Gospel sonnets

Chapter I

A general account of man's fall in Adam, and the remedy provided in Christ ; and a particular account of man's being naturally wedded to the law as a covenant of works, 24

Section 1. The fall of Adam, 24. Section 2. Redemption through Christ, 25. Section 3. Man's legal disposition, 28. Section 4. Man's strict attachment to legal terms, or to the law as a condition of life, 29. Section 5. Man's vain attempt to seek life by Christ's righteousness joined with his own ; and legal hopes natural to all,. 31

Chapter II

The manner of a sinner's divorce from the law in a work of humiliation, and of his marriage to the Lord Jesus Christ; or, The way how a sinner comes to be a believer, 35

Section 1. Of a law- work, and the workings of legal pride under it, 35. Section 2. Conviction of sin and wrath carried on more cleeply and effectually on the heart, 38, Section 3. The deeply humbled soul relieved with some saving discoveries of Christ the Redeemer, 41. Section 4. The workings of the Spirit of faith, in separating the heart from all self-righteousness, and drawing out its consent to, and desire after Christ alone and wholly, 42. Section 5. Faith's view of the freedom of grace, cordial renunciation of all its own ragged righteousness, and formal acceptance of and closing with the person of glorious Christ, ,.,,. 46

IV. CONTENTS.

Chapter III

The fruits of the believer's marriage with Christ, particularly gospel-holiness, and obedience to the law as a rule, 48

Section 1. The sweet solemnity of the marriage now over, and the sad effects of the remains of a legal spirit, 48. Section 2. Faith's victories over sin and Satan, through new and further discoveries of Christ, making believers more fruitful in holiness, than all other pretenders to works, 50, Section3. True saving faith magnifying the law, both as a covenant and rule. False faith unfruitful and ruining, 53. Section 4. The believer only being married to Christ, is justified and sanctified ; and the more gospel-freedom from the law as a covenant, the more holy conformity to it as a rule, 55. Section 5. Gospel- Grace giving no liberty to sin, but to holy service and pure obedience 57

Chapter IV

A caution to all against a legal spirit, especially to those that have a profession without power, and learning without grace, , 58

Chapter V

Arguments and encouragements to gospel-ministers to avoid a legal strain of doctrine, and endeavour the sinner's match with Christ by gospel means, 62

Section 1. A legal spirit the root of damnable errors, 62. Section

2. A legal strain of doctrine discovered, and discarded, 63. Section

3. The hurtfulness of not preaching Christ, and distinguishing duly between law and gospel, 64. Section 4. Damnable pride and self-righteousness, so natural to all men, has little need to be encouraged by legal preaching, 66. Section 5. The gospel of divine grace the only means of converting sinners ; and it should therefore be preached most clearly, fully, and freely, 69

Chapter VI

An exhortation to all that are out of Christ, in order to their closing the match with him ; containing also motives and directions 73

Section 1. Conviction offered to sinners, especially such as are wedded to. the law, or self-righteousness ; that they may see their

CONTENTS. V>

need of Christ's righteousness, 73. Section 2. Direction given with reference to the right use of the means, that we rest not on these instead of Christ, the glorious Husband, in whom alone our help lies, 76. Section 3. A call to believe in Jesus Christ, with some hints at the act and object of faith, 80. Section 4. An advice to sinners to apply to the sovereign mercy of God, as it is discovered through Christ, to the highest honour of justice, and other divine attributes, in order to further their faith in him unto salvation, 82. Section 5. The terrible doom of unbelievers that reject the gospel-match, the offered Saviour and salvation 86

Chapter I

Containing the Privileges of the Believer that is espoused to Christ by Faith of Divine operation 91

Section 1. The believer's perfect beauty, free acceptance, and full security, through the imputation of Christ's perfect righteousness, though imparted grace be imperfect, 91. Section 2. Christ the believer's friend, prophet, priest, king, defence, guide, guard, help, and healer, 94. Section 3. Christ the believer's wonderful physician and wealthy friend, 96. Section 4. The believer's safety under the covert of Christ's atoning blood and powerful intercession, 98. Section 5. The believer's faith and hope encouraged, even in the darkest nights of desertion and distress, 100. Section 6. Benefits accruing to believers, from the offices, names, natures, and sufferings of Christ, 102. Section 7. Christ's sufferings further improved, and believers called to live by faith, both when they have and want sensible influences, 105. Section 8. Christ the believer's enriching treasure, 107. Section 9. Christ the believer's adorning garment, 108. Section 10. Christ the believer's sweet nourishment 109

