the Lord be done. Though ye cast me off,
yet the Lord will take me up. Send me where ye
please, I hope my Master will go with me ; and as he
hath been with me heretofore, he shall be with me
still, as with his own weak servant." " Swith, away !"
cried Spottiswood, as if he had been hooting a cur
out of the council-chamber, — " pack, you swinger !"
and turning to the door-keeper, he added, "Shoot* him
out !" As they were about to depart, the town-clerk
of Irvine exclaimed in a tone of deep sorrow, " Is that
doleful sentence of divorcement pronounced ? As for
you, Mr David, the Lord strengthen you to suffer ;
but as for you, Sirs, (speaking to the council), God
turn all your hearts." " Who is that?" shouted the
Archbishop, — " I shall take order with you, Sir !"
Thus ended this singular travesty of an ecclesiastical
court. The absence of all decent and established
forms in its proceedings, was as remarkable as the
* Thrust, sbove.
DAVID DICKSON. XIX
lack of common equity and legal justice. The meet-
ing neither began nor ended with prayer ; no formal
process had been used against the pannel, for the Pro-
curator at whose instance he was summoned, did not
appear ; and so far from being formally accused and
convicted, Dickson was not even asked, whether he
would yield obedience to the articles of Perth or not.
And yet, he was sentenced to deprivation and banish-
ment ! After the trial, the bishops began to bethink
themselves wherefore they had condemned him, since
no cause had been assigned. But the solution of this
difficulty brought them to a dead pause. They care-
fully scanned and weighed his words, but were obliged
to confess, that he had said nothing offensive. At
last, they fastened upon his answer to the first ques-
tion proposed by the Bishop of Aberdeen, in which he
declared, that he would obey the king in all things,
" in the Lord." From this they absurdly deduced
Dickson's meaning to be, — that the king did not com-
mand in the fear of the Lord !
On his return to Irvine, the denounced minister
continued to preach until the twenty days had expired;
and because he had merely declined the authority of
the bishops, and not that of the king, he took instru-
ments to this effect, and of his willingness to obey the
king in temporalities. This he did, to refute an alle-
gation becoming stale even at that early period, —
that Presbyterian ministers claimed an authority
paramount to that of the king and civil courts, and
exemption from their jurisdiction, — that in fact, they
XX LIFE OF
wished, like the Romish priests of old. to establish
over all things the tribunal of an infallible Church,
from which there should be no appeal. When the
time had expired, he went to the residence of the
Earl of Eglinton, where he preached weekly in the
great hall, and sometimes in the open air. But this
permission, which the Earl had obtained for him,
was soon thought too much by the Prelatic party, in
consequence of the crowds that repaired to these
ministrations, from Irvine and the neighbouring pa-
rishes ; and although they had pledged themselves to
that nobleman, and forty ministers who had joined in
the petition, that Dickson should remain unmolested
at Eglinton, they ordered him to his place of banish-
ment; — and as if this punishment had not been enough,
they aggravated it by several restrictions that were
not contained in the original sentence. And still he
obeyed, that he might shew his submission in matters
purely civil.
On arriving at Turref, a desolate and secluded pa-
rish in the north, which was thenceforth, as it ap-
peared, to be his place of residence, Dickson obtained
permission from the minister of the parish to preach
to the people. And truly, this labour of love which
he undertook was no easy task. His course had hither-
to been a smooth one, in consequence of the high
standard of religious character that prevailed in Ayr-
shire ; but now, he found a people so ignorant and
degraded, that he was obliged to adopt a new style of
ministration. To him, the preaching of a sermon
DAVID DICKSON. XXI
was nothing, unless it was fitted for the hearts and
consciences of those who heard it ; and therefore, he
had to subject himself to a laborious course of pre-
paration, that he might come do tun to his hearers, in
order to draw them upward. On this account he was
afterwards wont to observe, that the devils in the
north were much worse than the devils in the west ;
for studying one day would have served him at Ir-
vine, but it required two days of study for preaching
at Turref.
While Dickson was thus employed in the service of
his Master, the affectionate friends whom he had left
behind, were incessant for his recal ; and in conse-
quence of petitions from the Earl of Eglinton and
the town of Irvine, the High Commission gave him
liberty to repair to Glasgow within three months, and
there, either to satisfy the Archbishop, or return to
his place of ward. And this satisfaction was to be an
easy matter — it was nothing more than to clear him-
self from the charge of having declined the king's au-
thority. He accordingly repaired to Glasgow, but on
his arrival, he found that something more was expected
and required. It was not enough that he wrote a
gentle apology for his declinature, in which every
offensive word was softened — he must take up his
declinature ! Nobles, gentlemen, clergymen of his own
party, his personal friends, all urged him to this step,
with every form of argument and entreaty ; and to
make the act as trivial as possible, it was arranged,
that he should merely repair, with any friend he
b
xxii LIFE OF
pleased, to the Archbishop's residence, and without
seeing the Prelate at all, should just lift up the paper,
which would be lying ready upon the hall table, or
cause his friend to take it in his stead. But to this
contemptible legerdemain he would not listen for a
moment. That paper contained the transcript of his
devout convictions ; it was copied in the records of his
conscience — and there let it lie in the sight of earth
and heaven ! Although his own Irvine was so nigh,
toward which his heart yearned with paternal fond-
ness, he called for his horse, and rode away towards
bis desolate Patmos. Twenty days had the well-meant
but harassing solicitations of his friends continued,
and during all this time, he declared, that he went in
spiritual bonds, and could not get access to God in
prayer as formerly : all which remained, was the light
of the word and Spirit, that commanded him not to
forsake his testimony — and that however they urged,
he used to keep all day by that light he had got by
prayer in the morning, till he took it and their reason-
ing before God at night. He added, that he had
hardly rode a mile out of Glasgow, on his return to
Turref, when his soul was filled with such joy, and
approbation from God on account of his faithfulness,
that he scarcely ever felt the like before. He re-
turned to his place of exile, but his trial had expired.
God who had a great work reserved for him, so con-
trolled the hearts of his persecutors, that the solicita-
tions of his friends were at last effective, and he was
permitted to return to his charge, with the promise,
DAVID DICKSON. Xxiil
that he should not be molested unless the king inter-
fered. This event occurred about the end of Julv
1623.
And now, he was replaced in his beloved duties,
and among his own people. On returning to Irvine,
Dickson resumed his pastoral labours with fresh ardour
— and well was he rewarded as a minister, for having
been a confessor of Christ and his cause. From his
previous trial, he was a distinguished mark which the
eyes of men were compelled to behold : and now, that
he had returned without a jot of compromisement, he
was a recognised and proven ambassador of his glorious
Master. The crowds that repaired to his ministry
increased ; they came not only from the adjacent
parishes, but from the more remote districts of Scot-
land, and even from England ; and many families
settled themselves in Irvine, that they might enjoy
the benefits of his regular ministry. And in addition
to his Sabbath sermons, he also preached on the
Mondays, which were then held as market-days in
Irvine, so timing however the hour of meeting, that
the sermon ended before the market commenced. This
was a change in the established usage of parish preach-
ing — the little change of a country minister — an as-
sembling of a rural population together upon a week
day, to hear the word of God. And yet, here was the
commencement of an important era in the church of
Christ. We allude to what is commonly termed the
Stewarton Revival, which lasted from 1625 to 1630.
At this time, the parish of Stewarton was under the
XXIV LIFE OF
pastoral care of Mr Castlelaw, a man who appears to
have been in earnest about the spiritual welfare of his
people, and he encouraged them to attend those heart-
stirring discourses that were delivered every Monday
in Irvine. They did so, and the result that followed
-was wonderful : like an electric flash, the spirit of re-
ligion went from heart to heart, breaking, softening,
vivifying with an irresistible power ; and for many
miles on both sides of the Water of Stewarton, the
influence went onward. Scarcely did a Sabbath pass,
without proof of some being converted, or brought
evidently under the power of the word; many were
so thrilled or paralysed with convictions of sin, with
terror and remorse, that they fell down, and had to
be carried out of the church. Crowds of inquirers
also, after the lecture had ended, were wont to repair
to the manse, anxious about the state of their souls,
or to join in the devotional exercises that were con-
tinued there, after public worship had ended. A stu-
pendous change was visible upon a whole people, and
the event had many excited on-lookers ; but while the
thoughtful were awe-struck and silent at the spectacle,
and devout hearts kindled into praise and gratitude,
there were many who sneered and derided. They
called it the " Stewarton sickness, 1 ' and spoke in con-
temptuous terms of the " daft folks of Stewarton."
Unfortunately, too, it happened, as in similar cases,
that there were sometimes extravagances exhibited
both at church and private meetings, that were cal-
culated to throw discredit upon the cause. But here, the
DAVID DICKSON.
sound practical judgment and experience of Dickson
and his coadjutors were employed successfully, in re-
straining these overflows of feeling, and giving them
their proper direction ; and happily, these cases were
comparatively few. In by far the maj ority of instances,
the result evinced, that the work was no delusion ; and
it not only pervaded a whole district for the time, but
impressed a permanence of character, by which future
generations were made wiser and better. It is gra-
tifying to read the attestations that were given to this
effect, by men of different minds and habits, but each
hi his own sphere well qualified to judge correctly. At
this time, Robert Blair was a regent in the University
of Glasgow ; and as he sometimes preached at Stew-
arton,he had opportunities of much private intercourse
with the people ; on which occasions, he declared, that
he had profited more by them, than they did by him.
Boyd of Trochrig also was there, regarding these
wonderful events with his calm, thoughtful, inquiring
eyes, and cool sagacious intellect ; and after much
conversation both with men and women, he blessed
God for the grace that was vouchsafed to them. And
the Earl of Eglinton, whom his lady had induced to
forego his field-sports for a season, and converse with
these poor people, was compelled to wonder at the
wisdom they manifested in their speech. It is grati*
fying also to find, that although he had been made the
honoured instrument of such signal success, the heart
of Dickson showed no worldly elation, but referred all
the glory to its proper source, and acknowledged his
XXYl LIFE OF
own inferiority ; so that even in the full spring-tide
of his usefulness he was wont to declare, that the
vintage of Irvine was not equal to the gleanings, and
not once to be compared to the harvest at Ayr, in
the time of Mr John Welch.
It was not always however, and upon every oc-
casion, that this highly-favoured divine found such
enlargement in preaching; and an event befel him,
to hinder him, it may be, from being exalted above
measure. He had always been reluctant to preach in
the metropolis, and on this account he stedfastly re-
fused every invitation to officiate in an Edinburgh
pulpit. But at last, during his absence, he was ap-
pointed to preach before the General Assembly. The
fame of the wonderful effects that had attended his
ministry at Irvine had spread over Scotland, so that
at the time appointed, the church was not only filled,
but the doors, and even the street, w r ere thronged with
expecting multitudes. He went to the pulpit in his
usual state of preparation, commenced the public ser-
vices, and afterwards announced his text. But as soon
as he endeavoured to open upon it, he became dumb
— the whole subject had departed from him, so that
he could not remember a single thought. At last, in
faltering and humble accents he thus addressed his
wonder-stricken audience : " I see God will not suffer
any mean clay instrument to be put in his room — he
will not give his glory to another — there is too much
looking to man, and too little to God." After a few
more broken sentences to the same purpose, he prayed,
DAVID DICKSON*. XXY11
and dismissed the congregation. A minister like this
so suddenly struck dumb and helpless — what a sermon
was that ! And how impressively did it rebuke the
carnality of those who feverishly hunt after mere
talent and excitement, and who are more anxious to
be regaled with an eloquent sermon, than to be en-
lightened by the simple oracles of God !
But it was in the calm seclusion of Irvine, and
among the heart-awakened, sincere, inquiring rustics
by whom he was surrounded, that the pulpit talents
of David Dickson, and their effectiveness, were the
most powerfully and genuinely elicited. Above all,
he was distinguished by the happy skill with which he
appealed to dead or half-wakened consciences, and
the tact which he displayed in solving their difficul-
ties, soothing their terrors, and directing them upon
the way of life — and hence the eagerness with which,
as in the case of the Stewarton Revival, inquiring
multitudes repaired to the manse, to consult him,
after the services were over. When he was transfer-
red to higher spheres in the church, we learn accord-
ingly without much surprise, that the same amount
of pulpit reputation did not follow him. He was in-
deed the same profound reasoner, the same earnest
eloquent speaker as before — but he had no longer
those crowds of expressive countenances before him,
those eager questioning eyes fixed upon him, from which
the speaker catches such fervour and strength ; nor
the incessant many-voiced question that followed,
"What shall I do to be saved?" Instead of these,
XXVUl LIFE OF
lie had a congregation of quiet formal citizens, — and a
cathedral. On being questioned as to the causes of
this apparent inferiority, after he had been removed
successively to the Divinity Chairs of Glasgow and
Edinburgh, he answered, that he wanted his books.
He meant the inquirers — those living volumes in
which he had perused and studied the best of all the-
ology — and the fervent prayers they were wont to offer
in his behalf. Sir Hugh Campbell of Cessnock gave the
following quaint account of the several stages of
Dickson's pulpit excellence : " The professor of Di-
vinity at Edinburgh is truly a great man ; the pro-
fessor of Divinity at Glasgow was a still greater man ;
but the minister of Irvinewas the greatest man of all."
As an illustration of his distinctive style of preach-
ing, compared with that of his illustrious cotempo-
raries, the following anecdote may be interesting to
the reader. A London merchant, a native of England,
having come down to Scotland, in the course of busi-
ness, repaired to St Andrews, where he heard Robert
Blair preach. He afterwards heard Samuel Ruther-
ford. On the Sabbath following, he went to Irvine,
where he heard David Dickson. When he returned
to London, his friends asked him, What news from
Scotland \ to whom he replied, that he had great and
good news to tell them. They little suspected what
these tidings mi^ht be, as hitherto be had been care-
less about religion. He told them, that at St Andrews
he had heard one Mr Blair preach — and after describ-
ing his features and stature, he added, <; That man
DAVID DICKSON. XXIX
showed me the majesty of God. I afterwards heard,"
continued he, " a little fair man preach (Mr Ruther-
ford), and that man showed me the loveliness of Christ.
Then I came, and heard at Irvine a well-favoured
proper old man with a long beard, and that man
showed me all my heart."
Several short but interesting accounts of Dickson's
preaching can be gathered from the declarations of
those who enjoyed his personal acquaintanceship. He
always endeavoured, we are told, to lead people to
throw all their trust and dependence upon Christ's
imputed righteousness, and not to rest upon any thing
of their own. In preaching, unlike those who were
in the habit of exhausting a text and their hearers by
a series of twenty or thirty discourses, he generally
took three or four verses for a single discourse, ob-
serving, that " God's bairns should get a good blaud*
of his own bread." On another occasion, he declared,
that a man's addressing himself to study a text, was
like his coming to a tree : he shook the tree, and the
fruit that was ripest fell, while the green remained :
thus, a man should not take from a text all it con-
tained at once. The arrangement of his ideas and
style of preaching were also so winning upon the
hearts of his hearers, and drew them along by such
pleasing imperceptible steps, that a minister declared,
he never read these words " I caught you with guile,"
but he remembered David Dickson. Indeed, one of
Dickson's own sayings upon this subject was, " We
* A large slice.
XXX LIFE OF
that are ministers should make the door as wide and
broad as we can, to get poor sinners once gained and
brought in to Christ ; and when they are in, to close
the door, and lay on them as good a load of duties as
we can : for * if I be a father, where is my honour? if
I be a master, where is my fear?'"
An apostolic brevity and simplicity in preaching
was what this good man not only cultivated in him-
self, but cordially recommended to others, and that,
too, in a style which they were not likely to forget.
That parade of extensive reading, therefore, which
indulges itself in showing all the different meanings
of the text before coming to the true one, he justly
condemned. This, he said, was just like a cook
bringing up a piece of meat to the table, and saying,
" This is a good piece of meat, but you must not
taste it ;" and then, he brings another, and says the
same. " The cook," he added, " should bring them
no meat, but what they are to eat." In the same
strain of honest-hearted humour, he condemned the
use of Latin sentences and scholastic phraseology,
before a simple auditory. " It is," he said, " as if a
cook should bring up the spit and raxes to the table :
these are fit to be kept in the kitchen, to make ready
the meat, but they are not to be brought to the table."
One amiable trait in his character, was the paternal
interest which he felt for young students who were
in training for the ministry, and the anxiety with
which he laboured, not only to further their literary,
but their spiritual improvement. While he was
DAVID DICKSON. XXXI
minister of Irvine, he understood that a young lad,
named John Stirling, then attending the parish school,
was under deep religious impressions, and on whom,
therefore, he bestowed much attention. The poor
youth, who intended to study for the Church, found
an insuperable difficulty, as he thought, at the outset,
— he felt as if the necessary study of Latin was not
only a too arduous task, but that it marred his reli-
gious exercises, and therefore must be abandoned.
The minister dealt with this over-tender conscience
in the language of affectionate simplicity : " Do you
think, John, that there is religion and serving of God
in nothing but prayer, reading, meditation, and hear-
ing of sermons? Do you not think, that when a
webster is sitting on his loom, and working busily
at his trade, he may be serving God as well as
when praying and reading ?" This argument the
stripling could not gainsay : but still the temptation
continued, and at last became so intolerable, that he
resolved to abandon the school, and return home.
He accordingly stole away from Irvine, but had not
got far from the town, when he saw the minister, who
had been visiting in that part of the parish, and was
returning by the same path. He tried to hide him-
self; but Dickson detected the fugitive, and made him
come forth and answer. The old excuse was still
urged ; to which the other replied with that passage
of Scripture, " No man having put his hand to the
plough, and looking back, is fit for the kingdom of
heaven ;" and then added, " John, if you can answer
XXX11 LIFE OF
that, you may go your way where you please ;" and
immediately left him. John was so moved with this
conclusive appeal, that he instantly returned to school,
where, in course of time, he surmounted all his diffi-
culties ; after which, he went to college and laureated,
and Dickson obtained for him a chaplaincy. When
Stirling had passed the usual trials, and been ordained
to the ministry, his judicious monitor gave him many
excellent advices, among which were these : that he
should remain unmarried four years, in order to give
himself wholly to his new work ; and that in prayer
and preaching, he should be as succinct as possible,
so as not to weary his hearers. He then ended all
with that simple but impressive admonition so neces-
sary for every minister, " Oh, study God well, and
your own heart !"
The following adventure possesses not only a lively
dramatic interest, but shows, how unexpectedly a word
fitly spoken may be attended with a blessing. One
day, Dickson was travelling in company with a young
man, whom he little suspected to be a robber, until
the stranger turned upon him at a convenient part of
the road, and demanded his purse. Dickson complied,
but said to him, " This is a very bad way of living
you are now following. Take my advice ; if you will
needs take my money from me, go and trade with it.
Follow some lawful trade of merchandizing, and leave
off this woful course of yours." The young desperado
took the purse and departed ; years elapsed, and the
event was forgot. After Dickson had been appointed
DAVID DICKSON. XXXlll
Prafessorof Theology at Edinburgh, there was brought
one day a hogshead of wine to his house in the college,
at which he and his family were surprised ; but think-
ing that there must be some mistake in the delivery,
they allowed it to remain, till the rightful owner
should appear. Some hours after, a gentleman called ;
and as he was a stranger, the Professor received him
with his wonted courtesy, and treated him to a glass
of his best ale. The visitor praised the liquor, but
asked if there was any wine in the house. Dickson
replied, that a hogshead had come that day, but it
must have been sent by mistake, as he had not ordered
it, and knew nothing about it. " It was I who sent
it," replied the gentleman. He then reminded the
wondering Professor of the circumstances under which
he had been robbed of a purse containing four or five
hundred merks, and confessed, that it was himself who
had done the deed. The advices delivered on that
occasion had sunk so deeply into his mind, that he
abandoned all his evil courses, and betook himself to
business ; and Providence so prospered his repentance
and reformation, that he had grown rich, so that now
he was come to refund the sum, both principal and
interest.
It will be recollected, that when Dickson was re-
placed in his charge in 1G23, it was with certain
restrictions, that made him liable every moment to
a fresh ejection. With most persons, this would have
proved a strong motive for avoiding any overt act of
resistance, except in the case of some very urgent
xxxiv LIFE OF
emergency, and when it could not be avoided. But
such calculations of selfish prudence were not congenial
to a heart like his, and he resolved to do his duty, be
the consequences what they might. An opportunity
soon occurred that tested his sincerity. When the
Scottish ministers who were settled about the Six-
mile Water in the north of Ireland, were silenced
and ejected by the Irish prelates, at the instigation
of their Scottish brethren, they returned to their na-
tive country; upon which occasion, the minister of
Irvine employed three of the most eminent of their
number, Blair, Livingston, and Cunningham, to as-
sist at his communion. The Archbishop of Glasgow
was indignant at this act, while the friends of Dick-
son trembled. But the storm was already gathering
to a head, before which the crazy fabric of Scottish
prelacy was dashed in pieces ; and the Archbishop
who now feared for his own safety, was no longer
able to persecute.
And now came on a memorable year in the history
of the Church of Scotland — that of 1638 — when the
force of public events drew the country minister from
his retirement, and precipitated him into the struggle
of a great national revolution. Concussed by the
pestilent counsels of Laud, and his own egotistic obsti-
nacy, Charles I. resolved to inflict the Service-book
upon Scotland, at whatever hazard. The experiment
had been tried — the stool of Janet Geddes had taken
wing, and like a thrown-up truncheon, had given
signal of onset — when Dickson proposed to the Pres-
DAVID DICKSOX. XXXV
bvterv of Irvine, that they should be up and doing
They were allowed by proclamation a certain day, be-
yond which their refusal would not be tolerated ; but
he advised them not to wait silent until that day, lest
they might be condemned for what would seem a
criminal indifference. His advice was unanimously
adopted ; and a petition was drawn up by the Presby-
tery, addressed to the Privy Council, in which a sus-
pension of proceedings in the matter of the Liturgy was
craved, with a plain statement of the consequences of
refusal. Other Presbyteries followed the example ;
and it was noticed as a token of encouragement, that
when the Irvine petition was carried to the door of
the Council-house, three others arrived at the same
moment, from different quarters. Such was the com-
mencement of that universal remonstrance which ended
in the downfal of the Liturgy. His pen was now in
active requisition for the service of the Church, and
accordingly we find him, soon after (September 20),
employed with Henderson and Ker, in drawing up
an overture for a public fast, and stating the grounds
on which it should be observed. And subsequently,
when a formal complaint and petition to the king,
against the bishops, as the authors of all the disturb-
ances in Scotland was to be written, two draughts
were to be penned on the occasion, the best of which
was to be selected as the model. For the one, Alex-
ander Henderson and Lord Balmerino were chosen ;
for the other, David Dickson and the Earl of Loudon ;
and the sketch of the latter was adopted, as the one
XXXVI LIFE OF
most fitly expressing the sentiments of the Church
and nation.
It was not, however, by petitions that Charles and
Laud were to be influenced, and after a scornful re-
fusal, events hurried onward to the crisis. The four
Tables were formed in Edinburgh ; and when the an-
cient national covenant was to be renewed, the nobles
called Dickson, along with Henderson, to assist them.
The solemn events attending the signature of that holy
bond, and the importance attached to it, are sufficient-
ly known, we trust, to every reader. Upon this mo-
mentous occasion, it was perceived with regret, that
no commissioners had been sent from the burgh of
Aberdeen, and therefore Dickson, Henderson, and
Cant were sent, to remonstrate with the people, and
induce them to join their countrymen. Such, how-
ever, was the obstinacy of this town, that the depu-
tation were excluded from the pulpits, and obliged to
preach in the hall of Marischal College, or in the
close, as the weather permitted. But, although they
reasoned with the learned doctors of Aberdeen, and
refuted all their arguments and cavils, their labours
were without avail. Unfortunately for themselves,
the people of Aberdeen continued obstinate — and the
curse of Meroz followed their refusal.
The voice of the nation was now too loud and omi-
nous to be disregarded, and a " Free General Assem-
bly" was summoned by royal authority to meet at
Glasgow, November 21, 1638. The proclamation
gave full authority to this Assembly to inquire into
DAVID DICKSON. XXXYli
the prevailing evils and redress them ; and as if such
had been verily intended, the bishops were ordered to
submit to its censures. But nothing of the kind was
meant. Instead of this, the king secretly instructed
the Marquis of Hamilton, who was royal Commis-
sioner, to divide the Assembly, to stir up jealousy and
division between the clerical and lay members, and
on no account to allow the bishops to be censured ;
and if all this failed, to protest against all their pro-
ceedings. An explosion was inevitable from such left-
handed policy. The bishops, knowing they would be
protected, refused to appear or to submit ; and on the
Assembly proclaiming themselves competent judges
of the recusants, Hronilton, who had fought for the
bishops step by step, at last declared, that he must
dissolve the meeting and retire. Amidst the en-
treaties and deprecating tears of the members he put
his threat into execution, in the hope that he had in-
volved them in an inextricable difficulty. If they
continued to sit and act, they might be accused as
rebels to the king — but they also felt, that if they
retired, they would be traitors to their God. They
sate in their places like immoveable rocks, and the
Moderator, after a short speech, desired the minister
of Irvine, there present as a member, to address the
Assembly.
The behaviour of Dickson on this occasion was ad-
mirable. After a few preliminary remarks, he said,
" We thought the matter desperate, when we were
charged to buy the Service-book and Book of Ca-
c
XXXVili LIFE OF
nons, under the pain of horning ; yet we gave in sup-
plications to the Council, desiring them to hear us
speak against such proceedings. And when we knew
not what to do next, God led us on step by step, and
hath kept us still within the compass of his word and
the laws of this kingdom, for aught we know ; for we
have only followed our cause with humble supplica-
tions to our king, and protestations against what we
could not obey ; and it is evident, that God hath ac-
cepted our testimony, for his hands are about us
still." He then with admirable tact deduced an ar-
gument for the Assembly's continuance, from the ex-
ample of the Marquis himself. w God is now to
crave," he said, " a solemn testimony of the Church
of Scotland ; and we have clearly represented to us
an example of fidelity to our Lord and Master, by my
Lord Commissioner. He hath stood punctually to
the least jot of his commission ; and it 'becometh us
to be as zealous and loyal towards our God." After-
wards he proceeded, with a bold and manly logic, to
justify the position in which they now stood : " Seeing
this court is granted to us of God under our king, and
with his allowance, and a parliament indicted to
warrant all the conclusions of it, let us go on as we
may answer to both; and though his majesty hath
withdrawn his granted warrant, shall we, for this, be
disloyal to our God, and let go that power which he
hath granted ? If we go not on, we shall prove traitors
both to God and to our king ; or if we be silent, and
pass from this Assembly, how shall the will of God be
DAVID DICKSOX. XXXIX
demonstrated to our king in things controverted?
There is not a mean to inform his majesty fully and
clearly, but the determinations of this Assembly ;
therefore we must now proceed, and so proceed, as all
our actings may answer for themselves, and it may
be seen, that our behaviour is as becometh good
subjects to God and the king." He then shewed that
all means of retreat were cut off, and that their only
prudence was to go boldly forward. " We must
either go on," he said, " or take upon us all the im-
putations of scandalous and turbulent persons, and
grant that there have been as many wrongs, as there
have been false imputations laid out against us ; and
this were to sin more deeply, and to quit those glo-
rious privileges which Christ hath granted to us,
above all our sister churches. Seeing then that there
is not a mean left whereby to clear ourselves before
the Christian world but this, let us go on in putting
over the matter upon our Lord and Master ; and he
shall answer for us at the court of heaven, and justify
us in the eyes of all that are wise."
This admirable speech, which was long remembered,
and often adverted to, sounded the key-note to the
Assembly's proceedings : they sat and acted as a
court having independent power to legislate for the
church of Christ. During thirty days of stern deli-
beration and decision, they pronounced the six Assem-
blies invalid which had been held since James's ac-
cession to the English throne, including those from
1606 to 1618, at all of which the innovations upon
Xl LIFE OF
our church had been gradually introduced — censured
fourteen Prelates, of whom, two Archbishops and six
Bishops were excommunicated, four deposed, and two
suspended — condemned the Service-book, the Canons,
the High Commission, and the Five Articles — and
declared Prelacy to be abjured by the National Cove-
nant, and contrary to the principles of the Church of
Scotland. In this manner, and in so short a period,
the work of thirty years, during which James I. and
his unhappy successor had toiled so painfully and
sinned so deeply, was thrown down, and nothing re-
mained of it but an unshapely ruin, or rather a con-
fused heap of rubbish, to proclaim the completeness
of the overthrow.
These bold decisions required to be corroborated
by deeds as bold, for in a short time " Canterbury's
Knight," as Charles was derisively called, had raised
an army, and commenced a crusade against Scotland,
for the restoration of his beloved Episcopacy. But
in every district there was such arming and muster-
ing, that the hearts of the royalists waxed cold. It
was evident, that a people so zealous for their spirit-
ual rights, might be crushed but not conquered. Each
parish sent forth its hardy peasantry fully accoutred
for battle, officered by their lairds and nobles, and
accompanied by their ministers as chaplains ; and on
this occasion, twelve hundred horse and foot, who
came out of Ayrshire under the command of the Earl
of Loudon, had Dickson for their chaplain. At this
period also, he must have seen some service, as tho
DAVID DICKSON. xli
division to which he belonged, took in rapid succes-
sion the castles of Strathaven, Douglas, and Tantallan,
which were strongholds of the royalist nobles, before
they joined the encampment at Dunse-law. The
hollow truce which afterwards took place released the
ministers from such unprofessional scenes, and Dickson
returned home.
On the 12th of August in the following year (1639)
a General Assembly was held, of which Dickson was
chosen Moderator ; and in the trying difficulties of
the period by which he was surrounded, he conducted
himself with such prudence, firmness, and suavity, as
met with universal approbation. A portion of his
closing address to the Assembly, is so happily illus-
trative of his own character and conduct as a minister,
that we cannot refrain from quoting it : " To you of
the ministry I would say, let us be faithful to our
Master, and love one another fervently. Strive not
one with another, neither insult those who have been
of a different judgment about ceremonies, and the
government of the church ; but let us make a per-
petual act of oblivion of such things in all our me-
mories, and lay aside all disputes, that have taken
up much time which might have been better spent.
And if ministers will do thus, I will adventure to pro-
phesy unto you, it shall come to pass, that if you
will keep yourselves at your book and your closet,
and study to be spiritual in doctrine, and diligent in
your calling, ye shall have more credit, than if ye
ran to court ten thousand times ; and your parish-
xlii LIFE OF
ioners, who it may be opposed you formerly, shall
then travel cheerfully on your errand."
Among other measures discussed at this Assembly,
it was proposed to transport the Moderator from
Irvine to Glasgow, in consequence of a call from the
inhabitants of that city ; but such was the reluctance
of Dickson to leave his flock, and so urgent were the
disclamations of his people and the Earl of Eglinton,
that the purpose was abandoned. But in 1642, the
troubles and divisions of Glasgow were so numerous,
owing to the predominance of the royalists in that
quarter, that it was thought necessary to place a
man of eminence there, in the hope of allaying the
ferment. The situation chosen for him was one
of the highest importance, — that of the Theologi-
cal chair of the University, — and Baillie was joined
with him as Professor of Oriental Languages. On
entering upon his charge, Dickson was so involved and
justled amidst the brawl of civic politics on the one
hand, and college envy and jealousy on the other, that
his peace-loving heart often sighed when he remem-
bered the " sandy hillocks of Irvine." These minute
circumstances that look so trivial in a biography, are
yet the briers and thorns of man's pilgrimage that
afflict the most ; and though they cannot kill, they
continually tear and irritate. But he conducted
himself through these annoyances with his wonted
prudence and gentleness, and had influence to obtain
that Patrick Gillespie should be settled as one of the
additional ministers of Glasgow, Although now a
DAVID DICKSON. xliii
professor, and therefore discharged from clerical
duties, yet such was the affection he bore to them,
and his desire to do good, that he preached every
Sabbath forenoon in the High Church of Glasgow.
On the following year, he was chosen commisioner
to the General Assembly, notwithstanding the op-
position of Principal Spang, who alleged, that the
College Faculty alone had the right to elect him a
member. This matter was laid to rest by an enact-
ment, that Professors of Divinity being ministers,
might be chosen either from the Presbytery or Uni-
versity. At this Assembly, Dickson, in conjunction
with the celebrated Calderwood and Henderson, was
appointed to prepare a new Directory for Public
Worship. This was urgently required, from the
want of uniformity which then prevailed in church-
service, and from the contentions about repeating the
Doxology and Gloria. Patri, and kneeling at prayer.
While Dickson was employed in his arduous duties
at Glasgow, the plague, then a frequent visitor of our
Scotch towns, broke out, on which occasion, he pre-
vailed upon the masters and students to retire with
him to Irvine, till the visitation had abated. In this
comfortable country retirement the lectures and
studies were continued ; and it was here also that
one of his young students was licensed, afterwards
well known as the accomplished and pious Durham.
The teacher and pupil became so endeared to each
other, and so thoroughly of one mind, that they after-
wards produced in conjunction that admirable work
xliv LIFE OF
entitled the " Sum of Saving Knowledge," which has
been so often printed with the Confession of Faith.
The circumstances under which this treatise was com-
posed, are worthy of notice. The old experienced
Professor and the young highly-talented minister used
to walk and converse together upon the different com-
partments of the subjects ; after which, the result was
dictated to a clerical friend in the year 1650. Their
place of stroll on these occasions, was the height that
overlooks the cathedral, now well known to the lovers
of the solemn and the picturesque as the Glasgow
Necropolis.
After havingbeen Professor of Theology in Glasgow
for about nine years, Dickson was translated to the same
charge in the College of Edinburgh. It was about the
same period (1650-1) that we find him drawn into
that unfortunate controversy which rent the Church
of Scotland into two parties, underthe titles of Reso-
lutioners and Protesters. A very short explanation
only of this matter can be given here. Charles II.
had subscribed the Covenant, and been crowned King
of Scotland; and as oaths and promises cost him
nothing, he managed to persuade the wisest of his
sincerity, so that the best blood of the land flowed
cheerfully for his cause. But after the fatal defeat
of the Scottish army at Dunbar, and while Crom-
well was pressing forward with lion-like steps to the
full conquest of Scotland, the alarm occasioned by his
progress was so great, that a desperate remedy wa^
proposed. This was, to rescind the Act of Classes,
DAVID DICKSON. xlv
by which royalists and malignants who had been ex-
communicated by the church, were rendered unfit
by act of parliament to serve in any public capacity
whatever. By restoring these men to the army, it
was hoped that the fearful gaps in the ranks would
be filled up, and a more formidable front than ever
presented to the English sectaries. The parliament
assented to this measure ; but as the excommunica-
tion was an ecclesiastical penalty, the concurrence of
the church had to be obtained also. And this was
procured by a most unfair manoeuvre. A scanty meet-
ing was packed of those of the Commission of As-
sembly who were favourable to the measure ; the
more scrupulous were excluded ; and having met at
Perth, they posted through it that act of absolution,
by which men guilty of all excesses, and whose hands
had been most heavy against the church, were con-
verted into hollow friends and treacherous auxiliaries.
The Resolutioners, who were the prevailing party,
had Dickson for their principal leader ; while the
Protesters were headed by Patrick Gillespie, his
former colleague in the High Church of Glasgow,
Guthrie of Stirling, and James Simson of Airth.
Thus were friendships hallowed by the spirit of piety
rent asunder, and men banded in hostile array ajruinst
each other, who were all equally ready to die in be-
half of the truth. It was one of those painful spec-
tacles, in which we behold Religion, like Rachel,
" weeping for her children." Upon this mournful
occasion, as might be expected, hostile pamphlets and
xlvi LIFE OF
manifestoes were in plentiful circulation, and most of
those on the side of the Resolutioners were from the
pen of David Dickson.
To us of the present day, who can look back with
a dispassionate eye upon the events of that age, and
detect the blunders of which the several actors were
guilty, it seems marvellous, that men so heavenly-
minded, and withal so shrewd and experienced, should
have admitted such instruments into so holy a cause.
The majority of the Resolutioners were certainly
not the persons who would do evil that good might
come ; or so weak or wicked, as to believe, that the
end sanctifies the means. We are rather to judge,
that it arose from an excess of charity, or hope fos-
tered into undue growth from the circumstances of
the period — or from weariness of strife and blood-
shed, and impatience to bring them to a close. It
is melancholy also to observe, that the mere fact of
Charles having subscribed the Covenant, was the
main argument of their hope : upon that wretched
reed or bulrush they leaned, as if it had been the oak
or the rock. An instance of this credulity occurs in
the life of Dickson. On one occasion, he was an-
swering the objections of the Protesters in the
General Assembly, when he told a story to the follow-
ing effect : -A stranger, who was a thief, came to the
house of a simple muirland farmer, whilst the good-
wife was from home, and asked the loan of a large
iron pot. The fanner d< murred, but the other re-
moved his scruples, by pledging as surety, the " Bor-
DAVID DICKSON". xlvii
row of God" — a pledge equal to the most solemn
oa th — tha the would make honest restitution. "When
the goodwife came home, she was angry with her hus-
band ; but he assured her that the vessel would come
safelv back, because he had the Borrow of God to
that effect. And truly it came back — for the man
after trudging over the muir for a whole day in a
deep fog, and being unable to find the highway, at last
returned at evening unwittingly to the farmer's door,
exhausted, foot-sore, and penitent, with the iron pot
upon his head. " Thus," said Dickson, " the king
has taken the Covenant, and so, has given us a good
and sufficient cautioner." But he lived to exclaim,
" Alas ! he took away a great pot indeed — the glo-
rious covenanted work of Reformation — but he did
not bring it back !"
Notwithstanding the diversities of opinion be-
tween the two parties, there was one subject upon
which they cordially agreed ; this was, the restora-
tion of Charles to the throne of his ancestors, an
event for which they prayed and laboured, although
their loyal services were afterwards so shamefully re-
quited. Accordingly, when Monk prepared for his
march into England, Dickson, in conjunction with
Robert Douglas, appears to have had frequent con-
ferences with him on the subject of the king's restora-
tion. And when the general was in England, they
wrote to him a letter, dated January 10, 1660, in
which they signified their entire confidence in him
as to the affairs of Scotland, and requested a pass
xlviii LIFE OF
for their brother, James Sharpe, to repair to him, for
the purpose of reminding him of what was necessary
to be done, and to inform them from time to time
of the state of proceedings. Monk, who probably
knew the man better than they did, and recognised in
him a convenient tool, had already invited Sharpe to
England, and transmitted the necessary pass. He
also wrote to the two anxious divines, assuring them,
that the welfare of the Scottish church should be the
chief object of his care.
Mournful days were now at hand, and the grey
hairs of this venerable servant of God were to descend
in sorrow to the grave. Charles II. was restored, and
this event was followed by every treacherous and
despotic measure that might tend to the re-establish-
ment of Episcopacy in Scotland. And first, our na-
tional parliament was packed with the underlings of
royalty, men who, even in that sycophant age, were mar-
velled at for their lack of conscience, and their crawl-
ing servility ; and then followed the Act of Supremacy,
by which the king was declared supreme judge in
Church and State — and the Oath of Allegiance, which
compelled every subject to acknowledge the king as
such, and declared a refusal, high treason — and finally,
weary of condemning former acts of parliament
seriatim, the members passed a sweeping vote, by
which they condemned parliaments themselves, declar-
ing all those that had been held from 1638 to 1650,
to be unlawful and rebellious, while the Glasgow
Assembly of 1638 was denounced as a seditious meet-
DAVID DICKSON. xlix
ing. Even Charles himself was astonished at this
rabid, anti-presbyterian, and ultra-loyalist zeal ; and
he declared, that their proceedings were either those
of madmen, or men who were drunk. But he con-
tinued them in office, and became partaker in their
guilt. The Act of Supremacy un-chaired the vene-
rable Professor ; and he retired into solitude, mourning
over the downfal of his hopes, and the dark deepening
prospects of rapidly advancing calamities. And even
then, his enemies would not let him rest, for while he
wept and prayed for Scotland and the Church, he might
hear in the streets, or under his chamber-window, a
scoffing ballad, which they caused to be cried or
carolled through the city, of which the burden was,
"The work goes bonnfly on :
Good morrow to you, greybeard I*
In December 1662, only seven months after the re-
tirement of Dickson into private life, he was attacked
with his last illness. Other noble hearts had been
already broken by the coming of the evil day, and
had descended to that dwelling where the weary are
at rest ; and now, it was his turn to swell the list of
victims. His last hours were embittered by the re-
collection of his short-sightedness in adopting the views
of the Resolutioners ; and to a lady who visited him,
he said, " Madam, I must confess, the Protesters have
been truer prophets than we were."
A beloved friend of his, Mr Livingstone, with whom
he had been on terms of affectionate intimacy nearly
1 LIFE OF
forty years, was at this time under sentence of ban-
ishment, and was allowed only two days to remain in
Edinburgh : but still, he found time to visit his dying
fellow - sufferer. Livingstone asked him, what he
thought of the present state of affairs ? Dickson's
answer was, that he was sure Jesus Christ would not
tolerate the indignities inflicted upon His work and
people. "As for myself," he added, " I have taken
all my good deeds, and all my bad deeds, and have
cast them together in a heap before the Lord ; and
have fled from both to Jesus Christ, and in him I
have sweet peace."
A few moments before he died, he called his family
together, and after having affectionately addressed
himself to each, he pronounced over them, with great
solemnity, the apostolic benediction, " The grace of
the Lord Jesus Christ, and the love of God, and the
communion of the Holy Ghost, be with you all." He
then closed his eyelids with his own hand, and expired
in the arms of one of his sons, without a struggle, and
apparently without pain.
In presenting a volume of Dickson's writings to the
public, we are happy to state, that the whole, with
the exception of the small portion of the Therapeutica
Sacra, is from a manuscript never before published,
in the possession of the Rev. Dr Traill of Panbride.
The MS. in question consists of a small volume writ-
ten in remarkably beautiful characters, and bears
date 1635 — having been probably written during that
year by some devoted hearer of Dickson, who excelled
DAVID DICKSON, li
in calligraphy ; and we are happy to state, that the
respected owner of this choice antiquarian gem, placed
it at the disposal of the Publication Committee, in the
same spirit of frank, generous kindness with which he
formerly transmitted to them the remains of his
eminent ancestor, Robert Traill of London. We find,
that Dickson had preached repeatedly on the book of
Job — perhaps had expounded the whole, or at least
the greater part of it, — and that his discourses
were so much admired, that one of his people, on
hearing another distinguished divine preaching on the
same portion of Scripture, observed, that he had
heard a sermon on Job, but not the Job of Irvine. In
giving also a specimen of Dickson's sermons, we feel
peculiar pleasure in having been able to present some
of his sacramental ones ; for these were usually in such
request, that during the period of communion, his
parish was thronged from every quarter, so that an
" Irvine sacrament crowd " became a proverbial ex-
pression. In perusing these discourses, the reader
cannot fail to be struck with the combined simplicity
and earnestness with which they are pervaded. Were
discourses such as these the means of producing such
wonderful effects, — such a powerful revival ? They
were even so. The humble instrument was content
to be nothing, that his Master might be everything :
instead of preaching himself, he preached " Christ
crucified ;" and though so accomplished a scholar, and
possessed of the power of eloquence, yet he allowed
the word to go forth in its own simplicity, for the ac-
Hi LIFE OF DAVID DICKSON.
complisliment of its own work. Happy would it be
for the Church of our land, if the same simplicity and
self-denial were cultivated ! We should then hear of
fewer schisms, and more revivals.
The republication of the Therapeutica Sacra has
also been deemed advisable, not only on account of
its scarceness, but its intrinsic value. As will be seen
by the preface written by his son, it was the work of
Dickson's old age, and written originally in Latin,
but afterwards translated by himself into English, for
general use. Of his skill in dealing with diseases of
the conscience, we have sufficiently spoken in the pre-
ceding pages. The rest of this valuable work will be
presented to our readers at a future period.
Besides those works which we have already men-
tioned, Dickson was author of the following : —
1. A Commentary on the Epistle to the Hebrews.
2 on the Gospel of Matthew.
3 on the Psalms.
4 on the Epistles, in Latin and
English.
5. Truth's Victory over Error.
6. A Treatise on the Promises.
7. True Christian Love, a Poem ; and the Christian
Sacrifice, also in Verse.
WRITINGS OF DAVID DICKSON
EXPOSITION OF THE TENTH CHAPTER
OF JOB.
TEXT.
1. u My soul is weary of my life ; I will leave iuy complaint
upon myself; I will speak in the bitterness of my soul.
2. I will say unto God, Do not condemn me; shew me where-
fore thou contendest with me.
:>. Is it good unto thee that thou shouldest oppress, that thou
shouldest despise the work of thine hands, and shine
upon the counsel of the wicked :"
Verse 1. " My soul is weary of my life." Job even
now resolved to keep silence, yet incontinent he breaks
forth into complaint in this chapter : as David ; while
the fire burned, he brake forth. Ye will say, How
doth this agree with Job's resolution \ Certainly it
shews, that a poor afflicted man is not master of his
own resolution, passion, or affections, but when he lias
resolved to be silent and patient, lie breaks out, being
borne down ; when he resolves silence, he is forced to
scream.
Therefore learn to construe aright your own, or
other folks' out-breakings, whereunto ye are driven,
and know, that albeit faith would close your mouth
from expressing of your grief, yet force of tentation,
1
2 EXPOSITION OF
and weight of sorrow and grief, will press out cries
when ye purpose no such thing. In such a case, com-
fort yourselves with this, that the saints have done so
bsfore you, and stouter than ye have been forced to
express their grief: not that I justify such things,
but to furnish a salve for such a sore, that pardoned
saints have done so before you.
2. " My soul is weary of my life." We see, albeit
Job resolved silence, yet he seeks ease, by uttering of
his grief by way of complaint unto God. It lets us
see, that the only ease of a troubled and bursten soul,
is to pour out complaints unto God. It will be ease
to the mind, to open up the grief to any, but far more
to open it up to God ; for complaints are a kind of ease
to a distressed soul.
3. What is Job's complaint here 1 — Nothing else,
but the laying forth of his present burden ; what he
felt and what he feared ; even the wrestling of his
faith and sense brought forth before God, in such
words, as he feels the battle within. It lets us see,
that the complaints of the godly are only the expla-
nations of their battle before God — the battle be-
twixt sense and reason or suggestion on the one hand,
faith and God's Spirit on the other hand. The
wrestling of these two makes up a complaint. This
laid for a ground, Job's mind shall be easily pour-
trayed by his words, and they shall paint him out as
on a board.
4. Now let us follow out this battle of sense, faith,
and reason, and see who are the parties : —
1. " My soul is weary of my life," — this is sense's
part : it says, that it is best to be dead, and out of
pain ; whilk lets us see that in the day of sore trouble
and grief, sense will cry out, <: God if I were dead !"
JOB, CHAP. X. 3
But this is the voice of nature, and of Satan tempting,
and not God's voice. Ken whose voice it is when ye
are tempted ; and when ye are tempted to wish to be
out of the world, know, that that voice is from the
flesh and Satan, who would have you going from under
God's trial. It is as if gold should essay to loup* out
of the melting cruise into the fire, and not stay till it
be melted.
2. "I will leave my complaint upon myself," — ■
here is faith's part. It forbids him to complain, but
to leave it on himself ; that is. take his venture of his
present skaith, and all the consequents of it. Faith
bids be lownet and quiet : nature says, I must lay it
out ere I burst ; come of it what will, out must it go !
Faith says, Be quiet, and only lay it out before God,
whatever sense says for its own discharge, — and so,
lets out the complaint in such terms as it trows shall
not offend God. Thus Job draws the conclusion, and
rnves vent to his bursting mind before God.
3. " I will speak in the bitterness of my soul," —
here again sense says that his present case is bitter ;
and faith lays out this bitter case before God. And
here also, beside the voice of sense and faith, infirmity
kythes,J and utters a voice ; so that in all these
speeches, a good God and a merciful is seen, and a
weak man under a heavy burden. That Job's infir-
mity kythes here, we see, that in the day of battle
and tentation infirmity will kythe. Thus we would
have thought him a sinless man, because of the great
commendation God gives him, and of that exceeding
great holiness in him spoken of in chapter 30. But
here, in a tentation, his infirmity and sinfulness kyfthe
and break out, as fire from flint by a hard match ;
* Leap. t Trar.-; J _'.
4 EXPOSITION OP
for in the bitterness of his soul he desires death.
Therefore, in the day of tentation, gather up these
sparks whilk fly out in the conflict, and they shall
shew you faults, infirmities, and blindness of mind,
and let the sight of this humble you, and make you
ken what rottenness is in you.
Verse 2. " I will say unto God." Faith takes him
up again, and bids him speak of his complaint to God ;
complain to him, and not of him. This avowing of
his liberty to complain, and taking his venture in it,
in the former verse, and speaking here to God, lets
us see that complaining to God, and pouring out of
his grief into His bosom, is not in itself disallowable :
in straits we may complain to God, but not of God.
Therefore, say not to others, God hath dealt thus and
thus with me ; but go to himself, for thou wilt be
warmliest heard of himself: when thou art to com-
plain of thy Father, vent all in his own bosom. If any
bring an evil tale to thee of thy friend, if thou should
tell it to another, thou do est him wrong, for thou
shouldst first have told it to thy friend. So, if Satan
or thy misbelieving heart make lies of God, thou
should come and tell Him, so shall he count thee his
friend. Here is a way to vent all tentations : go
to God himself, and vent them : say to him, There is
something in me whilk would make me trow that
thou hatest me, and that thou wilt not hear my prayer.
And be sure this shall both give ease, and make God
to say, that he is thy salvation ; that he will neither
leave thee, nor forsake thee ; and bid thee call on
him in the day of thy trouble, and he shall hear thee.
2. " Do not condemn me." Here again the voice
of sense : for in the day of sore affliction, sense will
say, that a man is condemned and hated of Go^l,
JOB, CHAP. X. 5
especially when suggestion is joined with it. What
Job's friends said, sense and the devil say the same,
that God is executing his wrath. But here also the
voice of faith, " Do not condemn me." The voice of
sense and suggestion is, that I am condemned ; but
faith says, Lord, thou wilt not condemn me, but ab-
solve me; whilk also shews, that faith dow* not
abide to be condemned, or separated from God.
Finding in thyself in the day of trial the voice of
condemnation, take it for the voice of sense, and turn
in to God, and say, Lord, there is no condemnation
for them that are in Christ ; for so says faith, Come
to God in Christ, and be absolved. Thus sense says
one thing, and faith another : sense, his friends and
Satan cry, He is condemned ! and faith says, God wilL
pardon and have mercy ; and God comes and reds|
the plea.
3. " Shew me wherefore thou contendest with me."
Sense says, God is his adversary entered in a plea
with him, and purposed to overthrow him ; but faith
says, he kens no cause why, because his sins are daily
repented of, and sins repented of are forgiven, and for-
given sins are not brought to account again ; and if sin
be forgiven, God cannot be his foe : therefore faith may
speirj why God contends with him. We see, albeit
sense and Satan by suggestion would say that God
contends, and that God is turned an enemy, yet faith
will not admit it : as before, faith would not admit con-
demnation, so here it will not admit a judicial pro-
cess : albeit sense say, that God has put the man on
the pannel, and is entered in a contest, and will con-
demn us, yet faith says, that he is neither condemned,
* Can. f Settles. J Question.
C EXPOSITION OF
nor yet entered in a process to condemn, because lie
kens no cause "why, being a daily penitent.
4. That he spcirs a cause -why God contends, it lets
us see, that in the time of strait and trouble, it is very
possible that the godly ken not the cause why they
are afflicted ; that it may be to them a trial ; for they
having daily repented their sins, and finding God
come on with his rods, as if they had not repented,
kenning no sin unconfessed, and having walked as
circumspectly as a poor sinful man can do, in which
walking there must also be allowance of mercy, when
he finds hard straits, he may speir, How stands this
with mercy, seeing I am penitent \ Thus the cause
of affliction bein£ hid, confusion and indi^est dial-
lenges follow upon it. Let tins of Job's furnish you
with liofht in the like challenge.
" Shew me." — We see, albeit faith cannot sec a
reason why it is thus handled, yet it will not yield to
sense, carnal reason, nor suggestion, nor to men's
words, nor to appearances of God's anger : albeit it
cannot particularly refute all challenges, yet it yields
not, but speirs at God, how it can be 1 and rests not,
till it finds satisfaction. When thou findest not the
cause of wrath, being a penitent, God allows that
thou should not yield, albeit thou cannot particularly
clear thyself. Such a case as this, is not weill kenned
in the day of prosperity ; but when sin, Satan, afflic-
tion, death, set on, ye will ken better what was
Job's disposition : that ye may the better ken it
then, look upon it now.
Verse 3, "Is it good to thee that thou shouldest
oppress me !" The battle holds on yet betwixt sense
and faith, and still grows thicker : sense speaks hard
things against God, and calls all his proceedings in
JOE. CIIAP. X. /
question ; it calk his nature, his providence, and
manner of dealing in question, and vents thoughts
of atheism ; — which shews the malice of the devil,
who casts in bitter thoughts about God and his pro-
vidence in the minds of the godly, in the day of their
affliction, and will make them vent hard speeches of
God, and many discern it not : as these here, What
means the Lord to oppress or despise the work of his
own hand ? Will he not be pacified ? Thus was it sug-
gested to Job, that God, for all his righteousness,
would throw him over the brae,* and whatever pains he
had taken before to make him holy, he would undo all.
2. Job says, Can this bel which shews, that he
was set on and tempted to think so. Eitterest
thoughts, which arc not to be made words of, will be
suggested ; yea, blasphemous thoughts against the God
of heaven will be whispered in the ear by Satan : for
what gars| many a one despair, but the believing of
Satan's voice % He gars them trow, that God is
angry at them, that their prayers fashj him, and that
he will not hear them. But learn ye not to believe
such hard speeches of God ; whether he speak smoothly
or in loud speeches, believe him not. Rather follow
Job's example. Go to God, and tell him all : say
to him, Think est thou it good to oppress me ? or art
thou like a man who this day makes a fast covenant,
and will change or disannul the mom?§ whilk shews
that faith will not conceal any thing from God that
is suggested, but goes to God, and tells him. So let
us do when Satan suggests any evil of God. Go speir
at God if it be true, and he will send us back to his
word, to see if it speaks so of him. And because the
* H \ f Ca % Trouble. § To-monw.
8 EXPOSITION OF
suggestion is not concealed, the Lord will ease and
uphold, till dispute and trial be at an end.
3. Sense says to Job, that for all his righteousness,
God will cast him off, oppress and despise him ; that
it is but bootless to reckon rights or wrongs with
God, for he is risen in anger against him. But the
voice of faith says, God will not oppress, despise, or
cast off ; for his interrogation proves it : his speiring
if it can be, imports a denial that it can be. It lets
us see, whatever sense say against God, faith says the
clean contrair. If sense say that God will not hear
prayer, faith says the contrair. If sense say, Shall
God be cumbered with thee? he will shute* thee
away ; faith will say, He who has begun the good
work of grace in me, will perfect it. When Satan
borrows sense to speak one thing, let faith borrow
scripture to speak the contrair: when he borrows
sense, to say, God will despise the work of his hand,
let faith borrow scripture, to say, he will not break
the bruised reed, or quench the smoking flax ; he will
not despise the smallest beginning ; for he says by
Zechariah, " Who is he that despises the day of small
things 1" Know, therefore, albeit that little whilk
thou hast seem to die out, yet God will not put it out.
4. " Or shine upon the counsel of the wicked." —
Sense says, that the wicked who serve not God, are in
better case than Job : for they are in health and
wealth, thou art sick, and sore, and miserable ; thcy
are blythe and cheerful, thou, in grief and woe ; there-
fore better be wicked than godly. The same said
sense unto David (Psalm lxxiii.) when he was heart-
broken, and chastised every morning : " The wicked's
eyes stand out with fatness." They had the world at
* Thrust.
job. chap. x. y
their -will ; but -when he vent to the sanctuary, he
saw they were set in sliddery* places, and coupedf over
the brae into the pit. So is it yet ; for sense and
Satan would gar men trow, that God countenances
wicked men and their ways, when his curse is on them :
vet it is not so ; but when they have abused his pa-
tience, he will cut off in the end. But faith says, al-
beit God seem to countenance the wicked, by giving
them prosperity, yet he doeth it not ; but by the con-
trair, will shine on the godly and countenance them,
and gloom or frown on the wicked.
TEXT.
Verae 4. " Hast thou eyes of flesh ? or seest thou as man seeth ?
5. Are thy days as the days of a man ? are thy years as
a man's days ?
G. That thou inquirest after mine iniquity, and searchest
after my sin ?
7. Thou knowest that I am not wicked ; and there is none
that can deliver out of thy hand."
There is here a strong battle in Job's breast : the
pain of his body was great with burning boils, but
the dolours of his heart are far greater : the dolours
of death were dealing with him, and the sorrow of
hell gripped him, while his friends and Satan were
about to gar him despair. Sense said one thing to
him, suggestion and his friends said the same, and he
had only the grip of faith to stick by. And now,
here he sticks by faith, and will not quit his grips :
and therefore he speaks thus : (i Hast thou eyes of
flesh, or seest thou as man?" As if he said, Good
TiOrd, countest thou of me as my friends ? kens thou
* Slippery. t Tumbled.
10 EXPOSITION OF
me no better than tliey \ They only see my outside,
but thou secst my inside : thou needest not put me on
the rack-stock, as men put a malefactor, to extort a
confession of my faults, for thou kens me well enough ;
therefore I need not to trust what sense, friends, or
suggestion say. Thy years and days are not like
man's, but thou art from eternity, and kens me well
enough before-hand, yea, the case of every soul.
Thus he appeals to God, as one who kens that he is
not wicked.
Verse 4. " Kast thou eyes of flesh V' — Sense and
suggestion seem to say to Job, that God miskens
man's endeavours, and looks only to his deeds whilk
he attains to ; as if sense had said, All that thou art
won to, a wicked man may win as far ; thy friends
have seen thy outside, and God judges of thee as thy
friends ; there is nothing seen in thee, but as much
may be seen in the wicked. And so it is indeed, if
the outer man be looked to. There is nothing in the
godly, but the same may appear to be in a hypocrite —
courtesy, meekness, lowliness, pity, humanity, liber-
ality, chastity, temperance; so that the hypocrite
will be excellent in his naturals, and in his outward
carriage as tight as any— even in Pagans, admirable
virtues to look upon, if a Pagan's outward life be well
lustred ;* much more where a man's mind and under-
standing are lightened by the word of God, and the
outward part of religion is attained unto ; as the
Pharisees, who walked blamelessly, and were so de-
vout according to their rules, that none could spy a
fault in them — such as Paul was ; being a Pharisee —
and yet were not hypocrites of intention, but in rob-
stance (for there are many hypocrites who mind not
* Survcved.
JOB, CHAP. X. " I
so to be). Only lie is sound, who labours to reform
his heart ; but the hypocrite takes no pains on the
heart, if so be he can get his outward carriage lustred.
Upon which grounds, Job's friends, sense, suggestion,
and misbelief in him do build. But Job's faith will
hearken to none of these, and therefore he turns him
to God, and says, " Hast thou eyes of flesh V* that is,
Lord, I ken thou lookest not as man, but to the in-
ward part. It lets us see, albeit sense say, that God
looks not to man's endeavours but deeds ; yet faith
says, he looks to the heart and affections ; to man's
endeavours, and that whilk he aims at.
Therefore, look thou what are thy aims and de-
signs, if thou would know God's censure of thy es-
tate. What pains takest thou to find out thy sin
and misery "? \Vhat pains about sound repentance,
and to have thy heart made conform to that image
of God, in righteousness and true holiness, whilk thou
hast lost ; to have the graces of the Spirit planted in
thee, faith, repentance, love, fear of God, care of
well-doing ? If thy aim and endeavour to have these
be nought, thy religion is nought. If thou be not
aiming at an inward reformation, thou art but a
painted sepulchre and rotten tomb, stinking before
God, and stinking in thy own nose, when God shall
disclose thy estate. Labour then to be Christians in
spirit, and not in the letter, whose praise is of God
and not of men ; and this shall ye be, if your endea-
vours be to approve your hearts to God, as Job here :
" Hast thou eyes of flesh V* that is, I know thou sees
and kens my heart, and therefore I need no more to
defend myself against my friends, senses, and sugges-
tion, but appeal to thy knowledge of my heart.