Chapter II

Containing Marks and Characters of Believers in Christ, together with some further Privileges and grounds of Comfort to Saints 110

Section 1. Doubting believers called to examine themselves by marks drawn from their love to him and his presence, their view of his glory, and their being emptied of self-righteousness, &c. 110. Section 2. Believers described from their faith acting by divine aid, and fleeing quite out of themselves to Jesus Christ, 113. Section 3. Believers characterised by the objects and purity of their desires,

VI. CONTENTS.

delight, joy, hatred, and love, discovering they have the spirit of Christ, 115. Section 4. Believers in Christ affect his counsel, word, ordinances, appearance, full enjoyment in heaven, and sweet presence here, 117. Section 5. The true believer's humility, dependance, zeal, growth, admiration of free grace and knowledge of Christ's voice, 119. Section 6. True believers are willing to be tried and examined. Also, comforts arising to them from Christ's ready supply, real sympathy, and relieving names suiting their need, 121. Section 7. The believer's experience of Christ's comfortable presence, or of former comforts, to be improved for his encouragement and support under hidings, 124. Section 8. Comfort to believers from the stability of the promise, notwithstanding heavy chastisements for sin, 127. Section 9. Comfort to believers from Christ's relations, his dying love, his glory in heaven, to which he will lead them through death, and supply them with all necessaries by the way, .129. Section 10. Comfort to believers from the text, " Thy -Maker is thy Husband," inverted thus, Thy Husband is thy Maker ; <jnd the conclusion of this subject 131

Part III

The Believer's Riddle ; or, The Mystery of Faith.

The Preface, showing the use and design of the Riddle, and how all fatal errors proceed from ignorance of such mysteries 135

Section 1. The mystery of the saint's pedigree, and especially of their relation to Christ's wonderful person, 138. Section 2. The mystery of the saints' life, state and frame, 145. Section 3. Mysteries about the saints' work and warfare, sins, sorrows, and joys, 153. Section 4. Mysteries hi faith's extractions, way and walk, prayers and answers, heights and depths, fear and love, 158. Section 5. Mysteries about flesh and spirit, liberty and bondage, and life and death, 168. Section 6. The mystery of free justification through Christ's obedience and satisfaction, 172. Section 7. The mystery of God the justifier ; and faith justifying him, both in his justifying and condemning ; or soul-justification and self-condemnation, 178. Section 8. The mystery of sanctification imperfect in this life ; or, the believer doing all, and doing nothing, 185. Section 9. The mystery of various names given to saints ; or, the flesh and spirit described from inanimate things, vegetables, and sensitives, 190. Section 10. The mystery of the saints' old and new man further described, and the means of their spiritual life, 196. Section 11. The mystery of Christ, his names, natures, and offices, 202. Section 12. The mystery of the believer's mixed state further enlarged, and his getting good out of evil, 208. Section 13. The

CONTENTS. Vll.

mystery of the saints' adversaries and adversities, 213. Section 14. The mystery of the believer's pardon and security from revenging wrath, notwithstanding his sin's desert, 218. Section 15. The mystery of faith and sight, 225. Section 16. The mystery of faith and works, 228 — and of rewards of grace and debt, 232. The conclusion 235

Part IV

A Paraphrase upon Psalm lxxxiv. 237. Exercise for the believer in his lodging, fourfold, 243. 1. The holy law ; or, The ten commandments, 243. 2. The unholy heart the reverse of God's law, 244. 3. The glorious gospel of Christ the remedy, 244. 4. The prayer of faith exemplified, , 244

Part V

The Believer's Soliloquy, especially in times of desertion, temptation, affliction, &c 246

Section 1. The deserted believer longing for perfect freedom from sin, 246. Section 2. The deserted believer's prayer under complaints of unbelief, darkness, deadness, and hardness, 248. Section 3. The believer wading through depths of desertion and corruption, 251. Section 4. The believer's complaint of sin, sorrow, and want of love, 252. Section 5. The deserted soul's prayer for the Lord's gracious and sin-subduing presence, 255. Section 6. The song of heaven desired by saints on earth, 256

PART VI. The Believer's Principles

CHAPTER I.