Verses 5, 6. " Are thy days as the days of man?" —
12 EXPOSITION OF
Sense and suggestion seem to say to Job, Seeing God
is begun to try him, he will gar him take better with
his wickedness, before he win out of his hand ; and
the same said his friends before. Sense says, God's
wrath in him shall extort thatwhilkhe denies; the sins
whilk he hoards and hides, God shall bring to light.
Therefore in thir words, Job says, Needs God a
rack-stock to force me to confess my faults ? Kens
he not my faults, except he extort them, as man must
do to bring out his wickedness ? Is God ignorant of
what I have done, that he needs to hold me in pain,
till I confess my faults 1 No, surely, but he kenned
me long since : his days are not like man's days ; he
knew me long syne.
1. We see here, that when God is about to try a
man, sense and suggestion will say, that God doeth
as man, who takes all the help he can, to search out
faults whilk otherwise he would not ken ; and uses
sore rods and tortures, to gar a sinner tak with* his
faults.
2. But faith says, that God is not like man, to live
so short a while in the world as a man, that he has
need of engines and tortures to search out a man's
faults. Job's interrogation here has the force of a
denial, that it can be as sense and suggestion would
say ; and it lets us see, that God needs not trouble
himself to use means to bring hid things to a trial,
because he is eternal, and kens all things beforehand.
His days and years are not like man's, that he needs
to inquire after iniquity, or search man's sin ; for he
kens the follies of a man's bairn-age, youth, middle-
age ; what vanities his mind has been hunting after,
what wickedness and mischief he plots upon his bed.
* Be conscious of.
JOB, CHAP. X. 13
and will remember a man of time, place, and person,
with whom he sinned, even that whilk none knew.
If not in this life, yet on death-bed, or at the day of
iudgment, when all registers shall be cast open, and
the secrets of all hearts disclosed, then shall it be
kenned that He marked all that is both said, and
done, and thought. Know then that God is upon all
your secrets. He kens what ye are plotting and de-
vising ; and if ye see it, and say, This is folly and
vanity that I am plotting, he will pass it ; but if ye
follow out your own vain mind and wicked conceits,
he will mark them, and count you for sinners. Here
is the odds betwixt the godly and the wicked : both
their minds are after mischief; but the godly cen-
sures before it come to consent or action, and strikes
the wicked desire dead there ; but the wicked hatches,
vents, and practises the devices of his mind. But let
the eyes of God be considered, kenning that he marks
all secrets, that so ye may make conscience of all ye
are plotting and thinking; and where ye are over-
tane, ask mercy, and seek reformation.
3. Out of this questioning, we learn, that the man
who has learned God's nature and properties, will be
better furnished with matter of dispute in his tenta-
tion about God's providence ; for all this dispute and
questioning whilk Job has, is grounded upon his know-
ledge of God. For if he had not known God and his
nature, he had been overcome in the dispute ; but he
had learned God's attributes so tightly, as from them
he could dispute his matter accurately, and from
these affirm that it could not be as his friends al-
leged. Job has been a tight divine ; for compare his
light with the light of the gospel ; there can be no-
thing liker, and we cannot win by him a jot, but the
14 EXPOSITION OF
same whilk is now said, was said by him. Albeit lie
lived when tlie Bible was not written, yet lie lias so
studied the means whilk then were, even the word
whilk was conveyed from hand to hand, and had so
deeply drunken in the grounds of religion about God's
attributes, that here he makes notable use of his
knowledge. It lets us see, that the man who has not
provided for weapons before-hand in the day of bat-
tle, will not ken what to do or say. Therefore, pro-
vide yourselves in time with the knowledge of God,
tli at in the day of trial ye may make use of it. If
one day ye must come to judgment, remember ycur
Creator in the days of your youth ; set yourself to
ken him now, who one day will gar you ken him.
Ken his properties to make use of them, both for
faith and repentance, that ye may stand in awe to
sin, and may not be drawn from use-making of his
mercy. When ye would seek unto Him, ye shall
find no such profit by any labour or study, as the
study of the knowledge of God and his scriptures ;
for ye shall be made to understand his ways, and how
to find help in deepest straits.
4. This communing of Job's with God, and hi3
standing by him when he is tempted to go away,
tells that he had good skill in the covenant of grace ;
and of the difference betwixt the man in whom sin is,
and the man who is wicked. And therefore, to deal
with God, we must know the covenant of grace well,
and reason with him from the grounds of it ; for if a
man only ken the first covenant, he will be dung all
in sticks* when he comes to deal with God ; he can-
not deal with Him in terms of mercy, but only in
terms of justice. But the man who knows the cove-
* Knocked all to pieces — utterly discomfited.
JOB, CHAP. X. 15
nant of grace made in the Mediator, as Job, who
hereafter called the Mediator his kinsman, will rea-
son with God according to the grounds of it ; yea, all
from Adam to this day, are saved by the covenant of
grace, for there i3 one way of salvation unto all.
Therefore, study diligently the covenant of grace
made betwixt God and us in the Mediator, for that
only will bear us out in the dispute, in the time of
tentation. Albeit we be sinful, yet it will furnish an
answer ; it will give ease, vent, relenting, and a re-
fuge to the soul to fly, as it were, into Abraham's
bosom.
" That thou inquirest after mine iniquity." — Job
speirs at God, if he needs to put him on a rack-stock,
or torture him, to find out his faults which He kens
not ; for sense, suggestion, and his friends said this,
but his faith denied it : for God puts not man on a
rack-stock, to gar him tell what he kens not ; but
God sends afSiction, that a man may try and ex-
amine himself, and may understand of himself what
he kemied not before. Job is put to a torture, not
that God may ken, but that himself may ken, that if
there be any wickedness in him, it may be found out.
Eut after search, he cannot find that he has been a
hater of God, or a follower of his own ways, but ra-
ther, a studier to serve God in that whilk was right.
1. It lets us see, that albeit God kens our sins well
enough, yet we ourselves ofttimes are ignorant of
them ; for the heart of man is deceitful above all
things. Who can know it \ Only the Lord searches
the heart, and tries the reins. If none but God kens
the wickedness of our hearts, let us suspect ourselves,
and watch over our foolish minds and hearts, and try
them narrowly ; for albeit God put not a torture, that
1G EXPOSITION OF
himself may ken, yet, that we may search and try
our own sins.
2. We see, to help us to try. God sends afflic-
tions, that we may both come to the knowledge of
ourselves, and may acknowledge, whilk otherwise we
would not ; for man in trouble, will find himself
either better or worse than he thought he had been :
both grace and infirmity will kythe better. When
God lays his hand upon you, look and discern what
stuff ye are ; for the end of exercise is, to acquaint
you with yourself. Examine yourself when affliction
comes, yea, before affliction come, so shall ye prevent
the rod ; and if the rod find you in the way of right-
eousness, the greater is your comfort under' it. Com-
mune with your own hearts, upon your own bed,
(Psalm iv. 4). Search yourself, nation not worthy
to be beloved ! If ye find not your own faults, God
shall extort them by rods ; and thou who hast found
out thy evils, thou hast no more ado, but solidly ac-
knowledge them before God, and ask mercy, and be
sure to find it. But thou who art careless to search,
God shall reckon with thee. It were better that
thou should judge thyself, than that God should
judge thee. Therefore thou who art young in health,
strength, and peace, put thyself now to pains to
search thy sins, that thou may be saved from greater
pains hereafter. Examine thy heart and ways ; try
if thou be reconciled to God ; what way thy endea-
vours, show, aim, and purpose are. Try if thou hast
repented indeed or not, or whether thou hast faith,
or fearest God indeed ; or if thou hast only yet a love
to the world, thy own credit, lusts, or pleasures ; and
if thou find that after trial, matters are far wrong,
judge thyself in time, and thou shalt not be judged.
JOB, CHAP. X. 17
For ^vhat fairer quarters would thou have, than to
put thy own hand to thy own bosom, and bring out
thy sins, and give out sentence against them, and
thou shalt be free \ What malefactor would crave
more, than to say to him, Confess, and go free ? Put
thyself on the pannel, and say as thou should, and
be sure to be set free. But if thou will not take
with thy faults, be sure there are rack-stocks and tor-
tures even in God's house, to force you to confess.
David says, while he hid his sins, his bones consumed,
and that he roared all the day : then he said, " I will
confess my sins, and thou put my sins out of thy
sight." God pressed him sore, till his bones were
burnt as in a lain, and forced him to confess. So must
ye have a hot fever, some one heavy plague or other,
to confess your faults. It were better ye should be
wise in time, and do it with less pains to yourselves :
if not, be sure ye shall be forced to do it.
Verse 7. " Thou knowest that I am not wicked."
Before, he said, that God had not eyes of flesh, to
see as man sees. Now, here again, he appeals to
God's own knowledge, if he be the wicked man that
sense, suggestion, and his friends call him. As if he
said, Lord, Satan, sense, and my friends are against
me, and call me wicked ; but I fly to thee, Searcher
of hearts : judge thou if I be wicked. I know and
confess that I am sinful ; I deny not sin ; yet I deny
that I am wicked, that is, that I am set to do evil.
Albeit I was wicked by nature, yet thou hast made
a change, so that now I am not what I was by na-
ture, but now am set to love and practise righteous-
ness, albeit I cannot win to the perfection. Thou
knowest I am not wicked. I put the matter npon
thy knowledge (so imports the word in the original) ;
18 EXPOSITION OF
1 put thy tongue, thy decision or determination. I
am content thou give out sentence whether I be
wicked or not. Likewise thou knowest, that I ac-
knowledge thy sovereignty, that none is able to deliver
out of thy hand.
1. When sense, suggestion, and his friends call
him wicked, he appeals to God, affirming that ne is
not wicked. We see it is no wisdom to take with a
fault we are not guilty of. There are many who, in
the confession of sins, use complimenting words with
God : " I am the most wretched sinner, unworthy
whom the earth should bear, or the heavens cover,"
and confess more than their conscience will sub-
scribe ; and yet, when they have advised a little,
when they fall in comparison with others, they will
find twenty worse than themselves. Thus they justify
themselves at the one word, and condemn themselves
at the next word : but God loves no iniquity, that a
man should call himself either better or worse than
he is. That modest confession of the publican, who
said, " God be merciful to me a sinner !" is far better
than the toom* swelling words of many. To say,
Surely there is much sin in me, is better than large
words of confession. Others again, who are meek in
the exercise of faith, when Satan says to them that
they never had grace, were never renewed, but are
yet in their hypocrisy ; they are ready to grant that
it is so, and so would begin of new to seek reconcilia-
tion with God. Let such know, that they will never
win to peace that way ; for God will not have his
begun work in them miscalled nor denied ; he will
not allow that any should make a lie of themselves,
albeit it were by way of humiliation ; he will have
* Empty.
JOB. CHAP. X. 19
none to bear false witness against themselves. There-
fore, when Satan would make you trow, that God
has never begun to work any sound work in you, ap-
peal to God, who is more righteous than he, or the
world, or thy own deluded conscience. If thy face
be turned in any other aiit* than before, and thy en-
deavour be to do that which may please God, nature
has never wrought that change. Therefore stand out
against all who would slander the work of God in
thee, and yield not in the dispute. Acknowledge
things that are true indeed, and say neither less nor
more than thy conscience, being well informed, will
subscribe to ; and if thou be humble and true, thou
shalt get a true meeting.
2. We see, albeit sin be in the regenerate, yet nei-
ther are they wicked, nor so to be accounted of.
3. We see, a renewed man may know a change in
him s elf, the begun work of God in himself, albeit it
be not clear at all times, but will ofttimes be over-
clouded with tentations, and be so put in the mist, as
he wots not what to say ; but when he gets libertv
to look about him, he may pronounce of God's work
in him, and (as Job here) appeal to God, and sav
that he is not wicked.
Seeing the renewed work of God may be discerned
and known, take notice of it, and strengthen thf>
little that it die not. But herein there is a mistaking
in many ; for many men trow they be renewed, when
they are not. For let a man be brought in to the
school of Gamaliel, to be made a Pharisee, he shall
see a change wrought ; or let a vicious man be brought
in to Socrates' school, a change will be seen. For
Socrates will teach him temperance, modesty, chas-
* Direction.
20 EXPOSITION OF
tity, liberality, magnanimity, and to contemn the
-worthless estimation of the world ; and for this cause,
the first course he took with his scholars, he caused
them walk through the streets with a piece of bacon
on their shoulder, thereby to train them up to despise
all that could be said or thought of them, and if they
misregarded not scorn and contempt, they could not
be his disciples. Thus a change is wrought in the
scholars both of Gamaliel and Socrates. Gamaliel
teaches, that the law be fulfilled, and that a man may
walk blamelessly, and an acceptation that may please
God. And this Paul said of himself, while he was a
Pharisee, that concerning the law, he was blameless
before he was converted ; but he did not admit con-
cupiscence to be a fault, nor malcontentment, nor
unquietness for his lot. But when he was converted,
and his eyes were opened to see the spiritual meaning
of the law taught in Christ's school, he saw, that con-
cupiscence was a cause of condemnation ; then sin re-
vived in him, and he died. Before, he thought sin
had been dead, for he served God in all good con-
science ; but when Christ's light came in, he is forced
to think far otherwise ; that in his natural estate he
was altogether loathsome and abominable ; that out
of the unclean fountain of his heart, nothing could
be brought out that was clean ; and that the law
was spiritual, and he was carnal, sold under sin ; that
in his flesh there dwelt no good thing ; and that there
was a law in his members, warring against the law
of his mind, bringing him captive to the law of sin,
so that he is forced to cry out, H miserable man !
who shall deliver me from the body of this death !"
Thus, he saw in Christ's school, what he could not
see in Gamaliel's or Socrates' school ; for they
JOB, CHAP. X.
21
only taught him to reform the outward man, and not
that revenge or hatred inward was a fault. But he
never knew the depth of sin, till he came to Christ's
school ; but then the Spirit's light dang* him down
in the dust, so that he walked humbly before the
Lord his God, and was forced to cry out, that he had
no power to do good ; and that to will was present
with him, but how to perform that which was good
he knew not ; and in this conflict with sin in him, he
found no ease, till he came to this, " I thank God
through Jesus Christ." This only gave him ease. —
albeit he saw sin so strong in him, yet there is
no condemnation for them that are in Christ.
For this cause, I would have you all to try, of what
sort vour change is ; for a change from fLlthiness and
lasciviousness, to modesty and temperance, may be in
Socrates' scholar ; and a prodigal may turn niggard,
and thrifty to the world, a vain light person may
turn sage and solid. Therefore this change may not
content you ; yea, albeit ye were come on as far as a
Pharisee, that is, to have a love to God's law, and a
study to keep it ; a care to get light in thy mind,
and in thy heart to love virtue, and to win to an
outwardly tight life ; all this change is nought, while
as yet thou hast a pair of dry eyes that cannot shed
a tear for sin, and wantest a bruised and grieved
heart for sin, and art not yet won in to know the
mystery of thy natural misery and iniquity ; which
thou wilt never win to, till the Spirit of God come.
Therefore, see if such a change be wrought, as makes
thee cry, Alas for my ignorance and want of light
in the spiritual meaning of the word ! oh, how blind
am I ! — then, having gotten some light, mayest be
* Threw.
22 EXPOSITION OF
driven to say with thyself, Either must I have a Me-
diator to deal with me, or I am lost. If such a
change as this be wrought, that thou art fled in to
Christ, a mournful sinner disclaiming thy own wit,
will, and strength, and resolvest to live by a new de-
pendance upon Christ, so that, with Paul, thou can
say with him also, " When I am weakest, then I am
strongest," because Christ keeps the box of thy fur-
niture and strength ; and can say, " It is not in him
that wills or runs, but in God who shews mercy;''
and that God " gives both to will and to do of his
own good will and pleasure;" and dost indeed ac-
knowledge, that not only he is the beginner of the
work, but has his hand at every act of thy will, and
draws it to the extent to be what it is, — I say, if thou
find this change, that thou art become vile and loath-
some in thy own eyes, and seeking the covenant of
Christ's righteousness ; if poor and empty in thyself,
and hungering for Christ ; stand to this change, and
quit it not. But if this change be not, thou art yet
short, and not come to the right length : thou art
but like Paul, who while he was a Pharisee, had a
whole head, till the spiritual light of the law came ;
but when that came, he desired to be found in Christ,
not having his own righteousness which is by the law,
but that which is by faith in -Christ. As Paul had
no will of his own righteousness, but of a righteous-
ness imputed or put on him, so must it be with thee ;
for when all thy best things are to thee as a filthy
clout, then indeed a change is wrought, and God has
looked on thee, and given thee spiritual light. When
thou findest such a change, quit it not, but stand to
it, as Job doth here : and if thou findest not thus far,
but only a loathing, or thinking worse of thyself, and
JOB, CHAP. X. 23
a love to Girist, quit not this ; albeit thy reformation
be only in a wish or hearty desire, yet quit it not, for
it is dear-bought by Christ, therefore stand to it.
Because Christ will not quench the smoking flax, put
not thou it out, but rather tender it, as he doth ; so
shall thy little spunk* be augmented, and grow to a
flame or lowet at last, to the glory of God, and thy
salvation in Christ.
TEXT.
Verse 8. " Thine hands have made me, and fashioned me together
round about, yet thou dost destroy me.
0. Remember, I beseech thee, that thou hast made me as the
clay ; and wilt thou bring me into dust again ?
10. Hast thou not poured me out as milk, and turned me to
curds like cheese ?
1 1. Thou hast clothed me with skin and flesh, and hast fenced
me with bones and sinews.''
Here is no small battle ; a pressed heart uttering
pithy and pregnant words. Satan, suggestion, Job's
friends, sore strokes, and his own unbelief cry against
him, Thou art wicked, and hated of God. But faith,
against them all, takes God to witness that he is not
wicked : " Thou knowest I am not wicked ;" that is,
I grant there is sin in me ; but I am not wicked, or
set to commit sin, but set to seek and serve thee : my
sinning is of frailty, and against my will. I am set
against sin, and will be against it. I appeal to thy
knowledge if it be not so, yea, it lieth upon thy know-
ledge.
1. We see here, that uprightness and a good con-
* Spark, t Blaze.
24 EXPOSITION OF
science have boldness with God, and will get leave
with confidence to lift up the face before him, and get
his testimony and approbation. An honest sincere
man will be bold with God. An honest man is not a
sinless man ; but one who, as he shall answer to God,
strives against all known sin in private and in pub-
lic ; and when he is overcome in sin, is never at rest,
till he be sure that God is pacified, and has assurance of
a remission granted. He tells God whatever hefeefo
or fears, puts God on all his counsels, goes to him in
all his distresses ; counts God so merciful and good,
that he will go to him ; so constant, that he will not,
nor cannot change ; and still justifies God, to be what
he lias spoken of himself in his word. Such a man
will get liberty to tell all his mind to God, and God
will not mistake him, or captiously snack* at his
words, but cxpone them favourably. As he construes
God according to His mind, so God construes him
according to his aim and desire. Therefore, be ho-
nest before God, for there is no beguiling of him.
Those who promise to repent the morn,t beguile
themselves, and not Him. It were better that such
persons should timeously take with their faults, and
seek into his mercy then when He seemed angriest,
yea, count him their best friend ; or when he curbs
them most ; for there are not passions in God. When
any come into Him, and make supplication to him,
he can neither loosen his love from them, nor yet
strike them in anger. Therefore study plain dealing
with God. If there be great wickedness in your heart,
tell Him of it. Tell Him, that it is stiff, stubborn,
and backward ; or that it is borne down with naughty
* Check, snap. t To-morrow.
JOB, CHAP. X. L J
burdens, and -will not take on a better burden. Let
God be thy secretary* in all, and whatever thou would
hare close kept, commit that to Him.
2. " And there is none that can deliver out of thy
hand:" — that is, I am not miskeiming thy sovereignty,
for I see thou art dealing with me, searching me,
causing me to examine myself. I acknowledge my
sin, but I do not confess that I am a hater of thee, or
a worker of iniquity. I see thou would have me to
acknowledge thy sovereignty, and I am doing it ; for
I know none can rid me out of thy hand, therefore I
yield to thee as most mighty. We see that the end of
God's rods and afiiictions is, to make men know them-
selves, and their own perverseness and his sovereignty ;
for these two ordinarily does the impenitent misken,
he miskens both God and himself. And the secure
godly man, albeit he have the habit of repentance, be-
ing fallen off the act of it, he is turned into the way
of sinners, and miskens God ; therefore rods are sent,
to make him know himself, and acknowledge God his
judge.
When the hand of God is on thee, know that it is
to make thee know thy sin ; to make thee more humble,
and to acknowledge God in his sovereignty to be ex-
alted; for when God is put high enough, and thou
low enough, the correction has gotten the end where-
fore it came. But in some, the one work is done,
and not the other ; for some will acknowledge their
own baseness, and yet run away from God. But sub-
mitters turn in to him, acknowledging that they are
dust and ashes : these give answer to God's messenger.
Take with your faults then ; hasten to know God ;
humble yourself under the mighty hand of God and
* Confidant.
2G EXPOSITION OF
lie shall lift you up : be not paughty,* for God fights
against none but rebellers, and it is his pleasure to pity
all prostrate souls. If they be low, whence shall they
fall ? If they humble themselves to hell, what lower
can God put them ? If they have pronounced the
sentence of justice, what shall God do?
Oh that men were thus canny to deal with God,
and prevenet the sentence of judgment ! Glad would
God be, to see his deputy in man do justice, that he
may shew mercy : but when the conscience, which is
Ins deputy, doth not the duty, he must execute judg-
ment himself. Be wise, then, and seek unto God, for
he is the most favourable party. Blessed are they
who know his nature, and turn unto him ; who acknow-
ledge that the Most High bears rule in heaven ; for
albeit a man were high as Nebuchadnezzar, He shall
force him to acknowledge his sovereignty, for all
knees shall bow to him. The most stubborn shall
be forced to receive their condemnation upon their
knees, when no mediator or supplication will be heard,
but the voice of judgment. Only " consider this, ye
that forget God, lest he tear you in pieces, and none
be able to deliver out of his hand." While Ins hand
is stretched out, make peace with him.
3. In Job's acknowledgment of his own sinfulness
and God's sovereignty, when the rod is on him, we
see that God, by affliction, will enforce a man to ac-
knowledge both what God, and what himself is.
4. Upon this acknowledgment, Job concludes
with himself that all shall go right. " Thou knowest
that I am -not wicked, and none can deliver out of
thy hand." As if he said, Lord, I yield to thee ; I
will strive no more what thou art seeking : I grant
* Haughty. , t Anticipate.
JOB, CHAP. X. 21
unto thee thou challengest me for sin, and I take
with it : my friends challenge me of wickedness, but
I deny that. Thou tellest me that I am feeble, and
I grant it ; that thou art Omnipotent, and I ac-
knowledge it. Therefore now thou must shew me
favour, yea, I cannot want it ; for seeing I have ac-
knowledged what I am, and what thou art, it is im-
possible that thou can keep wrath any more. It lets
us see, how a man, albeit forced to acknowledge God
and himself, he may plead for mercy. Here a not-
able vantage whilk thrawn crops* have, when they
are dung with judgments, albeit they stood long out
pinglingt with God, and now are forced to take with
their faults when they cannot mend themselves. If
their uncircumcised hearts be humbled, God will re-
member his covenant, and have mercy. Being sore
chastened of God, thou mayest come to God, and say,
Lord, thou hast overcome me, prevailed over me ;
thou are higher than I. Behold, I yield to thee, and
now, I treat for mercy ; let me have it, albeit I have
neglected it before.
And ye who have not yielded to God's correcting
hand, be wise at last ; and ye who trow ye shall not
be accepted, albeit ye would yield, but fear that God
is seeking to destroy you, hearken not to the sugges-
tion, but rather believe the word of God, who has
said, If yet thy uncircumcised heart be humbled, God
will look upon a stubborn worm, because of Christ.
Therefore, take with your faults, and make peace
with God, else, be sure his fury shall break out on
all those who come not in to him. Come to Him,
and be sure to get a kingdom, and your bodies shall
be made glorious as the stars of heaven. Who would
* Stubborn stomachs. t Contending.
28 EXPOSITION OF
lose suck a fair venture offered, when it might be
had?
" Rem ember that thou hast made me ?" — Now Job
begins to plea God with reasons and arguments ; and
as his first, he takes hold of God by the far end of
the band of creation, and by that, draws strength to
himself, and confidence to look for mercy. He lays
out before the Lord his own work, his laidly* legs
and arms covered with sores, and says, These are the
arms and legs which sometimes thou formed, as a
pretty piece of clay, albeit now they seem turned
to destruction. The force of this reasoning is thus :
Good God, who sometimes made and fashioned me
in comeliness, wilt thou let me rot above the earth 1
Hast thou forgot what pains thou took in fashioning
me ? Is it thy pleasure to turn me to nothing again %
I cannot think that thou wilt so misregard the work
of thy hands.
1. We see, sense speaks to Job of destruction, and
that God had a mind to cut him ofF; and so doth it
ofttimes to others. When God amicts, sense will
say, that God amicts to destroy. This, said sense to
Hezekiah ; " Day unto night wilt thou make an end
of me ?" — for affliction has commonly the fear of far-
ther joined with it. Even Christ himself feared, al-
beit he knew certainly of an out-gate, for he did not
inhibit his holy nature to have its own affections ;
and it is a natural affection, when evil is on, to fear
worse. Sense and nature read a number of sad les-
sons in any one straik,t and write bitter things to
come. Wonder not to fear worse when ye arc
stricken, but know that ye have company enow.
Christ himself was assaulted with fear beyond any
* Loathly or loathsome. t Stroke.
JOB, CHAP. X. ~J
tiling that came on liim ; therefore it is said, he was
saved from that which he feared : then it is clear,
that fears will be of that which will not come ; this
the curse of the law imported. When destruction is
sounded in affliction, and it is borne in that God will
cut off, take it for the voice of sense and suggestion.
2. Job, for supporting of himself against the voice
of sense, draws an argument from God's making of
him ; and it lets us see, when sense says, God will
destroy, faith says, "Wilt thou destroy % His speiring
the force of a denial that it can be. Thus faith
. c f>ps sense when it speaks contrair to it : sense speaks
with faith in the day of consolation ; and whiles it is
silent, and whiles against faith. When sense is
against faith, let faith hearken what God says, and
not what sense says. Let faith say, " I will hearken
what the Lord will say, for the Lord will speak
peace to his people ; but let them not turn again to
folly." He makes of God's creating of him, to help
him in to God as his redeemer. We see it a good
mean to those who cannot win to God as a saviour
at the first step, to take a grip of him as a creator,
and from that, fix in themselves to him as a re-
deemer. " Thou drew me out of the womb, and
caused me to hope upon the breast," (Psalm xxii. 9).
Thus David claims kindness to God, because he is his
workmanship, that he may draw nearer to him, to
clasp him as a redeemer. The most tempted and
accursed-like soul cannot deny but it is God's crea-
ture ; and those who are most hardly exercised, and
doubt if ever Christ minded to save them, and will
disclaim him as a redeemer, yet will they not dis-
claim him as a creator. If then, in the time of sore
tentation, thou wilt grant that thou art his creature,
30 EXPOSITION OF
are there not some bands betwixt thee and God ? Is
there not some hameliness* betwixt the work and the
workman 1 Will he not love it better than another
man's work ? If the work had sense, it might say to
the workman, Thou made me ; and now, seeing I am
put wrong, thou must right me again. So may thou
say to God, Put me right, because I am thy work.
Claim to God as thy creator, to get farther kindness ;
by this mean a door is open to win in to God's outer
court, and from that, to the inner court also. If
thou win to God as creator, thou may also speir
where is the redeemer, for justice and mercies sent
are so near other, that thou may speak from the one
to the other. There are bands betwixt God, and any
who will claim to him, more than betwixt their fa-
ther and them. A child will go to his offended fa-
ther ; but thou art sibberf to the Creator, than a
child to his father or mother ; for the father or mo-
ther furnishes little to the child's making, by that
which God does ; for the shape, and all the endow-
ments are of God. Therefore claim kindness of God
as creator, and farther favour shall be shown.
" And fashioned me together round about." — He
both shews the work of God, and the fitness of the
work ; which lets us see, that the work of man's
creation, both of matter and shape, is worthy of con-
sideration, and the wisdom of the Creator is to be
seen in it. And He is to be praised for it, that a
piece of clay being the matter whereof man is made,
should be so comelily formed ; that man's body should
be shapen out of clay, with a pair of eyes in his head,
as two watches, to look out and behold the works of
God ; two ears to hear ; a mind within him to sit, as
* Home-feeling, fellow-feeling. t Nearer of kin.
JOB, CHAP. X. 31
in a castle, to command and direct ; a soul, with all
the faculties of it, to keep counsel and deliberation,
and give out directions ; and the senses, as so manv
officers, to execute these directions ; the hands ready
to work, the feet to go. Here is indeed a curious
piece of workmanship, more curious than any watch ;
so many parts concurring, that it would busy the
wisest head to search it ; yea, it is an unsearchable
deep, as all the works of God are. Therefore let us
praise Him, who has made us of so feckless* a mat-
ter, and in such a comely proportion, as there is no
lack in our shape ; all done exceeding notably ; and
let us claim some kindred to Him who so curiously
lias framed all, and taken such pains to make ■&
For as a workman's work is taken pains upon, so is a
price put upon the work. If the work be curious,
the work is the dearer ; if it be artificially graven or
indented, cut or carved, he who has wrought it, set?
the dearer price upon it. So says Job to God. Put a
price on me, thy piece of work, according to the cu-
rious art kvthed in fashioning of me : seeino- thou
hast made such a pretty piece of work, I pray thee
destroy it not. When man begins to dip in, and see
what God has done for him, and begins at the work
of creation common with the beasts, from it he mav
draw some arguments of confidence, that God will
shew mercy to him, if he seek unto Him : but manv
men miskenning this, make themselves inferior to
beasts. Therefore, examine and study what God has
done for you, so shall ye draw to nearer acquaintance
with him ; and suffer not Satan so to blind your
mind, as not to think what God has done for vou.
M Remember, I beseech thee, that thou hast made
* Powerless.
32 EXPOSITION OF
me as clay." — Here as he remembers that he is GodV
•workmanship, so also he remembers his own frailty ;
and yet he claims to Him who cares for clay, because
he has waired such work on him, to frame him out
of the clay. It lets us see, if we can find, the care
that God has shown about us already in our crea-
tion. We may gather from this, that yet more care
shall be taken of us, and that he minds to do better
to us than to destroy us, especially when we come in
to him, as to our Creator. David says, " Thou madest
me hope, when I was upon the breast ; and now,
when grey hairs are on me, thou wilt not forsake
me." As if he said, Wilt thou tyne* me at last,
when thou hast had so much care of me hitherto %
Learn then to draw along God's care of thee in
the creation, to expect his care of providence ; and
seeing he has had a care to bring thee up from a child,
from that, expect yet more good. The more thou
can prove God has been good to thee, thou may prove
by that, that he shall yet do more good. Therefore
father kindness upon him from byganes,t that thou
may find kindness for time to come. It is a very
evil argument to prevail with man, because lie has
given much, to crave yet more; but a good argu-
ment to prevail with God. For thou may say to
him, Thou hast been gracious to me, and must be
gracious to me. To tell Him what good he has done r
is a band to urge him to do more ; yea, it is a point
of wisdom in thee, and a point of thankfulness to him.
" Wilt thou brin<r me to dust a<rain ?" — Sense said
to him, that for all his prayer, God would destroy
him ; therefore, as before, he said, Dost thou destroy
me ? so here, " Wilt thou bring me to dust I" We
* Lose. t Things past.
JOB, CHAP. X. cl>
sse then, God is dealing sharply with his creature.
Sense will say that He has forgot, or will destroy the
work of his hand ; but faith will not admit this, es-
pecially when it is conscious of the begun work of
regeneration. Therefore as oft as sense speaks thus,
let faith have the hindmost word : if sense speak
thus, let faith speak thus once after. Job turns him
not to sense, and speaks thus, but to God ; for sense,
natural reason, and suggestion, are not always to be
answered to ; but what we would speak to sense, sug-
gestion, or misbelief, speak to God. He that speaks
to a stone, looks not for an answer, and he who
speaks to a foe, looks not for a friendly answer ; but
turn to God, and be sure of a good answer, when nei-
ther Satan nor sense will jrive it.
Verse 10. " Hast thou poured me out as milk, and
curdled me like cheese?" — He compares the work of
his conception in his mother's womb, to the making
of cheese of yearned milk. Albeit this seem a base-
like comparison, yet the Spirit of God borrows it.
As if he said, Lord, what am I in my conception, but
as a little curdled milk \ How is it that I am brought
to be something, who was of such a small-like sub-
stance ? Thou, by putting to thy hand to me, hast
wrought me to some solidity, as when one with his
hand gathers thickened milk. And yet, it is but a
mean comparison ; for when God puts his hand to the
work of man's framing, oh, what curious draughts,
smaller than the smallest thread of a worm-web !
"When He lays the portrait of the veins of the body,
and of the arteries, and of the sinews, so woven as no
eye can discern it, nor take it up ; and when they are
brought to the uttermost, the tightest physician who
has studied anatomy best, cannot reach to the uptak-
3
34 EXPOSITION OF
ing of all the veins in the body ! They can reach to
many hundred veins, but yet they tyne of the
count, when they come to the cutting of the veins
that are on the eye-bree ;* for there, their anatomis-
ing knife is grosser than the thing that is to be cut ;
for there are such small veins on the surface of the
eye-bree, by which blood is conveyed, as they cannot
be discerned ; yea, it is a thing unsearchable, to
count or find out all the veins in the body. No an-
atomist under heaven can do it : so curious is the
Lord's work, that no human skill can anatomise one
eye, nor tell the tunicles and veins of it. They can
show no more in a living man, than they have found
out in a dead man : but in a dead man, all cannot be
found, because the blood being run from the veins to
the heart, at death, then, the veins cannot be dis-
cerned. So curious is the Lord's work in the crea-
tion, that it is unsearchable, and therefore none need
to speir about the work of creation, or about the re-
surrection, seeing there is a daily new creation of
man and beast ; it is as easy for God to raise again,
as to make of nothing. Let the framing of any one
member of man's body be meditated upon, and he
shall be forced to wonder at it, and to give it over as
unsearchable. Always we see, that the framing of
man in his conception, is the work of the Lord's own
immediate hand.
2. He makes his conception in the womb, God's
work, as a thing to humble man, so also to exalt
God, both as wise, loving, merciful, careful ; and a
powerful God, and a humble God, that he works clay
with his own hand, and stays upon the framing of it,
as if it were a thing something worth, for the space
* Eve-brow.
JOB, CHAP. X. OO
of three quarters of a year ; and millions made daily,
yet all done at leisure, and His majesty nothing
troubled with the making of them. And when He
has brought out a man, he says to all, What sayest
thou to my piece of work 1 All the on-lookers must
grant, that He is a powerful, wise, and good Lord
that made him ; yet commonly they that are most
acquaint with his work, are blindest in observation.
" Thou hast clothed me with skin and flesh," &c.
We see the meditation of our making has many
branches, and every one of them worthy to be weighed
and considered ; and, therefore, when we are about to
study the work of God, we would not take a general
glance, but go to particulars, giving to every particu-
lar its own meditation. Job reckons out four here ;
the bones, sinews, flesh, and skin, every one of them
severally and jointly to be considered. The bones,
made of the softest substance, and that yet grow to
greatest hardness ; for what softer than the marrow,
and harder than the bone? yet the one is made of the
other, and fostered by the other. Man is made of
bones within, as the solidest substance for bearing of
a burden, so that the bones are the pillars whereon
the body stands. If he had been made all of flesh, he
could not stand upright, work, nor bear a burden ;
therefore he is strengthened with bones, like growing
steel, and these bones fenced upon their ends with
gristle, which will wear better than steel. For if the
ends of the bones were shod with steel, they would
wear thin by continual moving to and fro ; but now,
being shod with gristle, they slide to and fro. and
wear not. If they were shod with steel, by motion
they would heat and fire; but gristle conceives no
heat, and in the joint there is a sort of oil that keeps
3G EXPOSITION OF
it from heating ; and if the joints be violently pressed
beside their ordinar, the heat that is gathered, is eva-
porate by sweat through the skin. The coldest and
softest part of the body is the brain ; yet out of that
soft, cold, and clotty matter, are all the sinews of the
head drawn, like a number of cords, which go along
to couple and bind the body together, bone unto bone,
and from it comes the marrow; and the bones being
thus coupled with sinews, then, for safety of them,
they are bolstered with flesh; and because the flesh
is tender, it is covered with a skin ; and without the
skin, a little thin skin, like a scabbard of dead hide,
lest the sensible part should be hurt by rubbing upon
it ; and this outer scabbard is close joined to the other
But the outer skin has no feeling, but only as it is
joined with the inner skin ; and guards it, as a ply of
lining cloth laid about it. To branch out all were
longsome ; but let us consider what wisdom and pro-
vidence is here : for worthy is the least work of our
meditation ; and greater comfort should we find, if we
studied his works more and more : light should be
shewn in them. " Thy works," says the Psalmist, " are
honourable ; sought out of all them that have pleasure
in them : who is so wise to observe these things, shall
mark the loving-kindness of the Lord." If men were
set to mark God's works, he would let them see more ;
as if one brought into a shop of curious work or wares,
should roose* all that he saw, it were a mean to make
the owner take pleasure to feed the on-looker's admi-
ration more. If wondering at a craftsman's work
will move him to shew more of it, much more God :
lie shall shew more of his works, and still more, till
he bring them to shew them a palace, where the
» Fraise.
JOB, CHAP. X. 61
praises of his works shall dwell for ever. There He
shall say, Man, thou could not get leisure on earth
to see all my works ; but now, view all at leisure, and
enjoy for ever full felicity, in the beholding of me and
my works. Oh, how great is our atheism ! — the
Lord rub it off! Let us meditate on our making,
that we may fall in love with our Maker, so shall he
shew us greater things ; as Clirist to Nathaniel, " be-
lievest thou for this ? thou shalt see greater things."
TEXT.
Verse 12. " Tliou hast granted me life and favour, and thy visita-
tion hath preserved my spirit.
13. And these things hast thou hid in thine heart : I know
that this is with me.
14. If I sin, thou markest me ; and thou wilt not acquit me
from mine iniquity.
15. If I be wicked, woe unto me; and if I be righteous, yet
will I not lift up my head. I am full of confusion;
therefore see thou mine affliction."
" Thou hast granted me life and favour." — Job has
been reckoning the pains that God took upon him,
in his conception in his mother's womb ; how he drew
the draughts of all his body, and pencilled all the
wants of it, till he brought him to a perfect man. He
follows forth all from his very first original, till he
came out complete in all his parts : and now, in this
verse, being made and perfected in all his parts after
a very comely fashion, he says, that God has granted
him life and favour. That is, when He had fashioned
him, he let him not lie there where he made him ; he
made not Ins mother's womb his grave, but gave him
life, that is birth, or a new life, because he was brought
forth of his mother's womb by God's hand, who pre-
38 EXPOSITION OF
served him from danger in the birth. And after that
he is brought forth, he says, that the Lord's visitation
preserved his spirit ; that is, day and night He watched
over him, to hold in his life. And while he thus
speaks of God's visitation, he borrows a comparison
from a father or mother, that wakens and rises in the
night to see how the young bairn lieth, and that the
nurse or mother that gives it suck overlay it not. As
if he said, After I was born and brought out into the
world, I would have died, except thou had guided
their arms, or in their turning in their sleep, held
them off me. God's watchfulness that he should not
be smoored,* was the preserving of his spirit.
Here we see very deep reasoning used, that Job
may strengthen himself in the favour of God ; for faith
is a great disputer, and a deep logician, and can fetch
strong arguments from afar, for its own support and
relief. It is like a man plunging in the water, that
stretches far to get a grip of any thing that may pull
him out of the water. Faith lays hold on common
benefits, but misbelief doth not make use of chief argu-
ments. Misbelief, albeit it had been comforted yester-
day, counts nothing of it ; daily renewed benefits it
makes no use of them : but faith draws favour out of
everything ; out of corrections, sparings ; giving, tak-
ing ; draws arguments of love, and makes use of the
most common argument, even the bringing out of the
womb.
To strengthen faith, take all arguments. Reason
for thy own standing anv way, for a thread is enough
to hale one home. The least appearing of God's
working in us or about us, is enough to help faith ; for
albeit the argument in itself be weak, yet the dispu-
* Smothered.
JOB, CHAP. X. 39
ter's mind is strong, and looks more to that he would
be at, than to the force of his argument, and accepts
his reasoning whatever it be, when he would be home-
ward. For albeit his arguments be weak, yea, null,
if they were strictly examined, yet seeing he honestly
uses such as he has, he is as an advocate, when he is
about to plead a cause. If he bring out the best he
has, and faithfully plead the cause, albeit his argu-
ments be slender, yet he is allowed, and is rewarded
fur his pleading. So a believer, when he is honestly
set to testify for God, against Satan, and his own
wicked heart, he is accepted, albeit his arguments be
weak; for a weak argument is as strong to fetch
home to God, as a strong, because it proves the con-
clusion in God's acceptation, as well as the strong.
And albeit the argument be weak in the general, yet
it is strong enough in the disputer's hand, who would be
in at God, and there at kindness with him ; for he has
said, those that come unto him, he will in no wise
cast out.
Let none then be so witless, as to cast away grounds
that may uphold them ; and say not. what have I gotten,
but the reprobate has had as much ? I answer, are thy
eyes the worse, that a reprobate has a pair of eyes also?
"What would thou think, to make thee blind when the
wicked sees "? Or if thou count of prosperity because
the wicked has it, what would thou think, for that
cause to be steeped in misery % Or when the wicked
has two legs or ears, that thou should have but one 1
Wilt thou cast off or misregard God's benefits, because
the wicked have them ? What is a benefit the worse,
that an unworthy getter of it abuse it ? Is thy answer
of grace and peace to thy prayer, or any other spirit-
ual benefit the worse, that the like is given to some
4.0 EXPOSITION OF
temporary believer 1 No, certainly, and yet this is the
best argument that uses to be brought, when God's
liberal dealing is lightlied" by any. But wealth makes
wit waver. It were well bestowed we had scant al-
lowance, and were dealt with as tarrowingt bairns„to
make the meat they refused to be the first they get ;
and seeing they except against God's dealing, to make
them see the fruit of their folly, by a more sharp deal-
ing. But those who count much of every thing, and
by all arguments reason homeward, shall find God
more bountiful ; and if they laud the bounty of God,
they shall get more cause to laud it ; they shall over-
come him by lauding, but he shall overcome them by
his bounty.
2. We see Job makes the putting in, and holding
in of his life, a special benefit, and a token of God's
favour. It lets us see, that beside the framing of our
body, the putting in of life or a reasonable soul in our
body, is to be reckoned as a special benefit ; and that
so much the more excellent, as the soul is above the
body. God would be acknowledged for this benefit,
as a token of his care, respect, and indulgence above
other creatures. To see God take a piece of clay, and
plaster it over with so comely a fashion ; place holes
for eyes, buckle them in with strings, cover them
about with a case of bone ; and frame so all the mem-
bers of the body, and then put in it a reasonable soul,
to hold all living ; and to join that soul with the body,
and that soul never to die, albeit the body die, and
again the soul to be joined to the body, when it is
raised again ; is not this abundant matter of God's
praise, and an argument sufficient to draw in to God,
* Lightly esteemed.
t Loathing from being pampered.
JOB, CHAP. X. 41
and claim acquaintance to him, that he has given the
similitude of himself, by putting into man an ever-
lasting, spirit,- understanding, will, even the image of
himself ; a reasonable soul, which he has not given to
the beasts ? But many men turn souls into devils,
because God will not resign his throne to them, and
do their will, when they should do his. Such is the
pride of .man's desperate nature. But learn ye to
count your bodies a benefit, and the putting of a scul
into your body another benefit.
3". " Thou hast granted me life and favour." By
life and favour, he means not the shaping of him, and
his making men shew favour to him, and women to
keep all duty to him in the time of his birth ; but also,
he founts it God's special favour, that he was born hi
the company of those who cared for him, when he
could not care for himself. We see, that faith counts
every thing a favour, even conception, and care in
forth-bringing. Faith takes not only conception, but
every thing that it gets, as favours and tokens of God's
love and good-will. Count every thing received of
God a favour, so nothing shall make thee impatient as
to storm when he gives or takes ; for if he take, it is
the loosing of some burden off us ; if he strike, it is
but the chirurgian's lancet ; if he gives a bitter cup,
it is physical ;* whether it be sweet or sour, it is to
procure our health, and that in a seeming manner,
but it is so indeed. Therefore expone God in the best
part, for that is faith's part, and the part of one who
is reconciled. A friend exponcs a hard turn done by a
friend, friendly ; and the more love there be, the better
is any thing that is done construed. So those who
construe all that God doeth, to be out of love, are
* Medicinal, healing.
42 EXPOSITION OP
God's friends ; and if any will threap* love upon God,
they shall not be disappointed.
Objection. Every one gets favour of God. An-
swer. But every one makes not use of the benefit
received. To get benefits is common, but it is not
common to make use of them ; therefore let the wicked
man have the benefit as thou, but make thou the use
of it. There were ten lepers cleansed, but only one
of them gave thanks ; and albeit the rest were cleansed
as he, yet he gat a farther benefit ; the spiritual lep-
rosy of his soul was cleansed also. Then see that there
be as great difference betwixt the wicked and thee, as
betwixt the nine lepers and the tenth. Bless thou
God for every thing thou gettest. Oh, that God's
children could be persuaded to be thus wise ; even ye
who daily whirne and chirme,t to whose pleasure
God cannot work ; who will not give his Spirit leave
to dwell with you for channering,J barking, and mis-
constructing of his works ! I wish you this rest, that
if God should grind you to powder, ye should judge
him to do all out of love, for all things work together
for the weal of them that love God ; for these always
expone God in the best part, and are loath to lay any
imputation on him. If ye would still stand to the
maintenance of his glory, ye would still love him, and
hear no evil tales of him, nor misconstruct any thing
that he doeth. Ever hold this ground, to judge of
God according to his word, for he still works accord-
ing to it. If ye would do so, ye should dwell under
the shadow of the Almighty ; your life, albeit it seem
miserable, should be sugared ; ye should find the lov-
ing kindness of the Lord, and should be the meekest
* Iiisist, urge. | Fret and murmur. J Peevish blaming.
JOB, CHAP. X. 43
under his hand that can be ; "while as now, impatience
is for lending an ear to Satan. But let God deal as
he pleases, and let Satan calumniate His work as he
pleases, yet ye should never admit that God hates you,
albeit God himself would say it from heaven. Albeit
God say that he is angry, yet ye may say, I believe
he loves me, when he has cause to be angry. Oh but
the godly who know exercise of conscience, have need
of this ! "
4. " Thy visitation preserves me." It lets us see,
that the holding in of common life, is the fruit of
God's on-looking or visitation ; for God having made
a man, keeps a watchful eye over him for his sustcn-
tation, and thereby maintains him. The influence of
life is from God : where God's eye is, there doth the
Spirit quicken ; when he draws back the Spirit, the
body goeth to the dust. Know that God keeps life
in thee, by looking on thee, as the sun looking upon
the creatures beneath keeps them warm ; for when
the sun shines not on a stone, it grows cold. Such is
the working of the Sun of Righteousness. He gives
light and life ; he holds the blood warm, and keeps
it from clotting in the veins, that it should not choak.
Therefore let thy life, lent to thee, be an evidence of
God's upholding and looking on thee. And what I
say of the bodily, the same I say of the spiritual life.
His visitation is the cause that thou despairest not ;
that thou hast not shaken off his yoke yet, nor run
away from him, but art yet bauchling* on as thou
may ; therefore let him have the glory of it.
Verse 13. " And these things hast thou hid in thy
heart." That is, Albeit now, Lord, thou seem est to
be wroth, and about to destroy me, and to forget all
* Shuffling, as in walking in worn-out slippers.
4JL EXPOSITION OF
the pains thou hast taken in forming of me, yet I be-
lieve thou hast some love to me, which thou had
when thou formed me. Thou made me once a comely-
body, but now it is leprous and filthy ; my skin, that
sometimes was tight, is now eaten up with vermin :
I am like one living in his lungs, and rotting in the
grave, having only some spunk of life to keep to-
gether the rotten body in this estate. No love to me
doth kythe ; and yet, I believe that the love which
thou had in making me, and adorning me after so
comely a manner, is yet to the fore ; albeit now thou
hide it, yet I know that same care thou had in fashion-
ing of me continues ; albeit thou seem to destroy me,
yet love is hid in thy breast. Thus, Job's faith has
strong reasoning, that it creeps through God's hands
into his breast, and through his anger and wrath to
his purpose. Oh, how piercing is the virtue of faith !
1. We see that God will sometimes hide his love
and favour from his own, and make show as if he
minded no favour : whiles he will give fewer, whiles
more tokens of respect ; and when he gives fewer, he
is said to hide, or when he gives evidences of his dis-
pleasure ; as he is said to shew his face, when he
gives favour. Learn to distinguish betwixt the hid-
ing and manifesting of God's love : wisely observe
both, and make use of both.
2. Job is put to a trial when God hides. It lets
us see, that the time of God's hiding of his love, is
the proper time of faith's trial : such as believe not
God for his word, but only for his work, will not be-
lieve when he hides. This is not good in many, that
they will not let it light,* that God loves them, ex-
cept when he claps | their head ; therefore the Lord
* Allow it to pass. t Fats, caresses.
J03, CHAP. X. 45
lays upon such with liis rods, to warn them how they
limit his kindness by thedauting* of hisdoyltj children.
"When God hides, give thou a proof of thy believing
in him ; for herein many are not aware, when God
hides himself, that Satan says, God loves them not ;
and they hearken to Satan, and not to God. But
learn ye to amend this, else ye shall be worse dealt
with, if ye give not better proof of believing, when
God hides his love.
3. See here the piercing look of Job's faith ! It
passeth in by God's hand to his heart ; which lets us
see, that faith looks more to God's word than to his
work, and more to his heart than to his hand, and to
that which is hid, than to that which is seen. It
looks more to His affection than to his handling ; for
albeit God's hand be rough, yet faith says, there is
love in his heart ; and if his work seem contrair to
his word, faith speaks according to his word. All
things work together for the weal of them that love
God ; and so, the hardest straiks, that seem to cut
off, work for their weal. Make use of this — whatever
God do expone him by his saying, and not by his do-
ing, whatever sign he give, yet look aye to his affec-
tion ; for if thou wilt look in to God's heart, thou
shalt find thy name written upon it : for the Spouse
says, u Set me as a seal upon thy arm, and as a signet
on thy heart." Thus learn to pass through all dis-
appearance outward.
" If I sin, then thou markest me." — After that
Job has thus threaped kindness on God, here he falls
into reasoning what these straiks can mean. So will
it be with all those who think there is love in God's
heart to them. They will be borne out in the dis-
* Petting t Silly, stupid.
46 EXPOSITION OF
pute, and so furnished with arguments, that their
mouth will not be closed ; but still matter of dispute
will be furnished against misbelief, even when they
seem to be confounded. Let us see how Job draws
his breath, and followeth the dispute yet farther with
God. He falls into reasoning with himself after this
manner : What is this that God is doing, by chastis-
ing me after this manner ? Either I am dealt with
as a wicked man and impenitent, or else, I am exer-
cised as a righteous man, for my humiliation ; or I
am dealt with in this exercise, as an impenitent right-
eous man. If this be, then God is pointing by these
straiks at my faults, to cause me repent. If He be
dealing with me as a wicked man, then these straiks
are a part of hotter woe and destruction that abides
me. But I will not let that light ; but if He be
humbling me as a righteous man by these straiks, be-
hold, I am already before him, (ver. 14, 15). Then,
in the end, he knows not what to do or determine, and
confesses his confusion, and turns him to prayer ; for
his thoughts are so involved, while he is seeking to
know what God is doing, for he cannot rest on one
thought ; therefore his confusion kythes, as if he said,
I wot not what to think : my wits are all through
other : I cannot find an out-get, when I look to my
pained and perplexed body, (ver. 15).
That Job is put to search himself in his afflictions,
1. We see that afflictions are sent, that we may
be put to a search what the matter can mean. My
heart made diligent search, (Psalm lxxvii). Exa-
mine yourselves upon your bed, (Psalm iv). Search
yourselves, nation not worthy to be beloved !
When God corrects, search what he means ; as
Paul, when he was stricken from his horse, said,
JOB, CHAP. X. 47
"Lord, what wilt thou have me to do?" And He
will tell thee, as he did Paul : he will tell thee, that
he would have thy heart loosed from such a thing,
he would have thee stirred up to such a duty ; and if
thou had rather sin, than part with such a thing,
whether it be thy goods, estimation, children, the
affliction has not done the turn. If thou wilt rather
stick by these things, and sin, better never thou had
seen them ; and if thou cannot find the cause of afflic-
tion by search, crave of God that he would shew it.
2. We see, that in the search, we may rank God's
dealing with us in ranks, and say, God is either deal-
ing with me after conversion, or before conversion, or
in conversion : I am either dealt with as a man guilty
of sins unrepented, or a righteous, tried, and humble
man. If I will bow to God, he will heal me ; if I
bow not, he will break me : if I come home, he will
receive me ; if I run away, he will follow me with
judgments. Search, and rank matters right ; for
such as know God's ways, will readily search the man-
ner of his working in the word : and examine your-
selves by it ; so shall ye win to the bottom of matters,
and find out all sorts of your estate.
3. While he says, God marks his sin, we see, when
a man is dealt with as guilty of unrepented sin, then
God's correction or visitation is the marking of his
sin, and a declaration that God hates his sin ; for
we have oft seen, that God has written men's faults
upon their punishment, so that the on-looker may read
the name of the fault, by the correction : but it was
not so with Job. But an intemperate man's sin will
be written on his face ; or the man that dotes after
worldly things, the Lord will put bitterness on them,
and make him find thorniness and vexation. If thou
48 EXPOSITION OF
inhauncli* or follow after any perishing tiling in thy
mind, and God meets thee with some rod, know thou
hast reached thy mind beyond that which is allowed.
And yet thou hast a vantage ; thy fault is pointed at.
Therefore point thou at it also, and take with it.
When God says, Man, there thy fault ; read it in thy
chastisement ! answer thou, Lord, I take both with
my fault and chastisement. Then be sure, if thy un-
circumcised heart be humbled, he will remember his
covenant, as he says to Israel. It is not the taking
with the fault that makes God lay on another
straik ; therefore, when thou art stricken, submit thy-
self, take with thy fault, and say, Lord, I thank thee
that has told me my fault, that I may mend it.
4. " And thou wilt not acquit me from mine ini-
quity." It is best to read this by way of interroga-
tion, Wilt thou not acquit me from mine iniquity ?
and so, the speiring has the force of a denial that it
can be — which lets us see, when our God corrects for
a fault, he is minded to forgive the fault, and to take
it away ; for the word correction, imports the righting
or mending of a thing. Therefore where God chopst
at a fault, he is minded to make that same person the
better, and to pardon that sin. Therefore, when
thou art corrected, discourage not ; for it is only as
the chirurgian's pointing at the sore, and saying, I will
lance it, or fire it, and so heal it. If God correct
thee for too much love of children, goods, or the world,
or credit, by removing these, he is pointing with his
Ian set, shewing that he is about to mend such a fault.
" If I be wicked, woe unto me." — If God deal with
a man as wicked, woe to that man ; for if he remain
wicked, that dealing is but the be^innin^ of sorrow.
* Embrace. t Strikes.
JOB, CHAP. X. 49
'* Let the wicked forsake his way, and the unright-
eous man his thoughts," (Isa. lv. 7). If thou find
that thou hast not turned in to God before now,
humble thyself, and be no more wicked ; yield, and
acknowledge thy iniquity ; then no woe shall be to
thee : but if thou humble not, then woe, woe still
abides thee !
" And if I be righteous, yet will I not lift up my
head." We see, if God deal with man as righteous,
it is to humble him, and to hide pride from his eyes,
that he be not puffed up because of his righteousness.
A righteous man may be corrected, albeit he be ac-
cepted of God, have repented his sins, and is not se-
cure, but still seeking God ; yet the rod bides not
away, for he needs it. If then a rod being come, and
thou art put to search, and finds thyself in the way
of righteousness (for rods come on righteous and un-
righteous ;) know that the rod is to hide pride from
thine eyes; for when men are absolved of God, and have
the conscience of remission of sins, readily they are
puffed up : as a man who is high in court, it is hard
to make him keep a low sail, so man is readily puffed
up, who is persuaded of God's favour. To prevent
this uplifting, God lays on a rod ; therefore aim at
submission. Beware to lift up thy head, but creep
in the dust. When God absolves, rejoice in tremb-
ling. Remember what thou art. Albeit the Sun of
Righteousness has shined on thee, dust and ashes, yet
remember thou art but dust and ashes still !
50 EXPOSITION OF
SERMON.
Verse 16. " For it increasetli : thou huntest me as a fierce lion, and
again thou shewest thyself marvellous upon me."
The Lord has put Job to a search, what the mat-
ter means in this his hard exercise ; and Job lays his
count that this hard handling is one of the three —
either the correction of a secure man, or the punish-
ment of a wicked man, or the trial of a righteous man.
As for the first, he has spoken in the 14th verse ; and
the meaning of his word is, If this be the correction
of a secure man, then I need not look for pardon, till
I take with my fault, and humble myself ; and this
I am contented to do, if God will point out to me the
sin that he marks. If it be the punishment of a
wicked man, then woe's me ; woe, and double woe to
me ! If so be then, I am far mistaken, for I cannot
tell what it is to turn in to God, if I have not turned
already. Therefore he casts by this, and will not
yield to it that he is wicked, being conscious to him-
self of the contrair. As if he said, If I have not the
comfort of not being wicked, then woe to me, for my
friends have win the cause, and I am undone. But
in this, my comfort abides, that I am not wicked. If
I be righteous, yet will I not lift mine head ; — that is,
if the Lord be trying me as a righteous man, I know
it is but to humble me, and I am content it be so ;
for albeit I were righteous, that is, conscious to
myself of no wickedness or unrepented sin. yet would
I not lift up my head before God, or stand out stiffly
to justify myself.
51
1. Out of this last, we see albeit a man be right-
eous, yet is he not freed from correction, — and here
stands the dispute between Job and his friends. For
Job affirmsj that a man indeed may be righteous, and
yet hardly handled by God's afflicting hand ; but they,
not having seen the like in their experience, hold the
contrair; yet Job's ground holds fast. Therefore, let
those who walk before God in all good consciences, be-
ware to condemn themselves as guilty of that which sug-
gestion would say; but rather know, albeit ye walk be-
fore God in all well-pleasing, yet will ye not be freed
from the exercise of God's children ; so that by outward
things, a man may neither know love nor hatred. It
reproves the rash judgment of many, who say, if they
were not wicked, God would not strike them so ; and
yet, all the straiks they have gotten are so gentle, that
the dearest of God's servants have not been freed from
the like straiks. Therefore, reprove this rash censure,
which smells of giving too much credit to Satan, and
too little to the testimony of God's Spirit and the
scriptures, which say, that those who are justified by
faith, may be as hardly handled as others.
2. "If I be righteous, yet will I not lift up my
head ;" that is, I know thou would have me humbled,
and not to lift up my head ; for thy affliction says so.
Thou would not have me to think of my righteous-
ness, as one that has found honey, not to eat too much
of it ; so should I not search out the matter of my
own praise, or count too highly of my own righteous-
ness. It lets us see, when the righteous are exercised
by troubles, it is that they may be humbled, abashed,
and pride hid from their eyes, kenning that they are
subject to sin and misery, albeit God pardon them ;
and it is good that the righteous be exercised with
52 EXPOSITION OF
chastisements, lest they be hurt with the rotting
sweetness of earthly things. When God corrects
thee, know it is to humble thee, and that thou should
not be proud of thy own righteousness. Say with thy-
self, when correction comes, God is either humbling
me or trying me ; for this shalt thou not miss in the
general, albeit thou cannot find out the particular
cause : albeit possibly he be switching thee for thy
impenitency, yet he is humbling. Be sure ye cannot be
mistaken in one of these two, — that God is either hum-
bling or trying. Therefore, resolve to strive to give a
proof of thy faith and humiliation. Many, when they find
not a stepping-stone whereon to set their foot in trou-
ble, are like to sink over the ears, and drown. But
here are two stepping-stones whereon they may stand,
and by these two they may be keeped up from drowning.
Presuppose God by troubles were correcting for se-
curity, and so stirring up to repentance ; yet, if the
party corrected will fasten his faith, and be humbled,
it shall bear him out, and serve for a load-star in the
dark night, to guide him through to heaven.