Concerning Creation and Redemption ; or, some of the first principles of the oracles of God, 259

Section 1. Of Creation. The first chapter of Genesis compendized, 259. The sum of creation, 260. Section 2. Of redemption. The mystery of the Redeemer's incarnation, or God manifested in the flesh, the sum of redemption, 261. Section 3. The Redeemer's works ; or Christ all in all, and our complete redemption. A gospel catechism for young Christians, 262. Section 4. Faith and works both excluded from the matter of justification before God, that redemption may appear to be only in Christ, 267 viii CONTEXTS.

CHAPTER II.

Concerning the law and the gospel, 269

Section 1. The mystery of law and gospel, 269. Section 2. The difference between the law and the gospel, 281. Section 3. The harmony between the law and the gospel, 285. Section 4. The proper place and station of the law and the gospel, in four paragraphs, 289. Paragraph 1. The place and station of law and gospel in general, ib. Paragraph 2. The place and station of law and gospel in particular, 290. Paragraph 3. The gospel no new law ; but a joyful sound of grace and mercy, 295. Paragraph 4. The gospel further described, as a bundle of good news and gracious promises, 297

Chapter III

Concerning Justification and Sanctification, their difference and harmony, 299

Section 1. The difference between justification and sanctification, or righteousness imputed, and grace imparted, in upwards of thirty particulars, 299. Section 2. The harmony between justification and sanctification, 304

CHAPTER IV. Concerning Faith and Sense, 307

Section 1 . Faith and sense natural compared and distinguished, 307 . Section 2. Faith and sense spiritual compared and distinguished, 309. Section 3. The harmony and discord between faith and sense, 311. Section 4. The valour and victories of faith, 312. Section 5. The heights and depths of sense, 315. Section 6. Faith and frames compared, or faith building upon sense discovered, 316

CHAPTER V. Concerning Heaven and Earth, 319

Section 1. The work and contention of heaven, 319. Section 2. Earth despicable, heaven desirable, 322

THE

PEEFACE TO THE READER

Reader, Whatever apologies this book has formerly been prefaced with, (as to the manner in which many lines in it are written,) shall be here altogether dropt and forborne. I now dismiss it as it is, under the conduct of divine Providence, to take its hazard in the world ; since it has already served its apprenticeship under several impressions, and gone both through kind and hard usage, through good and bad report. It never promised much to them that seek nothing but pleasure and satisfaction to their fancy 5 but I have heard, that it has done some service (and I hope, through the blessing of heaven, it may yet do more) to them that seek profit and edification to their souls.

The London edition of this book being more full and complete than any that was before emitted, it is fit here to acquaint the reader, that this is printed exactly from that copy, without any material addition or alteration, except in the third part of the book that comes under the name of Riddles, or Mysteries; and part Sixth, Chap. ii. Sect. 1. intitled, The Believer's Principles, concerning the mysteries of the law and gospel : both of which (because there were several demands in this country for a new edition) I thought fit to confirm by scripture-texts, cited at the bottom of the page, for the benefit of those that are weak in knowledge, and unacquainted with the scripture.* I have directed them, by a letter of the alphabet, at every branch of the sentence that is either seemingly or really opposite to the other, unto some scripture texts, one or more, for evincing the truth thereof: by which means, the weakest that is willing, may come to understand the most difficult paradox, or mystery, mentioned in this work ; at least so far as to see, that every part of it is founded on the word of God, either directly, or by plain and necessary consequence. Only this general rule is to be

* The scriptures in this edition are extended at full length. B observed, namely, That the reader always consider what is the subject treated in every section or stanza ; and this, for the sake of the most illiterate, I shall illustrate by two examples ; the one concerning the law, the other concerning the believer. The former you see Part III. Sect. VI. ver. 25, p. 201 :

I'm not oblig'd to keep it more, Yet more oblig'd than e'er before.