3. Job says not here simply, If I be righteous, thou
art humbling me ; but he says, " I will not lift up my
head;" that is, I am well content to be humbled,
and so, will not strive ; and so also will look for an
out-gate : this thy marking of my sin, and not acquit-
ting of my iniquity, tells, thou would have me to take
with it, and, behold, I do it ; and if 1 were righteous,
yet thou would have me humbled, and I am about to
be humbled, and therefore thou and I are agreed.
And so, when I am humbled, an out-gate must be. I
lift not up my head, therefore thou must raise me up,
who am humble. It lets us see, that a humble soul
under exercise, may look for an out-gate : he that lifts
JOB, CHAP. X. 53
not up his head in pride, God will lift up his head in
consolation ; if he abase himself, God shall exalt him
Here a clear ground of encouragement to the humble,
and there are sundry promises to back it. God resists
the proud, but he gives grace to the humble. If, then,
under sore affliction, thou can find nothing to uphold
thee, but that thou art humbled, this one stepping-
stone is enough to hold both thy feet, yea, a rock to
rest upon : albeit there were a great deep round about
thee, yet thou may be sure not to drown, but to be
comforted and relieved. Therefore, haste to humilia-
tion, ye who would be comforted in trouble: haste to
take with your sin and unworthiness, if ye would have
Christ to be your physician and your consolation.
11 1 am full of confusion." — For all Job's search and
humbling of himself, yet dolour bides on him ; albeit
his faith have gotten an out-gate, yet his sense can-
not see it. Therefore he says, that he is full of con-
fusion : as if he said, Surely, I cannot rest ; I am
ashamed of my reckoning ; I stick fast in the briars,
and cannot win out ; therefore, Lord, see thou my
afflictions.
1. We see it is possible for a man who has searched
his own heart, and lighted right on his estate as it is,
and has seen an out-gate by faith, that yet he cannot
win to rest in his mind. This is the draught of God
for keeping low those who are humble, to hold them
restless ; for willingness to be humble is not enough,
albeit it be a condescending in the mind, except there
be a real humility ; for it requires actual humbling,
and that which may be a press is requisite ; and there-
fore, the Lord will both humble, and keep on a weight
upon the mind, to make men really submit, as vo-
luntarily they submit in their mind, that there may
54 EXPOSITION OF
be an experimental humiliation, after the mind has
condescended.
Wonder nothing then, that after search ye rest un-
satisfied, but remain in confusion ; for albeit ye have
resolved to be humble, yet God may make your mind
restless, so as ye may be weary of the burden of it.
Albeit the matter be not worth a shilling, yet such
vexation may remain, as ye get no rest ; but as a mote
in the eye makes still restless till it be taken out, so
God can hold you in a business in a little thing, and
that to work that humiliation which ye are content
to have, and to make you throughly submissive in
everything. Think not that God hath not heard you,
because ye cannot get rest, for herein ye are mistaken,
seeing Job, accepted of God, and humbled before him,
is yet restless in his mind, that he may be experi-
mentally humbled, and patient till the delivery come.
Though thou be restless, yet know thou may be ac-
cepted of God ; yea, humble and restless in thy mind,
forgiven of thy sins, and restless in thy mind ; and
that for good reasons, to mortify thy sins yet more.
Therefore mistake not, albeit thou be restless ; but
ease thy restless mind by laying it over upon God,
and ease thy wearying mind by drawing in under his
wings.
2. Because he cannot get rest, therefore he is con-
fused and ashamed in himself: he looks like one
baized * and come short of his hope ; he blushes like
a man disappointed. This sense bears in upon him,
as if he were disappointed, so that neither by search,
repentance, or humbling of himself, can he find an
out-gate. It lets us see, that a restless mind, when
it cannot find satisfaction in the exercise it is under,
* Confounded.
JOB, CHAP. X. 55
-will grow confounded ; and this is a new exercise, and
a new affliction. As a horse that has run long about
in the tether, and has fanked* himself, is forced to
stand still, not knowing what to do, so the restless
mind, except it sit still, by its own restlessness will
run about, and grow dizzy. That which is casten,
will be taken up again, and that which is taken, casten
down again ; and thus, with changes of this and that,
the mind grows dizzy, and all seems to run about
with him, so that he cannot tell whether the earth
stands or goes about ; and yet, it is but the poor silly
head which, by turning, is grown confused.
Seeing this is the exercise of the godly, from rest-
lessness to be confused also ; and ye are fallen in con-
fusion, so as ye cannot know whether ye sit, or stand,
cr lie, be not discouraged, seeing it is an exercise
suitable to Christians : rather sit down, as a dussie f
body, at God's feet, so shall thy head be settled, and
thy confusion shall go. It is your rest to sit still,
says the Scripture ; but if ye will stir and flichter, J
like a bird in a cage, afraid of some ravenous beast,
which by flichtering from side to side falls into the
beast's claws, while as by sitting still in the midst of
the cage, it would have been safe ; so the restless soul
by fleeing of danger, puts itself nearer hand ; it gets
a scratched skin, wounds, and sores, which by quiet
sitting still it would have eschewed. If thou cannot
take rest till thou have drawn on confusion, and art
become so giddy, as thou knows not what to do, then
cower down at God's feet, and lay over thy perplexed
mind upon him, so shall he give his beloved rest,
sleep, and contentment.
3. "What doeth Job in this case ? He turns him to
* Entangled. t Docile. J Flutter.
56 EXPOSITION" OV
God by prayer, and says, Lord, see my afflictions. It
lets us see, that the only out-gate in confusion is
prayer. Therefore, go speak to God, albeit thou hast
no skill what to say, for there is not another out -gate
for a perplexed mind. " Ye people, pour out your
heart to God at all times ; he is a very present help
in the time of trouble." If ye will do this with any
eye to the goodness and mercy of God, ye shall find
ease and out-gate, or at least, ye shall go away better
from prayer than ye came ; your girths shall be some-
what slacked. Therefore follow this practice of the
saints, and ride this ford which many have ridden
before you. " I called upon the Lord, and he heard
me," (Psalm xxxiv. 4). Read also the 107th Psalm,
and ye shall see how many perplexities the kirk is
driven to, that they may call upon God ; and when
they call, they are heard. It is said, they wandered
in the wilderness, and cried, and were heard : they
were bound in the prison, and the iron went into their
soul, and they cried, and were heard : they forgot to
eat their meat, loathed their meat ; they are in
trouble, as tossed by the sea ; they stagger and reel
like drunken men, whiles lifted up to heaven, whiles
cast down in the deeps ; and when they cry, the Lord
hears.
Let the afflicted use prayer before they be con-
fused, or at least, after confusion ; and if ye find that
prayer and wrestling ease the mind, follow prayer the
faster, and use it the ofter ; and leave not off the ex-
ercise of prayer, seeing ye win your meat by this
craft of begging. Give it not over ; but when ye
would have comfort, out-gate, or success, go always
to God, for all his strait dealing is to drive you to
him — as superiors deal with their vassals ; cast fiwgs,
JOB, CHAP. X. 57
to catch them, and bring them in their reverence to
nurture them ; and if they yield and come in, they
handle them courteously ; but if they remain still un-
reasonable, hold still a cavil in their teeth, till they
fall and yield, and then shew courtesy. Now there
is no more generous and noble-minded superior than
God. When any seek to him, he seeks no vantage
of them, but he will bridle and bind, to force them
to acknowledge him ; and if they seek in to him, he
will pity, for it is his nature to pity poor afflicted and
confused souls, when they seek in to him. Be not
thou like the horse or mule, whose mouth must be
holden by bridle and bitt, else God shall bind and
bridle foot and hand, and lay on, till ye be forced to
stand. Therefore in time make your prayer to him
while he may be found, and surely, in the flood of
great waters it shall not come near you.
4. " See thou my affliction." — He speaks as if God
looked not. It lets us see, that those in affliction
cannot see God pitying or looking on them, for if they
knew that he saw, they would also know his helpful
and pitiful eye ; for when God looks to his own, it is
aye in pity. Albeit thy sense say, that God looks
not, yet know by the rule of faith, that God looks on
thy affliction. Labour to overcome sense, and prove
that God looks on, when ye get grace to hold out
your sores to him ; and if ye be persuaded that he
sees and looks upon your trouble, ye may also be per-
suaded that there is pity in him ; and if ye be per-
suaded that he looks with pity, ye may also be per-
suaded that he is preparing a remedy.
Verse 16. " For it increaseth ;" — that is, trouble
grows more. This conference with his friends, has
diverted his mind from his present trouble, and made
58 EXPOSITION OF
Lis thoughts run a little in another channel, and not
to think on his dolour as he did. It shews, that di-
verting of the mind in sharpest troubles, is a mean
to mitigate a little ; for -were the mind never so
troubled, let it be diverted, and ease comes, -which
hindcreth the seething of the mind. Job's dispute
with his friends makes, that his mind is not throughly
dipped in into all his dolours, but that they are slack-
ened ; yet now they increase, and turn back upon him,
when he finds no out-gate ; and it teaches us, that as
in a sickness or fever, the bodily pain will relent and
increase again by fits, so, in the fever of the mind,
there will be a relenting and a growing of the trouble,
as if trouble were, and came back again, or is more
sharply apprehended : which is all one as when the
sea is flowing, the waves come on the shore a great
deal, and incontinent run back ; and yet, at the next
dash it flows an ell farther, as if it were fetching a
race to come farther : so are the troubles of the mind.
Therefore David compares troubles to waters, while
he says, " All thy waves have gone over me." Let
this be one ease to thee, to see thy perplexed case
painted out in Job's person, and so know thou art
not marrowless * in thy exercise, but that the dearest
children of God have seemed to themselves overflowed
in the same flood-gate, and to have sunken in deep
waters.
2. " Thou huntest me as a fierce lion." — This is
not by way of complaint, but the expression of his
sense : for he being now slaiked, is like a bruised lamb
win out of the lion's paws, that seems to be eased,
because it is win out of grips ; and when it is pursued
again, by reason of the bruised bones, is not able to
* Companionless.
JOB, CHAP. X. 59
fly. So counts Job himself before God, as a bruised
lamb that is win away, and ere it be aware, is again
hinted * up in his claws, and is sorer bruised than it
was before ; so thinks Job of himself. As if he said,
Lord, albeit I know well thou art my merciful father,
yet thou seems to handle me, as a lion doth a silly
tender prey, that takes it and toys with it ; lets it go,
and takes it again, and grips it harder. It lets us
see, albeit the Lord be a meek and merciful father
to his own, yet in trouble and inward exercise he
seems terrible like a lion. Oh, what terror, when
God is any way apprehended ! albeit he come as a
father with a little rod, how fearful is he ! What
need then have we to walk circumspectly? If God
be so fearful and terrible in his mercy, how terrible
must he be in his wrath, when he seems to devour
the godly 1 "What is the case of the desperate per-
sons ? Doubtless they apprehended such terror in
God, that heaven glowms,t the earth seems to swal-
low them up ; they think they are going to the pit,
and are like to be swallowed up. His anger appre-
hended is more terrible than hell. Those who know
but a little of God's terror, know this to be true.
Paul says, " Knowing the terror of the Lord, we per-
suade men ;" and Hezekiah in his complaint says,
" Thou runnest upon me like a fierce lion, to break all
my bones : from day unto night wilt thou make an end
of me ! M When thou art thus dealt with, be not over-
fleyed ;J conclude not as sense says, for the Lord can
both break and bind up, bring down to death and
bring back again ; he can bruise, as a lion doth the
prey, and send whole away again.
" And again thou shewcst thyself marvellous."
* Snatched. t Frowns. * Too much afraid.
GO EXPOSITION OF
Albeit the Lord seems to him terrible as a lion, yet
still he talks on to him, to teach us, when God seems
to us a lion, yet still to talk on to him, count him not
a foe but a friend ; commune on with him, for under
communing he will devour none. The way to keep
off ruin is, to keep conference with God, tell him what
we fear and what we feel, and what sense says, so shall
we not give up the ghost, nor despair.
While he says that God shews himself marvellous,
he lets us see two things :
1. That he could not apprehend the deep of dolour
ere it came, for when it came, he wondered at it, as
a thing surpassing his fore-apprehension ; for men use
not to wonder, except it out-reach their conception or
fore-apprehension. We see when God exercises, we
will be otherwise handled than we trow, more strictly
exercised than ever we fore-conceived ; it will be mar-
vellous in comparison with that which we apprehended.
What is the reason of many men's plunges and per-
plexities, but because they see not what God means,
and the exercise of sense is sharper than their fore-
apprehension ; and that is now set before their eyes,
and sensibly felt by them, which they never foresaw
or fore-thought.
2. We see God is marvellous in afflicting those on
whom he is pleased to shew his power, as a judge, ac-
cording to his wisdom, devises exquisite tortures to
torment those whose life he would have kept in. Yet
the wisest man's wit is short to devise tortures, but
God is marvellous ; for he can by touching one of the
veins, make a marvellous torment ; or by a little stone
in the kidneys, or by some humour in the joints, or
by a fever, or by a megrim in the head, or by a fester
in the foot, he can make a torment inexpressible. And
JOB, CHAP. X. 61
if God can do so by way of fatherly chastisement, what
shall it be, when he exercises his wits to torment the
damned in hell % Fools trow, that the torment of the
damned in hell-fire shall be nothing as it is said be-
cause, say they, there is no material fire in hell, and
fire cannot affect the mind, and so, no torment. But
the Scripture has not told all ; but as never eye saw,
nor ears heard, nor ever entered in the heart of man
to conceive what God has prepared for them that love
him ; so eye never saw, nor ears heard, nor heart con-
ceived, what God has prepared for them that hate him.
What God has prepared for haters of him, who are
set to work their own will, and misknow God, never
mind could think upon the thousandth part of their
torment. For if by the ague in the tooth there be
such torment, what shaU it be when torment is on all
the body, and the body is made durable and strong to
bear it; upholden without meat, to bear all, and the
torment of the mind more than of their body ; the soul
and body cursing each other, that ever they knew each
other? Therefore, while ye are in the way, agree
with your adversary. And consider this, ye who forget
God, lest he tear you in pieces, and there be none to
deliver you ; for here shall ye feel the lion's paw, that
rends into so many parts, and so, multiplies your pain.
Consider it, that in time ye may seek reconciliation.
God persuade you, lest this advertisement make your
punishment more.
G2 EXPOSITION OF
SERMON.
Verse 17, " Thou rene west thy witnesses against me, and increasost
thine indignation upon me ; changes and war are
against me.
18. Wherefore then hast thou brought me forth out of the
womb ? Oh that I had given up the ghost, and no eye
had seen me F
Job is fallen again into complaint, and here he seeks
out of sense ; and being under temptation, gives vent
to suggestions, and lets sense speak instead of faith.
His sense says, that God by his sore strokes seems to
confirm his advisers, as if he were leading witness
against him in anger, and said that Job was the man
his friends called him.
" Thou renewest thy witness" — as if he said, When
I deny wickedness, thy renewing of witnesses to prove
that I am not in love with thee, but highly displeased,
and that thy indignation grows, and that still thou
speakest bitter things against me (verse 17). Then he
breaks forth in a fit of impatiency and bitter passion,
his fleshly part having prevailed over him ; as if he
said, I am sorry that ever I was born, that my mother
brought me forth, or that I lived longer than I was
born, that so I might have been as if I had not been
(verses 18, 19).
1. " Thou renewest thy witness," — He calls the con-
tinuance and renewing of his dolour and grief, a lead-
ing of witness against him ; which shews, that when
faith would fain comfort itself by the word and cove-
nant, sense uses to lead witness to disprove faith,
taking arguments from present disposition. This is
a very hard conflict of faith with sense. "When faith
JOB, CHAP. X. G3
not only -wants sense, but lias contrary sense to that
while it believes, then it is a hard strait; as when
faith says, God loves ; and sense says, Strokes prove
the contrary, and that the believer's case is not such,
as he holds himself in hand.
Be prepared for the like exercise, and to stand out
in the like battle ; and trust not sense in the day of
trial. But when trial is sent to sift, sense brings out
all the forces, and says all that can be said ; and
when sense has said what it can, and faith stands out,
then faith is made more precious than fine gold.
Therefore, ye who are racked with your daily run-
ning issues of sin, when ye would believe in God, be
not driven from him, knowing that ye have liberty
to come in to Christ, when ye are like to be holden
in the law's grips ; and if any be welcome, it is the
soul labouring under the sense of sin ; yea, the secure
and the proud may not bide away from Christ, but
must go to him, for they have an errand to him to
take away their security, and to make them humble,
and more light to see themselves. But especially those
who are handled hotly by the law, and feel the
wickedness of their own heart, to be led as witness to
prove them unhallowed, let them cleave fast unto
Christ, and fro not from him for all the tentations ;
for sense is juggled and embittered by tentation.
Therefore, trow not the voice of a liar, but the voice
of the word, which says, that those who are fled fur
refuse to Christ, shall have strong consolation.
2. Let us see what are the witnesses that sense
leads against faith. The strongest witnesses are rods.
Checks and challenge of conscience, estimation of
others who called him a hypocrite, — yet all are false
witnesses; — the chiefest witnesses are rods. They
64 EXPOSITION OF
say, That man is wicked, and God corrects in in-
dignation. These specially seem to speak from God,
because the Scripture says, " Is there any evil in the
city that the Lord has not done ?" Rods speak most
plainly for misbelief, and against faith. Know then,
that when crosses, tortures, miseries, and vexations
worldly, come to militate as an host of men against you,
and say, that God has no pleasure in you, whom he
so vexes, hearken not to such witnesses, because God
has told us, that whom he loves, he rebukes and
chastises. And so, if the rod speak for God, it must
speak love. He loves you, and has no will that ye
should perish, and therefore must use rods to mortify
your corruptions ; and the rods, when they come, say
only, We are the Lord's visitation, to testify, that
God is come to see what ye are doing ; and from the
time he sees evil in you, ordains that we should scourge
it off you. Ye are in danger, and growing secure,
and we are the Lord's messengers to sharpen your
prayer, to put by an evil hour, and to make you spend
the time better than otherwise you would do. Thus
are rods messengers of God, come from him for
good. But when men hearken not to this, but to
suggestions, then Satan speaks what the rod seems to
say, and not what it says in substance. Therefore,
take the testimony from the word, else thou shalt be
deceived: and whatever false witness would loosen
faith, hearken not to it, but know, that sense can be
juo-gled and depone falsely, and trow it no more than
the deposition of a hard rod. And whatever sense,
Satan, the rod, or on-Lookers say, trow them not ; for
if God liked to let out his wrath, lie might at a clap
Bhut vou in the pit. Therefore for strokes let never
a living man complain, for as long as life is kept in,
JOB. CHAP. X. 65
strokes are only to draw in to God, and to fly wrath
that is coming.
3. Another point of the witnesses deposition is, that
the rod seems to say, it is wrath or indignation. We
see strokes are heavy, but nothing so heavy as wrath
or indignation, when it is apprehended. A soul re-
conciled to God, cares not for straiks, if wrath be away;
but if it see wrath with the straiks, then it is heavy.
It can abide anything but wrath. Therefore David
says, " Correct me not in thy wrath ;" for that ate up
his bones, dried up his moisture as the drouth of
summer. It is a sharp-pointed rod, when there is
fear of indignation; and those under the sense of
wrath are specially to be pitied. Ye who fear and
find wrath, albeit God speak not to you, but strike,
yet speak ye to him, as Job here tells God, that he
fears his indignation be increased.
4. " Changes and wars are upon me." — He had di-
versity of onsets, hosts of adversaries and powers, that
concur to beat him down ; and therefore, by a com-
parison he expresses yet more his anguishes, having
apprehended his estate to be, as when new and fresh
onsets are made in battle, by fresh soldiers against a
beaten party. And this lets us see, that exercised
minds have a battle wherein they are contrary parties,
faith sustaining and holding out, and troubles and ten-
tations making the onset. The party, defender, thinks
that his overthrow is sought, and the matter of con-
test is about his life. The fits of war are, Satan with
one onset, the world with another, God with rods
on the third hand — and these all use variety of changes
and assays, whiles one way, whiles another ; and yet,
God having in all a supporting hand of the party de-
fender, when he is laying on with his other hand.
5
6() EXPOSITION OF
Albeit the party stricken marks only tlie striking hand
of God, yet he lias also a supporting hand which he
sees not ; but if he considered with himself, he would
say, How is it that I have so many strong and power-
ful enemies, and such hard onsets, and yet am sup-
ported to bear out ? If he saw this, doubtless, albeit
God seem my party, yet his supporting hand bears
up. But he is like a fleyed* body, who marks not
this, but only the strokes.
5. In all these onsets he had changes, whilst their
evils set on ; whiles one or other, whiles all set on to-
gether. He was like one wading a water on an un-
even ground : he goes in, and finds it deep, and up
again ; and he finds a bank of sand, and then a new
deep again. So up and down wades he on in this
affliction, this tentation setting on now, and then that.
Wonder not to find changes, for they are kindly.
6. " Wars and hosts." — A part of his exercise was,
to have his parties mustered before him at once : God,
the world, his friends, sense of indignation, and sins
bypast which he thought were forgiven, all fly in his
throat together. Here is the peril of giving over,
when the whole host is against him. Forasoul to stand
out at such a time, is a special point of faith's strength,
when nothing but the bare letter of the scripture is
for it, and all parties as an host against it. In such
a case, remember that stronger is He that is in you,
than he who is in the world. Stick fast by the bare
letter of the scripture, when God, Satan, men are
against you, and hold fast this word of scripture, " All
things work together for the weal of them that love
God ;" or any other place that makes for you ; so shall
ye stand solid, as on a rock, albeit the blast be sore.
* Frightened.
JOB, CHAP. X. 67
If possibly the godly stagger at sucli a thick shower
of hail, or -when all their enemies come about them
like bees, thicker than the motty sun, and tentations
fly thick as midges, what wonder if ye be set aback?
7. But what is Job's help in this sore onset ? — that
he is speaking to God, and telling him his case : for he
savs to him, " Thou renewest thy witnesses against
me, and increases! thine indignation upon me; changes
and war are against me." It lets us see, albeit our
exercise were never so hard, and parties never so strong,
yet let faith ever have recourse to God, for there is no
refuge but to him. Tell him the deposition of the
witness, that he may refute all ; and beware to leave
speaking to God, for that is Job's wreck, as the next
words show.
Verse 18. ;; therefore then hast thou brought me
forth out of the womb ? Oh that I had given up the
ghost, and no eye had seen me !" — From once his eye
falls off God, incontinent he falls in a passion and fit
of impatience ; for looking on the host against him, he
turns his back upon God, and utters unbeseeming
words, and asks, why God made him thus miserable.
And yet, this is but an agony and fever that will have
a cool ; and yet it is not to be excused. " Oh that I
had given up the ghost, and no eye had seen me !" Oh
that when my mother bore me, I had expired, or been
tane from her womb to the grave ; then had mine
eyes been hid from all trouble ! Job speaks never one
right word here, but all his words are like his ravings
in a fever, and the voice of his corrupt sense. And
now has he gotten such a wound by his adversaries,
that he is once driven into the mire, and breaks out
in that which became him not — and no wonder, when
his body was running with boils, scabs, vermin ; liv-
G8 EXPOSITION OF
ing and yet rotting ; tossed in his soul, like to be shot*
from God, and all byganes turned in a contrair. Yet
this excuses not his sin.
1. See here the force of dolour and pain. It so
takes up his mind, that it lets him think on nothing
beside. And ye -who have the experience of pain,
know that it will transport the mind in the time of it,
that ye can only think upon pain, pain, and more pain;
pain involving itself as a flame of fire, returning back
upon itself, so that the party under pain can think of
no other thing. Therefore, spend the time of health
and ease well. In your best wit, health, strength,
peace, prosperity, put over the work of repentance,
and settle it before pain come on; for when pain comes,
there is no leisure to repent ; yea, no mind of sin, God,
heaven or hell will be, but still mind of pain. Re-
pentance requires a whole young man in his finest wit,
health, strength, ease, prosperity, for repentance will
take up the whole man within and without ; and
therefore they who think to repent when they grow
sick or sore, Satan has deceived them, that they should
not repent at all. Repent when ye may, else ye shall
not get leave to repent when ye would. In pain, fix
your eye on God, and cry for faith and patience to
bear out. Hold your mind off your pain as far as ye
may, and on God, lest your passion break out.
2. See here what frailty is in the strongest ! Job
has long foughten mightily ; yet now, being cowed
and overset, he becomes weak in the conflict, and
staggers, and falls. It lets us see man's frailty by the
continuance of sorrow. Therefore let never man lean
to his own strength, albeit he had never so many ex-
periences ; for if there be not new strength and furni-
» Thrust
JOB, CHAP. X. 09
ture, there "will be no out-bearing. But lippen* to
Him who quickens the dead, and calls things that are
not, as if they were ; lippen to God only, and not on
any other strength. And when thou seest others pain-
ed and perplexed, and callest them abject, cease, and
rather pity them, for thou would rather do worse thy-
self than better, if thou were not supported: learn
compassion on the sick and pained, and suspect your-
self. And I bid you not put" down your own faith,
but put down your own courage and strength natural,
and say with yourself, If God support not, I shall be
also weak as any. And from the experience of others'
weakness, give over confidence in your own strength ;
then, your weakness being renounced, it is God's time
to supply.
3. In Job also, mark here the power of tentation
and unmortified corruption. Corruption and sinful-
ness kythe in holiest Job. Was it not a foolish
speech in Job, to say, Wherefore hast thou brought
me forth ? seeing God might have answered, Not for
thy ease and satisfaction of thy humours, Job, but
for another end : not to give thee thine own will, but
for my own glory ; and if I get glory, I will not spare
to pain thee yet more. Therefore this was a wild
tale of raving in Job ; and yet, it is but the voice of
his sense — Job's speech in his old man ; not all Job,
but Job in part only, and the words of his corrupt
sense. Know then, that in the holiest are corrup-
tion and blemishes, that all flesh may become guilty
before God. If the press had been taken off Job be-
fore his venom was squeezed out of him, we might
have thought of him as a sinless man, especially when
he had gotten such a testimony of God, that he was
* Trust.
70 EXPOSITION OF
a righteous man, and upright, and none like him on
the face of the earth. If this had not kythed, we
might have thought Job a man fully renewed : and
yet we see Job is but renewed in part ; and that a
hard press will kythe corruption, and a pressure of
God's thumb will cause rottenness come out. It lets
us also see, that never a man from the beginning was
saved by his own righteousness or holiness, for Job
was not so saved ; for here was a cause sufficient to
have caused God cast the bargain of works. But
because the covenant of grace could not be broken,
therefore this fault is forgiven in Job ; and Job has
here ado with a merciful father, who took him not
at the shoot, or in his passion, but after this, brought
him to himself, and made him to know with whom
he had ado. When thou seemest all the holiest,
know there is much rotten stuff in thee ; and ye who
think that ye are meek and patient, and can bear
trouble well, know ye were never yet afraid to the
yondmost.* A little press would make your rotten-
ness kythe, an ounce weight more would make you
stagger ; yea, the least thing may make you that ye
can neither read, pray, nor confer, but fret and fume
in your miscontentment, and break out in mad pas-
sions : and suppose your passions kythe not, yet know
that they are.
4. Consider what guiltiness is in this passion and
reasonless speech of Job's : " Wherefore brought thou
me forth?" It is a limiting of God's work, a re-
proving of God's work, a denying to God the glory
of his work ; a finding fault with God's providence,
a casting down of all that God had done to him or
by him ; for many get good of Job's life, and good
* Uttermost.
JOB, CHAP. X. 71
by Job's trouble, yet he casts all down here. This
sin, if it were followed, would drive him to hell ; but
because it is a passion, and beyond his purpose, which
he blames, therefore we follow it not. Always mark
ye from it how deeply a passion will involve a man
in guiltiness, when once it does break forth but a
little. Therefore beware of passion ; and excuse not
yourself, that because ye are naturally passionate, there-
fore ye take liberty to break out against God, or your
neighbour ; for ye may as well say, " I am naturally
a devil's limb ;" the one may be your challenge as
well as the other, and so, not an excuse, for that ex-
cuse blackens yet more. If any should say, " I have
it by nature, or in fashion, or custom," then I say, it
is so much the worse ; for that which is customary,
daily, and ordinary, is worse than that which breaks
out but now and then. Therefore, if thou find thy-
self passionate, love thyself so much the worse ; loathe
thyself, and seek to have that furious devil casten
out that makes thee bite all that are about thee, and
pray to be free of the slavery of that furious beast
which will not quit thee. Albeit possibly thou would
not be a slave to it, yet it gets many a borrowed
darg * of thee.
5. See how reasonless and witless Job's passion is :
" Wherefore then hast thou brought me forth out of
the womb \ n He speirs at God whereto he made
him thus, as if all the end of God's creating of him
had been to cocker him, and hold him up, like an
egg on a cake. It shews that passion is reasonless ;
and if any will crave a reason of passion, they crave
a reason of that which is reasonless.
6. We see Job can draw no comfort to himself from
* Labour, task.
72 EXPOSITION OF
any thing that is befallen him in this life, or from any
good that he has done, nor from any thing God has
done to him ; so doth passion blind men, in all that
God has done to them, or by them. We see that in
the day of trial, from bygone experiences, we may
find no comfort. Experience is good when use can
be had of it, but an assay may be such, as all former
experience may be swallowed up ; yea, so hot a chase,
that we can make no use of wit, nor draw comfort
from former experiences. Lean no weight upon ex-
perience : let it help, but lean not to it ; for ye will
tyne the book of register, and will be so tane up with
pain, that ye cannot read one line of it, but the book
of experience will be a closed book. But lean on this
only, " The Lord has spoken ;" and with David,
" Take never thy word out of my mouth." Old by-
ganes help whiles, but not always. It must be fresh
furniture that will do thy turn : that thou may have
it, depend upon God at all times, and in every case.
7. Out of Job's error, learn we, whatever comes
on us, rue we never that we are in life. No dolour
should make us repent our being in life, or make us
seek to die, else our sin is so much the greater, as we
contravene God's command. Rather make use of our
life. Cast not away God's gifts, but seek to make
use of them. Say not, it is better never to have had
children or riches, than to have had them, and then
to be taken away, for God has wise reasons both for
giving and taking. Be not so foolish as to misinter-
pret any past work or gift of God.
Verse 20. " Are not my days few 1 cease then, and
let me alone, that I may take comfort a little." —
Here Job falls from passion, and takes up himself,
and begins to pray, and exercise his faith, and speak
job, chap. x. 73
in other terms. As if he said, Lord, my days are
short, let me draw my end ; lend me yet life a little ;
give me comfort ere I die, that I may speak to thee
in terms. And thus the passion and braid* is past by.
It lets us see, that the passions of the godly last not,
for there is a spirit in them that draws that up : if
they break out, they go not on. In this, they differ
from the wicked, that that which is the wicked's
daily life, they do it in a fit, or in a passion. The
wicked are daily departers from God, strangers from
the womb ; but the godly consider their ways, and
turn their feet into the way of God's commandments.
The wicked's evil is in habit, the godly's in passion.
The wicked are not in their cold blood, what the godly
are in their distemper.
1. Such as see the godly fall in a passion, and from
that would excuse their own daily wickedness, be-
cause the godly are overtaken, know they are far
mistaken ; for the lecherous man is so in resolution,
the drunkard and brawler are so in resolution, but
the godly is stolen off his feet only in a passion or fit.
Now, there is great odds betwixt a fit and a resolu-
tion ; betwixt falling, and dabbling and wallowing in
the mire. The godly may fall into an act of filthi-
ness, injustice, or other offences, and rise again ; but
the other falls, wallows, and rises not.
2. We see that the spirit and grace which is in
God's children, suffers them not to lie or go away
with the tentation, but reclaim them. The seed of
God is in them, therefore they continue not in sin.
If they be overheyed,t they are turned hame at once.
Job has done a great fault, yet when he is wrong, he
runs not away, but bides, and prays, and in substance
* Assault. t Called back.
74 EXPOSITION OF
acknowledges his wrong, and retreats his saying: see-
ing he has failed in loathing of his life, now he craves
his life again, that he may speak advisedly before he
go to the pit of death.
" Before I go whence I shall not return." — He de-
scribes here the grave, for he knew his soul would go to
heaven ; as hereafter he says, that with his eyes he shall
see his Redeemer. But here he means of his body, for
he knew his body would rot. As if he said, Before
my body go to the "worms, and my ears and eyes
be closed, lend me yet a little the use of them, that I
may praise and honour Thee, and then lay them
down ; for the ugly devouring grave will neither let
me pray, repent, nor teach others, nor praise thee :
lend me time, to shew what I should be, and may not
be as I am in this my last passion.
1. We see, a short ease in a sharp trouble is a
great benefit. When we have so great ease, where
is our acknowledgment of it \ Not only do the most
part not make use of their ease, but by the contrair,
employ their ease and prosperity in serving of Satan
and their lusts. But they who want health, and find
pain, would count ease or relenting a great benefit.
2. We see that God gives ease in this life, because
it is short and troublesome ; he mixes pain with ease,
so that the gout, gravel, throb but whiles, not always,
that they may get leave to cry to God. The pains
of a woman's birth come in showers, that the silly
creature may draw the breath when ease is given, and
not tyne* her wits by constant growing pain. Employ
the time of ease well, which is given as a breathing
time in pain, for ease when it comes, makes pain more
tolerable.
* Lose.
JOB, CHAP. X. 75
3. " To the land of darkness." — See what death is
in itself, when it is looked on by itself. It is a land
of darkness ; for man lieth in the earth, and his
bowels are filled with worms, his bones turn into dust,
his flesh into slime, and so death is a comfortless
estate in itself.
4. Therefore death is not to be looked on by itself,
but with the seasoning of it, and in Christ the through-
get* of it ; for the grave is ugly when it is not looked
on in Christ. Look to it in Christ, that as he came
through death, so may we; and be acquaint with death
not as a foe, but as a friend.
Now ye have heard Job's exercise and weakness, to
teach you to wrestle and handle your weapons, and
when ye break out, shortly to gather yourself; for
the shorter way ye go afield, ye will win the sooner
hame.
* Thoroughfare.
76
SERMONS PREACHED AT A COMMUNION IN
IRVINE.
SERMON I.
AT A HUMILIATION BEFORE THE COMMUNION.
Zephaniah hi. 1, 2.
" 1. Woe to her that is filthy and polluted, woe to the robbing
city !
" 2. She heard not the voice ; she received not correction ; she
trusted not in the Lord j she drew not near to her God."
To bring Jerusalem to repentance, the prophet is
sent forth to denounce woe and wrath against it. He
charges Jerusalem with seven iniquities; three of
them against the law, and four against the gospel, or
offer of mercy.
The first sin against the law he charges the city
with, is gluttony, for he says, " Woe to thee, filthy ;"
or rather (as the original has it) the gluttonous or
gorb f city ; for the word that is here used, is bor-
rowed from the crop of a fowl, or the gut-pock of a
fish : whereby he reproves all sort of pleasure-taking
in pampering of the body in meat, drink, gorgeous
apparel, unlawful lusts, and intemperance. The next
* Voracious.
SERMON ON ZEPH. III. 1, 2. 77
sin against the law, is their profaning and abusing of
religion, the handling of holy things with unhal-
lowed hands ; and therefore he calls them a polluted
or profane city. The third sin he lays to their charge,
is oppression ; — deceiving one another, greedy ex-
torting, and taking vantage one of another ; therefore
he calls them the oppressing city.
Their sins against the gospel or offer of mercy were
these : First, The not obeying of the Lord's voice ;
for when the Lord sent his messengers to them, ris-
ing up early, and sending his servants the prophets
to them, and told them their faults, they obeyed not
the Lord's voice. The next sin against the offer of
mercy, is their not receiving of correction, not amend-
ing of their life, bv the Lord's fatherlv rods. Their
third sin against the offer of mercy, is that when the
Lord made fair promises and gracious, they trusted
him not, and cared not for his promises. Their fourth
sin against the offer of mercy was, that the Lord drew
near to them, but they refused to have communion
with him ; they would not draw near to him. Which
sins against the law and offer of mercy, when they
are joined together, are laved forth here as the just
reasons of the denouncing woe — woe for gluttony, woe
for profaning God's ordinances, woe for injury to
their neighbour, woe for not obeying God's voice,
woe for not amending by corrections, woe for not
trusting in God, and woe for not drawing near him.
Against what place or people is this woe denounced ?
It is against Jerusalem, the holy city, the joy of the
whole earth, the place of God on earth, the place of
his habitation, of which he said, " This is the place
of my rest for ever ;" — the place where his -laws and
holy ordinances were taught and administrated ; the
78 SERMON ON
place where God was most glorified, where the most
holy people were, and means to make men holy. Yet
this city is charged with these seven faults :
1. With gluttony, for the prophet says, They
drank their wine in bowls, they stretched themselves
upon their beds of ivory, they sang unto viol and
harp, and remembered not the affliction of Joseph ;
they neighed after their neighbours' wives, as fed
horses ; their eyes were full of adultery, their eyes
were as windows to draw in whorish objects, they
denied to themselves no unclean pleasures. 2. And
for regard of God's holy ordinances, who but they ? —
for they gathered daily to the temple, offered their
sacrifices, feasted before the Lord, and came to all
the solemnities of the Lord's worship, and cried out,
" The temple of the Lord, the temple of the Lord
are we I 1 ' Yet here they are called polluted ; their
prayers, praises, sacrifices, hearing of the law, feasts,
fasts, sabbath, whatever they meddled with are de-
filed. 3. They are charged with oppression in over-
reaching their neighbours, either by scant measure,
false weight, unrighteous dealing, every one seeking
a kinsh * of his neighbour ; therefore the prophet
says, " Let not a brother trust in a brother, for every
brother will supplant." They wronged one another
either in body, goods, or good name, and he who might
be most master overthrew his neighbour. Then these
former sins are aggravated by eiking-to other four
sins : 1. Disobeying of the advertisements of God's
word— as if the Lord had said, I have no wytcf of
their faults, neither I nor my servants ; for I told
them their faults, directed them what they should
do, and enjoined them to cease from profanity. 2.
* Twist or wrench — an unfair advantage. f Blame.
ZEPHANIAH III. 1, 2. 79
And besides directions, I have not spared sufficient
rods, whereby they might well have known that I
was angry at their faults : but for all my rods, they
are never a whit the better. Whereto then should
I strike them more ? they will revolt still : albeit I
make them sick with smiting, yet they will not re-
turn to me. 3. And yet farther to allure them to
repent and turn in, I have made them many a fair
promise ; but they have neither believed me, nor
judged me faithful, but counted me one who had said
more than I was minded to perform. 4. And when
yet I desired to cultivate their kindness, and drew
warmly to them, fluttered over them, and gathered
them in, as a hen doth her chickens under her wings,
yet they would not ; therefore woe unto them ! Now,
what a woe is this 1 It is not like man's woe, for when
a man says " woe" unto himself, he acknowledges his
desert ; takes with his fault and deserved punishment,
that he may eschew. But this woe is God's woe, even
the broad curse of God, the terrifying curse of God,
the woe that Christ denounced against the Scribes
and Pharisees. This woe is the full vial of God's
wrath, the malediction of God, the great curse of
God, that cleaves to them for their pollution, profa-
nity, oppression, and not obeying of God's voice. Let
us make use of this.
Doctrine 1. This woe is denounced against Jeru-
salem, who thought no such thing her due, neither
knew herself to be in so miserable a case, neither
would take with it ; and therefore the prophet Zeph-
aniah must be sent with this message unto them, to
tell them of their sin and misery, and charge them
with it : for they thought they but used the creatures
as they had liberty ; and for God's ordinances, they
80 SERMON ON
were diligent enough in the use of them ; and for their
neighbours, they thought they but used them accord-
ing to the law. Of this we learn, that they who pro-
fess themselves to be the people of God, may be lying
in many gross sins, and yet pleasing themselves with
their own estate ; not afraid of woe, nor aware of it,
when it is very near hand them— as the kirks of Asia
knew not their estate, till Christ caused write epistles
to their ministers, and bade tell Ephesus that she was
fallen from her first love ; Sardis, that she was a dead
kirk, albeit she had a name that she was living ; Lao-
dicea, that she was lukewarm, while as she thought
herself rich and increased in all spiritual graces,
and had need of nothing, when she was both poor,
miserable, blind, and naked. For this cause the pro-
phet is bidden lift up his voice like a trumpet, and
tell Israel their sins, and Jacob their transgressions.
Seeing people may be lying under a sevenfold curse
and not know of it, beware lest ye be blessing and
securing yourselves as if all were well, when the curse
and judgment of God is at hand. Agree with thy
adversary quickly, lest he deliver thee to the judge,
and thou be cast in prison, there to lie till thou pay
the uttermost farthing. Examine matters well, be-
cause the heart of man is deceitful above all things,
and desperately wicked ; who can know it 1 There is
no man will die on his own assize ; for if men say
their prayers morning and evening, keep the kirk and
solemn meetings, and can bide an inquest of their
neighbours, they think all is well. But we may lie
very near such persons ; therefore search yourselves,
nation not worthy to be beloved, lest ye be de-
ceived, and carried on into a fool's paradise, trowing
that all is right, when God shall ding you over the
ZEPHANIAH III. 1. 2. 81
stair of pre-mnption. See then that ye be not hood-
winked, and blindly led on to hell. Know what is
your case ; for it is a sore matter to be lying under
wrath and at feud with God, and not to know it ; to
be dodged at the heels with heavy judgments, and
not to be aware of it ; and to have the spait * of the
Lord's fury coming over a high hill, running towards
that road ye are walking in, to sweep you away ere
ye perceive it. In time then examine yourself, and
be wise.
Doct. 2. TTe see it is God who knows Jerusalem's
works, who censures them ; which lets us see that it
is not experience, or the conceit and estimation of
the country, or the opinion that men have of them-
selves, that is the rule whereby God will have men
tried ; but he himself will judge men according to
their works. Therefore He says to Laodicea, " I
know thy works ;" and in all these epistles, he takes a
stile to himself, whereby he shews that his censure is
according to the truth. He is the " Amen." and the
" Faithful Witness ;" his eyes " are as naming fire ;"
and therefore he sends out his reproofs as men's dis-
positions require.
Seeing men's estate is not to be judged by their own
estimation or by others', but according to the Lord's
censure, let all try their carriage by that which he
says of them in his word, and all the exercises of his
worship. Speir at thy prayer, what devotion is in thee,
and it will say, that thy prayers are so coldrife, that
they cannot pierce up to heaven. Speir at thy con-
versation among men, what is thy estate, and it will
tell thee it is coldrife, stubborn, implacable, cankered,
unmerciful, and has a heart that cannot, repent. Speir
* Flood.
6
82 SERMON OX
what love thou hast to God, and it will be told thee,
thou can hear his name dishonoured, and care little
for it ; and thou cares not much how thy children and
servants grow in knowledge, or fear of God. And if
thy deeds speak thus, why art thou so secure \ Why
blessest thou thyself, when thy manners say, that the
world is more in thy mind than heaven ? when the
account-book is more perused than the Bible ? when
the debts that are owing thee are more in thy mind,
than the debts that thou art owing to God ? What
is the cause thou can comport with this estate \ It is
because Satan has no will that the dyvour* read over
the account-book, or the sinner examine his deeds ;
and men have no will their deeds be brought to the
light, but hate the light because it reproves them. Or
if the minister point at their faults, " Oh !" say they,
" some men have told him yon of me ; or he suspects
me." But learn ye to examine yourselves as ye shall
answer to God, and as ye would be set free that day
when he shall judge the secrets of all hearts. Let not
the complaint the Lord makes be made of you, " I
hearkened and heard, but they spake not aright : no
man repented him of his wickedness, saying, What
have I done" (Jer. viii. 6). Therefore every one of you
speir at yourself, whereon your fear, love, care, grief,
pleasure is most set ; and if not on God, ye have reason
to suspect yourself.
Doct. 3. We see it is Jerusalem, the holy city,
that is threatened ; even the city which the Lord had
raised out from among all the nations under heaven,
to place his name there and privilege, above all others.
It lets us see, that no profession or privilege external
will save a people from woe, if they lie in any known
* Bankrupt.
ZEPHAXIAH III. 1, 2. 83
Bin. Say not, " AVe have Abraham to our father ; for
out of these stones, God can raise up children to Abra-
ham." Say not, " The temple of the Lord are we. ; '
Say not, "We have the Bible, God's oracles, the truth
truly preached ; for all these privileges are nought,
except ye amend your manners. What is it that
Christ has a kirk here, a candlestick erected, a daily
covered table with bread, a laver to wash in, if use be
not made of these % Doubtless they shall draw on
deeper curses, except ye study to approve your hearts
to God in secret, and order your conversation among
men. If this ye do not, God shall draw you out among
hypocrites ; he shall tirr* the visorne off your faces,
and shew your rottenness to man and angel. Are ye
dearer to God than Ephesus, Corinth, Laodicea, Je-
rusalem, whom he overthrew for the abuse of their pri-
vileges 1 If he has done so to the green tree, what will
he do to the withered ? If such fair towns and countries
have been thrown down, let not the sandy hillock of
Irvine think to be spared ; but that your frequent
communions, preachings, and solemn meetings, shall
draw on hotter wrath, except ye mend your manners.
Your fair profession, coming to hear, and all your dis-
charging outwardly of the exercises of God's worship,
shall not save you from the judgments threatened from
this place, except ye labour to be inwardly, that which
ye make show of openly. If ye believe this, ye would
take no rest till a new course were intended.
Let us come to particulars in the text :
1. M Woe to the filthy city."— This challenge for
gluttony lets us see, that God requires sobriety and
temperance of his people ; that they would study to
be masters over their lusts, and obtain victory over
* Strip.
84 SERMON ON
their appetites, and that the love of their belly make
them not miscarry. Take heed lest at any time ye be
oppressed with surfeiting, drunkenness, and the cares
of this life, lest Christ come on you, like a thief in
the night. At no time give your belly the will ; drink
not whereby your wits may be made to totter, let be
to be beastly ; study to sobriety. If ye had to do to
speak to some great man, ye would be loath to drink
mickle for marring of your wits. Far more, seeing
ye are called to be the temples of the Holy Ghost,
should ye not possess your vessels in holiness, and be
moderate in meat, drink, and apparel \ As pilgrims,
abstain from fleshly lusts, for the Lord allows enough
that is lawful ; why then should not unlawful things
be spared ? Therefore be moderate, and more given
to feed and clothe the soul, than the body ; to seek
to do God's will, than your own.
2. We see that sin in man may so prevail, as to
make man unclean, intemperate, and immoderate ;
and where this uncleanness and intemperance is, WOE
is annexed to it. Woe to the gluttonous person who
has a crop for all, and ingurgitates every thing ! Woe
to him who pleases himself, and fulfils his lusts, whose
appetites make him draw on sin ! The poor man will
say, Where get I to waste or use intemperately ? I
answer, Thou moderatest in nothing if thou may get
it ; it is want of money makes thee spare, and when
thou hast, thou usest it intemperately : thou art in-
temperate, who art discontent with thy estate, and
would have more than God allows, and takest in more
than enough when thou may spare it. Therefore, woe
unto thee ; fye upon these appetites that draw on the
curse of God on soul and body ! Woe to the unclean
person, the fornicator, and adulterer ! Woe to thee,
ZEPHANIAH III. 1, 2. 85
who art given to force and pamper thy belly ! Woe
to the drunkard and tippler ! Woe to thee who art
given to fleshly ease of body to the hurt of thy soul !
Woe to thee that art given to fleshly delights, con-
tenting thyself with the sow's happiness, and despising
the pearl hid in the field !
" To the polluted." — This woe against the profaners
of religion and exercises of God's worship, lets us see
that religion should be kept pure and clean, both for
the matter and manner of it : it should be holily
handled, the heart within being holy as the external
carriage. This people thought the frequenting of
religious exercises was enough to mend all their faults;
that the offering of incense and sacrifices appointed
under the law, cleansed all their faults — as those men
who now glut themselves in all sorts of sin, and come
to the communion, thinking that a respite for all by-
ganes. But God calls such persons, profaners of re-
ligion. So then, when men lead an evil life, and
amend not their manners, let them meddle with never
so holy ordinances, they profane all. The unchaste,
the intemperate, the malicious, the greedy, or the
man that is given to any known sin, whatever point
of religion he puts his hand to, he pollutes it, (Haggai
ii. 14). He speirs, what if the unholy touch a holy
thing, will the holy make the unholy clean ? no, but
the unholy defiles the holy. And so they who are
lying in sin, and come to preachings, prayers, fasts,
communions, they defile all ; for to the unbelieving
man, every thing is unclean, even his mind and his
conscience are defiled. And to thee who pollutes all
God's ordinances, woe is pronounced against thee :
woe to thee for coming to preachings, prayers, com-
munions ! If then thy coming to God's ordinances
86 SERMON OX
make thee not better, they make thee worse : there-
fore study to be purged from every known sin, lest
thou profane holy exercises ; and that thou hast pro-
faned them, ask mercy ; run to the fountain, lest thou
be castcn out as an unclean thing.
" Woe to the oppressing city." — This denouncing
of woe against oppression, shews that God requires
equitable and righteous dealing of neighbour with
neighbour ; that none should injure one another, but
that men should live blamelessly and holy, under a
holy Lawgiver. Here, is not only open oppression,
but all sorts of injury, even that which is done under
pretence of laws, forbidden. And where sin and ten-
tation so prevail, as injuries mutual are done, there,
woe is annexed. Therefore covet not that which is
thy neighbours ; deceive him not in weight, measure,
price, bargain, neither take any unrighteous vantage ;
neither wrong thy neighbour in any sort, else woe to
thee!
And now follow the sins against the mercies of
God : " She obeyed not the voice," (verse 2). This
challenge for not obeying of the Lord's voice, lets us
see, that God uses not to condemn or denounce woe
against a people, till first he have dealt with them
in the voice of the word, in the mouths of his minis-
ters and servants ; albeit he uses not to warn those
without the kirk, but by the voice of his creatures,
the sun, the moon, summer, winter, fruitful seasons,
and works of creation ; and if they be not made wise
by these, he cuts them off. But when his kirk fails,
he warns them by the voice of his servants : he will
do nothing, till he reveal it to his servants the pro-
phets ; God strikes not his people, till he warn them
by his ministers ; he quarrels them, threatens, and
ZEPHANIAH III. 1, 2. 87
denounces woe, ere he bring it on. Tak tent* when
ye hear your faults rebuked by the word, for the Lord
will next debate the matter with rods. "Wrath has
been denounced from this place against all your sins ;
therefore repent, and read out your own dittay:t indict
yourselves before God, and reckon what ye have done
in secret and openly : challenge yourselves in time,
lest the threatened wrath overtake you.
We see here, albeit it be God's fashion to warn ere
he strike, yet when warning is refused, the sin is the
greater, and the woe is the heavier. He that hears
his sin reproved, and hearkens not to the voice of the
Lord to mend it, his sin is the greater, and woe the
heavier. His sin and woe are bound on him by a
double hand ; once because he sinned, another time
because he was warned and went on — therefore a
double woe.
" Received not correction." — We see that God with
his word, useth to join his rod ; before he come on
with his great judgments, he useth his fatherly rod.
But when rods and corrections are not made use of,
the sin is greater, and the woe is doubled.
Application to Irvine visited with many rods.
— If when ye have been corrected in body, name,
goods, souls, and have not mended, know that your sin
is double, and your woe is double. As for thee who
art corrected, and the dinnelingj of the rod is yet in
the flesh, and art studying to amend, I will not say
that woe abides thee. But if thou hast been cor-
rected, and art not like to amend, thou hast to fear
that the axe is laid to the root of the tree, and thou
shalt be cut down, and cast into the fire. A sore
matter for a sinner to be corrected, and yet to go
* Take heed. t Charge, indictment. 1 Tingling.
88 SERMON ON
light-farrand* under it ; that he will have his plea-
sure, strike God as he likes ! Woe to that sinner !
" She trusted not in the Lord." — This lets us see,
that God uses to take an assay of his people by fair
means, promises, and offers of mercy, goodness, and
bounty, that they may put their trust in him ; but
when promises of grace to the soul, and benefits to
the body prevail not, the sin is the more, and the woe
doubled. How many promises have ye heard, and
yet are not allured to trust in God, and to love him 1
Know therefore, that refused promises multiply woes.
" She drew not near to her God." — This lets us
see, that the Lord useth, besides the sending of his
word, rods, and promises, to offer himself and his
goodness, really and warmly to handle them by his
benefits, comforts, and good deeds of all sorts. But
when people refuse this communion with God, and
give him not a kindly meeting, their sin is doubled,
and so is the woe. God has drawn near you by his
benefits and comforts of all sorts : look whether ye
have drawn near him or no, and sought his kindness,
or if ye have despised to seek fellowship with him.
If so be, your sin and woe are doubled. Compare the
two verses, and we see, the last four challenges are
for the abuse of mercy, when there are but three
challenges for the breach of the law — which lets us
see, that the abuse of mercy deserves woe and hea-
vier challenges, than the breach of the law. Filth-
iness, profanity, oppression, blasphemy, are great
sins ; but not obeying the voice of the Lord, not
receiving correction, not trusting, and not drawing
near to God, are greater sins, because the former
are only breaches of the law, when the latter, are
* With levity.
ZEPHAXIAH III. 1, 2. 89
abuse and contempt of the remedy of the breach of
the law.
That God challenges both for the breach of the
law and abuse of mercy, we see, that the breach of
the law and abuse of mercy go always together. If a
professor sin against the one, needs must he sin against
the other. When thy conscience challenges, it will
challenge for both. But especially it will challenge
for abuse of the gospel. It is said, that God shall
come in flaming fire, and take vengeance on them
that obey not the gospel, (2 Thess. i. 8). The gos-
pel commands to believe and repent : when this is
disobeyed, God is mistrusted, and his offer of mercy
despised ; therefore the sin of professors is greater
than the sin of Sodom. Lastly, if these seven sins be
causes of woe, then the doing of the contrair, is eschew-
ing of woe. If woe abides the intemperate glutton,
then no woe to the temperate who give not their flesh
the will. If woe be to the polluter of God's worship,
then reverend using of the Lord's ordinances delivers
from woe. If woe be to the oppressor, then no woe
to the meek, courteous, equitable dealer. If woe to
not obeying God's voice, then hearing of the Lord's
voice, taking with correction, trusting in God, and draw-
ing near him, deliver both from the sin and woe.
That thou may eschew this woe, hearken to the
voice of the preacher ; hear the sound of the rod, and
Him that appointed it. Believe God's goodness, and
receive his offers of mercy, and say with David, It
is good for me to draw near to thee : I will seek
fellowship with thee ; that joy, peace, and refresh-
ment which are to be found in thee : I will draw
near thee in the use of all the means, that I may be
free of this woe.
93 SERMON ON
SERMON
FOR PREPARATION TO THE COMMUNION.
2 Timothy ii. 19.
" Nevertheless, the foundation of God standeth sure, having this
seal, The Lord knoweth them that are his. And, Let every one that
nameth the name of Christ depart from iniquity."
With you of this congregation, I have ado for the
present ; as for others, let them take a share, as God's
word is dealt. It is love to your souls, and a longing
to see God's work thriving amongst you, after so long
Jabour, that makes me sharp upon you this evening,
and to speak hard things against you. And now, I
am sent forth to you with as hard and as comfortable
a message as any, — a hard message to you who will
not amend, but a sweet message to you who are begun
to amend, or have a solid purpose to amend. As for
you who will not amend, but will live on in your pro-
fanity, drunkenness, worldliness, malice, deceit, ambi-
tion, lechery, or in any known sin, I have a message
to you this day, to tell you, that ye look like vessels
of dishonour fitted for destruction, reprobate, whom
God in his justice has rejected, and all the ministers
in the earth shall not be able to convert, — yea, albeit
Christ himself should preach, a reprobate villain would
not be converted, — such as those to whom Christ
spake in the days of his flesh, and told them, that they
were not of his sheep ; for if they had been his sheep,
lie says, they would have heard his voice : but they,
like stinking gaits,* went away their own way, that
they might perish as filthy beasts So say I to you,
* Goats.
2 TIMOTHY II. 19 91
If ye Trill not turn in to God, he shall turn you from
him, when he separates the sheep from the gaits ; ye
shall be ranked on his left hand, and he shall say to
you, " Depart from me, ye workers of iniquity, I know
you not." For ye have said, as those who said,
"Make the Holy One of Israel to cease from us, for
we will have none of his ways :" so says this hypo-
critical generation, " that draw near me with their
lips when their hearts are far away."
The apostle knowing that such persons are rejected,
and that there are others, who for the time, haying
made defection (such as Hymeneus and Philetus),
were a great stumbling-block to the people of God ;
therefore, in this text, he sets himself to guard those
who were not fallen, by laying before them the doc-
trine of election and reprobation, and the use that
should be made thereof. Therefore, I wish that ye
would take f heed to that which shall be spoken, if
possibly the wicked may yet forsake his way, that he
may return unto the Lord.
1. He tells us, that Hymeneus and Philetus, coun"
terfeit hypocrites, had brought in damnable doctrine,
saying that the resurrection is past, and so had over-
thrown the faith of some ; whom, when the people
perceived them to have made defection, might con-
clude and say, We see the faith of some is overthrown;
why may it not fall forth so with us also ? Yon men
were teachers of others, yet are they fallen from Christ,
and have drawn others after them : why may not all
fall away as they] The apostle answers, Be not
troubled for that ; let those that are fallen from Christ
go, for none of his will leave him ; if they will go, let
them go, for Christ may well spare them, they were
never his. But never one of the elect shall go from
92 SERMON ON
him, for the foundation of the Lord standeth sure,
having this seal, " The Lord knows who are his ; and
Let every one that names the name of Christ, depart
from iniquity." God's elect will be kept fast, go
away who will ; and they will so adhere to Christ, as
they will depart from iniquity.
Yet will they object and say, Those who are fallen
from Christ, were once in the kirk as well as we ; they
came to the word and sacraments, they were teachers
of others ; and now, they are fallen into Satan's net,
— what if we fall also ? He answers, A fair matter
that they were in the kirk, and came to preachings
and communions, and now are gone to sorrow : know
ye not, that as in a great man's house there are some
vessels to honour made of gold and silver, for honour-
able uses, and some vessels of wood and earth, to
carry out the refuse and jugs* of the house ; so in the
house of God, or bosom of the kirk, as there are ves-
sels of honourable elect souls, so are there filthy ves-
sels, that are filled with the devil's refuse, and their
own reprobate persons full of rottenness and unclean-
ness. Let such filthy buckets and their dirt go away
together out of God's house, and let nobody bemoan
them. Why should any body be troubled to see such
filthy vessels flung to the door ?
Yet they may object and say, How shall we be made
sure that we shall not follow their course \ He an-
swers, " If a man purge himself from those, he shall
be a vessel of honour," (verse 21) ; as if he said, Ye
are now in the high -gate ; hold you in it ; purge your-
selves from such errors and uncleanness ; keep you
well from their fashions, and here I make a promise
to you, in the name of the Lord, that ye shall be ves-
* Stale liquids.
2 TIMOTHY II. 19. 93
sels of honour kept for your Lord's use, and prepared
for every good work : let the filthy be filthy still, and
hypocrites, like Judas, go to their place, but ye who
are holy, be holy still.
Hereof we gather first, in general, that the doctrine
of election and reprobation, is a doctrine which may
be safelv taught and propounded unto people, without
fear of any inconvenience that men would pretend,
albeit men use to say, it is a doctrine hard, and should
not be meddled with; because (say they) it makes
some men despair, and others become careless what
they do. I answer, Let God make an answer for
his own doctrine, who has commanded us to teach it,
and has pointed it out in so many places of scripture.
If some abuse this doctrine to licentiousness, and others
desperately run away from God, let them answer for
it ; to themselves be it said. Yet God has pro-
pounded this doctrine in such indefinite terms, that
no particular person can conclude from anything that
God has said, that he is a reprobate ; but he has told
plainly, that of those who come to him, he will put
no man away, he will shoot out none that will stay in
his house. Therefore, the apostle says boldly, the
election obtained it, and the rest were blinded ; and
that the god of this world has blinded the eyes of many,
who will not receive the gospel. Or would Christ
have propounded this doctrine, if it had been danger-
ous? Therefore, we oppose to such carnal men, se-
cure sleepers in sin, this doctrine of Christ and his
apostles, clearly set down in scripture. Let none take
offence at this doctrine, for Christ's sheep will hear
his voice, and if any will startle away, let them go.
2. The apostle brings out this doctrine of election
and reprobation, when filthy errors are risen in the
04
SKRMON ON
kirk, that he may stint the defection of those who are
not fallen, and make such a bar betwixt them who are
fallen, and those who are standing ; which lets us see,
that this doctrine of election and reprobation, is a
profitable and useful doctrine, and brings special van-
tage to the godly. It is a fence to keep them from
defection, a guard to hold them from stumbling when
they see others fall, a bar to hold them from running
after a godless world ; for, take away this doctrine,
men would be atheists. If men saw, that the doctrine
of Christ's gospel makes no reformation in the life of
professors, they might think and say, that Christianity
is no religion, seeing the professors of it are of such
lewd lives. But this doctrine tells, that God's elect
will be loath to make the gospel be evil spoken of by
their lewd conversation ; albeit the bulk of deboshed
titular Christians do so, the elect will leave their
courses, let the reprobate abuse religion as they will.
And what are the elect the worse, that there be repro-
bates in the kirk] — as he were an evil-skilled husband-
man, who should take a whole bing of stuff* to be
chaff, because there is much chaff in it ; for the owner
of it might say, albeit he counted it but chaff, he will
not sell it good cheap ; for let his bing go through
wind, and the chaff shed from the corn, then the corn
shall kythe. So in Christ's kirk, albeit there appear
to be many more hypocrites than true Christians, yet
when the fan comes to winnow, the chaff shall blow
away, and Christ shall gather the good stuff in the
girnel, - !" and burn the chaff in unquenchable fire. Be
not troubled then, albeit many knaves haunt the kirk
and communions, and the next day turn them to the
devil's service ; for such fashions keep up their own
* Heap of grain. { Granary.
2 TIMOTHY II. 19. 95
damnation, and the means that help others to heaven,
help them to hell. Let none scaur* because they see
some fall away, but rather be confirmed by their fall :
for as a goldsmith, out of ten pounds of drossy metal,
can purge out that which is good, and cast the rest
away, so God, for one or two pickles of good stuff, will
purge it, and cast away the bad.
3. This doctrine is full of comfort, strength, and
encouragement to those who are walking in a good
way, and aiming to seek G od as they should : for if
they be purging themselves from the filthiness of the
flesh and spirit, to them it is an evidence that God
has chosen them, albeit thousands should be repro-
bates beside them ; for if their ear be nailed to the
post of the Lord's door, and they be contented to be
his servants for ever, when they hear the doctrine of
election and reprobation, and find themselves in the
elect's way, it is to them a sweet leaning-stock, to rest
and comfort them.
4. When we consider the apostle's drift, who con-
demns, those for reprobates who are fallen away, and
uses the doctrine of election and reprobation as a
means to hold the rest from falling, we see, that this
doctrine is a strong attractive, to draw back those
who are fallen in error or vice, that they lie not in it ;
for this doctrine forces such men to turn to God, or
else, to take on the name of reprobates, and to blot
out their own name out of the book of life. It is a
doctrine meet for this age, wherein God is mocked and
blasphemed by the lewd lives of those who are called
Christians, to tell them, that they must either turn in
to God, or take home with them those black tidings,
that they are vessels of dishonour, fitted for destruction
• Take fright.
96 SERMON ON
This doctrine is very needful to put men to their pre-
emptours ;* and yet it condemns not a man to hell
presently, who is lying in sin ; but it tells him, that
there are some elect, who will come home, and some
reprobate, who will not come home. Therefore, if a
man be elect, albeit for the time he be a deboshed
villain, this doctrine will serve him for the third and
last summons : for when he hears that he must either
quit his sinful courses, or have no portion with God,
presently he must resolve, I will renounce my old
lovers, my uncleanness, drunkenness, worldliness, and
turn in to God, and seek a covering to hide my vile-
ncss, and a garment to make me beautiful in the eyes
of God. This effect will this doctrine work in the
elect.
5. This doctrine is only terrible to those who are
walking in an evil way, and will not quit it ; who,
like swine, delight in filthiness, and will not come out
of it ; as the adulterer or drunkard, who will come to
the communion, and back again to his adultery, and
again to the communion, and back again to his
adultery. For such a person, it were better for him
never to have known the way of righteousness, than
after having known, to turn away from the holy com-
mandment. Dearly shall he buy his coming to the
communion : better to him to have eaten a fiery coal,
than to have eaten the consecrated elements. If any,
for that is said, will go on desperately in Cain his
way, renounce God and Christ, having preferred their
pleasures to him, or with Esau, selling their birth-
right for pottage, who can hinder them to go to de-
struction ? But let us tell them their doom ere they
go. Because they will not quit their sins s the curse
* Decisions.
2 TIMOTHY II. 19. 97
of God go with them, for they have ehosen to mock
God, and dare him to his face, living like filthy dogs ;
therefore, like dogs, let them be debarred out of New
Jerusalem. So, then, this doctrine serves out those
who will not come to Christ, and will not quit the
devil's service ; and it is a doctrine to keep all who
have a sore heart for sin ; for when others go on in
their filthiness, as vessels of dishonour, sealing their
own damnation in their bosom, they are preserved,
as vessels of honour for their master's use. This in
general : now we come to particulars in the text.
" Nevertheless" — that is, for all the falling away
of some, and drawing away of other some, yet the
foundation of the Lord stands sure ; the Lord knows
who are his. We see. that albeit there be some in
the kirk who depart from the faith and grounds of
religion, and by their fall draw others after them,
yet the elect shall be preserved, albeit not from fall-
ing, yet from falling away ; albeit a thousand filthy
bodies in a congregation, who call themselves Chris-
tians, and live like Pagans, should run away, yet not
one shall run away, but shall be severed from them.
Let them go ; God shall tine* nothing when they are
gone ; there shall not be a penny or jewel less in his
treasury, a sheep fewer in his fold, nor a pickle of
stuff less in his garner.
~V\ hen some see men of lewd lives in the kirk, tak-
ing liberty to fall out into the common gross evils of
the land, they think they may do as they, and then
say, God forbid that all such men go to hell — will
any man say, that all proud folk, all greedy folk, all
malicious folk will be damned 1 We answer, whatever
they be that live in known sin, albeit they were never
* Lose
7
98 SERMON ON
so many, shall be damned ; for Tophet is large and
wide ; there is fire and brimstone enough, God has
wrath enough ; and if there be not room enough in
hell, let them be laid on heaps above other, or bound
together like bunches of thorns, to burn all together.
2. " The foundation of the Lord stands." — Ye will
say, How do the elect stand, when others fall ? I
answer, The ground of that standing is the founda-
tion of the word, which lets us see, that it is nothing
in the elect's self that makes them stand when others
fall, but the sure laid foundation of God's work in
them makes them stand. God's free love and grace,
his solid purpose and decree, brought them to Christ,
keeps them in Christ, and lets them not fall into
deadly errors : it is God that holds their hearts in
the hatred of sin, when others hunt after it. It is
not their own strength that makes them stand ; but
their strength is of the Lord, who has builded them
on his unalterable grace and love, and has fore-or-
dained them to be partakers of his kingdom.
If any run not away with the wicked, let them
thank God, and not their own strength ; for it is the
strong arm of God's decree that holds them, and the
mighty pull of his hand that pulls them from among
the wicked. Thank God that thy heart scunners* at
the conversation of the wicked, and that Satan's chain
is loosed from thy neck — that they are strong in sin,
the devil and they going on together, when God's
strength has made thee to stand.
3. The apostle propounds here the doctrine of elec-
tion, to fortify them who are not departed from the
faith. We see, that those who stand when others
fall, and depart not when others make defection, may
* Nauseates.
2 TIMOTHY II. 19. 99
take that standing for an evidence of their election,
and lean to it, as a strong ground of their strengthen-
ing, to keep them from staggering when others fall :
for if they stand when others fall, it is a token God
has begun, even here, to separate the sheep from the
gaits, the metal from the dross, and the chaff from
the corn ; and if he has done so now, much more
hereafter. It is, because God has tane pleasure in
thee, to make thee confirmed to his son Christ. Take
it then for a token of election, and lean upon it as a
rock. Let it be an encouragement for farther well-
doing, yea, a confirmation of thee in the way, and a
thing to make thee bless God that thou standest when
others fall. Even now, the Lord's fan is in his hand
by the preaching of the word, severing the good from
the bad ; and the preaching is like the wap* of a fan,
to tell the one that they are chaff, and the other that
they are corn, but with this difference — albeit the
preaching call the one chaff, and the other corn, yet
that which is chaff now, may become corn, by earnest
prayer and dealing with God to make a change : but
not hereafter. Here is a vantage by the fanning of
the word : that which is on the worst side, may be
brought to the best. But hereafter, that is, after this
life, that which is set apart to the worst side, shall
not come to the best ; they who are ranked to the
left hand, shall not come to the right. Therefore I
wish, that those who now, by the preaching of the
word, find themselves to be chaff, would pray to God,
to fill their chaff with some good stuff; for he can
put his Spirit in them, to make of chaff, corn ; for
if he was able to cause the rod which was in Aaron's
hand, bud, flourish, and bring forth ripe almonds in
* Sweep.
100 SERMON ON
one night, why can he not make of chaff, corn 1
Therefore call upon him that he may change thee.
4. " Having this seal." — He takes a comparison
from things kept under lock and key; or things
stamped with a seal, which men would have closed
and confirmed. It lets us see, that all the elect are
under God's great seal and sure custody, reserved for
himself; and their election is a secret thing kept up
with God from the world, and from the elect them-
selves, till he be pleased to reveal it. Seldom are
the elect revealed to the world, albeit in due time he
will reveal it to themselves, so as he will make them
cry, " Abba, Father," and make his Spirit bear wit-
ness to their spirits, that they are the children of God :
he seals them to the day of redemption.
If election be a thing sealed and secret, let none
unreverendly break up the Lord's seal : but if ye
would know it, know it the way that God has ordain-
ed, and wait for his revealing of it. This I speak, to
reprove those who will not serve God, till he reveal
to them whether they are elect or not. I tell them
it is a wrong question at the first : for first, they must
set them to do God's bidding, and then, speir if they
be elected ; but use not preposterous haste to break
up God's seal and coffers, till he like. It is not for
the profane to win in upon God's counsel : the secret
of the Lord is revealed to them who fear him ; it is
the pure in heart that see God. If then thou would
know God's love and purpose about thee, purge thine
heart ; for the love of sin must be out, ere the love of
God be shewn. If thou scrape not out of thy heart
the love of sin, thou shalt never read thy name writ-
ten in the book of life truly.
2 TIMOTHY II. 19. 101
5. ' ; The Lord knowetk who are his." — Here is the
seal of the ministry of election ; and it lets us see, that
God has chosen a number to himself out of the world,
to be his peculiar people, to whom he will shew mercy,
reveal and communicate himself, and take for his in-
heritance. These He knows for his ; others he knows
not, for they are of their father the devil, and his
will they do. As for His own, he will purge them,
and make them zealous of well-doing, when others
run to the devil. That he says God knows them, it
is not only that he is at a point with himself about
them, or knows their number and name, what they
are, what they were, and what they will be ; but also,
he knows them, while he sets his eye of pity, care,
love upon them, and his good hand to preserve them ;
he knows when they were born, when they will die ;
he knows them, while he calls them to his kingdom
both of grace and glory ; he knows them, when it was
agreed betwixt him and his Son about the price of
their redemption, when he gave them to Christ, and
Christ took in hand to satisfy for them ; he knows
them whom he called according to his purpose, when
he gave them saving faith, and his Holy Spirit to
dwell in them ; he knows them from his first purpose
about them, to the last perfecting of them in glory ;
he knows them, by loving them, approving them,
keeping them [that they fall not, and when they fall,
to raise them up again. All is concluded with him,
from his first foresight and falling in love with them ;
and he still keeps them, and preserves them, for he
is stronger than all, and none shall be able to reave
them out of his hand.
' ; And let every one that nameth the name of
Christ depart from iniquity." — Thou wilt say, I wot
102 SERMON ON
well God knows all his own ; but what wot I, if he
knows me for one of them % Here a mark to know, —
Let him that names the name of the Lord, depart
from iniquity. That he puts this for one part of the
seal, it lets us see, that the matter of election is not
so secret, that God has given no revelation of it.
Some evidences may be of it, both to a man's self and
others. A man's election may be evidenced to the
kirk, but more powerfully to a man's self; and pos-
sibly the Lord will not reveal to others such a man's
election, but he will tell a man himself, and so fill
him with the sense and assurance of his favour, that
from the spirit of adoption he will cry, " Abba,
Father !" with a good heart ; and God again will
acknowledge him for his child : winch makes sweet
embracement betwixt the soul and God ; and the soul
heartily blesses God, and magnifies him, when it per-
ceives what he has done for it.
Question. What then is the mark of the seal of
election \ Answer. So far as it may be seen of men,
it has two" parts — calling upon, or naming of Jesus,
which also includes depending upon him, and believ-
ing in him, or adhering to him — and departing from
iniquity. Then we see, that the seal of the elect has
two sides ; the one is read of God, the other toward
us, is read of us. The side toward God is, that he
knows who are his : he knows whom he has loved, and
fore-ordained for heaven; and the side of the seal
which is toward us is, " Let every one that names the
name of Jesus, depart from iniquity." And as in a
common or ordinarily current coin of money, if ye let
a man see the one side of it, he can readily tell what is
on the other side of it, so, in this seal, he who knows
the one side, will also know the other ; for God has
2 TIMOTHY II. 19. 103
no adulterate or false coin as uses to be among men,
but if any can find that they adhere to Jesus and de-
part from iniquity on the one side, they may be sure
to find that God has elected them on the other side.
Whosoever thou art that believest Christ, and ad-
herest to him, and art daily more and more shedding*
from sin, mayest conclude thou art an elect.
If adherence to Jesus and departing from iniquity
do evidence election both to the world and a man's
own soul, then the soul that wants these two, can
have no comfort : they who have not fled to Christ,
and have not put the back of their hand to sin, want
the comfort of election. I dare not say, they are not
elected, for God can change a filthy sinner into a
washen saint. But I dare to say, while a soul is se-
parate from Christ, and adheres to sin, that soul can
have no comfort in election, nor yet say that it is
elected. If thou then would be out of the black band
and rank of reprobates, haste in to Christ, and from
sin, as thou would be free of hell and damnation.
Haste thee from the service of thy old lusts and
lovers, and come in to Christ, if thou would eschew
that dreary sentence, " Depart from me, ye accursed,
into everlasting fire, prepared for the devil and his
angels !" Haste, I say, in time, for thou hast too
long dwelt in the tents of Kedar : get thee speedily
from the tents of these wicked men ; turn, and seek
the living God.
" Let depart." — He says not, has departed, but let
them depart, by way of command. This presupposes,
that elect souls are not yet departed from the way of
sin and death. It lets us see, that all who lie in sin
be reprobates for the most part : yet it is possible
* Parting.
104 SERMON ON
that some elect souls may be sticking in sin, and liv-
ing an evil life, who will turn quickly ; and therefore
it is not a mark of reprobation to be in the estate of
sin, for one may come out of that estate. An elect
mhy be lying as deep in the devil's service as a repro-
bate ; but incontinent he will haste from that estate.
" Let depart" shews, that there are none departed
from iniquity, but they must depart farther, and never
return again to it, if they would have the comfort of
election. So, then, the elect soul may not do as it
likes. By this, Satan deceives many, making them
trow they are elect, and so cannot fall away, and so
may do what they like ; and makes them trow they
are elected, because after the committing of grievous
sins, they have gotten a wound of conscience, and
have thrust out some tears for sin, being forced, by
the gnawing of their conscience, to take with their
faults. On finding this, they trow they are elected ;
and being elected, must remain so, and so may take
on a new lease of sin. But I say, many a Pagan
has repented thus far ; for the Pagans had fears or
terrors of conscience that did chase them from their
sins, which fears being ceased, they ran back to sin.
Even so, thou who sayest thou hast repented all thy
villanies, and yet retumest again, and hardenest thy-
self more, wilt thou call that repentance ? No, for
albeit God took instruments that he had tane thee in
the fang,* yet I speir, where is thy new life ? There-
fore resolve upon a new life : depart from iniquity, or
count not thyself an elect ; for Christ leaves his blood
to no sow to wash in, to go back to the puddle : but
having your garments clean, be loath to defile them.
Mark the order here : 1. Name, — the Lord. 2.
* Fact, deed.
2 TIMOTHY II. 19. 105
Then, — DEPART. By naming of Jesus, is meant com-
ing to him, and believing in him ; professing him,
worshipping, and taking him for your master. And
depart from sin. We see then, ve must first be
joined to Christ, come to him, believe in him, and
possess him, before we can depart from iniquity ; for
how shall we either get strength or fcot to flee from
sin, till we come to Christ \ Who shall loose our
chains and fetters, or who shall cleanse us, and make
us new ? Must not fleeing and departing from sin, be
from faith in Christ ? Whatsoever is not from this
fountain, is unclean. Let the vile who would be
clean, go to Christ, and say, Draw me, we will run
after thee ; sever me from sin.
Verse 20. "But in a great house, there are not
only vessels of gold and of silver, but also of wood
and of earth ; and some to honour, and some to dis-
honour." — Ye will say, Is not that great dishonour to
God, to have hypocrites and chaff always in his house ?
He answers, No, no more than it is dishonour to a
great man, to have vessels of dishonour in his house,
to carry out refuse and rubbish. In this comparison,
that as a man has power to appoint the vessels of
his house, some for honourable uses, some for sordid
uses, so God in his house ; and man takes also great
authority over the creatures given to him, as God
doth over men in the matter of election and repro-
bation. This being well weighed, would stop all
men's mouths from quarrelling God for electing some,
and reprobating others. Man will say, Whereto
Christian souls, to cast them into hell \ I answer,
Man, takes not God as great authority over the crea-
tures, as the potter takes one piece of clay, and makes
a vessel of it, and casts away another piece of clay ?
10G SERMON ON
And man saves the life of some of his beasts, and kills
others : shall not God have as great liberty over his
creatures, as man has over them ? What the Lord
doth in the matter of election and reprobation, he
doth it justly ; for he says to man, Leave thy sins,
and come to me, and thou shalt get heaven. Man
answers, I will not leave sin. Then says the Lord,
Thou shalt go to hell. Is not this justice 1 From
these words, no particular person can gather a mark
of reprobation, or conclude that he is a reprobate ;
but contrarily, there is here a mark of election. Why
then should any quarrel God, while he shews a pos-
sibility of election, and no mark of reprobation ?
Doth he not lay before all, life and death, and bids
choose ? And why then should any carp if thou canst
not come to Him, and choice bade him draw thee ?
and he shall do it ?
We see it is no dishonour to God nor his kirk, to
have wicked hypocrites in the bosom of it ; as it is
no dishonour to a great man, to have vessels of dis-
honour in his house. We see, that God makes use
of these hypocrites to purge the rest of his household,
as vessels of dishonour to keep clean a great man's
house: when they go out, the filth goes out with
them. Hypocrites and filthy persons serve to make
the rest honester and cleaner ; for the sight of their
filthiness makes God's children labour to purge them-
selves, and by their falls they are made wise, to stand
the better. As to the wicked's abomination, it is
their own, and the dishonour is their own ; and when
they go out of God's house, the filth goes out, so that
God has no dishonour by them. Albeit God has
letten them in to his kirk, yet they hurt not his kirk ;
but their falls make his children wise, for they say, I
2 TIMOTHY II. 19. 107
am of the same stuff by nature ; Lord, cleanse me.
When they feel the stench of the wicked, they flee
up to a higher house, and by all means seek to cleanse
themselves. So God can make use of the ■wicked,
albeit not for their own, yet for others' vantage.
Question. How shall I know whether I be a ves-
sel of honour or dishonour] Answer. Look what
stuff is in thee. Wherein delightest thou 1 If it be
m the devil's vessels, worldliness, filthiness ; if thy
mind, will, affections, be upon the filthy puddle of the
devil's abominations, thou art a vessel of dishonour.
See what employment thou givest to the vessel of
thy mind, heart, memory, and by that try thyself.
Objection. — Are there any so clean and holy,
that their mind and heart have no filthiness in them ?
Answer. I grant, the holiest have their own filth
and dirtiness : but they are not vessels to keep still
that dirtiness ; their vessels are ordained to keep
holiness, the graces and gifts of God's Spirit ; and if
dirtiness be gathered, they are daily washing again.
Is thy ear then a conduit to bring in knowledge to
thy mind ; thy eye, tongue, heart, all to keep and
vent holiness \ Then thou art a vessel of honour : al-
beit thou contract filthiness, yet the Master of the
household, Christ Jesus, has a car^ that thou be daily
washen, and thy organ is sanctified for a holy use.
But thou to whom holy discourses are a burden and
weariness to hear, and in a conference of good things
will be tickled with delight in songs and tales, thou
lookest like a vessel of dishonour. Thou art like
those of whom the prophet speaks ; thy " throat is
an open sepulchre ;" the stench of thy oaths, blas-
phemy, lewd language, defiles all that are about thee,
so that the godly soul is vexed with thee, as Lot was
108 SERMON ON
in Sodom : thy deeds, plots, courses, desires, tell thou
art a vessel of dishonour.
Question. But how shall I be made sure that I
am one of that number 1 Answer. In the next
verse (verse 21), the apostle gives thee a counsel
what to do. Purge thyself from these, and thou
shalt be a vessel of honour. So then, he that would
be a vessel of honour, must purge himself. This is
not, that any can purge himself, or that a tree of
itself can bring out good fruit. But he shews here,
what is required of us ; and to shew the order of
God's working, which is, to work in us, and by us,
using us as instruments, albeit he be the chief doer
of the work. The right use of this doctrine, is not
to dispute what strength a man has to purge himself,
but to set himself to the practice of it ; not to be
discouraged finding his own weakness, but to set to a
reformation ; and whatever estate he find himself in,
set to, and purge himself: for if such be, he looks
like a vessel of honour, for all holy vessels are mak-
ing for some honourable use, and purging from dis-
honourable. Art thou then purging thyself from
thy old deeds ? crying with David, u Purge me with
hyssop, cleanse me from my sins?" breaking thy
heart for grieving the Holy One of Israel 1 thou
carriest the mark of a vessel of honour.
" Sanctified for the Master's use." — The hypocrite
or the foul vessel has this mark ; whatever he doeth,
it is all for his own ends, not to God, if he be not
swearing, lying, drinking, &c. But if they be not for
God's use, they are for dishonest uses : following of
their lawful calling, working, ploughing, making mer-
chandise, are all dishonest uses with them, for they
do these to make themselves rich and honourable.
2 TIMOTHY II. 19. 109
They are not done as service to God, therefore they
are unclean ; and to the unclean, all things are un-
clean : their eating, drinking, working, not being for
God's use, are turned into sin. But the vessel of honour
goes to the plough, and makes merchandise, for God's
use ; for albeit he might deceive in bargains, and so
get gain, he will not, because he is for his Lord's use.
He goes to the kirk, not to see and be seen, but to
meet God in the assembly; he comes to the com-
munion, to get the seal of God's love.
Let a man be what he may for the time bygane
and present, yet if you fly to Jesus, seeking to be
purged, come to Jesus, and be ranked the morn at the
table, with the vessels of honour. Repent thy bygane
misbehaviour ; cast out jugs* by confession ; or rather,
hold to the well of Christ's blood ; to that clean water,
and washing of his Spirit. Pray Christ to purge witli
his Spirit and with fire. If so thou wilt do, thou shalt
be a sanctified vessel for the Lord's use. Either obey
this doctrine, or carry with you the appearance of re-
probation, and a forerunner of hell. Either live a clean
life, or I debar you from the Lord's table. Fly both
from evil company, vessels of dishonour, and eschew
works of dishonesty ; else quit you and God. Depart
from foul company, and foul ways, as ye would not
depart from God. To that God, Son, and Holy Spirit,
be all praise and honour, for now and ever Amen.
* Foul or stale water.
110 SERMON ON
SERMON III.
PREACHED ON THE FIRST COMMUNION SABBATH.
Isaiah lii. 13, Id, 15.
" 13. Behold, my servant shall deal prudently, he shall be ex-
alted and extolled, and be very high.
" 14. As many were astonished at thee ; his visage was so marred
more than any man, and his form more than the sons of men :
" 1 5. So shall he sprinkle many nations ; the kings shall shut
their mouths at him : for that which had not been told them shall
they see, and that which they had not heard shall they consider."
Ye hear who are spoken to here. Yesterday, they
were called " vessels of honour ;" and this day, they
are called " bearers of the Lord's vessels," whom the
prophet bids be clean. Those who then bore the
Lord's vessels, were the priests and Levites ; and
now, all of us are made priests unto God the Father,
through Christ, that we may daily offer up to him
the sacrifices of prayers and praises ; all of us are now
admitted to the altar of incense, to offer up our
prayers and praises unto God. Therefore, as yester-
day ye were charged to be clean vessels, under the
pain of out-casting, so this day ye are exhorted to be
clean, as holy priests admitted to the Lord's temple,
that yc may lay on the sacrifice on the altar, Christ
Jesus ; ye are directed to separate yourselves from
unclean thoughts, to depart from them, and to touch
no unclean thing. Which lets us see, how one part
of God's word answers to another. Therefore out of
both learn we to study to holiness. Let not the
ISAIAH LII. 13, 14, 15. Ill
mocker at godliness look to see God, or to get leave
to come near his altar ; yea, I debar all such mockers
from the Lord's table, except they repent their mock-
ing. But if any have had a sore heart, that they have
been so blinded by Satan, as to lend their tongues to
chace any away from God who would be at him — even
such a villain being penitent, shall not be despised.
In the 12th verse, the Lord's people are bidden go
out with displayed banner, not in haste, or as cowards ;
and the reason is given ; Because the Lord will go
before them in the vanguard, and behind them in the
rearward, and shall so compass them, that they need
to stand in awe, or be feared for none. Thus he
would have them avowing their Lord, and boldly pro-
fessing holiness ; which reproves many who would be
holy, and not let others wit of it. For here, com-
mand is given to go out boldly. That holiness is not
kindly, that any is ashamed of; and if any will think
shame of holiness, beware lest Christ think shame of
them. Therefore say, Albeit I be not holy, yet I
have a purpose to be holy, and my endeavours shall
be that way : for what honour gets Christ, if thou be
holy in hidlings ? Therefore thou must honour him
before the wicked world, and confess him before men,
lest he disclaim thee one day.
Ye will say, How shall we win to holiness ; how
shall we get that banner holden out, avowing holiness,
or get holiness wrought ? The text that I have read,
answers : " Behold, my servant shall deal prudently."
As if the Lord had said, Lo, I have given you a wise
Captain and Master to go before you ; he shall guide
you prudently, or '* he shall prosper," as the old
translation has it. As canny wise men use to have
success, so shall Christ have : therefore follow him at
112 SERMON ON
the back, and he shall teach you to depart from the
world, and from uncleanness ; he shall teach you to
avow holiness ; he shall go before you, as the flower
of the flock, or chief of the sheep, and ye may fol-
low as lambs at his back ; or as your Captain, and
ye as soldiers ranked at his back.
" He shall be exalted, and extolled, and be very
high." — That is, his kingdom and glory shall grow ;
honour, and dominion, and glory shall follow upon
him : and if he be high and honourable, if we follow
him we may be sure to get a share ; for it is his honour,
that they who follow him at the back, should do
valiantly, tread their enemies under their feet, fight
stoutly, and set their faces to the battle. And then,
as Christ is exalted, so needs must his soldiers be :
they must prove gallant men, and through him they
must do valiantly. Albeit their enemies come about
them like bees, yet in the name of the Lord they will
destroy them all ; they will be victors over sin, and
Satan will be shortly trod under foot.
Then ye will speir, How shall Christ and his fol-
lowers win to this high exaltation and glory % I
answer out of the 14th verse, By sufferings. " As
many were astonished at thee ; his visage was so
marred more than any man, and his form more than
the sons of men." That is, my Son will not get the
victory good cheap ; dear will it cost him ; he will
have a blackened, a blue, and a bloody face ; his back,
side, hands, feet, will be both blue and bloody, ere he
get this victory ; he will be so shamed, as never man
was ; he will be so shamefully handled, that it would
make any man astonied, yea, affrighted to look upon
him ; he will be so disfigured with his own blood and
blue strokes, that none will know his face, and never
ISAIAH LII. 13, 14, 15. 113
man handled as he. And yet, for all these blue and
bloody strokes, and hard and uncouth sufferings, ye
shall get glory in the end : for by this blood, he shall
sprinkle many nations ; his blood shall wash many a
sinful soul ; many nations shall get good of the marring
and spoiling of his face ; many souls shall he redeem
by his blood. " The kings shall shut their mouths at
him," that is, they shall count nothing of their crowns
and glory, when they consider his, but shall cast all
down at his feet. And the reason is, " Because that
which had not been told them shall they see." \Vhen
they shall see and hear of Christ's glory, they shall
reverence, admire, and subject themselves, stoop, and
fall down before him (verse 15).
Here then those who will bear the vessels of the
Lord, and deliver them off their hands with full
weight, are directed, 1. To follow Chrisi ,• 2. To con-
sider his victory ; 3. His sufferings ; 4. His glory.
Glorious things are spoken here of Christ, and hard to
be believed. A fair banquet for feeding of hungry
souls is set out in these words, bread enough here and
to spare ; therefore crave appetite, that ye may be
comforted and refreshed ; that ye may love your Lord
and rejoice, giving praises unto the master of the feast,
who of outlaws and rebels has brought you into his
banquet, and ye who were afar off, and are made near
by his blood.
1st, Hereafter that many glorious things are pro-
mised in this chapter, we are directed to behold Christ,
God's servant, in whom all the promises are vea and
amen. It teaches us, in all the promises made by God,
to cast our eye upon Christ, in whom they are all per-
formed, and by whom they shall all be made good to
us ; for he, as a wise tutor, has gotten all into his hand,
8
114 SERMON ON
to give out to us. Thou would think thyself happy,
if thou could get that promise applied, that thou shalt
be made clean, and that thou shalt come before the
Lord, as his High Priest, carrying his vessels, and be
made holy, and avow holiness before men. But, lo,
here a way to get it. Do look to Christ, in whom all
the promises are yea and amen. Take Christ in thy
arms, and getting him, thou gettest all the promises
for life, salvation, and glorification : and if thou forget
the words of a promise that fits thy estate, cast thy
eye upon jChrist ; then dost thou fall upon the whole
bundle of the promises, and out of them, missing the
particular promise, thou cannot miss him. Come to
him, then, and say, Lord Jesus, thou must perform
this to me, for the Father has bidden me behold thee :
he has told me, that he has given thee for a " leader
and witness to his people ;" that thou art his elect
servant; that thou art the surety of the covenant,
which includes the whole promises : thou art cautioner
both for God's part and my part of the covenant ;
therefore perform this promise of making me clean,
bringing of me to the temple, making me holy, and
giving me victory over my enemies. The Lord has
said to me, Behold my servant ; and lo, thou pleasest
me well, thou art of mine own flesh. I take thee for
the cautioner : pay thy Father's debt, and perform
all that he has promised.
2dly, We see that the kirk is here directed to help
herself in the sight of all her difficulties and impos-
sibilities, by beholding Christ ; for this avowing of
holiness, and coming forth in the sight of adversaries,
imports a thousand difficulties, bogles* to scare and
chase away from taking hold of the promise ; against
* Bugbears.
ISAIAH LII. 13, 14, 15. 115
which, we are bidden to behold Christ. Which teaches
us to meet all difficulties and obstacles that would
hinder us to embrace the promises, by opposing Christ to
all, for overcoming of all difficulties within or without;
from heaven, hell, or the world, or our own corrup-
tions. Look to Christ, and be victorious over all ;
give Christ thy hand, and he shall cause thee leap
over all impediments ; yea, he shall give thee wings,
to mount up as eagles over all.
3d ly, " Behold my servant, he shall deal prudently."'
— We see the whole matter is put over upon Christ, as
the doer of all. Albeit we be bidden depart, come out,
and touch no unclean thing, yet He must do all the
work ; which lets us see, that whatever we are bidden
do, Christ has gotten commission to do it ; the Father
has committed us to him, and of him he will crave
account. Therefore Christ must perform that which
concerns us ; he must do all our works ; for the whole
company of the elect are given to him, to be framed
and fashioned by him, as clay into the hands of the
potter, to make us clean vessels ; as rebels to ransom,
enemies to reconcile, sheep to make account of ; for
he has all by head and by mark, and he says, " This
is the will of Him that sent me, that of these that he
has given me, I should lose none." Then, say to
Christ, Do thou what I am bidden do : let thy Spirit
work all my works, for thou hast power. When the
Lord urges thee to do that thou cannot, then urge
thou Christ the cautioner to do it. And yet, Christ
has not gotten the work to do, as if thou would so take
the sluggard's ease : for thou wilt find it no small
work, to waken up thy Lord ; thou wilt be put to cry,
with Peter, " Save, master, I perish !" Many questions
will be ere he answer, or let wit he hears ; therefore
116 SERMON ON
still must we put upon him, and urge him till he rise.
Therefore be not idle, but still urge Christ, for it is
well-pleasing to him. Urge him to present thee spot-
less and blameless before the Father, for that is his
office, and it is his desire to do it ; he is God's servant
furnished to do it ; he only can deal prudently. Give
Him no rest, till he make peace betwixt the Father
and thee, till he sanctify thee, and make the renova-
tion solid, for this is the right way, by importunate
and earnest dealing ; and never lose grips with him,
till he do all that we should do.
kthly, Ye will say, How will the Father be pleased,
when I urge Christ to do what he bids me do % God
says, " Behold my servant ;" which lets us see, that
the work of our redemption is a special point of service
to God, wherewith he is well pleased. God counts it
good service in his Son, to bring home rebels ; and
Christ has humbled himself to the estate of a servant,
that he may help the helpless, and restore rebels ; and
nothing will be counted service, but that which he
doeth. In this service His soul delights; and he is
well pleased that Christ do all the work in our name,
that he sanctify us and save us, and we draw life from
him. Say not then, What am I if the justice of God
will let me get good of Christ, who am guilty of so
many sins ? Seeing God has bidden thee behold his
Servant, and so it is service done to God, when any
good is done to thee, doubt nothing but God's good
will towards thee is the same with Christ's; for the
Father is pleased with all with whom the Son is pleas-
ed. Therefore Christ says, " If any love me, my
Father loves him, and I and my Father will come,
and make our abode with him."
If God count it good service in his Son to help
ISAIAH LII. 13, 14, 15. 117
home souls, then study ye to do the like service, help
ing home one another. Let Andrew tell Philip and
Nathaniel, masters study to draw home their children
and servants ; strengthen and encourage one another
in the country where ye dwell. But specially this is
the minister's duty, because he is set apart for the
work. It is his duty to shew Israel their sins ; and,
bthly, While he shews Christ's prudent dealing, his
success and exaltation, he lets us see that Christ is
thoroughly furnished and qualified for the service
committed to him : for if he be a prudent dealer, then
he is wise ; if he get victory and glory, than he is
strong. It lets us see, that Christ is well qualified
for his employment ; that there is nothing requisite
for the work, but he has it ; in his person, office, en-
dowments, he is fully furnished in every thing, that
he may be a meet Mediator. He is the Son of God
and Son of man, and so a fit man, being sib* both to
God and us. If we be blind, he is a prophet to in-
struct and teach, and reveal God's will unto us ; and
if we have enemies, he is a king, to controul them,
and rule over all our adversaries with a rod of iron ;
if we be cursed and filthy, he is a priest to bless us.
And for his endowments, he has gotten the Spirit
without measure, that out of his fulness we may all
receive, and grace for grace ; he has wisdom, strength,
and ability to do all our work.
So then, we may lippent our soul upon him, and
we may be sure, nothing committed to him shall fall
through his fingers ; no burden how heavy soever
laid on him, shall fall, because of the weight of it ;
nothing shall be forgot for want of memory. Albeit
there were never so many floating on the water ready
* Of kin. t Entrust.
118 SERMON ON
to perish, he can help all ; for he has large arms to
spread over them all at once, so as no other man can
do ; he can help and hoist up all their heads at once
above the water. Then, let us sit down under his
shadow ; and if we want light and comfort, come, and
get all supplied in him, for he is fully qualified in all.
Sthly, He may be able enough to do all I need ; but
what know I, if he be willing to employ his wisdom
and strength for me ? Answer — He not only has
wisdom and strength, but he will deal prudently ; or
as the other translation has it, he will prosper, and
have success. He shall both deal prudently and pros-
perously ; he shall leave no strength, wisdom, or any
sort of qualification he has, unemployed, that may
further the mark. So then we see, there is great
canniness and prudent convoy in the Mediator, to
further the service he has tane in hand. He foresees
all the impediments in his way, and all the incon-
veniences that can mar the work of man's salvation.
Not a wound any of his soldiers gets, but he has con-
venient salve for it ; no adversary, but he knows how
to encounter and meet him ; in a word, there is no-
thing from eternity to eternity, but he has convoyed all
prudently.
Let us shew some points of his prudence :
1. He has the justice of God to encounter with —
it shall want nothing. For if it be said, before we
be reconciled or get heaven, a just God must be
satisfied, our prudent and cautious Lord answers,
" Sacrifices and oblations wouldst thou not, but a body
hast thou formed unto me : behold, I come, in the
volume of thy book it is written of me, to do thy will,
Lord." If these men cannot win to heaven till
thy justice be satisfied, behold I am come to satisfy
ISAIAH LII. 13, 14, 15. 119
it. And yet the Lord's mercy shall have as great
place as it pleases ; for he deals so prudently, that he
makes mercy and justice kiss each other. Mercy is
letten run like a river, and justice is satisfied — is not
that prudent and canny dealing ?
2. The law says, Well, I will take satisfaction of
Christ for byganes ; but what obedience shall I have
for time to come ? Shall those whom Christ has re-
deemed, be permitted to break me for time to come ?
Prudent Christ answers, " What the law could not do,
in that it was weak through the flesh, God sending
his Son in the likeness of sinful flesh, for sin con-
demned sin in the flesh, that the righteousness of the
law might be fulfilled in us." Here, prudent dealing,
that while as the law before could get nothing but
punishment for the breach of it, now, it gets full
obedience of us by Christ ; for Christ came not to
abolish the law, but to fulfil the law ; he came only to
abolish the cursing part of it, but to establish the
obeying part of it.
3. In comes Satan the jailer, and death with him,
and flies upon Christ to get him overthrown : but pru-
dent and cautious Christ destroyed him who had the
power of death ; by the means of death, he overcomes
him who had the power of death, and says, death,
I will be thy death ! so death lies down in the grave,
and all his die, and lie down with him. Thus Satan
thinks to get him holden, but he could not be holden
of the dolours of death ; therefore he rises, and breaks
an opening with him through death — as Samson, he
takes away the ports and bars of death, and has left
death neither door nor lock to hold us in. Herein
is prudence.
4. See his prudent dealing in his coming into the
120 SERMON ON
world. He comes not with pomp or show, but in
humble wise. " Behold, your king comes, meek and
lowly, riding on an ass's colt." Albeit he was a great
king, yet ofttimes he went on foot ; and when he
rode, it was on a laigh* beast, that any might have
stood beside him, and rounded their petition in his
ear, as he rode.
5. Prudent dealing in sending forth of his gospel
to win home souls. He takes not thunder and fire ;
but silly weak men, with his word in their mouth,
the rod of Zion, and by that dings down proud hearts,
and allures others : he puts his heavenly treasure in
earthen vessels, and lets them carry it, and takes the
glory to himself; he puts up the sceptre of his kingdom
in these weak men's mouths.
6. He gives unto kings no occasion of eye-sore, or
envying of his kingdom ; he gives his ministers neither
crowns nor lands, but only bids to give the workman
his wages, and to let him that feeds the flock, eat of
the milk — as much as to uphold meat and main-
tenance to his servants. Is not this great prudence,
that he troubles not the kings and nobles of the land
with his kingdom on earth ; for all his office-bearers
must be every man's servant 1 This made Paul to
say, " We are your servants, whether Paul, Cephas,
or Apollos ; all is yours, and ye are Christ's." His
kingdom is not of this world, but a spiritual kingdom.
7 He deals so prudently, that the mouth of the
reprobate shall be stopped, and have no just quarrel
for their condemnation : for either he sends his gos-
pel to them, and so, invites them to repentance ; or
he makes them know his goodness by fruitful seasons,
summer and winter, and use of all his good creatures.
* Low, short-sized.
ISAIAH LII. 13, 14, 15. 121
If they will not make use of these, let them wyte*
themselves : they shall be found to have in themselves
the cause of their own damnation ; and if some of
them grow wicked by hearing of the word, what wyte
has Christ ?
8. Great prudence in giving out his doctrine (as ye
heard yesterday) while he tells, some are elect vessels
of honour, some are rejected vessels of dishonour :
for by this peremptory doctrine, he forces the elect
to quit their sins, and come in, that they may be
vessels of honour ; and propounds his doctrines so,
that none. in themselves shall find a mark of reproba-
tion, who desire to quit their sins, and come to him :
how filthy soever, if they come, he will cleanse them.
His doctrine is so wise, that it shall hurt none that
would be at him ; but it strikes against those who
will not quit their sins.
9. # Prudent dealing — the elect's pride may be laid,
*and they so handled, that they may neither misken
God nor themselves ; for still they are made to see
their sinfulness, wants, and unworthiness, that they
may have his sufferings in high estimation, as their
main refuge.
10. Prudent dealing in urging all to believe, and
yet he keeps in his own hand the dispensation of sense
and comfort ; bids them believe, and yet keeps back
the comfort of believing, till they vomit out their sins.
11. Prudent dealing, to call Ins children to peace,
joy, and comfort, and yet fill their flesh with sore
burdens, and lay on heavy crosses, lest they debord ;t
whereby he comforts their souls, as he is sure also to
have their flesh mortified. If he lift them up in
himself, he puts them as low as hell in themselves :
* Blame. t Go to excess.
L22 sermon on
he lets them not sink into trouble for fault of com-
forts, nor yet lets them misken him for fault of
crosses ; he fills them with comfort, and makes them
shed tears for affliction.
12. Great prudence to make a man righteous, and
yet that righteousness not to be in himself, nor yet to
be of his own keeping. Prudent dealing, to send forth
ministers to preach, and dispense heavenly mysteries,
and yet to keep the seal in his own hand : for Paul
may plant, Apollos water, but God gives the increase ;
so, none may lean upon the minister for the blessing.
13. Great prudence to forgive sin, and yet still hold
us crying, Lord, forgive us our sins !
14. Still feeding with food that endures to life
eternal, and yet still keeps us hungry for it ; holding
our mouths to the well, and yet still thirsty.
15. Exalting his own above principalities, powers,
crosses, and yet laying them exceedingly low in the
sight and sense of their sins : heartily and warmly
comforting and refreshing them, making their bed in
sickness, and yet keeping them humble, so that the
heartier he, the humbler they ; quietly and cannily
sliding in consolations into their hearts when none
know of it, for his voice is not heard in the streets —
still keeping a covered table with rich delicates in
the souls of his own, and none know of it, for strangers
meddle not with their joy.
I have here told you some part of Christ's prudent
and wise dealing ; but it is a deep which cannot be
sounded, for even the angels stoop down, to learn his
wisdom and prudence. Of the kirk, they wonder at
the wisdom of the cross, that by death, so many should
be brought to life ; by his shame, there should come
so much glory ; by abasing him down to the death,
ISAIAH LII 13, 14 ; 15. 123
so many should be brought to heaven ; by his be-
coming cursed, so many should be blessed. This "wis-
dom and prudence cannot be told, therefore I leave
it, as a thing that cannot be reached unto. But I
would ye should make some use of it ; that is, when
the work of Christ is not such as ye would have it,
then suspect deeper wisdom in it than ye can see ; for
herein stands his wise and prudent dealing, to dispose
to every one's estate according as their case requires.
For if he have ado with a thrawn* knotty piece of
work, he drives a hard wedge ; if he have ado with
one that is stubborn, he takes a baton ; if with one
whose root is fastened in the earth, he takes a sharp
knife to cut these roots — if he have a heavy heart,
he comforts ; lays on such a weight as he overweighs
not ; lifts up, but not over high ; so that every thing
is done in wisdom, due time, measure, manner, and
might. Therefore thou who wilt say, Alas ! I have
gotten no good of communion this day ; I miss the
comfort of it ; — fool ! I tell thee, if thou got it in the
kirk, thou could not contain thyself, but would burst
out in the sight of all that look ; therefore thy wise
and prudent Lord is keeping it for thee, to give in
some secret place, where none shall see, or hear, or
envy thee.
Ithlu, That the word signifies also "to prosper."
We see that Christ's prudence is so perfect, that nothing
he takes in hand shall misgive, or be marred ; the
will of the Lord shall prosper in his hand. He will
do nothing needlessly and superfluously, nor leave any-
thing undone that should be done. The booty or prey
he comes to take, he shall carry it with him ; the soul
that he intends to convert, he shall bring it in due
* Twisted, gnarled.
124 SERMON ON
season : he shall call, draw, direct, admonish, rebuke,
comfort, and make that soul hear a voice behind it,
" This is the way, walk in it." If the soul that He
would convert, will not be won by the word, he will
use a rod ; if the rod do it not, he will hound out the
devil, to bark and chase in, but yet he has him so
muzzled that he cannot bite. He will overcome the
most hard heart, and take in the strongest hold : he
will use violence, while he will stand at the door and
knock ; and whiles he will so brainge,* that he will
lay the door on the floor. He will cast out the strongest
devil, for he is that strong one who binds that strong
man, and casts him out.
If so be he shall prosper in all he takes in handj let
none stand out against him, but yield in time ; for if
you delay, it is for a mischief to your own head. He
will put you under iron harrows, and make you know,
that it is an evil and bitter thing to depart away from
him. Delay not, lest for a moment's pleasure, ye un-
dergo eternal pain ; and know, that when ye are come
in to Him, he shall keep and preserve you, for none
shall reave any of his sheep out of his hand, neither
shall be able to seduce his elect. Albeit they be weak,
yet he is strong, full of grace and understanding. I
know, says Paul, that he will keep that which I have
committed to him.
Sthly, "He shall be exalted." — Three words are used
in the translation here, but all of them have the same
force ; but it had been best translated, to say, " He
shall be high ;" which lets us see, that the prudent
dealing of Christ is such, as shall bring him great
glory, sd that his kingdom and glory shall still grow.
For his subjects shall be still increased, and never one
* Beat with violence.
ISAIAH LII. 13, 14, 15. 12.5
that comes in shall die : he shall rule in the midst of
his enemies, and turn in greatest foes, and make them
friends. His glory shall be high, so very high, that
all kinds of glory that can be thought upon shall be
his ; it shall fill hell, earth, and heaven. 'With his
Father, he shall be exalted among his foes, in the
sight of his subjects in this world, at the death of his
own, and at the day of judgment ; he shall be glorious,
who will, who will not. He shall have glory in
heaven, for he has gotten a name above all names,
that at the name of Jesus, every knee shall bow, both
in heaven and earth. Angels, principalities, powers,
are made subject to the low man, Christ Jesus, and the
angels hold their standing of him : he shall have
glory with his Father, for he sits down at his right
hand, and it is no robbery for him to be counted
equal with God. He shall have glory in hell, for
upon the cross, he triumphed over all the powers in
hell : he makes Satan fall from heaven like lightning,
he robs him of his armour, and inspraith ;* the devils
stand in awe of him, and tremble, and come out of
men at his bidding, and he makes them acknowledge
him. He has glory in earth, for when he shews his
justice, the most wicked will acknowledge him ; Bel-
shazzer shall tremble, and his joints shall shake. He
shall reign in the midst of his enemies. If briars and
thorns will rise up against Him, he will go through
them. TYTiat mountain so high, that shall not fall
down before Zerubbabtl ? It is His glory, that if his
gospel softens not, it hardens more ; and that those
who will not come in to him, should be shot far away
from him; that those who will not take heaven,
should be thrust into hell. " Bring hither," says he,
* Furniture* household goods.
126 SERMON ON
" those my enemies, that would not I should reign
over them, that I may slay them." That lecherous
body* who preferred his lusts to me, that greedy
worldly body who made gold his god, let his name be
written in the earth.
He has also glory among his own, which is the glory
wherein he most delights. The crown that his mother
made him, the crown of king Solomon, in the day of
his espousals, this is the glory which his kirk gives
him ; for when they come and crave of him strength,
grace, or mercy, he gives it, and they give him glory :
they fall into new sins, he pardons and washes, and
they give him glory : when they are in bands, he de-
livers them, as David, * when the bands of hell took
hold of me, He delivered ;" therefore he says, " what
shall I render unto thee?" And ^if any will k give
Him glory for peace, direction, comfort, and liberty
to cry, " Abba, Father!" he will give them yet greater
cause to give him glory, when he leads them into the
palace of his Father, to see that glory which he had
with him, before the world was. He gets glory of
his own, when their souls are loosed from their bodies,
and they are brought to the spirits of just men made
perfect ; and glory, when both soul and body are joined
and brought to heaven ; and glory at the day of judg-
ment, when all meet him in the clouds, and thence are
tane up to heaven, and there get leave to look upon,
and speak to him, and sacrifice songs of praise to him.
What glory must that be, when a shout of all saved
souls praising him shall be raised, that shall never
have an end, when they shall have nothing to do, but
to sing Hallelujah for ever ? In a word, all Christ's
matters bring him glory, for his wisdom is such, as
all of them bring him glory.
* Person.
ISAIAH LII. 13, 14, 15. 127
Verse 14. '-'As many were astonished." — This fol-
lows the way of his coming to glory. It is by suf-
ferings. He must lout laigh,* ere he win so high ;
he must be abased, ere he win to this glory. We see
then, there is a necessity that Christ must first suffer,
and then enter into glory ; therefore, he said to his
disciples, that they were dull and slow to believe ; and
rebukes them, that they knew not that he behoved
first to suffer, and then enter into glory. These his
sufferings, were the way to satisfy the law, and remove
the curse of it ; and, seeing he took on our debt, he
behoved also to take on our punishment. By this,
all the scandal of Christ's cross is removed ; for when
we see, that all that Christ suffered, was a concluded
matter betwixt the Father and him, and that he was
the Lamb slain from the beginning of the world, if it
was fore-agreed betwixt him and the Father, we have
no reason to stumble at his sufferii._
i: His visage was more marred." — That is, He was
an oversett man with the greatness of his sufferings,
and his glory was laid by ; he was emptied of strength ;
the buffets and knocks that were laid on his lean face,
raised colours on him : the blood that ran down upon
it, with the pricks of thorns from his head, marred
his face, so that he was without form or beauty ; a
soldier's pie* was put upon him, and they mocked
him. He was so poor, that he had not whereon to
lay his head ; his body so lean, that one might have
told all his ribs ; his face spitted on and buffeted, and
they said, " Behold your king !" his beard plucked
out. More than any mans was his humiliation,
deeper than any man's his misery, for who ever so
trod on as he ? Who ever was so abused before a
* Stoop low. | Overpowered. * Cloak.
128 SERMON ON
judgment-scat as he ? The soldiers struck him, and
the judge reproved it not ; all men forsook him, even
his own disciples, — not a friend to speak a word for
him, not a cup of water to refresh him.
"Astonished at thee." — Christ's sufferings astonish-
ed the beholders, for they thought he suffered such
things, that might put them in doubt if he was that
which he called himself. They thought him a man
smitten and plagued of God ; they think with them-
selves, Can this be the King of Glory, who is thus
shamefully used ? Can this be the Redeemer of the
world, who is thus bound with cords ? Yea, it was
a sword through his heart, when his mother thought
with herself, Can this be he of whom the angel said
to me, Thou shalt conceive and bring forth a son, and
he shall be called the Son of the Highest, and he
shall reign over the house of Jacob for ever, and of
his kingdom there shall be no end 1 When she sees
his sufferings, she is astonished, and made to question
if it be he : his plague was so uncouth,* that the dis-
ciples were astonished and fled. Whereof we learn,
that Christ's sufferings being seen, will yet astonish
carnal reason ; for would it not astonish any, that the
God of glory should take on the imputation of man's
sin, the fault and punishment of it, and to take on the
curse of the law, and the Father's wrath 1 Would
it not astonish any, that the Word of life, the Up-
holder of all things, should be so weak, as that he
could not bear the tree of the cross, but there must
be one gotten to help him ? And yet, at the same
time, by his power, he was upholding heaven and
earth ! Thus, he who was God of glory, should be
tirredt naked, and exposed to shame, albeit he dark-
* Strange. t Stripped.
ISAIAH LII. 13, 14, 15. 129
ened the sun for a covering to hide it ; that he should
not find so much among men, as to give him a drink
of water, when he is suffering for men ; yea, instead
of pity, they mock him, and say, " If thou be the Son
of God, come down from the cross," and so, would
have had him desert the work of their redemption.
In the celebration of the sacrament this day, we
are met for the commemoration of these sufferings ;
and He will have us at this time to remember what
he suffered for us, to breed in us love to him, faith in
him, and to cast out sin. Then, behold this day the
Lord of life a slain man ; him who was higher than
the angels, lower than any man, made a worm and not
a man, trodden on by men. Behold Him in whom a
number of contraries are conjoined : the holiest, and
the guiltiest ; the Lord of life, and yet dying ; the
Prince of glory, and yet exposed to greatest shame ;
the feeder and clother of all, and yet hungry, thirsty,
and tirred naked : the Commander of heaven and
earth getting neither room in heaven nor earth, but
lifted up betwixt them on the cross, God, the devils,
and men against him — and yet Redeemer of all !
" At thee." — Before, he was speaking to us, and
now the person is changed, and he speaks to Christ,
to let us see that the promises of the gospel belong
to Christ as to us ; to Christ as the head, to us as
the members ; to him, that he may have the glory ;
to us, that we may get the good of them : first to
him, then through him, to us — all spoken to him,
promised to him, done to him, and all for our cause :
whether God strike Christ or comfort him. all is for
our cause.
" So shall he sprinkle many nations." — Here we
see, how deep soever Christ's humiliation was, as high
9
130 SERMON ON
was his exaltation ; and as he was humbled low, so
he gets his glory in sprinkling many nations. He
took on pain and grief, but he wist well wherefore he
did it. He suffered his head to be pricked with thorns,
to save us from the pricking wrath of God ; he suffer-
ed himself to be spitten on, to cleanse us ; to be cursed,
that we might be blessed ; he suffered the pains of
hell, to bring us to heaven. In a word, He is sure,
whatever pain and torment came upon him, it is
holden off us ; for he said, when he was tane in the
garden, " If ye take me, let these go their way." If
He be condemned, it is that we may be absolved ; if
he die, it is that we may get life : if he lie in the
grave, rise, ascend, all is for us ; and because Christ
humbled himself for us thus, therefore God gave him
a name above all names, that at the name of Jesus
every knee should bow. Yea, His glory goes farther
than his shame or his humiliation, for his shame and
humiliation were but for a short time, and before some
few thousands who saw him crucified; but his glory and
exaltation are before many nations, and for ever. His
glory is not like the glory of other kings, for kings
reign not over their subjects after their death ; but
Christ's glory is, that he reigns over all while they live
and after death, and makes his subjects still to live, and
is still gathering more.
2. This sprinkling of many nations is a prophecy
this day fulfilled in our eyes, for we are one of these
nations.
3. This sprinkling is an action of the ceremonial
law, which was used for two ends ; for sealing of the
covenant betwixt God and man, and for cleansing;
therefore Moses sprinkled the books of the testimony.
So Christ sprinkles, by making a covenant, and re-
ISAIAH LII. 13 ; 14, 15. 101
counting us to the Father, and sprinkles many foul
souls. The marring of his face, makes many a fair
face ; the spitting and defiling of Christ's visage, clears
many a down-easten conscience, and washes many a
foul face. Therefore he says, " Let me hear thy voice,
and see thy face, for thy voice is pleasant, and thy
countenance is comely."
4. " Kings shall shut their mouths" — or stop their
mouths, that is, they shall lay their hands upon their
mouths, stoop, be silent, wonder, adore, reverence,
and subject themselves to Christ, casting down their
sceptres at his feet, when they consider his wisdom,
power, and glory. It lets us see, that when worldly
glory comes in the sight of Christ's spiritual glory,
it thinks shame of itself, adheres to his, and wonders
at it. So is it with worldly power and wisdom. Then,
fall thou down before Christ, and give him glory, when
thou countest nothing of thy own at the sight of his.
5. That kings are said to do thus, we see, as it is
a glorious tiling to Christ when any come in to him,
so, especially, when those who have worldly honour,
wealth, and dignity. Thou in high place, who hast
gotten grace to abase thyself, it is a token to thee that
thou hast seen, and shalt see the King in his glory.
That thou mayest think little of thy high place, look
up to Christ's glory ; then, albeit thou wert descended
of the blood royal, thou wouldst not glory, because of
another higher generation to be sought after.
e o to
6. " That which had not been told, they see." —
The apostle (Rom. x. 12) explains this of the preach-
ing of the gospel to them who had not heard of it ;
whereof we learn, that the preaching of the gospel is
the way that Christ glorifies himself, amplifies his
kingdom, subdues many kings and kingdoms, and
132 SERMON ON
sprinkles many nations. Seek then to be sprinkled
and sanctified by the gospel, and preaching of the word,
for by the word, the virtue of the blood and Spirit
comes.
7. " That -which they had not heard shall they con-
sider." — We see, that where the gospel is powerfully
preached, and fruitfully heard, men get their eyes open,
to see the thing they never saw the like of it, and wis-
dom to consider the thing they never took up. If
then the glory and wisdom of Christ shine in thy eyes,
it is a token thou hast seen, heard, and considered
what thou knew not before.
8. " Stop their mouths, for they shall see." — This
lets us see, that a man cannot submit to Christ, be-
lieve in him, adhere to him, nor wonder at his wisdom,
power, and goodness, till first he see and consider. Beg
open eyes to see the Lord's suffering for you.
SERMON IV.
ON THE MONDAY FOR DIRECTION.
Isaiah xli. 14, 15.
" 14. Fear not, thou -worm Jacob, and ye men of Israel ; I -will
help thee, saith the Lord, and thy Redeemer, the Holy One of
Israel.
" 15. Behold, I will make thee a new sharp thrashing instrument
having teeth : thou shalt thrash the mountains, and beat them small,
and shalt make the hills as chaff."
God has threatened the overthrow of idolaters in
the former part of the chapter. Xow, in this part
of the chapter, he promises to do for his true wor-
shippers : that he shall uphold them, deliver them,
ISAIAH XL I. 14, 15. 133
comfort them, and make them victorious over all
their enemies, whom here he comprises under the
name of adversaries great and small, the angels that
lay about them.
The encouragement given to them in the former
verses, is repeated and insisted on by a promise of
help (verse 14), and of strength and victory over their
enemies (verses 15, 16) ; and if need be, a drink of
comfort is promised in their conflict, or time of sore
trouble (verse 17). It is very fit ye should hear this,
because ye are called to war ; ye must fight, before
ye can -win to heaven. There is more ado, than to
say your prayers, come to the kirk, and haunt com-
munions ; for ye must run, strike, fight, and endure
sore bickerings, before the crown be gotten : there is
no coming to heaven with ease ; but as Christ came
to heaven, so must all his, through many tribulations
and conflicts. But this generation has neither will
to work nor fight. Their hearts faint, their feeble
knees bow, and their hands refuse to work : men
sleep over in security, and dream of the fool's para-
dise. They come to the communion to be cleansed,
and fall over again, as swine in the mire ; as if the
coming to the communion, were like the confessions
made to the Papist priests, and their absolutions.
But the truth must be told. Now ye have a fight, a
task-work, ere ye get the treasure ; a hell to go past,
ere ye win to heaven. As ye have reconciliation to
seek with God, so ye have the devil and the world to
encounter with ; therefore ye have need to guard
yourselves upon all hands.
After that here a Redeemer is promised to Jacob,
he is encouraged to go in the battle : " Fear not,
thou worm Jacob." As if he said, I know thee ; thou
134 SERMON ON
hast a great turn to do, and thou art but a feckless
and feeble thing, in the sense of thy own weakness ;
yet, fear not, for I will help thee ; I thy Redeemer
have said it. Oh, but what shall I do with my strong
and mighty adversaries, that are like mountains and
hills, says Jacob % The Lord answers, Thou shalt
thrash them like a sheaf of corn, and winnow them
like chaff. I shall make thee like a new-shod flail
with iron, or like a cast wheel shod with iron nails,
that takes the corn off the straw ; so that albeit thy
great enemies be as mountains, and thy smaller ene-
mies as hills, yet I shall cause thee beat them as a
sheaf of corn, that lies still before thee, and stirs not,
till thou be tired of thrashing, and then casts it by
thee, and when it is thrashen, is letten through the
wind ; and thy enemies shall be carried away, as
chaff, that is carried out of the gate with the wind.