Here you are to remark, that as the subject spoken of is the law, so the law in scripture is considered two ways, viz. both as a covenant of works, and as a rule of duty. Now, that the believer is under no obligation to the law, as it is a covenant of works, or to perform obedience to it as a ground of justification, (which is also the subject treated in that Section,) is confirmed in the foot-notes by the following scriptures, to which you are directed by the letter (s), Rom. vi. 14 ; Gal. v. 1 — 4. Where you may see believers are said to be " not under the law, but under grace ;" and exhorted to u stand fast in the liberty wherewith Christ hath made them free; and assured, u that Christ is become of no effect to them, whosoever of them are justified by the law ; they are fallen from grace." — Again, that the believer is under more obligation than ever, before he was justified, to yield obedience to the law as it is a rule of life , (which is the other branch of that paradox,) is confirmed by these following texts of scripture, to which you are directed by the letter (£,) Rom. vi. 1, 2, 15, where it is said, " Shall we continue in sin, that grace may abound? God forbid: how shall we that are dead to sin, live any longer therein? What then? shall we sin, because we are not under the law, but under grace ? God forbid." — From which texts, together with their contexts, it is evident, that the believer's freedom from the law as a covenant, does not at all free him from obligation to it as a rule, but superadds to the natural obligation that of grace, which both argument atively and affectively teaches what the law does authoritatively and perceptively, namely, " to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly, in this present world," Tit. ii. 11, 12.

The other example I adduce, you may read, Part III. Sect. II. verse 47, where the words are,

To good and evil equal bent, I'm both a devil and a saint.

PREFACE, XI.

Here the reader may notice, that the subject spoken of is the believer, or the saints' old and new man described, (which is part of the title of that Section,) or considered as to his unregenerate and regenerate part ; in which view he is frequently spoken of in scripture : ex. gr. 1 John iii. 6, 9, it is said of the believer, or the person born of God, that he sinneth not, and that he cannot sin, because he is born of God : there he is spoken of as to his new nature, or regenerate part. But, 1 John i. 8, the words are, " If we say that we have no sin, we deceive ourselves, and the truth is not in us:" where the apostle speaks of believers' unregenerate and corrupt part. Now, this being the scriptural representation of the believer, the foresaid paradox is easily proven from scripture.

The first branch is, That he is equally bent to good and to evil. For the proof of this, you are directed in the footnote to Rom. vii. 21, where the apostle Paul, speaking both of his corrupt and renewed part, says, " I find a law, that when I would do good, evil is present with me." And if you read the preceding and following context, you will find him complaining how corruption bends him as far one way as grace another.

The other part of the same paradox is, that the believer is, on these accounts, both a devil and a saint. Now, that the believer is by nature and corruption a devil, is one branch of this position here to be confirmed. That he is so by nature, is proven by the following scriptures in the forecited page at the bottom. John vi. 70, and viii. 44 compared ; where Christ, speaking of some that were in a natural state, viz. of Judas and the Jews, discovers what is the state of all men by nature : that ' l they are of their father the devil, since the lusts of their father they will do ;" and therefore may be called devils, as our Lord calls Judas, saying, u I have chosen you twelve, and one of you is a devil." And such are believers also naturally, as descendants of the first Adam, being u children of disobedience, and children of wrath by na ture, even as others," Eph. ii. 2, 3. And that the believer is so, not only by nature but also by reason of remaining corruption, is proven at the foot of the same page, from James iii. 15, where that apostle, speaking of strife and envy, that may be even among the children of God, (which indeed has too much taken place in all ages,) says, " This wisdom descendeth not from above, but is earthly, sensual, devilish.'' Again, that though the believer be by nature and corruption

b2

XU. PREFACE.

a devil, yet he is, by grace and regeneration, a saint, is documented also, in the same page, from I Cor. vi. 11. " Such were some of you ; but ye are sanctified," &c.

In this manner, you may easily go over all the rest of the paradoxes, riddles, or mysteries, contained in this book, and find them evidently confirmed by the scriptures of truth, the word of God. This might be no unprofitable exercise, but tend to lead you into the true knowledge of the gospel, to which mysteries are so essential, that it is designed by them, and called the wisdom of God in a mystery, 1 Cor. ii. 7 ; and the knowledge of which is so essential to Christianity, and so absolutely necessary to salvation, that the same apostle declares, tha,t tc if our gospel be hid, it is hid to them that are lost ; in whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them," 2 Cor. iv. 3. 4.

Again, if you search the scriptures, you will see many more proofs for every point than I have adduced, and perhaps many much more apposite ; for those only are set down at the bottom of the page that first occurred to me : yet, I suppose, though sometimes but one, and sometimes more scriptures are pointed out, they are such as sufficiently confirm the positions they relate to. But that other scriptures might have been adduced in plenty, I shall give one instance, in the paradox now mentioned, viz. That every believer, while in this world, is both a devil and a saint. The latter clause is what none will deny, namely, That every true believer is a saint ; for further proof of which, you might see Acts xv. 9, and xxvi. 18, &c. But because the first clause may seem more harsh, it may by scripture be also further evinced two ways : 1st. In respect of the daily commission of sin he has to challenge himself with ; for the scripture says, Eccl. vii. 20, u There is not a just man upon the earth, that doeth good and sinneth not." And with this compare 1 John iii. 8, " He that committeth sin, is of the devil." Hence it is plain, there is not a just man upon earth, but may, in respect of the commission of sin, be called a devil. 2dly, In respect of prevalent temptations, by which he may be hurried into those things " that savour not of God, but of men ;" on which account Christ says to Peter, Matt, xvi. 23, u Get thee behind me, Satan." And if Christ calls Peter a devil, whom he hath described as a saint of the first magnitude, verse 17, one divinely blessed and enlightened;

PREFACE. Xlll.

what occasion may every believer have to call himself a devil ! Yea, it is a part of his faith and sanctity, to see and acknowledge, with shame before the Lord, his own devilish and desperately wicked heart and nature ; which a blind self-conceited world are ignorant of, being neither acquainted with themselves, nor with God and his word. However, so it is, that the more any shall search the scripture, the more, I hope, will they discern, not only by the texts I have quoted, but from many others also, the truth and evidence of every part of this book, however mysterious some passages of it may seem to many.

Though some of these lines may want the politeness that can please the curious age, yet, while they stand firm upon a scriptural foundation, none of them want authority, and that of the highest nature, except in the account of mockers, and those (of whom there are too many in our day) that are either Deists, who undervalue the scripture, or Atheists, who deride it: and it is sadly to be regretted, that those people are hardened in their wicked principles and practices, by some that perhaps have a higher profession. For I have seen two prints, one called the Groan, and another the Laugh, wherein some lines, picked out among others, have been exposed to ridicule : but however such gentlemen may laugh at thenown sport, and wickedly divert themselves with serious matters for a time, I fear their laughing will issue in weeping for ever ; if God by giving them repentance, do not make them groan to purpose, for the evidence they thus give of either their grievous ignorance of the scripture, or their gross profanity, and of their readiness to yield themselves instruments of the devil, to promote the atheistical spirit of the age, which is bent enough, without any such provocations, to laugh at everything serious, sacred, and scriptural. This is so palpable, without my observation upon it, and so self-evident to all that fear God, and have had the patience to read such prints, that I would not have thought them worth my notice so far, as to make this bare mention of them, had not Providence put the pen in my hand to preface this edition, wherein scriptural proofs are added to that part of the book.

Reader, it gives me satisfaction enough to understand that this book has already been useful and edifying to some, however it is entertained by others. The gospel itself is to some the savour of life, to others the savour of death ; to some wisdom, to others foolishness ; to some matter of faith, love ?

b3 and comfort, to others matter of mockery and scorn. I shall be far from thinking it any discredit or disparagement

to this book, if it meet with the like entertainment May the

Lord of heaven and earth, who over-rules all things, accompany it, in its journeys abroad or at home, with his blessing to many souls ; and to his care I commend it, in the words of a famous Scots poet, upon Psalm xxxv. 1.

Which may be adapted to the matter in hand thus : The truth which hell may criticise, Great God, be near to patronise.

A Poem, dedicated to the Rev. Mr. Ralph Er shine : by a Lady in New England, upon reading his Gospel Sonnets.