Now, because Jacob might think this an easy victory
over his enemies, therefore he tells them in the next
words, that for all this, he will be put to a sore pinch,
before this victory be gotten in his sense ; for it is a
victory that is given to faith, and faith will count no
more of all enemies, the devil, the world, and the
man's own corruptions, than a thrasher will count of
a corn-sheaf, when it looks to the Lord's strength.
But before sense get the victory, there will be a
strange warsling,* sweating, and breathing, and such
a weariness in the conflict, that there must needs be
a drink of consolation. Therefore the Lord says,
" When the poor and needy want water, and their
tongue fails them for thirst, I the Lord will hear
them, and will not forsake them." I know, that for
all the notable victory I have promised, Jacob will
* "Wrestling.
ISAIAH XLI. 14, 15. 135
faint ; but when Jacob is so forfoughten,* that he
cannot cry to me for a drink, yet I will hear him
when his tongue cannot speak, when he cannot pray
for swooning. I will hear him, and not forsake him.
This for the meaning of the words : let us now make
our use of them.
1. " Fear not.*' — "When God is speaking to Jacob
and all his redeemed people, he says, " Fear not ;"
which lets us see, that God knows that his people
are very feeble and weak in the time of trouble, trial,
and tentation, and how much we are taken up with
the sight of impediments, when we meet them in a
strait. "We are all stout enough till we be assayed,
but when we have adversaries to meet with, and see
their strength, then our hearts fall into the dust
"We are like Peter, who minted to Ms Master on the
water ; but when the wind blows, and he is like to
sink, he cries, " Help, Master, I perish !" I grant,
it is no wonder the godly be feeble, they carry about
with them so great misbelief and manifold corrup-
tions ; yet let them know, that know their fears.
2. " Fear not, saith the Lord." — "We see there is
no remedy for this fear, but the voice and word of
the Lord : only his encouragement can hold us up in
the conflict, and no created power will bear us up in
the strait ; his voice and word give boldness and
courage. Thou who art afraid to win through thy
sins, and get impediments overcome, take the Lord's
word, the staff of his promise, to strengthen ; let this
word dwell plentifully in thee. Take the sword of
the Spirit, the leg-harness of resolution, the helmet
of hope, spoken of in Ephesians vi., and guard thy-
self with the word on all quarters.
* Over-fought, exhausted with fighting.
136 SERMON ON
3. In the 10th verse lie forbids Jacob to fear, and
here he repeats it. It lets us see, that as nothing is
more comfortable to a feeble or fleyed* soul, than
the word, so the Lord is not sparing of it, but large
in his promises; he repeats, inculcates, and strengthens
in the battle. So that look how feared we are, and
what need we have of encouragements, as ready is the
Lord to lay them to our hand, both to rebuke our
fear, and strengthen our doubtings : the same he does
to Joshua, to Jeremiah, and here, to Jacob.
4. " Thou worm Jacob." — Jacob a worm, 1. For
weakness ; for what is all flesh but grass, when it
is to stand out against the fight of sin, the devil, and
the wrath of God ? 2. A worm, for un worthiness ;
for of all the unworthy things that can be, a piece of
sinful flesh is the unworthiest, for sin disgraces the
substance wherein it is. 3. A worm, for aiflictions
and dejection in the mire of trouble ; therefore in the
twenty-second Psalm, " I am aworm,and no man;" for
it is a worm's place to be trodden in the dirt ; so was
Jacob, an offcast for reproach and affliction. 4. A worm,
because of the sense of his own naughtiness ; a worm in
his own estimation, because of his present estate : he
was so cast down and discouraged in himself, that he
cannot lift up himself : as David, "I am a beast before
thee ;" (Psalm lxxiii.), I have not the understanding
of a man. Here then God, by calling Jacob a worm,
recounts all his objections which might mar his faith ;
as if he said, Jacob, I know well enough that thy
weakness, unworthiness, thy afflictions, and estimation
thou hast of thyself, make thee fear ; yet fear not
for all that. It lets us see that the consciousness of
these, which is in man, makes him to fear, and breaks
* Frightened.
ISAIAH XLI. 14, 15. 137
his courage. Try what makes thee fear that thou
shalt not win to heaven. I speak to thee who art
yoked in the battle, and not to lazy sluggards that
love to loiter and sleep, and will not wrestle against
sin, Satan, and their own corruptions ; but to the
striver I speak. What makes thee afraid ? I am
weak, sayest thou 1 and I have many strong enemies
and adversaries, sins, and God's hand is upon me day
and night, both upon body and soul ; I am unworthy
to stand upon God's earth ; I am sensible of my own
naughtiness, and see reasons anew within me. I an-
swer, All is true that thou sayest ; but God who
knows all this, saith, "Fear not, thou worm." There-
fore seeing God knows thy weakness, unworthiness,
and every evil that troubles thee, and meets them
with, " Fear not," take heart — strive on !
5. "Fear not, thou worm." — Jacob, I know thou
art a worm, and what are the causes of thy fear ; and
yet, that hinders me not to make unto thee a promise
of help against all thy enemies. It lets us see, seeing
our weakness, unworthiness, troubles, and sense of
want, hinder not God to make a promise, neither
should they hinder us to embrace the promise. If
we find ourselves unworthy worms, and God saying,
Fear not, then we should answer God and say, Albeit,
Lord, I be a weak unworthy worm, and my foes many
and strong, yet seeing thou forbiddest me to fear, I
will not look to my own dead body ; but having thy
promises, as Abraham did, I will give glory to thee
in believing, whatever unlikelihood be in the per-
formance of the promise : I will not look to these,
but to thee who promisest.
Seeing God knows the fears, and passes them by,
let us pass them by also ; for he makes not a promise
1 38 SERMON OX
for any thing in us, but for his own love and grace's
sake. Therefore let us not, because of our unworthi-
ness, refuse the promise. If it were for our deservings,
it were not grace. Labour indeed to be sensible of
thy weakness and unworthiness, that thou may the
better take the promise. But, alas ! the most part
are not sensible of their weakness and unworthiness,
but bolster up themselves with some one conceit or
other; as those who say to Christ, Hast thou not
taught in our streets % have we not eaten and drunken
at thy table \ have we not preached in thy name \
And yet, never have their hearts been brought low
in the sense of their own vileness and unworthiness ;
never have they searched the reason of their fears or
doubts. To whom, I say, it is very needful that
they should search the causes of fear and doubting to
work humiliation : for fault of this, sin is not re-
pented, God's anger not laid to heart ; Hell is not
seen gaping for them, but rather a covenant is made
with hell, and an agreement with death. I grant,
we should not doubt nor fear, yet we should dispute
about the causes of fear and doubting ; and if any
dispute not, let them beware, lest they presume.
Therefore hear the reasons of the doubts of thy con-
science ; and if thy conscience say thou hast reason
to fear and doubt, because thou art a rotten hypo-
crite, thou hast never pannelled thyself before God's
tribunal for sin ; thou hast never tane pains to know
if thou art reconciled to God ; thou hast never been
loathsome in thine own eyes ; and for thy prayers,
hearing, reading, communicating, they have been but
counterfeit. When the conscience thus accuses, thou
hast reason to dispute the matter ; thou must either
grant or deny, when thou art challenged on true
ISAIAH XLI. 14, 15. 139
grounds ; and if after dispute and trial, all be found
true that is said, hast thou not reason to be humbled,
and to fall down, and mourn in the sense of thy own
vileness ? And yet, I would not that in this estate
thou should quit the promise, but keep the promise
fast in thy hand, and mournfully cry to God with thy
mouth for pardon. Jacob, thou seest he is a worm,
weak and unworthy in his own sense ; and therefore
if thou be unhumbled, proud, and beastly, thou hast
cause to fear and doubt. If thou hast never doubted,
beware lest thou never believed. Yet I condemn
not doubting, but I speir, How came thou to that
strength of faith, that never staggered, or felt thy
own weakness ? Beware thou be not circumvented
by the devil's delusions ! Therefore rest not without
impregnable grounds : labour first for a sense of un-
worthiness and wretchedness, and grip the promise
of not fearing. Here I have digressed a little ; but
men's sluggishness and customary slighting of God's
service, makes me fear, that many a one is not pre-
pared for the consolation that here is offered to such
as are become worms, as Jacob, in their own estima-
tion. However, the point I had in hand is this, that
unworthiness should not hinder to take the promise,
seeing it hinders not God to make it.
6. " Worm Jacob, I will help thee." — "Wherefore
will God help Jacob 1 because Jacob is a worm, and
cannot help himself. It lets us see, that our weakness
and unworthiness are so far from hindering God to
make the promise, that it is the very fit disposition
in us to stir him up to make a promise to help us.
And therefore the feeling of our weakness and un-
worthiness should be so far from hindering us to be-
lieve the promise, as it should further us to it, for now
140 SERMON ON
we arc in the disposition fittest to receive God's help ;
our sense of the need of help, should make us take
it ; the sense of our weakness and wants should make
us apply the comforts. This is a notable mean to
overcome Satan and all our doubts. When Satan
says, Thou art vile, weak, and unworthy, therefore
thou cannot lay hold on God's promise ; retort his ar-
gument and say, that by the contrair, because thou
art so, thou shouldst lay hold. If he say, Will such
a feckless weak wretch as thou stand out against prin-
cipalities and powers ; or will such a worm as thou
bear out the godliness thou aimest at 1 thou mayest
answer, Because God has letten me see my weakness,
worthlessness, and sinfulness, and in sense of it has
laid me low, flat along upon the earth, as a worm,
therefore I know he will help and regard me in this
low estate.
7. We see, albeit Jacob be a worm, he must neither
misken himself, nor refuse God's offer of help ; but
his disposition must be such, as he must both be
abased in himself, and confident in God ; for these two
stand well together. Take it for a proof of faith, when
thou findest both ; and of presumption, when these
two are parted. If thou believe in God, and see not
thyself a worm, thou but presumes t ; but if the sense
of thy vileness make thee tremble to draw near to
God, and yet thou comest, then art thou confident.
Let this then be the trial of thy faith : Art thou
vile, wretched, and unworthy in thyself, and at the
same time believest in God ? — thou hast found faith,
for the composition of the sanctuary is in the oint-
ment. Now, to deny thyself, is to be a worm ; and
to lean on Christ is to believe in him. That this may
be done, hold the glass of the law still before thine
ISAIAH XLI. 14, 15. 141
eyes, to shew thy vileness, and so be humble ; and
Christ sliming in the mirror of the gospel, his good-
ness and pity to make thee believe : look on both, and
thou shalt be borne through.
8. " I will help thee," — the reason why Jacob
should not fear : it lets us see, that having God on
our side, we should not fear. If God be with us, who
can be against us ? Follow God at the back, and in
his name pray, work ; then, fear not, for he will be
with thee in all thy ways, to guide thee, and has given
his angels charge over thee, that thou should not dash
thy foot against a stone. Hold thyself in God's ways,
and at his back, and fear nothing.
9. While God says he will help Jacob, it imports,
that he will join himself with Jacob in the turn ; for
He sayeth not simply, I will do the turn, but, I will
help thee to it. It is true, God doeth the turn ; but
he doeth it by Jacob. It lets us see, that God so
works his work in all his own, as that they are not
idle, but are employed in the work. This reproves
those who will lay over the matter upon God, and go
idle themselves. It is true, all we can do is nought ;
yet by us as instruments, God will work. It reproves
those who say, It is bootless for me to mint for re-
pentance, till God please to give me it ; and so they
will follow the devil's service merrily : and if God will
fetch them from the devil's back, it is well ; if he will
not, they cannot help it. But I tell these men, they
tempt God never to give them repentance. If they
will have mastery of their sinful corruptions, they
must put to their own hand to the fight, and they must
bear some bulk with God. Albeit they can neither
fight nor work, when God bids them put out their
hand to do any thing, they must assay to put it, albeit
142 SERMON ON
it be lame and sick, and so, God shall furnish strength
to do the work ; for God, and any thing with him, are
strong enough against all our foes, spiritual and
bodily.
10. " Says the Lord, and thy Redeemer." — He puts
three styles to the promise, or shews his great name
in three titles, that Jacob may know who is the pro-
mise-maker ; for it is a matter of singular worth, to
know what he is who makes a promise, and the pro-
mise takes worth from him who makes it ; and so, we
see the Lord sets to his name to the promise, and sub-
scribes it. See here God's willingness to make his
kirk believe his promises : he not only makes pro-
mises, but subscribes, and would have us to read his
written subscription at the end of the promise. He
is not like the false flatterers in the world, that will
make many fair promises, and when it comes to the
subscribing or sealing, will draw back. But God
both promises, and subscribes it in all his three styles ;
the Lord, thy Redeemer, the Holy One of Israel.
In all God's promises, read God's stamp and subscrip-
tion, and when thou perceivest the promise to be his,
distrust not : say not it will never be, call not his obli-
gation in question, controul not his truth ; for that
would crab* an honest man, far more the God of
truth.
11. These three styles, are God's name in three
titles, which lets us see the distinct persons of the
Trinity ; for here both the works of creation, redemp-
tion, and sanctification are clearly shewn ; whereby
He lets us see, there is a consent given to this pro-
mise by all the three persons of the Trinity, and God
is content that his great styles lie in pawn, till he per-
* Offend.
ISAIAH XLI. 14, 15. 143
form the promise lie has made, that as he would give
honour in these three styles, so shall he get it, in
performing of this promise. Therefore when God
lays his crown royal in pawn, his name Jehovah, hav-
ing being of himself, and giving being unto all ; his
name in redeeming us his people, his name of sancti-
fying them ; he intimates, that as he loves to be hon-
oured in one and all of these styles, so shall he surely
perform his promise ; and he will no more quit his
being of himself, redeeming and sanctifying of his
people, than he will quit the performance of his pro-
mise. Neither yet think, that there is a division
among the persons of the Godhead, when a promise
is made ; for when the Lord says it, it is the Re-
deemer says it, and the Holy One says it ; for He
promises not that the Son knows not of; for both
their promises are one, their word and works are one
to us.
Verse 15. " Behold I will make thee a new thrash-
ing instrument." Here the Lord's promise to make
them strong against their adversaries. As a sheaf of
corn is unable to resist the thrashing instrument, so
shall their adversaries spiritual and temporal, com-
pared to mountains and hills, be unable to resist them.
1. It lets us see. that the victory of God's people
over their enemies, looking to God their helper, is as
easy, as the thrashing of a sheaf of corn. I say, it is
easy to faith, albeit not to the flesh ; for the apostle
Paul, when he looks to his flesh in his conflict, he
says, " miserable man that I am ! who shall deliver
me ?" But when it comes to faith, he says, " I am
persuaded that neither 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."
144 SERMON ON
There he thrashes all his enemies, sin, Satan, the
world, and all that can be against him. And in the
118th Psalm, " They ran about me like bees, but in
the name of the Lord I will destroy them all." For
temptations come about him, like bees swarming upon
all hands, and no place to fly to : but in the name of
the Lord, that is, his faith looking to God, he will de-
stroy them all. He only stands, and sees the salva-
tion of the Lord ; holds on the whole armour of God,
resists the devil, and he flies from him ; yea, no enemy,
great or small, but faith in God makes them all fly.
2. " Thou shalt fan them."— We see Jacob's ad-
versaries who were great like mountains, being thrash-
ed and put to the wind : they seem strong and terrible,
and he like a weak worm ; but from once they be
holden to the wind of God's promise, they are blown
away as chaff. It lets. us se§, that the godly seem
weak, and their adversaries strong, before God put to
his hand : but then, the godly seem strong, and their
adversaries weak ; for when the devil's strength is
compared to God's, it is but like chaff to the wind,
or the forces of kings and potentates. Therefore the
prophet says, " What art thou, who art afraid of man
whose breath is in his nostrils, and forgettest the Lord
his Maker 1" And David says, " I will not fear what
flesh can do to me." This is after fainting. Therefore
winnow all the doubts which arise from the strength
of thy adversaries, and thine own weakness ; but see
that thou winnow them at God's barn-door, in the
sanctuary, as David in the 73d Psalm. When he
had almost fallen at the sight of the prosperity of the
wicked, he went to the sanctuary, and there he saw,
they were set on slippery places, and horribly con-
sumed in a moment.
ISAIAH XLI. 14, 15. 145
3. " Thou slialtbeat small"— and " the wind shall
carry them." They are something before God put
to his hand — mountains and hills — and Jacob nothing:
but from once God put to his hand, Jacob is strong
and they are weak. So it is at this day with the kirk
and her adversaries : that which was something is
nothing, and nothing is by God's hand become some-
thing. For who would have said, that the King of
Sweden,* when he came from home with six thousand
men, when his enemies were six hundred thousand,
should have done that which is done, but through
God's putting to of his hand. He has done great
things.
4. We see, in God's promises, it matters not what
strength they have or want, to whom the promise is
made, for the whole strength stands in the promise.
And when God threatens, it matters not what strength
be in the party threatened ; for albeit they were as
mountains, yet he who threatens, can make a worm
thrash them ; God's flail can ding them all in dust.
Look never how weak or how strong those are to whom
God speaks, for the weak shall be strong, and the
strong shall become weak.
" And thou shalt rejoice in the Lord." — Jacob's
part of the battle is won, and now, God must have
his victory. We see it is a part of the Lord's honour,
and our thankfulness, to rejoice in the Lord, when we
have gotten victory. Has God promised that he will
be our God, and renewed covenant with us, and com-
municated himself in the sacrament, and has done it ?
it is our part to rejoice, in testimony of our thankful-
ness.
2. He says, that worm Jacob shall rejoice, which
* Gustavus Adolphus.
146 SERMON ON
lets us see, that we may be a -worm in our own sense,
and yet rejoice in the Lord, and in him, triumph over
all Lis enemies. These two stand well together, for
we are bidden rejoice in trembling.
3. Rejoice, is for the time bygane and present, and
glory is for the time to come ; which lets us see, that
the fruit or right use-making of our delivery past, is
to make us rejoice for the present, and glory for the
time to come. And indeed, the godly, if they will
not look to themselves but to God, may rejoice for
time bygane, and glory for time to come : they may
boast themselves in God all the day long ; they may
not glory in their own strength or wisdom, but let
him that glories, glory in the Lord : through him,
they do valiantly. Albeit they have many strong
foes, and great adversaries, yet God shall tramp them
under foot, and rule over them with a rod of iron.
Verse 17. " When the poor and needy seek water.**
— This victory formerly promised, is yet not very
easy to sense ; for albeit faith may lay hold on this
victory, yet flesh and sense will flag and fail, and be
more worm-like and naughty before the battle be
ended. Therefore a promise is here subjoined to such
as in their own sense are weak in the conflict, that
they shall get a drink of consolation. We see, what-
ever promise be made to God's children of victory
over their foes, yet they may not think but to find
great pain to the flesh, and sore and uncouth skir-
mishes ; albeit faith get the victory easily, yet it is
hard victory to the flesh. Wonder not to find it so
that ye be like Elisha at Jordan, crying, Where is
now the God of Elias % I am like to be overcome.
In such straits as these, think not that God will fail
in his promise.
ISAIAH XLI. 14, 15. 147
Question. But how far may -victory of faitli be
kept under in the flesh ? Answer. Till one become
poor and needy, fainting, forfoughten,* and fallen
by, and their tongue so failing, that they cannot seek
a drink, yea, no water or drink of consolation at all,
but debarred the sight of all comfort in the conflict ;
so deprived of all comfort, that their tongue is so far
sealed, that they dare not say, God help me ! or pant
unto God. Think it no wonder when thou art thus
borne down, and thy face thus rolled in the dust :
know it is but thy flesh and thy pride that God is
abasing ; he is but making thee nought to thy own
sense. It is true, all will grant in their words that
they are nought, but it is mickle to get acknowledg-
ment of our own naughtiness from experience ; there-
fore that we may win to this, God yokes us with a
hard party, and so empties us in ourselves, that being
closely contemned of ourselves, we may seek help in
Him. Therefore, at the hardest pinch, look up to
God, for there is adversity betwixt faith's estate and
flesh's estate. Think not that faith is failed when
flesh fails, for David says, " My heart and flesh fail,
but God fails me never." God and his word cannot
fail, whatever we feel or fear.
Question. What will God do, when we are brought
thus low 1 Answer. I the Lord will hear and help.
This is a strange kind of hearing, to hear one whose
tongue is sealed, so as he cannot speak. 1. We see
that the consolation of the godly may be so long de-
layed, till their strength be found to be spent, and
they neither able to help themselves, nor seek help,
their tongues sealed with thirst. 2. It lets us see,
* Over -fought, exhausted with conflict.
148 SERMON ON
that their impotency and -weakness in the trial shall
do them no prejudice ; for the dumb silence of their
pressed soul is a loud speech, and an earnest prayer
in the ears of God, which he will both hear and an-
swer. When their tongues are tacked, and speak
nothing — so straitly frozen, that they cannot stir, no
more than a frozen worm in the clay — even then they
have a loud cry to God. Know then, that when
thou art forfoughten, like one gasping in the water
ready to give up the ghost, and cannot cry, " Help
me !" this gasping dumbness speaks to the on-lookers,
to haste to help, so thy estate hastes the Lord to help
thee.
" I the God of Israel will not forsake them." — 1.
Jacob, who before was called a worm, is now called
Israel. It lets us see, albeit God call his children
worms, yet he keeps his estimation of them as Israel-
ites : whatever styles of baseness he gives for our
humiliation, yet he has the same estimation of us, as
when he gives us highest styles. Learn we then so
to be base in our own eyes, that we quit not our
prerogatives ; for God counts of us at the worst, as
he doth when we are at the best — as the woman of
Canaan was called a dog at the one word, but a wo-
man of great faith at the other word. God counts
nothing less of a humble soul, than at another time.
Therefore humble thyself under the mighty hand of
God, and know, that God resists the proud, but gives
grace to the humble ; yet quit not thy privileges in
thy low estate.
2. This name of Israel is a glorious style, a word
of estimation, and imports a duty. He was called
Jacob, a supplanter, because of a trick which he
PHILIPPIAXS III. 7, 8. 149
played to his brother, in stealing his birthright ; but
he is called Israel, because he wrestled, and prevailed
with God. And his glorious style puts him, and all
Israelites in mind of a duty. Every worm Jacob
must be an Israel ; every true Israelite must be a
wrestler with God, in the time of his deepest dejections.
Wilt thou then, a pressed worm with sore troubles,
make thee for wrestling, as a worm that is trampled
in the clay ? — at the one end it will sprawl, and stir
at the other end. So must thou : whatever part is
loose or free of thee, stir that. If thou cannot pray,
meditate, hear, or confer ; — yet sigh, bow thy knees,
lift up thy eyes, and stir whatever is loose.
3. " I the God of Israel will not forsake."— That
is, because I am become your God in covenant with
you, I will not forsake you. It lets us see, that those
whom God has tane by the hand to be of Israel, what-
ever be their straits, for his covenant's sake he will
not forsake them. Our heart, flesh, and courage may
fail, but God neither fails nor forsakes. Forsake not
Him, but fight out the spiritual combat as good sol-
diers, so shall your glorious God be with you. To
that God be all praise for now and ever : Amen.
150 SERMON ON
SERMON V.
ON THE SECOND SABBATH FOR THE COMMUNION.
Philippians hi. 7, 8.
" 7. But what things were gain to me, those I counted loss for
Christ.
" 8. Yea doubtless, and I count all things but loss for the excel-
lency 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 1
may win Christ."
Here, we havePaul's coss,* and quitting of all other
things that he may get Christ, and a fruitful com-
munion with him ; for he saw no other way to get
Christ, but to quit all other things for him, and to
get more of Christ : still to quit all things more — to
be more out of himself and the world, and to be a
greater stranger unto these things his nature was very
prone unto, that he may get Christ. Therefore here
he shews himself contented to quit all things worldly
which might yield him pleasure or contentment, that
he might get Christ ; and by so doing, sets down a
rule for all men to follow his example, as may be seen
out of the 15th verse of the same chapter, where he
says, " Let as many as will be perfect, be thus minded."
If any would have Christ, they must be loosed from
all other things, and be content to want them : if they
will not, let themwyte| themselves, if they want Christ.
In general, I observe here, that it is no wonder the
world know not Christ, and care not for him : no
wonder they come to preachings and communions, and
* Exchange, bargain. f Blame.
PHILIPPIAXS III. 7, 8. 151
go away worse than they came : no wonder they pro-
fess Christ, and get no comfort from him : and say
many prayers, and yet not be heard, because men are
wedded in their affections to other things than Christ.
Men are so fallen in love with other idols and lusts,
that they care not for Christ. The inn or house of
their heart has gotten so many other guests to lodge,
that there is no room for Christ, except he will take
a stable to lodge in. This world is still in a contro-
versy with Christ : he is set to draw them from that
they cannot enjoy with him, and they still to keep ;
he to twine* them and their lusts, and they to keep
their lusts and him with them ; he to twine them
and the world that they may get heaven, but they to
retain the world, and yet to look for heaven ; he to
draw them from all false confidence, and they to stick
by it ; he to separate them from all things, that they
may get himself, they to make a mixed medley of
other things and him.
As for you who profess ye are this day come to
seek Christ, I tell you, except ye quit all other things
for him, ye shall not get him : ye must either thrust
his foes to the door of your heart, or look not that he
will come in. These strange lords that have ruled
over you, their service must be renounced, else ye
quit yourselves of Christ, for ye cannot possess both.
God has said, " Thou shalt have no other gods before
me :" if then ye will have other gods, ye shall not get
him ; therefore either must ye quit your whoredom,
drunkenness, worldliness, and every thing that he ab-
hors, or ye shall not get him. Be not deceived ; God
will not be mocked ; for such things comes the wrath
of God upon them. But the devil has so deceived the
* Separate, part.
152 SERMON ON
men of this world, that they are become his bond-
slaves, ready to all sorts of sin ; and they being de-
ceived, trow to deceive God. Also they think, God
is like themselves, because he keeps silence. But he
will come and set all their sins in order. Consider
this, ye who forget God, lest he tear you in pieces,
and none be able to deliver you out of his hand.
Let us come to the apostle's purpose here. When
he was a Pharisee, he was an adversar to Christ, and
would have been ready to dip his hands in Christ's
blood ; yea, he did it indeed, for he was with them
that martyred Stephen. Yet, at the same time, he
looked for heaven, and had many reasons to persuade
himself that he should get heaven, and thought it
needful for him to go on in the way he was walking,
that he might get heaven. But now, being drawn in
to the knowledge of Christ, his mind is changed, and
he says, what things were gain to him before, now he
counts them loss for Christ.
Here he is about to guard the Philippians against
false teachers, who urged justification by the law,
and bids them beware of them ; and tells them, albeit
these false teachers would glory in this, that they are
the only true kirk, have the law of Moses clearly ex-
pounded with them ; that they are of the seed of Abra-
ham, the only true worshippers of God, and boast of
their manifold privileges, — yet says he, whatever these
men have to glory in, he has more. For he was cir-
cumcised the eighth day, of the stock of Israel, of the
tribe of Benjamin, a Hebrew of the Hebrews, par-
taker of the Jewish sacraments ; and for strait keep-
ing of the law, he was a Pharisee. And for zeal in
religion, he was as forward as any ; for he per-
secuted the kirk that followed not his course, and for
PHILIPPIANS III. 7, 8. 153
that righteousness -which is in the law, he -walked so
blamelessly, that none could find offence in him. All
these things, he says, he found to be gain to him,
when he was a Pharisee ; but now when he is come
to Christ, he counts them all for loss and hindrances,
and therefore will quit them all for Christ, (ver. 7).
And not only is he content once to say, that all these
things which some time he counted gain to be loss now,
but over again he says, " Yea doubtless, I count all
things but loss for the excellency of the knowledge of
Christ." As if he said, I rue nothing my coss ; for
I am not only content to quit all these privileges, but
all other things for Christ : yea, I see nothing that
is not to be quit for Christ ; whether they be things
pleasant and profitable for soul and body, I count
them all but loss, when I think upon the excellent
knowledge of Christ. When I look to the righteous-
ness that is in him, I quit all righteousness but his :
when I look to the honour, riches, pleasures, which
are in him, I quit all honour, riches, pleasures, for
that which is in him, and count it loss and hinder to
stick to any thing but him. Yea, for Him I have suf-
fered the loss of all things ; for I was a man in esti-
mation with the best : when my forwardness for re-
ligion was seen, letters of commission would have
been given me, to take men's lives, and enough to
follow me. For learning, I profited beyond my equals ;
I was brought up at the feet of Gamaliel : for my
religion, I was of the strictest sort ; and for my con-
versation, it was blameless. For my blood and de-
scent, I was come of an ancient tribe ; friends, lovers,
followers, and possessions I had enough. But I have
suffered loss of all these for Christ ; and when I have
154 SERMON ON
quit them, I yet count nothing of them, yea, I count
I have tint* nothing ; for I count them all but dung,
that I may win Christ (verse 8), and may be found
in him, when God makes inquisition for souls ; that
1 may be found out of myself, and in Christ, possessed
and kept by him ; having nothing but that which is
borrowed from him ; not having my own righteous-
ness which is by the law, but the righteousness which
is by faith in him, the righteousness which is by faith
in God, that I may know him, and the power of his
resurrection. There is more experimental know-
ledge of him, more power from his resurrection, to
rise to newness of life and the fellowship of his suf-
ferings, that may cause me yet endure more loss, pain,
trouble, and that I may bear all that can be laid on
me, as I should, being conformable to his death, that
am a poor, dead, lost man to the world. I care not
what I be, if I be in him dying ; for if I die with him,
I shall live with him ; and if I suffer with him, I
shall reign with him : if I get a share of his suffer-
ings, I shall get a share of his glory, (verse 10).
" But what things were gain to me" — We see, when
Paul was a Pharisee, he had an aim to be at heaven,
and was making bargain for it, using means to win
to it, and had a stock-purse to gather gain whereby
he might get heaven. And here he shews, what were
the things^whereby he thought to have gained heaven :
1. That he was circumcised. 2. That he was of the
stock of Abraham. 3. Of the tribe of Benjamin ;
therefore he thought he should not be shut out of
heaven. 4. That he had removed all known sins. 5.
That he had tane on the strictest form of religion ;
and beside the keeping of the law, he had received
* Lost.
PIIILIPPIAXS III. 7, 3. 155
the traditions of the fathers. 6. That he was so zeal-
ous, that he persecuted all that were contrary minded .
Of these, and the like things, was Paul's gain, whereby
he looked to have gotten heaven.
1. It lets us see, that a man who is only natural,
may look to get heaven : he may bargain for it, use
means that he thinks may bring him to it, and he
may set himself in the way that leads to it, and have
hopes and persuasions to get it. How far then are
they behind some natural men, who never set them-
selves in the way to life eternal, and never aimed at
it as a main matter ; but are lying among atheists,
beastly belly-gods, seeking their own sensuality, and
fulfilling of carnal delights for their main happiness \
These are not yet come to the length of natural men,
who are without God in the world, let be to come as
far on as a Pharisee. Many never lay their account
to seek heaven, but say within themselves, Bide, till
I grow old ; bide, till I get such a business by hand ;
bide, till I grow rich. They may as well say, Bide
till I can serve the devil no longer. To these folks
I say, it will be late ere they win to heaven, for they
are not yet pressing for heaven. They have their
houses, and standing of their estate to care for ; their
back to clothe, their bellies to feed, their name and
credit to uphold, their pleasures to follow, their com-
panions to be merry with : as for heaven or hell, a
soul-righteousness or life eternal, they know not but
by common report, yea, they care not, nor count for
none of these. Yet we see Paul, ere he kenned Christ,
was reckoning what things were gain to him, that he
might get to heaven.
2. " Were gain" — We see Paul being a Pharisee,
as he looked for heaven, so had he gain whereby he
156 SERMON ON
thought to get heaven. So every natural man that
has heard tell of heaven, and hopes to get it, has some
apparent reasons, some carnal confidences that satisfy
him, and which he reckons for gain, and makes them
whereby he thinks to get heaven. We told you what
was Paul's gain ; but let us see what is the natural
man's gain in this world, that he has gathered, to get
heaven. One thinks God has given him great worldly
means, more than twenty of his neighbours, therefore
he cannot miss heaven : another, because he is just
and true in all his bargains, and gives to every man
his due; another, because he keeps the kirk well,
haunts communion, loves the true religion, and would
fight for it if needs were. And yet, never one of them
has had a wrung heart with grief for sin ; never saw
hell open, and themselves worthy to be cast into it ;
never were pricked in heart for the wrongs done to
Christ, albeit, possibly, for some gross fault against
the light of their natural conscience, they have had
some grief that soon evanished, yet never lasting sor-
row for sin. They think, because they are men of
honest rank, and good account with men, and counte-
nance the true religion, that such as they cannot miss
heaven ; or if they be put out, few will win in. Others
have not gathered so much gain as these to get heaven,
but they have sundry good qualities good in many
things : but they have some faults : either they must
leave to be drunken whiles, or to play the harlot at
a time, or have a little spice of pride, or love to the
world. In a word, they are good men with one fault,
and if God be strict to hold men out of heaven that
have faults, he will let none in ; therefore such good
fellows as they, may not be holden out. Others are
rude ignorants, and their reasons wherefore they must
PHILIPPIAXS III. 7, 8. 157
be in heaven are such as these : — Has God (say they)
ordained any Christian souls not to get heaven 1 Are
not they of the true religion ? come they not to the
kirk and the communion] and they have a good mind
to God. This their stock- purse is not worth a far-
thing, yet they look for heaven. I cannot reckon out
all the deceits of men's hearts; but let every man
speir at his own heart wherefore he looks to be in
heaven, and it shall be found, that the natural man
has aye some feckless, frivolous reason or other where-
fore he looks for heaven.
3. ' ; Loss" — Paul says, that the things which be-
fore he counted gain, now he counts them loss ; to let
us see, that to be born in the kirk, to be of the true
religion, to keep the kirk, to say our prayers morning
and evening, to live blamelessly, to deal equitably
with men, are so far from doing us good to get heaven,
that they are loss, and hindrances from Christ, and
impediments to keep from heaven ; yea, the very cut-
throats of men's souls, and that lead men blindlings
to destruction. For the man who leans on these,
never truly repents of sin ; never troubles himself to
mortify his own evil nature ; is not earnest for recon-
ciliation with God ; never arrests himself before God's
tribunal, nor mourns before him in secret for sin ; but
soothes himself in his estate, as if all were well, and
thinks, when he compares himself with other men, if
he be barred out of heaven, many a one has cause to
be dismayed. But here, we see all these things they
count gain, are losses and hindrances, main deceits,
that hinder men to be humbled before God, and be-
ing leaned to, prove rotten reeds, that break, and
stab the man that leans on them.
4. " Were gain, now loss." — When counted Paul
158 SERMON OX
those things to be loss, that some time were gain ?
Not till a change was wrought, and he made to know
that Christ would not be mocked with such things,
and that they were not furtherancers to Christ. When
he saw that a man might be a Hebrew of the Hebrews,
of the true religion, free of open vice, zealous of good
things, and yet be secluded from Christ, then his
feathers fell, and his gain is turned into loss, and that
which should have brought him into heaven, is a bar
to hold him out of it. We see, that these things
which a man counts his gain to get heaven, will not
be seen to be loss, till God open his eyes to see the
vanity of deceit ; then he sees that which was gain,
is now loss. Till God arrest a man before his tri-
bunal, put him on the pannel, and shew him his sin,
and make him cast off all his confidences, he will
never quit them. Therefore pray for open eyes, that
ye may see the frivolousness and fecklessness of these
things that make you look for heaven ; for if ye see
right, these things which before seemed furtherances,
will now become bars to hold you out of heaven.
Your righteousness will be seen to be vileness, and
every thing ye leaned to will be casten off, that ye
may get the garment of Christ's righteousness to
cover you ; for till all these things be renounced,
Christ will not be gotten as a garment to cover.
. ..Verse 8. " Yea, doubtless, I counted all things
loss." — He repeats the same thing again, and says,
not only counts he these things loss, but all things
to be loss, for the excellency of the knowledge of
Jesus Christ. As if he said, I have now gotten more
than I had when I was a Pharisee ; and not only do
I quit these which I had being a Pharisee, but all
things, since I came to Christ, that I may win Christ.
PHILIPPIAXS III. 7, 8. 159
When I was a Pharisee, I quitted all known sin (albeit
then I knew not sin well, and so could not well quit
it), yet now, when I know sin better, I quit it more
for Christ. When I was a Pharisee, I was blameless
concerning the law : I quit that ; and now, when I
know the spiritual meaning of the law (as then I did
not) I quit that also. When I was a Pharisee, I
drew none to Christ ; but now, I draw in many a
thousand souls to Christ (if any work be of worth
with God, then, specially, the winning of souls).
But albeit I have made a fair conquest of souls, hav-
ing carried the gospel triumphantly athort* many
nations, yet I quit that as loss to me : it shall be no
gain to me; I shall never bid God take me into
heaven for that cause. In a word, I quit all that I
have done, said, or suffered ; all the righteousness
that ever I had, have, or am aiming at, all shall be
loss to me, that I may get Christ and his righteous-
ness ; all shall be hindrances to me, they shall not be
relied on, they shall never come in among the matter
of my gain ; but all of them, if they were a thousand
times more, shall be counted loss, for the excellency
of the knowledge of Christ ; so that I will now come
in among the poorest and unworthiest to Christ ;
with them who have never won one soul to Christ,
but are in question about the estate of their own
soul ; with such poor, needy lost things, who have
nothing in themselves to bring before Christ ; and
will take me to the knowledge and righteousness of
Christ alone. I will take him for my portion and
matter of confidence ; I will come into him as an un-
profitable servant, and will lean on himself, his good-
ness, truth, and mercy, which are given to them who
* Across, athwart.
160 SERMON ON
have nothing of their own ; for first and last, then
and now, I count all things but loss for him.
That he counts all things loss, we see, that there
are more things than one or two which men grip in-
stead of Christ, for which they lose Christ, and are
deprived of him. But Paul counted all things loss.
1. The pleasures of sin, he counted them loss for
Christ. 2. His lawful liberties, houses, lands, were
loss. 3. The more fine things, his learning, and un-
derstanding of all sciences, which served to make a
complete natural man. 4. His righteousness by the
law, and righteousness since he came to Christ ; all
his good deeds and words before and after he came to
Christ, he quits all.
Seeing there are so many things to hold a man
from Christ, try how far ye are from Christ, and how
near ye are to come unto him. Try if ye have quit
your lusts for Christ : if ye have not, then ye are not
come so far as the apostle when he was a Pharisee,
for even then, he was blameless. But ye count your
sinful lusts your gain. Ye who count a day spent
among your companions, in the service of your lusts
and pleasures, a won day. ye know not Christ yet, for
your beastly sensuality is your god. Ye who think that
to take a good drink with good fellows, or to take a
harlot in secret is your gain, ye, with Esau, have sold
your birthright for a mess of pottage. Ye who are
given to revenge, and will have amends of him that
has wronged you, and count it your contentment to
plot his overthrow ; to be above him and about, and
count it your gain to horse his heels, ye neither know
Christ, nor have tane hold of him ; yea, even human-
ity and civility, and the moral lives of Pagans, would
abhor those things which thou keepest, and countest
PHILIPPIAXS III. 7, 8. 1G1
the matter of thy glory. But thy glory is thy shame,
and thou shewest plainly that the goodness, meekness,
and majesty of Christ, have never shined upon thee.
Therefore must thou quit such things, or quit thee of
Christ, (I speak to thee who eomest to the communion,
and frequentest all the exercises of God's worship^ ;
quit, I say, thy filthiness, drunkenness, pride, world-
liness, deceit, revenge, and unjust dealing.
Objection. But how shall I get my living won
in this evil world, if I use straight and just courses ?
Answer. If thou wilt not quit these, and every
known sin, quit thee of Christ. And yet, when thou
hast quit these, thou hast not come to the Pharisee's
garters, for the Pharisees not only were free and
blameless of scandalous sins, but also did many things
that thou never minted: for they fasted two days in the
week, and gave their meat these days to the poor.
And yet, Christ says, ,; Except your righteousness ex-
ceed the righteousness of the Scribes and Pharisees,
ye cannot enter into the kingdom of heaven."
Some may answer me and say, they have indeed
quit all such sinful lusts, pleasures, delights ; but they
must have leave to plod and plea about the getting of
worldly commodities ; they must have leave to spend
their morning and evening meditations, how to get
this, and yon, and a third business compassed ; he for
his house, another for his farms and ploughs. He
may not neglect his affairs, nor cease to be careful for
his household. He has his estate to guide, albeit his
soul should be lost ; he has the standing of his house
to care for, come of his soul what may : in a word,
all he does are the points of his lawful calling. But
I answer, Has God given a house to care for, a living
to guide, and a high place to uphold, first, that he
11
162 SERMON ON
may shut thee in hell next ? Or has he given thee a
calling, that it should have the first room, and God the
next room ? Should not these be means to further
thee to serve God, and not hindrances? Therefore,
take heed what ye are doing, for here is the very hose-
net wherein Satan catches the civilians of the world ;
and yet they are counted godly honest folks, while as
they are nothing but rotten worldlings, who never
truly repented sin, nor stood in awe of God : for if
they could colour their matters by the law, or some
pretence of reason, and so make all fish that comes in
their net, it is well, — they must have leave to devour
and scrape, to hunger and thirst for things in the
world more than for heaven, and yet be ranked for
sound Christians ! But attest the conscience of such
persons, if ever they had such grief of heart for their
sins, as when the things of this world went wrong ; or
such joy of heart in Christ's favour, in the remission
of sins, in the hope of heaven, as they had joy when
things of the world go right. Therefore, let such
persons either quit themselves of such worldly clogs
as hold them from Christ, or quit him.
Objection. Shall I quit those things that God
has given me, my lands, houses, and liberties? Answer.
Quit not thy calling, thy lands, houses, and lawful
liberties, in action, but quit them in thy affection and
estimation, because thou hast better things to spend
thy care, fear, grief, and travail upon. Labour for
the bread that perishes not. Lay up treasures in
heaven, where the thief cannot break through, nor
the canker consume. Hold only a moderate care and
diligence about the things of this world, doing all thy
worldly business without carking care, anxiety, or
solicitude; leaving all on God's providence, not caring
PHILIPPIANS III. 7, 8. 163
what be the success, whether things go right or wrong,
whether thou get profit or loss. If this thou would
do, every thing should be a step to advance thee
nearer heaven ; for if thy affairs succeed, thou would
take it from God, and bless him for it ; if they suc-
ceed not, thou would be contented to let things of the
world go, because they are only thy moveables, and
thy heritage is kept to the fore in heaven. Quit, I
say, the love of the world, for if the love of the world
be in you, the love of God is not in you. Quit the
love of friendship, credit, estimation, for if thou wilt
busk* up thyself in any of these, or let thy heart and
thy hand, thy time and thy travail, be more on these
than Christ, thou hast set up an idol in Christ's room.
But either quit thee of these, or quit thee of Christ.
A third sort are those who lean to their knowledge
and learning, which they will not quit as Paul did ;
their knowledge puffs them up. Let the poor igno-
rants (say they) who can neither read nor write, go
to hell ; but for them, they may not be barred from
the communion, nor yet out of heaven, because they
can read. And if they can answer some questions
of the catechism, and prattle some grounds of reli-
gion, or have some insight in the cases of conscience,
they must pass for current money, and be brought in
without a stop to heaven. And if they be scholars,
learned men, or preachers, what should hold them
out of heaven, who teach others the way to it 1 But
Christ says, that many shall say to him at the great
day, " "We have preached and prophesied in thy
name," to whom he will say, " Depart from me ve
workers of iniquity ; I know you not." Therefore I
Bay to thee who hast confidence in thy knowledge,
* Dress.
1G4 SERMON OX
>
learning, preaching, and winning in of souls to Christ,
thou shalt not get Christ, except thou quit' that, and
all other things for him.
A fourth sort lean to their righteousness, alms, and
works ; tears for sin, prayers ; the worth of their
faith, love, and such like graces. These also must be
quit, if they would have Christ. The apostle names
not the rest of the things he had done, to leave which,
he has quit as things unworthy to be spoken of ; — his
sinful pleasures, friends, familiars, human learning
which he got at the feet of Gamaliel, for he knows
that the wisdom of this world comes to nought. But
the thing which he specially quits, is his own right-
eousness, for he says, he counts all things loss that he
may win Christ, and may be found in him, not hav-
ing his own righteousness, — which is the hardest
point of all. As for those who lean to their alms-
deeds, keeping of the kirk, coming to communions,
saying of their morning and evening prayers, reading
of the chapter, I say to them, as holy have gone to
hell. As for those who because of the gnawing of
their conscience for sin, have shed some tears, and so,
count themselves true penitents, I say, Pagans have
had some torments and furies of conscience which
have forced them to shed tears, and yet have not
quit their sins. As for those who are ready to
further each other in good, minister a word of com-
fort to the weary, and speak to the edification of
others, and preach the gospel, I say, they who have
done more than all these, will get from Christ, " De-
part, I know you not." Therefore all confidence in
these must be quit.
As for those who lean to their own righteousness,
and have not quit it, let me here speak unto the godly,
PHILIPPIANS III. 7, 0. 1G5
who having searched well, will find they have not quit
this ; for albeit they have renounced all known sin,
are begun to lead a blameless life, and are taking
daily pains to do God's will, yet will they say, I can-
not go to Christ : and why ? say they, Because I am
so unworthy. Then I say, thou hast not quit thy
own righteousness ; for if thy own unworthiness, or
want of righteousness, hinders thee to go to Christ,
then if thou had it, it would be the matter of thy
contentment, encouragement, and confidence, to make
thee draw in to him ; and so, that thou hast not quit it.
And here is the reason why many a beloved soul
lies in the^dead-thraws — because they miss something
in themselves, which if they had, they would go to
Christ. To such I say, If thou go to Christ with thy
own righteousness, he will not have thee ; for he will
have none but lost things, for he came to seek and
save that which was lost. But thou art pingling
with him, to have the idol of thy own righteousness
set up ; thou to possess it, and he to have it down ;
thou to come in as a holy man before him, he to have
thee coming as a tint thing, to seek life. I say, as
long as thou dost thus contest, the spirit of holiness
and consolation will not come in ; but so soon as thou
quittest thine own righteousness, then comes the con-
solation. As long as thou lookest but to the right-
eousness of the law, the spirit of Jesus leaves thee,
till thou acknowledge Christ for the Saviour of the
lost, the justifier of the ungodly, the gracer of the
unworthy, and the healer of the sick. Hence it is
that Christ leaves sin in his own to humble them ;
for if they had righteousness of their own, they would
misken him and his righteousness. And because
they will not quit their own righteousness, he gives
166 SERMON ON
them an assay of themselves : and when after a proof
of their own naughtiness, they will not yet submit to
him, then he sends crosses, sicknesses, troubles of all
sorts, that they may be forced to despair in them-
selves, and resolve to come in to Christ's hospital,
diseased and loathesome things, there to lie, till they
be cured of all their sinful maladies. Therefore ye
who are Christ's beloved saints, learn in time to dis-
cern this cut-throat of your souls. Know that albeit
ye have quit many things for Christ, yet ye have not
quit your own righteousness ; ye are yet seeking to
come to Christ, busked with something of your own :
and because ye will be in with a harlot's busking, he
puts you aback ; for he calls things that are not, as
if they were ; he quickens the dead, he saves the lost.
Seeing there are so many things that take up a
man's heart, mind, estimation and affections, which
are due to Christ, 'and all things must be quit, there-
fore quit in time your riches, honour, pleasures, the
love and estimation of the world ; quit your plodding
in a lawful calling ; quit your care of the world, lest
ye counting more of it than ye should, ye lose the
pearl of price, and gripping an unworthy thing, ye
shed with God. For Christ says, He that loves father
or mother, wife, children, brethren and sisters better
than me, is not worthy of me. Let all be counted
loss for Christ : put them out of your affection and
estimation which otherwise are lawful; but especially
quit your own righteousness or self-perfection, the
clothing and busking of yourselves with that which
is not your own. Quit all for Him, else thou art not
worthy of him.
" All things but loss for the excellency of the know-
ledge of Christ." — This lets us see, that the sound
PHILIPPIAXS III. 7, 8. 167
knowledge of Christ being rightly seen in the super-
excellency of it, is only able to put all other to the
door, and by the sight of it, all other things must be
dispossessed : else the quitting of other things is not
right, as things must be quit and renounced in the
favours of Christ, and for Christ, as here Paul doth.
For there are many who will quit their pleasures,
because they cannot follow them ; many will quit their
honour, because they cannot get it maintained: riches,
because it flies from them and they cannot get a grip
of it; and righteousness, because they cannot get It,
But this is not the right quitting of these, albeit I
grant, the Lord's laying of thorns in their way that
they cannot win after their lovers, may be a mean to
make them quit them as they should ; yet it is a quit-
ting of necessity, and not voluntar. But if any be come
to this, to say that they would not want a sweet blink
of Christ's favourable face, which they will get at a
morning prayer, for a year's pleasure by sin ; I will not
meddle with things lawful, but in sobriety, lest I mar
communication with my Lord, and quit him ; I will
not stick to my own righteousness, because a super-
excellent righteousness is in Christ to be gotten ; — if
so be thou quit all for the excellent knowledge of
Christ, thou renouncest all for him, and in his favour.
" Doubtless I count them loss" — or yet loss, or still
I count them loss : whereby he shews, that still he
stands to his choice, and still puts all these thing3
under ; he has quit them all for Christ, and rues no-
thing his coss.* It lets us see, that a man who has
quit all things for Christ, may not rue again, or change
his coss, or turn back again, but must stand in the
same mind as when he first made the coss, and pro-
* Bargain.
168 , SERMON ON
fessed his embracing of Christ. He may not be like
the dog, that has casten his meat because of the pain
of his stomach, and when he is eased, thinks it over-
good cheer to want, and so turns back to it. Even sp
doth the lecherous person or the drunkard. When the
terror of hell strikes on the soul of him, he quits his
filthiness, and resolves never to meddle with it again ;
but when he is eased of that fear and terror, he goes
back again. That man renews his choice ; for after
he seemed to embrace Christ, and quit his lusts, he
rues, and goes back to his lusts. But if thou hast
once quit all things for Christ, and hast said it, say it
over again, and stand to thy choice.
" I count them but loss." — Thou who quittest any
thing for Christ, must account them loss ; they must
be still in thy account and .estimation as hindrances
to keep out Christ, or hold from Christ, for so they
will be indeed. When they oversway a man's affec-
tion and estimation, they will draw a man farther
after them than Christ allows.
" My Lord." — The sweetness of the felt band be-
twixt Christ and his soul, makes him stand to his coss,
and with joy to rest on Christ : so shall it do with
every one that has truly laid hold on him.
" For whom I suffer the loss." — Paul was already
put to a proof of that which he says, when for the
gospel's cause he was turned out of his country,
friendship, estimation, and commodities of this life ;
in hunger, nakedness, perils by sea and land, and perils
by his countrymen ; deserted by his companions,
scholars, and kinsmen ; shot out to preach among
the Gentiles. And yet, he reckoned himself no loser
by the means. It lets us see, that besides the quitting
of all things earthly for Christ in estimation and af
PHILIPPIANS III. 7, 0. 1G9
fection, God will call forth some of his children, to
give a real proof in action of the quitting of all things,
when they cannot get them and Christ both kept.
Quit sinful things both in action, and estimation,
and affection, for no man can serve God and Mam-
mon. Quit thy lawful liberties and commodities
worldly in affection and estimation, and yet keep the
possession of them, as long as they hinder thee not
to possess Christ ; for albeit he bids a man quit his
houses, lands, and friends, to follow, yet he bids no
man be such a fool as to cast away his goods at every
occasion ; but only he craves, that man should quit
them in estimation and affection, and yet still be
studying to do righteousness with your neighbour.
Cut only away the affection and confidence in good
tilings. Quit your lawful liberties, goods, country,
friendship, by actual resignation as well as affection,
when God calls for it ; for when ye were baptized,
ye took in hand to quit all and follow Christ. It is
true, Christ takes not this proof of every one, but of
some. Therefore it is said, " To you it is given, not
not^only to believe in Christ, but also to suffer for
his sake," (Philipp. i. 29). Christ will only honour
some to be sufferers for him, as Paul, who suffered
the loss of all things for Christ.
" And do count them but dung" — After he has
quit all things for Christ, and suffered the loss of
them in affection, he counts them but dung ; that is,
he counts them but feckless, and himself to have lost
little. We see, after a man has quit any thing for
Christ, he must keep the same estimation of the thing
he quit, that he had before he quit it ; he must still
count it dung, else he may be wooed, and fall in love
with it again, and so be snared. When he has once
170 SERMON ON
quit them, lie must still keep the same estimation of
them, that he had when he first professed renuncia-
tion of them.
This land has not yet been put to this trial for
Christ, but only some few persons. A wind of law
blew loud, and many, ere the blast of it came near
them, rowed to the lee-shore. " For," said they,
" what need we peril our lands, goods, estimation, for
so petty matters?" But I say, in this they have
proven light, (albeit possibly they may get strength
to stand out in a greater matter). What shall these
men do when trial comes % Whether will they keep
the truth they have received, or receive mixture of
Antichristian doctrine; else have their lands for-
faulted, and their bodies prisoned ? Trials may come,
whether men will be Papists in effect, or quit things
dear to them ; therefore we have need to sit, and lay
our account what the building of Christianity will
cost, lest we leave the work with shame, for fault of
expenses. Therefore Paul would have us to count all
things to be but dung, that are to be lost for Christ.
Crave, therefore, that nothing we have, may be a
hindrance to confess the name of Christ.
But mark how Paul won to this, and in what order.
First, he counted them but loss ; then he quit them ;
and having quit them, he counted them yet still to
be loss and dung. It lets us see, when we renounce
any thing of this world for Christ ; houses, land, life ;
we must first quit them in estimation and affection,
and then, we will easily quit them in action : count
them still dung in our estimation and affection, else
we will not quit them in action ; for as the estima-
tion puts price on them, so will we labour to enjoy
them. Having quit any thing for Christ, count it
PIIILIPPIAXS III. 7, 8. 171
still dung ; -write upon thy lands, the name of dung ;
write upon thy houses, the name of dung ; write upon
thy life, the name of dung ; for if this be not -written
upon them, thou -wilt not quit them for Christ ; and
having counted them loss and dung, let it stand so,
never to be sought back again.
Put Paul's gain in the one balance, and his loss in
the other balance, and ye shall see, he has reason to
count and call all things he has lost but dung ; for
his gain is the excellent knowledge of Christ his Lord,
his loss is only lawful liberties, country, friends, pos-
sessions. It lets us see, that the vantage in gaining
Christ is far beyond the loss ; that the loss is dear of
the reckoning, yea, the loss is none at all. For what
loses any man for Christ \ Is it friends worldly ? he
shall have friends in heaven. Is it houses \ he shall
have a mansion in heaven. Is it lands? he has a
heavenly inheritance. In a word, all his loss is of
things temporal, and his gain is of things spiritual
and eternal, and Christ himself to make all his loss.
To quit all things for Christ, look to the excellency of
Christ, then all thou quittest will be but dung.
"And be found in Him. 1 ' — Here is the thing he
would be in grips with, instead of all his losses; a more
fruitful communion with Christ ; — he would be found
in Christ. This imports, that in the day of God's
judging, there will be an inquisition made for every
man, and every man will be sought till he be found.
The Lord will search and find out men, whether they
be lying in the devil's kitchen, or in the swine-trough
of nature, or in Christ. His eyelids try the children
of men. The apostle, when this inquisition is made,
has no will to be found out of Christ.
When God makes inquisition for blood, adultery,
172 SERMON ON
deceivers, profane, ignorants, misbelievers, see that
thou be not found among them, for God will search
Jerusalem with candles. There shall not be a man
frozen in his dregs, but he shall be found out, by a
more narrow search than the Spanish Inquisition :
man, woman, bairn shall be found out ; as death laid
them down, judgment shall find them again that day.
Paul is providing a covering, a resting-place, and a
righteousness to cover him ; labour, therefore, in
quitting other things, to find a residence where ye
would that God should find you. There is no safe
place but Christ ; and if thy sins and unworthiness
chase thee, flee to Christ, to the holes of the rock ;
and if thou flee to him, sensible of thy blindness, lay-
ing out thy blind eyes, hard heart, lame limbs, he
will heal thee, and hold the door open till thou come
in. Quit all things this day, and come to him, and
be received; whether thou be in sense of guiltiness, or
in the sense of wants, come to him, and still come,
till the day of inquisition.
" Found in Him." — He that gets communication
with Christ, will be found in him, and Trill remain in
him. There are as many of him, and about him, who
will be cast out ; but they who are found in him, stay
in him till the inquisition be made.
What is the mark of those that shall be found in him ?
— " Not having mine own righteousness, which is by
the law, but that which is through the faith of Christ,
the righteousness which is of God by faith." So
then, the mark of the man that will be found in
Christ, is this, — he must be stripped of his own right-
eousness, and all confidence in it, and possessed and
fastened in that righteousness which is of God's gift
in Christ imputed to him. This is the humble peni-
PHILIPPIAXS III. 7, 8. 173
tent fled to Christ, who will never be east out ; who
comes to him challenging, accusing, condemning, be-
beasting himself; crying, f Woe is me, that I have
grieved God, tane my own will, prized the world so
highly, counted so little of my own soul ; Lord forgive
me !" This person will be welcome, and not cast
out, for he is fled to Christ, to get his borrowed
righteousness, never to be taken back again, but to
remain his for ever. Take the whole mark, and not
the half of it ; for many will say, I may soon quit
all my righteousness, for it is feckless (and much ado
ere this be done), yet will not take Christ's. But I
speir, What makes thee stand aback from Christ ?
Seeing thou art naked, why goest thou not to the
wardrobe, to get a garment 1 If thou be blind, why
goest thou not to get eye-salve ? If poor, why goest
thou not to get gold to enrich thee ? Thus, because
thou hast the one half of the mark, and not the other,
thou hast no righteousness of thy own, and yet thou
wilt not take Christ's.
Objection. — What know I if He will take me %
Answer — Will He not take those whom he calls ?
Came He not to justify the ungodly ; to seek and
save the lost 1 Has He not an office to cure the
blind ? Is He not a kin£, to make bejr^ars rich ?
O' CO
Why beliest thou Him in the face 1 — thou shouldst
believe, because he has said it. Either take heaven
gratis, or else thou shalt'not get it. If thou must
have something of thy own "ere thou come to Him,
thou shalt not get him : except thou come in even
vile, even filthy, and foolish, he will not have thee.
Therefore come in so, and take this righteousness. If
thou art pleased with the bargain, thus it shall stand.
I In this stands that poisonable error of the Papists ;
174 SERMON ON
— they will not quit their own righteousness, and
take his; and consider not, that they need wholly
the merits of Christ. But here the opposing of the
two, lets us see clearly, that no man can lean to both
these sorts of righteousness ; but if we take us to the
one, we must quit the other : if any will lean to his
own righteousness, he will be found in himself, and
without Christ and his righteousness. But we may
not stay now to cangle* with the Papists.
Verse 10. " That I may know him."— That is,
that I may experimentally win in upon Christ, to
know him. Ye will say, Knew not Paul Christ?
Was he not ravished up to the third heavens, and
saw things unutterable 1 I answer, He knew him, but
he would know him better. Albeit he had his conver-
sation in heaven, yet he would so experimentally know
Him in his nature, will, office, fashions, that that
light of knowledge might be transfused into his soul ;
that he might draw life and power from Christ ; that
he might feel the power of his resurrection; —
that is, such a communion with Him in his resurrec-
tion, as may raise him to newness of life, and make
him have more peace and joy in him, and lift him
out of himself to heaven, where he should dwell ; and
fellowship of his sufferings, that as Christ suffered, so
he may be content to be a crucified man, ready to
take the cross on his back, and follow after Christ,
renouncing the world, contented to be scourged back
and side, and to suffer many things, whereby he might
be like Christ. As He was spitted on, buffeted,
scourged, so he desires patiently to endure all, and so
may get that patience, peace, joy, which flow from
Ids suffering, being made conformable to his death,
* Quarrel, debate.
PHILIPPIAXS III. 7, 8. 175
that is, mortified in his lusts, will, mind, and affections,
conformed to his death in dying to sin.
1. That he quits all things that he may know
Christ, we see, the quitting of other things in our
estimation and affection, and flying to Christ, is not
that we should be idle, but that we may know Christ
better ; to draw virtue from him, that we may live a
better life. Not that we should come to Christ, to
make him a conveniency to bear our sins, or to get
leave to do what we will ; but to come to him to
work and to walk with him, to suffer and die with
him, and to be as he was in the world.