Erskine, thou blessed herald, sound Till sin's black empire totter to the ground. Well hast thou Sinai's awful flames display'd, And rebels' doom before their conscience laid ; From sin, from self, from trust in duty fly, Commit thy naked soul to Christ, or die, Go on and prosper in the name of God, Seraphic preacher, through the thorny road ; The gracious Christ thy labours will reward ; His angel bands be thy perpetual guard ; Though hell's dark regions at the present hiss, The God of glory thy strong refuge is.

Mere moral preachers have no pow'r to charm, Thy lines are such my nobler passions warm \ These glorious truths have set my heart on fire, And while I read, I'm love and pure desire. May the black grain of errors hatch' d in hell No longer on this globe in quiet dwell ; May more like you be rais'd to shew their shame, And call them by their diabolic name.

Exalt the Lamb in lovely white and red, Angels and saints his lasting honours spread ; My trembling soul shall bear her feeble part, 'Tis he hath charm'd my soul, and won my heart. Bless' d be the Father for electing love, Bless'd be the Son who does my guilt remove, Bless'd be the Dove who does his grace apply : Oh ! may I praising live, and praising die !

SOME ACCOUNT

EEY. RALPH EESKINE.

The Rev. Mr. Ralph Erskine was honourably descended of very respectable ancestors ; his father, the Rev. Mr. Henry Erskine being one of the thirty-three children of Ralph Erskine, of Sheffield, a family of considerable repute and standing in the county of Merse, and originally descended from the ancient house of Mar. Our Author , and his brother , the Rev. Mr. Ebenezer Erskine, late minister of the gospel at Stirling, were two of the children of the said Rev. Mr. Henry Erskine, who was sometime minister of the gospel at Cornwall, afterwards at Chirnside ;* a man eminent in his day, and justly distinguished for his piety and firm attachment to Presbyterian principles, for his stedfast adherence to which, he was subjected to many considerable hardships in the latter part of the last century, during the persecuting period of Charles II. and James VII. f

The Author of the following Poems, was born at Monilaws, in the county of Northumberland, on Sabbath the 15th of March, 1685, at three o'clock in the afternoon; and baptized at Chirnside on the 5th of April said year, by the Rev. Mr. William Violand.

He gave pretty early proofs of a great genius and fine fancy, and several instances of a pious disposition and a solid way of reflecting on matters. On this account he was, by his parents, early destined for the holy ministry, who resolved to give him a regular and liberal education, in order to qualify him for that important office.

When he had acquired a competent measure of Grammar, and other introductory parts of education, he went to the

* Cornwall is in the shire of Northumberland ; Chirnside lies about five miles from Berwick-upon-Tweed, on the Scots side, t See the continuation of Calamy's Life of Baxter, p. 60,

SOME ACCOUNT OF university of Edinburgh, to complete his studies ; where he went through the ordinary courses of Philosophy and Divinity with success ; and made a considerable progress in the branches of literature : for he soon became a fine ,grecian, an excellent logician, and an accomplished philosopher. But after having acquired such a competent measure of knowledge, in these various branches of erudition, he gave himself up to the study of Theology, his darling and beloved topic ; in which he made great progress, as his productions therein do abundantly evince.

The ordinary course of philosophical and theological studies being gone through, at the college of Edinburgh, with success, he was, in the providence of God, called forth to appear in a public character ; and being well reported of, by all who knew him, for a conversation becoming the gospel, he was accordingly taken upon trial by the Presbytery of Dunfermline : and having finished the usual pieces of trial assigned him, to the entire satisfaction of the Presbytery, he was by them licensed to preach, as a probationer, the everlasting gospel, on the 8th of June, 1709. In which capacity, he exercised the talents which the Lord had graciously conferred on him, within the bounds of the said Presbytery, both in vacancies and settled congregations, to the great satisfaction of his hearers, both ministers and people, as his certificate from that Presbytery, dated April 4th, 1711, expressly bears. In this station of life he did not long remain : Providence soon opened a door for him ; and he got an unanimous call from the parishioners of Dunfermline, on the 1st of May, 1711, to exercise his ministerial talents and abilities among them ; which call was approven of by the Presbytery, on the day following, as regularly proceeded in. He went through the usual pieces of trial, for ordination, prescribed by the Presbytery, with approbation ; and thereupon they set him apart to the office of the holy ministry, in the collegiate charge of Dunfermline, on August 7, 1711.