2. That he would know Christ better. "We see
that the more a man knows Christ, he is more de-
sirous to know him further. So lovely and enamour-
ing is the knowledge of Christ, that there will not be
so much of it gotten in this world, but still there will
be a longing for more : yea, in heaven, when a man
enjoys it fully, he will still drink in more of it, with-
out satiety or wearying. While he desires to know
the power of Christ's resurrection, he tells us, that
from Christ in every part of redeeming of us, there
comes a power to work answerable effects in us ; as
here, from his resurrection, power must be gotten to
work the expiation of sin, freedom from the guilt of
sin. victory over death, and the means of life. If
the fruits of Christ's resurrection be newness of life,
then all the lustre a man has of a holy and blameless
life before he come to Christ, is but of the old
man ; it is but a Pagan's lustre. Albeit a man would
fast six meals in the week, give all his goods to the
poor, whip himself for his faults — all is nought, seeing
it flows not from the spirit of Christ. Whoever
would have a new life, must draw it from Christ
176 SERMON ON
risen. Thy new gentle nature must be from the
meek spirit of Christ, so that he who before would
patiently have borne wrong, must lay down his old
patience, and get patience from Christ ; and he who
had old courage, must lay it down, and get new
courage to fight for religion, else he will prove, like
Peter, to take himself aback when he should stand
— new humility, liberality, patience, love from Christ,
" for behold," says he, " I will make all things new."
3. Ye will say, How will these things be gotten ?
I answer, By the power of his resurrection : that is,
our faith must so grip him, that we may draw this
power out of him : being naked and empty of all in
ourselves, take him for supply of all, embracing the
slain Son of God, saying, " Now let thy servant de-
part in peace." And He being thus gripped by faith,
we may never hunger and thirst for worldly pleasures
we followed before, nor for the world, but he must
be our portion; nor honour, but that which is of Christ,
4. While he subjoins fellowship in his sufferings
and conformity with his death, he lets us see, that the
way to be partakers of the power of Christ's resurrec-
tion, is first to take part with him in his sufferings —
such exercises or troubles as God is pleased to call us
unto — that we may be conform to Christ ; and to be-
have ourselves under these sufferings as he did, in
our measure. Know then, that before thou be a new
man from the power of Christ's resurrection, that
many a black bat* will thy flesh get : thou wilt be
disgraced and slandered by thy neighbours, and suffer
twenty wrongs. But there are many who seem to
fallow Christ at the back, who have no will of suffer-
ings, but say, with Naaman, " God be merciful to me
* Stroke.
PIIILIPPIAXS III. 7, 8. 177
-when I go to the house of Rimmon ;*' — for their credit,
their houses, their lands, their pleasures may not be
meddled with. To whom I say, if thou wilt follow
Christ, thou must be content instead of favour to be
fumed,* instead of honour to be disgraced. If not,
He shall pour shame upon thee ; because thou pre-
ferred thy credit to him, therefore thou art given to
the idol of credit, and will not quit it, for Christ's
shame to be upon thee. Think not that Christ made
himself shame for thee, that thou should not go to
that same gate : thou must endure the cross of Christ.
" Ye seek honour one of another," says Christ ; " how
can ye believe]" Seeing ye stand to your own repu-
tation and honour, how shall ye get me honoured 1
So say I to thee : except thou canst forgive quarrels
without amends, thy profession is not worth a pin.
Therefore if thou be not content to take fellowship
with Christ's sufferings, look not for fellowship in his
resurrection : if thou wilt not be partaker of his suffer-
ings, a straw shall bar thee out of heaven. But
thou that would be partaker of his resurrection, dip
thyself in his sufferings by faith, so as thou may have
fellowship with him in the spirit of that power and
patience which bore him through.
5. But how shall disgrace and loss of goods be
borne ? Answer — By being conformable to his death :
That is — labour more to die to sin, study to mortify
thy inward corruptions, and that will be a mean to
make thee bear outward troubles the better. If thou
be pingling with sin within thee, thou can care little
for any disgrace or loss of goods thou can suffer for
Christ. We see, whosoever will endure fellowship
with Christ in his sufferings, that is, bear outward
* Ruffled, thrown into disorder by rude handling.
12
178 SERMON OX
troubles, he must study to a conformity in Christ's
death, that is, study to slay sin within him ; for he
that is not labouring to slay sin within, will never
slay sin without. The drunkard's vow that he shall
not drink wine for a year, will not slay his sin of
drunkenness ; for that is only a covenant made with
his sin, that it shall go away for such a space : his sin
is only put in the prison a while, to be well fed there,
and when the time of his vow is expired, his sin comes
forth with greater strength, and flies upon him, and
slays him. But if thou wouldst mortify sin rightly,
lay it down before thy dead and crucified Lord, and
see how he was scourged back and side, crucified, and
pierced with a spear, for thy sin that thou takest
pleasure in ; then think with thyself, Shall I drink,
whore, deceive, which has brought on such pain and
torment on my sweet Lord 1 Bring all thy sins to
slain Christ ; the love of the world, honour, ease,
credit, thy own righteousness, and lay them down in
dead Jesus, who was dead, and is alive for the slaughter
of thy iniquity. Will ye then from this day forward
be slain servants to sin, and sworn servants to Christ ;
friends to him, and foes to your sinful lusts, drunken-
ness, falset,* pride, worldliness, ease to the flesh,
your own righteousness which may draw you from
Christ, and be ready to quit all things for Christ ?
Then come to his table, and be accepted, and what
ye want shall be made up. Quit, I say, thy pleasures,
lands, houses, and come, and get better honours,
pleasures, friendship, an inheritance and happiness
that shall never be tane from you. Only let Jesus
be your Lord, and ye be his servants, and get all ye
would have.
* Falsehood.
PHILIPPIANS III. 11, 12, 179
SERMON VI.
ON THE MONDAY FOLLOWING THE COMMUNION.
PHILIPPIANS III. 11, 12.
"11. If by any means I might attain unto the resurrection of the
dead.
" 12. Not as though I had already attained, either -were already
perfect : but I follow after, if that I may apprehend that for which
also I am apprehended of Christ Jesus."
Ye have heard Paul's coss,* and quitting of all
things to get Christ ; and that from his example, a
necessity is laid upon all to do the like, under the
pain of not getting Christ. For if we love any thing
better than Him, he cannot be our God, neither can
we look for any comfort in him : if there be any i^ol
tane in his room, — pleasure, riches, honour, life, —
■we shall not get him. Therefore we must needs lay-
down all things that we may gain Christ. If He get
not the highest room with us, we may not look for
any room with him ; for it is impossible to be sin-
cere, if all idols be not thrown down that would claim
his seat. I grant, there will be great fight ere this
be gotten done ; for all our lusts will be on foot, to
set up some idol in his room. But down must they
all, that Christ may be set on his throne ; for he has
not redeemed us from the devil, that the devil should
o-et a seat above him in our soul : but he must be
above all ; he must be our delight, our wisdom, our
riches, our glory, our life ; and if he be not in his
room, he will not have a room in us at all. Therefore
* Exchange.
180 SERMON ON
ye who would be Christians indeed, I lay a necessity
upon you, to get Christ the highest room and chiefest
seat in your heart, else ye shall not get him. And
scorn him not with your sins and purposes, but let
your aiming, industry, and endeavours bear witness
of it, in lifting up your hands to his commandments,
as well as unto prayer.
Here the apostle shews the way how to behave
ourselves, and sets forth to us his own sense of short-
coming in sanctification, and his aim to have it better.
He wished for a more near communion with Christ,
more than for all things ; and for it he shews himself
content to be rid of every thing his soul affects, that
he may feel it in the fruits of it.
" If by any means I might attain unto this resur-
rection." — Here a fruit of his communion with Christ
he would be at. Now, by resurrection from the dead,
is not here meant the last resurrection at the great
day (albeit I will not exclude that ;) but by resurrec-
tion from the dead here, is meant the same as in
Romans vi. 5. " If we have been planted together
in the likeness of his death, we shall be also in the
likeness of his resurrection." There he says, as Christ
rose from the dead, so also we should rise from our
dead works and ways, unto newness of life. So here,
by resurrection from the dead, is meant complete sa-
tisfaction in newness of life. This is it which Paul
here aims at, in quitting his own righteousness, and
taking himself to Christ's ; for he has won to some
measure of sanctification. But he would be farther on
to a higher degree of resurrection from the deadness
of his nature, to the life of Christ, and complete sta-
ture of a Christian man. In a word, he desires to be
a complete Christian (verse 11). And because the
PHILIPPIAXS III. 11, 12. 181
Philippians hearing the apostle say, that he wants of
that measure of sanctification that he is striving for,
might say with themselves, Would God we were as
far on as he is ! therefore he answers this their
thought of him, and tells them, that he is not so far
on in sanctification as they trow : for says he, I have
not already attained it as if I were perfect ; but I am
following fast on, if I may apprehend that for which
I am apprehended of Christ: that is, I have tane a
grip of Christ, to see if I can win to that measure of
holiness wherefore he has gripped me. (Verse 12) Then
he doubles* the same purpose, and says over again,
Think not so of me, that I am come so far on in
sanctification ; for I am not yet won to the mark that
I would be at, but have many unmortified sins, many
tatters and rags of sin hanging at me, which hold me
that I cannot win forward. Yet I am labouring for
it. I count nothing of any thing that I have done,
there is so much yet to be done. I reckon none of
byganes, but I am reaching to those before me. I
am assaying if I can win to the thing I would be at ;
and what is not done, I am minting to it. This is
set down in the similitude of a race (verses 13, 14).
Then he bids all honest men be like-minded, and come
on the same way that he is striving, (verse 15).
1. "If by any means." — In the former verse, he
was seeking further communion with Christ : here,
he is seeking further sanctification. Whereof we
learn, that in quitting of our own righteousness that
we may get Christ's, we may not quit a study to sanc-
tification. But the more we grip Christ's righteousness,
the more we should study to sanctification. But Satan
has put a trick upon many men, that when they hear
* Reiterates.
82 SERMON ON
there is no justification but by Christ's righteousness,
then say they, My holiness or righteousness will not
bring me to heaven ; and so, they run on in the devil's
service. To whom I say, If thou be not holy, thou shalt
never win to heaven. Therefore thou must so renounce,
that thou also aim at righteousness or holiness in Christ;
for Christ has not bought thee to be Satan's servant,
and not his. If He has bought thee to be his servant,
wilt thou devote thyself to thy own sinful lusts, and
so, serve Satan \ If he has bought thee from the
slavery of Egypt, why dost thou not follow him into
the Holy Land 1 Beware lest thou be an unwashen
dog, if thou be not aiming at sanctification ; and that
thou be not deceiving thyself in looking to the blood
which thou respectest not.
2. We see, albeit communion with Christ, and the
knowledge of it be sweet, yet the sweetness of it alone
may not be sought that we may rest upon it, except
also we seek for fruit and virtue out of it to renew
us, so as we may glorify our Lord. Do not seek so
to repose thy mind on Christ, as if only ease were to
be sought in him ; but so must thou rest in thy con-
science, that thou stir up thyself to draw grace from
him, to glorify him in thy life and conversation : for
as thou gettest life in him, so must thou labour in
his vineyard, and labour for a new plantation of grace
and virtue within thee. Think not, because thou
hast been at the communion, thou may do as thou
likest : but by the contrair, thou must be the more
devoted to God's service, else thou hast eaten and
drunken thy own damnation. Herein stands the dif-
ference betwixt true and counterfeit profession — the
counterfeit goes from the communion as he came ;
the true aims at holiness and reformation, and is set
PHILIPPIAXS III. 11; 12. 183
more carefully to serve God. If thou hast gotten thy
heart devoted to God's service, thou may be sure thou
could never have done so, except the Lord had first
accepted, and tane thee in his protection. If thy
heart be consecrate to His service, thou may be sure
he is become thy Saviour : if hereafter thou scunners*
at sin, thou hast an evidence of a worthy communicant.
3. See the order he keeps. First, he -would be at
communion with Christ ; and next, he would be de-
voted to sane tificat ion, to teach us to seek sanctifica-
tion in this order : First, take us to Christ, renounc-
ing our own righteousness ; then draw strength from
him, and in his strength bring forth good fruits, and
so be renewed ; come to Christ as a fool, a tint im-
potent thing that can neither think, say, nor do any
thing of thyself, and get righteousness from Christ ;
then crave new strength from him (for thou hast none
of thy own), to be holy. Upon this order stands the
contest betwixt God and Ins children : they not
finding their own righteousness, they will not take
Christ's, and take new strength, as fellowship, from
his resurrection, sufferings, and death, and so get
power to slay sin ; and they know not that all the
righteousness that can be in man before he get Christ's
is but mere hypocrisy and an outward lustre, when
the heart within is rotten. But from once they come
to Christ, then holiness begins at the heart's roots,
by the new power given by Christ. That first right-
eousness they would be at, holds aye a man proud ;
but this righteousness God would have them to em-
brace, holds them humble.
4. We see the apostle would be at farther resur-
rection after he is risen ; which lets us see, that there
* Shudders with loathing.
184 SERMON ON
is a first and second resurrection, and the first resur-
rection has a progress of time and degrees. It is like
regeneration, which is still in working till it be com-
plete ; for as the regenerate are in a great part unre-
generate, so those who are risen to newness of life,
are not enough risen ; but Christ is both come in, and
yet standing at the door, knocking, so that there are
degrees and intervals betwixt the one and the other.
When they rise out of the grave of sin, death hangs
on all the powers and parts of the soul : as there is a
quick part of the heart, so also a dead part : at all
parts rottenness hangs ; not o" 1tt ™'eces of the grave-
clothes, but lumps of rottei; g on, so that there
is rottenness in their words, in their mind, and en-
deavours. But the Christian man that is risen, is
still raxing* himself, to have the lumps of rotten
flesh shaven off him : he is elevating his heart to
Christ ; and aye as he comes up nearer Christ, the
clouts and rottenness of the grave fall off; and still
he rises higher and higher, and grows by degrees in
rising, till his head be in heaven — and at the door-
posts of heaven all his filthiness and rottenness are
stripped off him. Look then to rise more and more
out of the grave of sin, piece and piece to rise after
Christ, and seek of him renovation and a new life ;
and albeit ye find the clouts of the grave hanging at
you, discourage not, but aim still more and more to
be freed of them.
" If by any means." — It seems, that Paul makes a
question in the matter. Was there any question but
that Paul would attain to this resurrection ? I answer,
at the first he knew he would not get all his will, but
yet he is still aiming at it — albeit he see it hard to
* Stretching.
PHILIPPIAXS III. 11, 12. 185
be won to, yet he aims at it. It lets us see, that the
difficulty or impossibility of attaining full regeneration
or newness of life while we are here, should not dis-
courage us, or slacken our bensil, but by the contrair,
it should animate and encourage us to strive to be at
it ; for albeit we attain not perfection at the first, yet
by aiming at it, we get it in the end ; and if we run
fast to be at it, Christ pulls us in his arms, and lifts
us there at a loup.* As that ship wherein Christ en-
tered, when the disciples had toiled long, was by and
by at the shore, so are we carried to the race ; and
when we are aiming, striving, rowing, running, Christ
helps us a lift, and pulls us up to the shore. Yet is
it only those who are running, contending, striving,
and bachlingt on in the way, whom he pulls in his
arms, and sets forward. Therefore let difficulties stir
us up to run forward, especially seeing we have such
helps and encouragements. Albeit at the first we can-
not attain to the fulness of that we would be at, yet
there is possibility to get it in the end ; and if we win
not so far on as we would, it shall make us go farther
down in humility, and take a better grip of Christ
for justification. And so if we miss our purpose,
God misses not his, when we are more humbled, and
grip Christ better.
" Not as though I had already attained." — The
Philippians hearing Paul speak thus, might say, Be-
fore thou wast a Christian, thou lived blameless ; and
now, being turned to Christ, and having converted
millions to him, thy life seems like an angel for holi-
ne:s. To this he answers, " Not as though I had al-
ready attained, either were already perfect : but I fol-
low after, if that I may apprehend that for which
* Leap. t Shuffling as in slip-shod shoes.
186 SERMON ON
also I am apprehended of Christ Jesus." That is, I
purpose not to sit down and rest me, for as forward
as ye think me ; for neither is all done : neither yet
speak I of myself, as a man perfected ; for I see more
before me. Ye see me far on the way, but I see 1
must go far farther : ye think I have attained to
mickle holiness, but I see for more to be sought after.
It is true, when I was a Pharisee, I was a man of a
blameless life, a man separated for God's service;
but all these things I counted loss for Christ : and
when I came to Christ, I saw I behoved to repent
more, and cast away all these things, as a man casts
wares out of a ship, which he cannot brook with
safety of his life. So I am content to quit all both
before and after my coming to Christ, that I may
win into his hospital, and bide there to be helped of
my evils ; and so, I am not come out to that measure
of holiness that ye trow.
1. That he gives this for a reason of his strife for
a greater measure of sanctification, because he is not
perfect, he lets us see, that he who strives not to mend
his hand, and to win to a greater measure of sancti-
fication, says he is perfect, and has attained the prize.
How great evils lurk here, let any man judge. Is it
not a foul shame for a lukewarm Laodicean, to say,
" I am rich, increased in goods, and have need of no-
thing V The same say all those who sit down, as if
they were holy enough. I say to such, Rise again,
or thou shalt never win to heaven ; for none will sit
down, but the Laodicean, or main counterfeit. Some
will say, What would ye have me doing \ I pray
twice a-day ; I read two chapters every day ; I keep
the kirk all the preaching days. These men have a
temper of their own, and draw godliness to their own
PHILIPPIAXS III. 11, 12. 187
model, subordinate it to their own silly minds. They
make God and religion serve them as they like, and
not they Him as he likes, and so are right hypocrites.
If anv go beyond their measure, they call these, hy-
pocrites and precisians ; and if any be below their
measure, they are profane, and themselves only are
the honest men. But they are sitten down in the
race ; not like Paul, who will not sit down, till he be
at the race-end. If a man in a race should draw
bridle and sit down, shall ever he win the race \ As
there is no stay in a race, till one win over the score,
so there is no stay in a Christian man's race, till he be
in at heaven's door. Therefore make all to the way,
ye who are late ; start, run the faster, cry for the
wings of faith, and lift up the hands of your Lord to
help you. Ye who are run a piece of the way, sit
not down ; say not, I have done well ; but still mend
your hand, else ye will tine the race and reward ; and
shame and confusion of face, black burning shame
shall come on you, for minting to go to heaven, and
then sitting down in the way.
2. As a man would prove himself to be far from
this pride, hypocrisy, and false deceit, so he must
labour to make it known, by his study and endeavour
to purge his mind from daffing,* and his life from
rottenness ; for it is the mark of an honest man ever
to mend his hand, to grow up piece and piece, and to
be still unsatisfied with himself. As contentment
with a measure is a mark of hypocrisy and lukewarm-
ness. so, discontentment with their case joined with an
endeavour to more, proves uprightness ; for that which
is sown will still grow. As thou would be approven for
sound, stand never till thou be at Christ ; for if thou
* Recklessness.
188 SERMON ON
stand, thou dost that the apostle durst not do. If thou
wilt sit down, or be perfect, thou sayest thou art
perfect, and castest down all thou hast done.
"But I follow after." — He proves, that he conceits
not of himself as already perfect, by his diligence to
amend his pace, to shew us, we should rule that foul
conceit of being perfect, and prove it, by mending our
pace, and striving to win to perfection. This follow-
ing after, is a word borrowed from a chace, wherein
the man still sees before him the thing he is chacing,
and still follows on it, and is still ready to grip it,
and yet still it i* running before him out of his grips.
The compari .. lets us see, that God so holds out
holiness in our sight, that he makes us to follow after
it, and still it is out of grips, in the fulness of it, yet
still so near, that it is within sight, and ready to be
gripped. Christ still runs before us, and holds out to
us the crown of holiness and happiness, and bids us
run and have it ; and when we see we must either run
at it, or else not win into heaven, we follow on still.
And so, He trains us into heaven, holding out before
us all the way that which he will give us in the end.
Here, the wisdom of our Lord, that he is our fore-
runner in the race, and holds out in our sight the
pearl we would fain be in grips with, and the prize
that we would fain have, that we may run and get it.
When ye see it, and cannot win to it, make not a
claite* to it, a fairdf only to be at it, and then leave
it there ; but still follow on, for it will fly no farther
than heaven's door, and there thou shalt not miss it.
Say not, What wot I if God has ordained it for me ?
What if he lias ordained it for thee ? — let the one
WHAT stand for the other. Never reason so, but go
* Snatch. t Bustle.
PHILIPPIAXS III. 11, 12 189
thy way, and do that which is clearly commanded ;
then thou may be sure, thou shalt not miss the thing
promised ; for Christ says, " Those whom the Father
has given me, will come to me ; and those who come to
me, I will not cast out." Therefore come thou to Christ,
and fly from unholiness, so shall thou be made to know
that God has purposed to call thee to a crown. Secret
things belong to the Lord, revealed things to thee.
" That I may apprehend that for which I am ap-
prehended." — This lets us see, that no man sets him-
self to the course of sanctification ; but that we are
gripped by Christ, before we can grip him, or aim to
grip sanctification through him ; and that whom
Christ has gripped to draw to salvation, that man
will grip Christ to win to sanctification. "Wouldst
thou know if Christ has gripped thee to salvation 1
Thou shalt know it by this — if thou be gripping Him
for sanctification. If thou had rather be at holiness,
than any thing, not caring what thou lose or gain if
thou win to holiness, then, be sure that Christ has
gripped thee to salvation. Therefore from this gather
strength to look unto Christ, for if thou be set to have
all known sin purged out, Christ has tane a grip of
thee. As Paul was first apprehended, and then seeks
to apprehend, so art thou. Christ has gripped and
loved thee first, for all the work begins upon his side.
" For which I am apprehended." — One of the ends '
of Christ's apprehending of Paul, was to make him
a holy man, and to give him life eternal : and it lets
us see, that one of the ends wherefore Christ grips us,
and calls us from wickedness and vileness, is to make
us holy. This serves to strengthen thee who aimest
at holiness. Albeit thou, for weakness, cannot win
to thy purpose, yet Christ shall not fail in his pur-
190 SERMON ON
pose ; for having gripped thee for that end, he will
not shed with his grip, till he have made thee holy,
and caused thee to grip him. Here is an encourage-
ment to labour and not to loiter. Christ and thou
shall not come short of his aim.
Christ's aim and Paul's aim are one, for both of
them aim to make him a vessel of honour. It lets
us see, that Christ's aiming about us, should be our
aim also. Aims Christ at this — to have us strong in
the faith, to encourage us against doubting, to give
us victory over foes, joy in crosses ? — wherever he
looks, look we.
" Already made perfect." — He changes the simili-
tude of apprehending in a race, to a proper speech ; and
the active word in attaining, is changed into a passive
of being perfected, lest he should seem to take the
glory to himself. It lets us see, that we are so em-
ployed in this work, as that there is another's hand
to be looked to from whom the strength is gotten.
We are so workers, as we are also wrought upon ;
we so run in the race, that we are also carried, that
we may not glory in our own strength, nor lean unto
it, but may give glory to God in all that is done.
Verse 13. " Brethren, I count not myself to have
apprehended." — Here he expounds the similitude of
a race in more clear words ; and because the Philip-
pians would hardly believe that he is come so far
short of his purpose as he says, therefore he says,
11 Brethren, I count not myself to have apprehended."
As if he said, Keep what thought ye will of me, yet I
have no such thoughts of myself, that I am so far
forward as ye think. While he calls them Brethren,
he ranks or matches himself with them, albeit they
were behind him ; whereby he shews his humility.
THILIPPIANS III. 11,12. 191
It tells us, that true Christians associate themselves
to all who seek God. A truly holy man is humble,
according to the measure of holiness, and aye the
holier the humbler : as he grows up in holiness, so he
grows down in humility and conceit of himself.
" I count not myself." — There is a token of his
humility. Whatever estimation others have of him,
he labours to keep a true estimation of himself. It lets
us see, that a truly godly man will be loath to foster
any other body's conceit of him, as if he were that
which he is not. The proud man has clear evidence
of hypocrisy ; but the humble man, let others com-
mend him as they will, he thinks the less of himself.
Therefore the same apostle (2 Cor. xi.) is loath to
bring out his revelations, lest any should think of him
above that they see or hear of him. That foolish
conceit that others have of a large measure of holi-
ness in some of the godly, the godly have no will of
it, lest, if their imperfections kythe, they discourage
those who counted so highly of them. As for those
who think worse of themselves than others, they have
a token of greater holiness, and a greater measure of
light, which discovers their filthiness ; for the nearer
they draw unto God, they will see themselves the more
vile. Therefore Isaiah says, " Woe is me ! I am a
man of polluted lips." 1. Take it for a mark of the
augmentation of thy light, because the farther thou
be on in the way, and nearer God, thou seest more of
thy own mischief to abase thee. 2. Foster nobody's
conceit, that would think more of thee than is meet.
3. And if thou cannot mend other folk's conceits of
thee, but they will esteem of thee, yet have a low con-
ceit of thyself ; so shall not their conceit hurt thee.
This serves to keep men from being puffed up, and
192 SERMON ON
to teacli them to walk circumspectly in their eyes,
and abstain from all appearance of evil. When
they think how short way they are come on in godli-
ness, then all the commendation that can be given
them, will not puff them up. What makes many a
one walk on a while in the way, and then their heels
are tripped up, and they fall by, but because they
have an overweening conceit of themselves ? Their rot-
tenness, which inwardly stank before, breaks out like
a boil. While they were low in their own estimation,
and still battling with their own evil nature within
them, the world about would be less cumbered with
it. The more pains in secret, the less shall break
out ; for those who deal with the root of sin, cannot
but mar the branches of it.
" I count not myself to have apprehended." — Be-
fore, in his words, he glances at the similitude of a
race, while he was speaking of apprehending, attain-
ing, and following ; but here he evidently sets forth
the similitude, and lets us see, that he is running a
race. Therefore, in the similitude we learn, 1. That
the Christian man's life is like a race ; whether he
sit or stand, he is still running the race. The length
of the way of the race is the man's life-time ; the
actions and passages of a man's life, are the steps of
the race ; our high calling is our starting and on-hold-
ing in the race ; the prize we run for, is holiness and
eternal blessedness. It is called a race, not for fool-
hardiness or hastiness, but for diligence, circumspect-
ness, so contriving of all things, that one thing hinder
not another. It is called a race, because we may n«>t
sit down in it all our lifetime. There is one that
starts the race, even God, who calls and starts all the
runners by the voice of his word : he goes on besido
PHILIPPIAXS III. 11,12. 193
them in the race, and exhorts them to run this or
that -way, as may best further them in the race :
whiles he bids them mend their pace ; and if they fall
behind, he encourages, as a friend that stirs up one
-whom he would fain have winning the race. So God
cries, " Run, my children ; run, and get heaven and
happiness!" Every direction from the word, is an
encouragement in the race. In a race there are wit-
nesses who look on : so here, God, angels, men, devils,
are witnesses, but God is the chief witness or judge.
Run this race ; sit not down ; run as in the sight of
God. Remember that every action or word is a step
of this race : words spoken to edification are steps ;
words of thy calling levelled at the mark are steps ;
for a man may speak of worldly purposes, but with a
heavenly mind, and do worldly actions, being levelled
by a spiritual rule. Therefore it is said, " Whether
ye eat or drink, do all to the glory of God." Albeit
God ordains to run this Christian race, yet he ordains
no man to cast away his calling ; the ploughman to
quit his plough, the servant his service, or the trades-
man his trade ; but every man continue in his calling,
and yet run on, holding his eye on the mark; for
every point of a man's service done as service to God,
shall promote him in his race.
What is Paul's behaviour in this race ? " One thing
I do." — Being sensible of short remaining in the race,
he sets himself to this one thing ; he takes not many
turns in hand, or if he did, he put them into this one
thing : he laid aside all that might hinder or divert
him from this one thing ; whereby he teaches us to
lay aside every weight that presses down. The care
of lawful business, in as far as it draws from God, cast
thou away the care, but do the business. In loss or
13
194 SERMON ON
gain, labour to further in this one thing, and be sure,
tine what thou wilt, thou shalt get eternal life ; and
then, what losest thou ? Cast away lumpish sorrow
in common business ; streight all things to the rule of
the word ; and let all the points of thy calling and
work be done, as parts of that one necessary thing.
" Forgetting the things that are behind." — This is
another point of his behaviour in the race. Had he
many faults which he behoved to remember, for his
encouragement to do more ? He forgot things that
were past, in the estimation of them ; he conceived
nothing of them, and forgot all things which might
teagle* him in the way. It is true, thoughts of things
done were encouragements, and things left undone
were whips to drive and chase him forward, and so these
teagled him not : he forgot all things that might
slack his swiftness, or hinder him in the race ; or he
forgot things behind, as a runner of the race looks not
how much of the race is to be run. Even so should
we do, — forget things past that would teagle us. Look
not how many things we have overcome, but how
many we have to overcome ; not how many good
works are done, but how short we are come of that
we should ; what time we have to spend, that we may
spend it well.
3. li Reaching forth to the things that are before."
— A third point is, he looks before him, how far he
had to run ; what sins there were to mortify, what he
wanted of full sanctification and conformity to Christ.
So should we do. Look what we want, follow to, and
get that. We have little daylight, and a long jour-
ney — run fast ! If ye have much pride and vanity to
mortify, set yourselves to do it. Say, I must have
* Delay, impede
PHILIPPIAXS III. 11,12. 195
this sin dead ; this cankered nature borne down, that
it break not out before men; then I must have it
slain -within, murdered in the hole, and my canker
turned into meekness. So chase every sin to the root,
and hold it out.
4. "I press toward the mark." — A fourth point of
his behaviour in the race is, he bended all his forces,
stretched out himself like a man that is running,
having his head before his feet, looking forward to
the way ; that is, he employed all his wit and pains
in well doing, set himself with might and main to
overtake every good duty. So should we do, — strive
with our whole heart, soul, strength, and mind, to do
the duties required.
5. " On to the mark." — As he held his eye on the
mark, following all the rules of the race, so should
we do.
6. " For the prize of the high calling." — He held
his eye on the prize for his encouragement : as a man
in a race runs because of the gold, and the honour
that is gotten at the score ; when he looks at these,
it serves him for a pair of spurs. So when we look
to the prize, or vantage that is to be had at the end
of our Christian race, we will care nothing for many
grieved hearts, crosses, troubles, in the top of the race,
for all these further us. This reproves those who clog
themselves so with the world, that they cannot run
this race ; therefore, God many times pulls off such
clogs from the backs of his own, that they may run
the faster. He holds riches, respect of friends, and
the things of this world from them ; and if, instead of
these, he gives them sore hearts, disgraces, poverty,
by these he is only helping them a lift, that they may
run the faster. Albeit these things take the flesh off
19G SERMON ON
them, yet this makes them the lighter for the race,
and speeds them to the end of it.
7. The prize he runs for is glory and immortality,
the perfection of his soul and body in joy and glory
incomprehensible, and being with God for ever ; for
when his flesh shall be perfected, it shall be like the
glorious body of Christ : then shall sin, sorrow, pain,
grief, be done away, and instead of these, eternal joy.
What reck we then of pain, loss, disgrace, seeing eter-
nal pleasure, durable riches, and a crown of glory
abide us?
8. " Of the high calling of God."— He held his call-
ing to the work in high estimation, for his caller was
the high God. He had his elsin* and linyelt for
sewing of leather, for he was a maker of tents, to
teach us so to do our worldly calling, in packing it
all up in our Christian calling.
" In Christ Jesus." — He eiks this as the back-war-
rant. He has told of a race, and all the parts of it
how it should be run ; but here he tells, that all must be
done in Christ. Christ is all his confidence. To get
the race run, he takes himself to Christ, to get all
made possible and easy. So should we do, that we
may run the race well; and to get it easy and possible,
take ourselves to Christ to help us, for he is the way,
the truth, and the life. We must run all the race
upon his ground; he is the new and the living way —
the living way that makes dead runners grow quick,
and tired men grow fresh, so that all the runners are
carried by coach to the race-end. And when we
know that Christ must cause us run at the race, the
knowing of this makes us draw strength and courage
from Christ, to draw on, and run still, till we come
* Awl. t Twine, packthread.
PHILIPPIANS III. 11,12. 197
to the end. If we be hungry or faint in the race, he
is bread of life to refresh ; he is the Truth to direct ;
the Life to hold in our life, till the race be run ; he is
also our Guide and Forerunner; The Prize we run
for ; our Swiftness, our Strength, and Perfection. For
when we run on a while, as a young child that runs
when his father bears him by the shoulders, he only
pats and stirs with his feet, but his father bears the
weight of him. — and when he comes to a mire, he
only bids the child loup, but yet it is the father's
strength that carries him over the mire — even so
Christ carries along all his children in the Christian
race ; and when they come to the last step of death,
he having them in his arms, lifts them over death,
and sets them safe into heaven. Therefore take
courage, and be not dashed nor driven from Christ's
back. Let your honest carriage tell, that ye have
been at his banquet : express the virtues of Christ in
a holy life if so be. Then, as ye were ranked yester-
day at his table, so shall ye be ranked in heaven, with
Abraham, Isaac, and Jacob. Whatever task God's
word has laid upon you, make use of Christ, and he
shall do all your turn ; else how should bond-slaves
to Satan get this race run, were it not that Christ
supplies all enlack, lifts over all impediments, carries
them to the race-end, and sets them in heaven him-
self 1 God write these things in our hearts ! Amen.
198
THEEAPEUTICA SACRA,
SHEWING SHORTLY"
THE METHOD OF HEALING THE DISEASES OF
THE CONSCIENCE CONCERNING
REGENERATION.
(DEDICATION.)
TO THE RIGHT HONOURABLE AND VERY NOBLE THE
COUNTESS DOWAGER OF GLENCAIRN.
MADAM, — After the author had written and pub-
lished this treatise in Latin, for the use of young
students in Theology, by the earnest and frequent
entreaty of friends, he was induced and persuaded to
translate it into our vulgar tongue, for the benefit of
those who understood not the Latin ; and for prevent-
ing the labour of others, who, more forward than skil-
ful, were about the doing of it ; and had once so far
proceeded, as to offer it to the press, without acquaint-
ing him therewith.
When he had finished the translation, his purpose
was to have dedicated it to your Ladyship, and to
have sent it abroad into the world under your pro-
tection ; but weakness and sickness, the ordinary
companions of age, and after them death (whereby
God Almighty and Gracious called him from his la-
DEDICATION. 199
bours to enter into his Master's joy) seizing upon
him, before he could write an Epistle Dedicatory, it
was his will, that your honourable name should be
prefixed unto it. In pursuance whereof, it comes now,
as an orphan, to kiss your noble hands, fraughted
with hopes of favour and shelter for the parent's
sake, and of acceptance, as a testimony of the since-
rity of the respect he carried to your Ladyship's
virtues.
It hath the stronger plea for a tender reception,
that it is the child of his age, being his last labour,
and being brought forth in his seventy and second
year ; and that it comes arrayed in a suit of country
cloth, which himself put upon it, being published
according to the copy written with his own hand.
That it may be, as it was designed by him, useful
for the good of souls, and that God may comfort you
under your present sad affliction, and make up the
loss of your noble husband, the late Lord High Chan-
cellor of Scotland, is the prayer of,
Madam,
Your Ladyship's most humbly
devoted servant,
Alexander Dickson.
Edinburgh, 13th June 1664.
200
THERAPEUTICA SACRA.
CHAP. I.
OF CONSCIENCE IN GENERAL.
Seeing our purpose is to speak of the curing of
sundry ordinary cases, or diseases concerning Rege-
neration, by a prudent application and use-making of
divine covenants, made about and with man; for his
coming to eternal life, it is needful to speak in the
entry a little, First, Of the nature of the Conscience,
and use thereof in general ; Next, Of the cases of the
Conscience in general ; Thirdly, What Regeneration
is, and who is the man regenerate ; Fourthly, Of di-
vine Covenants, relating to everlasting happiness ;
and, Fifthly, Of the ordinary and prudent application
of these Covenants in general ; — that thereafter we
may descend to speak of application thereof in parti-
cular cases the more clearly.
As to! the First, What Conscience is, it hath pleased
God, the Sovereign Lord and Judge of all men, in
the creation, to put in man's soul a natural- power or
faculty, whereby he might not only understand the
revealed will of God (the only Lord of, and Lawgiver
to, the Conscience), not only concerning what he
should believe and perform, but also, might judge of
his own faith and obedience, whether performed, or
not performed ; yea, and might judge also of the
faith and obedience of others, in so far as evidences
may be had of their conformity unto, or disagree-
HEALING OF THE CONSCIENCE. 201
ment from, the revealed rule of faith and manners.
This power of the soul of man. whether it be consi-
dered only in its natural aptitude and fitness to judge
(though not as yet, or for the time, actually judging ,
or whether it be looked upon as it is putting forth
itself in exercise, we call it by the name of Conscience.
The word Conscience is divers ways taken ; for
sometimes by it is meant, the natural power of the
mind, to judge both of our own and others' confor-
mity to the rule. And in this larger acception we
say, Every man hath a Conscience, that is, Every
man. whether male or female, whether old or young,
whether sleeping or waking, hath a faculty, which
may, and sometimes shall, judge of their own and
others' behaviour towards God. Sometimes it is taken
for that natural power of the mind, putting forth it-
self actually in exercise, by judging of others. So
doth the apostle take it : '• I trust," saith he, " we
are made manifest in your Consciences," (2 Cor. v.
11 . But here, in this treatise, we take Conscience
more strictly, as it examineth and judgeth of our-
selves ; for, in this sense, it is most properly called
Conscience, or joint-knowledge ; partly, because it
suppose th, that God and we know our obedience or
disobedience, to the rule prescribed to us by Him ; —
partly, because Conscience imports, first our know-
ledge of the rule, and, next, our knowledge of our be-
haviour in relation to the rule, and our comparing
of these two together, and passing of sentence on our-
selves answerably.
Conscience, as it doth respect ourselves, is no
other thing, in effect, than the understanding power
of our souls examining how matters do stand betwixt
God and us ; comparing His will revealed, with our
202 HEALING OF
state, condition, and carriage, in thoughts, words, or
deeds done or omitted, and passing judgment there-
upon as the case requires. So that in the court of
Conscience (which is God's deputy in us, as it were),
these five things are to be considered ; 1. The duty
of self-examination ; 2. The thing we are to examine ;
3. The rule whereby we are to examine ; 4. The pro-
cess of the Conscience unto sentence-giving ; and, 5.
The execution of the sentence so far as the Conscience
may.
As to the First, The duty of examination of our-
selves, and judging ourselves, it is required of us, lest
we be judged of God and chastised with sharp rods
(1 Cor. xi. 31, 32), and hereunto we are exhorted :
" Commune with your own hearts upon your beds,
and be still," (Psal. iv. 4).
As for the Second, — the thing which we are to
examine concerning ourselves — it is one of three, or
all the three, in their order ; to wit, either our Estate ;
whether we be in the state of nature, under wrath, or
not : or whether we be regenerate, and in the state
of grace though faith in Jesus Christ, or not. Of
this speaketh the apostle (2 Cor. xiii. 5), " Examine
yourselves whether ye be in the faith." Or it is our
Condition ; whether being in the state cf grace, our
present disposition or inclination of heart and affec-
tions be such, as becometh a man reconciled, or not.
To this point of examination, Christ doth call the
angel of the Church of Ephesus (Rev. ii. 5), " Re-
member therefore from whence thou art fallen ;" or,
the thing we are to examine, is our deeds, words, and
thoughts actually done or omitted ; the neglect of
which examination is reproved, (Jer. viii. 6, and
Rev. ii. 19, 20).
THE CONSCIENCE. . 203
The Third thing to be looked unto in the court of
Conscience, is the rule -whereby we are to examine
ourselves in all, or any of the former respects, -which
is the revealed -will of God in holy scripture ; wherein
is set down to us -what -we should believe, and what
■we should do, and what is the reward of the obedience
of faith, and -what is the punishment of disobedience.
And here, if the Conscience be not -well informed, and
the rule closely cleaved unto, the erring Conscience
may swallow down the grossest idolatry, and cry up
Diana for a great goddess (Acts xix. 28), and make
the murderers of the saints conceive, that in killing
them they do God good service, (John xvi. 2).
The Fourth thing is, the judicial process of the
Conscience, for giving such a sentence of direction,
for -what is to be done, or of absolution or condemna-
tion, in the point examined and found done, or not
done : which process, if the Conscience be well in-
formed, is after the manner of clear • reasoning by
way of Syllogism, -wherein -we lay down the rule given
by the supreme lawgiver, in the major, or first pro-
position. Then we do lay ourselves to the rule in
the minor, or second assumed proposition ; and from
the comparison of ourselves with the rule, we give
our sentence in the third room, which is called the
conclusion. As for example, if the Conscience be
about to give direction for what is to be done, it
reasoneth thus :
What God hath appointed to be the only rule of
faith and manners, I must take heed to follow it as
the rule.
But, the holy scripture God hath appointed to be
the only rule of faith and manners.
204 . HEALING OF
Therefore, I must take heed to follow the scrip-
ture as the only rule.
Or more shortly, — the Lord hath commanded to
repent and turn unto him (offering reconciliation in
Christ), therefore it is my duty so to do.
But in the process of the Conscience unto convic-
tion or absolution, sometimes more, sometimes fewer
reasoning's are used.
As for example ; for conviction, the process goeth
thus :
That which God hath commanded me, I should
have done :
But to repent and turn to him, he hath commanded
me.
Therefore. I should have repented and turned to God.
Again, he that hath not obeyed the Lord, in re-
penting of his evil ways and turning unto God, is
under great guiltiness, and worthy of death, by the
sentence of the law.
But, " such a one am I," may every impenitent
person say of himself :
And therefore may conclude of himself, " I am
under great guiltiness, and worthy of death by the
sentence of the law."
Likewise, in the process of the Conscience, a humble
person well informed, may reason thus :
That way of reconciliation which God hath ap-
pointed a self-condemned sinner to follow, I am bound
to follow :
• But this way (and no other) hath God appointed,
that the sinner, convinced of sin, and of deserved
Wrath, should flee to Christ Jesus the Mediator, that
by him he may be justified, sanctified, and saved.
THE CONSCIENCE. 205
Therefore, tins way of reconciliation, and no other,
I am bound to follow.
Again, whosoever, by the grace of God, in the
sense of sin and deserved wrath, is fled unto Christ
for righteousness and eternal life, and in Christ's
strength is endeavouring to give new obedience to
the will of God, is undoubtedly a true believer and a
child of God :
But, " such a one am I," may the humbled sinner,
fled to Christ, say of himself :
Therefore, I am by the grace of God undoubtedly
a true believer and a child of God.
And yet again he may go. on, to strengthen his
faith and to comfort himself in the Lord thus :
Whosoever in the sense of sin, poverty and weak-
ness, hath fled to Christ the Redeemer, resolved never
to part with him ; and hath consecrated himself, in
the strength of Christ, to endeavour to give new
obedience to the will of God, he is an heir with Isaac
of the promised blessings, and may hope to have them
perfectly in possession at last.
But " such a one am I," may the humbled sinner,
fled to Christ, say of himself :
Therefore, I am an heir of the promised blessings
Tvith Isaac, and may hope to have them perfect in pos-
session at last.
Such a process as this doth the Conscience of the
regenerate man follow, when he reneweth the acts
of his repentance, and sentenceth himself to be worthy
of what the law pronounceth against his sin ; and
when he reneweth the acts of his faith in Christ,
through whom alone he is freed from the deserved
curse of the law.
As to the Fifth thins: to be observed in the court
200 HEALING OF
of Conscience, which is, the execution of the sentence
it hath pronounced ; because the Conscience is set
over the man by God, as judge-depute, therefore, it
goeth about in the name of God, by and by to execute
as it may, the sentence justly pronounced by it ; and
according to the nature of the sentence of condemna-
tion or absolution pronounced by it, it stirreth up
divers motions and affections in the heart ; some of
them sad and sorrowful, some of them joyful and com-
fortable. The sad and bitter passions that follow
upon the sentence of conviction and condemnation
justly pronounced, are shame, grief, fear, anxiety,
vexation, and such-like ; whereby the guilty sinner is
either fretted as with a worm, or fired and tormented.
Of this we have an example in our first parent Adam,
who, being convicted in his conscience of sin and de-
served wrath, did flee from the face of God, all
amazed and affrighted. " The Lord called unto Adam,
and said unto him, Where art thou % and he said, I
heard thy voice in the garden, and I'was afraid, be-
cause I was naked, and I hid myself," (Gen, iii. 9, 10).
But the Conscience, after it is furnished by the
gospel to absolve the penitent believer fled to Christ,
doth stir up more sweet and comfortable motions in
the heart, such as are peace, comfort, joy, gladness,
exultation, confidence, and such like, An example
whereof we see in Paul: " Our rejoicing," saith he, " is
this, the testimony of our Conscience, that in simpli-
city and godly sincerity, not with fleshly wisdom, but
by the grace of God, we have had our conversation in
the world," (2 Cor. i. 12).
So the Conscience, after it is wounded by the man's
transgression, doth the part of a judge, citing the
man before its tribunal ; and the part of an officer,
THE CONSCIENCE. 207
presenting the man at the bar ; and the part of an
accuser, challenging the man for his transgression ;
and the part of the recorder, producing the book of
statutes ; and the part of sufficient witnesses, proving
and convicting him of the deed done.
Again, it doth the part of a judge, pronouncing
sentence and condemning the convicted transgressor ;
and the part of a serjeant and marshal, binding the
condemned wretch ; and the part of the prison and
stocks, pinching and pressing the bound sinner ; and
the part of the "burrio,* scourging and tormenting him.
But the Conscience, after examination, finding the
man either innocent and free of the crime, or forgiven
and reconciled to God by Christ, after repentance and
faith, embracing the Redeemer, it doth the part of
an honest friend, carefully comforting the innocent or
penitent; and the part of an advocate, excusing and
defending the man against all challenges ; and the
part of witnesses compurgators ; and the part of the
judge absolving ; and the part of the rewarder. — And
so much concerning the nature and use of Conscience,
as may suffice our purpose.
CHAP. II.
OF CASES OF CONSCIENCE IN GENERAL.
A case of Conscience, taken in a large sense, com-
prehends every accident which any way affects or
qualifieth the Conscience. And in this sense, the per-
suasion and certainty which the Conscience may have,
the soundness, health and strength of the Conscience,
may be called cases, and good cases of the Conscience.
* Executioner.
208 HEALING OF
So also, any effect which the Conscience doth work
on the soul, such as are peace of Conscience, comfort
and joy in the heart, may be called cases of the Con-
science also.
But the cases whereof we are to treat, are the ill
cases of the Conscience, whereby it is fallen from the
soundness and straightness it should have, which we
call by the name of wounds, diseases, and sickness of
the Conscience ; whereunto, that we may descend to
speak more orderly, a two-fold difference is to be ob-
served :
First, we must put difference between a healthy
and a sick Conscience. A healthy Conscience is that
which, after examination of our ways according to
the rule of God's word, doth justly absolve us, and
speaketh peace to us toward God. Of such a Con-
science it is said by Solomon, " A sound heart is the
life of the flesh," (Prov. xiv. 30). By the heart, he
meaneth the Conscience, which ordinarily in scrip-
ture is called the heart. And he saith, the sound
Conscience is the life of the flesh ; because the body
is so much in better case, that the Conscience be at
peace toward God. And this blessing is allowed
upon every believer in Christ, in his orderly walking.
" God hath not given us the spirit of fear, but of
power, of love, and of a sound mind," (2 Tim. i. 7).
A Conscience in this disposition needeth not medi-
cine, but spiritual nourishment, and exercise in all
Christian duties.
A sick Conscience we call that which either is
senseless of its own evils and dangers, and sitteth
down securely, and resteth without a warrant ; or,
which is justly wounded, and labours under the sense
of its pain ; or, which is unquiet upon mistakes, and
THE COXSCIEN'CE. 209
ignorance of making use of the true remedy. Of such
a sick Conscience we are to speak; if possibly, by God's
blessing, a word in season may be spoken, to waken
a secure Conscience, or to refresh the weary soul ;
that being recovered from its malady, it may be able
to feed upon the bread and water of life, and work
the works of God in the strength of Christ.
Secondly, We must put difference between a
troubled soul, and a troubled Conscience; for the
soul is more largely taken than the Conscience. The
soul comprehendeth all the powers and faculties of
the man ; but the Conscience, as we speak of it, is
only one faculty of the mind, judging of the man's
moral ill or well-being ; and so, all cases of the Con-
science are cases of the soul ; but all the cases of the
soul, are not cases of the Conscience. For, the soul
may be troubled, while the Conscience is not troubled
at all ; yea, a man may have a commendable trouble
in his soul, when he seeth God dishonoured, or his
church in hazard, whereby his Conscience is so far
from being troubled, that such a holy trouble strength-
ens his Conscience in his address to God, as is in many
places of the Psalms to be seen.
Again, A man's mind may be troubled by sundry
natural or civil motives, while the Conscience is al-
lowably quiet ; as in losses of things temporal, fears,
pains, or unexpected inconveniences occurring ; yea.
there may be passions and perturbations of the mind
in persons that are not capable for the time of the
exercise of Conscience, as may be seen in young infants,
and in the elder sort, in fits of fever, melancholy, and
frenzy. And yet further, it is possible that passions,
perturbations, and troubles of soul, may be found
without any disease of the Conscience ; because our
14
210 HEALING OF
Lord Jesus, in the days of his humiliation, was a man
acquainted with sorrows, but was not obnoxious to
sin, or any self-challenging, for he knew no sin in
himself. He had trouble in his soul, but could not
have trouble of Conscience : " Now is my soul
troubled, and what shall I say ? Father, save me from
this hour ; but for this cause came I unto this hour."
(John xii. 27). Of the cases of the soul we speak
not here, but of the sinful diseases of the Conscience.
There is also a third difference to be observed
between common cases of Conscience, and these that
specially concern regeneration. Common cases com-
prehend all these questions and doubts, wherein the
Conscience is seeking light and resolution about the
rule of faith and manners, that it may better inform
itself about the sense of Scripture, and about the
application thereof in the point of direction in faith
and practice. These common cases are of as large
extent as the bulk of divinity, as large as the doctrine
held forth in Scripture concerning faith and manners ;
for there is not any one article of faith or duty pre-
scribed as a point of piety or righteousness, about
which questions may not be moved, and cases pro-
pounded, wherein the Conscience may seek satisfac-
tion.
Of this huge great tree, we take but only one
branch to speak of, so far as maketh for our purpose
THE CONSCIENCE. 211
CHAP. III.
OF REGENERATION, WHAT IT IS ; AND THE REGENERATE
MAN, ¥HO HE IS.
\Ve speak not here of the regeneration of elect in-
fants dying in their infancy ; God hath his own -way
of dealing with them ; but of the regeneration of
those who are capable of being outwardly called by
the ministry of the word, which we may thus describe.
Regeneration (being one in effect with effectual
calling) is the work of God's invincible power and
mere grace, wherein, by his Spirit accompanying his
word, he quiekeneth a redeemed person lying dead
in his sins, and reneweth him in his mind, will, and
all the powers of Ins soul ; convincing him savingly
of sin, righteousness, and judgment, and making him
heartily to embrace Christ and salvation, and to con-
secrate himself to the service of God in Christ, all the
days of his life.
The main thing we must take heed to in this work,
is to give to God entirely the glory of his grace, and
power, and wisdom, so that the glory of man's re-
generation be neither given to man, nor man made
sharer of the glory with God ; but God may have the
whole glory of his free grace, because out of his own
good will, not for any thing at ail foreseen in man,
he lets forth his special love on the redeemed in a
time acceptable. And the glory of his almighty
power, because by his omnipotent and invincible
working, he makes the man dead in sins to live, opens
his eyes to take up savingly the things of God, takes
away the heart of stone, and makes him a new creature,
to will and to do his holy will. And the glory of his
212 HEALING OP
wisdom, who dealeth so with his creature, as he doth
not destroy, but perfect the natural power of man's
will ; making- the man regenerated, most freely, de-
liberately, and heartily to embrace Christ, and to con-
secrate himself to God's service. The reason why
we urge this, is, because Satan, by corrupting the
doctrine of regeneration, and persuading men that
they are able of themselves, by the common and the
natural strength of their own free will, without the
special and effectual grace of God, both to convert
themselves and others also, doth foster the native
pride of men ; hindereth them from emptying and
humbling themselves before God ; keepeth them from
self-denial ; doth mar the regeneration of them that
are deluded with this error, and obscureth what he
can, the shining of the glory of God's grace, power,
and wisdom, in the conversion of men. For whatsoever
praise proud men let go toward God for making men's
conversion possible, yet they give the whole glory of
actual conversion to the man himself, which Christ
ascribeth to God only, and leaveth no more for man
to glory in his spiritual regeneration, than he hath to
glory in his own natural generation, (John iii. 5-8).
And the same doth the apostle teach, (Ephes. ii.
8-10, and Philip, ii. 13). " It is God (saith he)
which worketh in you both to will and to do of his
own good pleasure." And therefore it is the duty of
all Christ's disciples, but chiefly their duty who are
consecrated to God, to preach up the glory of God's
free grace, omnipotent power, and unsearchable wis-
dom ; to live in the sense of their own emptiness, and
to depend upon the furniture of grace for grace, out of
Christ's fulness ; and zealously to oppose the proud
error of man's natural ability for converting himself;
THE CONSCIENCE. 213
as they love to see and find the effectual blessing of
the ministry of the gospel, and themselves accepted
for true disciples, at the day of their meeting with
Christ the judge at his second coming.
For opening up of regeneration, these five pro-
positions must be holden. The First is this, — " 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,"
(1 Cor. ii. 14).
The Second is this, — It is the Spirit of God which
convinceth man of sin, of true righteousness, and of
judgment, (John xvi. 9, 10, 11).
The Third is this, — In the regeneration, conversion,
and quickening of a sinner, God, by His invincible
power, createth and infuseth a new life, and principles
thereof. " Thy people shall be willing in the day of
thy power," (Psal. ex. 3, John v. 21, vi. 63).
The Fourth is this, — The invincible grace of God,
working regeneration and a man's conversion, doth
not destroy the freedom of man's will, but makes it
truly free, and perfects it. " I will make a covenant
with the house of Israel, and with the house of Judah,
and will put my law in their inward parts, and write
it in their hearts," (Jer. xxxi. 31).
The Fifth is this, — Albeit a man, in the act of
God's quickening and converting of him, be passive,
and in a spiritual sense dead in sins and trespasses,
yet, for exercising external means, whereof God
maketh use unto his conversion, for fitting him, and
preparing him for a gracious change (such as are,
hearing of the word, reading it, meditating on it, in-
quiring after the meaning of it,) the natural man hath
a natural power thereunto as to other external actions;
214 HEALING OF
which sufficeth to take away excuse from them who
have occasion of usinir the means, and will not use
them. (Matt, xxiii. 37).
For clearing of the first proposition, we must re-
member, that the object of actual regeneration, con-
version, and effectual calling, is the man elected or
redeemed by Christ, lying in the state of defection
from God, destitute of original righteousness, at en-
mity with God, bently inclined to all evil, altogether
unfit and impotent, yea, even spiritually dead to
every spiritual good, and specially to convert, regene-
rate, or quicken himself. For albeit after the fall of
Adam, there are some sparks of common reason re-
maining, whereby he may confusedly know that which
is called spiritual good, acceptable and pleasant unto
God, and fit to save his soul ; yet the understanding
of the unrenewed man judgeth of that good, and of
the truth of the Evangel wherein that good is pro-
poned, to be mere foolishness ; and doth represent
the spiritual object, and sets it before the will, as a
thing uncertain or vain : and the will of the unre-
newed man, after deliberation and comparison made
of objects, some honest, some pleasant, and some pro-
fitable in appearance, naturally is inclined to prefer
and choose any seemingly pleasant or profitable thing,
whether the object be natural or civil, rather than
that which is truly honest, and morally good. 13ut
if it fall out that a spiritual good be well, and in fair
colours described unto the unrenewed man, yet he
seeth it not, but under the notion of a natural good,
and as it is clothed with the image of some natural
good, and profitable for preserving its standing in a
natural being and welfare therein. So did the false
prophet Balaam look upon the felicity of the right-
THE CONSCIENCE. 215
eous in their death, when he did separate eternal life-
from faith and sanctification, and did rend asunder
the means from the end appointed of God, saying,-
" Let me die the death of the righteous, aud let my
last end be like his." (Numb, xxiii. 10).
After this manner the woman of Samaria appre-
hended the gift and grace of the Holy Ghost, and sav-
ing grace offered to her by Christ : "Lord," saith she,
" give me of that water, that I may not thirst again,
and may not come again to draw water," (John iv.
15). So also did the misbelieving Jews judge of the
application of Christ's incarnation and suffering, for
their spiritual feeding, (John vi. 33-35); for, "the
natural man cannot know the things of the Spirit of.
God, because they are spiritually discerned," and the
natural man is destitute of the spirit of illumination,
(1 Cor. ii. 14.) And the wisdom of the flesh is en-
mity to God ; for it it not subject to the law of God,,
yea, it cannot be subject unto it, (Rom. viii. 7). The
power, therefore, of the natural or unrenewed man, is
not fitted for the discerning, and loving of a spiritual
good, because he is altogether natural and not spirit-
ual ; for a supernatural object require th a super-
natural power of the understanding and will to take it
up, and rightly conceive of it. But of this superna-
tural faculty the unrenewed man is destitute, and in
respect of spiritual discerning, he is dead, that he can-
not discern spiritual things spiritually.
As for the second proposition anent a man's re-
generation, the Lord, that he may break the carnal
confidence of the person whom he is to convert, first,
sheweth him his duty by the doctrine of the law and
covenant of works, making him to see the same by
the powerful illumination of the Holy Spirit, and so,
21u HEALING OF
takcth away all pretext of ignorance. Secondly, lie
shewcth him his guiltiness and deserved damnation
■wherein he is involved, and so, taketh away all con-
ceit and imagination of his innocency. Thirdly, he
doth convince him of his utter inability to satisfy the
law, or to deliver himself from the curse thereof,
either by way of action and obedience, or by way of
suffering, and paying of the penalty of the violated
law of God ; and so, overturneth all confidence in
himself, or in his own works. Whence followeth the
elect man's desperation to be delivered by himself,
because he seeth himself a sinner, and that all hope
of justification by his own deeds or sufferings is cut
off. Now, that this is the work of the Holy Spirit, is
plain : " When the Comforter, the Spirit of truth,
shall come, he shall convince the world of sin," (John
xvi. 8). And in this condition sundry of God's dear
children, for a time, are kept under the bonds of the
law, under the spirit of bondage and sad conviction.
As for the third proposition, — the Lord, after He
hath laid the sin of his elect child who is to be con-
verted, to his charge, by the doctrine of the law, first,
openeth up a light unto him in the doctrine of the gos-
pel, and lets him see that his absolution from sin, and
his salvation is possible, and may be had, by flying
unto Christ the Redeemer. Secondly, the Lord
drawing near the humbled self-condemned soul, deals
with him by way of moral persuasion, sweetly inviting
him in the preaching of the gospel, to receive the
Redeemer, Christ Jesus, the eternal Son of God mani-
fested in the flesh, that by receiving of Him as he is
offered in the evangel, for remission of sin, renovation
of life, and eternal salvation, he may close the cove-
nant of grace and reconciliation with God. Thirdly,
THE CONSCIENCE. 217
because the fall of Adam hath bereft man of all
spiritual and supernatural power, till he be supcrna-
turally quickened and converted by the omnipotent
power of God's grace, therefore, the Lord superaddeth
unto moral persuasion, effectual operation, and formeth
in the soul a spiritual faculty and ability for doing
what is pleasant unto God, and tendeth to save him-
self according to the will of God. This infusion of
a new life, sometimes is called the forming of the new
creature ; sometimes regeneration ; sometimes rising
from the dead, and vivifieation, or quickening of the
man ; sometimes saving grace, and the life of God,
and the seed of God ; having in it the principle of all
saving graces and habits, which are brought forth
afterward to acts and exercise.
Meantime, true it is that all men, because of their
inborn corruption, have an inclination and bent dis-
position to resist the Holy Ghost ; but when the Lord
will actually convert the man, he overcometh and
taketh away actual resistance, and doth so break the
power of natural rebellion, that it doth not for ever
after reign in him. For if God did not take away
actual resistance of the man in his conversion, no con-
version would certainly follow, and God would be
disappointed of his purpose to convert the man, even
when he hath put forth his almighty power to work
conversion. But God doth so wisely and powerfully
stir up this newly infused life of grace, and setteth it
so to work, that the understanding and judgment, like
a counsellor, and the will, like a commanding emperor,
and the active power of the new infused faculty, as
an officer, do all bestir themselves to bring forth
supernatural operations. "Whence it cometh to pass,
that the new creature beginneth to look kindly en
218 HEALING OF
Christ the Redeemer, and to desire to be united unto
him ; and doth stretch forth itself to embrace him
heartily, for obtaining in him righteousness and sal-
vation, as he is offered in the gospel. And so, he casts
himself over on Christ, with full purpose never to shed
from him, but by faith to draw out of him grace for
grace, till he be perfected. And here, the man that
was merely passive in his quickening and regeneration,
beginneth presently to be active in his conversion, and
following conversation, for God giveth to him to will
and to do of his good pleasure ; and he, having ob-
tained by God's effectual operation to will and to do,
doth formally will and do the good which is done.
As to the fourth proposition, — when the power of
God is put forth invincibly for the converting of a
soul, that invincible working is so far from destroying
the natural liberty of the will, that it doth indeed
preserve it, and sets it right on the right object, and
doth perfect it. For, as when God openeth the eyes
of a man's understanding that he doth behold the
wonders of his law, when he removeth the natural
blindness of the mind, and maketh a man see that
the gospel is the wisdom and power of God unto sal-
vation, which sometimes he counted to be mere
foolishness, he doth no ways "destroy the man's judg-
ment or understanding ; but doth correct, help, heal,
and perfect it ; — so, when the Holy Spirit doth power-
fully and effectually move and turn the will of the
man to embrace the sweet and saving offers of Christ's
grace in the gospel, and make him deliberately choose
this blessed way of salvation, and to renounce all
confidence in his own, or any other's worth or works,
he doth not destroy, but perfect the liberty of the
will, and raiseth it up from death and its damnable
THE CONSCIENCE. 219
inclination, and maketh it most joyfully and most
freely to make choice of this pearl of price, and bless
itself in its choice for ever. Therefore, let no man
complain of wrong done to man's free-will, when God
stops its way to hell, and wisely, powerfully, gra-
ciously and sweetly moveth it to choose the way of
life : but rather let men beware to take the glory of
actual conversion of men, from God, and either give
it wholly to their idol of free-will, or make it sharer
of the glory of regeneration with God ; which glory
God will not give to another, but reserve wholly to-
himself ; for all men, in the point and moment of
regeneration, are like unto Lazarus in the grave, to
whom God by commanding him to arise, gave life
and power to arise out of the grave where he lay dead
and rotting.
As to the fifth proposition, — we must distinguish
the work of regeneration, from the preparation and
disposition of the man to be regenerated, whereby he,
is made more capable of regeneration to be wrought
in him. For the material disposition of him, fitting
him for regeneration, is neither a part nor a degree
of regeneration ; for albeit the Lord be not bound to
these preparatory dispositions, yet he will have man
bound to make use of these external means which may
prepare him ; because by the use of external means
(such as are, hearing of the word, catechising and con-
ference), a man may be brought more near unto re-
generation, as Christ doth teach us by his speech to
that Pharisee, who was instructed in the law, and
answered discreetly unto Christ ; :; Thou art not far
(saith he) from the kingdom of God," (Mark xii. 34).
This preparatory disposition, in order to regeneration,
is like unto the drying of timber to make it sooner
220 HEALING OF
take fire, when it is casten into it. For dryness in the
timber, is neither a part nor a degree of kindling or
inflammation of it ; but only a preparation of the
timber to receive inflammation when the fire shall be
set to it, or it be put in the fire, possibly, a long time
after. In these preparatory exercises then, no man
will deny, that the natural man unrenewed, hath a
natural power to go and hear a sermon preached, to
read the scripture, to be informed by catechising and
conference of religion and regeneration, whereof God
when he pleaseth may make use in regeneration of the
man. Wherefore, whosoever in the preaching of the
gospel, are charged and commanded to repent, to be-
lieve in Christ, or turn unto God, they are commanded
also to use all these external means whereby they may
be informed of the duty required, and of the means
leading thereunto ; in the exercise of which external
means, they may meet with sundry common operations
and effects of God's Spirit, before they be regenerated
or converted, whereof the use may be found not only
in, but also after, conversion. And if any man shall
refuse, slight, or neglect to follow these preparatory
exercises, which may prepare him for conversion, he is
inexcusable before God and man, and guilty of rejecting
the offer of reconciliation ; yea, guilty of resisting the
Holy Ghost, of which sin and guiltiness, the holy
martyr Stephen chargeth the misbelieving Jews,
(Acts vii. 51).
As for the regenerate man, he it is who in the ac-
knowledgment of his sinfulness and deserved misery,
and of his utter inability to help himself, doth cast
away all confidence in his own parts, and possible
righteousness of his own works, and fleeth to Christ
offered in the gospel, that in Christ alone he may
THE CONSCIENCE. 121
have true wisdom, righteousness, sanetifieation, and
redemption ; and doth with full purpose of heart
consecrate himself, and endeavour, in the strength
of Christ, to serve God acceptably all the days of his
life.
For the ground of this description, ^e have the
words of the apostle, -where putting a difference be-
tween the true people of God, and the counterfeit, he
saith, " We are the circumcision, who worship God in
the Spirit, and rejoice in Jesus Christ, and have no
confidence in the flesh," (Phil. iii. 3). In which
description of the regenerate man, the apostle first
points forth unto us three special operations of the
Spirit of regeneration ; then, three duties of the man
regenerated.
The first operation of the Spirit of God, the only
circumciser of the heart, is the humbling of the man
in the sense of his sin, by the doctrine of the law, and
cutting off all his confidence in his own worth, wit,
free-will, and strength to help himself, so that the
man hath no confidence in the flesh.
The second operation, is the infusion of saving
faith, making the man humbled to close with Christ
in the covenant of reconciliation, and to rest upon Him
as the only and sufficient remedy of sin and misery;
so that Christ becometh to him the ground of rejoic-
ing and glorifying.
The third operation, is the up-stirring and enabling
of the believer in Christ, to endeavour new obedience,
and to worship God in the Spirit.
As for the three duties of the man regenerated, the
first is, to follow the leading of the Spirit in the point
of more and more humbling of himself before God in
the sense of his own insufficiency, and eschewing of
222 HEALING OF
all leaning on his own parts, gifts, works, or suffer-
ings, or any thing else beside Christ : he must have
" no confidence in the flesh."
The second duty, is to grow in the estimation of
Christ's righteousness, and fulness of all graces to be
let forth to the believer, enjoying him by faith, and
eomforting himself in Christ against all difficulties,
troubles, and temptations : he must rejoice in Jesus
Christ.
The third duty, is to endeavour communion-keep-
ing with God in the course of new obedience in all
cases, worshipping and serving God in sincerity of
heart : he must be a worshipper of God.
As to the last thing holden forth in the apostle's
words, which is the undoubted mark and evidence of
the man regenerated and circumcised in heart, it
standeth in the constant endeavour to grow in these
three duties jointly, so as each of them may advance
another ; for many failings and short-comings will
be found in our new obedience, and worshipping of
God in the spirit. But let these failings be made
use of to extinguish and abolish all confidence in our
own parts and righteousness, and that our daily fail-
ings may humble us, and cut us off from all confi-
dence in the flesh.
But let not these failings so discourage us, as to
hinder us to put confidence in Christ ; but by the
■contrair, the less ground of confidence we find in our-
selves, let us raise so much higher the estimation of
remission of sin and imputation of Christ's righteous-
ness, and stir up ourselves by faith to draw more
strength and ability out of Christ for enabling us to
walk more holily and righteously before God. And
having fled to Christ, and comforted ourselves in him,
THE CONSCIENCE. 223
let us not turn his grace into "wantonness ; but the
more we believe the grace of Jesus Christ, let us
strive, in his strength, so much the more to glorify
God in new obedience. And in the circle of these
three duties, let us wind ourselves up stairs toward
heaven ; for God hath promised, that such " as wait
on the Lord, shall renew their strength ; they shall
mount up with wings as eagles ; they shall run and
not be weary, they shall walk and not faint," (Isaiah
xl. 31).
In the conjunction of these three duties, the evi-
dence of regeneration is found. If there be not a
sincere endeavour after all these three duties, the evi-
dence of regeneration is by so much darkened, and
short for probation : for it is not sufficient to prove
a man regenerated, that he is driven from all confi-
dence in his own righteousness, and filled with the
sense of sin and deserved wrath ; because a man that
hath no more than that, may perish in this miserable
condition ; as we see in Judas the traitor, whose con-
science was burdened with the sense of sin, but did
not seek mercy and pardon. Neither is it sufficient
to boast of acquaintance with Christ, and profess
great respect to him ; because many do cry, " Lord,
Lord !" who neither renounce their confidence in their
own righteousness, nor worship God in spirit ; for, of
such Christ saith, " Not every one that saith to me.
Lord, Lord, shall enter into the kingdom of God,"
(Matt. vii. 21). Neither is it sufficient to pretend the
worshipping of God in spirit : for, all they who think to
be justified by their own works, do esteem their man-
ner of serving of God, true and spiritual service and
worship ; as may be seen in the proud Pharisee glo-
rying before God in his own righteousness, and ac-
224 HEALING OF
knowledging that God was the giver unto him of the
holiness and righteousness which he had. " I thank
thee, God," saith he, " that I am not like other
men, extortioners, unjust, adulterers, or even as this
publican," (Luke xviii. 11). For, of this man, Clirist
saith, he returned to his house unjustified, that is, a
man lying still in sin, unreconciled.
Neither is it sufficient to prove a man regenerated,
to confess sin and bygone unrighteousness, and to
promise and begin to amend his ways and future con-
versation ; for, so much may a Pharisee attain. .And
there are many that profess themselves Christians,
who think to be justified by the merits of their own
and other saints' doings and sufferings, and do dis-
dainfully scoff and mock at the doctrine of the im-
puted righteousness of Christ. How many are they
also, who think their bygone sins may be washen
away, and be recompensed by their purpose to amend
their life in time to come 1 How many are they,
who, being willingly ignorant of the righteousness of
God, which is of faith in Jesus Christ, go about to
establish their own righteousness, as the Jews did ?
(Rom. x. 3). And how few are they who follow the
example of the apostle, who carefully served God in
spirit and truth, but did not lean to his own right-
eousness, but sought more and more to be found in
Christ, not having his own righteousness, which be-
hoved to be made up of his imperfect obedience of
the law, but that righteousness which is by faith in
Jesus Christ \ (Phil. iii. 9).
But that man, who daily in the sense of his sinful-
ness and poverty flceth unto Jesus Christ, that \\*
may be justified by his righteousness, and endeavour-
eth by faith in him to bring forth the fruits of new
THE CONSCIENCE. 225
obedience, and doth not put confidence in these his
works when he hath done them, but rejoiceth in Je-
sus Christ the fountain of holiness and blessedness,
that man, I say, undoubtedly is regenerated, and a
new creature, for so doth the apostle describe him,
(Phil. iii. 3).
CHAP. IV.
OF DIVINE COVENANTS ABOUT THE ETERNAL SALVATION OF
MEN ' AND LN SPECIAL, OF THE COVENANT OF REDEMP-
TION ; SHEWING THAT THERE IS SUCH A COVENANT, AND
WHAT ARE THE ARTICLES THEREOF.
Because the healing of the sicknesses of the Con-
science cometh by a right application of divine cove-
nants about our salvation, therefore it is necessary, that
some measure of the knowledge thereof be opened up.
A divine covenant we call a contract or paction,
wherein God is at least the one party, contracter. Of
this sort of covenants about the eternal salvation of
men (which sort chiefly belong to our purpose) there
are three. The First is, the covenant of redemption
past between God, and Christ God, appointed media-
tor before the world was, in the council of the Trinity.
The Second is, the covenant of works, made be-
tween God and men, in Adam in his integrity indued
with all natural perfections, enabling him to keep it,
so long as it pleased him to stand to the condition.
The Third is, the covenant of grace and reconciliation
through Christ, made between God and believers (with
their children) in Christ.
As to the covenant of redemption, for clearing the
matter, we must distinguish the sundry acceptations
15
226 HEALING OF
of the word redemption : For, 1. Sometimes it is taken
for the contract and agreement of selling and buying
back to eternal salvation, of lost man, looked upon as
in the state of sin and misery. In which sense, we
are said to be bought by Christ, both souls and bodies :
" Ye are not your own; for ye are bought with a price:
therefore glorify God in your body, and in your Spirit,
which are God's," (1 Cor. vi. 19, 20). And this may
be called redemption by paction and agreed bargain.
2. Sometimes redemption is taken for the paying of
the price agreed upon. In which sense, Christ is said
to have redeemed us, by suffering of the punishment
due to us, and ransomingof us : " Christ hath'redeemed
us from the curse of the law, being made a curse for
us," (Gal. iii. 13). 3. Sometimes redemption is taken
for the begun application of the benefits purchased in
the covenant by the price paid : " In whom we have
redemption through His blood, even the remission of
sins, according to the riches of His grace," (Ephes. i.
7.) 4. Sometimes redemption is taken for the perfect
and full possession of all the benefits agreed upon be-
tween the Father, and Christ His Son the Mediator.
In which sense, we are said to be " sealed with the
Holy Spirit of promise, which is the earnest of our in-
heritance, until the redemption of the purchased pos-
session," (Ephes. i. 14) ; and in Ephes. iv. 30, it is said,
" Grieve not the Holy Spirit of God, whereby ye are
sealed unto the day of redemption ;" which is the day
of judgment, when Christ shall put us in full posses-
sion of all the blessedness which He purchased by
bargain and payment for us.
In this place, we .take redemption in the first sense,
for the covenant past between the Father, and Christ
his Son, designed Mediator, about our redemption.
THE CONSCIENCE. 227
When we name the Father as the one party, and
his Son Christ as the other party in this covenant,
we do not seclude the Son and Holy Spirit from being
the party offended ; but do look upon the Father,
Son, and Spirit, one God in three persons, as offended
by man's sin ; and yet all three contented to take
satisfaction to divine justice for man's sin in the person
of the Son, as designed mediator, to be incarnate.
Whereby the Son is both the party offended as God,
one essentially with the Father and Holy Spirit ; and
the party contracter also, as God, designed mediator
personally for redeeming man, who with consent of
the Father and Holy Spirit, from all eternity willed
and purposed in the fulness of time, to assume the
human nature in personal union with himself, and for
the elect's sake to become man, and to take the cause
of the elect in hand, to bring them back to the friend-
ship of God, and full enjoyment of felicity for evermore.
When therefore we make the Father the one party,
and the Son designed Mediator the other party, speak-
ing with the scripture, for the more easy up-taking of
the covenant, let us look to one God in three persons,
having absolute right and sovereign power according
to his own pleasure to dispose of men, looked upon
as lying before God (to whom all things are present)
in sin and death, drawn on by man's own deserving ;
and yet for the glory of his grace resolving to save
the elect, so as his justice shall be satisfied for them,
in and by the second person of the Trinity, the co-
eternal and co-essential Son of the Father.
This covenant of redemption then may be thus de-
scribed : — It is a bargain, agreed upon between the
Father and the Son designed mediator, concerning
the elect (lying with the rest of mankind in the state
228 HEALIXG OF
of sin and death, procured by their own demerit) wisely
and powerfully to be converted, sanctified and saved,
for the Son of God's satisfaction and obedience (in
our nature to be assumed by Him) to be given in due
time to the Father, even unto the death of the cross.
In this bargain or agreement, the scripture im-
porteth clearly, a selling and a buying of the elect :
" Feed the church of God, which he hath purchased
by his own blood," (Acts xx. 28.) " Ye are bought
with a price," (1 Cor. vi. 20, and 1 Pet. i. 18.) The
seller of the elect, is God ; the buyer, is God incar-
nate ; the persons bought, are the church of the elect ;
the price, is the blood of God, to wit, the blood of
Christ, who is God and man in one person.
This covenant of redemption, is in effect one with
the eternal decree of redemption, wherein the salva-
tion of the elect, and the way how it shall be brought
about is fixed, in the purpose of God, who worketh
all things according to the counsel of his own will, as
the Apostle sets it down inEphes.i. unto thel5th verse.
And the decree of redemption is in effect a covenant,
one God in three persons agreeing in the decree, that
the second person, God the Son, should be incarnate,
and give obedience and satisfaction to divine justice
for the elect : unto which piece of service the Son
willingly submitting himself, the decree becometh a
real covenant indeed.
But for further satisfaction, that there is such a
covenant between the Father and the Son, as we have
said, for redeeming of the elect, scripture giveth us
evidence six ways.
The First way is by expressions, which import and
presuppose a formal covenant between the parties
buying and selling ; the Second way is, by styles and
THE CONSCIENCE. 229
titles given to Christ the Redeemer ; the Third is, by
expressions relating to an eternal decree for execution
and performance of the covenant of redemption ; the
Fourth is, by representation of this covenant in the
Levitical types ; the Fifth is, by Christ the Redeemer
now incarnate his ratification of the covenant ; and
the Sixth way is, by holding forth to us the heads and
articles agreed upon 4 wherein the covenant consists.
The First Proof. As to the expressions, import-
ing a formal covenant, first, (Eph. i. 7), it is called a
redemption, or a buying of the elect out of sin and
misery by blood : shewing that no remission of sin
could be granted by justice, without shedding of
blood, and Christ undertook to pay the price, and
hath paid it.
Again, the inheritance which the elect have pro-
mised unto them, is called a purchase, importing that
the disponer of the inheritance to the elect, must have
a sufficient price for it ; and that the Redeemer hath
accepted the condition, and laid down the price craved
for it, (Eph. i. 14^, and so bought back lost heaven
and forfeited blessedness to so many sinners, who
otherwise, for sin, might justly have been excluded
and debarred therefrom for ever.
A third expression is holden forth, (Acts xx. 28),
wherein God disponer, and God Redeemer are agreed,
that the elect shall go free, for God the Redeemer's
obedience unto the death, who hath now bought them
with his blood.
A fourth expression is in plain terms set down by
Paul, u Ye are bought with a price," (1 Cor. vi. 20) :
God the disponer selleth, and God the Redeemer
buyeth the elect to be his conquest, both body and
230 HEALING OP
spirit. And Peter more particularly expresseth the
price of redemption agreed upon to be not gold or
silver, but the blood of the Mediator Christ, the inno-
cent Lamb of God, slain in typical prefigurations from
the beginning of the world, and slain in real perform-
ance in the fulness of time, (1 Pet. i. 18-21).
A fifth expression is that of our Lord Jesus in the
institution of the sacrament of His Supper, " This is
my blood of the new testament, which is shed for
many, for the remission of sins," (Matt. xxvi. 28).
Here an agreement between the Redeemer, and God
disponer, that these MANY, which are the elect, shall
have remission of sins, for the Redeemer's ransom of
blood paid for them. The purchase of this ransom
of blood he maketh over in the covenant of grace
and reconciliation to believers in him, and sealeth the
bargain with them by the sacrament of his Supper.
The Second Proof. The second evidence of this
covenant of redemption past between God, and God
the Son Mediator designed, is from such titles and
styles as are given to Christ, in relation to the pro-
curing of a covenant of grace and reconciliation be-
tween God and us. First, He is called a Mediator of
the covenant of reconciliation, interceding for pro-
curing of it, and that not by a simple entreaty, but
by giving himself over to the Father, (calling for
satisfaction to justice, that reconciliation might go
on), for paying a compensatory price, sufficient to
satisfy justice for the elect: " There is one God, and
one Mediator between God and man (to wit, God in-
carnate), the man Christ Jesus, who gave himself a
ransom for all (to wit, elect children), to be testified
in due time," (1 Tim. ii. 5, 6.)
THE CONSCIENCE. 231
Another title is given to him by Job (chap. xix. 25),
where he is called a Redeemer, a near Kinsman, who
before his incarnation had obliged himself to take on
human nature, and to pay the price of redemption
(represented by slain sacrifices), for the elect his
kinsmen.
A third title is held out, in that he is called a
surety of a better covenant (Heb. vii. 22), whereby is
imported, that God would not pass a covenant of
grace and reconciliation to men, except he had a good
surety, who would answer for the debt of the party
reconciled, and would undertake to make the recon-
ciled stand to his covenant. And Christ undertook
the suretyship, and so hath procured and established
this covenant of grace, much better than the covenant
of works, and better than the old covenant of grace
with Israel, as they made use of it. This necessarily
imports a covenant between him and the Father's
justice, to whom he becometh surety for us : for,
what is suretyship, but a voluntary transferring of
another's debt upon the surety, obliging him to pay
the debt for which he engageth as surety ?
A fourth title given to Christ is, that he is a re-
conciliation by way of permutation ; the atonement.
M We have by Christ received the atonement, (Rom.
v. 11) ; that is, that which hath pacified the Father's
justice, and reconciled him to us, is made over in a
gift unto us ; for, by Christ's procurement we have
God made ours, and Christ pacifying God, put, as it
were, in our bosom : for God having sold us to Christ,
by taking Christ's satisfaction for ours, he hath come
over to us as reconciled, and given us Christ the Re-
conciler and the Atonement, to be ours. Here is an
agreement made between God and Christ, and the
232 HEALING OF
condition of the agreement between the parties for
our behoof, clearly imported and presupposed.
The fifth title given to Christ, is this, — he is called
:he propitiation (1 John ii. 2), whereby God is pa-
cified, not only for the believing Jews, but also for
the whole elect world which should believe in him.
And if he be the pacifying propitiation, then God
hath satisfaction in all that his justice craved from
Christ for the elect ; and (Rom. iii. 25), he is called
a propitiatory sacrifice, wherewith God is so well
pleased, that he makes offer of him to us, and sets
him forth to us for pacifying our Conscience through
faith in his blood, to declare his righteousness for re-
mission of sins, without breach of justice : wherein,
what price God required and was paid by Christ, is
insinuated and presupposed ; for satisfaction could
not be, except the price agreed upon, had been pro-
mised and accepted before in covenanting.
The Third Proof. The third evidence, proving
that there was a covenant of redemption past before
the beginning of the world, is, because the eternal
decree of God was fixed about the way of redemption
to be fulfilled in time : for " Known unto God were
all his works from the beginning." (Acts xv. 18).
And whatsoever God doth in time, he doth it accord-
ing to the eternal counsel of his own will, (Eph. i. 11).
Now, Christ the eternal Son of God, being made
man, laid down his life for his sheep : " The Son of
man goeth, as it was determined, but woe unto that
man by whom he is betrayed," (Luke xxii. 22). And
whatsoever Christ suffered, was by the determined
counsel of God, (Acts ii. 23). And God the Son, be-
fore he was incarnate, declares the decree of the
THE CONSCIENCE. 233
kingdom promised unto him by the Father, and of
the victories which he should have over all his ene-
mies, and of the felicity and multitude of the subjects
of his kingdom, that should believe in him. ' ; I will
declare the decree" (Psal. ii. 7), saith he. Presup-
posing therefore the decree of God, of sending his
eternal Son into the world, to become a man and to
suffer, and thereafter to reign for ever, we must also
necessarily presuppose the consent of the Son, making
paction with the Father and the Spirit, fixing the de-
cree and agreement about the whole way of redemp-
tion, to be brought about in time. For the same
person, Christ Jesus, who dwelt among men in the
days of his humiliation, was with the Father from
eternity, (John i. 14) ; and as "by him all things
were made, which were made" (John i. 2, 3), so,
without him nothing was decreed which was decreed,
(Prov. viii. 22-32) ; which also is manifest in the
apostle's words, " He saved us, and called us with an
holy calling ; not according to our works, but accord-
ing to his own purpose and grace, which was given
us in Christ Jesus before the world began." (2 Tim.
i.9).
For, as before the beginning of the world, the elect
were given to the Son, designed Mediator to be in-
carnate, and the price agreed upon ; so also grace to
be given in time to the redeemed by compact, was
given from eternity unto Christ, their designed Ad-
vocate. Also, (Eph. i. 3, 4, 5), we were elected in
Christ unto holiness and salvation, and unto all spi-
ritual blessings, and were predestinated to the adop-
tion of sons by Jesus Christ. And " We are redeemed
not with gold or silver, but by the precious blood of
Christ, who was predestinated before the beginning
234 HEALING OF
of the world," (1 Pet. i. 18, 19, 20). Whereby it
is manifest, that the covenant between the Father
and the Son, was transacted concerning the incarna-
tion of the Son, and his sufferings, death, and resur-
rection, and all other things belonging to the salva-
tion of the elect.
The Fourth Proof. — The fourth evidence of the
passing of a covenant between the Father and the
Son, is holden forth in the typical priesthood of Levi,
by the altar and sacrifices, and the rest of the Levi-
tical ceremonies which were prescribed by God. For
as these things were testimonies, preachings, declara-
tions, and evidences of a covenant past of old between
God the disponer, and the Son the Redeemer, about
the way of justifying and saving such as believed in
the Messiah by an expiatory sacrifice, to be offered
in the fulness of time for the redeemed ; so also they
were prefigu rations, predictions, prophecies, and
pledges, of the Redeemer's paying of the promised
price of redemption. And this agreed upon price
(because of the perfections of the parties contractors,
the Father and the Son) was holden and esteemed as
good as paid, from the beginning of the world ; and
the agreed upon benefits purchased thereby, to wit,
grace and glory, were effectually bestowed on the
faithful before Christ's incarnation, as the Psalmist
testifies : " The Lord," saith he, " is a sun and shield ;
the Lord will give grace and glory, and no good thing
will he withhold from them that walk uprightly,"
(Psal. lxxxiv. 11) ; and, " Thou shalt guide me with
thy counsel, and afterward receive me into glory,"
(Psalm lxxiii. 24) ; and that, because the promised
price of redemption was of no less worth, to give
THE CONSCIENCE. 235
righteousness and life eternal to believers in the Mes-
siah to come, than the price now paid is now of worth
to give for it, righteousness and life eternal, to these
that believe in the Messiah now come, Jesus Christ
incarnate. And this donation of saving graces, as
remission of sin, and carrying on to life eternal, was
sealed unto believers in the covenant of reconciliation,
by the appointed sacraments of circumcision and the
paschal lamb.
The Fifth Proof. — The fifth evidence of a co-
venant past between the Father and the Son Media-
tor to be incarnate, is this, — Christ now incarnate,
doth ratify all* these things which the Father, and
himself not yet incarnate, and the Holy Spirit had
spoken in the Old Testament, about the salvation of
the elect, and the price of their redemption, and of
the conditions to be performed on either hand ; and,
as it were of new, doth repeat and renew the cove-
nant, which before was past between the Father and
Himself, before he was incarnate. For (Luke ii. 49),
speaking to Joseph and his mother, when he was
about twelve years old, he saith " Wist ye not that
I must be about my Father's business 1" And (Matt.
iii. 13), he presents himself pledge and surety for
sinners before the Father, to be baptized for them
with the baptism of affliction, and to fulfil all right-
eousness, as was agreed upon before (verse 15) ;
whereupon the Father doth receive and admit the
surety, and his undertaking for payment (verse 17),
and, " Lo, a voice from heaven, saying, This is my
beloved Son, in whom I am well pleased !" And (John
v. 39), he standeth to all things which were testi-
fied of him in the scriptures, " Search the scriptures ;
236 HEALING OF
for in them ye think to have eternal life : and they
are they that testify of me." And (verse 36) he pro-
fesseth that all he doth, is with the Father's consent
and concurrence ; and that he came into the world,
that he might finish what the Father had sent him
to do and suffer, which he calls his work that he was
about. And more specially, he shews the agreement
passed between the Father and him before he came
into the world, concerning his incarnation, and the
discharge of his mediatory office, and his power to
give eternal life to those that believe in him. For
the Father sent him to be incarnate (verse 37), and
that he with the Father might give " eternal life to
whomsoever he will, and might quicken the dead,"
(verse 21). And that he might exercise judgment, au-
thority was given to him as the Son of man, (verse 27).
Yea, he sheweth that it was agreed upon between
the Father and him, about all the doctrine which
he should teach : " I speak to the world these things"
which I have heard of him, (John viii. 26) ; and he
sheweth that they were agreed about the price of
redemption of the elect, and about his resurrection
from the dead, and that his death did fully satisfy
the Father : "As the Father knoweth me, even so
know I the Father ; and I lay down my life for the
sheep ; therefore doth the Father love me, because
I lay down my life that I might take it again,
" This commandment have I received of the Fa-
ther," (John x. 15, 17, 18). He propones, in short,
the sum of the covenant past between the Father
and himself, speaking to the two disciples going to
Emmaus : " fools, and slow of heart to believe all
that the prophets have spoken ! Ought not Christ to
have suffered these things, and to enter in his own
THE CONSCIENCE. 237
glory ?" (Luke xxiv. 25, 26). But most briefly he
sheweth the whole matter, so oft as he ealleth the
Father his God, and that in respect of the covenant
past between God and Him to be incarnate, and now
incarnate indeed.
The Sixth Proof. — The sixth evidence of the
covenant of redemption past between the Father and
the Son, standeth in the heads and articles of the
covenant wherein they were agreed.
Now, there are as many articles of the covenant,
as there are injunctions, commands, and conditions
required on the one hand, and promises to fulfil all on
the other hand ; as many predictions as there are of
Christ's sufferings, and promises made to the church
through and for him. Of these many, we shall touch
only at four, whereby the faith of believers in him
may be confirmed about their redemption by him,
and whereby the erroneous doctrine of them who
evacuate the covenant of redemption of the elect,
may be refuted; wherein they teach, that Christ, by
his obedience yielded unto the Father, even to the
death of the cross, did purchase no more but a possi-
bility of salvation, and no more grace for the elect
than for the reprobate ; as if he had not purchased a
certainty of salvation to be given to any, but had
suspended all the fruit of his sufferings upon the frail,
mutable, inconstant and corrupt free-will of men ; so
that none can by their doctrine have more certainty
of their own salvation, than they have of the certainty
and stability of their own fickle mind and will ; and
so, no more certainty of their own salvation, than of
their own perdition. The order we shall keep in
238 HEALING OF
speaking of the articles of the covenant of redemption,
shall be this :
The first article, shall be of the persons redeemed.
The second article, shall be of the price of redemp-
tion to be paid by Christ in the fulness of time.
The third article, shall be about the gifts and bene-
fits purchased for, and to be given unto the persons
redeemed.
The fourth article of this covenant of redemption
past between the Father and the Son, shall be of the
mean9 and ways whereby the gifts and benefits pur-
chased, may be wisely, orderly, and effectually applied
to the redeemed.
In ranking of these articles, we do not presuppose
a priority of one of them before another in order of
nature or time ; but we choose to speak of them in
order of doctrine, for our more easy understanding of
the matter.
For the covenant of redemption past between the
Father and the Son, is by way of an eternal decree
of the Trinity, comprehending all and whatsoever be-
longeth to redemption. In the discerning of which
decree, there is not a first nor a last, but a joint pur-
pose of God to bring about and accomplish all the
heads and articles of the covenant, each in its own
due time, order, and way appointed.
The First Article of the Covenant of Redemption
concerneth the persons redeemed. The redeemed, in
Scripture, are pointed forth under sundry expressions.
Sometimes they are called the " predestinated;" some-
times the " elect ;" sometimes those "whom God fore-
knew ;" sometimes they who are " called according to
his purpose;" sometimes "they that were given" to
THE CONSCIENCE 230
Christ of the Father; sometimes "Christ's sheep; 1 '
sometimes the "Children of God." But whatsoever
name they have, the persons are the same, according
to that of the apostle : " Whom he did foreknow,
them he did predestinate to be conformed to the
image of his Son. Moreover, whom he did predes-
tinate, them he also called ; and whom lie called, them
he also justified ; and whom he justified, them he also
glorified," (Rom. viii. 29, 30.) The number and the
names of the persons here spoken of, are the same ;
and they are called the " predestinated," in regard
that God hath appointed them to a certain end, to
wit, eternal life, to be brought thereunto effectually
by certain meaus for the glory of God's grace. They
are called " elect," (ver. 33), in regard that God, in
the purpose of his good pleasure, hath severed them
from among the rest of men, lying with them in the
state of perdition by their own procurement, and hath
designed them to be partakers of eternal salvation.
They are called " foreknown," and written in the
book of life, in regard God hath comprehended them
in his special love, no less distinctly and unchangeably,
than if he had their names written in a catalogue or
book. And they are called " given unto Christ," in
regard the redeeming of them, and bringing them to
life, is committed to Christ. But by whatsoever
name they are designed, the persons redeemed are still
the same.
But whereas the elect, given to Christ, are called
" the redeemed," it presupposeth, that they were con-
sidered and looked upon as now fallen by their own
fault, and lying by their own demerit in sin and misery,
enemies to God, and altogether unable to help them-
selves. For this much doth the notion of redemption,
240 HEALING OF
or buying back again, import ; and that it is so, is
clear, because the mercy of God, the grace of God,
the good-will of God, is put in scripture for the only
motive and impulsive cause of redemption. " In
whom we have redemption through his blood, even the
forgiveness of sins, according to the riches of his grace,
wherein he hath abounded toward us in all wisdom
and prudence, having made known unto us the mys-
tery of his will, according to his good pleasure, which
he hath purposed in himself," (Eph. i. 7-9.)
The scripture sheweth us that there is an innu-
merable multitude of redeemed persons, and a sort
of universality of them extended unto all nations, and
ages, and states of men ; so that this huge multitude
for whose redemption Christ's blood was shed (Matt,
xxvi. 28), is justly called by the name of a world, an
elect world (John iii. 16) ; to be called out of that re-
probate world, for which Christ refuseth to intercede
(John xvii. 9). The truth of this matter, the re-
deemed- do acknowledge, in their worshipping Christ
their Mediator : " And they sang a new song, saying,
Thou art worthy to take the book, and to open the
seals thereof ; for thou wast slain, and hast redeemed
us to God by thy blood, out of every kindred, and
tongue, and people, and nation," (Rev. v. 9). These
are the " all men " whom God will have saved, and
doth save, (1 Tim. ii. 4) ; these are the " all men "
of whom the apostle speaks, ( 2 Pet. iii. 9). God is
patient toward us (to wit, his elect), not willing that
any of us should perish, but that we all should come
to repentance. And this the apostle giveth for a
reason of the Lord's deferring his coming, till all the
elect should be brought in, of whom many were not
yet converted in the apostle's time, and many were
THE CONSCIENCE. 241
not yet born ; and if Christ should not delay his
coming, till they were born, and brought in to recon-
ciliation with God, the number of the elect should
be cut short.
In no place of scripture is it said, that all and
every man is elect, or every man is given to Christ,
or every man is predestinate unto life ; in no place
of scripture is it said, that Christ hath made paction
-with the Father for all and every man without excep-
tion ; but by the contrary it is sure from scripture,
that Christ hath merited and procured salvation for
all them for whom he entered himself surety. Their
sins were laid only on Christ, and in him condemned,
satisfied for, and expiated, (Isa. liii.) ; for these and
in their place, he offered himself to satisfy justice ;
for them he prayed ; them only he justifieth and
glorifieth : for the sentence of the Apostle (2 Cor. v.
15) standeth firm, {; in Christ all are dead" (to the
law), for whom and in whose room Christ did die.
And therefore for these his people, the law is satis-
fied ; from these, the curse is taken away ; to them,
heaven and all things necessary to salvation are pur-
chased, and shall infallibly in due time, yea, invinci-
bly, be applied.
Christ hath not sanctified, consecrated, and per-
fected all and every one, (Heb. x. 14). Only for his
sheep predestinated, he laid down his life, (John x.
15, 16, 26). He did not buy with his blood all and
everyone, but his church, called out, and severed from
the world, (Acts xx. 28). He saved not all and
every man from his sins, but his own people only ;
to wit, whom he hath bought with his blood to be
his own (Matth. i. 21), whom he hath purchased to
be his own peculiar, whom he doth purify, and kindle
16
242 HEALING OF
•with a fervent desire to bring forth good works,
(Tit. ii. 14).
Such as Christ hath redeemed, he loveth them in-
finitely, and counted them dearer to him than his
life. But many shall be found to whom Christ shall
say, " I never knew you," to wit, with approbation
and aifection, (Matt. vii. 23).
They for whom Christ hath died, shall some time
glory against all condemnation ; but so shall not every
man be able to glory, (Rom. viii. 34, 35).
Christ never purposed to lay down his life for those,
whom going to die, he refuseth to pray for ; only for
those who are given to him out of the world will he
pray, and die, and rise, and will raise them to eternal
life, (John xvii. 9).
So far is it from God's purpose and Christ's to re-
deem all and every man, that he hath not decreed to
give every nation so much as the external necessary
means for conversion and salvation : " He sheweth
his word unto Jacob, his statutes and his judgments
unto Israel ; he hath not dealt so with any nation ;
and as for his judgments they. have not known them,"
(Psal. cxlvii. 19, 20).
And for this wise and holy course of hiding the
mystery of salvation from many, even wise men in
the world, Christ Jesus gloriiieth and thanketh the
Father : " I thank thee, Father, Lord of heaven
and earth, because thou hast hid these things from
the wise and prudent, and hast revealed them to
babes ; even so, Father, for so it seemed good in thy
sight," (Matt. xi. 25).
The Second Article. — As to the second article of
the covenant of redemption, concerning the price of
redemption, and the fitting of the Redeemer for ac-
THE CONSCIENCE. 243
complishing the work of redemption, God would not
have silver or gold, or any corruptible thing, (1 Pet.
i. 18). He refuseth all ransom that can come from
a mere man, (Psalm xlix. 7, 8). But he would have
his own co-eternal and only begotten Son to become
a man, to take on the yoke of the law, and to do all
his will, that He alone might redeem the elect, who
by nature are under the curse of the law. He would
have him, the second Adam, to be obedient even to
the death of the cross, that by his obedience many
might be justified, (Rom. v. 19).
This is clearly confirmed by the apostle (Heb. x.
5-7, 10), commenting upon the 7th and 8th verse of
Psalm xl. " In burnt-offerings and sacrifices for sin
thou hast had no pleasure :" then said Christ coming
into the world, " Lo, I come (in the volume of the
book it is written of me) to do thy will, God," — by
the which will we are sanctified, by the offering up of
the blood of Jesus once for all.
By Christ's obedience we understand, not only that
which some call his active obedience, nor that which
some call his passive obedience ; for his active and
passive obedience are but two notions of one thing :
for his incarnation, subjection to the law, and the
whole course of his life was a continued course of
suffering ; and in all his suffering, he was a free and
voluntary agent, fulfilling all which he had undertaken
unto the Father, for making out the promised price
of redemption, and accomplishing what the Father
had given him command to do. His obedience even
to the death of the cross, did begin in his emptying
himself to take on our nature, and the form of a
servant, and did run on till his resurrection and as-
cension. As for these his sufferings in the end of
244 HEALING OF
his life, which he suffered both in soul and body, they
were the completing of his formerly begun and run-
ning obedience, but were not his only obedience for
us, or his only suffering for us ; for he had done and
suffered much from his incarnation, before his last*
passion and death. But the highest degree of his
obedience, whereby he bought deliverance unto us
from sin and misery, and whereby he bought unto us
immortality and eternal blessedness in heaven, was
his death on the cross completing our ransom.
Whereas some have said, that one drop of his blood
was sufficient to redeem more worlds than one, if
there were any more, it is but an inconsiderate speech,
and destitute of scriptural authority ; for when Christ
had suffered all things before the time of his death,
it behoved him to be crucified also, (Luke xxiv. 26).
But it behoved him not to suffer more than justice
required for a ransom, but only as much as was
agreed upon ; and no less could satisfy. Now, this
commandment he received of the Father, that he
should lay down his life for his sheep, (John x. 18).
For the wisdom of God thought good to testify his
own holiness, and hatred of sin, and to testify his love
to the elect world, and riches of his grace toward
them to whom he would be merciful, by inflicting no
les3 punishment of sin on the Mediator, his own dear
Son (taking upon himself full satisfaction to justice for
all the sins of all the elect given unto him to redeem),
than the death both of his body and soul for a season.
And indeed, it was suitable to his holy and sove-
reign majesty, that for the ransom of so many thou-
sands and millions of damnable sinners, and saving of
them from everlasting torment of body and soul, no
less price should be paid by the Son of God, made
THE CONSCIENCE. 245
man and surety for them, than his sufferings both in
his bodv and soul for a season, as much as should be
equivalent to the due deserved punishment of them
whom he should redeem. And it became the justice
of the infinite majesty offended, to be reconciled with
so manv rebels, and to bestow upon them heaven and
eternal blessedness, for no less price than the sufferings
of the eternal Son made man, whose humiliation and
voluntary obedience, even to the death of the cross,
was of infinite worth and value ;" and therefore he
yielded himself to the sufferings agreed upon in the
covenant of redemption both in body and soul.
Of the Sufferings of Christ in his soul. — Our Lord's
sufferings in his body did not fully satisfy divine jus-
tice ; 1. Because as God put a sanction on the law
and covenant of works made with us all in Adam,
that he and his should be liable to death both of
body and soul, (which covenant being broken by sin,
all sinners became obnoxious to the death both of
body and soul.) so the redeemed behoved to be deli-
vered from the death of both, by the Redeemer's tast-
ing of death in both kinds, as much as should be
sufficient for their redemption. 2. As sin infected
the whole man, soul and body, and the curse follow-
ing on sin, left no part nor power of the man's soul
free ; so justice required that the Redeemer, coming
in the room of the persons redeemed, should feel the
force of the curse both in body and soul.
Objection'. But how can the soul die, seeing it
is by the ordinance of God in creation made immor-
tal ? Answer. The death of the soul is not in all
things like to the death of the body ; for, albeit the
spiritual substance of the soul be made immortal, and
not to be extinguished, yet it is subject to its own sort
240 HEALING OF
of death, which consists in the separation of it from
communion with God, in such and such degrees, as
justly may be called the death of the soul ; from which
sort of death, the immortality of the soul not only
doth not deliver, but also it doth augment it and per-
petuate it, till this death be removed.
Objection. But, seeing the human soul of our
Lord could never be separated from the permanent
holiness wherewith it was endued in the first infusion
of it in the body, and could never be separated from
the indissoluble personal union with the second person
of the Godhead assuming it, how could his soul be sub-
ject to any degrees of death? Answer. Albeit the
connatural holiness of the soul of Christ could not be
removed, nor the personal union of it be dissolved, no,
not when the soul was separated from the body, yet
it was subject, by Christ's own consent, to be emptied
of strength natural ; to be deprived for a time of the
clearness of vision of its own blessedness, and of the
quiet possession of the formerly felt peace, and of the
fruition of joy for a time ; and so, suffer an eclipse of
light and consolation, otherwise shining from his God-
head ; and so, in this sort of spiritual death, might
undergo some degrees of spiritual death.
The Degrees of the Suffering of Chris fs holy soul.
— Among the degrees of the death suffered by Christ
in his soul, we may number,
1. That habitual heaviness of spirit, which haunted
him all the days of his life, as was foretold by Isaiah
(liii. 3), " He was a man of sorrows, and acquainted
with grief." We hear he wept, but never that he
laughed, and but very seldom that he rejoiced.
2. He suffered, in special, sorrow and grief in the
observation of the ingratitude of them for whom he
THE CONSCIENCE. 247
came to lav down liis life : li We hid, as it were, our
faces from him ; he was despised, and we esteemed
him not," (Isa. liii. 3).
3. The hardness of men's hearts, and the malice of
his own covenanted people, and the daily contumelies
and despiteful usage he found from day to day, in-
creased Ins daily grief, as by rivulets the flood is
raised in the river : M He was despised and rejected
of men,'' (Isa. liii. 3;.
4. He was tempted in all things like unto us ; and
albeit in them all never tainted with sin (Heb. iv. 15 .
yet with what a vexation of his most holy soul, we
may easily gather, by comparing the holiness of our
Lord with the holiness of his servants, to whom no-
thing is more bitter than the fiery darts of the devil,
and his suggestions and solicitations to sin ; especially
if we consider the variety of temptations, the heinous-
ness of the sins, whereunto that impudent and unclean
spirit boldly solicited his holiness (Matt, iv.} ; and
withal, the importunity and pertinacity of the devil,
who never ceased, partly by himself, partly by those
that were his slaves, and partly by the corruption
which he found in Christ's disciples, to pursue, press,
and vex the God of glory all the time he lived on earth.
5. The guilt of all the sins, crimes, and vile deeds
of the elect, committed from the beginning of the
world, was imputed unto him, by accepting of which
imputation, albeit he polluted not his conscience, yet
he burdened his soul, binding himself to bear their
deserved punishment.
Xow, when we see that the vilest sinners, as liars,
thieves, adulterers, cannot patiently hear themselves
called liars or thieves, nor bear the shame of the vile-
ness whereof they are really guilty, with what suffer-
248 HEALING OF
ing of soul, with what clouding of the glory of his
holiness, think we, did our Lord take upon his should-
ers such a dunghill of all vileness, than which nothing
could be more unbeseeming his holy majesty ?
6. Unto all the former degrees of suffering of his
soul, the perplexity of his thoughts fell on him, with
the admiration and astonishment of soul, when the full
cup of wrath was presented unto him, in such a terrible
way, as made all the powers of his sense and reason for
a time to be at a stand. Which suffering of his soul,
while the Evangelist is about to express, he saith, '* He
began to be sore amazed, and also to be very heavy ;"
and to express himself in these words, " My soul is
exceeding sorrowful unto death," (Mark xiv. 33, 34).
Objection. But did not this astonishing amaze-
ment of Christ's soul, speak some imperfection of the
human nature ? Answer. It did no ways argue any
imperfection, or lack of sanctity in him ; but only a
sinless and kindly infirmity, in regard of natural
strength, in the days of his flesh. For the mind of
a man, by any sudden and vehement commotion aris-
ing from a terrible object, may, without sinning, be
so taken up, that the swift progress of his mind in
discourse may for a while be stopped, and the act of
reasoning suspended a while ; all the cogitations of
the mind fleeing together to consult, and not being
able to extricate themselves in an instant, may stand
amazed, and sit down awhile, like Job's friends asto-
nished. Now our Lord, taking on our nature and
our common sinless infirmities, became like unto us
in all things except sin. Daniel's infirmity at the
sight of an angel, was not sin, (Dan. x).
Objection. But doth not this astonishing admi-
ration, suddenly lighting upon Christ's soul, prove that
THE CONSCIENCE. 249
something unforeseen of him did befall him ? .
Not at all ; for he knew all things that should be-
fall him, and told his disciples thereof, and \ras at
a point, and resolved in every thing which was to
come, before it came. But this astonishing amazement
did only shew forth the natural difference between
things preconceived in the mind, and these same things
presented to sense : for there is in the mind a differ-
ent impression of the preconceived heat of a burning
iron, before it do touch the skin, from that powerful
impression which a hot iron thrust into the flesh doth
put upon the sense. In regard of which natural dif-
ference between foresight and feeling, between reso-
lution and experience, this astonishment befell our
Lord ; and in this regard, Christ is said to learn ex-
perimental obedience by these things which he suffered,
(Heb. v. 8).
7. Another degree of the suffering of our Lord's
soul, is the interruption, for a time, of the sensible
up-taking and feeling of that quiet and peaceable en-
joyment of the felicity of the human nature, given (for
the point of right) unto it in its personal union with
his God-head, in so far, that in the midst of many dis-
ciples, Greeks and Jews, looking on him, the vehe-
mency of his trouble did not suffer him to hide his
perturbation ; for (John xii. 27,) our Lord cried out,
"Now is my soul troubled, and what shall I say V and
(Mark xiv. 34,) made him declare his exceeding heavi-
ness ; " My soul is exceeding sorrowful unto death."
In which words he insinuates, that to his sense, death
was at hand ; yea, that in no small measure, it had
seized on him, and wrapped him up in the sorrows of
death, for the time, as in a net, of which he knew he
could not be holden still.
250 HEALING OF
Objection. But did not this huge heap of mise-
ries take away from the human nature, the felicity
of its union personally with his Godhead % Answer.
It did indeed hide it for a time, and hinder the
sensible feeling of it for a time, as it was necessary,
in his deep suffering ; but it did not take it away, nor
yet eclipse it altogether. For as a corporal inherit-
ance hath a threefold connection with the person owner
thereof; so a spiritual inheritance hath a threefold
connection with the believer s soul. The first is, of
lawful title and right ; the next is, of possession of the
inheritance according to the lawful right ; the third
is, an actual fruition and present feeling of the use of
the inheritance. The fruition and felt benefit and use,
may be marred or suspended, and the possession stand:
and the possession may be interrupted and suspended,
and the lawful right remain firm. Christ had not
only an undoubted right to this felicity standing unto
him, by the personal union, but also a fast possession
of it, in as far as the personal union was indissoluble.
But the actual felt fruition in his human sense and up-
taking, was so long interrupted, as the human nature
was diverted from this contemplation for its present
exercise, and turned to look toward the sad spectacle
of imminent and incumbent wrath : especially when,
and how long it was, as it were, bound to the feeling
of the present stroke, which did fill the soul with sad-
ness and grief, anxiety and vexation, without sin.
8. Neither did the vindictive justice of God, pur-
suing our sins in our surety, stay here ; but in the gar-
den went on to shew unto Christ the cup of wrath, and
also to hold it to his head, and to press him to drink
it ; yea, the very dregs of the agreed upon curse of the
law : — was poured into his patient and submissive
THE CONSCIENCE. 251
mouth, as it were, and bosom, and the most inward
pail of soul and body, which as a vehement flame,
above all human apprehension, so filled both soul and
body, that out of all his veins it drew and drove forth
a bloody sweat (the like whereof was never heard}, as
when a pot of oil, boiling up and running over, by a
fire set under it, hath yet further the flame increased,
by the thrusting of a fiery mass of hot iron into it.
Hence came such a wasting and eating up of all his
human strength, and emptying of his natural abilities;
such a down-throwing of his mind ; such a fainting
and swooning of his joy, and so heavy a weight of
sorrow on him, that not only he desired that small
comfort of his weak disciples watching with him a
little, and missed of it, but also stood in need of an
angel to comfort him, (Luke xxii. 43).
It is without ground, that some of the learned have
denied the cause of this agony to be, the drinking of
the cup of wrath holden forth to him by the Father;
saying, that the sight of it only, and of the peril he
saw we were into, was the cause of this heavy exercise.
For the cup was not only shewn unto him, and the
huge wrath due to our sin set before him, that he
should see it, and tremble at the apprehension of the
danger we were in ; but it was poured into him, and
not only on him, that he for the sins of his redeemed,
should suffer it sensibly, and as it were drink it, that
the bitterness thereof might affect all the powers of
soul and body. For the scripture testifies, that not
only upon the sight and apprehension of this wrath
and curse coming on him, the holy human nature did
holily abhor it, but also, thut he submitted to receive
it, upon the consideration of the divine decree and
agreement made upon the price to be paid by him ;
252 HEALING OF
and that, upon the feeling of this wrath, this agony in
his soul, and bloody sweat of his body, was brought on.
Objection. But how could the pouring forth of
the Father's wrath upon his innocent and dear Son,
consist with his fatherly love to him ? Answer. Even
as the innocence and holiness of Christ could well
consist with his taking upon him the punishment of our
sins; for even the wrath of a just man, inflicting capital
punishment on a condemned person, suppose his own
child, can well consist with fatherly affection toward the
child suffering punishment. Therefore, it is not to be
doubted but those two can well consist in God, in
whom affections do not war one with another, nor
fight with reason, as it falleth forth among men ; for
the affections ascribed unto God, are effects rather of
his holy will toward us, than properly called affections
in him. And these effects of God's will about us, do
always tend to our good and blessedness at last, how-
ever diverse one from another in themselves.
Among the degrees of the sufferings of Christ's soul,
we may number not only the perturbation of his
mind and thoughts, but also the perturbation of his
affections, and especially his fear ; for his human na-
ture was like unto ours in all things except sin, and
was indeed afraid when it saw and felt the wrath of
God, lest it should have been swallowed up by it. And
of this fear the apostle beareth witness, saying, "Who
in the days of his flesh, when he had offered up prayers
and supplications, and strong cries and tears, unto
him that was able to save him from death, and was
heard in that he feared," (Heb. v. 7.)
Now, albeit this seemeth the saddest passage of all
his sufferings, that he was afraid of being swallowed
up, yet this his fear is not to be wondered at, nor is
THE CONSCIENCE. 253
it inconsistent with his holiness ; for when Christ as-
sumed our nature (as hath been said), he assumed
also all the common and sinless infirmities, passions,
and perturbations of our nature. Now, it is fitting
that the creature at the sight of an angry God, should
tremble ; for we read, that the rocks and mountains
have trembled before God, when he did let forth his
terror; and it is natural to man, at the sight of a ter-
rible object, at the sight of a peril and evil coming
upon him, but much more already come upon him
(especially if the evil and peril be above all his natural
strength), to tremble and fear the worst. And this
becometh holy nature very well, to fear present death,
off- cutting, perdition, and swallowing up in the dan-
ger, when God appeared angry, and was hasting to be
avenged on sinners in the person of their Surety.
What could the human soul of Christ gather from
this terrible sight, but that which sense and reason
did teach % In the mean time, there was no place
here for his doubting of the issue, and his escaping
from being swallowed up ; for natural fear of the
human nature, arising from the infirmity of the crea-
ture, differs very far from the fear arising from the
infirmity of faith in God's faithfulness and power ; and
natural fear of the worst can very well stand with the
strength of faith to overcome the natural fear. For,
as the sensitive appetite may abhor a bitter cup of
medicine, and cause all the body tremble for fear to
take it, while in the mean time, the man, by reason, is
resolved to drink that bitter cup of medicine, because
he confidently hopeth to help his health thereby ; so,
natural fear in Christ to taste of the cup of wrath,
could very well consist with strong faith and assurance
to be delivered therefrom. For it is very suitable
251 HEALING OF
that faith should as far overcome the natural appre-
hension of sense and reason natural, as reason doth
overcome sense in drinking a loathsome and bitter
cup of medicine.
And to clear this yet further, that extreme fear to
be swallowed up of wrath, could well consist in Christ
with strong faith to overcome and bear out that ter-
rible wrath, — let it be considered, that as it was
needful Christ should be subject to the infirmity of
natural strength, that he might suffer death ; so it
was needful, that he should have strong faith, to en-
able him to bear out in a holy way, that which he
behoved to suffer. For if, on the one hand, Christ
had not been weakened, and emptied of all human
strength in his flesh, he could not have been humbled
enough for us ; he could not have suffered so much
as justice did exact for satisfaction for us ; and on
the other hand, if he had not stood firm in faith and
love towards God's glory and our salvation, he could
not have satisfied justice, nor been still the innocent
and spotless Lamb of God, nor have perfected the
expiatory sacrifice for us.
Objection. But was he not tempted to doubt by
Satan 1 Answer. We grant that he was indeed
tempted by Satan to doubt ; yea, we shall not stand
to grant that he was tempted to desperation ; but
we altogether deny that he was tainted with sin by
temptation in the least degree : for the scripture
saith, he was tempted in all things like unto us, but
yet without sin in him, or yielding in any sort to any
temptation. And seeing by the Evangelist (Matt, iv.),
we understand, that he was tempted in the wilderness
by the devil, unto the most horrible sins that Satan
could devise, and yet was not stained or polluted in
THE CONSCIENCE. 255
the least degree, with the least measure of yielding
to the sinful temptations ; we need not stand to grant
that he might be tempted, or that he was tempted
unto doubting and desperation ; for this was among
the most notable and prime temptations, whereby
Satan in his impudent boldness, solicited the Son of
God, very God and man in one person, even to doubt
of that which Satan knew he was : " If thou be the
Son of God," saith he. It is true indeed, that we
who are sinners by nature, and corrupted in all the
powers of our soul, cannot be tempted, tossed, and
troubled, but therein our sinful nature in some mea-
sure may appear, and be polluted. But the matter
was not so with our holy Lord, the God of glory, who
was separate from sinners. For our impure nature
is like to water in a puddle, which being stirred, doth
presently become muddy and foul : but the holy hu-
man nature of Christ, was altogether pure, like unto
clear and pure fountain water in a glass, which how-
soever it be troubled and tossed, remaineth most pure,
and free of all muddiness.
Objection. But at least, was there not a conflict
in our Lord between his faith, and the temptation to
doubting ? Answer. We grant not only a conflict
of Christ's human natural strength with the burden
of affliction, but also a conflict and wrestling of his
faith against the temptation to doubting. For wrest-
ling doth not alwavs anrue the infirmitv of the
wrestler ; for the angel who is called God (Hos. xii.)
wrestles with Jacob, and in God was no infirmity.
Again, wrestling doth not argue always infirmity,
but doth only evidence the wrestler's power, and the
importunate obstinacy of an adversary, who being
reoulsed and cast down, doth not at first leave the
256 HEALING OF
field, but riseth up again, insists and presseth on, so
long as it pleaseth the most powerful party to suffer
the adversary to make opposition.
Objection. But you must grant, that in the con-
flict of Christ's human natural strength, with the
affliction and burden of the punishment laid upon him
by the Father, he was overcome, and succumbed, and
died. Answer. Yes, indeed : but we must put a dif-
ference between the conflict of natural strength with
the burden of affliction, and the conflict between faith
and a temptation unto sin. In the conflict of holy
human nature in Christ, with the punishment of our
sins laid on him, it was not a sin to have his natural
strength overpowered, and to lie down under the burden,
and to lay down his life and die ; but it was a main
part of his obedience ; it was the performance of his
promise and undertaking, to yield himself to justice
and to die for us, that we might be delivered from
death eternal. But in the wrestling of his faith with
the temptation unto doubting, it had been a sin to
have yielded in the least degree, and that which could
not consist with the perfect holiness of the Mediator,
surety for sinners.
Objection. But did not the perplexity of his
thoughts, and the anxiety of his mind, diminish some-
thing of the vigour and constancy of his faith \ An-
swer. It did diminish nothing of the vigour and con-
stancy of his faith ; for there is a great difference
between the troubling of the thoughts, and the hesi-
tation or weakening of faith, as there is also a great
difference between the perturbations of the mind, and
the perturbation of the conscience. For as the mind
may be troubled, when, in the consideration of some
difficulty, it cannot at first perceive an outgate, mean-
THE COXSCIE^s'CE. 257
time the conscience remaining sound and quiet ; so
may the work of the mind's discoursing be interrupt-
ed, and at a stay for a time, faith meantime remain-
ing untouched, wholly sound and quiet. For example,
upon the sudden receiving of a wound, or upon an un-
expected report of some great loss, such as befel Job,
the wheels of the reasoning faculty may be at a stand
for a time, and the conscience in the mean time be
quiet : yea, and faith in the mean time remain strong,
as we see in Job's first exercise.
Xow, if this may be found in a holy imperfect man
in any measure, why shall we not consider rightly of
the exercise of the Holy One of Israel, suffering in his
human nature the punishment of our sin \
Let us consider but one of the passages of our
Lord's exercise, (John xii. 27, 28), " Xow (saith he)
my soul is troubled :" wherein, behold the perplexity
of his mind, smitten with the horror of the curse due
to us coming upon him. Then cometh forth, " What
shall I say I" wherein, behold reason standing mute
and altogether silent, he only lets forth the confession
of his perplexity. Presently after this, he subjoineih,
' ; Father, save me from this hour ;" wherein, behold
holy nature, trembling and shrinking to fall into the
wrath of the Father, and according to the principles
of holy nature, testifying the simple abhorrency of
his soul from such an evil as is the wrath of God his
Father, which, had it not been for love to save our
souls, he could not have yielded his human nature
to endure or bear it. Therefore he, considering that
we were but lost for ever, if he should not suffer wrath
for us, he repeats the sum of the covenant of redemp-
tion agreed upon, " But for this cause came I unto this
hour." And last of all, he shuts up his speech and
17
258 HEALING OF
exercise in the triumphing voice of victorious and un-
tainted faith, " Father, glorify thy name ;" and here
he resteth : wherewith the Father is so well pleased,
as that from heaven he speaketh to the hearing of the
multitude standing by, " I have both glorified it, and
will glorify it again."
Among the deepest degrees of the suffering of Christ
in his soul, we reckon that desertion, whereof Christ
on the cross giveth an account, crying out, " My God,
my God, why hast thou forsaken me V By which
speech, he doth not mean, that then the personal union
of the natures was in him dissolved, nor yet that God
had withdrawn his sustaining strength and help from
the human nature, nor that the love of the Father was
taken off him, nor that any point of the perfection of
holiness was taken from him ; but his true intent is
to shew, that God for a time had taken away sensible
consolation and felt joy from his human soul, that so
justice might in his sufferings be the more fully satis-
fied. And this is the forsaking of him here given to
us to understand. In which desertion, Christ is not
to be looked upon simply as he is in his own person,
the Son of the Father, in whom he is always well
pleased ; but as he standeth in the room of sinners,
surety and cautioner, paying their debt ; in which re-
spect, he behoved to be dealt with as standing in our
name, guilty, and paying the debt of being forsaken
of God, — which we were bound to suffer fully and for
ever, if he had not interposed for us.
The last degree of Christ's sufferings (wherein he
may be said to have "descended into hell," so far as
scripture in the Old Testament, or the history of
Christ's passion in the New, will suffer us to expound
that expression), is that curse, wherein the full wrath
TIIE CONSCIENCE. 259
of God, and the dregs of that horrible cup, were
poured forth upon his holy human nature, while
heaven, and earth, and hell, seemed to conspire to
take vengeance on him, and fully to punish our sins
in the person of him our Surety, by that cursed death
of the cross, which was the evidence foretold of the
malediction of God lying on him, in so far as was ne-
cessary to complete the punishment of loss and feeling
both in soul and body. And, therefore, not without
ground have orthodox divines taken in Christ's suffer-
ings in his soul, and the detaining of his body in the
grave (put in as the close and last part of Christ's
sufferings), as the true meaning of that expression, "He
descended into hell," not only because these pains
which Christ suffered both in body and soul, were due
to us in full measure ; but also, because that which
Christ suffered in the point of torment and vexation,
was, in some respect, of the same kind with the tor-
ment of the damned. For in the punishment of the
damned, we must necessarily distinguish these three
things, 1st, The perverse disposition of the mind of
the damned in their sufferings ; 2d, The duration and
perpetuity of their punishment ; and 3d, The punish-
ment itself, tormenting soul and body. The first two
are not of the essence of punishment, albeit by ac-
cident they are turned into a punishment ; for the
wickedness, vileness, and unworthiness of the damned,
who neither will nor can submit themselves to the
punishment (and put the case they should submit, are
utterly unable to make satisfaction for ever), do make
them in a despe'rate doleful condition for ever ; though
obstinate sinners do not apprehend nor believe this,
but go on in treasuring up wrath against themselves,
pleasing themselves in their own dreams, to their own
260 HEALING OF
endless perdition. Of these three, the first two could
have no place in Christ. Not the first, because he
willingly offered himself a sacrifice for our sins ; and
upon agreement, paid the ransom fully : not the se-
cond, because he could no longer be holden in the
sorrows of death, than he had satisfied justice, and
finished what was imposed on him ; and his infinite
excellency made his short sufferings to be of infinite
worth, and equivalent to our everlasting suffering.
The third then remaineth, which is the real and
sensible tormenting of soul and body, in being made
a curse for us, and to feel it so in his real experience.
And what need we question hellish pain, where pain
and torment, and the curse, with felt wrath from God
falleth on, and lieth still, till justice be satisfied \
Concerning which, it is as certain, that Christ was
seized upon by the dolours of death, as it is certain
in scripture, that he could not be holden of the sor-
rows of death, (Acts ii. 24).
Question. But what interest had Christ's God-
head in his human sufferings, to make them both so
short, and so precious and satisfactory to justice for
so many sins of so many sinners, especially when we
consider that God cannot suffer \ Answer. Albeit
this passion of the human nature, could not so far
reach the Godhead of Christ, that it should in a phy-
sical sense suffer (which indeed is impossible), yet
these sufferings did so affect the person, that it may
truly be said, that God suffered, and by his blood
bought his people to himself, (Acts xx. 28). For
albeit the proper and formal subject of physical suf-
fering, be only the human nature ; yet the principal
subject of sufferings, both in a physical and moral
sense, is Christ's person, God and man, from the
THE CONSCIENCE. 261
dignity whereof, the worth and excellency of all sort
of sufferings, the merit and the satisfactory sufficiency
of the price did flow.
And let it be considered also, that albeit Christ,
as God, in his Godhead could not suffer in a physical
sense ; yet, in a moral sense he might suffer, and did
suffer. For inasmuch as he, being in the form of
God, and without robbery equal to God, did demit
his person to assume human nature, and empty him-
self so far as to hide his glory, and take on the shape
of a servant, and expose himself willingly to all the
contradiction of sinners which he was to meet with,
and to all railings, revilings, contempt, despisings,
and calumnies, — shall it seem nothing, and not enter
in the count of our Lord's payment for our debt \
Objection. But how could so low a down-throw-
ing of the Son of man, or of the human nature as-
sumed by Christ, consist with the majesty of the per-
son of the Son of God ? Answer. We must dis-
tinguish in Christ these things which are proper to
either of the two natures, from these things which
are ascribed to his person, in respect of either of the
natures, or both the natures ; for infirmity, physical
suffering, or mortality, are proper to the human
nature. The glory of power, and grace, and mercy,
and super-excellent majesty, and such like, are pro-
per to the deity ; but the sufferings of the human
nature, are so far from diminishing the glory of the
divine nature, that they do manifest the same, and
make it appear more clearly ; for by how much the
human nature was weakened, depressed, and despised,
for our sake; by so much the love of Christ, God and
man in one person, toward man, and his mercy, and
262 HEALING OF
power, and grace to man, do shine in the eyes of those
that judiciously look upon him.
Objection. But seeing Christ's satisfaction for
sinners doth not stand in any one part of his doings
and sufferings, but in the whole and entire precious
pearl, and complete price of his whole obedience from
his incarnation, even to his death on the cross, how
cometh it to pass, that in scripture, the whole expia-
tion of our sins is ascribed so oft to his passion, and
particularly to his blood ? Answer. This cometh
to pass, 1. Because the certainty and verity of his
assumed human nature, and the certainty of his real
suffering, and the fulfilling of all the Levitical sacri-
fices, did most evidently appear unto sense in the ef-
fusion of his blood. 2. Because the expression of
his sufferings both in soul and body, appeared in the
effusion of his blood ; for in the garden, while his
body was not as yet touched or hurt by man, from the
mere pains of his soul drops of blood fell down out
of all his body to the earth. 3. Because his blood-
shedding and death, was the last act of completing
the payment of the ransom to the Father for us,
which payment began in his humble incarnation, and
went on through all his life, and was completed in
his bloodshed and death, whereof our Lord gave in-
timation on the cross, when he cried as triumphantly
victorious, " It is finished !"
The Use of this Article of the Covenant of Redemp-
tion. We have at some length spoken of the price
of redemption, and of Christ's defraying of the debt
by his passion, 1. That hereby the demerit of our
sins may the more clearly be seen. 2. That the sub-
limity and excellency of divine majesty offended by
THE CONSCIENCE. 263
sin may appear. 3. That we may behold the severity
of God's justice till he have satisfaction and repara-
tion in some sort of the injuries done to him. 4.
That the admirable largeness of God's mercy may be
acknowledged and wondered at.
For in the price of redemption paid, as in a mirror,
we may see how greatly the Lord hateth sin ; how
great his love is to the world, in sending his Son
Christ amongst us ; how heavy the wrath of God
shall lie upon them that flee not to Christ's satisfac-
tion for their delivery ; how great the dignity and
excellency of the Lord our Redeemer is, for whose
sake reconciliation is granted to all that take hold
of the offer of grace through him ; how great the
obligation of believers is to love God, and serve him ;
and how greatly the glory of all the attributes of God
doth shine in the work of redemption.
By this doctrine, it appeareth, how vain and wicked
the devices of superstitious men are, who, for pacify-
ing of God's wrath, have appointed penances, and
pilgrimages, and self-scourgings, and soul-masses, and
purgatory, and such like other abominations, whereof
the word of God hath not spoken, but forbidden all
the inventions of men. as unworthy conceits, to bring
about men's salvation ; which inventions tend only
to derogate from the dignity of the price of Christ's
ransom, and to cry down the fulness and perfection of
the price paid by our blessed Redeemer Jesus Christ,
and to set up other saviours in his room.
Hence also it is manifest, how fit a high priest is
appointed over us, who is touched with our infirmities
and temptations ; by whom we may have so solid con-
solation in all the pangs of our tormented consciences ;
and in whom we have a solid foundation laid down to
264 HEALING OF
all that flee to him, for settling our faith and hope in
the son of God ; who hath of set purpose, with the
Father's consent, suffered so many and great evils, that
he might redeem us.
And hereby we may perceive also, how well divine
justice is satisfied, and with what warrant the con
sciences of the weak believers may be quieted, who so
use to exaggerate the grievousness and the multitude
of their sins, that they forget to put a right estima-
tion upon the satisfaction made by Christ, for all that
come unto God through him.
The third Article. — The third article of the cove-
nant of redemption, past between the Father and the
Son, concerneth the benefits, gifts and graces to be
given unto the redeemed ; all which gifts and graces
are summarily comprehended in that one gift of God,
spoken of (John iv. 10), which gift is Christ, who is
freely offered unto, and given to, the elect believer for
righteousness and eternal life, according to what was
said : " For unto us a child is born, a son is given,
on whose shoulders the government is laid; whose
name is called Jehovah, the Wonderful, Counsellor, the
strong God, the eternal Father and Prince of Peace,"
(Isa. ix. 6, and 2 Pet. i. 3) ; " Who according to his
divine power, hath given unto us all things which
pertain to life and godliness, through the knowledge
of him who hath called us to virtue and glory."
The benefits which are appointed for the redeemed,
are so conveyed and brought unto them, that first,
they are Christ's riches which he hath purchased unto
the elect ; and being resolved to die, that the purchase
might be made fast to his people, he hath made his
latter will and testament once and again, and left in
legacy to all that believe in him, all things which be-
THE CONSCIENCE. 265
long to righteousness and salvation ; and these bene-
fits, in an acceptable time, he effectually applieth and
puts them in possession thereof. Of which gifts, we
shall name chiefly three. The first is regeneration,
or turning of the man towards himself ; the second is
the gift of saving faith ; the third is perseverance.
In which three gifts, the patrons and magnifiers of
the power of man's free will, do what in them lieth
to obscure the glory of God's free grace, by glorying,
that without the special grace of God they can con-
vert themselves or not, as they please ; so that when
God intends their conversion, and useth all means for
their conversion, they are able to resist all his gracious
operation, and make void his purpose and endeavour.
But this covenant of redemption past between the
Father and the Son mediator and redeemer, doth de-
cide the question, and give them the lie : " For only
they whom God did foreknow, did he predestinate to
be conform to the imao-e of his son ; and whom he
did predestinate them he also called ; and whom he
called, them he also justified ; and whom he justified,
them h-e also glorified, (Rom. viii. 29).
Concerning these three gifts. — It is agreed between
God and Christ, that the elect shall be converted in-
vincibly and infallibly, and that saving faith shall be
bestowed on them, and that they shall persevere in
the obedience of faith so as they shall not totally and
finally fall away from God's grace.
It is promised to Christ, that " in the day of his
power, his people shall be willing," (Psal. ex, 3).
For albeit the native corruption of their will, op-
poseth itself, and resisteth the Holy Spirit, when he
is using the means to convert them ; yet in an ac-
ceptable time, the invincible power of God's free
2GG HEALING OF
grace toward them, so takcth away all actual resist-
ance, that the man, unwilling of himself, is made
most freely and heartily willing to be reconciled to
God. For God can both preserve the natural liberty
of the will, and take from it that crookedness and
frowardness that is in it. He can infuse and create
in the man a right spirit, and new habits of grace,
and can bring forth these habits unto exercise, mak-
ing the redeemed man not only able to will, but also
actually to will and to do what is pleasant to him.
We are taught, that " faith is not of ourselves, it is
the gift of God ; not of works, lest any man should
boast," (Phil ii. 13, and Ephes. ii. 8). And this gift
of saving faith, is bestowed only on the elect ; and
therefore it is called, the "faith of the elect" (Tit. i. 1),
and only they believe in Jesus Christ, " that are or-
dained unto eternal life," (Acts xiii. 48) ; yea, every
one cometh to Christ, who is given to him of the
Father (John vi. 37), and no man cometh to Christ,
save he whom the Father draweth, (John vi. 44).
But they that are not redeemed, do not come to Christ
for righteousness and life, (John x. 26). " Ye believe
not," saith Christ to some Jews, " because ye are not
of my sheep. My sheep hear my voice, and I know
them, and they follow me."
As for perseverance, the Father promiseth to the
Son, that the work of grace shall be firm in all the
redeemed ones, or in his elect seed. " As for me
(saith the Lord to Christ), this is my covenant with
them ; My Spirit that is upon thee, and my words
which I have put in thy mouth, shall not depart out
of thy mouth, nor out of the mouth of thy seed, nor
out of the mouth of thy seed's seed, saith the Lord,
from henceforth and for ever," (Isa. lix. 21) ; and
THE CONSCIENCE. 207
(Jer. xxxii. 40) " I -will make an everlasting covenant
with them, that I will not turn away from them, to
do them good ; but I will put my fear in their hearts,
that they shall not depart from me."
And a special command is given unto Christ, for
preserving all unto eternal life who come unto him :
" This is the Father's will which hath sent me, that
of all which he hath given me I should lose nothing,
but should raise it up at the last day:" (John vi. 39)
which Christ undertakes that he will faithfully per-
form, while he saith, " I give unto them eternal life,
and they shall never perish, neither shall any man
pluck them out of my hand," (John x. 28). But
we insist not too long in this argument (whereof the
orthodox divines have written abundantly, in their
disputations against the foresaid error), because the
adversaries take their pretended argument from the
instability of men's will, in the matter of perseverance;
and from the freedom and power of man's changeable
will, in the matter of conversion and saving faith ;
and from the manner of God's speaking to the mixed
multitude of both, called and not chosen. And to
them that are both called and chosen, we shall content
ourselves, for clearing this covenant betwixt the Father
and the Son mediator and redeemer, to make the
matter fast concerning the elect, founding their con-
version, faith, repentance, perseverance and salvation,
upon the unchangeable covenant of redemption, fixed
upon the settled agreement between God, and God
the Son mediator and redeemer, as shall be proven
from five places of scripture.
The first Proof is from verse 13 of Isa. lii. to the
end of chap, liii., where we have, first, the two parties
contractors, God the Father, and Christ : for the
2G8 HEALING OF
Father brings forth his confederated Son to be in-
carnate by covenant, his servant, whom he employs
in the whole work of redemption, as the meritorious
cause and accomplisher of it. " Behold my ser-
vant," saith God the Father by his Spirit, speaking
by the prophet, (chap. lii. 13). Next, both parties
are sure of the event of the paction, and of the ac-
complishing of the whole work gloriously : " Behold
(saith he) my servant shall deal prudently and pros-
perously, he shall be exalted and extolled, and be very
high," (verse 13). Thirdly, He tells the proper price
which Christ the Son shall pay for the redemption of
his people, agreed upon by paction, to wit, the abasing
and humbling of the Son incarnate unto the ignomi-
nious death of the cross ; that " His visage shall be
marred more than any man, and his form more than
the sons of men," verse 14 ; and more particularly,
chap. liii. 2, " He hath no form nor comeliness ; and
when we shall see him, there is no beauty that we
should desire him. He is despised and rejected of
men, a man of sorrows and acquainted with grief,"
(ver. 3.) " He was wounded for our transgressions, "
(ver. 5.) " He shall make his soul an offering for sin,"
(ver. 10).
Fourthly, Christ the Son of God incarnate, is as-
sured and confirmed of the sweet fruit of his passion,
in the conversion of many nations, whom he should
sprinkle with the blood of the covenant, and sanctify
by the water of his Holy Spirit : " He shall sprinkle
many nations," (chap. lii. 15).
Fifthly, God and Christ are agreed "and well pleased
in the conversion of so many as are elected, and given
to Christ, to have in him the right of adoption: " He
shall see his seed," (chap. liii. 10), that is, he shall
THE CONSCIENCE. 269
regenerate the elect, and make them his children, and
see them so, to his satisfaction.
Sixthly, No meritorious nor impulsive cause is
found in the persons redeemed, for which the punish-
ment due to them should be transferred upon the
Mediator Christ, our redeemer ; for they should be
found in themselves but despisers of Christ, because
of his sufferings : " Surely he hath borne our griefs,
and carried our sorrows ; yet we did esteem him
stricken, smitten of God, and afflicted," (chap. liii. 4).
Seventhly, No sin nor meritorious cause of punish-
ment is found in Christ the redeemer, for which he
should be smitten : " He was wounded for our trans-
gressions — he had done no violence, neither was any
deceit in his mouth," (chap. liii. 5, 9).
Eighthly, Peace and reconciliation, and healing of
our sinful and miserable sicknesses, and deliverance
from wrath, are purchased by the price of his blood :
" The chastisement of our peace was upon him, and
with his stripes we are healed," (chap. liii. 5).
Ninthly, These sufferings Christ did not endure un-
wittingly, or unwillingly, but by consent, by covenant
deliberately: " He was oppressed, and he was afflicted,
yet he opened not his mouth ; he is brought as a lamb
to the slaughter, and as a sheep before his shearers is
dumb, so he openeth not his mouth," (chap. liii. 7).
Tenthly, The cause of this covenant, whereby the
price is called for, and yielded unto, and paid, is only
the free grace of God and his good pleasure : " It
pleased the Lord to bruise him ; he hath put him to
grief," (chap. liii. 10).
Eleventhly, It is agreed between the Father and the
Son, that our sins should be imputed unto him, and his
270 HEALING OF
righteousness imputed unto us : and tliat the redeem-
ed should believe in him, and so be justified : " He
shall see of the travail of his soul, and shall be satis-
fied ; by his knowledge," or faith in him, " shall my
righteous servant justify many : for he shall bear their
iniquities," (chap. liii. 11).
Twelfthly, It is agreed between the parties, that
those for whom Christ should lay down his life, he
should stand Intercessor also, for bringing unto them
all the purchased graces and blessings : " He bore the
sins of many, and made intercession for the transgres-
sors," (chap. liii. 12). The rest of the world beside
the elect, he interceded not for, (John xvii. 9, 10).
Hence it followeth, lstly, that God and Christ
did not bargain for the redemption of all and every
man; no, not for the redemption, conversion, and
salvation of all and every man to whom the gospel
was to be preached. For many were to be called,
who were not chosen, to whom the gift of saving
faith was not to be given, nor the power of God to
salvation was never to be revealed. And this is the
observation which the evangelist makes upon Isa. I.
53 : " But though he had done so many miracles be-
fore them, yet'they believed not on him : that the say-
ing of the prophet Isaiah might be fulfilled which he
spake, Lord, who hath believed our report 1 and to
whom is the arm of the Lord revealed ?" (John
xii. 37) ; therefore they could not believe, because
that Isaiah said again, " He hath blinded their eyes,
and hardened their hearts," (Isa. vi. 9, 10).
2dly, It followeth hence, that election and redemp-
tion were not for the foreseen faith or works of the
elect redeemed, but of the mere grace and good will
of God, and all done for them and in them, contrary
THE CONSCIENCE. 271
to their deservings : For it is said, " All we like
sheep have gone astray ; and the Lord hath laid on
him the iniquity of us all," (Isa liii. 6).
3dly, It followeth hence, that it was agreed upon,
that saving grace, and conversion, and sanctification,
should infallibly and invincibly come to pass, and be
given to the redeemed : " Behold, my servant shall
deal prudently and prosperously," (Isa. Hi. 13) ; and,
" He shall sprinkle many nations," (ver. 15) ; and,
" By his knowledge shall my righteous servant justify
many," (Isa. liii. 11).
4thly, Hence it followeth, that the agreement is
past for their final perseverance and full salvation :
For " "With his stripes we are healed," (Isa. liii. 5).
Now our healing, is our fall salvation from our sin
and misery, or our deadly sicknesses ; and, " The
pleasure of the Lord shall prosper in his hand," (Isa.
liii. 10). The pleasure of the Lord is partly our
sanctification (1 Thess. iv. 3), partly our salvation
and glorification : " This is the Father's will which
hath sent me, that of all which he hath given
me, I should lose nothing; but should raise it up
again at the last day," (John vi. 39). And to this
purpose powerfully doth his intercession serve, from
which the apostle concludes, that believers shall be
perfectly saved : " Wherefore he is able to save to the
uttermost them that come to God by him, seeing
he ever liveth to make intercession for them," (Heb.
vii. 25).
The Second Proof is from Isa. lix. 20, 21, where,
First, We have the parties agreeing pointed at : The
Lord Jehovah saith,and of the redeemer, he saith, that
he shall come to Zion as redeemer. Next, We have the
kind of agreement between the parties ; God on the
272 HEALIXG OF
one hand, and the redeemer "with the redeemed, for
whom, and in whose name, he makes the agreement ;
" This is my covenant with them," but first with
Christ, as the words following do shew. Thirdly,
We have the party redeemed, Zion and Jacob that
turn from trangression, which is the mark of true
believers in Christ, and of the elect, for whom this
grace is appointed, as " Israel hath not obtained that
which he seeketh for, but the election hath obtained
it, and the rest were blinded," (Rom. xi. 7) ; and,
" All this Israel shall be saved," (ver. 26), as it is
written. Fourthly, We have the kind of their de-
livery, which shall be not only by price paying, but
also by powerful and " effectual working," as the
original imports, (Rom. xi. 26 ; and Isa. lix. 20).
Fifthly, The benefits bestowed upon the elect, are
comprehended under the designation of the " redeem-
ed ;" they are to be turned from their iniquity by
effectual conversion ; by granting them faith in Christ,
repentance and reconciliation. Sixthly, It is shewn
how these graces shall be brought to pass, to wit, by
application thereof by the word and Spirit of Christ ;
from which, sanctification, salvation, and the perpetua-
tion of all graces unto salvation, do flow and follow on
them. " My Spirit that is in thee," saith the Lord
to the Redeemer incarnate, " and my word which I
have put in thy mouth, shall not depart out of thy
mouth, nor out of the mouth of thy seed."
These articles of the covenant of redemption make
expressly, First, Against universal redemption of
all and every man : Because Christ, as is shewed
before, makes his bargain for the elect, and leaves
the rest in blindness ; and is a redeemer of none, but
of those to whom he is a deliverer actually, from
THE CONSCIENCE. 273
whom lie turneth away iniquity and ungodliness ;
which benefits befal none but the elect and the re-
deemed.
Next, They make against election for faith and
foreseen works : Because when Christ cometh to call
in the Jews, he finds nothing commendable in them,
but impiety, and transgression, and defection, and
whatsoever might provoke him to reject them ; they
are turned from transgression.
3dly, They make against a mere possible and con-
tingent conversion : For invincible grace is promised
here; for the word and the Spirit of Christ shall
take up a dwelling in them, and not depart from them.
4thly, They make against the doctrine of the
apostasy of the saints, and uncertainty of their perse-
verance ; because here it is promised to Christ, that
from the heart and mouth of his seed, the word and
Spirit of Christ shall never depart.
The Third Proof is from John vi., from ver. 37
to 45, where, first, is set down the party contractors
in the covenant of redemption ; for the elect are
given over into the hand of Christ by the Father :
" All that the Father giveth to me, cometh to me,"
(ver. 37).
Secondly, Upon the Father's giving of the elect
unto Christ, followeth. in due time, the conversion
and saving faith of the redeemed : " All that the
Father giveth me, cometh to me," saith Christ.
Thirdly, The redeemed are committed unto Christ,
as to their leading on, preservation, and perfecting of
their salvation : " This is the Father's will which
hath sent me, that of all which he hath given me, I
should lose nothing, but should raise it up again at
the last day."
18
274 HEALING OF
Fourthly, It is agreed by what means the faith of
the redeemed shall be formed in them; — which are,
the revealed sight of Christ the Son of God in the
word ; the powerful drawing of the illuminated soul
unto Christ ; which powerful draught overcometh all
opposition and resistance, because it is omnipotent
and invincible ; for, " No man cometh to Christ, but
he whom the Father draweth," (ver. 44) ; and that,
by making them savingly, and in a lively manner see
the Son, and believe on him, (ver. 40).
Hence followeth, 1st, That it is false doctrine
to teach, that there is an universal redemption unto
life, of all and every man ; because not all, but only
some are given, and made to come to Christ ; the
rest that are not given, come not.
2dly, It followeth, that election is of mere free
grace ; because men come not unto Christ that they
may be given, but they are given unto Christ, that
they may be brought and come unto him.
3dly, By this agreement, the powerful conversion
of the redeemed, and their powerful preservation unto
eternal life, is as certain, as the power, and constancy,
and obedience of Christ unto the Father, is firm and
certain : " This is the will of him that sent me, that
of what he hath given me, I should lose nothing, but
raise it up at the last day," (ver. 39).
The Fourth Proof is John x. from verse 14 to 30,
where we see that the Lord Jesus, the true pastor of
Israel, before he was incarnate (Psa. xxiii.), continueth
in that same ofiice now, being incarnate, and gives
his people to understand this, when he saith, " 1
am the good Shepherd."
Secondly, The care and custody of all the redeemed,
both converted and unconverted, was put upon Christ :
TIIE CONSCIENCE. 275
;f I know my sheep, and I am known of mine ; and
other sheep I have, which are not of this fold ; them
also I must bring in, and they shall hear my voice,"
(ver. 14, 16).
Thirdly, The price of their redemption is clearly
agreed upon : "As the Father knows me. even so I
know the Father ; and I lay down my life for my
sheep," (ver. lb].
Fourthly, The Father accepts the -»rice, and is sa-
tisfied and well pleased with it : M Therefore doth my
Father love me, because I lay down my life, that I
may take it up again," (ver. 17, 18).
Fifthly, All the redeemed are infallibly converted,
but they that are not redeemed are not converted :
" My sheep hear my voice, and I know them, and
they follow me," (ver. 27) ; and, " But ye believe not,
because ye are not of my» sheep," (ver. 26).
Sixthly, Albeit the redeemed and converted shall
not want enemies, who shall go about to mar their
perseverance and salvation, yet shall they not pre-
vail : " I give them eternal life, and they shall never
perish, neither shall any man pluck them out of my
hand," (ver. 28).
Hence follov>-eth, first, That the doctrine of uni-
versal redemption of all and every man unto life is
false ; because only the redemption of the elect sheep
is agreed upon, for whom he layeth down his life (ver.
15), and the rest are not redeemed, nor ordained to
life ; for these he speaks to (ver. 26), they were not
of his sheep, but remained unbelievers.
2dly, It followeth, that the election of men is
not for faith or works foreseen ; but on the con-
trary, faith is ordained to be given unto the redeemed,
276 HEALING OF
because they are elected and given over unto Christ,
to convert aid save them : " Other sheep I have, and
them I must bring in, and they shall hear my voice,"
(ver. 16).
3dly, It followcth, that the conversion of the elect
doth not depend on their will, but upon Christ's
undertaking to make them believe, and upon his om-
nipotency : " Other sheep I have, and them I must
bring in, and they shall hear my voice," (ver. 16).
4thly, It followeth, that albeit the redeemed be-
lievers be in themselves witless as sheep, and weak,
and ready to be destroyed, and compassed about with
many enemies, as sheep among wolves, yet because of
the omnipotency of the Father and of the Son, that
have taken the care and custody of them, they shall
persevere. And it is impossible they should perish,
or not persevere : " I give them eternal life ; and
they shall never perish, and none can take them out
of my Father's hand," (John x. 28, 29).
The Fifth Proof. The fifth place is, Psalm xl.
explicated by the apostle, (Heb. x. 5-7) ; where, First,
the Spirit of God expounds the covenant whereof we
are speaking ; and brings in the parties, God and
Christ, as speaking one to another, and, as it were,
in our sight and audience repeating the terms there-
of. The price of redemption is first spoken of, for
expiation of sin, not to be given without blood,
without better blood than the blood of beasts, (Heb.
x. 4).
Secondly, All satisfactions by men, and whatsoever
price can be paid^by mere man, are rejected : " Sa-
crifice and oblation thou wouldest not," (verse 5).
Thirdly, Nothing except only the incarnation of the
THE CONSCIENCE. 277
Son the [Mediator, his obedience and suffering to the
death, could satisfy divine justice : " But a body hast
thou prepared me," (verse 5).
Fourthly, The Mediator Christ offers himself pledge
and surety of his own accord, and takes the condition:
" Then said I, Lo I come," to wit, as surety, to pay
the ransom, and " to do thy will," (Heb. x. 7).
Fifthly, Christ the surety not only condescends upon
the price, but also upon the persons to be redeemed,
and their sanctification : " By which will we are sanc-
tified, by the offering of the body of Christ once for
all :" and this price is now actually paid, (Heb. x. 10).
Sixthly, The price being paid, the Mediator goeth
about the application of the purchased benefits, by his
intercession : " This man after he had offered one sa-
crifice for sin, for ever sat down on the right hand of
God, from henceforth expecting till his enemies be
made his footstool," (Heb. x. 12, 13).
Hence followeth, first, That there is no universal
redemption of all and every man unto life, " Because
by one offering he hath perfected for ever them that
are sanctified," (Heb. x. 14). Therefore they were
never redeemed, who are never sanctified ; and only
they are perfected, who are redeemed. .
2dly, It followeth, that not for any thing in man,
neither foreseen faith or works, are men elected
and redeemed ; because all is rejected that mere man
can do, that the mere grace of God may appear in
Christ's undertaking for men of his own accord: " Sa-
crifice and oblation thou wouldest not ; then said I,
Behold, I come," (Heb. x. 5, 7).
3dly, By Christ's death, purchase is made of the
infallible conversion and sanctification of the re-
deemed, and of their perseverance unto perfection :
278 HEALING OF
" By one offering of Christ he hath perfected for ever
them that are sanctified," (Heb. x. 14). And there-
fore the redeemed cannot but be converted, cannot
but be sanctified, cannot but persevere unto perfec-
tion, and that for ever, (Heb. x. 12, 13, 14).
The use of this article is, 1st, That all those who
hear the gospel, and have in any sort embraced it,
should in the acknowledgment of their natural cor-
ruption and perverse wickedness, humble themselves
before God, and pray for, and expect grace according
to the promises offered in the gospel.
2dly, That they who are already sensible of their
sins and ill deservings, may not turn away or be
discouraged, but so much the rather flee to Christ, in
whom, relief from sin and misery is promised to such.
3dly, That they who have fixed their eye on the
Son, resolving to cleave unto him, should acknow-
ledge the powerful draught of God's almighty hand,
who hath caused them to come to Christ; and
should, upon the begun work of grace, conceive lively
hope of salvation, and study to purify their souls in
this hope.
4thly, That they who find the instability and in-
constancy of their own free will, and have experi-
ence of their own heart deceiving them frequently,
after they have engaged themselves by promises and
vows to take better heed to their ways, should not
cast away their confidence in Christ, because of their
own infirmity ; but that they should lean less to their
own strength, and'lay hold on Christ's power, fidelity,
and constancy so much the more, to help the weak at
such a dead lift. The apostle, looking to Christ's en-
gagement in the covenant, for those who in any mea-
sure of sincerity adhere unto him, hath said, " Christ
THE CONSCIENCE. 279
shall confirm you unto the end, that ye may be blame-
less in the day of our Lord Jesus Christ. God is
faithful by -whom ye are called unto the fellowship of
his Son Jesus Christ our Lord," (1 Cor. i. 8, 9).
5thly, Let us not take the guiding of our own
free will ; but let so many as are fled to Christ,
give him the glory of the inclining of our hearts to
his testimonies, and to his obedience in any measure ;
and know, that every spiritual motion floweth from
his purchase, and application of what is bestowed on
us. And when we find his hand withdrawing, and
our heart inclining to what is not right, let us run
to him to right it, in hope to be helped by his grace,
to fight against whatsoever adversary of our salvation.
The Fourth Article. — As to the Fourth Article of
the Covenant of Redemption, it concerneth the means
and manner how the elect shall be called forth from
the perishing world, and be effectually called and
turned unto God, so as the world, among whom the
elect live, shall not have cause of stumbling justly ;
for he hath taken a most wise course so to execute
the degree of election and redemption, as he shall be
sure to bring in his own to himself, and not to open
up his counsel in particular to the discouraging of
any, as is told by the Father : " My servant shall
deal prudently and prosper," (Isa. lii. 13). The chief
mean appointed is the preaching of the gospel to all
nations, commanding all men, where the gospel is by
God's providence preached, to repent and believe in
the name of Jesus Christ, and to love one another as
he hath commanded them, (Acts xvii. 30, and 1 John
iii. 23) ; and they who refuse to obey, are without
excuse.
Another mean is, the bringing of so many as pro-
280 HEALING OF
fess their acceptation of the offer of grace by Christ
Jesus, them and their children into the bond of an
express solemn covenant, that they shall submit them-
selves to the doctrine and government of Christ, and
teach their children so to do, as Abraham the father
of believers did : " Make disciples of all nations," or,
" Make all nations disciples to me," (Gen. xviii. 19,
Matt, xxviii. 19, 20).
A Third mean is, the sealing of the covenant by
the sacrament of baptism ; make all nations disciples
to me, " baptizing them in the name of the Father,
and of the Son, and of the Holy Ghost," (Matt, xxviii.
19, 20).
A Fourth mean is, the gathering them into all
lawful and possible communion with others his disci-
ples, that by their church-fellowship one with another,
they may be edified under their officers, appointed in
Christ's testament to feed, govern, and lead them on
in the obedience of all the commands which Christ
hath commanded his people in his testament; by
which means he goeth about his work, and doth call,
effectually sanctify and save, his own redeemed ones,
leaving all others without excuse.
Concerning all these, and other means, and manner
also of executing his decree, it is agreed upon between
the Fatherland his Son Christ, as his Holy Spirit hath
revealed it to us in scripture. All which may be
taken up in two heads : the one is, The agreement
about the doctrine, and directions given to his church ;
the other is. About actions, operations, and all effects
to be brought about for making his word good.
Concerning his doctrine, Christ saith, " I have not
spoken of myself, but the Father who hath sent me,
he gave me a commandment what I should say, and
THE CONSCIENCE. 281
what I should speak ; and I know that his command-
ment is life everlasting ; whatsoever I speak therefore,
even as the Father said unto me, so I speak," (John
xii. 49, 50).
Concerning actions and operations, and the execu-
tion of the decrees, it is agreed also between the Fa-
ther and the Son. " If I judge, my judgment is true ;
for I am not alone, but I and the Father that sent
me. He that sent me is with me ; the Father hath
not left me alone ; for I do always those things that
please him," (John viii. 16 and 29). " I came down
from heaven, not to do mine own will, (without the
consent of the Father.) but the will of him that sent
me," (John vi. 38).
In a word, the consent and agreement of the Father
and the Son Jesus Christ our Lord, is such, that the
Son doth nothing by his Spirit, but that which the
Father doth work by the same Spirit from the begin-
ning of the world: " My Father worketh hitherto, and
I work," (John v. 17) ; " For by Christ were all things
created that are in heaven, and that are in earth,
visible and invisible, whether they be thrones, or do-
minions, or principalities, or powers ; all things were
created by him and for him," (Col. i. 16) ; '•' lie is
Alpha and Omega, the beginning and the ending, the
first efficient, and the last end of all things," (Rev.
i. 8) : because, for the glory of Christ, the creation,
the covenant of works, and the covenant of grace, were
made, and had, and shall have their full execution,
all for the glory of God in Christ, by whom all things
were made and do subsist.
2 82 HEALING OF
CHAP. V
OF THE COVENANT OF WORKS.
We have spoken of the first divine covenant, wherein
God and God Incarnate are the parties : it followeth
to speak of the next divine covenant, to wit, the cove-
nant of works between God and man, Adam and his
posterity, made in man's integrity. In which cove-
nant, God only is the one party of the covenant, and
man created with all natural perfections, is the other
party. In this covenant, man's continuing in a happy
life is promised, upon condition of perfect personal
obedience, to be done by him out of his own natural
strength bestowed upon him, as the apostle teacheth
us, " The law is not by faith, but the man who shall
do these things shall live by them," (Gal. iii. 12).
And unto this law or covenant of works, is added a
threatening of death, in case man should transgress ;
the sense whereof is told by the apostle, " Cursed is
every one who doth not abide in all things that are
written in the book of the law to do them," (Gal.
iii. 10).
The Difference between the Law and the Covenant
of Works. — The word law is sometimes taken for the
matter or substance of the law of nature, written in
the hearts of our first parents by creation ; the work
of which law is to be found in the hearts of their
posterity unto this day. And in this sense the word
law is taken by the apostle : " The Gentiles," saith
he, " shew the work of the law written in their hearts,
their conscience also bearing witness," (Rom. ii. 15).
Sometimes the word is taken for the formal covenant
THE CONSCIENCE 283
of work-, as (Gal. iii. 10), "As many as are of the
works of the law," that is, under the covenant of
works, " are under the curse : for it is written. Cursed
is every one that continueth not in all things that are
written in the book of the law to do them."
The law, as it is taken for the covenant of works,
dincreth from the law of nature, written by creation
in the hearts of our first parents ; first, because the
law of nature, written in the heart of man, in order
both of nature and time, went before the covenant
made for keeping that law ; because the covenant for
keeping that law, was not made till after man's crea-
tion, and after his bringing into the garden to dress
it, and to keep it, (Gen. ii. 16, 17).
Secondly, God, by virtue of the law written in
man's heart, did not oblige himself to perpetuate
man's happy life ; for albeit man had kept that law
most accurately, God was free to dispose of him as he
saw fit, before he made the covenant with him ; but
so soon as he made the covenant, he obliged himself
to preserve him in a happy life, so long as he should
go on in obedience to his law and commands, accord-
ing to the tenor of the covenant, "Do this and live."
Thirdly, Death was the natural wages and merit
of sin, albeit there had no covenant been made at all :
for sin against God deserveth, of its own nature, death
of soul and body, by the rule of simple justice, whe-
ther the siimer had consented to the punishment or
not. But man, by entering in the covenant, actually
gave a formal voluntary consent that death should
seize upon him, if he should sin, as Evah beareth
witness in her conference with the serpent, while she
doth repeat the condition put upon the breaking of
284 HEALING OF
the particular command given by God, and accepted
by man, (Gen. iii. 3).
Fourthly, When the covenant of works is abolished
so far, as it can neither justify nor condemn the man
that is fled to Christ, and entered in another poste-
rior covenant of grace, the natural obligation of the
man standeth still, for taking direction from, and
giving obedience to the law ; for it remaineth still
the rule of a man's walking, and it is impossible that
a mere man should be exempted from the authority
of God over him, and from subjection due by nature
to his Creator ; for upon this account that man is a
reasonable creature, understanding God's will about
his behaviour toward God, he is always bound for
ever to love God with all his mind, heart, and strength,
and his neighbour as himself. Neither can the natu
ral merit of sin be taken away, nor death deserved be
eschewed, but by forgiveness of it for Christ's merits
The covenant then was superadded unto the law,
in the deep wisdom of God ; for this way of dealing
with man by a covenant, was, of its own nature, a
most fit mean unto man's felicity, and unto the glory
of God.
Hoiu the Covenant of God ivith Man was a means
to Man's felicity. — The covenant of God with man
tended of its own nature to man's good and happiness,
First, Because a singular respect and honour was
put upon man, when he was made a confederate friend
of God : for if it be an honour to a mean and poor
man to be joined with a king or prince in a formal
bond of mutual friendship, how much greater honour
is it unto man, to be joined in a bond of mutual love
and friendship with God ?
THE CONSCIENCE. 285
Secondly, Before the making of the covenant, man
had no promise made to him by God ; but so soon
as the covenant was made, the Lord did freely ob-
lige himself to give, and made to man a right to ask,
and to expect of God, with a ground of certainty,
to obtain of him such things, as without promise past
he could not ask, or at least he could not certainly
expect to have granted unto him.
Thirdly, Before the making of the covenant, no-
thing hindered the Lord, if he had pleased, to com-
mand man to return to dust, whereof he was ; but
after the covenant, it pleased God, by his own free
promise, to oblige himself to perpetuate man's hap-
piness wherein- he was made, so long as he should go
on in obedience.
Fourthly, By the making of the covenant, a door
was opened, and a fair entry to a higher degree of
felicity than he possessed by his creation ; for when
a natural life and earthly felicity were given to Adam
to enjoy upon the earth, God, by the covenant, made
paction with him, upon condition of perfect obedience,
to give him a life and felicity supernatural, opposite
unto death bodily and spiritual, which was threat-
ened unto him if he should transgress the command.
Fifthly, Adam, by the covenant, had a sort of help
to make him keep the law written in his heart more
carefully and cautiously, and a prop to make him
stand more fixed ; for on the one hand, he was ad-
vertised and forewarned of the danger of sinning, that
he might beware to offend God ; and on the other
hand, he was encouraged and allowed to serve God
more cheerfully, and to perform due obedience to God
the more diligently. For in the covenant, the
greatest reward that could be thought upon was set
286 HEALING OF
before him, and promised unto him ; to wit, eternal
life upon his obedience, and the greatest punishment
threatened if he should disobey ; both which served
greatly to move him to be constant in his obedience.
How God's covenanting with Man served for God's
glory. — In God's covenanting with man, his glory
did notably shine, and shew forth itself to man.
First, The goodness and bounty of God did manifest
itself therein ; for, in making a covenant with man,
the Lord demitted himself, and in a manner humbled
himself to deal with man, for the standing of mutual
friendship between himself and man for ever : And
when we consider this, as the Psalmist saith, "What
is man that thou art mindful of him ? and the son of
man that thou visitest him V (Psa. viii. 4), so may
we say, What is man, or the son of man, that thou
shouldst enter in covenant with him \
Secondly, By covenanting with man, God did shew
his wonderful moderation : for God is sovereign mo-
narch and absolute emperor over his own creature, to
make of it what he pleaseth ; yet, in covenanting with
man, he did sweetly temper his supremacy, seeking,
as it were, to reign with man's consent. And when
because of his sovereign authority and absolute right
and interest, he might have put upon man harder
commands and conditions of the covenant, and these
also altogether righteous and just, he choosed to use
such moderation, that he would require nothing of
man, except that which man should, and behoved in
reason, judge both a just and an easy yoke, and in
accepting the condition of the covenant, acknowledge
it to be such.
Thirdly, The Lord declared his wisdom in cove-
nanting with man, because, when he had made man
THE CONSCIENCE. 287
a reasonable creature, he choosed to draw forth a
free and voluntary service, most suitable to his rea-
sonable nature, and that in a most sweet way ; to wit,
not only by giving unto man a most equitable law,
but also by setting before the man, by way of paction,
the highest reward that he could be capable of, even
life everlasting.
Fourthly, In covenanting with man, God did most
wisely and holily have a respect to the glory of both
his own sovereignty and holiness ; because after he
had made man by nature good and holy (albeit mut-
able and subject to change, if the man pleased to essay
another way) he took course to help the mutability
of his free will, not only by setting a reward of obe-
dience before him, but also by a threatening of punish-
ment, if he should transgress ; and so on the one hand
and the other to hedge him in, and guard him against
all temptation unto sin, that neither he should be
forced by any external power to sin, nor by any counsel
or suggestion, or moral suasion (whereunto only man
was exposed in the trial of his obedience) should have
so strong motives to draw him to disobedience, as the
promise of God, and the threatening should have
force in all reason, to keep him fast to his due and
loyal obedience. Thus was Adam forewarned and fore-
armed against whatsoever, without himself, might
assault him. For what reward for disobedience could
be offered unto him, so great as the favour of God,
and everlasting life in the fellowship of God promised
to him, if he continued fast in obedience 1 And what
terror could be so great to affright and scare him from
sin, as the threatening of death, bodily and spiritual,
if he transgressed ?
Question. But the profane curiosity of man dareth
288 HEALIKG OF
to ask a reason, why God did not make man both good
by nature, and immutably good also 1 Answer. It
is indeed proud curiosity to inquire for reasons of
God's holy will, which hath its own most sufficient
reason in itself, and may satisfy all his subjects, who
will not devilishly prefer their own wisdom and counsel
to his. But we shall content ourselves soberly to
answer the question thus : to be both originally, or by
nature good, and unchangeably good also, beseemeth
God himself only, as his property and prerogative,
which it became his majesty to reserve to himself as
the fountain of all goodness, and not to communicate
this glory either to man or angel in their creation,
that the due distance between God, and the natural
perfections of the creature, should not only be pro-
vided for, but made manifest to the creature also. It
is true, Christ's human nature was so sanctified in his
conception, that there was no possibility that sin
should be in it ; but let us consider, that Christ's
person, which did assume the human nature into per-
sonal union with his Godhead, is not a creature ; and
to assume the human nature into a personal union
with his divine nature, is the proper privilege of God
over all, blessed for ever. And what the human
nature of Christ hath of holiness, it hath it not of
itself, but of grace, from the second person of the
Godhead, who did assume it. And the angels that
stood, when the mutability of angelical nature was mani-
fested in the fall of many of them, did stand by the
grace of free confirmation of them in their station.
Fifthly, God in covenanting with man, made way
for the demonstration of his most holy justice in the
execution of punishment, which was not only the
natural wages and deserved reward of sin, but also,
THE CONSCIENCE. 289
by paction and covenant appointed by mutual con-
sent of parties, if man, so much obliged to God, should
break so equitable and easy a command, as was given
to try him by, being forewarned of his danger.
Sixthly, This way of covenanting with man, was a
most holy and fit mean to manifest the vanity and in-
stability of the most perfect creature, except in the
exercise of all its abilities and habits, it do acknow-
ledge God, and in every thing, less and more, con-
stantly employ him, and depend upon him.
Last of all, this was a most holy mean to bring
forth to light the grace and mercy of God in Christ,
providing a remedy for fallen man before he fell,
and to open up the decree and covenant of redemp-
tion in due time, to be brought about by Christ, to
the glory of God in Christ, by whom, and " for whom
all things were made," (Col. i. 16).
Question. Had this covenant of works no me-
diator, no surety engaged for Adam and all his pos-
terity ? Answer. No mediator was in this -cove-
nant ; for the party on the one hand was God, and
on the other hand was Adam and Eve, our common
parents, standing upon the ground of their natural
abilities, representing and comprehending all their
natural offspring ; and according to the condition of
the covenant, in their own name and name of their
posterity, promising obedience, and receiving the
condition of life if they continued, and of death in
case they failed, (Gen. ii. 17). In whose sin we all
have sinned, (Rom. v. 12).
Now, the necessity of a mediator, did not appear
in this covenant so long as it stood, that afterward,
in the making of another covenant, it might more
19
290 HEALING OF
timeously appear : First, because man being created
holy according to the image of God, was the friend
of God while he had not sinned ; and again, his ser-
vice, while he stood in obedience, was very pleasant
and acceptable to God, because so long, freely and sin-
cerely he served God according to the command and
rule written in his heart.
Question. After that this covenant was broken,
was it not abolished altogether, seeing it could not
now be any longer perfectly obeyed, nor save us who
are sinners ? Answer. Albeit this covenant, being
broken on man's part, did become weak, and utterly
unable to produce justification by works, or eternal
life to us by our inherent righteousness ; yet, on
God's part, the bond of this covenant doth stand firm
and strong against all men by nature, for their con-
demnation who are not reconciled to God. There-
fore all that are not renewed and made friends with
God by another covenant of faith in God incarnate
(the seed of the woman, who destroyeth the work of
the devil) do lie bound under the bond of this cove-
nant of works, as Christ testifies, " He that believeth
on me, is not condemned ; but he that believeth not,
is condemned already," (John iii. 18) ; to wit, by the
force of the covenant of works violated by them ; and
are not delivered from the curse by Christ the Son of
God, till they fly to him. And this doth the apostle
confess, speaking of himself and other elect Jews
before their regeneration, " We also were children of
wrath, even as others," (Eph. ii. 3) : for whosoever
is not reconciled to God by Christ, against him doth
the sentence of the law, and curse for violation of the
covenant, stand in force ; for sinning against the co-
THE CONSCIENCE. 291
venant, doth not loose the man from the covenant,
neither from the obligation to obey it, nor from the
punishment of breaking it.
Objection. But seeing a man is utterly unable
to obey the law, or to keep that covenant, doth not
his utter inability excuse him, and dissolve the bond?
Answer. No ways : because that inability is the
fruit of our sin, and is drawn on by ourselves ; nor
doth God lose his right to crave the debt due to him,
because the bankrupt is not able to pay what he oweth.
For even among men, such as have misspent their
patrimony, are not absolved of their debt because they
are not able to pay the debt ; yea, even the children
of the misspender of his goods, do stand debtors, so
long as the debt is neither paid nor forgiven.
The covenant of works therefore being broken, the
obligation standeth, to make us give obedience so
much the more in time to come ; and because of the
curse pronounced for the breaking of the covenant in
time past, the obligation to underlie the punishment
for bygone sins doth stand ; and so, both the obliga-
tion to underlie the punishment, and the obligation to
give obedience, do stand together, while a man is not
absolved from the covenant of works, by entering in
a new covenant, whereby the debt is paid and the
sinner absolved.
Whosoever then conceive, that they may be justi-
fied from by-gone sins by their own obedience in time
to come, either by way of doing or of suffering, they
but deceive themselves, dreaming they can do impos-
sibilities ; for the punishment to be suffered for sin
by the sinner, is the curse everlasting of soul and body,
seeing a mere creature cannot for ever satisfy for his
rebellion, how long soever we presuppose his duration
292 HEALING OF
under suffering. And for obedience, by wav of doing
perfectly what the Lord doth crave, it is utterly im-
possible, because we are carnal, sold under sin, and
cannot satisfy the law ; and because we cannot satisfy
the law, the law becometh weak, and unable to justify
and save us, (Rom. viii. 3).
How the Covenant of Works may be called the Co-
venant of Nature. Albeit the law written by nature
in men's heart, differeth from the covenant for per-
formance of the law, as hath been shewn before ; yet,
the covenant of works made with Adam before he
fell, tying him to keep that law, may be called the
covenant of nature,
First. Because the covenant of works is grounded
upon the law of nature, and doth exact nothing of
man, save that which God might require of him ac-
cording to the law of nature.
Secondly, Because when the covenant of works was
made with Adam, it was made with all his natural
posterity which was to spring from him by natural
generation ; and so, the obligation thereof did pass
upon all his natural posterity by the law of nature,
which maketh the child begotten to bear the image
of the begetters.
Thirdly, That the covenant of works may justly be
called the covenant of nature, appeareth, by the force
of the conscience being wakened from its sleepy se-
curity ; for it challengeth for sin according to that
covenant, and pronounceth 'the sentence of God's
wrath against the sinner. For the conscience doth
acknowledge the judgment of God, " That they which
commit such things are worthy of death," (Rom. i. 32).
Fourthly, Because the conscience naturally inclineth
a man to seek justification by his own works, if it can
THE CONSCIENCE. 293
anv Tray find pretence for it ; as we may see in the
Pharisee, who in his speech to God, doth judge him-
self a holy man, because he is not amongst the worst
of men, and hath many good works above others to
reckon forth and lay before God, (Luke xviii. 11).
Fifthly ', The inclination of man's heart to expect a
reward for every good work he doth, whether it be
in some part real, or only apparently such, testifieth
so much. Mi eah so reasoneth : ;; Xow know I the
Lord will do me good, seeing I have a Levite to my
priest," (Judg. xvii. 13). And how miserably the con-
science may be deluded in this case, when men do
dote upon their own well deserving, appeareth in
Leah ; for Leah saith, " God hath given me my hire,
because I have given my maiden to my husband."
(Gen. xxx. 18).
Sixthly, This point is also made manifest, bv the
natural ignorance of righteousness by faith, and affec-
tation to be justified by works, which the apostle finds
fault with in the Israelites : " They sought righteous-
ness not by faith, but as it were by works," (Rom.
ix. 32) : and, " Being ignorant of the righteousness of
God, and going about to establish their own righteous-
ness (to wit, righteousness by works, according to the
tenor of the covenant of works), they did not submit
themselves to the righteousness of God," (Rom. x. 3).
Seventhly, The same course followed by Papists and
other erroneous teachers, testifieth the natural inclina-
tion of men to seek righteousness by works, according
to the tenor of the covenant of works, and not bv faith
in Christ Jesus, that righteousness may come by grace
only ; and so are some men's hearts glued to this
error, that they do transform justification by faith,
into justification by one work instead of all, as if the
294 HEALING OF
work of faith were the man's righteousness, and not
Christ himself laid hold on by faith ; — not considering,
that to the man that rcnounceth all confidence in any-
work of his own, and flieth to Christ by faith, "Christ
is made of God unto that man, wisdom and righteous-
ness," (1 Cor. i. 30).
Last of all, This natural inclination, even of the re-
generate, to seek righteousness by works, doth prove
the covenant of works to be naturally ingrafted into
all men's hearts, as appeareth in the Galatians, who
being instructed in the doctrine of justification by
faith in Christ, without the works of the law, did
easily, upon a tentation offered, look back with liking
to the way of justification by works ; for which the
apostle reproveth them: "Tell me," saith he, " ye that
desire to be under the law," or covenant of works,
(Gal. iv. 21) ; and verse 9, " But now, after ye have
known God," or rather, are known of God, " how turn
ye again to weak and beggarly elements, whereunto
you desire again to be in bondage ?"
Objection. But the Galatians, as it seemeth, did
not reject justification by faith ; but did join with it
justification by the works of the law, thinking that
the safest way was to join both together. Answer.
The inconsistency of these two ways of justification,
the apostle sheweth, (Rom. xi. 6). For justification
by grace is no more by works, otherwise grace is no
more grace ; and what justification is by works, is no
more of grace, otherwise work is no more work. And
therefore, the apostle makes the joining of these two
ways of justification, to be nothing else but a plain
seeking of justification by the covenant of works,
which cutteth a man off from any benefit by Christ,
(Gal. v. 2) ; and whosoever seeketh to be justified by
THE CONSCIENCE. 295
the law, or covenant of works, is fallen from grace,
(verse 4 .
For further clearing this matter, we may distin-
guish two sorts of the covenant of works : The one is
true, genuine, and of God's institution, which God
made with all men in Adam, for perfect obedience
unto God's law, out of man's own natural abilities.
There is another counterfeit, bastard covenant of
works, of man's own devising, which a sinner, lying
in his sins, (unable to do what the law commands, or
to suffer what the law, being broken, binds upon him,)
of his own head deviseth, upon other conditions than
God hath set ; and will have God to take his devised
covenant, instead of perfect obedience to the law, that
bo he may be justified. Such was the covenant which
the carnal Israelites made.with God in the wilderness,
and which their posterity did follow, turning the cove-
nant of grace, whereunto God was calling them, into
a covenant of works of their own framing. For the
grace which was offered to them in Christ, under the
veil of Levitical types, figures, and ceremonies, they
turned into an external service of performance only
of bare and dead ceremonies, and into a ministry of
the letter and death. Tor they did not take up Christ
to be the end of the law for righteousness, to every
one that believes in him ; but did think, that both
the moral and ceremonial law was given unto them
of God, to the intent that they should do the external
works of the moral law so far as they could ; and
when they transgressed the moral law, they should
flee to the ceremonial law, and make amends for their
faults, by satisfying for their sin by the external sacri-
fice of some clean beast offered to God, or bv the
washing of their body and their clothes. Such also is
296 HEALING OF
the covenant, which now a-days many make with
God, cutting short, with the old Pharisees, the sense
of the precepts of the law, by extending it no further
than they may keep the same, that so, they may make
their own inherent righteousness the longer, and con-
form unto their own clipped rule of righteousness.
And this they do, by denying themselves to be guilty
of original sin after baptism, and by extenuating and
diminishing many faults, as but light and venial, as
they call them ; and by devising satisfactions for ex-
piating the sins of the living, by penances and pilgrim-
ages, and of the dead by their sufferings in their ima-
ginary purgatory, that so they may be justified by
their works and sufferings. Such also is their cove-
nant, who seek justification by deceased saints'
merits, hoping they may so have absolution from sin,
and obtain life eternal. And all these sorts of cove-
nants of men's framing, we call bastard covenants of
works, because God will not admit any other covenant
of works, than that which requireth perfect personal
obedience. And therefore, so many as seek to be
justified by works, do stand under the obligation of
perfect personal obedience, under pain of death, and
will be found not only utterly unable to do any good
work, but also to be without Christ, and to be fallen
from grace, as the apostle doth teach us, (Gal. v. 3, 4).
Objection. Seeing God doth abhor these bastard
covenants of works, and doth well know, that men
are so far from performance of the due obedience of
the law, that they are utterly unable, before they be
reconciled through faith in Christ, to do so much as
one acceptable work, as the Psalmist teacheth (Psal.
xiv. 1-3), why doth the Lord exact perfect obedience
unto the law from sinners ? Who doth he press so
THE CONSCIENCE. 297
urgently the slaves of sin, to perform the duties re-
quired in the true covenant of works \ Answer. The
Lord justly doth abhor and reject these bastard cove-
nants, because they evacuate and make void both the
the covenant of works and the covenant of grace,
which is by faith in Christ ; and he doth press all men
to perform perfect obedience to all the commands
whereunto they are naturally obliged, to the end that
proud men, conceited of their own natural abilities,
may find by experience, that they are unable to per-
form the condition of the covenant of works, and may
acknowledge the same, and so despair of righteousness
by their works, and be forced to fly to Christ, and to
the covenant of grace through him, that they may be
freed from that covenant ; and being justified by faith
in Christ, may be enabled to begin new obedience to
the law, in the strength of Christ's furniture; for
'• Christ is the end of the law for righteousness, to
every one that believeth," (Rom. x. 4). And the law
entered, that men might by the law see and acknow-
ledge that the offence did abound, and then might
perceive, that the riches of grace by Christ did super-
abound, (Rom. v. 20, 21) : " The end of the command,
is love out of a pure heart, and a good conscience,
and faith unfeigned," (1 Tim. i. 5).
This was the end of the promulgation of the law on
Mount Sinai, that a stiff-necked people, trusting in
their own abilities, might be made sensible of their
imperfection by the repetition of the law. And to
this also God superadded the external yoke of the
ceremonial law, which neither they, nor their poste-
rity were able to bear (Acts xv. 10), that the people
perceiving their manifold pollutions and guiltiness,
wherein they were daily involved by breaking of God's
298 HEALING OF
law, might, in the sense of the burden lying on them,
and of their damnable estate under it, fly to Christ
the Lamb of God that takes away the sins of the world,
as he was represented and offered to their sight in the
sacrifices and burnt-offerings.
Of this end of pressing the law upon proud men,
we have an example (Matt. xix. 16-22), in the
conference of Christ with the young conceited rich
man, who in the opinion of his own hflierent right-
eousness, and of his abilities, was hugely swelled,
as if he had already for time by-gone satisfied
the whole law ; and that he was able and ready to do
any good work which could be prescribed unto him,
for obtaining of eternal life : whose proud conceit,
that Christ might humble and bring down, he craveth
nothing but that he would keep the commands. And
when the young man denied that he had broken the
law, he proveth him guilty of gross and vile idolatry,
from this, that he put a higher estimation on his
riches, than on remission of sin, and did love them
more than heaven and fellowship with God in eter-
nal life.
In all this, let it be considered, that albeit men's
confidence in their works doth displease God, yet
good works do not displease him, but they are so far
pleasant unto him, that there is no moral motive which
may serve to stir up in his people, an endeavour to
follow after good works, which the Lord doth not
make use of; partly, by setting before them the re-
ward if they obey ; partly, by setting punishments
before their eyes if they obey not : yea, and the very
observation of external moral duties and obedience,
such as may be discharged by the unregenerate man
(albeit God in relation to justification do esteem it
THE CONSCIENCE. 299
polluted and vile), yet lie doth sometimes reward
their external works, by giving them external and
temporal benefits for their encouragement. For even
Ahab's temporary humiliation, the Lord so far ac-
cepted, that thereupon he took occasion to delay to
take vengeance upon him, (1 Kings xxi. 27, 28, 29) ;
likewise the Lord useth to recompence the civil justice
of pagans with a temporal reward, yea, and to reward
the outward diligence of every man in every lawful
occupation, with some answerable outward reward.
The very Pharisees, who for the raising to them-
selves a fame and higher estimation for holiness, did
take a great deal of pains, in prayers in the streets
and market places, and other exercises of religion,
wanted not an answerable reward ; " verily (saith
Christ), they have their reward," (Matt. vi. 2).
In this course the Lord doth keep, that he may
entertain and foster the civil society of men among
themselves ; and that his people, looking on this
bounty of God, may be stirred up the more to bring
forth the fruits of faith, in hope of a merciful promised
better reward of grace in the life to come, beside what
thev mav have in this life.
IDDfBUBQH : PRIXTEI) BY JOHN GREIO-
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